mh_parser/vol_split/40 - Matthew/Chapter 26.xml

<div2 id="Matt.xxvii" n="xxvii" next="Matt.xxviii" prev="Matt.xxvi" progress="31.45%" title="Chapter XXVI">
<h2 id="Matt.xxvii-p0.1">M A T T H E W.</h2>
<h3 id="Matt.xxvii-p0.2">CHAP. XXVI.</h3>
<p class="intro" id="Matt.xxvii-p1">The narrative of the death and sufferings of
Christ is more particularly and fully recorded by all the four
evangelists than any part of his history; for what should be
determine, and desire to know, but Christ, and him crucified? And
this chapter begins that memorable narrative. The year of the
redeemed was now come, the seventy weeks determined were now
accomplished, when transgression must be finished, reconciliation
made, and an everlasting righteousness brought in, by the cutting
off of Messiah the Prince, <scripRef id="Matt.xxvii-p1.1" osisRef="Bible:Dan.9.24 Bible:Dan.9.26" parsed="|Dan|9|24|0|0;|Dan|9|26|0|0" passage="Da 9:24,26">Dan. ix.
24, 26</scripRef>. That awful scene is here introduced, to be read
with reverence and holy fear. In this chapter, we have, I. The
preliminaries, or prefaces, to Christ's sufferings. 1. The previous
notice given by him to his disciples, <scripRef id="Matt.xxvii-p1.2" osisRef="Bible:Matt.26.1-Matt.26.2" parsed="|Matt|26|1|26|2" passage="Mt 26:1,2">ver. 1, 2</scripRef>. 2. The rulers' conspiracy against
him, <scripRef id="Matt.xxvii-p1.3" osisRef="Bible:Matt.26.3-Matt.26.5" parsed="|Matt|26|3|26|5" passage="Mt 26:3-5">ver. 3-5</scripRef>. 3. The
anointing of his head at a supper in Bethany, <scripRef id="Matt.xxvii-p1.4" osisRef="Bible:Matt.26.6-Matt.26.13" parsed="|Matt|26|6|26|13" passage="Mt 26:6-13">ver. 6-13</scripRef>. 4. Judas's bargain with the
priests to betray him, <scripRef id="Matt.xxvii-p1.5" osisRef="Bible:Matt.26.14-Matt.26.16" parsed="|Matt|26|14|26|16" passage="Mt 26:14-16">ver.
14-16</scripRef>. 5. Christ eating the passover with his disciples,
<scripRef id="Matt.xxvii-p1.6" osisRef="Bible:Matt.26.17-Matt.26.25" parsed="|Matt|26|17|26|25" passage="Mt 26:17-25">ver. 17-25</scripRef>. 6. His
instituting the Lord's supper, and his discourse with his disciples
after it, <scripRef id="Matt.xxvii-p1.7" osisRef="Bible:Matt.26.26-Matt.26.35" parsed="|Matt|26|26|26|35" passage="Mt 26:26-35">ver. 26-35</scripRef>.
II. His entrance upon them, and some of the particulars of them. 1.
His agony in the garden, <scripRef id="Matt.xxvii-p1.8" osisRef="Bible:Matt.26.36-Matt.26.46" parsed="|Matt|26|36|26|46" passage="Mt 26:36-46">ver.
36-46</scripRef>. 2. The seizing of him by the officers, with
Judas's help, <scripRef id="Matt.xxvii-p1.9" osisRef="Bible:Matt.26.47-Matt.26.56" parsed="|Matt|26|47|26|56" passage="Mt 26:47-56">ver.
47-56</scripRef>. 3. His arraignment before the chief priest, and
his condemnation in his court, <scripRef id="Matt.xxvii-p1.10" osisRef="Bible:Matt.26.57-Matt.26.68" parsed="|Matt|26|57|26|68" passage="Mt 26:57-68">ver.
57-68</scripRef>. 4. Peter's denying him, <scripRef id="Matt.xxvii-p1.11" osisRef="Bible:Matt.26.69-Matt.26.75" parsed="|Matt|26|69|26|75" passage="Mt 26:69-75">ver. 69-75</scripRef>.</p>
<scripCom id="Matt.xxvii-p1.12" osisRef="Bible:Matt.26" parsed="|Matt|26|0|0|0" passage="Mt 26" type="Commentary"/>
<scripCom id="Matt.xxvii-p1.13" osisRef="Bible:Matt.26.1-Matt.26.5" parsed="|Matt|26|1|26|5" passage="Mt 26:1-5" type="Commentary"/><div class="Commentary" id="Bible:Matt.26.1-Matt.26.5">
<h4 id="Matt.xxvii-p1.14">The Plot of the Chief
Priests.</h4>
<p class="passage" id="Matt.xxvii-p2">1 And it came to pass, when Jesus had finished
all these sayings, he said unto his disciples,   2 Ye know
that after two days is <i>the feast of</i> the passover, and the
Son of man is betrayed to be crucified.   3 Then assembled
together the chief priests, and the scribes, and the elders of the
people, unto the palace of the high priest, who was called
Caiaphas,   4 And consulted that they might take Jesus by
subtilty, and kill <i>him.</i>   5 But they said, Not on the
feast <i>day,</i> lest there be an uproar among the people.</p>
<p class="indent" id="Matt.xxvii-p3">Here is, 1. The notice Christ gave his
disciples of the near approach of his sufferings, <scripRef id="Matt.xxvii-p3.1" osisRef="Bible:Matt.26.1-Matt.26.2" parsed="|Matt|26|1|26|2" passage="Mt 26:1,2"><i>v.</i> 1, 2</scripRef>. 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; <i>after two
days,</i> Note, After many former notices of trouble we still have
need of fresh ones. Observe,</p>
<p class="indent" id="Matt.xxvii-p4">(1.) The <i>time</i> when he gave this
alarm; <i>when he had finished all these sayings.</i> [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,
<i>The Son of man is betrayed;</i> to intimate that they should
fare no worse than he should, and that his sufferings should take
the sting out of theirs. Note, Thoughts of a suffering Christ are
great supports to a suffering Christian, suffering with him and for
him.</p>
<p class="indent" id="Matt.xxvii-p5">(2.) The thing itself he gave them notice
of; <i>The Son of man is betrayed.</i> 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
<i>is</i> betrayed, for Judas was then contriving and designing to
betray him.</p>
<p class="indent" id="Matt.xxvii-p6">2. The plot of the chief priests, and
scribes, and elders of the people, against the life of our Lord
Jesus, <scripRef id="Matt.xxvii-p6.1" osisRef="Bible:Matt.5.3-Matt.5.5" parsed="|Matt|5|3|5|5" passage="Mt 5:3-5">v. 3-5</scripRef>. 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
<i>place</i> where they met; <i>in the palace of the high
priest,</i> who was the centre of their unity in this wicked
project. (2.) The plot itself; to <i>take Jesus by subtlety, and
kill him;</i> 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;
<i>Not on the feast-day.</i> 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 <i>lest there should be an
uproar among the people.</i> 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 <i>all Israel might see and fear;</i> but <i>not on
the feast-day.</i></p>
</div><scripCom id="Matt.xxvii-p6.2" osisRef="Bible:Matt.26.6-Matt.26.13" parsed="|Matt|26|6|26|13" passage="Mt 26:6-13" type="Commentary"/><div class="Commentary" id="Bible:Matt.26.6-Matt.26.13">
<h4 id="Matt.xxvii-p6.3">Christ Anointed at Bethany.</h4>
<p class="passage" id="Matt.xxvii-p7">6 Now when Jesus was in Bethany, in the house of
Simon the leper,   7 There came unto him a woman having an
alabaster box of very precious ointment, and poured it on his head,
as he sat <i>at meat.</i>   8 But when his disciples saw
<i>it,</i> they had indignation, saying, To what purpose <i>is</i>
this waste?   9 For this ointment might have been sold for
much, and given to the poor.   10 When Jesus understood
<i>it,</i> 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 <i>it</i> for my
burial.   13 Verily I say unto you, Wheresoever this gospel
shall be preached in the whole world, <i>there</i> shall also this,
that this woman hath done, be told for a memorial of her.</p>
<p class="indent" id="Matt.xxvii-p8">In this passage of story, we have,</p>
<p class="indent" id="Matt.xxvii-p9">I. The singular kindness of a good woman to
our Lord Jesus in anointing his head, <scripRef id="Matt.xxvii-p9.1" osisRef="Bible:Matt.26.6-Matt.26.7" parsed="|Matt|26|6|26|7" passage="Mt 26:6,7"><i>v.</i> 6, 7</scripRef>. It was <i>in Bethany,</i> a
village hard by Jerusalem, and <i>in the house of Simon the
leper.</i> 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 <i>Simon the leper.</i> 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 <i>Mary Magdalene.</i> She had a <i>box of
ointment very precious,</i> which she <i>poured upon the head</i>
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 <i>head anointed,</i>
<scripRef id="Matt.xxvii-p9.2" osisRef="Bible:Ps.23.5 Bible:Luke.7.46" parsed="|Ps|23|5|0|0;|Luke|7|46|0|0" passage="Ps 23:5,Lu 7:46">Ps. xxiii. 5; Luke vii.
46</scripRef>. Now this may be looked upon,</p>
<p class="indent" id="Matt.xxvii-p10">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 <i>appoint themselves one
head,</i> <scripRef id="Matt.xxvii-p10.1" osisRef="Bible:Hos.1.11" parsed="|Hos|1|11|0|0" passage="Ho 1:11">Hos. i. 11</scripRef>. This
is <i>kissing the Son.</i></p>
<p class="indent" id="Matt.xxvii-p11">2. As an act of love and respect to him.
Some think that this was she who <i>loved much</i> at first, and
<i>washed Christ's feet with her tears</i> (<scripRef id="Matt.xxvii-p11.1" osisRef="Bible:Luke.7.38 Bible:Luke.7.47" parsed="|Luke|7|38|0|0;|Luke|7|47|0|0" passage="Lu 7:38,47">Luke vii. 38, 47</scripRef>); 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.</p>
<p class="indent" id="Matt.xxvii-p12">II. The offence which the disciples took at
this. They <i>had indignation</i> (<scripRef id="Matt.xxvii-p12.1" osisRef="Bible:Matt.26.8-Matt.26.9" parsed="|Matt|26|8|26|9" passage="Mt 26:8,9"><i>v.</i> 8, 9</scripRef>), were vexed to see this
ointment thus spent, which they thought might have been better
bestowed.</p>
<p class="indent" id="Matt.xxvii-p13">1. See how they expressed their offence at
it. They said, <i>To what purpose is this waste?</i> Now this
bespeaks,</p>
<p class="indent" id="Matt.xxvii-p14">(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 <i>zealously affected in doing a good
thing,</i> though we may think them not altogether so discreet in
it as they might be. It is true, there may be over-doing in
well-doing; but thence we must learn to be cautious ourselves, lest
we run into extremes, but not to be censorious of others; because
that which we may impute to the want of prudence, God may accept as
an instance of abundant love. We must not say, Those do too much in
religion, that do more than we do, but rather aim to do as much as
they.</p>
<p class="indent" id="Matt.xxvii-p15">(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
<i>grieved for the affliction of Joseph,</i> cared not for being
<i>anointed with the chief ointments,</i> <scripRef id="Matt.xxvii-p15.1" osisRef="Bible:Amos.6.6" parsed="|Amos|6|6|0|0" passage="Am 6:6">Amos vi. 6</scripRef>. 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
<i>waste,</i> 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 <i>find
it again,</i> to advantage, <i>after many days,</i> <scripRef id="Matt.xxvii-p15.2" osisRef="Bible:Eccl.11.1" parsed="|Eccl|11|1|0|0" passage="Ec 11:1">Eccl. xi. 1</scripRef>.</p>
<p class="indent" id="Matt.xxvii-p16">2. See how they excused their offence at
it, and what pretence they made for it; <i>This ointment might have
been sold for much, and given to the poor.</i> 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.</p>
<p class="indent" id="Matt.xxvii-p17">III. The reproof Christ gave to his
disciples for the offence at this good woman (<scripRef id="Matt.xxvii-p17.1" osisRef="Bible:Matt.26.10-Matt.26.11" parsed="|Matt|26|10|26|11" passage="Mt 26:10,11"><i>v.</i> 10, 11</scripRef>); <i>Why trouble ye the
woman?</i> 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 <i>offended little ones,</i> <scripRef id="Matt.xxvii-p17.2" osisRef="Bible:Matt.18.10" parsed="|Matt|18|10|0|0" passage="Mt 18:10"><i>ch.</i> xviii. 10</scripRef>.</p>
<p class="indent" id="Matt.xxvii-p18">Observe his reason; <i>You have the poor
always with you.</i> Note,</p>
<p class="indent" id="Matt.xxvii-p19">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 <i>the poor, we have
always with us.</i> 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, <scripRef id="Matt.xxvii-p19.1" osisRef="Bible:Deut.15.11" parsed="|Deut|15|11|0|0" passage="De 15:11">Deut. xv.
11</scripRef>. 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.</p>
<p class="indent" id="Matt.xxvii-p20">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; "<i>Me
ye have not always,</i> therefore use me while ye have me." Note,
(1.) Christ's constant <i>bodily</i> presence was not to be
expected here in this world; it was expedient that he should go
away; his <i>real</i> presence in the eucharist is a fond and
groundless conceit, and contradicts what he here said, <i>Me ye
have not always.</i> (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 <i>especially to
the household of faith.</i></p>
<p class="indent" id="Matt.xxvii-p21">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 <i>good work</i> (<scripRef id="Matt.xxvii-p21.1" osisRef="Bible:Matt.26.10" parsed="|Matt|26|10|0|0" passage="Mt 26:10"><i>v.</i> 10</scripRef>), and says more in
praise of it than could have been imagined; particularly,</p>
<p class="indent" id="Matt.xxvii-p22">1. That the meaning of it was mystical
(<scripRef id="Matt.xxvii-p22.1" osisRef="Bible:Matt.26.12" parsed="|Matt|26|12|0|0" passage="Mt 26:12"><i>v.</i> 12</scripRef>); <i>She did
it for my burial.</i> (1.) Some think that she <i>intended</i> 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."</p>
<p class="indent" id="Matt.xxvii-p23">2. That the memorial of it should be
honourable (<scripRef id="Matt.xxvii-p23.1" osisRef="Bible:Matt.26.13" parsed="|Matt|26|13|0|0" passage="Mt 26:13"><i>v.</i> 13</scripRef>);
<i>This shall be told for a memorial.</i> 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 <i>graven as with an iron pen and lead in the rock
for ever,</i> 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,
<scripRef id="Matt.xxvii-p23.2" osisRef="Bible:Heb.6.12" parsed="|Heb|6|12|0|0" passage="Heb 6:12">Heb. vi. 12</scripRef>. Hereby honour
redounds to Christ himself, who in this world, as well as in that
to come, will be <i>glorified in his saints, and admired in all
them that believe.</i></p>
</div><scripCom id="Matt.xxvii-p23.3" osisRef="Bible:Matt.26.14-Matt.26.16" parsed="|Matt|26|14|26|16" passage="Mt 26:14-16" type="Commentary"/><div class="Commentary" id="Bible:Matt.26.14-Matt.26.16">
<h4 id="Matt.xxvii-p23.4">Christ Anointed at Bethany.</h4>
<p class="passage" id="Matt.xxvii-p24">14 Then one of the twelve, called Judas
Iscariot, went unto the chief priests,   15 And said <i>unto
them,</i> 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.</p>
<p class="indent" id="Matt.xxvii-p25">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?</p>
<p class="indent" id="Matt.xxvii-p26">I. The traitor was Judas Iscariot; he is
said to be <i>one of the twelve,</i> as an aggravation of his
villany. When the <i>number of the disciples was multiplied</i>
(<scripRef id="Matt.xxvii-p26.1" osisRef="Bible:Acts.6.1" parsed="|Acts|6|1|0|0" passage="Ac 6:1">Acts vi. 1</scripRef>), 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 <i>a devil,</i>
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, <scripRef id="Matt.xxvii-p26.2" osisRef="Bible:Mark.5.3-Mark.5.4" parsed="|Mark|5|3|5|4" passage="Mk 5:3,4">Mark v. 3,
4</scripRef>.</p>
<p class="indent" id="Matt.xxvii-p27">II. Here is the proffer which he made to
the chief priests; he <i>went to them, and said, What will ye give
me?</i> <scripRef id="Matt.xxvii-p27.1" osisRef="Bible:Matt.26.15" parsed="|Matt|26|15|0|0" passage="Mt 26:15"><i>v.</i> 15</scripRef>. 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.</p>
<p class="indent" id="Matt.xxvii-p28">Observe, 1. What Judas promised; "<i>I will
deliver him unto you;</i> 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, <scripRef id="Matt.xxvii-p28.1" osisRef="Bible:Matt.26.4-Matt.26.5" parsed="|Matt|26|4|26|5" passage="Mt 26:4,5"><i>v.</i> 4, 5</scripRef>.
They durst not meddle with him in public, and knew not where to
find him in private. Here the matter rested, and the difficulty was
insuperable; till Judas came, and offered them his service. Note,
Those that give up themselves to be led by the devil, find him
readier than they imagine to help them at a dead lift, as Judas did
the chief priests. Though the rulers, by their power and interest,
could kill him when they had him in their hands, yet none but a
disciple could betray him. Note, The greater profession men make of
religion, and the more they are employed in the study and service
of it, the greater opportunity they have of doing mischief, if
their hearts be not right with God. If Judas had not been an
apostle, he could not have been a traitor; if men had not known the way
of righteousness, they could not have abused it.</p>
<p class="indent" id="Matt.xxvii-p29"><i>I will deliver him unto you.</i> He did
not offer himself, nor did they tamper with him, to be a witness
against Christ, though they wanted evidence, <scripRef id="Matt.xxvii-p29.1" osisRef="Bible:Matt.26.59" parsed="|Matt|26|59|0|0" passage="Mt 26:59"><i>v.</i> 59</scripRef>. 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.</p>
<p class="indent" id="Matt.xxvii-p30">2. What he asked in consideration of this
undertaking; <i>What will ye give me?</i> 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 <i>had a devil;</i> 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 <i>a
thief,</i> <scripRef id="Matt.xxvii-p30.1" osisRef="Bible:John.12.6" parsed="|John|12|6|0|0" passage="Joh 12:6">John xii. 6</scripRef>),
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.</p>
<p class="indent" id="Matt.xxvii-p31"><i>What will ye give me?</i> 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, <i>What will ye give me?</i> Note, It is not the <i>lack</i>
of money, but the <i>love</i> of money, that is the root of all
evil, and particularly of apostasy from Christ; witness Demas,
<scripRef id="Matt.xxvii-p31.1" osisRef="Bible:2Tim.4.10" parsed="|2Tim|4|10|0|0" passage="2Ti 4:10">2 Tim. iv. 10</scripRef>. Satan
tempted our Saviour with this bait, <i>All these things will I give
thee</i> (<scripRef id="Matt.xxvii-p31.2" osisRef="Bible:Matt.4.9" parsed="|Matt|4|9|0|0" passage="Mt 4:9"><i>ch.</i> iv. 9</scripRef>);
but Judas offered himself to be tempted with it; he asks, <i>What
will ye give me?</i> as if his Master was a commodity that stuck on
his hands.</p>
<p class="indent" id="Matt.xxvii-p32">III. Here is the bargain which the chief
priests made with him; <i>they covenanted with him for thirty
pieces of silver;</i> 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 (<scripRef id="Matt.xxvii-p32.1" osisRef="Bible:Exod.21.32" parsed="|Exod|21|32|0|0" passage="Ex 21:32">Exod. xxi. 32</scripRef>), thirty pieces of silver was
the price of a slave—a goodly price, at which Christ was valued!
<scripRef id="Matt.xxvii-p32.2" osisRef="Bible:Zech.11.13" parsed="|Zech|11|13|0|0" passage="Zec 11:13">Zech. xi. 13</scripRef>. 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 <i>covenanted with him;</i>
<b><i>estesan</i></b>—<i>appenderunt—they paid it down,</i> so
some; gave him his wages in hand, to secure him and to encourage
him.</p>
<p class="indent" id="Matt.xxvii-p33">IV. Here is the industry of Judas, in
pursuance of his bargain (<scripRef id="Matt.xxvii-p33.1" osisRef="Bible:Matt.26.16" parsed="|Matt|26|16|0|0" passage="Mt 26:16"><i>v.</i>
16</scripRef>); <i>he sought opportunity to betray him,</i> 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 <i>in,</i> think
they must <i>on,</i> 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 <i>for his oath's
sake.</i></p>
</div><scripCom id="Matt.xxvii-p33.2" osisRef="Bible:Matt.26.17-Matt.26.25" parsed="|Matt|26|17|26|25" passage="Mt 26:17-25" type="Commentary"/><div class="Commentary" id="Bible:Matt.26.17-Matt.26.25">
<h4 id="Matt.xxvii-p33.3">The Treachery of Judas
Foretold.</h4>
<p class="passage" id="Matt.xxvii-p34">17 Now the first <i>day</i> of the <i>feast
of</i> unleavened bread the disciples came to Jesus, saying unto
him, Where wilt thou that we prepare for thee to eat the passover?
  18 And he said, Go into the city to such a man, and say unto
him, The Master saith, My time is at hand; I will keep the passover
at thy house with my disciples.   19 And the disciples did as
Jesus had appointed them; and they made ready the passover.  
20 Now when the even was come, he sat down with the twelve.  
21 And as they did eat, he said, Verily I say unto you, that one of
you shall betray me.   22 And they were exceeding sorrowful,
and began every one of them to say unto him, Lord, is it I?  
23 And he answered and said, He that dippeth <i>his</i> 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.</p>
<p class="indent" id="Matt.xxvii-p35">We have here an account of Christ's keeping
the passover. Being made under the law, he submitted to all the
ordinances of it, and to this among the rest; it was kept in
remembrance of Israel's deliverance out of Egypt, the birth-day of
that people; it was a tradition of the Jews, that in the days of
the Messiah they should be redeemed on the very day of their coming
out of Egypt; and it was exactly fulfilled, for Christ died the day
after the passover, in which day they began their march.</p>
<p class="indent" id="Matt.xxvii-p36">I. The time when Christ ate the passover,
was the usual time appointed by God, and observed by the Jews
(<scripRef id="Matt.xxvii-p36.1" osisRef="Bible:Matt.26.17" parsed="|Matt|26|17|0|0" passage="Mt 26:17"><i>v.</i> 17</scripRef>); <i>the
first day of the feast of unleavened bread,</i> 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.</p>
<p class="indent" id="Matt.xxvii-p37">II. The place where, was particularly
appointed by himself to the disciples, upon their enquiry
(<scripRef id="Matt.xxvii-p37.1" osisRef="Bible:Matt.26.17" parsed="|Matt|26|17|0|0" passage="Mt 26:17"><i>v.</i> 17</scripRef>); they asked,
<i>Where wilt thou that we prepare the passover?</i> 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.</p>
<p class="indent" id="Matt.xxvii-p38">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.</p>
<p class="indent" id="Matt.xxvii-p39">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; <i>Where wilt thou that we
prepare?</i> Note, Before solemn ordinances there must be solemn
preparation.</p>
<p class="indent" id="Matt.xxvii-p40">3. They knew that he had no house of his
own wherein to eat the passover; in this, as in other things,
<i>for our sakes he became poor.</i> Among all Zion's palaces there
was none for Zion's King; but his kingdom was not of this world.
See <scripRef id="Matt.xxvii-p40.1" osisRef="Bible:John.1.11" parsed="|John|1|11|0|0" passage="Joh 1:11">John i. 11</scripRef>.</p>
<p class="indent" id="Matt.xxvii-p41">4. They would not pitch upon a place
without direction from him, and from him they had direction; he
sent them to <i>such a man</i> (<scripRef id="Matt.xxvii-p41.1" osisRef="Bible:Matt.26.18" parsed="|Matt|26|18|0|0" passage="Mt 26:18"><i>v.</i> 18</scripRef>), who probably was a friend and
follower of his, and to his house he invited himself and his
disciples.</p>
<p class="indent" id="Matt.xxvii-p42">(1.) Tell him, <i>My time is at hand;</i>
he means the time of his death, elsewhere called <i>his hour</i>
(<scripRef id="Matt.xxvii-p42.1" osisRef="Bible:John.8.20 Bible:John.13.1" parsed="|John|8|20|0|0;|John|13|1|0|0" passage="Joh 8:20,13:1">John viii. 20; xiii.
1</scripRef>); 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 <i>know not
our time</i> (<scripRef id="Matt.xxvii-p42.2" osisRef="Bible:Eccl.9.12" parsed="|Eccl|9|12|0|0" passage="Ec 9:12">Eccl. ix. 12</scripRef>),
and therefore must never be off our watch; <i>our time is always
ready</i> (<scripRef id="Matt.xxvii-p42.3" osisRef="Bible:John.7.6" parsed="|John|7|6|0|0" passage="Joh 7:6">John vii. 6</scripRef>), and
therefore we must be always ready. Observe, Because his <i>time was
at hand,</i> he would <i>keep the passover</i> 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? <i>Let us then keep
the feast with the unleavened bread of sincerity.</i> 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
<scripRef id="Matt.xxvii-p42.4" osisRef="Bible:John.14.21 Bible:Rev.3.20" parsed="|John|14|21|0|0;|Rev|3|20|0|0" passage="Joh 14:21,Re 3:20">John xiv. 21 with Rev. iii.
20</scripRef>.</p>
<p class="indent" id="Matt.xxvii-p43">(2.) Tell him, <i>I will keep the passover
at thy house.</i> This was an instance of his authority, as <i>the
Master,</i> 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>I will keep the passover with my
disciples.</i> 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.</p>
<p class="indent" id="Matt.xxvii-p44">III. The preparation was made by the
disciples (<scripRef id="Matt.xxvii-p44.1" osisRef="Bible:Matt.26.19" parsed="|Matt|26|19|0|0" passage="Mt 26:19"><i>v.</i> 19</scripRef>);
<i>They did as Jesus had appointed.</i> Note, Those who would have
Christ's presence with them in the gospel passover, must strictly
observe his instructions, and do as he directs; <i>They made ready
the passover;</i> 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.</p>
<p class="indent" id="Matt.xxvii-p45">IV. They ate the passover according to the
law (<scripRef id="Matt.xxvii-p45.1" osisRef="Bible:Matt.26.20" parsed="|Matt|26|20|0|0" passage="Mt 26:20"><i>v.</i> 20</scripRef>); <i>He
sat down,</i> 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, <scripRef id="Matt.xxvii-p45.2" osisRef="Bible:Matt.9.10 Bible:Luke.7.37 Bible:Matt.26.7" parsed="|Matt|9|10|0|0;|Luke|7|37|0|0;|Matt|26|7|0|0" passage="Mt 9:10,Lu 7:37,Mt 26:7"><i>ch.</i> ix. 10; Luke vii. 37;
<i>ch.</i> xxvi. 7</scripRef>. It was only the first passover in
Egypt, as most think, that was eaten with <i>their loins girded,
shoes on their feet, and staff in their hand,</i> 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; <i>He sat down with the twelve,</i> Judas not excepted.
By the law, they were to <i>take a lamb for a household</i>
(<scripRef id="Matt.xxvii-p45.3" osisRef="Bible:Exod.12.3-Exod.12.4" parsed="|Exod|12|3|12|4" passage="Ex 12:3,4">Exod. xii. 3, 4</scripRef>), 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.</p>
<p class="indent" id="Matt.xxvii-p46">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
(<scripRef id="Matt.xxvii-p46.1" osisRef="Bible:Exod.12.26-Exod.12.27" parsed="|Exod|12|26|12|27" passage="Ex 12:26,27">Exod. xii. 26, 27</scripRef>); but
the great Passover is now ready to be offered, and the discourse of
that swallows up all talk of the other, (<scripRef id="Matt.xxvii-p46.2" osisRef="Bible:Jer.16.14-Jer.16.15" parsed="|Jer|16|14|16|15" passage="Jer 16:14,15">Jer. xvi. 14, 15</scripRef>). Here is,</p>
<p class="indent" id="Matt.xxvii-p47">1. The general notice Christ gives his
disciples of the treachery that should be among them (<scripRef id="Matt.xxvii-p47.1" osisRef="Bible:Matt.26.21" parsed="|Matt|26|21|0|0" passage="Mt 26:21"><i>v.</i> 21</scripRef>); <i>One of you shall
betray me.</i> Observe, (1.) Christ knew it. We know not what
troubles will befal us, nor whence they will arise: but Christ knew
all his, which, as it proves his omniscience, so it magnifies his
love, that he knew all things that should befal him, and yet did
not draw back. He foresaw the treachery and baseness of a disciple
of his own, and yet went on; took care of those that were given
him, though he knew there was a Judas among them; would pay the
price of our redemption, though he foresaw some would <i>deny the
Lord that bought them;</i> and shed his blood, though he knew it
would be <i>trodden under foot as an unholy thing.</i> (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, <scripRef id="Matt.xxvii-p47.2" osisRef="Bible:John.13.19 Bible:John.14.29" parsed="|John|13|19|0|0;|John|14|29|0|0" passage="Joh 13:19,14:29">John xiii. 19; xiv.
29</scripRef>.</p>
<p class="indent" id="Matt.xxvii-p48">2. The disciples' feelings on this
occasion, <scripRef id="Matt.xxvii-p48.1" osisRef="Bible:Matt.26.22" parsed="|Matt|26|22|0|0" passage="Mt 26:22"><i>v.</i> 22</scripRef>. How
did they take it?</p>
<p class="indent" id="Matt.xxvii-p49">(1.) <i>They were exceeding sorrowful.</i>
[1.] It troubled them much to hear that their Master should be
betrayed. When Peter was first told of it, he said, <i>Be it far
from thee;</i> and therefore it must needs be a great trouble to
him and the rest of them, to hear that it was very <i>near</i> 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. <scripRef id="Matt.xxvii-p49.1" osisRef="Bible:2Cor.11.29" parsed="|2Cor|11|29|0|0" passage="2Co 11:29">2
Cor. xi. 29</scripRef>. [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 (<scripRef id="Matt.xxvii-p49.2" osisRef="Bible:2Kgs.8.13" parsed="|2Kgs|8|13|0|0" passage="2Ki 8:13">2 Kings viii. 13</scripRef>), he was the
<i>dog</i> that should <i>do this great thing.</i> 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 <i>the love of many will wax cold.</i></p>
<p class="indent" id="Matt.xxvii-p50">(2.) <i>They began every one of them to
say, Lord, is it I?</i></p>
<p class="indent" id="Matt.xxvii-p51">[1.] They were not apt to suspect Judas.
Though he was <i>a thief,</i> 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,
<i>Lord, is it Judas?</i> 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.</p>
<p class="indent" id="Matt.xxvii-p52">[2.] They were apt to suspect themselves;
<i>Lord, is it I?</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, <i>Lord, is it I?</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, <i>not to be
high-minded, but fear.</i> 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
<i>judge ourselves, and so to eat of that bread, and drink of that
cup.</i></p>
<p class="indent" id="Matt.xxvii-p53">3. Further information given them
concerning this matter (<scripRef id="Matt.xxvii-p53.1" osisRef="Bible:Matt.26.23-Matt.26.24" parsed="|Matt|26|23|26|24" passage="Mt 26:23,24"><i>v.</i>
23, 24</scripRef>), where Christ tells them, (1.) That the traitor
was a familiar friend; <i>He that dippeth his hand with me in the
dish,</i> 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 (<scripRef id="Matt.xxvii-p53.2" osisRef="Bible:Ps.61.9" parsed="|Ps|61|9|0|0" passage="Ps 61:9">Ps. lxi. 9</scripRef>); <i>He that did eat bread
with me, hath lifted up his heel against me.</i> 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; <i>Woe to that man by whom the Son of man is betrayed.</i>
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; <i>It had been good for that man, if he
had not been born.</i> Note, The ruin that attends those who betray
Christ, is so great, that it were more eligible by far not be at
all than to be thus miserable.</p>
<p class="indent" id="Matt.xxvii-p54">4. The conviction of Judas, <scripRef id="Matt.xxvii-p54.1" osisRef="Bible:Matt.26.25" parsed="|Matt|26|25|0|0" passage="Mt 26:25"><i>v.</i> 25</scripRef>. (1.) He asked, <i>Is it
I?</i> to avoid coming under the suspicion of guilt by his silence.
He knew very well that it was he, and yet wished to appear a
stranger to such a plot. Note, Many whose consciences condemn them
are very industrious to justify themselves before men, and put a
good face on it, with, <i>Lord, is it I?</i> He could not but know
that Christ knew, and yet trusted so much to his courtesy, because
he had hitherto concealed it, that he had the impudence to
challenge him to tell: or, perhaps, he was so much under the power
of infidelity, that he imagined Christ did not know it, as those
who said, <i>The Lord shall not see</i> (<scripRef id="Matt.xxvii-p54.2" osisRef="Bible:Ps.94.7" parsed="|Ps|94|7|0|0" passage="Ps 94:7">Ps. xciv. 7</scripRef>), and asked, <i>Can he judge
through the dark clouds?</i> (2.) Christ soon answered this
question; <i>Thou hast said,</i> that is, It is as thou hast said.
This is not spoken out so plainly as Nathan's <i>Thou art the
man;</i> but it was enough to convict him, and, if his heart had
not been wretchedly hardened, to have broken the neck of his plot,
when he saw it discovered to his Master, and discovered by him.
Note, They who are contriving to betray Christ, will, some time or
other, betray themselves, and <i>their own tongues will fall upon
them.</i></p>
</div><scripCom id="Matt.xxvii-p54.3" osisRef="Bible:Matt.26.26-Matt.26.30" parsed="|Matt|26|26|26|30" passage="Mt 26:26-30" type="Commentary"/><div class="Commentary" id="Bible:Matt.26.26-Matt.26.30">
<h4 id="Matt.xxvii-p54.4">Institution of the Lord's
Supper.</h4>
<p class="passage" id="Matt.xxvii-p55">26 And as they were eating, Jesus took bread,
and blessed <i>it,</i> and brake <i>it,</i> and gave <i>it</i> to
the disciples, and said, Take, eat; this is my body.   27 And
he took the cup, and gave thanks, and gave <i>it</i> to them,
saying, Drink ye all of it;   28 For this is my blood of the
new testament, which is shed for many for the remission of sins.
  29 But I say unto you, I will not drink henceforth of this
fruit of the vine, until that day when I drink it new with you in
my Father's kingdom.   30 And when they had sung a hymn, they
went out into the mount of Olives.</p>
<p class="indent" id="Matt.xxvii-p56">We have here the institution of the great
gospel ordinance of the Lord's supper, which was received of the
Lord. Observe,</p>
<p class="indent" id="Matt.xxvii-p57">I. The time when it was instituted—<i>as
they were eating.</i> 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 (<scripRef id="Matt.xxvii-p57.1" osisRef="Bible:1Cor.5.7" parsed="|1Cor|5|7|0|0" passage="1Co 5:7">1 Cor. v. 7</scripRef>); <i>Christ our Passover is
sacrificed for us.</i> 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.</p>
<p class="indent" id="Matt.xxvii-p58">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 (<scripRef id="Matt.xxvii-p58.1" osisRef="Bible:1Cor.11.23" parsed="|1Cor|11|23|0|0" passage="1Co 11:23">1 Cor. xi.
23</scripRef>, &amp;c.), in that discourse of his concerning this
ordinance, all along calls Jesus Christ <i>the Lord,</i> because,
as <i>Lord,</i> as Lord of the covenant, Lord of the church, he
appointed this ordinance. In which,</p>
<p class="indent" id="Matt.xxvii-p59">1. The body of Christ is signified and
represented by bread; he had said formerly (<scripRef id="Matt.xxvii-p59.1" osisRef="Bible:John.6.35" parsed="|John|6|35|0|0" passage="Joh 6:35">John vi. 35</scripRef>), <i>I am the bread of life,</i>
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 (<scripRef id="Matt.xxvii-p59.2" osisRef="Bible:Matt.4.4 Bible:Matt.6.11" parsed="|Matt|4|4|0|0;|Matt|6|11|0|0" passage="Mt 4:4,6:11"><i>ch.</i> iv. 4; vi.
11</scripRef>), so the life of the soul is supported and maintained
by Christ's mediation.</p>
<p class="indent" id="Matt.xxvii-p60">(1.) <i>He took bread,</i> <b><i>ton
apton</i></b>—<i>the loaf;</i> 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.</p>
<p class="indent" id="Matt.xxvii-p61">(2.) <i>He blessed it;</i> set it apart for
this use by prayer and thanksgiving. We do not find any set form of
words used by him upon this occasion; but what he said, no doubt,
was accommodated to the business in hand, that new testament which
by this ordinance was to be sealed and ratified. This was like
God's <i>blessing the seventh day</i> (<scripRef id="Matt.xxvii-p61.1" osisRef="Bible:Gen.2.3" parsed="|Gen|2|3|0|0" passage="Ge 2:3">Gen. ii. 3</scripRef>), 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.</p>
<p class="indent" id="Matt.xxvii-p62">(3.) <i>He brake it;</i> which denotes,
[1.] The breaking of Christ's body for us, that it might be fitted
for our use; <i>He was bruised for our iniquities,</i> as
<i>bread-corn is bruised</i> (<scripRef id="Matt.xxvii-p62.1" osisRef="Bible:Isa.28.28" parsed="|Isa|28|28|0|0" passage="Isa 28:28">Isa.
xxviii. 28</scripRef>); though <i>a bone of him was not broken</i>
(for all his breaking did not weaken him), yet his flesh was
<i>broken with breach upon breach,</i> and his wounds were
multiplied (<scripRef id="Matt.xxvii-p62.2" osisRef="Bible:Job.9.17 Bible:Job.16.14" parsed="|Job|9|17|0|0;|Job|16|14|0|0" passage="Job 9:17,16:14">Job ix. 17; xvi.
14</scripRef>), and that pained him. God complains that he is
broken with the <i>whorish heart</i> of sinners (<scripRef id="Matt.xxvii-p62.3" osisRef="Bible:Ezek.6.9" parsed="|Ezek|6|9|0|0" passage="Eze 6:9">Ezek. vi. 9</scripRef>); his law broken, our covenants
with him broken; now justice requires <i>breach for breach</i>
(<scripRef id="Matt.xxvii-p62.4" osisRef="Bible:Lev.24.20" parsed="|Lev|24|20|0|0" passage="Le 24:20">Lev. xxiv. 20</scripRef>), 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.</p>
<p class="indent" id="Matt.xxvii-p63">(4.) <i>He gave it to his disciples,</i> as
the Master of the family, and the Master of this feast; it is not
said, He gave it <i>to the apostles,</i> though they were so, and
had been often called so before this, but <i>to the disciples,</i>
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.</p>
<p class="indent" id="Matt.xxvii-p64">(5.) <i>He said, Take, eat; this is my
body,</i> <scripRef id="Matt.xxvii-p64.1" osisRef="Bible:Matt.26.26" parsed="|Matt|26|26|0|0" passage="Mt 26:26"><i>v.</i> 26</scripRef>. He
here tells them,</p>
<p class="indent" id="Matt.xxvii-p65">[1.] What they should do with it; "<i>Take,
eat;</i> 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
<i>receiving him</i> (<scripRef id="Matt.xxvii-p65.1" osisRef="Bible:John.1.12" parsed="|John|1|12|0|0" passage="Joh 1:12">John i.
12</scripRef>), and <i>feeding upon him,</i> <scripRef id="Matt.xxvii-p65.2" osisRef="Bible:John.6.57-John.6.58" parsed="|John|6|57|6|58" passage="Joh 6:57,58">John vi. 57, 58</scripRef>. 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.</p>
<p class="indent" id="Matt.xxvii-p66">[2.] What they should have with it; <i>This
is my body,</i> not <b><i>outos</i></b>—<i>this bread,</i> but
<b><i>touto</i></b>—<i>this eating and drinking.</i> Believing
carries all the efficacy of Christ's death to our souls. <i>This is
my body,</i> spiritually and sacramentally; this signifies and
represents my body. He employs sacramental language, like that,
<scripRef id="Matt.xxvii-p66.1" osisRef="Bible:Exod.12.11" parsed="|Exod|12|11|0|0" passage="Ex 12:11">Exod. xii. 11</scripRef>. <i>It is the
Lord's passover.</i> 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.</p>
<p class="indent" id="Matt.xxvii-p67">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 <i>make glad the heart</i>
(<scripRef id="Matt.xxvii-p67.1" osisRef="Bible:Matt.26.27-Matt.26.28" parsed="|Matt|26|27|26|28" passage="Mt 26:27,28"><i>v.</i> 27, 28</scripRef>);
<i>He took the cup,</i> 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 <i>cup of
blessing</i> (so the Jews called it), and therefore St. Paul
studiously distinguished between the cup of blessing which
<i>we</i> bless, and that which <i>they</i> bless. <i>He gave
thanks,</i> to teach us, not only in every ordinance, but in every
part of the ordinance, to have our eyes up to God.</p>
<p class="indent" id="Matt.xxvii-p68">This cup he gave to the disciples,</p>
<p class="indent" id="Matt.xxvii-p69">(1.) With a command; <i>Drink ye all of
it.</i> 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 <i>non obstante—notwithstanding</i> to the command.</p>
<p class="indent" id="Matt.xxvii-p70">(2.) With an explication; <i>For this is my
blood of the New Testament.</i> 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, <scripRef id="Matt.xxvii-p70.1" osisRef="Bible:Gen.49.10-Gen.49.11" parsed="|Gen|49|10|49|11" passage="Ge 49:10,11">Gen. xlix. 10,
11</scripRef>.</p>
<p class="indent" id="Matt.xxvii-p71">Now observe what Christ saith of his blood
represented in the sacrament.</p>
<p class="indent" id="Matt.xxvii-p72">[1.] <i>It is my blood of the New
Testament.</i> The Old Testament was confirmed by the <i>blood of
bulls and goats</i> (<scripRef id="Matt.xxvii-p72.1" osisRef="Bible:Heb.9.19-Heb.9.20 Bible:Exod.24.8" parsed="|Heb|9|19|9|20;|Exod|24|8|0|0" passage="Heb 9:19,20,Ex 24:8">Heb.
ix. 19, 20; Exod. xxiv. 8</scripRef>); but the New Testament with
the blood of Christ, which is here distinguished from that; <i>It
is my blood of the New Testament.</i> 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.</p>
<p class="indent" id="Matt.xxvii-p73">[2.] <i>It is shed;</i> 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 <i>now ready to be
offered,</i> and his blood to be poured out, as the blood of the
sacrifices which made atonement.</p>
<p class="indent" id="Matt.xxvii-p74">[3.] <i>It is shed for many.</i> Christ
came to confirm <i>a covenant with many</i> (<scripRef id="Matt.xxvii-p74.1" osisRef="Bible:Dan.9.27" parsed="|Dan|9|27|0|0" passage="Da 9:27">Dan. ix. 27</scripRef>), and the intent of his death
agreed. The blood of the Old Testament was shed for a few: it
confirmed a covenant, which (saith Moses) the Lord has <i>made with
you,</i> <scripRef id="Matt.xxvii-p74.2" osisRef="Bible:Exod.24.8" parsed="|Exod|24|8|0|0" passage="Ex 24:8">Exod. xxiv. 8</scripRef>. The
atonement was made only <i>for the children of Israel</i>
(<scripRef id="Matt.xxvii-p74.3" osisRef="Bible:Lev.16.34" parsed="|Lev|16|34|0|0" passage="Le 16:34">Lev. xvi. 34</scripRef>): but Jesus
Christ is a propitiation <i>for the sins of the whole world,</i>
<scripRef id="Matt.xxvii-p74.4" osisRef="Bible:1John.2.2" parsed="|1John|2|2|0|0" passage="1Jo 2:2">1 John ii. 2</scripRef>.</p>
<p class="indent" id="Matt.xxvii-p75">[4.] It <i>is shed for the remission of
sins,</i> that is, to purchase remission of sins for us. The
redemption which we have through his blood, is <i>the remission of
sins,</i> <scripRef id="Matt.xxvii-p75.1" osisRef="Bible:Eph.1.7" parsed="|Eph|1|7|0|0" passage="Eph 1:7">Eph. i. 7</scripRef>. 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 <i>without shedding of blood is no
remission,</i> <scripRef id="Matt.xxvii-p75.2" osisRef="Bible:Heb.9.22" parsed="|Heb|9|22|0|0" passage="Heb 9:22">Heb. ix. 22</scripRef>.
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,
<scripRef id="Matt.xxvii-p75.3" osisRef="Bible:Matt.9.2-Matt.9.3" parsed="|Matt|9|2|9|3" passage="Mt 9:2,3"><i>ch.</i> ix. 2, 3</scripRef>. A
farewell is now bidden to the fruit of the vine, <scripRef id="Matt.xxvii-p75.4" osisRef="Bible:Matt.26.29" parsed="|Matt|26|29|0|0" passage="Mt 26:29"><i>v.</i> 29</scripRef>. Christ and his disciples had
now feasted together with a deal of comfort, in both an Old
Testament and a New Testament festival, <i>fibula utriusque
Testamenti—the connecting tie of both Testaments.</i> 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 (<scripRef id="Matt.xxvii-p75.5" osisRef="Bible:John.16.16" parsed="|John|16|16|0|0" passage="Joh 16:16">John
xvi. 16</scripRef>), that <i>yet a little while and they should not
see him: and again a little while and they should see him,</i>
which explains this here.</p>
<p class="indent" id="Matt.xxvii-p76"><i>First,</i> He takes leave of such
communion; <i>I will not drink henceforth of this fruit of the
vine,</i> that is, now that I am no more in the world (<scripRef id="Matt.xxvii-p76.1" osisRef="Bible:John.17.11" parsed="|John|17|11|0|0" passage="Joh 17:11">John xvii. 11</scripRef>); I have had enough of
it, and am glad to think of leaving it, glad to think that this is
the last meal. <i>Farewell this fruit of the vine,</i> 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.</p>
<p class="indent" id="Matt.xxvii-p77"><i>Secondly,</i> He assures them of a happy
meeting again at last. It is a long, but not an everlasting,
farewell; <i>until that day when I drink it new with you.</i> 1.
Some understand it of the interviews he had with them after his
resurrection, which was the first step of his exaltation <i>into
the kingdom of his Father;</i> and though during those forty days
he did not converse with them so constantly as he had done, yet he
<i>did eat and drink with them</i> (<scripRef id="Matt.xxvii-p77.1" osisRef="Bible:Acts.10.41" parsed="|Acts|10|41|0|0" passage="Ac 10:41">Acts x. 41</scripRef>), which, as it confirmed their
faith, so doubtless it greatly comforted their hearts, for they
were overjoyed at it, <scripRef id="Matt.xxvii-p77.2" osisRef="Bible:Luke.24.41" parsed="|Luke|24|41|0|0" passage="Lu 24:41">Luke xxiv.
41</scripRef>. 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
<i>a banquet of wine.</i> That will be the kingdom of his Father,
for unto him shall the kingdom be then delivered up; <i>the wine of
consolation</i> (<scripRef id="Matt.xxvii-p77.3" osisRef="Bible:Jer.16.7" parsed="|Jer|16|7|0|0" passage="Jer 16:7">Jer. xvi.
7</scripRef>) 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 <i>the joy set before him,</i> which he
had in his eye, and all his faithful friends and followers shall
partake with him.</p>
<p class="indent" id="Matt.xxvii-p78"><i>Lastly,</i> Here is the close of the
solemnity with a hymn (<scripRef id="Matt.xxvii-p78.1" osisRef="Bible:Matt.26.30" parsed="|Matt|26|30|0|0" passage="Mt 26:30"><i>v.</i>
30</scripRef>); <i>They sang a hymn</i> or psalm; whether the
psalms which the Jews usually sang at the close of the
passover-supper, which they called <i>the great hallel,</i> that
is, <scripRef id="Matt.xxvii-p78.2" osisRef="Bible:Ps.113" parsed="|Ps|113|0|0|0" passage="Ps. 113">Ps. 113</scripRef> and the five that follow it, or whether some new hymn
more closely adapted to the occasion, is uncertain; I rather think
the former; had it been new, John would not have omitted to record
it. Note, 1. Singing of psalms is a gospel-ordinance. Christ's
removing the hymn from the close of the passover to the close of
the Lord's supper, plainly intimates that he intended that
ordinance should continue in his church, that, as it had not its
birth with the ceremonial law, so it should not die with it. 2. It
is very proper after the Lord's supper, as an expression of our joy
in God through Jesus Christ, and a thankful acknowledgment of that
great love wherewith God has loved us in him. 3. It is not
unseasonable, no, not in times of sorrow and suffering; the
disciples were in sorrow, and Christ was entering upon his
sufferings, and yet they could sing a hymn together. Our spiritual
joy should not be interrupted by outward afflictions.</p>
<p class="indent" id="Matt.xxvii-p79">When this was done, they <i>went out into
the mount of Olives.</i> 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 <i>up the
ascent of, weeping,</i> <scripRef id="Matt.xxvii-p79.1" osisRef="Bible:2Sam.15.30" parsed="|2Sam|15|30|0|0" passage="2Sa 15:30">2 Sam. xv.
30</scripRef>. 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.</p>
</div><scripCom id="Matt.xxvii-p79.2" osisRef="Bible:Matt.26.31-Matt.26.35" parsed="|Matt|26|31|26|35" passage="Mt 26:31-35" type="Commentary"/><div class="Commentary" id="Bible:Matt.26.31-Matt.26.35">
<h4 id="Matt.xxvii-p79.3">The Apostles' Cowardice
Foretold.</h4>
<p class="passage" id="Matt.xxvii-p80">31 Then saith Jesus unto them, All ye shall be
offended because of me this night: for it is written, I will smite
the shepherd, and the sheep of the flock shall be scattered abroad.
  32 But after I am risen again, I will go before you into
Galilee.   33 Peter answered and said unto him, Though all
<i>men</i> shall be offended because of thee, <i>yet</i> 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.</p>
<p class="indent" id="Matt.xxvii-p81">We have here Christ's discourse with his
disciples upon the way, as they were going to the mount of Olives.
Observe,</p>
<p class="indent" id="Matt.xxvii-p82">I. A prediction of the trial which both he
and his disciples were now to go through. He here foretels,</p>
<p class="indent" id="Matt.xxvii-p83">1. A dismal scattering storm just arising,
<scripRef id="Matt.xxvii-p83.1" osisRef="Bible:Matt.26.31" parsed="|Matt|26|31|0|0" passage="Mt 26:31"><i>v.</i> 31</scripRef>.</p>
<p class="indent" id="Matt.xxvii-p84">(1.) That they should <i>all be offended
because of Christ that very night;</i> 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;
<i>Because of me this night,</i> <b><i>en emoi en te nykti
taute</i></b>—<i>because of me, even because of this night;</i> 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; <i>All
you shall be offended.</i> 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, <scripRef id="Matt.xxvii-p84.1" osisRef="Bible:Prov.27.1" parsed="|Prov|27|1|0|0" passage="Pr 27:1">Prov. xxvii. 1</scripRef>. [4.] The cross of Christ is
the great stumbling-block to many that pass for his disciples; both
the cross he bore for us (<scripRef id="Matt.xxvii-p84.2" osisRef="Bible:1Cor.1.23" parsed="|1Cor|1|23|0|0" passage="1Co 1:23">1 Cor. i.
23</scripRef>), and that which we are called out to bear for him,
<scripRef id="Matt.xxvii-p84.3" osisRef="Bible:Matt.16.24" parsed="|Matt|16|24|0|0" passage="Mt 16:24"><i>ch.</i> xvi. 24</scripRef>.</p>
<p class="indent" id="Matt.xxvii-p85">(2.) That herein the scripture would be
fulfilled; <i>I will smite the Shepherd.</i> It is quoted from
<scripRef id="Matt.xxvii-p85.1" osisRef="Bible:Zech.13.7" parsed="|Zech|13|7|0|0" passage="Zec 13:7">Zech. xiii. 7</scripRef>. [1.] Here is
the smiting of the Shepherd in the sufferings of Christ. God
awakens the sword of his wrath against the Son of his love, and he
is smitten. [2.] The scattering of the sheep, thereupon, in the
flight of the disciples. When Christ fell into the hands of his
enemies, his disciples ran, one one way and another another; it was
each one's care to shift for himself, and happy he that could get
furthest from the cross.</p>
<p class="indent" id="Matt.xxvii-p86">2. He gives them the prospect of a
comfortable gathering together again after this storm (<scripRef id="Matt.xxvii-p86.1" osisRef="Bible:Matt.26.32" parsed="|Matt|26|32|0|0" passage="Mt 26:32"><i>v.</i> 32</scripRef>); "<i>After I am risen
again, I will go before you.</i> 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>I will
go before you,</i> as the shepherd before the sheep." Some make the
last words of that prophecy (<scripRef id="Matt.xxvii-p86.2" osisRef="Bible:Zech.13.7" parsed="|Zech|13|7|0|0" passage="Zec 13:7">Zech.
xiii. 7</scripRef>), a promise equivalent to this here; <i>and I
will bring my hand again to the little ones.</i> 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.</p>
<p class="indent" id="Matt.xxvii-p87">II. The presumption of Peter, that he
should keep his integrity, whatever happened (<scripRef id="Matt.xxvii-p87.1" osisRef="Bible:Matt.26.33" parsed="|Matt|26|33|0|0" passage="Mt 26:33"><i>v.</i> 33</scripRef>); <i>Though all men be offended,
yet will I never be offended.</i> 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,</p>
<p class="indent" id="Matt.xxvii-p88">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
<i>examine</i> themselves with, <i>Lord, is it I?</i> For that is
our preparatory duty; after the ordinance, his discourse leads them
to an <i>engaging</i> of themselves to close walking, for that is
the subsequent duty.</p>
<p class="indent" id="Matt.xxvii-p89">2. How he fancied himself better armed
against temptation than any one else, and this was his weakness and
folly; <i>Though all men shall be offended yet will not I.</i> This
was worse than Hazael's, <i>What! is thy servant a dog?</i> For he
supposed the thing to be so bad, that no man would do it. But Peter
supposes it possible that <i>some,</i> nay that <i>all,</i> 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 <scripRef id="Matt.xxvii-p89.1" osisRef="Bible:Gal.6.1" parsed="|Gal|6|1|0|0" passage="Ga 6:1">Gal. vi. 1</scripRef>.</p>
<p class="indent" id="Matt.xxvii-p90">III. The particular warning Christ gave
Peter of what he would do, <scripRef id="Matt.xxvii-p90.1" osisRef="Bible:Matt.26.34" parsed="|Matt|26|34|0|0" passage="Mt 26:34"><i>v.</i>
34</scripRef>. 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; "<i>Verily, I say unto thee;</i> take my word for it,
who know thee better than thou knowest thyself." He tells him,</p>
<p class="indent" id="Matt.xxvii-p91">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.</p>
<p class="indent" id="Matt.xxvii-p92">2. How quickly he should do it; <i>this
night,</i> before to-morrow, nay, <i>before cock-crowing.</i>
Satan's temptations are compared to <i>darts</i> (<scripRef id="Matt.xxvii-p92.1" osisRef="Bible:Eph.6.16" parsed="|Eph|6|16|0|0" passage="Eph 6:16">Eph. vi. 16</scripRef>), which wound ere we are
aware; <i>suddenly doth he shoot.</i> 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.</p>
<p class="indent" id="Matt.xxvii-p93">3. How often he should do it;
<i>thrice.</i> 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. <i>The beginnings of sin are as the letting forth
of water.</i></p>
<p class="indent" id="Matt.xxvii-p94">IV. Peter's repeated assurances of his
fidelity (<scripRef id="Matt.xxvii-p94.1" osisRef="Bible:Matt.26.35" parsed="|Matt|26|35|0|0" passage="Mt 26:35"><i>v.</i> 35</scripRef>);
<i>Though I should die with thee.</i> He supposed the temptation
strong, when he said, <i>Though all men do it, yet will not I.</i>
But here he supposeth it stronger, when he puts it to the peril of
life; <i>Though I should die with thee.</i> He knew what he
<i>should</i> do—rather die with Christ than deny him, it was the
condition of discipleship (<scripRef id="Matt.xxvii-p94.2" osisRef="Bible:Luke.14.26" parsed="|Luke|14|26|0|0" passage="Lu 14:26">Luke xiv.
26</scripRef>); and he thought what he <i>would</i> 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.</p>
<p class="indent" id="Matt.xxvii-p95">What Peter said the rest subscribed to;
<i>likewise also said all the disciples.</i> Note, 1. There is a
proneness in good men to be over-confident of their own strength
and stability. We are ready to think ourselves able to grapple with
the strongest temptations, to go through the hardest and most
hazardous services, and to bear the greatest afflictions for
Christ; but it is because we do not know ourselves. 2. Those often
fall soonest and foulest that are most confident of themselves.
Those are least safe that are most secure. Satan is most active to
seduce such; they are most off their guard, and God leaves them to
themselves, to humble them. See <scripRef id="Matt.xxvii-p95.1" osisRef="Bible:1Cor.10.12" parsed="|1Cor|10|12|0|0" passage="1Co 10:12">1
Cor. x. 12</scripRef>.</p>
</div><scripCom id="Matt.xxvii-p95.2" osisRef="Bible:Matt.26.36-Matt.26.46" parsed="|Matt|26|36|26|46" passage="Mt 26:36-46" type="Commentary"/><div class="Commentary" id="Bible:Matt.26.36-Matt.26.46">
<h4 id="Matt.xxvii-p95.3">The Agony in the Garden.</h4>
<p class="passage" id="Matt.xxvii-p96">36 Then cometh Jesus with them unto a place
called Gethsemane, and saith unto the disciples, Sit ye here, while
I go and pray yonder.   37 And he took with him Peter and the
two sons of Zebedee, and began to be sorrowful and very heavy.
  38 Then saith he unto them, My soul is exceeding sorrowful,
even unto death: tarry ye here, and watch with me.   39 And he
went a little further, and fell on his face, and prayed, saying, O
my Father, if it be possible, let this cup pass from me:
nevertheless not as I will, but as thou <i>wilt.</i>   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 <i>is</i> willing, but the flesh <i>is</i> weak.   42
He went away again the second time, and prayed, saying, O my
Father, if this cup may not pass away from me, except I drink it,
thy will be done.   43 And he came and found them asleep
again: for their eyes were heavy.   44 And he left them, and
went away again, and prayed the third time, saying the same words.
  45 Then cometh he to his disciples, and saith unto them,
Sleep on now, and take <i>your</i> 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.</p>
<p class="indent" id="Matt.xxvii-p97">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 <i>sword of the
Lord</i> began to awake against <i>the man that was his Fellow; and
how should it be quiet when the Lord had given it a charge?</i> The
clouds had been gathering a good while, and looked black. He had
said, some days before, <i>Now is my soul troubled,</i> <scripRef id="Matt.xxvii-p97.1" osisRef="Bible:John.12.27" parsed="|John|12|27|0|0" passage="Joh 12:27">John xii. 27</scripRef>. 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 <i>laid it
down of himself.</i> <scripRef id="Matt.xxvii-p97.2" osisRef="Bible:John.10.18" parsed="|John|10|18|0|0" passage="Joh 10:18">John x.
18</scripRef>. Observe,</p>
<p class="indent" id="Matt.xxvii-p98">I. The place where he underwent this mighty
agony; it was <i>in a place called Gethsemane.</i> The name
signifies, <i>torculus olei—an olive-mill,</i> a press for olives,
like a wine-press, where they <i>trod the olives,</i> <scripRef id="Matt.xxvii-p98.1" osisRef="Bible:Mic.6.15" parsed="|Mic|6|15|0|0" passage="Mic 6:15">Mic. vi. 15</scripRef>. 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 <i>good Olive.</i> There he trod the wine-press of his
Father's wrath, and trod it alone.</p>
<p class="indent" id="Matt.xxvii-p99">II. The company he had with him, when he
was in this agony.</p>
<p class="indent" id="Matt.xxvii-p100">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 <i>would not leave him,</i> though he
<i>led him about;</i> so these follow the Lamb, wheresoever he
goes.</p>
<p class="indent" id="Matt.xxvii-p101">2. He took only Peter, and James, and John,
with him into that corner of the garden where he suffered his
agony. He left the rest at some distance, perhaps at the garden
door, with this charge, <i>Sit ye here, while I go and pray
yonder;</i> like that of Abraham to his <i>young men</i> (<scripRef id="Matt.xxvii-p101.1" osisRef="Bible:Gen.22.5" parsed="|Gen|22|5|0|0" passage="Ge 22:5">Gen. xxii. 5</scripRef>), <i>Abide ye here, and I
will go yonder and worship.</i> (1.) Christ went to pray alone,
though he had lately prayed with his disciples, <scripRef id="Matt.xxvii-p101.2" osisRef="Bible:John.17.1" parsed="|John|17|1|0|0" passage="Joh 17:1">John xvii. 1</scripRef>. Note, Our prayers with our
families must not excuse us from our secret devotions. (2.) He
ordered them to sit here. Note, We must take heed of giving any
disturbance or interruption to those who retire for secret
communion with God. He took these three with him, because they had
been the witnesses of his glory in his transfiguration (<scripRef id="Matt.xxvii-p101.3" osisRef="Bible:Matt.17.1-Matt.17.2" parsed="|Matt|17|1|17|2" passage="Mt 17:1,2"><i>ch.</i> xvii. 1, 2</scripRef>), and that
would prepare them to be the witnesses of his agony. Note, Those
are best prepared to suffer with Christ, that have by faith beheld
his glory, and have conversed with the glorified saints upon the
holy mount. <i>If we suffer with Christ, we shall reign with
him;</i> and if we hope to reign with him, why should we not expect
to suffer with him?</p>
<p class="indent" id="Matt.xxvii-p102">III. The agony itself that he was in; <i>He
began to be sorrowful, and very heavy.</i> It is called an agony
(<scripRef id="Matt.xxvii-p102.1" osisRef="Bible:Luke.22.44" parsed="|Luke|22|44|0|0" passage="Lu 22:44">Luke xxii. 44</scripRef>), 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, <scripRef id="Matt.xxvii-p102.2" osisRef="Bible:John.11.33" parsed="|John|11|33|0|0" passage="Joh 11:33">John xi.
33</scripRef>. The words here used are very emphatical; he began
<b><i>lupeisthai kai ademunein</i></b>—<i>to be sorrowful, and in
a consternation.</i> The latter word signifies such a sorrow as
makes a man neither fit for company nor desirous of it. He had like
a weight of lead upon his spirits. Physicians use a word near akin
to it, to signify the disorder a man is in in a fit of an ague, or
beginning of a fever. Now was fulfilled, <scripRef id="Matt.xxvii-p102.3" osisRef="Bible:Ps.22.14" parsed="|Ps|22|14|0|0" passage="Ps 22:14">Ps. xxii. 14</scripRef>, <i>I am poured out like water,
my heart is like wax, it is melted;</i> and all those passages in
the Psalms where David complains of the sorrows of his soul,
<scripRef id="Matt.xxvii-p102.4" osisRef="Bible:Ps.18.4-Ps.18.5 Bible:Ps.42.7 Bible:Ps.55.4-Ps.55.5 Bible:Ps.69.1-Ps.69.3 Bible:Ps.88.3 Bible:Ps.116.3" parsed="|Ps|18|4|18|5;|Ps|42|7|0|0;|Ps|55|4|55|5;|Ps|69|1|69|3;|Ps|88|3|0|0;|Ps|116|3|0|0" passage="Ps 18:4,5,42:7,55:4,5,69:1-3,88:3,116:3">Ps.
xviii. 4, 5; xlii. 7; lv. 4, 5; lxix. 1-3; lxxxviii. 3; cxvi.
3</scripRef>, and Jonah's complaint, <scripRef id="Matt.xxvii-p102.5" osisRef="Bible:Jonah.2.4-Jonah.2.5" parsed="|Jonah|2|4|2|5" passage="Jon 2:4,5"><i>ch.</i> ii. 4, 5</scripRef>.</p>
<p class="indent" id="Matt.xxvii-p103">But what was the cause of all this? What
was it that put him into his agony? <i>Why art thou cast down,</i>
blessed Jesus, and <i>why disquieted?</i> 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,</p>
<p class="indent" id="Matt.xxvii-p104">1. He engaged in an encounter with the
powers of darkness; so he intimates (<scripRef id="Matt.xxvii-p104.1" osisRef="Bible:Luke.22.53" parsed="|Luke|22|53|0|0" passage="Lu 22:53">Luke xxii. 53</scripRef>); <i>This is your hour, and the
power of darkness:</i> and he spoke of it just before (<scripRef id="Matt.xxvii-p104.2" osisRef="Bible:John.14.30-John.14.31" parsed="|John|14|30|14|31" passage="Joh 14:30,31">John xiv. 30, 31</scripRef>); "<i>The prince
of this world cometh.</i> I see him rallying his forces, and
preparing for a general assault; but <i>he has nothing in me,</i>
no garrisons in his interest, none that secretly hold
correspondence with him; and therefore his attempts, though fierce,
will be fruitless: but <i>as the Father gave me commandment, so I
do;</i> however it be, I must have a struggle with him, the field
must be fairly fought; and therefore <i>arise, let us go hence,</i>
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; <i>now is the judgment of this world;</i> the
great cause is now to be determined, and the decisive battle
fought, in which the <i>prince of this world,</i> will certainly be
beaten and <i>cast out,</i> <scripRef id="Matt.xxvii-p104.3" osisRef="Bible:John.12.31" parsed="|John|12|31|0|0" passage="Joh 12:31">John xii.
31</scripRef>. Christ, when he works salvation, is described like a
champion taking the field, <scripRef id="Matt.xxvii-p104.4" osisRef="Bible:Isa.59.16-Isa.59.18" parsed="|Isa|59|16|59|18" passage="Isa 59:16-18">Isa.
lix. 16-18</scripRef>. 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; <i>animamque in vulnere ponit—and the wound is
mortal.</i></p>
<p class="indent" id="Matt.xxvii-p105">2. He was now <i>bearing the iniquities</i>
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, <i>in the valley of Jehoshaphat,</i>
where Christ now was, God <i>gathered all nations,</i> and
<i>pleaded with them in his</i> Son, <scripRef id="Matt.xxvii-p105.1" osisRef="Bible:Joel.3.2 Bible:Joel.3.12" parsed="|Joel|3|2|0|0;|Joel|3|12|0|0" passage="Joe 3:2,12">Joel iii. 2, 12</scripRef>. 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 <i>sorrowful and very heavy.</i> Now it was that
<i>iniquities took hold on him;</i> so that he was <i>not able to
look up,</i> as was foretold concerning him, <scripRef id="Matt.xxvii-p105.2" osisRef="Bible:Ps.40.7 Bible:Ps.40.12" parsed="|Ps|40|7|0|0;|Ps|40|12|0|0" passage="Ps 40:7,12">Ps. xl. 7, 12</scripRef>.</p>
<p class="indent" id="Matt.xxvii-p106">3. He had a full and clear prospect of all
the sufferings that were before him. He foresaw the treachery of
Judas, the unkindness of Peter, the malice of the Jews, and their
base ingratitude. He knew that he should now in a few hours be
scourged, spit upon, crowned with thorns, nailed to the cross;
death in its most dreadful appearances, death in pomp, attended
with all its terrors, looked him in the face; and this made him
sorrowful, especially because it was the wages of our sin, which he
had undertaken to satisfy for. It is true, the martyrs that have
suffered for Christ, have entertained the greatest torments, and
the most terrible deaths, without any such sorrow and
consternation; have called their prisons their delectable orchards,
and a bed of flames a bed of roses: but then, (1.) Christ was now
denied the supports and comforts which they had; that is, he denied
them to himself, and <i>his soul refused to be comforted,</i> 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
<i>joy and rejoice with them all;</i> 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 (<scripRef id="Matt.xxvii-p106.1" osisRef="Bible:Matt.5.10 Bible:Matt.5.12" parsed="|Matt|5|10|0|0;|Matt|5|12|0|0" passage="Mt 5:10,12"><i>ch.</i>
v. 10, 12</scripRef>); 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.</p>
<p class="indent" id="Matt.xxvii-p107">IV. His complaint of this agony. Finding
himself under the arrest of his passion, he goes to his disciples
(<scripRef id="Matt.xxvii-p107.1" osisRef="Bible:Matt.26.38" parsed="|Matt|26|38|0|0" passage="Mt 26:38"><i>v.</i> 38</scripRef>), and,</p>
<p class="indent" id="Matt.xxvii-p108">1. He acquaints them with his condition;
<i>My soul is exceedingly sorrowful, even unto death.</i> 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 <i>exceedingly sorrowful,</i>
<b><i>perilypos</i></b>—<i>compassed about with sorrow on all
hands.</i> 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 <i>began</i> to be sorrowful, and never ceased
to be so till he said, <i>It is finished;</i> that grief is now
finished, which began in the garden. It was prophesied of Christ,
that he should be <i>a Man of sorrows</i> (<scripRef id="Matt.xxvii-p108.1" osisRef="Bible:Isa.53.3" parsed="|Isa|53|3|0|0" passage="Isa 53:3">Isa. liii. 3</scripRef>); he was so all along, we never
read that he laughed; but all his sorrows hitherto were nothing to
this.</p>
<p class="indent" id="Matt.xxvii-p109">2. He bespeaks their company and
attendance; <i>Tarry ye here, and watch with me.</i> 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; <i>for two are better than one.</i> What
he said to them, he saith to all, <i>Watch,</i> <scripRef id="Matt.xxvii-p109.1" osisRef="Bible:Mark.13.37" parsed="|Mark|13|37|0|0" passage="Mk 13:37">Mark xiii. 37</scripRef>. Not only watch for him, in
expectation of his future coming, but watch with him, in
application to our present work.</p>
<p class="indent" id="Matt.xxvii-p110">V. What passed between him and his Father
when he was in this agony; <i>Being in an agony, he prayed.</i>
Prayer is never out of season, but it is especially seasonable in
an agony.</p>
<p class="indent" id="Matt.xxvii-p111">Observe, 1. The place where he prayed;
<i>He went a little further,</i> withdrew from them, that the
scripture might be fulfilled, <i>I have trod the wine-press
alone;</i> 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, <i>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.</i> 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 (<scripRef id="Matt.xxvii-p111.1" osisRef="Bible:Heb.5.7" parsed="|Heb|5|7|0|0" passage="Heb 5:7">Heb. v. 7</scripRef>), they were <i>strong
cries.</i></p>
<p class="indent" id="Matt.xxvii-p112">2. His posture in prayer; <i>He fell on his
face;</i> his lying prostrate denotes, (1.) The agony he was in,
and the extremity of his sorrow. Job, in great grief, <i>fell on
the ground;</i> and great anguish is expressed by <i>rolling in the
dust,</i> <scripRef id="Matt.xxvii-p112.1" osisRef="Bible:Mic.1.10" parsed="|Mic|1|10|0|0" passage="Mic 1:10">Mic. i. 10</scripRef>. (2.)
His humility in prayer. This posture was an expression of his,
<b><i>eulabeia</i></b>—<i>his reverential fear</i> (spoken of
<scripRef id="Matt.xxvii-p112.2" osisRef="Bible:Heb.5.7" parsed="|Heb|5|7|0|0" passage="Heb 5:7">Heb. v. 7</scripRef>), with which he
offered up these prayers: and it was <i>in the days of his
flesh,</i> in his estate of humiliation, to which hereby he
accommodated himself.</p>
<p class="indent" id="Matt.xxvii-p113">3. The prayer itself; wherein we may
observe three things.</p>
<p class="indent" id="Matt.xxvii-p114">(1.) The title he gives to God; <i>O my
Father.</i> Thick as the cloud was, he could see God as a Father
through it. Note, In all our addresses to God we should eye him as
a Father, as our Father; and it is in a special manner comfortable
to do so, when we are in an agony. It is a pleasing string to harp
upon at such a time, <i>My Father;</i> whither should the child go,
when any thing grieves him, but to his father?</p>
<p class="indent" id="Matt.xxvii-p115">(2.) The favour he begs; <i>If it be
possible, let this cup pass from me.</i> He calls his sufferings a
<i>cup;</i> 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 <i>cup,</i> because allotted him, as at feasts a
cup was set to every mess. He begs that this cup might <i>pass from
him,</i> 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 <i>taken from among men</i> (<scripRef id="Matt.xxvii-p115.1" osisRef="Bible:Heb.5.1" parsed="|Heb|5|1|0|0" passage="Heb 5:1">Heb. v. 1</scripRef>), was touched with <i>the feeling of
our infirmities</i> (<scripRef id="Matt.xxvii-p115.2" osisRef="Bible:Heb.4.15" parsed="|Heb|4|15|0|0" passage="Heb 4:15">Heb. iv.
15</scripRef>), and <i>tempted as we are; yet without sin.</i>
Note, A prayer of faith against an affliction, may very well
consist with the patience of hope under affliction. When David had
said, <i>I was dumb, I opened not my mouth, because thou didst
it;</i> his very next words were, <i>Remove thy stroke away from
me,</i> <scripRef id="Matt.xxvii-p115.3" osisRef="Bible:Ps.39.9-Ps.39.10" parsed="|Ps|39|9|39|10" passage="Ps 39:9,10">Ps. xxxix. 9, 10</scripRef>.
But observe the proviso; <i>If it be possible.</i> 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.
<i>Id possumus quod jure possumus—We can do that which we can do
lawfully.</i> We <i>can</i> do nothing, not only we <i>may</i> do
nothing, against the truth.</p>
<p class="indent" id="Matt.xxvii-p116">(3.) His entire submission to, and
acquiescence in, the will of God; <i>Nevertheless, not as I will,
but as thou wilt.</i> 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 <i>offered
himself, and gave himself, for us.</i> [2.] The reason of Christ's
submission to his sufferings, was, his Father's will; <i>as thou
wilt,</i> <scripRef id="Matt.xxvii-p116.1" osisRef="Bible:Matt.26.39" parsed="|Matt|26|39|0|0" passage="Mt 26:39"><i>v.</i> 39</scripRef>. He
grounds his own willingness upon the Father's will, and resolves
the matter wholly into that; <i>therefore</i> he did what he did,
and did it with delight, because it was the will of God, <scripRef id="Matt.xxvii-p116.2" osisRef="Bible:Ps.40.8" parsed="|Ps|40|8|0|0" passage="Ps 40:8">Ps. xl. 8</scripRef>. This he had often referred
to, as that which put him upon, and carried him through, his whole
undertaking; <i>This is the Father's will,</i> <scripRef id="Matt.xxvii-p116.3" osisRef="Bible:John.6.39-John.6.40" parsed="|John|6|39|6|40" passage="Joh 6:39,40">John vi. 39, 40</scripRef>. This he sought (<scripRef id="Matt.xxvii-p116.4" osisRef="Bible:John.5.30" parsed="|John|5|30|0|0" passage="Joh 5:30">John v. 30</scripRef>); it was his <i>meat and
drink</i> to do it, <scripRef id="Matt.xxvii-p116.5" osisRef="Bible:John.4.34" parsed="|John|4|34|0|0" passage="Joh 4:34">John iv.
34</scripRef>. [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; <i>The will of the Lord be done,</i> <scripRef id="Matt.xxvii-p116.6" osisRef="Bible:Acts.21.14" parsed="|Acts|21|14|0|0" passage="Ac 21:14">Acts xxi. 14</scripRef>.</p>
<p class="indent" id="Matt.xxvii-p117">4. The repetition of the prayer; <i>He went
away again the second time, and prayed</i> (<scripRef id="Matt.xxvii-p117.1" osisRef="Bible:Matt.26.42" parsed="|Matt|26|42|0|0" passage="Mt 26:42"><i>v.</i> 42</scripRef>), and again the third time
(<scripRef id="Matt.xxvii-p117.2" osisRef="Bible:Matt.26.44" parsed="|Matt|26|44|0|0" passage="Mt 26:44"><i>v.</i> 44</scripRef>), 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. <i>He prayed, saying, Thy will be done.</i>
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; <i>Thy will be done.</i> The third
time he <i>said the same words,</i> <b><i>ton auton
logon</i></b>—<i>the same word,</i> 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 <scripRef id="Matt.xxvii-p117.3" osisRef="Bible:Matt.26.40" parsed="|Matt|26|40|0|0" passage="Mt 26:40"><i>v.</i> 40</scripRef> that he continued <i>an
hour</i> 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.</p>
<p class="indent" id="Matt.xxvii-p118">But what answer had he to this prayer?
Certainly it was not made in vain; he that heard him <i>always,</i>
did not deny him <i>now.</i> 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.) <i>He was strengthened with
strength in his soul,</i> in the day when he cried (<scripRef id="Matt.xxvii-p118.1" osisRef="Bible:Ps.138.3" parsed="|Ps|138|3|0|0" passage="Ps 138:3">Ps. cxxxviii. 3</scripRef>); and that was a real
answer, <scripRef id="Matt.xxvii-p118.2" osisRef="Bible:Luke.22.43" parsed="|Luke|22|43|0|0" passage="Lu 22:43">Luke xxii. 43</scripRef>. (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, <scripRef id="Matt.xxvii-p118.3" osisRef="Bible:Heb.5.7" parsed="|Heb|5|7|0|0" passage="Heb 5:7">Heb. v. 7</scripRef>. In answer to his prayer, God
provided that he should not fail or be discouraged.</p>
<p class="indent" id="Matt.xxvii-p119">VI. What passed between him and his three
disciples at this time; and here we may observe,</p>
<p class="indent" id="Matt.xxvii-p120">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 <i>finds them asleep,</i> <scripRef id="Matt.xxvii-p120.1" osisRef="Bible:Matt.26.40" parsed="|Matt|26|40|0|0" passage="Mt 26:40"><i>v.</i> 40</scripRef>. The strangeness of the
thing should have roused their spirits to <i>turn aside now, and
see this great sight—the bush burning, and yet not consumed;</i>
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 <i>neither slumbers nor sleeps.</i>
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 (<scripRef id="Matt.xxvii-p120.2" osisRef="Bible:2Sam.15.30" parsed="|2Sam|15|30|0|0" passage="2Sa 15:30">2 Sam.
xv. 30</scripRef>); but when the Son of David was here in tears,
his followers were asleep. His enemies, who watched for him, were
wakeful enough (<scripRef id="Matt.xxvii-p120.3" osisRef="Bible:Mark.14.43" parsed="|Mark|14|43|0|0" passage="Mk 14:43">Mark xiv.
43</scripRef>); 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 <i>cared for none of these
things;</i> or those (<scripRef id="Matt.xxvii-p120.4" osisRef="Bible:Amos.6.6" parsed="|Amos|6|6|0|0" passage="Am 6:6">Amos vi.
6</scripRef>) that <i>lay at ease, and were not grieved for the
affliction of Joseph?</i></p>
<p class="indent" id="Matt.xxvii-p121">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.</p>
<p class="indent" id="Matt.xxvii-p122">When Christ's disciples put this slight
upon him,</p>
<p class="indent" id="Matt.xxvii-p123">(1.) <i>He came to them,</i> as if he
expected to receive some comfort from them; and if they had put him
in mind of what they had heard from him concerning his resurrection
and glory perhaps it might have been some help to him; but, instead
of that, they added grief to his sorrow; and yet he came to them,
more careful for them than they were for themselves; when he was
most engaged, yet he came to look after them; for those that were
given him, were upon his heart, living and dying.</p>
<p class="indent" id="Matt.xxvii-p124">(2.) He gave them a gentle reproof, for as
many as he loves he rebukes; he directed it to Peter, who used to
<i>speak</i> for them; let him now <i>hear</i> for them. The
reproof was very melting; <i>What! could ye not watch with me one
hour?</i> 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 <i>they</i> were; "Could not <i>ye</i>
watch—ye, my disciples and followers? No wonder if others neglect
me, if <i>the earth sit still, and be at rest</i> (<scripRef id="Matt.xxvii-p124.1" osisRef="Bible:Zech.1.11" parsed="|Zech|1|11|0|0" passage="Zec 1:11">Zech. i. 11</scripRef>); but from you I expected
better things." [2.] Who <i>he</i> was; "Watch with <i>me.</i> 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 (<scripRef id="Matt.xxvii-p124.2" osisRef="Bible:Matt.8.26" parsed="|Matt|8|26|0|0" passage="Mt 8:26"><i>ch.</i> viii.
26</scripRef>); and could not they keep awake, at least to show
their good-will to him, especially considering that he was now
suffering <i>for them,</i> in an agony <i>for them? Jam tua res
agiture—I am suffering in your cause.</i> [3.] How small a thing
it was that he expected from them—only to <i>watch with him.</i>
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 <i>watch
with him,</i> <scripRef id="Matt.xxvii-p124.3" osisRef="Bible:2Kgs.5.13" parsed="|2Kgs|5|13|0|0" passage="2Ki 5:13">2 Kings v.
13</scripRef>. [4.] How short a time it was that he expected
it—but <i>one hour;</i> they were not set upon the guard whole
nights, as the prophet was (<scripRef id="Matt.xxvii-p124.4" osisRef="Bible:Isa.21.8" parsed="|Isa|21|8|0|0" passage="Isa 21:8">Isa. xxi.
8</scripRef>), only <i>one hour.</i> Sometimes he <i>continued all
night in prayer to God,</i> but did not then expect that his
disciples should watch with him; only now, when he had but one hour
to spend in prayer.</p>
<p class="indent" id="Matt.xxvii-p125">(3.) He gave them good counsel; <i>Watch
and pray, that ye enter not into temptation,</i> <scripRef id="Matt.xxvii-p125.1" osisRef="Bible:Matt.26.41" parsed="|Matt|26|41|0|0" passage="Mt 26:41"><i>v.</i> 41</scripRef>. [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; <i>Watch with me, and
pray with me.</i> While they were sleeping, they lost the benefit
of joining in Christ's prayer. "Watch <i>yourselves,</i> and pray
<i>yourselves.</i> Watch and pray against this present temptation
to drowsiness and security; <i>pray</i> that you may <i>watch;</i>
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!" <i>Lord, quicken thou me in thy way,</i> Or, "Watch
and pray against the further temptation you may be assaulted with;
<i>watch and pray</i> lest this sin prove the inlet of many more."
Note, When we find ourselves entering into temptation, we have need
to watch and pray.</p>
<p class="indent" id="Matt.xxvii-p126">(4.) He kindly excused for them; <i>The
spirit indeed is willing, but the flesh is weak.</i> 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 <i>which covers a multitude of
sins.</i> He considered their frame, and did not chide them, for he
remembered that they were but flesh; <i>and the flesh is weak,
though the spirit be willing,</i> <scripRef id="Matt.xxvii-p126.1" osisRef="Bible:Ps.78.38-Ps.78.39" parsed="|Ps|78|38|78|39" passage="Ps 78:38,39">Ps. lxxviii. 38, 39</scripRef>. 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,
<i>Canaanites</i> and <i>Israelites</i> in the same land, <scripRef id="Matt.xxvii-p126.2" osisRef="Bible:Gal.5.17 Bible:Gal.5.24" parsed="|Gal|5|17|0|0;|Gal|5|24|0|0" passage="Ga 5:17,24">Gal. v. 17, 24</scripRef>. [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 (<scripRef id="Matt.xxvii-p126.3" osisRef="Bible:Rom.7.25" parsed="|Rom|7|25|0|0" passage="Ro 7:25">Rom.
vii. 25</scripRef>); <i>With my mind I serve the law of God, but
with my flesh the law of sin.</i> 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 <i>we are under grace, and not under
the law.</i></p>
<p class="indent" id="Matt.xxvii-p127">(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
(<scripRef id="Matt.xxvii-p127.1" osisRef="Bible:Matt.26.43" parsed="|Matt|26|43|0|0" passage="Mt 26:43"><i>v.</i> 43</scripRef>); <i>he
findeth them asleep again.</i> 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. <i>Their eyes were heavy,</i> which
intimates that they strove against it as much as they could, but
were overcome by it, like the spouse; <i>I sleep, but my heart
waketh</i> (<scripRef id="Matt.xxvii-p127.2" osisRef="Bible:Song.5.2" parsed="|Song|5|2|0|0" passage="So 5:2">Cant. v. 2</scripRef>); and
therefore their Master looked upon them with compassion. [2.] When
he came the third time, he left them to be alarmed with the
approaching danger (<scripRef id="Matt.xxvii-p127.3" osisRef="Bible:Matt.26.45-Matt.26.46" parsed="|Matt|26|45|26|46" passage="Mt 26:45,46"><i>v.</i> 45,
46</scripRef>); <i>Sleep on now, and take your rest.</i> 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.
<i>First,</i> Sometimes he gives them up to the power of it;
<i>Sleep on now.</i> He that will sleep, let him sleep still. The
curse of spiritual slumber is the just punishment of the sin of it,
<scripRef id="Matt.xxvii-p127.4" osisRef="Bible:Rom.11.8 Bible:Hos.4.17" parsed="|Rom|11|8|0|0;|Hos|4|17|0|0" passage="Ro 11:8,Ho 4:17">Rom. xi. 8; Hos. iv.
17</scripRef>. <i>Secondly,</i> 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.</p>
<p class="indent" id="Matt.xxvii-p128">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; <i>The
Son of man is betrayed into the hands of sinners.</i> And again,
<i>He is at hand that doth betray me.</i> 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.</p>
</div><scripCom id="Matt.xxvii-p128.1" osisRef="Bible:Matt.26.47-Matt.26.56" parsed="|Matt|26|47|26|56" passage="Mt 26:47-56" type="Commentary"/><div class="Commentary" id="Bible:Matt.26.47-Matt.26.56">
<h4 id="Matt.xxvii-p128.2">Christ Betrayed by Judas; The Priest's
Servant Smitten by Peter; Christ Deserted by His
Disciples.</h4>
<p class="passage" id="Matt.xxvii-p129">47 And while he yet spake, lo, Judas, one of the
twelve, came, and with him a great multitude with swords and
staves, from the chief priests and elders of the people.   48
Now he that betrayed him gave them a sign, saying, Whomsoever I
shall kiss, that same is he: hold him fast.   49 And forthwith
he came to Jesus, and said, Hail, master; and kissed him.   50
And Jesus said unto him, Friend, wherefore art thou come? Then came
they, and laid hands on Jesus, and took him.   51 And, behold,
one of them which were with Jesus stretched out <i>his</i> hand,
and drew his sword, and struck a servant of the high priest's, and
smote off his ear.   52 Then said Jesus unto him, Put up again
thy sword into his place: for all they that take the sword shall
perish with the sword.   53 Thinkest thou that I cannot now
pray to my Father, and he shall presently give me more than twelve
legions of angels?   54 But how then shall the scriptures be
fulfilled, that thus it must be?   55 In that same hour said
Jesus to the multitudes, Are ye come out as against a thief with
swords and staves for to take me? I sat daily with you teaching in
the temple, and ye laid no hold on me.   56 But all this was
done, that the scriptures of the prophets might be fulfilled. Then
all the disciples forsook him, and fled.</p>
<p class="indent" id="Matt.xxvii-p130">We are here told how the blessed Jesus was
seized, and taken into custody; this followed immediately upon his
agony, <i>while he yet spake;</i> for from the beginning to the
close of his passion he had not the least intermission or
breathing-time, but <i>deep called unto deep.</i> His trouble
hitherto was raised within himself; but now the scene is changed,
now the Philistines are upon thee, thou blessed Samson; <i>the
Breath of our nostrils, the Anointed of the Lord is taken in their
pits,</i> <scripRef id="Matt.xxvii-p130.1" osisRef="Bible:Lam.4.20" parsed="|Lam|4|20|0|0" passage="La 4:20">Lam. iv. 20</scripRef>.</p>
<p class="indent" id="Matt.xxvii-p131">Now concerning the apprehension of the Lord
Jesus, observe,</p>
<p class="indent" id="Matt.xxvii-p132">I. Who the persons were, that were employed
in it. 1. Here was <i>Judas, one of the twelve,</i> at the head of
this infamous guard: <i>he was guide to them that took Jesus</i>
(<scripRef id="Matt.xxvii-p132.1" osisRef="Bible:Acts.1.16" parsed="|Acts|1|16|0|0" passage="Ac 1:16">Acts i. 16</scripRef>); 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 <i>with him a great multitude;</i> that the scripture
might be fulfilled, <i>Lord, how are they increased that trouble
me!</i> <scripRef id="Matt.xxvii-p132.2" osisRef="Bible:Ps.3.1" parsed="|Ps|3|1|0|0" passage="Ps 3:1">Ps. iii. 1</scripRef>. 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, <i>sinners,</i> as Christ calls them,
<scripRef id="Matt.xxvii-p132.3" osisRef="Bible:Matt.26.45" parsed="|Matt|26|45|0|0" passage="Mt 26:45"><i>v.</i> 45</scripRef>. 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.</p>
<p class="indent" id="Matt.xxvii-p133">II. How they were armed for this
enterprise.</p>
<p class="indent" id="Matt.xxvii-p134">1. What weapons they were armed with; They
came <i>with swords and staves.</i> The Roman soldiers, no doubt,
had swords; the servants of the priests, those of them that had not
swords, brought staves or clubs. <i>Furor arma ministrat—Their
rage supplied their arms.</i> 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.</p>
<p class="indent" id="Matt.xxvii-p135">2. What warrant they were armed with;
<i>They came from the chief priests, and elders of the people;</i>
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; <i>Thine own nation and the
chief priests delivered thee to me,</i> <scripRef id="Matt.xxvii-p135.1" osisRef="Bible:John.18.35" parsed="|John|18|35|0|0" passage="Joh 18:35">John xviii. 35</scripRef>.</p>
<p class="indent" id="Matt.xxvii-p136">III. The manner how it was done, and what
passed at that time.</p>
<p class="indent" id="Matt.xxvii-p137">1. How Judas betrayed him; he did his
business effectually, and his resolution in this wickedness may
shame us who fail in that which is good. Observe,</p>
<p class="indent" id="Matt.xxvii-p138">(1.) The instructions he gave to the
soldiers (<scripRef id="Matt.xxvii-p138.1" osisRef="Bible:Matt.26.48" parsed="|Matt|26|48|0|0" passage="Mt 26:48"><i>v.</i> 48</scripRef>);
<i>He gave them a sign;</i> as commander of the party in this
action, he gives the word or signal. He <i>gave them a sign,</i>
lest by mistake they should seize one of the disciples instead of
him, the disciples having so lately said, in Judas's hearing, that
they would be willing to die for him. What abundance of caution was
here, not to miss him—<i>That same is he;</i> and when they had
him in their hands, not to lose him—<i>Hold him fast;</i> for he
had sometimes escaped from those who thought to secure him; as
<scripRef id="Matt.xxvii-p138.2" osisRef="Bible:Luke.6.30" parsed="|Luke|6|30|0|0" passage="Lu 6:30">Luke vi. 30</scripRef>. Though the
Jews, who frequented the temple, could not but know him, yet the
Roman soldiers perhaps had never seen him, and the sign was to
direct them; and Judas by his kiss intended not only to distinguish
him, but to detain him, while they came behind him, and laid hands
on him.</p>
<p class="indent" id="Matt.xxvii-p139">(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 <i>the Lord turned and looked</i> upon him,
he relented presently; but Judas comes up to his Master's face, and
betrays him. <i>Me mihi (perfide) prodis? me mihi
prodis?—Perfidious man, betrayest thou me to thyself?</i> He said,
<i>Hail, Master; and kissed him.</i> It should seem, our Lord Jesus
had been wont to admit his disciples to such a degree of
familiarity with him, as to give them his cheek to kiss after they
had been any while absent, which Judas villainously used to
facilitate this treason. A kiss is a token of allegiance and
friendship, <scripRef id="Matt.xxvii-p139.1" osisRef="Bible:Ps.2.12" parsed="|Ps|2|12|0|0" passage="Ps 2:12">Ps. ii. 12</scripRef>. But
Judas, when he broke all the laws of love and duty, profaned this
sacred sign to serve his purpose. Note, There are many that betray
Christ with <i>a kiss,</i> and <i>Hail, Master;</i> who, under
pretence of doing him honour, betray and undermine the interests of
his kingdom. <i>Mel in ore, fel in corde—Honey in the mouth, gall
in the heart.</i> <b><i>Kataphilein ouk esti philein.</i></b> <i>To
embrace is one thing, to love is another. Philo Judæus.</i> Joab's
kiss and Judas's were much alike.</p>
<p class="indent" id="Matt.xxvii-p140">(3.) The entertainment his Master gave him,
<scripRef id="Matt.xxvii-p140.1" osisRef="Bible:Matt.26.50" parsed="|Matt|26|50|0|0" passage="Mt 26:50"><i>v.</i> 50</scripRef>.</p>
<p class="indent" id="Matt.xxvii-p141">[1.] He calls him <i>friend.</i> If he had
called him <i>villain,</i> and <i>traitor, raca, thou fool,</i> and
<i>child of the devil,</i> he had not <i>mis—</i>called him; but
he would teach us under the greatest provocation to forbear
bitterness and evil-speaking, and to show all meekness.
<i>Friend,</i> for a friend he had been, and should have been, and
seemed to be. Thus he upbraids him, as Abraham, when he called the
rich man in hell, <i>son.</i> He calls him <i>friend,</i> because
he furthered his sufferings, and so <i>befriended</i> him; whereas,
he called Peter <i>Satan</i> for attempting to hinder them.</p>
<p class="indent" id="Matt.xxvii-p142">[2.] He asks him, "<i>Wherefore art thou
come?</i> Is it peace, Judas? Explain thyself; if thou come as an
enemy, what means this kiss? If as a friend, what mean these swords
and staves? <i>Wherefore art thou come?</i> What harm have I done
thee? Wherein have I wearied thee? <b><i>eph ho
parei</i></b>—<i>Wherefore art thou present?</i> Why hadst thou
not so much shame left thee, as to keep out of sight, which thou
mightest have done, and yet have given the officer notice where I
was?" This was an instance of great impudence, for him to be so
forward and barefaced in this wicked transaction. But it is usual
for apostates from religion to be the most bitter enemies to it;
witness Julian. Thus Judas did his part.</p>
<p class="indent" id="Matt.xxvii-p143">2. How the officers and soldiers secured
him; <i>Then came they, and laid hands on Jesus, and took him;</i>
they made him their prisoner. <i>How were they not afraid to
stretch forth their hands against the Lord's Anointed?</i> We may
well imagine what rude and cruel hands they were, which this
barbarous multitude laid on Christ; and how, it is probable, they
handled him the more roughly for their being so often disappointed
when they sought to lay hands on him. They could not have taken
him, if he had not surrendered himself, and been <i>delivered by
the determinate counsel and foreknowledge of God,</i> <scripRef id="Matt.xxvii-p143.1" osisRef="Bible:Acts.2.23" parsed="|Acts|2|23|0|0" passage="Ac 2:23">Acts ii. 23</scripRef>. He who said concerning
his anointed servants, <i>Touch them not,</i> and <i>do them no
harm</i> (<scripRef id="Matt.xxvii-p143.2" osisRef="Bible:Ps.105.14-Ps.105.15" parsed="|Ps|105|14|105|15" passage="Ps 105:14,15">Ps. cv. 14,
15</scripRef>), <i>spared not his anointed Son, but delivered him
up for us all;</i> and again, <i>gave his strength into captivity,
his glory into the enemies' hands,</i> <scripRef id="Matt.xxvii-p143.3" osisRef="Bible:Ps.78.61" parsed="|Ps|78|61|0|0" passage="Ps 78:61">Ps. lxxviii. 61</scripRef>. See what was the complaint
of Job (<scripRef id="Matt.xxvii-p143.4" osisRef="Bible:Job.16.11" parsed="|Job|16|11|0|0" passage="Job 16:11"><i>ch.</i> xvi.
11</scripRef>), <i>God hath delivered me to the ungodly,</i> and
apply that and other passages in that book of Job as a type of
Christ.</p>
<p class="indent" id="Matt.xxvii-p144">Our Lord Jesus was made a prisoner, because
he would in all things be treated as a malefactor, punished for our
crime, and as a surety under arrest for our debt. The yoke of our
transgressions was bound by the Father's hand upon the neck of the
Lord Jesus, <scripRef id="Matt.xxvii-p144.1" osisRef="Bible:Lam.1.14" parsed="|Lam|1|14|0|0" passage="La 1:14">Lam. i. 14</scripRef>. He
became a prisoner, that he might set us at liberty; for he said,
<i>If ye seek me, let these go their way</i> (<scripRef id="Matt.xxvii-p144.2" osisRef="Bible:John.18.8" parsed="|John|18|8|0|0" passage="Joh 18:8">John xviii. 8</scripRef>); and those are free indeed,
whom he makes so.</p>
<p class="indent" id="Matt.xxvii-p145">3. How Peter fought for Christ, and was
checked for his pains. It is here only said to be <i>one of them
that were with Jesus in the garden;</i> but <scripRef id="Matt.xxvii-p145.1" osisRef="Bible:John.18.10" parsed="|John|18|10|0|0" passage="Joh 18:10">John xviii. 10</scripRef>, we are told that it was
Peter who signalized himself upon this occasion. Observe,</p>
<p class="indent" id="Matt.xxvii-p146">(1.) Peter's rashness (<scripRef id="Matt.xxvii-p146.1" osisRef="Bible:Matt.26.51" parsed="|Matt|26|51|0|0" passage="Mt 26:51"><i>v.</i> 51</scripRef>); He <i>drew his sword.</i> They
had but two swords among them all (<scripRef id="Matt.xxvii-p146.2" osisRef="Bible:Luke.22.38" parsed="|Luke|22|38|0|0" passage="Lu 22:38">Luke xxii. 38</scripRef>), and one of them, it seems,
fell to Peter's share; and now he thought it was time to draw it,
and he laid about him as if he would have done some great matter;
but all the execution he did was the cutting off an ear from a
servant of the High Priest; designing, it is likely, to cleave him
down the head, because he saw him more forward than the rest in
laying hands on Christ, he missed his blow. But if he would be
striking, in my mind he should rather have aimed at Judas, and have
marked him for a rogue. Peter had talked much of what he would do
for his Master, he would <i>lay down his life for him;</i> yea,
that he would; and now he would be as good as his word, and venture
his life to rescue his Master: and thus far was commendable, that
he had a great <i>zeal</i> for Christ, and his honour and safety;
but it was not <i>according to knowledge,</i> nor guided by
discretion; for [1.] He did it without warrant; some of the
disciples asked indeed, <i>Shall we smite with the sword?</i>
(<scripRef id="Matt.xxvii-p146.3" osisRef="Bible:Luke.22.49" parsed="|Luke|22|49|0|0" passage="Lu 22:49">Luke xxii. 49</scripRef>) But Peter
struck before they had an answer. We must see not only our cause
good, but our call clear, before we draw the sword; we must show by
what authority we do it, and who gave us that authority. [2.] He
indiscreetly exposed himself and his fellow-disciples to the rage
of the multitude; for what could they with two swords do against a
band of men?</p>
<p class="indent" id="Matt.xxvii-p147">(2.) The rebuke which our Lord Jesus gave
him (<scripRef id="Matt.xxvii-p147.1" osisRef="Bible:Matt.26.52" parsed="|Matt|26|52|0|0" passage="Mt 26:52"><i>v.</i> 52</scripRef>); <i>Put
up again thy sword into its place.</i> He does not command the
officers and soldiers to put up their swords that were drawn
against him, he left them to the judgment of God, who judges them
that are without; but he commands Peter to put up his sword, does
not chide him indeed for what he had done, because done out of good
will, but stops the progress of his arms, and provides that it
should not be drawn into a precedent. Christ's errand into the
world was to make peace. Note, <i>The weapons of our warfare are
not carnal, but spiritual;</i> and Christ's ministers, though they
are his soldiers, do not <i>war after the flesh,</i> <scripRef id="Matt.xxvii-p147.2" osisRef="Bible:2Cor.10.3-2Cor.10.4" parsed="|2Cor|10|3|10|4" passage="2Co 10:3,4">2 Cor. x. 3, 4</scripRef>. Not that the law of
Christ overthrows either the law of nature of the law of nations,
as far as those warrant subjects to stand up in defence of their
civil rights and liberties, and their religion, when it is
incorporated with them; but it provides for the preservation of
public peace and order, by forbidding private persons, <i>qua
tales—as such,</i> to resist the powers that are; nay, we have a
general precept that we <i>resist not evil</i> (<scripRef id="Matt.xxvii-p147.3" osisRef="Bible:Matt.5.39" parsed="|Matt|5|39|0|0" passage="Mt 5:39"><i>ch.</i> v. 39</scripRef>), nor will Christ have his
ministers propagate his religion by force of arms, <i>Religio cogi
non potest; et defendenda non occidendo, sed moriendo—Religion
cannot be forced; and it should be defended, not by killing, but by
dying.</i> Lactantii Institut. As Christ forbade his disciples the
sword of justice (<scripRef id="Matt.xxvii-p147.4" osisRef="Bible:Matt.20.25-Matt.20.26" parsed="|Matt|20|25|20|26" passage="Mt 20:25,26"><i>ch.</i> xx.
25, 26</scripRef>), so here the sword of war. Christ bade Peter put
up his sword, and never bade him draw it again; yet that which
Peter is here blamed for is his doing it unseasonably; the hour was
come for Christ to suffer and die, he knew Peter knew it, the
<i>sword of the Lord was drawn against him</i> (<scripRef id="Matt.xxvii-p147.5" osisRef="Bible:Zech.13.7" parsed="|Zech|13|7|0|0" passage="Zec 13:7">Zech. xiii. 7</scripRef>), and for Peter to draw his
sword for him, was like, <i>Master, spare thyself.</i></p>
<p class="indent" id="Matt.xxvii-p148">Three reasons Christ give to Peter for this
rebuke:</p>
<p class="indent" id="Matt.xxvii-p149">[1.] His drawing the sword would be
dangerous to himself and to his fellow-disciples; <i>They that take
the sword, shall perish with the sword;</i> they that use violence,
fall by violence; and men hasten and increase their own troubles by
blustering bloody methods of self-defence. They that take the sword
before it is given them, that use it without warrant or call,
expose themselves to the sword of war, or public justice. Had it
not been for the special care and providence of the Lord Jesus,
Peter and the rest of them had, for aught I know, been cut in
pieces immediately. Grotius gives another, and a probable sense of
this blow, making those that take the sword to be, not Peter, but
the officers and soldiers that come with swords <i>to take
Christ;</i> They shall <i>perish with the sword.</i> "Peter, thou
needest not draw they sword to punish them. God will certainly,
shortly, and severely, reckon with them." They took the Roman sword
to seize Christ with, and by the Roman sword, not long after, they
and their place and nation were destroyed. <i>Therefore</i> we must
not <i>avenge ourselves,</i> because <i>God will repay</i>
(<scripRef id="Matt.xxvii-p149.1" osisRef="Bible:Rom.12.19" parsed="|Rom|12|19|0|0" passage="Ro 12:19">Rom. xii. 19</scripRef>); and
therefore we must suffer with faith and patience, because
persecutors will be paid in their own coin. See <scripRef id="Matt.xxvii-p149.2" osisRef="Bible:Rev.13.10" parsed="|Rev|13|10|0|0" passage="Re 13:10">Rev. xiii. 10</scripRef>.</p>
<p class="indent" id="Matt.xxvii-p150">[2.] It was needless for him to draw his
sword in defence of his Master, who, if he pleased, could summon
into his service all the hosts of heaven (<scripRef id="Matt.xxvii-p150.1" osisRef="Bible:Matt.26.53" parsed="|Matt|26|53|0|0" passage="Mt 26:53"><i>v.</i> 53</scripRef>); "<i>Thinkest thou that I
cannot now pray to my Father, and he shall send</i> from heaven
effectual succours? Peter, if I would put by these sufferings, I
could easily do it without thy hand or thy sword." Note, God has no
need of us, of our services, much less of our sins, to bring about
his purposes; and it argues our distrust and disbelief of the power
of Christ, when we go out of the way of our duty to serve his
interests. God can do his work without us; if we look into the
heavens, and see how he is attended there, we may easily infer,
that, <i>though we be righteous,</i> he is not beholden to us,
<scripRef id="Matt.xxvii-p150.2" osisRef="Bible:Job.35.5 Bible:Job.35.7" parsed="|Job|35|5|0|0;|Job|35|7|0|0" passage="Job 35:5,7">Job xxxv. 5, 7</scripRef>. Though
Christ was crucified through weakness, it was a voluntary weakness;
he submitted to death, not because he could not, but because he
would not contend with it. This takes off the offence of the cross,
and proves Christ crucified the power of God; even now in the depth
of his sufferings he could call in the aid of legions of angels.
<i>Now,</i> <b><i>arti</i></b>—<i>yet;</i> "Though the business is
so far gone, I could yet with a word speaking turn the scale."
Christ here lets us know,</p>
<p class="indent" id="Matt.xxvii-p151"><i>First,</i> What a great interest he had
in his Father; <i>I can pray to my Father, and he will send me help
from the sanctuary.</i> I can <b><i>parakalesai</i></b>—<i>demand
of my Father these succours.</i> Christ prayed <i>as one having
authority.</i> Note, It is a great comfort to God's people, when
they are surrounded with enemies on all hands, that they have a way
open heavenward; if they can do nothing else, they can pray to him
that can do every thing. And they who are much in prayer at other
times, have most comfort in praying when troublesome times come.
Observe, Christ saith, not only that God could send him such a
number of angels, but that, if he insisted upon it, he would do it.
Though he had undertaken the work of our redemption, yet, if he had
desired to be released, it should seem by this that the Father
would not have held him to it. He might yet have gone out free from
the service, but he loved it, and would not; so that it was only
with the cords of his own love that he was bound to the altar.</p>
<p class="indent" id="Matt.xxvii-p152"><i>Secondly,</i> What a great interest he
had in the heavenly hosts; <i>He shall presently give me more than
twelve legions of angels,</i> amounting to above seventy-two
thousand. Observe here, 1. There is an <i>innumerable company of
angels,</i> <scripRef id="Matt.xxvii-p152.1" osisRef="Bible:Heb.12.2" parsed="|Heb|12|2|0|0" passage="Heb 12:2">Heb. xii. 2</scripRef>. A
detachment of more than twelve legions might be spared for our
service, and yet there would be no miss of them about the throne.
See <scripRef id="Matt.xxvii-p152.2" osisRef="Bible:Dan.7.10" parsed="|Dan|7|10|0|0" passage="Da 7:10">Dan. vii. 10</scripRef>. They are
marshalled in exact order, like the well-disciplined legions; not a
confused multitude, but regular troops; all know their post, and
observe the word of command. 2. This innumerable company of angels
are all at the disposal of our heavenly Father, and do his
pleasure, <scripRef id="Matt.xxvii-p152.3" osisRef="Bible:Ps.103.20-Ps.103.21" parsed="|Ps|103|20|103|21" passage="Ps 103:20,21">Ps. ciii. 20,
21</scripRef>. 3. These angelic hosts were ready to come in to the
assistance of our Lord Jesus in his sufferings, if he had needed or
desired it. See <scripRef id="Matt.xxvii-p152.4" osisRef="Bible:Heb.1.6 Bible:Heb.1.14" parsed="|Heb|1|6|0|0;|Heb|1|14|0|0" passage="Heb 1:6,14">Heb. i. 6,
14</scripRef>. They would have been to him as they were to Elisha,
<i>chariots of fire, and horses of fire,</i> not only to secure
him, but to consume those that set upon him. 4. Our heavenly Father
is to be eyed and acknowledged in all the services of the heavenly
hosts; <i>He shall give them me:</i> therefore angels are not to be
prayed to, but the Lord of the angels, <scripRef id="Matt.xxvii-p152.5" osisRef="Bible:Ps.91.11" parsed="|Ps|91|11|0|0" passage="Ps 91:11">Ps. xci. 11</scripRef>. 5. It is matter of comfort to
all that wish well to the kingdom of Christ, that there is a world
of angels always at the service of the Lord Jesus, that can do
wonders. He that has the armies of heaven at his beck, can do what
he pleases among the <i>inhabitants of the earth;</i> He shall
<i>presently</i> give them me. See how ready his Father was to hear
his prayer, and how ready the angels were to observe his orders;
they are willing servants, winged messengers, they <i>fly
swiftly.</i> This is very encouraging to those that have the honour
of Christ, and the welfare of his church, much at heart. Think they
that they have more care and concern for Christ and his church,
than God and the holy angels have?</p>
<p class="indent" id="Matt.xxvii-p153">[3.] It was no time to make any defence at
all, or to offer to put by the stroke; <i>For how then shall the
scripture be fulfilled, that thus it must be?</i> <scripRef id="Matt.xxvii-p153.1" osisRef="Bible:Matt.26.54" parsed="|Matt|26|54|0|0" passage="Mt 26:54"><i>v.</i> 54</scripRef>. It was written, that
Christ should be <i>led as a lamb to the slaughter,</i> <scripRef id="Matt.xxvii-p153.2" osisRef="Bible:Isa.53.7" parsed="|Isa|53|7|0|0" passage="Isa 53:7">Isa. liii. 7</scripRef>. Should he summon the
angels to his assistance, he would not be led to the slaughter at
all; should he permit his disciples to fight, he would not be led
as a lamb quietly and without resistance; therefore he and his
disciples must yield to the accomplishment of the predictions.
Note, In all difficult cases, the word of God must be conclusive
against our own counsels, and nothing must be done, nothing
attempted, against the fulfilling of the scripture. If the easing
of our pains, the breaking of our bonds, the saving of our lives,
will not consist with the fulfilling of the scripture, we ought to
say, "Let God's word and will take place, let his law be magnified
and made honourable, whatever becomes of us." Thus Christ checked
Peter, when he set up for his champion, and captain of his
life-guard.</p>
<p class="indent" id="Matt.xxvii-p154">4. We are next told how Christ argued the
case with them that came to take him (<scripRef id="Matt.xxvii-p154.1" osisRef="Bible:Matt.26.55" parsed="|Matt|26|55|0|0" passage="Mt 26:55"><i>v.</i> 55</scripRef>); though he did not resist them,
yet he did reason with them. Note, It will consist with Christian
patience under our sufferings, calmly to expostulate with our
enemies and persecutors, as David with Saul, <scripRef id="Matt.xxvii-p154.2" osisRef="Bible:1Sam.24.14 Bible:1Sam.26.18" parsed="|1Sam|24|14|0|0;|1Sam|26|18|0|0" passage="1Sa 24:14,26:18">1 Sam. xxiv. 14; xxvi. 18</scripRef>. <i>Are ye
come out,</i> (1.) With rage and enmity, <i>as against a thief,</i>
as if I were an enemy to the public safety, and deservedly suffered
this? Thieves draw upon themselves the common odium; every one will
lend a hand to stop a thief: and thus they fell upon Christ as the
offscouring of all things. If he had been the plague of his
country, he could not have been prosecuted with more heat and
violence. (2.) With all this power and force, as against the worst
of thieves, that dare the law, bid defiance to public justice, and
add rebellion to their sin? You are come out as against a thief,
with swords and staves, as if there were danger of resistance;
whereas ye have <i>killed the just One, and he doth not resist
you,</i> <scripRef id="Matt.xxvii-p154.3" osisRef="Bible:Jas.5.6" parsed="|Jas|5|6|0|0" passage="Jam 5:6">Jam. v. 6</scripRef>. If he
had not been willing to suffer, it was folly to <i>come with swords
and staves, for they could not conquer him;</i> had he been minded
to resist, he would have esteemed their iron as straw, and their
swords and staves would have been as briars before a consuming
fire; but, being willing to suffer, it was folly to come thus
armed, for he would not contend with them.</p>
<p class="indent" id="Matt.xxvii-p155">He further expostulates with them, by
reminding them how he had behaved himself hitherto toward them, and
they toward him. [1.] Of his public appearance; <i>I sat daily with
you in the temple teaching.</i> And, [2.] Of their public
connivance; <i>Ye laid no hold on me.</i> How comes then this
change? They were very unreasonable, in treating him as they did.
<i>First,</i> He had given them no occasion to look upon him as a
thief, for he had taught in the temple. And such were the matter,
and such the manner of his teaching, that he was manifested in the
consciences of all that heard him, not to be a bad man. Such
gracious words as came from his mouth, were not the words of a
thief, nor of one that had a devil. <i>Secondly,</i> Nor had he
given them occasion to look upon him as one that absconded, or fled
from justice, that they should come in the night to seize him; if
they had any thing to say to him, they might find him every day in
the temple, ready to answer all challenges, all charges, and there
they might do as they pleased with him; for the chief priests had
the custody of the temple, and the command of the guards about it;
but to come upon him thus clandestinely, in the place of his
retirement, was base and cowardly. Thus the greatest hero may be
villainously assassinated in a corner, by one that in open field
would tremble to look him in the face.</p>
<p class="indent" id="Matt.xxvii-p156"><i>But all this was done</i> (so it
follows, <scripRef id="Matt.xxvii-p156.1" osisRef="Bible:Matt.26.56" parsed="|Matt|26|56|0|0" passage="Mt 26:56"><i>v.</i> 56</scripRef>)
<i>that the scriptures of the prophets might be fulfilled.</i> It
is hard to say, whether these are the words of the sacred
historian, as a comment upon this story, and a direction to the
Christian reader to compare it with the scriptures of the Old
Testament, which pointed at it; or, whether they are the words of
Christ himself, as a reason why, though he could not but resent
this base treatment, he yet submitted to it, that the scriptures of
the prophets might be fulfilled, to which he had just now referred
himself, <scripRef id="Matt.xxvii-p156.2" osisRef="Bible:Matt.26.54" parsed="|Matt|26|54|0|0" passage="Mt 26:54"><i>v.</i> 54</scripRef>.
Note, The scriptures are in the fulfilling every day; and all those
scriptures which speak of the Messiah, had their full
accomplishment in our Lord Jesus.</p>
<p class="indent" id="Matt.xxvii-p157">5. How he was, in the midst of this
distress, shamefully deserted by his disciples; <i>They all forsook
him, and fled,</i> <scripRef id="Matt.xxvii-p157.1" osisRef="Bible:Matt.26.56" parsed="|Matt|26|56|0|0" passage="Mt 26:56"><i>v.</i>
56</scripRef>.</p>
<p class="indent" id="Matt.xxvii-p158">(1.) This was their sin; and it was a great
sin for them who had left all to follow him, now to leave him for
they knew not what. There was unkindness in it, considering the
relation they stood in to him, the favours they had received from
him, and the melancholy circumstances he was now in. There was
unfaithfulness in it, for they had solemnly promised to adhere to
him, and never to forsake him. He had indented for their safe
conduct (<scripRef id="Matt.xxvii-p158.1" osisRef="Bible:John.18.8" parsed="|John|18|8|0|0" passage="Joh 18:8">John xviii. 8</scripRef>);
yet they could not rely upon that, but shifted for themselves by an
inglorious flight. What folly was this, for fear of death to flee
from him whom they themselves knew and had acknowledged to be the
<i>Fountain of life?</i> <scripRef id="Matt.xxvii-p158.2" osisRef="Bible:John.6.67-John.6.68" parsed="|John|6|67|6|68" passage="Joh 6:67,68">John vi.
67, 68</scripRef>. <i>Lord, what is man!</i></p>
<p class="indent" id="Matt.xxvii-p159">(2.) It was a part of Christ's suffering,
it added affliction to his bonds, to be thus deserted, as it did to
Job (<scripRef id="Matt.xxvii-p159.1" osisRef="Bible:Job.19.13" parsed="|Job|19|13|0|0" passage="Job 19:13"><i>ch.</i> xix. 13</scripRef>),
<i>He hath put my brethren far from me;</i> and to David (<scripRef id="Matt.xxvii-p159.2" osisRef="Bible:Ps.38.11" parsed="|Ps|38|11|0|0" passage="Ps 38:11">Ps. xxxviii. 11</scripRef>), <i>Lovers and
friends stand aloof from my sore.</i> They should have staid with
him, to minister to him, to countenance him, and, if need were, to
be witnesses for him at his trial; but they treacherously deserted
him, as, at St. Paul's <i>first answer, no man stood with him.</i>
But there was a mystery in this. [1.] Christ, as a sacrifice for
sins, stood thus abandoned. The deer that by the keeper's arrow is
marked out to be hunted and run down, is immediately deserted by
the whole herd. In this he was made a curse for us, being left as
one separated to evil. [2.] Christ, as the Saviour of souls, stood
thus alone; as he needed not, so he had not the assistance of any
other in working out our salvation; he bore all, and did all
himself. He <i>trod the wine-press alone,</i> and when there was
<i>none to uphold,</i> then <i>his own arm wrought salvation,</i>
<scripRef id="Matt.xxvii-p159.3" osisRef="Bible:Isa.63.3 Bible:Isa.63.5" parsed="|Isa|63|3|0|0;|Isa|63|5|0|0" passage="Isa 63:3,5">Isa. lxiii. 3, 5</scripRef>. So
<i>the Lord alone did lead his Israel,</i> and they <i>stand still,
and only see this great salvation,</i> <scripRef id="Matt.xxvii-p159.4" osisRef="Bible:Deut.32.12" parsed="|Deut|32|12|0|0" passage="De 32:12">Deut. xxxii. 12</scripRef>.</p>
</div><scripCom id="Matt.xxvii-p159.5" osisRef="Bible:Matt.26.57-Matt.26.68" parsed="|Matt|26|57|26|68" passage="Mt 26:57-68" type="Commentary"/><div class="Commentary" id="Bible:Matt.26.57-Matt.26.68">
<h4 id="Matt.xxvii-p159.6">Christ in the High Priest's
Palace.</h4>
<p class="passage" id="Matt.xxvii-p160">57 And they that had laid hold on Jesus led
<i>him</i> away to Caiaphas the high priest, where the scribes and
the elders were assembled.   58 But Peter followed him afar
off unto the high priest's palace, and went in, and sat with the
servants, to see the end.   59 Now the chief priests, and
elders, and all the council, sought false witness against Jesus, to
put him to death;   60 But found none: yea, though many false
witnesses came, <i>yet</i> found they none. At the last came two
false witnesses,   61 And said, This <i>fellow</i> said, I am
able to destroy the temple of God, and to build it in three days.
  62 And the high priest arose, and said unto him, Answerest
thou nothing? what <i>is it which</i> these witness against thee?
  63 But Jesus held his peace. And the high priest answered
and said unto him, I adjure thee by the living God, that thou tell
us whether thou be the Christ, the Son of God.   64 Jesus
saith unto him, Thou hast said: nevertheless I say unto you,
Hereafter shall ye see the Son of man sitting on the right hand of
power, and coming in the clouds of heaven.   65 Then the high
priest rent his clothes, saying, He hath spoken blasphemy; what
further need have we of witnesses? behold, now ye have heard his
blasphemy.   66 What think ye? They answered and said, He is
guilty of death.   67 Then did they spit in his face, and
buffeted him; and others smote <i>him</i> with the palms of their
hands,   68 Saying, Prophesy unto us, thou Christ, Who is he
that smote thee?</p>
<p class="indent" id="Matt.xxvii-p161">We have here the arraignment of our Lord
Jesus in the ecclesiastical court, before the great sanhedrim.
Observe,</p>
<p class="indent" id="Matt.xxvii-p162">I. The sitting of the court; the scribes
and the elders were assembled, though it was in the dead time of
the night, when other people were fast asleep in their beds; yet,
to gratify their malice against Christ, they denied themselves that
natural rest, and sat up all night, to be ready to fall upon the
prey which Judas and his men, they hoped, would <i>seize.</i></p>
<p class="indent" id="Matt.xxvii-p163">See, 1. Who they were, that were assembled;
the <i>scribes,</i> the principal teachers, and <i>elders,</i> the
principal rulers, of the Jewish church: these were the most bitter
enemies to Christ our great teacher and ruler, on whom therefore
they had a jealous eye, as one that eclipsed them; perhaps some of
these scribes and elders were not so malicious at Christ as some
others of them were; yet, in concurrence with the rest, they made
themselves guilty. Now the scripture was fulfilled (<scripRef id="Matt.xxvii-p163.1" osisRef="Bible:Ps.22.16" parsed="|Ps|22|16|0|0" passage="Ps 22:16">Ps. xxii. 16</scripRef>); <i>The assembly of the
wicked have enclosed me.</i> Jeremiah complains of an assembly of
treacherous men; and David of his enemies <i>gathering themselves
together against him,</i> <scripRef id="Matt.xxvii-p163.2" osisRef="Bible:Ps.35.15" parsed="|Ps|35|15|0|0" passage="Ps 35:15">Ps. xxxv.
15</scripRef>.</p>
<p class="indent" id="Matt.xxvii-p164">2. Where they were assembled; <i>in the
palace of Caiaphas the High Priest;</i> there they assembled two
days before, to lay the plot (<scripRef id="Matt.xxvii-p164.1" osisRef="Bible:Matt.26.3" parsed="|Matt|26|3|0|0" passage="Mt 26:3"><i>v.</i>
3</scripRef>), and there they now convened again, to prosecute it.
The <i>High Priest</i> was <i>Ab-beth-din—the father of the house
of judgment,</i> but he is now the patron of wickedness; his house
should have been the sanctuary of oppressed innocency, but it is
become the throne of iniquity; and no wonder, when even God's house
of prayer was made a den of thieves.</p>
<p class="indent" id="Matt.xxvii-p165">II. The setting of the prisoner to the bar;
they that had <i>laid hold on Jesus, led him away,</i> hurried him,
no doubt, with violence, led him as a trophy of their victory, led
him as a victim to the altar; he was brought into Jerusalem through
that which was called the <i>sheep-gate,</i> for that was the way
into town from the mount of Olives; and it was so called because
the sheep appointed for sacrifice were brought that way to the
temple; very fitly therefore is Christ led that way, who is the
Lamb of God, that takes away the sin of the world. Christ was led
first to the High Priest, for by the law all sacrifices were to be
first <i>presented to the priest, and delivered into his hand,</i>
<scripRef id="Matt.xxvii-p165.1" osisRef="Bible:Lev.17.5" parsed="|Lev|17|5|0|0" passage="Le 17:5">Lev. xvii. 5</scripRef>.</p>
<p class="indent" id="Matt.xxvii-p166">III. The cowardice and faint-heartedness of
Peter (<scripRef id="Matt.xxvii-p166.1" osisRef="Bible:Matt.26.58" parsed="|Matt|26|58|0|0" passage="Mt 26:58"><i>v.</i> 58</scripRef>);
<i>But Peter followed afar off.</i> This comes in here, with an eye
to the following story of his denying him. He forsook him as the
rest did, when he was seized, and what is here said of his
following him is easily reconcilable with his forsaking him; such
following was no better than forsaking him; for,</p>
<p class="indent" id="Matt.xxvii-p167">1. He followed him, but it was <i>afar
off.</i> Some sparks of love and concern for his Master there were
in his breast, and therefore he followed him; but fear and concern
for his own safety prevailed, and therefore he followed afar off.
Note, It looks ill, and bodes worse, when those that are willing to
be Christ's disciples, are not willing to be known to be so. Here
began Peter's denying him; for to follow him afar off, is by little
and little to go back from him. There is danger in drawing back,
nay, in looking back.</p>
<p class="indent" id="Matt.xxvii-p168">2. He followed him, but he <i>went in, and
sat with the servants.</i> He should have gone up to the court, and
attended on his Master, and appeared for him; but he went in where
there was a good fire, and sat with the servants, not to silence
their reproaches, but to screen himself. It was presumption in
Peter thus to thrust himself into temptation; he that does so,
throws himself out of God's protection. Christ had told Peter that
he could not follow him now, and had particularly warned him of his
danger <i>this night;</i> and yet he would venture into the midst
of this wicked crew. It helped David to walk in his integrity, that
he <i>hated the congregation of evil doers, and would not sit with
the wicked.</i></p>
<p class="indent" id="Matt.xxvii-p169">3. He followed him, but it was only <i>to
see the end,</i> led more by his curiosity than by his conscience;
he attended as an idle spectator rather than as a disciple, a
person concerned. He should have gone in, to do Christ some
service, or to get some wisdom and grace to himself, by observing
Christ's behaviour under his sufferings: but he went in, only to
look about him; it is not unlikely that Peter went in, expecting
that Christ would have made his escape miraculously out of the
hands of his persecutors; that, having so lately struck them down,
who came to seize him, he would now have struck them dead, who sat
to judge him; and this he had a mind to see: if so, it was folly
for him to think of seeing any other end than what Christ had
foretold, that he should be put to death. Note, It is more our
concern to prepare for the end, whatever it may be, than curiously
to enquire what the end will be. The event is God's, but the duty
is ours.</p>
<p class="indent" id="Matt.xxvii-p170">IV. The trial of our Lord Jesus in this
court.</p>
<p class="indent" id="Matt.xxvii-p171">1. They examined witnesses against him,
though they were resolved, right or wrong, to condemn him; yet, to
put the better colour upon it, they would produce evidence against
him. The crimes properly cognizable in their court, were, false
doctrine and blasphemy; these they endeavoured to prove upon him.
And observe here,</p>
<p class="indent" id="Matt.xxvii-p172">(1.) Their search for proof; <i>They sought
false witness against him;</i> they had seized him, bound him,
abused him, and after all have to seek for something to lay to his
charge, and can show no cause for his commitment. They tried if any
of them could allege seemingly from their own knowledge any thing
against him; and suggested one calumny and then another, which, if
true, might touch his life. Thus <i>evil men dig up mischief,</i>
<scripRef id="Matt.xxvii-p172.1" osisRef="Bible:Prov.16.27" parsed="|Prov|16|27|0|0" passage="Pr 16:27">Prov. xvi. 27</scripRef>. Here they
trod in the steps of their predecessors, who <i>devised devices
against Jeremiah,</i> <scripRef id="Matt.xxvii-p172.2" osisRef="Bible:Jer.18.18 Bible:Jer.20.10" parsed="|Jer|18|18|0|0;|Jer|20|10|0|0" passage="Jer 18:18,20:10">Jer.
xviii. 18; xx. 10</scripRef>. They made proclamation, that, if any
one could give information against the prisoner at the bar, they
were ready to receive it, and presently many bore false witness
against him (<scripRef id="Matt.xxvii-p172.3" osisRef="Bible:Matt.26.60" parsed="|Matt|26|60|0|0" passage="Mt 26:60"><i>v.</i> 60</scripRef>);
for is <i>a ruler hearken to lies, all his servants are wicked,</i>
and will carry false stories to him, <scripRef id="Matt.xxvii-p172.4" osisRef="Bible:Prov.29.12" parsed="|Prov|29|12|0|0" passage="Pr 29:12">Prov. xxix. 12</scripRef>. This is an evil often seen
under the sun, <scripRef id="Matt.xxvii-p172.5" osisRef="Bible:Eccl.10.5" parsed="|Eccl|10|5|0|0" passage="Ec 10:5">Eccl. x. 5</scripRef>.
If Naboth must be taken off, there are sons of Belial to swear
against him.</p>
<p class="indent" id="Matt.xxvii-p173">(2.) Their success in this search; in
several attempts they were baffled, they sought false testimonies
among themselves, others came in to help them, and yet they found
none; they could make nothing of it, could not take the evidence
together, or give it any colour of truth or consistency with
itself, no, not they themselves being judges. The matters alleged
were such palpable lies, as carried their own confutation along
with them. This redounded much to the honour of Christ now, when
they were loading him with disgrace.</p>
<p class="indent" id="Matt.xxvii-p174">But at last they met with <i>two</i>
witnesses, who, it seems, agreed in their evidence, and therefore
were hearkened to, in hopes that now the point was gained. The
words they swore against him, were, that he should say, <i>I am
able to destroy the temple of God, and to build it in three
days,</i> <scripRef id="Matt.xxvii-p174.1" osisRef="Bible:Matt.26.61" parsed="|Matt|26|61|0|0" passage="Mt 26:61"><i>v.</i> 61</scripRef>. Now
by this they designed to accuse him, [1.] As an enemy to the
temple, and one that sought for the destruction of it, which they
could not bear to hear of; for they valued themselves by <i>the
temple of the Lord</i> (<scripRef id="Matt.xxvii-p174.2" osisRef="Bible:Jer.7.4" parsed="|Jer|7|4|0|0" passage="Jer 7:4">Jer. vii.
4</scripRef>), and, when they abandoned other idols, made a perfect
idol of that. Stephen was accused for <i>speaking against this holy
place,</i> <scripRef id="Matt.xxvii-p174.3" osisRef="Bible:Acts.6.13-Acts.6.14" parsed="|Acts|6|13|6|14" passage="Ac 6:13,14">Acts vi. 13,
14</scripRef>. [2.] As one that dealt in witchcraft, or some such
unlawful arts, by the help of which he could rear such a building
in three days: they had often suggested that he was in league with
Beelzebub. Now, as to this, <i>First,</i> The words were
mis-recited; he said, <i>Destroy ye this temple</i> (<scripRef id="Matt.xxvii-p174.4" osisRef="Bible:John.2.19" parsed="|John|2|19|0|0" passage="Joh 2:19">John ii. 19</scripRef>), plainly intimating that
he spoke of a temple which his enemies would seek to destroy; they
come, and swear that he said, <i>I am able to destroy</i> this
temple, as if the design against it were his. He said, <i>In Three
days I will raise it up</i>—<b><i>egero auton</i></b>, a word
properly used of a living temple; <i>I will raise it to life.</i>
They come, and swear that he said, <i>I am able,</i>
<b><i>oikodomesai</i></b>—<i>to build it;</i> which is properly
used of a house temple. <i>Secondly,</i> The words were
misunderstood; <i>he spoke of the temple of his body</i> (<scripRef id="Matt.xxvii-p174.5" osisRef="Bible:John.2.21" parsed="|John|2|21|0|0" passage="Joh 2:21">John ii. 21</scripRef>), and perhaps when he
said, <i>this temple,</i> pointed to, or laid his hand upon, his
own body; but they swore that he said the <i>temple of God,</i>
meaning this holy place. Note, There have been, and still are, such
as <i>wrest</i> the sayings of Christ <i>to their own
destruction,</i> <scripRef id="Matt.xxvii-p174.6" osisRef="Bible:2Pet.3.16" parsed="|2Pet|3|16|0|0" passage="2Pe 3:16">2 Pet. iii.
16</scripRef>. <i>Thirdly,</i> Make the worst they could of it, it
was no capital crime, even by their own law; if it had been, no
question but he had been prosecuted for it, when he spoke the words
in a public discourse some years ago; nay, the words were capable
of a laudable construction, and such as bespoke a kindness for the
temple; if it were destroyed, he would exert himself to the utmost
to rebuild it. But any thing that looked criminal, would serve to
give colour to their malicious prosecution. Now the scriptures were
fulfilled, which said, <i>False witnesses are risen up against
me</i> (<scripRef id="Matt.xxvii-p174.7" osisRef="Bible:Ps.27.12" parsed="|Ps|27|12|0|0" passage="Ps 27:12">Ps. xxvii. 12</scripRef>); and
see <scripRef id="Matt.xxvii-p174.8" osisRef="Bible:Ps.35.11" parsed="|Ps|35|11|0|0" passage="Ps 35:11">Ps. xxxv. 11</scripRef>. <i>Though
I have redeemed them, yet they have spoken lies against me,</i>
<scripRef id="Matt.xxvii-p174.9" osisRef="Bible:Hos.7.13" parsed="|Hos|7|13|0|0" passage="Ho 7:13">Hos. vii. 13</scripRef>. We stand
justly accused, the law <i>accuseth us,</i> <scripRef id="Matt.xxvii-p174.10" osisRef="Bible:Deut.27.26 Bible:John.5.45" parsed="|Deut|27|26|0|0;|John|5|45|0|0" passage="De 27:26,Joh 5:45">Deut. xxvii. 26; John v. 45</scripRef>. Satan
and our own consciences accuse us, <scripRef id="Matt.xxvii-p174.11" osisRef="Bible:1John.3.20" parsed="|1John|3|20|0|0" passage="1Jo 3:20">1
John iii. 20</scripRef>. The creatures cry out against us. Now, to
discharge us from all these just accusations, our Lord Jesus
submitted to this, to be unjustly and falsely accused, that in the
virtue of his sufferings we may be enabled to triumph over all
challenges; <i>Who shall lay any thing to the charge of God's
elect?</i> <scripRef id="Matt.xxvii-p174.12" osisRef="Bible:Rom.8.33-Rom.8.34" parsed="|Rom|8|33|8|34" passage="Ro 8:33,34">Rom. viii. 33,
34</scripRef>. He was accused, that he might not be condemned; and
if at any time we suffer thus, have all manner of evil, not only
said, but <i>sworn, against us falsely,</i> let us remember that we
cannot expect to fare better than our Master.</p>
<p class="indent" id="Matt.xxvii-p175">(3.) Christ's silence under all these
accusations, to the amazement of the court, <scripRef id="Matt.xxvii-p175.1" osisRef="Bible:Matt.26.62" parsed="|Matt|26|62|0|0" passage="Mt 26:62"><i>v.</i> 62</scripRef>. The High Priest, the judge of
the court, arose in some heat, and said, "<i>Answerest thou
nothing?</i> Come, you the prisoner at the bar; you hear what is
sworn against you, what have you now to say for yourself? What
defence can you make? Or what plea have you to offer in answer to
this charge?" <i>But Jesus held his peace</i> (<scripRef id="Matt.xxvii-p175.2" osisRef="Bible:Matt.26.63" parsed="|Matt|26|63|0|0" passage="Mt 26:63"><i>v.</i> 63</scripRef>), not as one sullen, or as one
self-condemned, or as one astonished and in confusion; not because
he wanted something to say, or knew not how to say it, but that the
scripture might be fulfilled (<scripRef id="Matt.xxvii-p175.3" osisRef="Bible:Isa.53.7" parsed="|Isa|53|7|0|0" passage="Isa 53:7">Isa.
liii. 7</scripRef>); <i>As the sheep is dumb before the
shearer,</i> and before the butcher, <i>so he opened not his
mouth;</i> and that he might be the Son of David, who, when his
enemies spoke mischievous things against him, was <i>as a deaf man
that heard not,</i> <scripRef id="Matt.xxvii-p175.4" osisRef="Bible:Ps.38.12-Ps.38.14" parsed="|Ps|38|12|38|14" passage="Ps 38:12-14">Ps. xxxviii.
12-14</scripRef>. He was silent, because <i>his hour was come;</i>
he would not deny the charge, because he was willing to submit to
the sentence; otherwise, he could as easily have put them to
silence and shame now, as he had done many a time before. If God
had entered into judgment with us, we had been <i>speechless</i>
(<scripRef id="Matt.xxvii-p175.5" osisRef="Bible:Matt.22.12" parsed="|Matt|22|12|0|0" passage="Mt 22:12"><i>ch.</i> xxii. 12</scripRef>), not
able to <i>answer for one of a thousand,</i> <scripRef id="Matt.xxvii-p175.6" osisRef="Bible:Job.9.3" parsed="|Job|9|3|0|0" passage="Job 9:3">Job ix. 3</scripRef>. Therefore, when Christ was <i>made
sin for us,</i> he was silent, and left it to his blood to speak,
<scripRef id="Matt.xxvii-p175.7" osisRef="Bible:Heb.12.24" parsed="|Heb|12|24|0|0" passage="Heb 12:24">Heb. xii. 24</scripRef>. He stood
mute at this bar, that we might have something to say at God's
bar.</p>
<p class="indent" id="Matt.xxvii-p176">Well, this way will not do; <i>aliâ
aggrediendum est viâ—recourse must be had to some other
expedient.</i></p>
<p class="indent" id="Matt.xxvii-p177">2. They examined our Lord Jesus himself
upon an oath like that <i>ex officio;</i> and, since they could not
accuse him, they will try, contrary to the law of equity, to make
him accuse himself.</p>
<p class="indent" id="Matt.xxvii-p178">(1.) Here is the interrogatory put to him
by the High Priest.</p>
<p class="indent" id="Matt.xxvii-p179">Observe, [1.] The question itself;
<i>Whether thou be the Christ, the Son of God?</i> That is, Whether
thou pretend to be so? For they will by no means admit it into
consideration, whether he be really so or no; though the Messiah
was to <i>be the Consolation of Israel,</i> and glorious things
were spoken concerning him in the Old Testament, yet so strangely
besotted were they with a jealousy of any thing that threatened
their exorbitant power and grandeur, that they would never enter
into the examination of the matter, whether Jesus was the Messiah
or no; never once put the case, suppose he should be so; they only
wished him to confess that he called himself so, that they might on
that indict him as a deceiver. What will not pride and malice carry
men to?</p>
<p class="indent" id="Matt.xxvii-p180">[2.] The solemnity of the proposal of it;
<i>I adjure thee by the living God, that thou tell us.</i> Not that
he had any regard to the living God, but took his name in vain;
only thus he hoped to gain his point with our Lord Jesus; "If thou
hast any value for the blessed name of God, and reverence for his
Majesty, tell us this." If he should refuse to answer when he was
thus adjured, they would charge him with contempt of the blessed
name of God. Thus the persecutors of good men often take advantage
against them by their consciences, as Daniel's enemies did against
him in the matter of his God.</p>
<p class="indent" id="Matt.xxvii-p181">(2.) Christ's answer to this interrogatory
(<scripRef id="Matt.xxvii-p181.1" osisRef="Bible:Matt.26.64" parsed="|Matt|26|64|0|0" passage="Mt 26:64"><i>v.</i> 64</scripRef>), in
which,</p>
<p class="indent" id="Matt.xxvii-p182">[1.] He owns himself to be <i>The Christ
the Son of God. Thou hast said;</i> that is, "It is as thou hast
said;" for in St. Mark it is, <i>I am.</i> Hitherto, he seldom
professed himself expressly to be the Christ, the Son of God; the
tenour of his doctrine bespoke it, and his miracles proved it: but
now he would not omit to make a confession of it, <i>First,</i>
Because that would have looked like a disowning of that truth which
he came into the world to bear witness to. <i>Secondly,</i> It
would have looked like declining his sufferings, when he knew the
acknowledgment of this would give his enemies all the advantage
they desired against him. He thus confessed himself, for example
and encouragement to his followers, when they are called to it, to
<i>confess him before men,</i> whatever hazards they run by it. And
according to this pattern the martyrs readily confessed themselves
Christians, though they knew they must die for it, as the martyrs
at Thebais, <i>Euseb. Hist.</i> 50.8, 100.9. That Christ answered
out of a regard to the adjuration which Caiaphas had profanely used
by the <i>living God,</i> I cannot think, any more than that he had
any regard to the like adjuration in the devil's mouth, <scripRef id="Matt.xxvii-p182.1" osisRef="Bible:Mark.5.7" parsed="|Mark|5|7|0|0" passage="Mk 5:7">Mark v. 7</scripRef>.</p>
<p class="indent" id="Matt.xxvii-p183">[2.] He refers himself, for the proof of
this, to his second coming, and indeed to his whole estate of
exaltation. It is probable that they looked upon him with a
scornful disdainful smile, when he said, "<i>I am;</i>" "A likely
fellow," thought they, "to be the Messiah, who is expected to come
in so much pomp and power;" and to that this <i>nevertheless</i>
refers. "Though now you see me in this low and abject state, and
think it a ridiculous thing for me to call myself the Messiah,
<i>nevertheless</i> the day is coming when I shall appear
otherwise." <i>Hereafter,</i> <b><i>ap arti</i></b>—<i>à
modo—shortly;</i> for his exaltation began in a few days; now
shortly his kingdom began to be set up; and <i>hereafter ye shall
see the Son of man sitting on the right hand of power, to judge the
world;</i> of which his coming shortly to judge and destroy the
Jewish nation would be a type and earnest. Note, The terrors of the
judgment-day will be a sensible conviction to the most obstinate
infidelity, not in order to conversion (that will be then too
late), but in order to an eternal confusion. Observe, <i>First,</i>
Whom they should see; <i>the Son of man.</i> Having owned himself
the Son of God, even now in his estate of humiliation, he speaks of
himself as the Son of man, even in his estate of exaltation; for he
had these two distinct natures in one person. The incarnation of
Christ has made him Son of God and Son of man; for he is
<i>Immanuel,</i> God with us. <i>Secondly,</i> In what posture they
should see him; 1. <i>Sitting on the right hand of power,</i>
according to the prophecy of the Messiah (<scripRef id="Matt.xxvii-p183.1" osisRef="Bible:Ps.110.1" parsed="|Ps|110|1|0|0" passage="Ps 110:1">Ps. cx. 1</scripRef>); <i>Sit thou at my right hand;</i>
which denotes both the dignity and the dominion he is exalted to.
Though now he stood at the bar, they should shortly see him sit on
the throne. 2. <i>Coming in the clouds of heaven;</i> this refers
to another prophecy concerning the <i>Son of man</i> (<scripRef id="Matt.xxvii-p183.2" osisRef="Bible:Dan.7.13-Dan.7.14" parsed="|Dan|7|13|7|14" passage="Da 7:13,14">Dan. vii. 13, 14</scripRef>), which is applied
to Christ (<scripRef id="Matt.xxvii-p183.3" osisRef="Bible:Luke.1.33" parsed="|Luke|1|33|0|0" passage="Lu 1:33">Luke i. 33</scripRef>), when
he came to destroy Jerusalem; so terrible was the judgment, and so
sensible the indications of the wrath of the Lamb in it, that it
might be called <i>a visible appearance of Christ;</i> but
doubtless it has reference to the general judgment; to this day he
appeals, and summons them to an appearance, then and there to
answer for what they are now doing. He had spoken of this day to
his disciples, awhile ago, for their comfort, and had bid them
<i>lift up their heads</i> for joy in the prospect of it, <scripRef id="Matt.xxvii-p183.4" osisRef="Bible:Luke.21.27-Luke.21.28" parsed="|Luke|21|27|21|28" passage="Lu 21:27,28">Luke xxi. 27, 28</scripRef>. Now he speaks of
it to his enemies, for their terror; for nothing is more
comfortable to the righteous, nor more terrible to the wicked, than
Christ's judging the world at the last day.</p>
<p class="indent" id="Matt.xxvii-p184">V. His conviction upon this trial; <i>The
High Priest rent his clothes,</i> according to the custom of the
Jews, when they heard or saw any thing done or said, which they
looked upon to be a reproach to God; as <scripRef id="Matt.xxvii-p184.1" osisRef="Bible:Isa.36.22 Bible:Isa.37.1 Bible:Acts.14.14" parsed="|Isa|36|22|0|0;|Isa|37|1|0|0;|Acts|14|14|0|0" passage="Isa 36:22,37:1,Ac 14:14">Isa. xxxvi. 22; xxxvii. 1; Acts xiv.
14</scripRef>. Caiaphas would be thought extremely tender of the
glory of God (<i>Come, see his zeal for the Lord of hosts</i>);
but, while he pretended an abhorrence of blasphemy, he was himself
the greatest blasphemer; he now forgot the law which forbade the
High Priest in any case to rend his clothes, unless we will suppose
this an excepted case.</p>
<p class="indent" id="Matt.xxvii-p185">Observe, 1. The crime he was found guilty
of; <i>blasphemy. He hath spoken blasphemy;</i> that is, he hath
spoken reproachfully of the living God; that is the notion we have
of blasphemy; because we by sin had reproached the Lord, therefore
Christ, when <i>he was made Sin for us,</i> was condemned as a
blasphemer for the truth he told them.</p>
<p class="indent" id="Matt.xxvii-p186">2. The evidence upon which they found him
guilty; <i>Ye have heard the blasphemy;</i> why should we trouble
ourselves to examine <i>witnesses</i> any further? He owned the
fact, that he did profess himself the <i>Son of God;</i> and then
they made blasphemy of it, and convicted him upon his confession.
The High Priest triumphs in the success of the snare he had laid;
"Now I think I have done his business for him." <i>Aha, so would we
have it.</i> Thus was he <i>judged out of his own mouth</i> at
their bar, because we were liable to be so judged at God's bar.
There is no need of witnesses against us; our own consciences are
against us instead of a thousand witnesses.</p>
<p class="indent" id="Matt.xxvii-p187">VI. His sentence passed, upon this
conviction, <scripRef id="Matt.xxvii-p187.1" osisRef="Bible:Matt.26.66" parsed="|Matt|26|66|0|0" passage="Mt 26:66"><i>v.</i>
66</scripRef>.</p>
<p class="indent" id="Matt.xxvii-p188">Here is, 1. Caiaphas's appeal to the bench;
<i>What think ye?</i> See his base hypocrisy and partiality; when
he had already prejudged the cause, and pronounced him a
blasphemer, then, as if he were willing to be advised, he asks the
judgment of his brethren; but hide malice ever so cunningly under
the robe of justice, some way or other it will break out. If he
would have dealt fairly, he should have collected the votes of the
bench <i>seriatim—in order,</i> and begun with the junior, and
delivered his own opinion last; but he knew that by the authority
of his place he could sway the rest, and therefore declares his
judgment, and presumes they are all of his mind; he takes the
crime, with regard to Christ, <i>pro confesso—as a crime
confessed;</i> and the judgment, with regard to the court, <i>pro
concesso—as a judgment agreed to.</i></p>
<p class="indent" id="Matt.xxvii-p189">2. Their concurrence with him; they said,
<i>He is guilty of death;</i> perhaps they did not all concur: it
is certain that Joseph of Arimathea, if he was present, dissented
(<scripRef id="Matt.xxvii-p189.1" osisRef="Bible:Luke.23.51" parsed="|Luke|23|51|0|0" passage="Lu 23:51">Luke xxiii. 51</scripRef>); so did
Nicodemus, and, it is likely, others with them; however, the
majority carried it that way; but, perhaps, this being an
extraordinary council, or cabal rather, none had notice to be
present but such as they knew would concur, and so it might be
voted <i>nemine contradicente—unanimously.</i> The judgment was,
"<i>He is guilty of death;</i> by the law he deserves to die."
Though they had not power now to put any man to death, yet by such
a judgment as this they made a man an <i>outlaw</i> among his
people (<i>qui caput gerit lupinum—he carries a wolf's head;</i>
so our old law describes an outlaw), and so exposed him to the fury
either of a popular tumult, as Stephen was, or to be clamoured
against before the governor, as Christ was. Thus was the Lord of
life condemned to die, that through him there may be <i>no
condemnation to us.</i></p>
<p class="indent" id="Matt.xxvii-p190">VII. The abuses and indignities done to him
after sentence passed (<scripRef id="Matt.xxvii-p190.1" osisRef="Bible:Matt.26.67-Matt.26.68" parsed="|Matt|26|67|26|68" passage="Mt 26:67,68"><i>v.</i>
67, 68</scripRef>); <i>Then,</i> when he was found guilty, they
<i>spat in his face.</i> Because they had not power to put him to
death, and could not be sure that they should prevail with the
governor to be their executioner, they would do him all the
mischief they could, now that they had him in their hands.
Condemned prisoners are taken under the special protection of the
law, which they are to make satisfaction to, and by all civilized
nations have been treated with tenderness; sufficient is this
punishment. But when they had passed sentence upon our Lord Jesus,
he was treated as if hell had broken loose upon him, as if he were
not only <i>worthy of death,</i> but as if that were too good for
him, and he were unworthy of the compassion shown to the worst
malefactors. Thus <i>he was made a curse for us.</i> But who were
they that were thus barbarous? It should seem, the very same that
had passed sentence upon him. <i>They said, He is guilty of death,
and then did they spit in his face.</i> The priests began, and then
no wonder if the servants, who would do any thing to make sport to
themselves, and curry favour with their wicked masters, carried on
the humour. See how they abused him.</p>
<p class="indent" id="Matt.xxvii-p191">1. <i>They spat in his face.</i> Thus the
scripture was fulfilled (<scripRef id="Matt.xxvii-p191.1" osisRef="Bible:Isa.50.6" parsed="|Isa|50|6|0|0" passage="Isa 50:6">Isa. l.
6</scripRef>), <i>He hid not his face from shame and spitting.</i>
Job complained of this indignity done to him, and herein was a type
of Christ (<scripRef id="Matt.xxvii-p191.2" osisRef="Bible:Job.31.10" parsed="|Job|31|10|0|0" passage="Job 31:10">Job xxxi. 10</scripRef>);
<i>They spare not to spit in my face.</i> It is an expression of
the greatest contempt and indignation possible; looking upon him as
more despicable than the very ground they spit upon. When Miriam
was under the leprosy, it was looked upon as a disgrace to her,
like that of <i>her father spitting in her face,</i> <scripRef id="Matt.xxvii-p191.3" osisRef="Bible:Num.12.14" parsed="|Num|12|14|0|0" passage="Nu 12:14">Num. xii. 14</scripRef>. He that refused to
raise up seed to his brother, was to undergo this dishonour,
<scripRef id="Matt.xxvii-p191.4" osisRef="Bible:Deut.25.9" parsed="|Deut|25|9|0|0" passage="De 25:9">Deut. xxv. 9</scripRef>. Yet Christ,
when he was repairing the decays of the great family of mankind,
submitted to it. That face which was <i>fairer than the children of
men,</i> which was <i>white and ruddy,</i> and which angels
reverence, was thus filthily abused by the basest and vilest of the
children of men. Thus was confusion poured upon his face, that ours
might not be filled with everlasting shame and contempt. They who
now profane his blessed name, abuse his word, and hate his image in
his sanctified ones; what do they better than spit in his face?
They would do that, if it were in their reach.</p>
<p class="indent" id="Matt.xxvii-p192">2. <i>They buffeted him, and smote him with
the palms of their hands.</i> This added pain to the shame, for
both came in with sin. Now the scripture was fulfilled (<scripRef id="Matt.xxvii-p192.1" osisRef="Bible:Isa.50.6" parsed="|Isa|50|6|0|0" passage="Isa 50:6">Isa. l. 6</scripRef>), <i>I gave my cheeks to
them that plucked off the hair; and</i> (<scripRef id="Matt.xxvii-p192.2" osisRef="Bible:Lam.3.30" parsed="|Lam|3|30|0|0" passage="La 3:30">Lam. iii. 30</scripRef>), <i>He giveth his cheek to him
that smiteth him; he is filled with reproach,</i> and yet
<i>keepeth silence</i> (<scripRef id="Matt.xxvii-p192.3" osisRef="Bible:Matt.26.28" parsed="|Matt|26|28|0|0" passage="Mt 26:28"><i>v.</i>
28</scripRef>); and (<scripRef id="Matt.xxvii-p192.4" osisRef="Bible:Mic.5.1" parsed="|Mic|5|1|0|0" passage="Mic 5:1">Mic. v.
1</scripRef>), <i>They shall smite the Judge of Israel with a rod
upon the cheek;</i> here the margin reads it, <i>They smote him
with rods;</i> for so <b><i>errapisan</i></b> signifies, and this
he submitted to.</p>
<p class="indent" id="Matt.xxvii-p193">3. They challenged him to tell who struck
him, having first blindfolded him; <i>Prophesy unto us, thou
Christ, who is he that smote thee?</i> (1.) They made sport of him,
as the Philistines did with Samson; it is grievous to those that
are in misery, for people to make merry <i>about</i> them, but much
more to make merry <i>with</i> them and their misery. Here was an
instance of the greatest depravity and degeneracy of the human
nature that could be, to show that there was need of a religion
that should recover men to humanity. (2.) They made sport with his
prophetical office. They had heard him called a <i>prophet,</i> and
that he was famed for wonderful discoveries; this they upbraided
him with, and pretended to make a trial of; as if the divine
omniscience must stoop to a piece of children's play. <i>They</i>
put a like affront upon Christ, who profanely jest with the
scripture, and make themselves merry with holy things; like
Belshazzar's revels in the temple bowls.</p>
</div><scripCom id="Matt.xxvii-p193.1" osisRef="Bible:Matt.26.69-Matt.26.75" parsed="|Matt|26|69|26|75" passage="Mt 26:69-75" type="Commentary"/><div class="Commentary" id="Bible:Matt.26.69-Matt.26.75">
<h4 id="Matt.xxvii-p193.2">Christ Denied by Peter.</h4>
<p class="passage" id="Matt.xxvii-p194">69 Now Peter sat without in the palace: and a
damsel came unto him, saying, Thou also wast with Jesus of Galilee.
  70 But he denied before <i>them</i> all, saying, I know not
what thou sayest.   71 And when he was gone out into the
porch, another <i>maid</i> saw him, and said unto them that were
there, This <i>fellow</i> was also with Jesus of Nazareth.  
72 And again he denied with an oath, I do not know the man.  
73 And after a while came unto <i>him</i> they that stood by, and
said to Peter, Surely thou also art <i>one</i> of them; for thy
speech bewrayeth thee.   74 Then began he to curse and to
swear, <i>saying,</i> I know not the man. And immediately the cock
crew.   75 And Peter remembered the word of Jesus, which said
unto him, Before the cock crow, thou shalt deny me thrice. And he
went out, and wept bitterly.</p>
<p class="indent" id="Matt.xxvii-p195">We have here the story of Peter's denying
his Master, and it comes in as a part of Christ's sufferings. Our
Lord Jesus was now in the High Priest's hall, not to be tried, but
baited rather; and then it would have been some comfort to him to
see his friends near him. But we do not find any friend he had
about the court, save Peter only, and it would have been better if
he had been at a distance. Observe how he fell, and how he got up
again by repentance.</p>
<p class="indent" id="Matt.xxvii-p196">I. His sin, which is here impartially
related, to the honour of the penmen of scripture, who dealt
faithfully. Observe,</p>
<p class="indent" id="Matt.xxvii-p197">1. The immediate occasion of Peter's sin.
He sat without in the palace, among the servants of the High
Priest. Note, Bad company is to many an occasion of sin; and those
who needlessly thrust themselves into it, go upon the devil's
ground, venture into his crowds, and may expect either to be
tempted and ensnared, as Peter was, or to be ridiculed and abused,
as his Master was; they scarcely can come out of such company,
without guilt or grief, or both. He that would keep God's
commandments and his own covenant, must say to evil-doers,
<i>Depart from me,</i> <scripRef id="Matt.xxvii-p197.1" osisRef="Bible:Ps.119.115" parsed="|Ps|119|115|0|0" passage="Ps 119:115">Ps. cxix.
115</scripRef>. Peter spoke from his own experience, when he warned
his new converts to <i>save themselves from that untoward
generation;</i> for he had like to have ruined himself by but going
once among them.</p>
<p class="indent" id="Matt.xxvii-p198">2. The temptation to it. He was challenged
as a retainer to Jesus of Galilee. First one maid, and then
another, and then the rest of the servants, charged it upon him;
<i>Thou also wert with Jesus of Galilee,</i> <scripRef id="Matt.xxvii-p198.1" osisRef="Bible:Matt.26.69" parsed="|Matt|26|69|0|0" passage="Mt 26:69"><i>v.</i> 69</scripRef>. And again, <i>This fellow was
with Jesus of Nazareth,</i> <scripRef id="Matt.xxvii-p198.2" osisRef="Bible:Matt.26.71" parsed="|Matt|26|71|0|0" passage="Mt 26:71"><i>v.</i>
71</scripRef>. And again (<scripRef id="Matt.xxvii-p198.3" osisRef="Bible:Matt.26.73" parsed="|Matt|26|73|0|0" passage="Mt 26:73"><i>v.</i>
73</scripRef>), <i>Thou also art one of them, for thy speech
betrayeth thee</i> to be a Galilean; whose dialect and
pronunciation differed from that of the other Jews. Happy he whose
speech betrays him to be a disciple of Christ, by the holiness and
seriousness of whose discourse it appears that he has been with
Jesus! Observe how scornfully they speak of Christ-Jesus <i>of
Galilee,</i> and <i>of Nazareth,</i> upbraiding him with the
country he was of: and how disdainfully they speak of
Peter—<i>This fellow;</i> as if they thought it a reproach to them
to have such a man in their company, and he was well enough served
for coming among them; yet they had nothing to accuse him of, but
that he was with Jesus, which, they thought, was enough to render
him both a scandalous and a suspected person.</p>
<p class="indent" id="Matt.xxvii-p199">3. The sin itself. When he was charged as
one of Christ's disciples, he denied it, was ashamed and afraid to
own himself so, and would have all about him to believe that he had
no knowledge of him, nor any kindness or concern for him.</p>
<p class="indent" id="Matt.xxvii-p200">(1.) Upon the first mention of it, he said,
<i>I know not what thou sayest.</i> This was a shuffling answer; he
pretended that he did not understand the charge, that he knew not
whom she meant by <i>Jesus of Galilee,</i> or what she meant by
being <i>with</i> him; so making strange of that which his heart
was now as full of as it could be. [1.] It is a fault thus to
misrepresent our own apprehensions, thoughts, and affections, to
serve a turn; to pretend that we do not understand, or did not
think of, or remember, that which yet we do apprehend, and did
think of, and remember; this is a species of lying which we are
more prone to than any other, because in this a man is not easily
disproved; for <i>who knows the spirit of a man, save himself?</i>
But God knows it, and we must be restrained from this wickedness by
a fear of him, <scripRef id="Matt.xxvii-p200.1" osisRef="Bible:Prov.24.12" parsed="|Prov|24|12|0|0" passage="Pr 24:12">Prov. xxiv.
12</scripRef>. [2.] It is yet a greater fault to be shy of Christ,
to dissemble our knowledge of him, and to shift off a confession of
him, when we are called to it; it is, in effect, to <i>deny</i>
him.</p>
<p class="indent" id="Matt.xxvii-p201">(2.) Upon the next attack, he said, flat
and plain, <i>I know not the man,</i> and backed it with an oath,
<scripRef id="Matt.xxvii-p201.1" osisRef="Bible:Matt.26.72" parsed="|Matt|26|72|0|0" passage="Mt 26:72"><i>v.</i> 72</scripRef>. This was, in
effect, to say, I will not own him, I am no Christian; for
Christianity is the knowledge of Christ. Why, Peter? Canst thou
look upon yonder Prisoner at the bar, and say thou dost not know
him? Didst not thou quit all to follow him? And hast thou not been
the man of his counsel? Hast thou not known him better than any one
else? Didst thou not confess him to be the Christ, the Son of the
Blessed? Hast thou forgotten all the kind and tender looks thou
hast had from him, and all the intimate fellowship thou hast had
with him? Canst thou look him in the face, and say that thou dost
not know him?</p>
<p class="indent" id="Matt.xxvii-p202">(3.) Upon the third assault, <i>he began to
curse and to swear, saying, I know not the man,</i> <scripRef id="Matt.xxvii-p202.1" osisRef="Bible:Matt.26.74" parsed="|Matt|26|74|0|0" passage="Mt 26:74"><i>v.</i> 74</scripRef>. This was worst of all,
for the way of sin is down-hill. He cursed and swore, [1.] To back
what he said, and to gain credit to it, that they might not any
more call it in question; he did not only <i>say</i> it, but
<i>swear</i> it; and yet what he said, was false. Note, We have
reason to suspect the truth of that which is backed with rash oaths
and imprecations. None but the devil's sayings need the devil's
proofs. He that will not be restrained by the third commandment
from mocking his God, will not be kept by the ninth from deceiving
his brother. [2.] He designed it to be an evidence for him, that he
was none of Christ's disciples, for this was none of their
language. Cursing and swearing suffice to prove a man no disciple
of Christ; for it is the language of his enemies thus to <i>take
his name in vain.</i></p>
<p class="indent" id="Matt.xxvii-p203">This is written for warning to us, that we
sin not after the similitude of Peter's transgression; that we
never, either directly or indirectly, deny Christ the Lord that
bought us, by rejecting his offers, resisting his Spirit,
dissembling our knowledge of him, and being ashamed of him and his
words, or afraid of suffering for him and with his suffering
people.</p>
<p class="indent" id="Matt.xxvii-p204">4. The aggravations of this sin, which it
may be of use to take notice of, that we may observe the like
transgressions in our own sins. Consider, (1.) Who he was: an
apostle, one of the first three, that had been upon all occasions
the most forward to speak to the honour of Christ. The greater
profession we make of religion, the greater is our sin if in any
thing we walk unworthily. (2.) What fair warning his Master had
given him of his danger; if he had regarded this as he ought to
have done, he would not have run himself into the temptation. (3.)
How solemnly he had promised to adhere to Christ in this night of
trial; he had said again and again, "<i>I will never deny thee;</i>
no, I will die with thee first;" yet he broke these bonds in
sunder, and his word was yea and nay. (4.) How soon he fell into
this sin after the Lord's supper. There to receive such an
inestimable pledge of redeeming love, and yet the same night,
before morning, to disown his Redeemer, was indeed <i>turning aside
quickly.</i> (5.) How weak comparatively the temptation was; it was
not the judge, nor any of the officers of the court, that charged
him with being a disciple of Jesus, but a silly maid or two, that
probably designed him no hurt, nor would have done him any if he
had owned it. This was but <i>running with the footmen,</i>
<scripRef id="Matt.xxvii-p204.1" osisRef="Bible:Jer.12.5" parsed="|Jer|12|5|0|0" passage="Jer 12:5">Jer. xii. 5</scripRef>. (6.) How often
he repeated it; even after the cock had crowed once he continued in
the temptation, and a second and third time relapsed into the sin.
Is this Peter? <i>How art thou fallen!</i></p>
<p class="indent" id="Matt.xxvii-p205">Thus was his sin aggravated; but on the
other hand there is this to extenuate it, that, what he said he
said <i>in his haste,</i> <scripRef id="Matt.xxvii-p205.1" osisRef="Bible:Ps.116.11" parsed="|Ps|116|11|0|0" passage="Ps 116:11">Ps. cxvi.
11</scripRef>. He fell into the sin by surprise, not as Judas, with
design; his heart was against it; he spoke very ill, but it was
unadvisedly, and before he was aware.</p>
<p class="indent" id="Matt.xxvii-p206">II. Peter's repentance for this sin,
<scripRef id="Matt.xxvii-p206.1" osisRef="Bible:Matt.26.75" parsed="|Matt|26|75|0|0" passage="Mt 26:75"><i>v.</i> 75</scripRef>. The former is
written for our admonition, that we may not sin; but, if at any
time we be overtaken, this is written for our imitation, that we
may make haste to repent. Now observe,</p>
<p class="indent" id="Matt.xxvii-p207">1. What it was, that brought Peter to
repentance.</p>
<p class="indent" id="Matt.xxvii-p208">(1.) <i>The cock crew</i> (<scripRef id="Matt.xxvii-p208.1" osisRef="Bible:Matt.26.74" parsed="|Matt|26|74|0|0" passage="Mt 26:74"><i>v.</i> 74</scripRef>); a common contingency;
but, Christ having mentioned the crowing of <i>the cock</i> in the
warning he gave him, that made it a means of bringing him to
himself. The word of Christ can put a significancy upon whatever
sign he shall please to choose, and by virtue of that word he can
make it very beneficial to the souls of his people. The crowing of
a cock is to Peter instead of a John Baptist, the voice of one
calling to repentance. Conscience should be to us as the crowing of
the cock, to put us in mind of what we had forgotten. When
<i>David's heart smote him</i> the cock crew. Where there is a
living principle of grace in the soul, though for the present
overpowered by temptation, a little hint will serve, only for a
memorandum, when God sets in with it, to recover it from a by-path.
Here was the crowing of a cock made a happy occasion of the
conversion of a soul. Christ comes sometimes in mercy <i>at
cock-crowing.</i></p>
<p class="indent" id="Matt.xxvii-p209">(2.) <i>He remembered the words of the
Lord;</i> this was it that brought him to himself, and melted him
into tears of godly sorrow; a sense of his ingratitude to Christ,
and the slight regard he had had to the gracious warning Christ had
given him. Note, A serious reflection upon the words of the Lord
Jesus will be a powerful inducement to repentance, and will help to
break the heart for sin. Nothing grieves a penitent more than that
he has sinned against the grace of the Lord Jesus and the tokens of
his love.</p>
<p class="indent" id="Matt.xxvii-p210">2. How his repentance was expressed; <i>He
went out, and wept bitterly.</i></p>
<p class="indent" id="Matt.xxvii-p211">(1.) His sorrow was secret; he went out,
out of the High Priest's hall, vexed at himself that ever he came
into it, now that he found what a snare he was in, and got out of
it as fast as he could. He went out into the porch before
(<scripRef id="Matt.xxvii-p211.1" osisRef="Bible:Matt.26.71" parsed="|Matt|26|71|0|0" passage="Mt 26:71"><i>v.</i> 71</scripRef>); and if he
had gone quite off then, his second and third denial had been
prevented; but then he came in again, now he went out and came in
no more. He went out to some place of solitude and retirement,
where he might <i>bemoan</i> himself, <i>like the doves of the
valleys,</i> <scripRef id="Matt.xxvii-p211.2" osisRef="Bible:Ezek.7.16 Bible:Jer.9.1-Jer.9.2" parsed="|Ezek|7|16|0|0;|Jer|9|1|9|2" passage="Eze 7:16,Jer 9:1,2">Ezek. vii. 16;
Jer. ix. 1, 2</scripRef>. He went out, that he might not be
disturbed in his devotions on this sad occasion. We may <i>then</i>
be most free in our communion with God, when we are most free from
the converse and business of this world. In mourning for sin, we
find <i>the families apart, and their wives apart,</i> <scripRef id="Matt.xxvii-p211.3" osisRef="Bible:Zech.12.11-Zech.12.12" parsed="|Zech|12|11|12|12" passage="Zec 12:11,12">Zech. xii. 11, 12</scripRef>.</p>
<p class="indent" id="Matt.xxvii-p212">(2.) His sorrow was serious; <i>He wept
bitterly.</i> Sorrow for sin must not be slight, but great and
deep, like that for an only son. Those that have sinned sweetly,
must weep bitterly; for, sooner or later, sin will be bitterness.
This deep sorrow is requisite, not to satisfy divine justice (a sea
of tears would not do that), but to evidence that there is a real
change of mind, which is the essence of repentance, to make the
pardon the more welcome, and sin for the future the more loathsome.
Peter, who wept so bitterly for denying Christ, never denied him
again, but <i>confessed</i> him often and openly, and in the mouth
of danger; so far from ever saying, <i>I know not the man,</i> that
he made all the house of <i>Israel know assuredly that this same
Jesus was Lord and Christ.</i> True repentance for any sin will be
best evidenced by our abounding in the contrary grace and duty;
that is a sign of our weeping, not only bitterly, but sincerely.
Some of the ancients say, that as long as Peter lived, he never
heard a cock crow but it set him a weeping. Those that have truly
sorrowed for sin, will sorrow upon every remembrance of it; yet not
so as to hinder, but rather to increase, their joy in God and in
his mercy and grace.</p>
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