mh_parser/vol_split/41 - Mark/Chapter 14.xml

<div2 id="Mark.xv" n="xv" next="Mark.xvi" prev="Mark.xiv" progress="44.36%" title="Chapter XIV">
<h2 id="Mark.xv-p0.1">M A R K.</h2>
<h3 id="Mark.xv-p0.2">CHAP. XIV.</h3>
<p class="intro" id="Mark.xv-p1">In this chapter begins the account which this
evangelist gives of the death and sufferings of our Lord Jesus,
which we are all concerned to be acquainted, not only with the
history of, but with the mystery of. Here is, I. The plot of the
chief priests and scribes against Christ, <scripRef id="Mark.xv-p1.1" osisRef="Bible:Mark.14.1-Mark.14.2" parsed="|Mark|14|1|14|2" passage="Mk 14:1,2">ver. 1, 2</scripRef>. II. The anointing of Christ's
head at a supper in Bethany, two days before his death, <scripRef id="Mark.xv-p1.2" osisRef="Bible:Mark.14.3-Mark.14.9" parsed="|Mark|14|3|14|9" passage="Mk 14:3-9">ver. 3-9</scripRef>. III. The contract Judas
made with the chief priests, to betray him, <scripRef id="Mark.xv-p1.3" osisRef="Bible:Mark.14.10-Mark.14.11" parsed="|Mark|14|10|14|11" passage="Mk 14:10,11">ver. 10, 11</scripRef>. IV. Christ's eating the
passover with his disciples, his instituting the Lord's supper, and
his discourse with his disciples, at and after supper, <scripRef id="Mark.xv-p1.4" osisRef="Bible:Mark.14.12-Mark.14.31" parsed="|Mark|14|12|14|31" passage="Mk 14:12-31">ver. 12-31</scripRef>. V. Christ's agony in
the garden, <scripRef id="Mark.xv-p1.5" osisRef="Bible:Mark.14.32-Mark.14.42" parsed="|Mark|14|32|14|42" passage="Mk 14:32-42">ver. 32-42</scripRef>.
VI. The betraying of him by Judas, and the apprehending of him by
the chief priests' agents, <scripRef id="Mark.xv-p1.6" osisRef="Bible:Mark.14.43-Mark.14.52" parsed="|Mark|14|43|14|52" passage="Mk 14:43-52">ver.
43-52</scripRef>. VII. His arraignment before the high priest, his
conviction, and the indignities done him at that bar, <scripRef id="Mark.xv-p1.7" osisRef="Bible:Mark.14.53-Mark.14.65" parsed="|Mark|14|53|14|65" passage="Mk 14:53-65">ver. 53-65</scripRef>. VIII. Peter's denying
him, <scripRef id="Mark.xv-p1.8" osisRef="Bible:Mark.14.66-Mark.14.72" parsed="|Mark|14|66|14|72" passage="Mk 14:66-72">ver. 66-72</scripRef>. Most of
which passages we had before, <scripRef id="Mark.xv-p1.9" osisRef="Bible:Matt.26.1-Matt.26.75" parsed="|Matt|26|1|26|75" passage="Mt 26:1-75">Matt.
xxvi.</scripRef></p>
<scripCom id="Mark.xv-p1.10" osisRef="Bible:Mark.14" parsed="|Mark|14|0|0|0" passage="Mr 14" type="Commentary"/>
<scripCom id="Mark.xv-p1.11" osisRef="Bible:Mark.14.1-Mark.14.11" parsed="|Mark|14|1|14|11" passage="Mr 14:1-11" type="Commentary"/><div class="Commentary" id="Bible:Mark.14.1-Mark.14.11">
<h4 id="Mark.xv-p1.12">Christ Anointed at Bethany; Judas Engages to
Betray Christ.</h4>
<p class="passage" id="Mark.xv-p2">1 After two days was <i>the feast of</i> the
passover, and of unleavened bread: and the chief priests and the
scribes sought how they might take him by craft, and put <i>him</i>
to death.   2 But they said, Not on the feast <i>day,</i> lest
there be an uproar of the people.   3 And being in Bethany in
the house of Simon the leper, as he sat at meat, there came a woman
having an alabaster box of ointment of spikenard very precious; and
she brake the box, and poured <i>it</i> on his head.   4 And
there were some that had indignation within themselves, and said,
Why was this waste of the ointment made?   5 For it might have
been sold for more than three hundred pence, and have been given to
the poor. And they murmured against her.   6 And Jesus said,
Let her alone; why trouble ye her? she hath wrought a good work on
me.   7 For ye have the poor with you always, and whensoever
ye will ye may do them good: but me ye have not always.   8
She hath done what she could: she is come aforehand to anoint my
body to the burying.   9 Verily I say unto you, Wheresoever
this gospel shall be preached throughout the whole world,
<i>this</i> also that she hath done shall be spoken of for a
memorial of her.   10 And Judas Iscariot, one of the twelve,
went unto the chief priests, to betray him unto them.   11 And
when they heard <i>it,</i> they were glad, and promised to give him
money. And he sought how he might conveniently betray him.</p>
<p class="indent" id="Mark.xv-p3">We have here instances,</p>
<p class="indent" id="Mark.xv-p4">I. Of the <i>kindness of Christ's
friends,</i> and the provision made of respect and honour for him.
Some friends he had, even in and about Jerusalem, that loved him,
and never thought they could do enough for him, among whom, though
Israel be not gathered, he is, and will be, glorious.</p>
<p class="indent" id="Mark.xv-p5">1. Here was <i>one friend,</i> that was so
kind as to <i>invite him to sup with him;</i> and he was so kind as
to accept the invitation, <scripRef id="Mark.xv-p5.1" osisRef="Bible:Mark.14.3" parsed="|Mark|14|3|0|0" passage="Mk 14:3"><i>v.</i>
3</scripRef>. Though he had a prospect of his death approaching,
yet he did not abandon himself to a melancholy retirement from all
company, but conversed as freely with his friends as usual.</p>
<p class="indent" id="Mark.xv-p6">2. Here was <i>another friend,</i> that was
so kind as to <i>anoint his head</i> with very precious ointment as
he <i>sat at meat.</i> This was an extraordinary piece of respect
paid him by a good woman that thought nothing too good to bestow
upon Christ, and to do him honour. Now the scripture was fulfilled,
<i>When the king sitteth at his table, my spikenard sendeth forth
the smell thereof,</i> <scripRef id="Mark.xv-p6.1" osisRef="Bible:Song.1.12" parsed="|Song|1|12|0|0" passage="So 1:12">Cant. i.
12</scripRef>. Let us <i>anoint</i> Christ as our <i>Beloved,</i>
kiss him with a kiss of <i>affection;</i> and anoint him as our
<i>Sovereign,</i> kiss him with a kiss of <i>allegiance.</i> Did he
pour out his soul unto death for us, and shall we think any box of
ointment too precious to pour out upon him? It is observable that
she took care to pour it all out upon Christ's head; she <i>broke
the box</i> (so we read it); but because it was an <i>alabaster
box,</i> not easily broken, nor was it necessary that it should be
broken, to get out the ointment, some read it, she <i>shook</i> the
box, or <i>knocked it to the ground,</i> to loosen what was in it,
that it might be got out the better; or, she <i>rubbed</i> and
<i>scraped</i> out all that stuck tot he sides of it. Christ must
have been honoured with <i>all we</i> have, and we must not think
to keep back any part of the price. Do we give him the <i>precious
ointment</i> of our best affections? Let him have them <i>all;</i>
love him <i>with all the heart.</i></p>
<p class="indent" id="Mark.xv-p7">Now, (1.) There were those that put a
<i>worse construction</i> upon this than it <i>deserved.</i> They
called it a <i>waste of the ointment,</i> <scripRef id="Mark.xv-p7.1" osisRef="Bible:Mark.14.4" parsed="|Mark|14|4|0|0" passage="Mk 14:4"><i>v.</i> 4</scripRef>. Because they could not have found
their hearts to put themselves to such an expense for the honouring
of Christ, they thought that she was <i>prodigal,</i> who did.
Note, As the <i>vile person</i> ought to be <i>called liberal,</i>
nor the <i>churl</i> said to be <i>bountiful</i> (<scripRef id="Mark.xv-p7.2" osisRef="Bible:Isa.32.5" parsed="|Isa|32|5|0|0" passage="Isa 32:5">Isa. xxxii. 5</scripRef>); so the <i>liberal</i>
and <i>bountiful</i> ought not to be called <i>wasteful.</i> They
pretend it might have been <i>sold,</i> and <i>given to the
poor,</i> <scripRef id="Mark.xv-p7.3" osisRef="Bible:Mark.14.5" parsed="|Mark|14|5|0|0" passage="Mk 14:5"><i>v.</i> 5</scripRef>. But
as a <i>common piety</i> to the <i>corban</i> will not excuse from
a <i>particular charity</i> to a poor parent (<scripRef id="Mark.xv-p7.4" osisRef="Bible:Mark.7.11" parsed="|Mark|7|11|0|0" passage="Mk 7:11"><i>ch.</i> vii. 11</scripRef>), so a common charity to
the poor will not excuse from a particular act of piety to the Lord
Jesus. What thy hand finds to do, that is good, <i>do it with thy
might.</i></p>
<p class="indent" id="Mark.xv-p8">(2.) Our Lord Jesus put a <i>better
construction</i> upon it than, for aught that appears, was
<i>designed.</i> Probably, she intended no more, than to show the
great honour she had for him, before all the company, and to
complete his entertainment. But Christ makes it to be an act of
<i>great faith,</i> as well as <i>great love</i> (<scripRef id="Mark.xv-p8.1" osisRef="Bible:Mark.14.8" parsed="|Mark|14|8|0|0" passage="Mk 14:8"><i>v.</i> 8</scripRef>); "<i>She is come
aforehand, to anoint my body to the burying,</i> as if she foresaw
that my resurrection would prevent her doing it afterward." This
funeral rite was a kind of presage of, or prelude to, his death
approaching. See how Christ's heart was filled with the thoughts of
his death, how every thing was construed with a reference to that,
and how familiarly he spoke of it upon all occasions. It is usual
for those who are <i>condemned to die,</i> to have their coffins
prepared, and other provision made for their funerals, while they
are yet alive; and <i>so</i> Christ accepted <i>this.</i> Christ's
death and burial were the lowest steps of his humiliation, and
therefore, though he cheerfully submitted to them, yet he would
have some marks of honour to attend them, which might help to take
off the <i>offence of the cross,</i> and be an intimation how
<i>precious in the sight of the Lord the death of his saints
is.</i> Christ never rode in triumph into Jerusalem, but when he
came thither to suffer; nor had ever his head anointed, but for
<i>his burial.</i></p>
<p class="indent" id="Mark.xv-p9">(3.) He recommended this piece of heroic
piety to the applause of the church in all ages; <i>Wherever this
gospel shall be preached, it shall be spoken of, for a memorial of
her,</i> <scripRef id="Mark.xv-p9.1" osisRef="Bible:Mark.14.9" parsed="|Mark|14|9|0|0" passage="Mk 14:9"><i>v.</i> 9</scripRef>. Note,
The honour which attends well-doing, even in this world, is
sufficient to balance the reproach and contempt that are cast upon
it. <i>The memory of the just is blessed,</i> and they that had
<i>trial of cruel mockings,</i> yet <i>obtained a good report,</i>
<scripRef id="Mark.xv-p9.2" osisRef="Bible:Heb.11.6 Bible:Heb.11.39" parsed="|Heb|11|6|0|0;|Heb|11|39|0|0" passage="Heb 11:6,39">Heb. xi. 6, 39</scripRef>. Thus was
this good woman repaid for her box of ointment, <i>Nec oleum
perdidit nec operam—She lost neither her oil nor her labour.</i>
She got by it that good name which is <i>better than precious
ointment.</i> Those that <i>honour</i> Christ <i>he will
honour.</i></p>
<p class="indent" id="Mark.xv-p10">II. Of the <i>malice of Christ's
enemies,</i> and the preparation made by them to do him
mischief.</p>
<p class="indent" id="Mark.xv-p11">1. The chief priests, his <i>open
enemies,</i> consulted how they might <i>put him to death,</i>
<scripRef id="Mark.xv-p11.1" osisRef="Bible:Mark.14.1-Mark.14.2" parsed="|Mark|14|1|14|2" passage="Mk 14:1,2"><i>v.</i> 1, 2</scripRef>. The feast
of the <i>passover</i> was now at hand, and at <i>that</i> feast he
must be crucified, (1.) That his death and suffering might be the
more public, and that all <i>Israel,</i> even those <i>of the
dispersion,</i> who came from all parts to the feast, might be
witnesses of it, and of the wonders that attended it. (2.) That the
Anti-type might answer to the type. Christ, our Passover, was
sacrificed for us, and brought us out of the house of bondage, at
the same time that the paschal lamb was sacrificed, and Israel's
deliverance out of Egypt was <i>commemorated.</i></p>
<p class="indent" id="Mark.xv-p12">Now see, [1.] How <i>spiteful</i> Christ's
enemies were; they did not think it enough to banish or imprison
him, for they aimed not only to <i>silence</i> him, and <i>stop</i>
his progress for the future, but to be revenged on him for all the
good he had done. [2.] How <i>subtle</i> they were; <i>Not on the
feast-day,</i> when the people are together; they do not say, Lest
they should be disturbed in their devotions, and diverted from
them, but, <i>Lest there should be an uproar</i> (<scripRef id="Mark.xv-p12.1" osisRef="Bible:Mark.14.2" parsed="|Mark|14|2|0|0" passage="Mk 14:2"><i>v.</i> 2</scripRef>); lest they should rise,
and rescue him, and <i>fall foul</i> upon those that <i>attempt</i>
any thing against him. They who <i>desired</i> nothing more than
the <i>praise</i> of men, dreaded nothing more than the rage and
displeasure of men.</p>
<p class="indent" id="Mark.xv-p13">2. Judas, his <i>disguised enemy,</i>
contracted with them for the betraying of him, <scripRef id="Mark.xv-p13.1" osisRef="Bible:Mark.14.10-Mark.14.11" parsed="|Mark|14|10|14|11" passage="Mk 14:10,11"><i>v.</i> 10, 11</scripRef>. He is said to be <i>one
of the twelve</i> that were Christ's family, intimate with him,
trained up for the service of the kingdom; and he <i>went to the
chief priests,</i> to tender his service in this affair.</p>
<p class="indent" id="Mark.xv-p14">(1.) That which he proposed to them, was,
to <i>betray Christ</i> to them, and to give them notice when and
where they might find him, and seize him, without making an
<i>uproar among the people,</i> which they were afraid of, if they
should seize him when he appeared <i>in public,</i> in the midst of
his admirers. Did he know then what help it was they wanted, and
where they were run aground in their counsels? It is probable that
he did not, for the debate was held in their close <i>cabal.</i>
Did they know that he had a mind to serve them, and make court to
him? No, they could not imagine that any of his intimates should be
so base; but Satan, who was entered into Judas, knew what occasion
they had for him, and could guide him to be <i>guide to them,</i>
who were contriving to <i>take Jesus.</i> Note, The spirit that
works in all the children of disobedience, knows how to bring them
in to the assistance one of another in a wicked project, and then
to harden them in it, with the fancy that Providence favours
them.</p>
<p class="indent" id="Mark.xv-p15">(2.) That which he proposed to himself,
was, to <i>get money</i> by the bargain; he had what he aimed at,
when <i>they promised to give him money.</i> Covetousness was
Judas's master-lust, <i>his own iniquity,</i> and that betrayed him
to the sin of betraying his Master; the devil suited his temptation
to <i>that,</i> and so conquered him. It is not said, They promised
him <i>preferment</i> (he was not ambitious of that), but, they
promised him <i>money.</i> See what need we have to double our
guard against the sin that <i>most easily besets us.</i> Perhaps it
was Judas's covetousness that brought him at first to <i>follow
Christ,</i> having a promise that he should be cash-keeper, or
purser, to the society, and he loved in his heart to be fingering
money; and now that there was money to be got on the other side, he
was as ready to betray him as ever he had been to follow him. Note,
Where the principle of men's profession of religion is carnal and
worldly, and the serving of a secular interest, the very same
principle, whenever the wind turns, will be the bitter root of a
vile and scandalous apostasy.</p>
<p class="indent" id="Mark.xv-p16">(3.) Having secured the money, he set
himself to make good his bargain; he sought <i>how he might
conveniently betray him,</i> how he might <i>seasonably deliver him
up,</i> so as to answer the intention of those who had hired him.
See what need we have to be careful that we do not ensnare
ourselves in sinful engagements. If at any time we be so ensnared
in the words of our mouths, we are concerned to deliver ourselves
by a speedy retreat, <scripRef id="Mark.xv-p16.1" osisRef="Bible:Prov.6.1-Prov.6.5" parsed="|Prov|6|1|6|5" passage="Pr 6:1-5">Prov. vi.
1-5</scripRef>. It is a rule in our law, as well as in our
religion, that an <i>obligation</i> to do an <i>evil thing</i> is
<i>null</i> and <i>void;</i> it binds to repentance, not to
performance. See how the way of sin is down-hill—when men are
<i>in,</i> they must be <i>on;</i> and what <i>wicked</i>
contrivances many have in their sinful pursuits, to compass their
designs <i>conveniently;</i> but such conveniences will prove
mischiefs in the end.</p>
</div><scripCom id="Mark.xv-p16.2" osisRef="Bible:Mark.14.12-Mark.14.31" parsed="|Mark|14|12|14|31" passage="Mr 14:12-31" type="Commentary"/><div class="Commentary" id="Bible:Mark.14.12-Mark.14.31">
<h4 id="Mark.xv-p16.3">The Institution of the Lord's
Supper.</h4>
<p class="passage" id="Mark.xv-p17">12 And the first day of unleavened bread, when
they killed the passover, his disciples said unto him, Where wilt
thou that we go and prepare that thou mayest eat the passover?
  13 And he sendeth forth two of his disciples, and saith unto
them, Go ye into the city, and there shall meet you a man bearing a
pitcher of water: follow him.   14 And wheresoever he shall go
in, say ye to the goodman of the house, The Master saith, Where is
the guest chamber, where I shall eat the passover with my
disciples?   15 And he will show you a large upper room
furnished <i>and</i> prepared: there make ready for us.   16
And his disciples went forth, and came into the city, and found as
he had said unto them: and they made ready the passover.   17
And in the evening he cometh with the twelve.   18 And as they
sat and did eat, Jesus said, Verily I say unto you, One of you
which eateth with me shall betray me.   19 And they began to
be sorrowful, and to say unto him one by one, <i>Is</i> it I? and
another <i>said, Is</i> it I?   20 And he answered and said
unto them, <i>It is</i> one of the twelve, that dippeth with me in
the dish.   21 The Son of man indeed goeth, as it is written
of him: but woe to that man by whom the Son of man is betrayed!
good were it for that man if he had never been born.   22 And
as they did eat, Jesus took bread, and blessed, and brake
<i>it,</i> and gave to them, and said, Take, eat: this is my body.
  23 And he took the cup, and when he had given thanks, he
gave <i>it</i> to them: and they all drank of it.   24 And he
said unto them, This is my blood of the new testament, which is
shed for many.   25 Verily I say unto you, I will drink no
more of the fruit of the vine, until that day that I drink it new
in the kingdom of God.   26 And when they had sung a hymn,
they went out into the mount of Olives.   27 And Jesus saith
unto them, All ye shall be offended because of me this night: for
it is written, I will smite the shepherd, and the sheep shall be
scattered.   28 But after that I am risen, I will go before
you into Galilee.   29 But Peter said unto him, Although all
shall be offended, yet <i>will</i> not I.   30 And Jesus saith
unto him, Verily I say unto thee, That this day, <i>even</i> in
this night, before the cock crow twice, thou shalt deny me thrice.
  31 But he spake the more vehemently, If I should die with
thee, I will not deny thee in any wise. Likewise also said they
all.</p>
<p class="indent" id="Mark.xv-p18">In these verses we have,</p>
<p class="indent" id="Mark.xv-p19">I. Christ's eating the passover with his
disciples, the night before he died, with the joys and comforts of
which ordinance he prepared himself for his approaching sorrows,
the full prospect of which did not indispose him for that
solemnity. Note, No apprehension of trouble, come or coming, should
put us by, or put us out of frame for, our attendance on holy
ordinances, as we have opportunity for it.</p>
<p class="indent" id="Mark.xv-p20">1. Christ ate the passover at the <i>usual
time</i> when the other Jews did, as Dr. Whitby had fully made out,
and not, as Dr. Hammond would have it, the night before. It was on
the first day of that feast, which (taking in all the eight days of
the feast) was called, <i>The feast of unleavened bread,</i> even
that day when they <i>killed the passover,</i> <scripRef id="Mark.xv-p20.1" osisRef="Bible:Mark.14.12" parsed="|Mark|14|12|0|0" passage="Mk 14:12"><i>v.</i> 12</scripRef>.</p>
<p class="indent" id="Mark.xv-p21">2. He directed his disciples how to find
the place where he intended to eat the passover; and hereby gave
such another proof of his infallible knowledge of things distant
and future (which to us seem altogether <i>contingent</i>), as he
had given when he sent them for the ass on which he rode in triumph
(<scripRef id="Mark.xv-p21.1" osisRef="Bible:Mark.11.6" parsed="|Mark|11|6|0|0" passage="Mk 11:6"><i>ch.</i> xi. 6</scripRef>); "<i>Go
into the city</i> (for the <i>passover</i> must be <i>eaten</i> in
Jerusalem), and <i>there shall meet you a man bearing a pitcher of
water</i> (a servant sent for water to clean the rooms in his
master's house); <i>follow him, go in</i> where he <i>goes,</i>
enquire for his master, <i>the good man of the house</i> (<scripRef id="Mark.xv-p21.2" osisRef="Bible:Mark.14.14" parsed="|Mark|14|14|0|0" passage="Mk 14:14"><i>v.</i> 14</scripRef>), and desire him to show
you a room." No doubt, the inhabitants of Jerusalem had rooms
fitted up to be <i>let out,</i> for this occasion, to those that
came out of the country to keep the passover, and one of those
Christ made use of; not any friend's house, nor any house he had
formerly frequented, for then he would have said, "Go to such a
friend," or, "You know where we used to be, go thither and
prepare." Probably he went where he was not known, that he might be
<i>undisturbed</i> with his disciples. Perhaps he notified it by
<i>a sign,</i> to conceal it from Judas, that he might not know
till he came to the place; and by <i>such a sign</i> to intimate
that he will dwell in the <i>clean heart,</i> that is,
<i>washed</i> as with <i>pure water.</i> Where he designs to come,
a pitcher of water must go before him; see <scripRef id="Mark.xv-p21.3" osisRef="Bible:Isa.1.16-Isa.1.18" parsed="|Isa|1|16|1|18" passage="Isa 1:16-18">Isa. i. 16-18</scripRef>.</p>
<p class="indent" id="Mark.xv-p22">3. He ate the passover in an <i>upper room
furnished,</i> <b><i>estromenon</i></b>—<i>laid with carpets</i>
(so Dr. Hammond); it would seem to have been a very handsome
<i>dining-room.</i> Christ was far from affecting any thing that
looked stately in eating his common meals; on the contrary, he
chose that which was homely, sat down on the grass: but, when he
was to keep a sacred feast, in honour of that he would be at the
expense of as good a room as he could get. God looks not at
<i>outward pomp,</i> but he looks at the tokens and expressions of
<i>inward reverence</i> for a divine institution, which, it is to
be feared, those want, who, to save charges, deny themselves
decencies in the worship of God.</p>
<p class="indent" id="Mark.xv-p23">4. He ate it <i>with the twelve,</i> who
were his family, to teach those who have the charge of families,
not only families of <i>children,</i> but families of
<i>servants,</i> or families of <i>scholars,</i> or <i>pupils,</i>
to keep up religion among them, and worship God with them. If
Christ came <i>with the twelve,</i> then Judas was with them,
though he was at this time contriving to betray his Master; and it
is plain by what follows (<scripRef id="Mark.xv-p23.1" osisRef="Bible:Mark.14.20" parsed="|Mark|14|20|0|0" passage="Mk 14:20"><i>v.</i>
20</scripRef>), that he was there: he did not absent himself, lest
he could have been suspected; had his <i>seat</i> been <i>empty</i>
at this feast, they would have said, as Saul of David, <i>He is not
clean, surely he is not clean,</i> <scripRef id="Mark.xv-p23.2" osisRef="Bible:1Sam.20.26" parsed="|1Sam|20|26|0|0" passage="1Sa 20:26">1
Sam. xx. 26</scripRef>. Hypocrites, though they know it is at their
peril, yet crowd into special ordinances, to keep up their repute,
and palliate their secret wickedness. Christ did not <i>exclude</i>
him from the feast, though he <i>knew</i> his wickedness, for it
was not as yet become public and scandalous. Christ, designing to
put the <i>keys of the kingdom of heaven</i> into the hands of men,
who can judge only according to outward appearance, would hereby
both direct and encourage them in their admissions to his table, to
be satisfied with a justifiable profession, because they cannot
discern the <i>root of bitterness</i> till it <i>springs
up.</i></p>
<p class="indent" id="Mark.xv-p24">II. Christ's discourse with his disciples,
as they were <i>eating</i> the passover. It is probable that they
had discourse, according to the custom of the feast, of the
deliverance of Israel out of Egypt, and the preservation of the
first-born, and were as pleasant as they used to be together on
this occasion, till Christ told them that which would mix
<i>trembling</i> with their <i>joys.</i></p>
<p class="indent" id="Mark.xv-p25">1. They were <i>pleasing</i> themselves
with the society of <i>their Master;</i> but he tells them that
they must now presently lose him; <i>The Son of man is
betrayed;</i> and they knew, for he had often told them, what
followed—If he be <i>betrayed,</i> the next news you will hear of
him, is, that he is <i>crucified</i> and <i>slain;</i> God hath
determined it concerning him, and he agrees to it; <i>The Son of
man goes, as it is written of him,</i> <scripRef id="Mark.xv-p25.1" osisRef="Bible:Mark.14.21" parsed="|Mark|14|21|0|0" passage="Mk 14:21"><i>v.</i> 21</scripRef>. It was <i>written</i> in the
counsels of God, and <i>written</i> in the prophecies of the Old
Testament, not one jot or tittle of either of which can <i>fall to
the ground.</i></p>
<p class="indent" id="Mark.xv-p26">2. They were <i>pleasing</i> themselves
with the society <i>one of another,</i> but Christ casts a damp
upon the joy of that, by telling them, <i>One of you that eateth
with me shall betray me,</i> <scripRef id="Mark.xv-p26.1" osisRef="Bible:Mark.14.18" parsed="|Mark|14|18|0|0" passage="Mk 14:18"><i>v.</i>
18</scripRef>. Christ said this, if it might be, to startle the
conscience of Judas, and to awaken him to repent of his wickedness,
and to draw back (for it was not too late) from the brink of the
pit. But for aught that appears, he who was <i>most concerned
in</i> the warning, was <i>least concerned at</i> it. All the rest
were affected with it. (1.) They began to be <i>sorrowful.</i> As
the remembrance of our former falls into sin, so the fear of the
like again, doth often much embitter the comfort of our spiritual
feasts, and damp our joy. Here were the <i>bitter herbs,</i> with
which this <i>passover-feast</i> was taken. (2.) They began to be
<i>suspicious</i> of themselves; they said <i>one by one, Is it
I?</i> <i>And another said, Is it I?</i> They are to be commended
for their <i>charity,</i> that they were more jealous of themselves
than of <i>one another.</i> It is the law of charity, to <i>hope
the best</i> (<scripRef id="Mark.xv-p26.2" osisRef="Bible:1Cor.13.5-1Cor.13.7" parsed="|1Cor|13|5|13|7" passage="1Co 13:5-7">1 Cor. xiii.
5-7</scripRef>), because we assuredly <i>know,</i> therefore we may
justly <i>suspect,</i> more evil by ourselves than by our brethren.
They are also to be commended for their acquiescence in what Christ
said; they trusted more to <i>his words</i> than to <i>their own
hearts;</i> and therefore do not say, "I am sure <i>it is not
I,</i>" but, "<i>Lord, is it I?</i> see if there be such a <i>way
of wickedness in us,</i> such a <i>root of bitterness,</i> and
discover it to us, that we may pluck up that <i>root,</i> and stop
up that <i>way.</i>"</p>
<p class="indent" id="Mark.xv-p27">Now, in answer to their enquiry, Christ
saith that, [1.] Which would make them easy; "It is not <i>you,</i>
or <i>you;</i> it is this that now <i>dips with me in the dish;</i>
the adversary and enemy is this wicked Judas." [2.] Which, one
would think, should make Judas very <i>uneasy.</i> If he go on in
his undertaking, it is upon the sword's point, for <i>woe to that
many by whom the Son of man is betrayed;</i> he is undone, for
every undone; his sin will soon <i>find him out;</i> and it were
<i>better for him that he had never been born,</i> and had never
had a being than such a miserable one as he must have. It is very
probable that Judas encouraged himself in it with <i>this</i>
thought, that his Master had often said he must be betrayed; "And
if it must be done, surely God <i>will not find fault</i> with him
that doth it, for who <i>hath resisted his will?</i>" As that
objector argues, <scripRef id="Mark.xv-p27.1" osisRef="Bible:Rom.9.19" parsed="|Rom|9|19|0|0" passage="Ro 9:19">Rom. ix.
19</scripRef>. But Christ tells him that this will be no shelter or
excuse to him; <i>The Son of man indeed goes; as it is written of
him,</i> as a lamb to the slaughter; but <i>woe to that man by whom
he is betrayed.</i> God's decree to permit the sins of men, and
bring glory to himself out of them, do neither necessitate their
sins, nor determine to them, nor will they be any <i>excuse</i> of
the sin, or <i>mitigation</i> of the punishment. Christ was
delivered indeed by <i>the determinate counsel and fore-knowledge
of God;</i> but, notwithstanding that, it is <i>with wicked hands
that he is crucified and slain,</i> <scripRef id="Mark.xv-p27.2" osisRef="Bible:Acts.2.23" parsed="|Acts|2|23|0|0" passage="Ac 2:23">Acts ii. 23</scripRef>.</p>
<p class="indent" id="Mark.xv-p28">III. The institution of the Lord's
supper.</p>
<p class="indent" id="Mark.xv-p29">1. It was instituted in the close of a
<i>supper,</i> when they were sufficiently fed with the <i>paschal
lamb,</i> to show that in the Lord's supper there is no <i>bodily
repast</i> intended; to preface it with such a thing, is to revive
Moses again. But it is food for <i>the soul</i> only, and therefore
a very little of that which is for the body, as much as will serve
for a <i>sign,</i> is enough. It was at the close of the
<i>passover-supper,</i> which by this was evangelized, and then
superseded and set aside. Much of the doctrine and duty of the
eucharist is illustrated to us by the law of the passover
(<scripRef id="Mark.xv-p29.1" osisRef="Bible:Exod.12.1-Exod.12.36" parsed="|Exod|12|1|12|36" passage="Ex 12:1-36">Exod. xii.</scripRef>); for the
Old-Testament institutions, though they do not <i>bind us,</i> yet
<i>instruct</i> us, by the help of a gospel-key to them. And these
two ordinances lying here so near together, it may be good to
compare them, and observe how much shorter and plainer the
institution of the Lord's supper is, than that of the passover was.
Christ's yoke is easy in comparison with that of the ceremonial
law, and his ordinances are more spiritual.</p>
<p class="indent" id="Mark.xv-p30">2. It was instituted by the <i>example</i>
of Christ himself; not with the ceremony and solemnity of a law, as
the ordinance of baptism was, after Christ's resurrection
(<scripRef id="Mark.xv-p30.1" osisRef="Bible:Matt.28.19" parsed="|Matt|28|19|0|0" passage="Mt 28:19">Matt. xxviii. 19</scripRef>), with,
<i>Be it enacted by the authority aforesaid,</i> by a power given
to Christ <i>in heaven and on earth</i> (<scripRef id="Mark.xv-p30.2" osisRef="Bible:Mark.14.18" parsed="|Mark|14|18|0|0" passage="Mk 14:18"><i>v.</i> 18</scripRef>); but by the practice of our
Master himself, because intended for those who are already his
disciples, and taken into covenant with him: but it has the
obligation of the law, and was intended to remain in full force,
power, and virtue, till his second coming.</p>
<p class="indent" id="Mark.xv-p31">3. It was instituted with <i>blessing</i>
and <i>giving of thanks;</i> the gifts of common providence are to
be so received (<scripRef id="Mark.xv-p31.1" osisRef="Bible:1Tim.4.4-1Tim.4.5" parsed="|1Tim|4|4|4|5" passage="1Ti 4:4,5">1 Tim. iv. 4,
5</scripRef>), much more than the gifts of special grace. He
<i>blessed</i> (<scripRef id="Mark.xv-p31.2" osisRef="Bible:Mark.14.22" parsed="|Mark|14|22|0|0" passage="Mk 14:22"><i>v.</i>
22</scripRef>), and <i>gave thanks,</i> <scripRef id="Mark.xv-p31.3" osisRef="Bible:Mark.14.23" parsed="|Mark|14|23|0|0" passage="Mk 14:23"><i>v.</i> 23</scripRef>. At his other meals, he was wont
to <i>bless,</i> and <i>give thanks</i> (<scripRef id="Mark.xv-p31.4" osisRef="Bible:Mark.6.41 Bible:Mark.8.7" parsed="|Mark|6|41|0|0;|Mark|8|7|0|0" passage="Mk 6:41,8:7"><i>ch.</i> vi. 41; viii. 7</scripRef>) so remarkably,
that he was known by it, <scripRef id="Mark.xv-p31.5" osisRef="Bible:Luke.24.30-Luke.24.31" parsed="|Luke|24|30|24|31" passage="Lu 24:30,31">Luke xxiv.
30, 31</scripRef>. And he did the same at this meal.</p>
<p class="indent" id="Mark.xv-p32">4. It was instituted to be a
<i>memorial</i> of his <i>death;</i> and therefore he <i>broke</i>
the bread, to show how it pleased the Lord to <i>bruise him;</i>
and he called the <i>wine,</i> which is the blood of the grape, the
<i>blood of the New Testament.</i> The death Christ died was a
<i>bloody death,</i> and frequent mention is made of the
<i>blood,</i> the <i>precious</i> blood, as the pride of our
redemption; for the blood is <i>the life,</i> and made <i>atonement
for the soul,</i> <scripRef id="Mark.xv-p32.1" osisRef="Bible:Lev.17.11-Lev.17.14" parsed="|Lev|17|11|17|14" passage="Le 17:11-14">Lev. xvii.
11-14</scripRef>. The pouring out of the blood was the most
sensible indication of the <i>pouring out of his soul,</i>
<scripRef id="Mark.xv-p32.2" osisRef="Bible:Isa.53.12" parsed="|Isa|53|12|0|0" passage="Isa 53:12">Isa. liii. 12</scripRef>. Blood has a
<i>voice</i> (<scripRef id="Mark.xv-p32.3" osisRef="Bible:Gen.4.10" parsed="|Gen|4|10|0|0" passage="Ge 4:10">Gen. iv. 10</scripRef>);
and <i>therefore</i> blood is so often mentioned, because it was to
<i>speak,</i> <scripRef id="Mark.xv-p32.4" osisRef="Bible:Heb.12.24" parsed="|Heb|12|24|0|0" passage="Heb 12:24">Heb. xii.
24</scripRef>. It is called the <i>blood of the New Testament;</i>
for the covenant of grace became a <i>testament,</i> and of force
by the death of Christ, the testator, <scripRef id="Mark.xv-p32.5" osisRef="Bible:Heb.9.16" parsed="|Heb|9|16|0|0" passage="Heb 9:16">Heb. ix. 16</scripRef>. It is said to be <i>shed for
many,</i> to justify <i>many</i> (<scripRef id="Mark.xv-p32.6" osisRef="Bible:Isa.53.11" parsed="|Isa|53|11|0|0" passage="Isa 53:11">Isa. liii. 11</scripRef>), to bring <i>many</i> sons to
glory, <scripRef id="Mark.xv-p32.7" osisRef="Bible:Heb.2.10" parsed="|Heb|2|10|0|0" passage="Heb 2:10">Heb. ii. 10</scripRef>. It was
sufficient for <i>many,</i> being of infinite value; it has been of
use to <i>many;</i> we read of a great multitude which no man could
number, that had all <i>washed their robes, and made them white in
the blood of the Lamb</i> (<scripRef id="Mark.xv-p32.8" osisRef="Bible:Rev.7.9-Rev.7.14" parsed="|Rev|7|9|7|14" passage="Re 7:9-14">Rev. vii.
9-14</scripRef>); and still it is a <i>fountain opened.</i> How
comfortable is this to poor repenting sinners, that the blood of
Christ is <i>shed for many!</i> And if for <i>many,</i> why not for
<i>me?</i> If for sinners, sinners of the Gentiles, the chief of
sinners, then <i>why not for me?</i></p>
<p class="indent" id="Mark.xv-p33">5. It was instituted to be a
<i>ratification</i> of the covenant made with us in him, and a sign
of the conveyance of those benefits to us, which were purchased for
us by his death; and therefore he broke the bread <i>to them</i>
(<scripRef id="Mark.xv-p33.1" osisRef="Bible:Mark.14.22" parsed="|Mark|14|22|0|0" passage="Mk 14:22"><i>v.</i> 22</scripRef>), and said,
<i>Take, eat</i> of it: he gave the cup <i>to them,</i> and ordered
them to <i>drink of it,</i> <scripRef id="Mark.xv-p33.2" osisRef="Bible:Mark.14.23" parsed="|Mark|14|23|0|0" passage="Mk 14:23"><i>v.</i>
23</scripRef>. Apply the doctrine of Christ crucified to
yourselves, and let it be <i>meat</i> and <i>drink</i> to your
souls, strengthening, nourishing, and refreshing, to you, and the
support and comfort of your spiritual life.</p>
<p class="indent" id="Mark.xv-p34">6. It was instituted with an eye to the
happiness of heaven, and to be an earnest and fore-taste of that,
and thereby to put our mouths out of taste for all the pleasures
and delights of sense (<scripRef id="Mark.xv-p34.1" osisRef="Bible:Mark.14.25" parsed="|Mark|14|25|0|0" passage="Mk 14:25"><i>v.</i>
25</scripRef>); <i>I will drink no more of the fruit of the
vine,</i> as it is a bodily refreshment. I have done with it. <i>No
one, having tasted spiritual</i> delights, <i>straightway
desires</i> sensitive ones, for he saith, The <i>spiritual</i> is
better (<scripRef id="Mark.xv-p34.2" osisRef="Bible:Luke.5.39" parsed="|Luke|5|39|0|0" passage="Lu 5:39">Luke v. 39</scripRef>); but
<i>every one</i> that hath tasted <i>spiritual</i> delights,
straightway desires <i>eternal</i> ones, for he saith, Those are
<i>better still;</i> and therefore let me <i>drink no more of the
fruit of the vine,</i> it is dead and flat to those that have been
made to <i>drink</i> of the <i>river</i> of God's pleasures; but,
Lord, hasten the day, when I shall <i>drink</i> it new and fresh
<i>in the kingdom of God,</i> where it shall be for ever new, and
in perfection.</p>
<p class="indent" id="Mark.xv-p35">7. It was closed with a <i>hymn,</i>
<scripRef id="Mark.xv-p35.1" osisRef="Bible:Mark.14.26" parsed="|Mark|14|26|0|0" passage="Mk 14:26"><i>v.</i> 26</scripRef>. Though Christ
was in the midst of his enemies, yet he did not, for fear of them,
omit this sweet duty of singing psalms. Paul and Silas sang, when
the <i>prisoners heard them.</i> This was an <i>evangelical
song,</i> and gospel times are often spoken of in the Old
Testament, as times of rejoicing, and praise is expressed by
<i>singing.</i> This was Christ's <i>swan-like</i> song, which he
sung just before he entered upon his agony; probably, that which is
usually sung, <scripRef id="Mark.xv-p35.2" osisRef="Bible:Ps.113.1-Ps.118.29" parsed="|Ps|113|1|118|29" passage="Ps 113:1-118:29">Ps. cxiii. to
cxviii</scripRef>.</p>
<p class="indent" id="Mark.xv-p36">IV. Christ's discourse with his disciples,
as they were returning to Bethany by moonlight. When the had
<i>sung the hymn,</i> presently they <i>went out.</i> It was now
near bedtime, but our Lord Jesus had his heart so much upon his
suffering, that he would not <i>come into the tabernacle of his
house,</i> nor<i>go up into his bed,</i> nor <i>give sleep to his
eyes,</i> when that work was to be done, <scripRef id="Mark.xv-p36.1" osisRef="Bible:Ps.132.3-Ps.132.4" parsed="|Ps|132|3|132|4" passage="Ps 132:3,4">Ps. cxxxii. 3, 4</scripRef>. The Israelites were
forbidden to go out of their houses the night that they ate the
passover, for fear of the sword of the destroying angel, <scripRef id="Mark.xv-p36.2" osisRef="Bible:Exod.12.22-Exod.12.23" parsed="|Exod|12|22|12|23" passage="Ex 12:22,23">Exod. xii. 22, 23</scripRef>. But because
Christ, the <i>great shepherd,</i> was to be <i>smitten,</i> he
<i>went out</i> purposely to expose himself to the sword, as a
champion; they <i>evaded</i> the destroyer, but Christ
<i>conquered</i> him, and brought <i>destructions to a perpetual
end.</i></p>
<p class="indent" id="Mark.xv-p37">1. Christ here foretels that in his
sufferings he should be <i>deserted</i> by all his disciples;
"<i>You will all be offended because of me, this night.</i> I know
you will (<scripRef id="Mark.xv-p37.1" osisRef="Bible:Mark.14.27" parsed="|Mark|14|27|0|0" passage="Mk 14:27"><i>v.</i> 27</scripRef>),
and what I tell you now, is no other than what the scripture has
told you before; <i>I will smite the shepherd,</i> and then <i>the
sheep will be scattered.</i>" Christ knew this before, and yet
welcomed them at his table; he sees the falls and miscarriages of
his disciples, and yet doth not refuse them. Nor should we be
discouraged from coming to the Lord's supper, by the fear of
relapsing into sin afterward; but, the greater of our danger is,
the more need we have to fortify ourselves by the diligent
conscientious use of holy ordinances. Christ tells them that they
would be <i>offended in him,</i> would begin to question whether he
were the Messiah or no, when they saw him <i>overpowered</i> by his
enemies. Hitherto, they had <i>continued with him in his
temptations;</i> though they had sometimes offended him, yet they
had not been <i>offended in him,</i> nor turned the back upon him;
but now the storm would be so great, that they would all <i>slip
their anchors,</i> and be in danger of <i>shipwreck.</i> Some
trials are more particular (as <scripRef id="Mark.xv-p37.2" osisRef="Bible:Rev.2.10" parsed="|Rev|2|10|0|0" passage="Re 2:10">Rev. ii.
10</scripRef>, <i>The devil shall cast some of you into
prison</i>); but others are more general, an <i>hour of temptation,
which shall come upon all the world,</i> <scripRef id="Mark.xv-p37.3" osisRef="Bible:Rev.3.10" parsed="|Rev|3|10|0|0" passage="Re 3:10">Rev. iii. 10</scripRef>. The <i>smiting</i> of the
shepherd is often the <i>scattering</i> of the sheep: magistrates,
ministers, masters of families, if these are, as they should be,
<i>shepherds</i> to those under their charge, when any thing comes
amiss to them, the whole flock suffers for it, and is endangered by
it.</p>
<p class="indent" id="Mark.xv-p38">But Christ encourages them with a promise
that they shall rally again, shall return both to their duty and to
their comfort (<scripRef id="Mark.xv-p38.1" osisRef="Bible:Mark.14.28" parsed="|Mark|14|28|0|0" passage="Mk 14:28"><i>v.</i>
28</scripRef>); "<i>After I am risen,</i> I will <i>gather you
in</i> from all the places <i>wither you are scattered,</i>
<scripRef id="Mark.xv-p38.2" osisRef="Bible:Ezek.34.12" parsed="|Ezek|34|12|0|0" passage="Eze 34:12">Ezek. xxxiv. 12</scripRef>. I will
<i>go before you into Galilee,</i> will see our friends, and enjoy
one another there."</p>
<p class="indent" id="Mark.xv-p39">2. He foretels that he should be
<i>denied</i> particularly by Peter. When they <i>went out</i> to
go to the mount of Olives, we may suppose that they dropped Judas
(he stole away from them), whereupon the rest began to think
<i>highly</i> of themselves, that they <i>stuck</i> to their
Master, when Judas quitted him. But Christ tells them, that though
they should be kept by his grace from Judas's apostasy, yet they
would have no reason to boast of their constancy. Note, Though God
keeps us from being as bad as the worst, yet we may well be ashamed
to think that we are not better than we are.</p>
<p class="indent" id="Mark.xv-p40">(1.) Peter is confident that he should not
<i>do so ill</i> as the rest of his disciples (<scripRef id="Mark.xv-p40.1" osisRef="Bible:Mark.14.29" parsed="|Mark|14|29|0|0" passage="Mk 14:29"><i>v.</i> 29</scripRef>); <i>Though all should be
offended,</i> all his brethren here present, <i>yet will not I.</i>
He supposes himself not only stronger than others, but so much
stronger, as to be able to receive the shock of a temptation, and
bear up against it, <i>all alone;</i> to <i>stand,</i> though
nobody stood <i>by him.</i> It is bred in the bone with us, to
<i>think well</i> of ourselves, and <i>trust</i> to <i>our own
hearts.</i></p>
<p class="indent" id="Mark.xv-p41">(2.) Christ tells him that he will <i>do
worse</i> than any of them. They will all <i>desert</i> him, but he
will <i>deny</i> him; not once, but <i>thrice;</i> and that
presently; "<i>This day, even this night before the cock crow
twice,</i> thou wilt <i>deny</i> that ever thou hadst any knowledge
of me, or acquaintance with me, as one ashamed and afraid to own
me."</p>
<p class="indent" id="Mark.xv-p42">(3.) He stands to his promise; "<i>If I
should die with thee, I will not deny thee;</i> I will adhere to
thee, though it cost me my life:" and, no doubt, he thought as he
said. Judas said nothing like this, when Christ told him he would
betray him. He sinned by contrivance, Peter by surprise; he
<i>devised the wickedness</i> (<scripRef id="Mark.xv-p42.1" osisRef="Bible:Mic.2.1" parsed="|Mic|2|1|0|0" passage="Mic 2:1">Mic. ii.
1</scripRef>), Peter was <i>overtaken in this fault,</i> <scripRef id="Mark.xv-p42.2" osisRef="Bible:Gal.6.1" parsed="|Gal|6|1|0|0" passage="Ga 6:1">Gal. vi. 1</scripRef>. It was ill done of Peter,
to contradict his Master. If he had said, with fear and trembling,
"Lord, give me grace to keep me from denying thee, lead me not into
this temptation, deliver me from this evil," it might have been
prevented: but they were all thus confident; they who said,
<i>Lord, is it I?</i> now said, <i>It shall never be me.</i> Being
acquitted from their fear of betraying Christ, they were now
secure. But he that thinks he stands, must learn to take heed lest
he fall; and he that <i>girdeth on the harness,</i> not boast <i>as
though he had put it off.</i></p>
</div><scripCom id="Mark.xv-p42.3" osisRef="Bible:Mark.14.32-Mark.14.42" parsed="|Mark|14|32|14|42" passage="Mr 14:32-42" type="Commentary"/><div class="Commentary" id="Bible:Mark.14.32-Mark.14.42">
<h4 id="Mark.xv-p42.4">The Agony in the Garden.</h4>
<p class="passage" id="Mark.xv-p43">32 And they came to a place which was named
Gethsemane: and he saith to his disciples, Sit ye here, while I
shall pray.   33 And he taketh with him Peter and James and
John, and began to be sore amazed, and to be very heavy;   34
And saith unto them, My soul is exceeding sorrowful unto death:
tarry ye here, and watch.   35 And he went forward a little,
and fell on the ground, and prayed that, if it were possible, the
hour might pass from him.   36 And he said, Abba, Father, all
things <i>are</i> possible unto thee; take away this cup from me:
nevertheless not what I will, but what thou wilt.   37 And he
cometh, and findeth them sleeping, and saith unto Peter, Simon,
sleepest thou? couldest not thou watch one hour?   38 Watch ye
and pray, lest ye enter into temptation. The spirit truly <i>is</i>
ready, but the flesh <i>is</i> weak.   39 And again he went
away, and prayed, and spake the same words.   40 And when he
returned, he found them asleep again, (for their eyes were heavy,)
neither wist they what to answer him.   41 And he cometh the
third time, and saith unto them, Sleep on now, and take <i>your</i>
rest: it is enough, the hour is come; behold, the Son of man is
betrayed into the hands of sinners.   42 Rise up, let us go;
lo, he that betrayeth me is at hand.</p>
<p class="indent" id="Mark.xv-p44">Christ is here entering upon his
sufferings, and begins with those which were the sorest of all his
sufferings, those in his <i>soul.</i> Here we have him in his
<i>agony;</i> this melancholy story we had in Matthew; this
<i>agony</i> in soul was the <i>wormwood and the gall</i> in the
<i>affliction and misery;</i> and thereby it appeared that no
sorrow was <i>forced upon him,</i> but that it was what he
<i>freely</i> admitted.</p>
<p class="indent" id="Mark.xv-p45">I. He retired for prayer; <i>Sit ye
here</i> (saith he to his disciples), while I go a little further,
and <i>pray.</i> He had lately prayed <i>with them</i> (<scripRef id="Mark.xv-p45.1" osisRef="Bible:John.17.1-John.17.26" parsed="|John|17|1|17|26" passage="Joh 17:1-26">John xvii.</scripRef>); and now he appoints
them to withdraw while he goes to his Father upon an errand
peculiar to himself. Note, Our praying with our families will not
excuse our neglect of secret worship. When Jacob entered into his
agony, he first <i>sent over all that he had,</i> and was <i>left
alone,</i> and then <i>there wrestled a man with him</i> (<scripRef id="Mark.xv-p45.2" osisRef="Bible:Gen.32.23-Gen.32.24" parsed="|Gen|32|23|32|24" passage="Ge 32:23,24">Gen. xxxii. 23, 24</scripRef>), though he had
been at prayer before (<scripRef id="Mark.xv-p45.3" osisRef="Bible:Mark.14.9" parsed="|Mark|14|9|0|0" passage="Mk 14:9"><i>v.</i>
9</scripRef>), it is likely, with his family.</p>
<p class="indent" id="Mark.xv-p46">II. Even into that retirement he took with
him <i>Peter, and James, and John</i> (<scripRef id="Mark.xv-p46.1" osisRef="Bible:Mark.14.33" parsed="|Mark|14|33|0|0" passage="Mk 14:33"><i>v.</i> 33</scripRef>), three competent witnesses of
this part of his humiliation; and though great spirits care not how
few know any thing of their agonies, he was not ashamed that they
should see. These three had boasted most of their ability and
willingness to suffer with him; Peter here, in this chapter, and
James and John (<scripRef id="Mark.xv-p46.2" osisRef="Bible:Mark.10.39" parsed="|Mark|10|39|0|0" passage="Mk 10:39"><i>ch.</i> x.
39</scripRef>); and therefore Christ takes them to stand by, and
see what a struggle he had with the <i>bloody baptism</i> and the
<i>bitter cup,</i> to convince them that they knew not what they
said. It is fit that they who are most confident, should be
<i>first</i> tried, that they may be made sensible of their folly
and weakness.</p>
<p class="indent" id="Mark.xv-p47">III. There he was in a tremendous agitation
(<scripRef id="Mark.xv-p47.1" osisRef="Bible:Mark.14.33" parsed="|Mark|14|33|0|0" passage="Mk 14:33"><i>v.</i> 33</scripRef>); <i>He began
to be sore amazed</i>—<b><i>ekthambeisthai</i></b>, a word not
used in Matthew, but very significant; it bespeaks something like
that <i>horror of great darkness,</i> which <i>fell upon
Abraham</i> (<scripRef id="Mark.xv-p47.2" osisRef="Bible:Gen.15.12" parsed="|Gen|15|12|0|0" passage="Ge 15:12">Gen. xv. 12</scripRef>),
or, rather, something much worse, and more frightful. The
<i>terrors of God set themselves in array against him,</i> and he
allowed himself the actual and intense contemplation of them. Never
was <i>sorrow</i> like unto <i>his</i> at that time; never any had
such experience as he had from eternity of divine favours, and
therefore never any had, or could have, such a sense as he had of
divine favours. Yet there was not the least disorder or
irregularity in this commotion of his spirits; his affections rose
not tumultuously, but under direction, and as they were called up,
for he had no corrupt nature to mix with them, as we have. If water
have a sediment at the bottom, though it may be clear while it
stands still, yet, when shaken, it grows muddy; so it is with our
affections: but pure water in a clean glass, though ever so much
stirred, continues clear; and so it was with Christ. Dr. Lightfoot
thinks it very probable that the devil did now appear to our
Saviour in a visible shape, in his <i>own shape</i> and <i>proper
colour,</i> to terrify and affright him, and to drive him from his
hope in God (which he aimed at in persecuting Job, a type of
Christ, to make him <i>curse God, and die</i>), and to deter him
from the further prosecution of his undertaking; whatever hindered
him from that, he looked upon as coming from Satan, <scripRef id="Mark.xv-p47.3" osisRef="Bible:Matt.16.23" parsed="|Matt|16|23|0|0" passage="Mt 16:23">Matt. xvi. 23</scripRef>. When the devil had
tempted him in the wilderness, it is said, He departed <i>from him
for a season</i> (<scripRef id="Mark.xv-p47.4" osisRef="Bible:Luke.4.13" parsed="|Luke|4|13|0|0" passage="Lu 4:13">Luke iv.
13</scripRef>), intending another grapple with him, and in another
way; finding that he could not by his flatteries <i>allure</i> him
into sin, he would try by his terrors to <i>affright</i> him into
it, and so <i>make void</i> his design.</p>
<p class="indent" id="Mark.xv-p48">IV. He made a sad complaint of this
agitation. He said, <i>My soul is exceeding sorrowful.</i> 1. He
was <i>made sin for us,</i> and therefore was thus
<i>sorrowful;</i> he fully knew the <i>malignity</i> of the
<i>sins</i> he was to <i>suffer for;</i> and having the highest
degree of love to God, who was <i>offended</i> by them, and of love
to <i>man,</i> who was damaged and endangered by them, now that
those were set in order before him, no marvel that <i>his soul</i>
was <i>exceeding sorrowful.</i> Now was he made to <i>serve with
our sins,</i> and was thus <i>wearied with our iniquities.</i> 2.
He <i>was made a curse</i> for us; the curses of the law were
transferred to him as our surety and representative, not as
originally <i>bound with us,</i> but a <i>bail to the action.</i>
And when his soul was thus exceeding sorrowful, he did, as it were,
yield to them, and lie down under the load, until by his death he
had satisfied for sin, and so for ever abolished the curse. He now
<i>tasted death</i> (as he is said to do, <scripRef id="Mark.xv-p48.1" osisRef="Bible:Heb.2.9" parsed="|Heb|2|9|0|0" passage="Heb 2:9">Heb. ii. 9</scripRef>), which is not an extenuating
expression, as if he did <i>but</i> taste it; no, he <i>drank
up</i> even the dregs of the cup; but it is rather
<i>aggravating;</i> it did not go down by wholesale, but he
<i>tasted</i> all the bitterness of it. This was that <i>fear</i>
which the apostle speaks of (<scripRef id="Mark.xv-p48.2" osisRef="Bible:Heb.5.7" parsed="|Heb|5|7|0|0" passage="Heb 5:7">Heb. v.
7</scripRef>), a natural fear of pain and death, which it is
natural to human nature to startle at.</p>
<p class="indent" id="Mark.xv-p49">Now the consideration of Christ's
sufferings in <i>his soul,</i> and his <i>sorrows</i> for us,
should be of use to us,</p>
<p class="indent" id="Mark.xv-p50">(1.) To <i>embitter our sins.</i> Can we
ever entertain a <i>favourable</i> or so much as a <i>slight</i>
thought of sin, when we see what impression sin (though but
imputed) made upon the Lord Jesus? Shall that <i>sit light</i> upon
our souls, which sat <i>so heavy</i> upon his? Was Christ in such
an agony for our sins, and shall we never be in an agony about
them? How should we look upon him whom we have <i>pressed,</i> whom
we have <i>pierced,</i> and <i>mourn,</i> and be <i>in
bitterness!</i> It becomes us to be <i>exceeding sorrowful</i> for
sin, because Christ was so, and never to <i>make a mock</i> at it.
If Christ thus suffered for sin, let us <i>arm ourselves with the
same mind.</i></p>
<p class="indent" id="Mark.xv-p51">(2.) To <i>sweeten our sorrows;</i> if our
souls be at any time <i>exceeding sorrowful,</i> through the
afflictions of this present time, let us remember that our Master
was so before us, and the <i>disciple is not greater than his
Lord.</i> Why should we affect to <i>drive away</i> sorrow, when
Christ for our sakes courted it, and submitted to it, and thereby
not only took out the <i>sting</i> of it, and made it
<i>tolerable,</i> but put <i>virtue</i> into it, and made it
<i>profitable</i> (for <i>by the sadness of the countenance the
heart is made better</i>), nay, and put <i>sweetness</i> into it,
and made it comfortable. Blessed Paul was <i>sorrowful,</i> and yet
<i>always rejoicing.</i> If we be <i>exceeding sorrowful,</i> it is
but <i>unto death;</i> that will be the period of all our sorrows,
if Christ be <i>ours;</i> when the <i>eyes</i> are closed, all
tears are <i>wiped away</i> from them.</p>
<p class="indent" id="Mark.xv-p52">V. He ordered his disciples to keep with
him, not because he needed their help, but because he would have
them to <i>look upon him and receive instruction;</i> he said to
them, <i>Tarry ye here and watch.</i> He had said to the other
disciples nothing but, Sit ye here (<scripRef id="Mark.xv-p52.1" osisRef="Bible:Mark.14.32" parsed="|Mark|14|32|0|0" passage="Mk 14:32"><i>v.</i> 32</scripRef>); but these three he bids to
tarry <i>and watch,</i> as expecting more from them than from the
rest.</p>
<p class="indent" id="Mark.xv-p53">VI. He addressed himself to God by prayer
(<scripRef id="Mark.xv-p53.1" osisRef="Bible:Mark.14.35" parsed="|Mark|14|35|0|0" passage="Mk 14:35"><i>v.</i> 35</scripRef>); He <i>fell
on the ground, and prayed.</i> It was but a little before this,
that in prayer he <i>lifted up his eyes</i> (<scripRef id="Mark.xv-p53.2" osisRef="Bible:John.17.1" parsed="|John|17|1|0|0" passage="Joh 17:1">John xvii. 1</scripRef>); but here, being in an agony,
he <i>fell upon his face,</i> accommodating himself to his present
humiliation, and teaching us thus to abase ourselves before God; it
becomes us to <i>be low,</i> when we come into the presence of the
<i>Most High.</i> 1. As <i>Man,</i> he <i>deprecated</i> his
sufferings, that, <i>if it were possible, the hour might pass from
him</i> (<scripRef id="Mark.xv-p53.3" osisRef="Bible:Mark.14.35" parsed="|Mark|14|35|0|0" passage="Mk 14:35"><i>v.</i> 35</scripRef>);
"This <i>short,</i> but <i>sharp</i> affliction, that which I am
now <i>this hour</i> to enter upon, let man's salvation be, <i>if
possible,</i> accomplished without it." We have his very words
(<scripRef id="Mark.xv-p53.4" osisRef="Bible:Mark.14.36" parsed="|Mark|14|36|0|0" passage="Mk 14:36"><i>v.</i> 36</scripRef>), <i>Abba,
Father.</i> The Syriac word is here retained, which Christ used,
and which signifies <i>Father,</i> to intimate what an emphasis our
Lord Jesus, in his <i>sorrows,</i> laid upon it, and would have us
to lay. It is with an eye to this, that St. Paul retains this word,
putting it into the mouths of all that have the <i>Spirit of
adoption;</i> they are taught to cry, <i>Abba, Father,</i>
<scripRef id="Mark.xv-p53.5" osisRef="Bible:Rom.8.15 Bible:Gal.4.6" parsed="|Rom|8|15|0|0;|Gal|4|6|0|0" passage="Ro 8:15,Ga 4:6">Rom. viii. 15; Gal. iv.
6</scripRef>. Father, <i>all things are possible to thee.</i> Note,
Even that which we cannot expect to be done for us, we ought yet to
believe that God is <i>able to do:</i> and when we submit to his
will, and refer ourselves to his wisdom and mercy, it must be with
a believing acknowledgment of his power, that <i>all things are
possible to him.</i> 2. As <i>Mediator,</i> he <i>acquiesced</i> in
the will of God concerning them; "<i>Nevertheless, not what I will,
but what thou wilt.</i> I know the matter is settled, and cannot be
altered, <i>I must suffer</i> and die, and I bid it welcome."</p>
<p class="indent" id="Mark.xv-p54">VII. He roused his disciples, who were
dropped asleep while he was at prayer, <scripRef id="Mark.xv-p54.1" osisRef="Bible:Mark.14.37-Mark.14.38" parsed="|Mark|14|37|14|38" passage="Mk 14:37,38"><i>v.</i> 37, 38</scripRef>. He comes to look after
them, since they did not look after him; and he <i>finds them
asleep,</i> so little affected were they with his sorrows, his
complaints, and prayers. This carelessness of theirs was a presage
of their further offence in deserting him; and it was an
aggravation of it, that he had so lately commended them for
<i>continuing with him in his temptations,</i> though they had not
been without their faults. Was he so willing to make the best of
them, and were they so indifferent in approving themselves to him?
They had lately promised not to be <i>offended in him;</i> what!
and yet mind him so little? He particularly upbraided Peter with
his drowsiness; <i>Simon, sleepest thou?</i> <b><i>Kai sy
teknon</i></b>;—"<i>What thou, my son?</i> Thou that didst so
positively promise thou wouldest not deny me, dost thou slight me
thus? From thee I expected better things. <i>Couldest thou not
watch one hour?</i>" He did not require him to watch <i>all
night</i> with him, only for <i>one hour.</i> It aggravates our
faintness and short continuance in Christ's service, that he doth
not over-task us, nor weary us with it, <scripRef id="Mark.xv-p54.2" osisRef="Bible:Isa.43.23" parsed="|Isa|43|23|0|0" passage="Isa 43:23">Isa. xliii. 23</scripRef>. He puts upon us <i>no other
burthen</i> than to <i>hold fast till he comes</i> (<scripRef id="Mark.xv-p54.3" osisRef="Bible:Rev.2.24-Rev.2.25" parsed="|Rev|2|24|2|25" passage="Re 2:24,25">Rev. ii. 24, 25</scripRef>); and behold, <i>he
comes quickly,</i> <scripRef id="Mark.xv-p54.4" osisRef="Bible:Rev.3.11" parsed="|Rev|3|11|0|0" passage="Re 3:11">Rev. iii.
11</scripRef>.</p>
<p class="indent" id="Mark.xv-p55">As those whom Christ <i>loves</i> he
<i>rebukes</i> when they do amiss, so those whom he <i>rebukes</i>
he counsels and comforts. 1. It was a very wise and faithful word
of advice which Christ here gave to his disciples; <i>Watch and
pray, lest ye enter into temptation,</i> <scripRef id="Mark.xv-p55.1" osisRef="Bible:Mark.14.38" parsed="|Mark|14|38|0|0" passage="Mk 14:38"><i>v.</i> 38</scripRef>. It was bad to <i>sleep</i> when
Christ was in his agony, but they were entering into further
temptation, and if they did not stir up themselves, and fetch in
grace and strength from God by prayer, they would <i>do worse;</i>
and so they did, when they all forsook him, and fled. 2. It was a
very kind and tender excuse that Christ made for them; "<i>The
spirit truly is willing;</i> I know it is, it is <i>ready,</i> it
is <i>forward;</i> you would willingly <i>keep awake,</i> but you
cannot." This may be taken as a reason for that exhortation,
"<i>Watch and pray;</i> because, though <i>the spirit is
willing,</i> I grant it is (you have sincerely resolved never to be
<i>offended in me</i>), yet <i>the flesh is weak,</i> and if you do
not <i>watch</i> and <i>pray,</i> and use the means of
perseverance, you may be overcome, notwithstanding." The
consideration of the <i>weakness</i> and infirmity of <i>our
flesh</i> should engage and quicken us to <i>prayer</i> and
<i>watchfulness,</i> when we are entering into temptation.</p>
<p class="indent" id="Mark.xv-p56">VIII. He <i>repeated</i> his address to his
Father (<scripRef id="Mark.xv-p56.1" osisRef="Bible:Mark.14.39" parsed="|Mark|14|39|0|0" passage="Mk 14:39"><i>v.</i> 39</scripRef>);
<i>He went again, and prayed,</i> saying, <b><i>ton auton
logon</i></b>—<i>the same word,</i> or matter, or business; he
spoke to the same purport, and again <i>the third time.</i> This
teaches us, that <i>men ought to pray, and not to faint,</i>
<scripRef id="Mark.xv-p56.2" osisRef="Bible:Luke.18.1" parsed="|Luke|18|1|0|0" passage="Lu 18:1">Luke xviii. 1</scripRef>. Though the
answers to our prayers do not come quickly, yet we must renew our
requests, and <i>continue instant in prayer;</i> for <i>the vision
is for an appointed time, and at the end it shall speak, and not
lie,</i> <scripRef id="Mark.xv-p56.3" osisRef="Bible:Hab.2.3" parsed="|Hab|2|3|0|0" passage="Hab 2:3">Hab. ii. 3</scripRef>. Paul,
when he was <i>buffeted by a messenger of Satan, besought the Lord
thrice,</i> as Christ did here, before he obtained an answer of
peace, <scripRef id="Mark.xv-p56.4" osisRef="Bible:2Cor.12.7-2Cor.12.8" parsed="|2Cor|12|7|12|8" passage="2Co 12:7,8">2 Cor. xii. 7, 8</scripRef>.
A little before this, when Christ, in the <i>trouble of his
soul,</i> prayed, <i>Father, glorify thy name,</i> he had an
immediate answer by a voice from heaven, <i>I have both glorified
it, and I will glorify it yet again;</i> but now he must come a
second and third time, for the visits of God's grace, in answer to
prayer, come sooner or later, according to the pleasure of his
will, that we may be kept depending.</p>
<p class="indent" id="Mark.xv-p57">IX. He <i>repeated</i> his visits to his
disciples. Thus he gave a specimen of his continued care for his
church on earth, even when it is <i>half asleep,</i> and not duly
concerned for itself, while he ever lives making intercession with
his Father <i>in heaven.</i> See how, as became a <i>Mediator,</i>
he passes and repasses between both. He came the <i>second time</i>
to his disciples, and <i>found them asleep again,</i> <scripRef id="Mark.xv-p57.1" osisRef="Bible:Mark.14.40" parsed="|Mark|14|40|0|0" passage="Mk 14:40"><i>v.</i> 40</scripRef>. See how the infirmities
of Christ's disciples <i>return</i> upon them, notwithstanding
their resolutions, and <i>overpower</i> them, notwithstanding their
resistance; and what clogs those bodies of ours are to our souls,
which should make us long for that blessed state in which they
shall be no more our encumbrance. This second time he spoke to them
as before, but <i>they wist not what to answer him;</i> they were
ashamed of their drowsiness, and had nothing to say in excuse for
it. Or, They were so overpowered with it, that, like men between
sleeping and waking, they knew not where they were, or what they
said. But, the <i>third time,</i> they were bid to <i>sleep</i> if
they would (<scripRef id="Mark.xv-p57.2" osisRef="Bible:Mark.14.41" parsed="|Mark|14|41|0|0" passage="Mk 14:41"><i>v.</i> 41</scripRef>);
"<i>Sleep on now, and take your rest.</i> I have now no more
occasion for your watching, you may sleep, if you will, for me."
<i>It is enough;</i> we had not that word in Matthew. "You have had
warning enough to keep awake, and would not take it; and now you
shall see what little reason you have to be secure."
<b><i>Apekei</i></b>, <i>I discharge you</i> from any <i>further
attendance;</i> so some understand it; "Now <i>the hour is
come,</i> in which I knew you would all forsake me, even take your
course;" as he said to Judas, <i>What thou doest, do quickly.</i>
The <i>Son of man</i> is now <i>betrayed into the hands of
sinners,</i> the chief priests and elders; those <i>worst</i> of
sinners, because they made a profession of sanctity. "Come, <i>rise
up,</i> do not lie dozing there. <i>Let us go</i> and meet the
enemy, for <i>lo, he that betrayeth me is at hand,</i> and I must
not now think of making an escape." When we see trouble at the
door, we are concerned to stir up ourselves to get ready for
it.</p>
</div><scripCom id="Mark.xv-p57.3" osisRef="Bible:Mark.14.43-Mark.14.52" parsed="|Mark|14|43|14|52" passage="Mr 14:43-52" type="Commentary"/><div class="Commentary" id="Bible:Mark.14.43-Mark.14.52">
<h4 id="Mark.xv-p57.4">The Treachery of Judas.</h4>
<p class="passage" id="Mark.xv-p58">43 And immediately, while he yet spake, cometh
Judas, one of the twelve, and with him a great multitude with
swords and staves, from the chief priests and the scribes and the
elders.   44 And he that betrayed him had given them a token,
saying, Whomsoever I shall kiss, that same is he; take him, and
lead <i>him</i> away safely.   45 And as soon as he was come,
he goeth straightway to him, and saith, Master, master; and kissed
him.   46 And they laid their hands on him, and took him.
  47 And one of them that stood by drew a sword, and smote a
servant of the high priest, and cut off his ear.   48 And
Jesus answered and said unto them, Are ye come out, as against a
thief, with swords and <i>with</i> staves to take me?   49 I
was daily with you in the temple teaching, and ye took me not: but
the scriptures must be fulfilled.   50 And they all forsook
him, and fled.   51 And there followed him a certain young
man, having a linen cloth cast about <i>his</i> naked <i>body;</i>
and the young men laid hold on him:   52 And he left the linen
cloth, and fled from them naked.</p>
<p class="indent" id="Mark.xv-p59">We have here the <i>seizing</i> of our Lord
Jesus by the officers of the chief priests. This was what his
enemies had long aimed at, they had often sent to <i>take him;</i>
but he had escaped out of their hands, because <i>his hour was not
come,</i> nor could they now have taken him, had he not freely
surrendered himself. He began first to suffer <i>in his soul,</i>
but afterward suffered in his body, that he might satisfy for sin,
which begins in the heart, but afterwards makes the members of the
body <i>instruments of unrighteousness.</i></p>
<p class="indent" id="Mark.xv-p60">I. Here is a band of rude miscreants
employed to <i>take</i> our Lord Jesus and make him a prisoner;
<i>a great multitude with swords and staves.</i> There is no
wickedness so black, no villany so horrid, but there may be found
among the children of men fit tools to be made use of, that will
not scruple to be employed; so miserably depraved and vitiated is
mankind. At the head of this rabble is Judas, <i>one of the
twelve,</i> one of those that had been many years intimately
conversant with our Lord Jesus, had prophesied in his name, and in
his name cast out devils, and yet <i>betrayed</i> him. It is no new
thing for a very fair and plausible profession to end in a shameful
and fatal apostasy. <i>How art thou fallen, O Lucifer!</i></p>
<p class="indent" id="Mark.xv-p61">II. Men of no less figure than the <i>chief
priests, and the scribes,</i> and <i>the elders,</i> sent them, and
set them on work, who pretended to expect the Messiah, and to be
ready to welcome him; and yet, when he <i>is come,</i> and has
given undeniable proofs that it is he that <i>should come,</i>
because he doth not make court to them, nor countenance and support
their pomp and grandeur, because he appears not as a temporal
prince, but sets up a spiritual kingdom, and preaches repentance,
reformation, and a holy life, and directs men's thoughts, and
affections, and aims, to another world, they set themselves against
him, and, without giving the credentials he produces an impartial
examination, resolve to run him down.</p>
<p class="indent" id="Mark.xv-p62">III. Judas betrayed him <i>with a kiss;</i>
abusing the freedom Christ used to allow his disciples of kissing
his cheek at their return when they had been any time absent. He
called him, <i>Master, Master, and kissed him;</i> he said,
<i>Rabbi, Rabbi,</i> as if he had been now more respectful to him
than ever. It is enough to put one for ever out of conceit with
being called of men <i>Rabbi, Rabbi</i> (<scripRef id="Mark.xv-p62.1" osisRef="Bible:Matt.23.7" parsed="|Matt|23|7|0|0" passage="Mt 23:7">Matt. xxiii. 7</scripRef>), since it was with this
compliment that Christ was betrayed. He bid them take him, and
<i>lead him away safely.</i> Some think that he spoke this
<i>ironically,</i> knowing that they could not secure him unless he
pleased, that this Samson could break their bonds asunder as
threads of tow, and make is escape, and then he should get the
money, and Christ the honour, and no harm done; and I should think
so too, but that Satan was <i>entered into him,</i> so that the
worst and most malicious intention of this action is not too black
to be supposed. Nay, he had often heard his Master say, that, being
<i>betrayed,</i> he should be <i>crucified,</i> and had no reason
to think otherwise.</p>
<p class="indent" id="Mark.xv-p63">IV. They arrested him, and made him their
prisoner (<scripRef id="Mark.xv-p63.1" osisRef="Bible:Mark.14.46" parsed="|Mark|14|46|0|0" passage="Mk 14:46"><i>v.</i> 46</scripRef>);
<i>They laid their hands on him,</i> rude and violent hands, and
<i>took him</i> into custody; triumphing, it is likely, that they
had done that which has been often before attempted in vain.</p>
<p class="indent" id="Mark.xv-p64">V. Peter laid about him in defence of his
Master, and wounded one of the assailants, being for the present
mindful of his promise, to venture his life with his Master. He was
<i>one of them that stood by,</i> of them that <i>were with him</i>
(so the word signifies), of <i>those three</i> disciples that were
<i>with him</i> in the garden; he <i>drew a sword,</i> and aimed,
it is likely, to cut off the head, but missed his blow, and only
<i>cut off the ear,</i> of a servant of the high priest, <scripRef id="Mark.xv-p64.1" osisRef="Bible:Mark.14.47" parsed="|Mark|14|47|0|0" passage="Mk 14:47"><i>v.</i> 47</scripRef>. It is easier to
<i>fight</i> for Christ, than to <i>die</i> for him; but Christ's
good soldiers overcome, not by taking other people's lives, but by
laying down their own, <scripRef id="Mark.xv-p64.2" osisRef="Bible:Rev.12.11" parsed="|Rev|12|11|0|0" passage="Re 12:11">Rev. xii.
11</scripRef>.</p>
<p class="indent" id="Mark.xv-p65">VI. Christ argues with them that had seized
him, and shows them the absurdity of their proceedings against him.
1. That they came out <i>against him,</i> as against a
<i>thief,</i> whereas he was <i>innocent</i> of any crime; he
<i>taught daily in the temple,</i> and if he had any wicked design,
there it would some time or other have been discovered; nay, these
officers of the <i>chief priests,</i> being <i>retainers</i> to the
temple, may be supposed to have heard his sermons there (I was
<i>with you</i> in the temple); and had he not taught them
excellent doctrine, even his enemies themselves being judges? Were
not <i>all the words of his mouth in righteousness?</i> Was there
any thing <i>froward or perverse in them?</i> <scripRef id="Mark.xv-p65.1" osisRef="Bible:Prov.8.8" parsed="|Prov|8|8|0|0" passage="Pr 8:8">Prov. viii. 8</scripRef>. By his fruits he was known to be
a good tree; why then did they come out against him <i>as a
thief?</i> 2. That they came to take him thus <i>privately,</i>
whereas he was neither <i>ashamed</i> nor <i>afraid</i> to appear
<i>publicly</i> in the temple. He was none of those
<i>evil-doers</i> that <i>hate the light,</i> neither come <i>to
the light,</i> <scripRef id="Mark.xv-p65.2" osisRef="Bible:John.3.20" parsed="|John|3|20|0|0" passage="Joh 3:20">John iii.
20</scripRef>. If their masters had any thing to say to him, they
might meet him any day in the temple, where he was ready to answer
all challenges, all charges; and there they might do as they
pleased with him, for the priests had the custody of the temple,
and the command of the guards about it: but to come upon him thus
at midnight, and in the place of his retirement, was base and
cowardly. This was to do as David's enemy, that <i>sat in the
lurking places of the villages, to murder the innocent,</i>
<scripRef id="Mark.xv-p65.3" osisRef="Bible:Ps.10.8" parsed="|Ps|10|8|0|0" passage="Ps 10:8">Ps. x. 8</scripRef>. But this was not
all. 3. They came <i>with swords and staves,</i> as if he had been
in arms against the government, and must have the <i>posse
comitatus</i> raised to reduce him. There was no occasion for those
weapons; but they made this ado, (1.) To secure themselves from the
rage of some; they came armed, because they <i>feared the
people;</i> but thus <i>were they in great fear, where no fear
was,</i> <scripRef id="Mark.xv-p65.4" osisRef="Bible:Ps.53.5" parsed="|Ps|53|5|0|0" passage="Ps 53:5">Ps. liii. 5</scripRef>. (2.)
To expose him to the rage of others. By coming <i>with swords and
staves to take him,</i> they represented him to the people (who are
apt to take impressions this way) as a dangerous turbulent man, and
so endeavored to incense them against him, and make them cry out,
<i>Crucify him, crucify him,</i> having no other way to gain their
point.</p>
<p class="indent" id="Mark.xv-p66">VII. He reconciled himself to all this
injurious, ignominious treatment, by referring himself to the
Old-Testament predictions of the Messiah. I am hardly used,
<i>but</i> I submit, for <i>the scriptures must be fulfilled,</i>
<scripRef id="Mark.xv-p66.1" osisRef="Bible:Mark.14.49" parsed="|Mark|14|49|0|0" passage="Mk 14:49"><i>v.</i> 49</scripRef>. 1. See here
what a regard Christ had to the <i>scriptures;</i> he would bear
any thing rather than that the least jot or tittle of the word of
God should fall to the ground; and as he had an eye to them in his
sufferings, so he has in his glory; for what is Christ doing in the
government of the world, but <i>fulfilling the scriptures?</i> 2.
See what use we are to make of the Old Testament; we must search
for Christ, the true <i>treasure hid in that field:</i> as the
history of the New Testament expounds the prophecies of Old, so the
prophecies of the Old Testament illustrate the history of the
New.</p>
<p class="indent" id="Mark.xv-p67">VIII. All Christ's disciples, hereupon,
deserted him (<scripRef id="Mark.xv-p67.1" osisRef="Bible:Mark.14.50" parsed="|Mark|14|50|0|0" passage="Mk 14:50"><i>v.</i>
50</scripRef>); <i>They all forsook him, and fled.</i> They were
very confident that they should adhere to him; but even good men
know not what they will do, till they are tried. If it was such a
comfort to him as he had lately intimated, that they had hitherto
<i>continued with him</i> in his lesser trials (<scripRef id="Mark.xv-p67.2" osisRef="Bible:Luke.22.28" parsed="|Luke|22|28|0|0" passage="Lu 22:28">Luke xxii. 28</scripRef>), we may well imagine what a
grief it was to him, that they deserted him now in the greatest,
when they might have done him some service—when he was abused, to
protect him, and when accused, to witness for him. Let not those
that suffer for Christ, think it strange, if they be thus deserted,
and if all the herd shun the wounded deer; they are not better than
their Master, nor can expect to be better used either by their
enemies or by their friends. When St. Paul was in peril, none
<i>stood by him,</i> but <i>all men forsook him,</i> <scripRef id="Mark.xv-p67.3" osisRef="Bible:2Tim.4.16" parsed="|2Tim|4|16|0|0" passage="2Ti 4:16">2 Tim. iv. 16</scripRef>.</p>
<p class="indent" id="Mark.xv-p68">IX. The noise disturbed the neighbourhood,
and some of the neighbours were brought into danger by the riot,
<scripRef id="Mark.xv-p68.1" osisRef="Bible:Mark.14.51-Mark.14.52" parsed="|Mark|14|51|14|52" passage="Mk 14:51,52"><i>v.</i> 51, 52</scripRef>. This
passage of story we have not in any other of the evangelists. Here
is an account of a <i>certain young man,</i> who, as it should
seem, was no disciple of Christ, nor, as some have imagined, a
servant of the house wherein Christ had eaten the passover, who
<i>followed him</i> to see what would become of him (as the <i>sons
of the prophets,</i> when they understood that Elijah was to be
<i>taken up,</i> went to <i>view afar off,</i> <scripRef id="Mark.xv-p68.2" osisRef="Bible:2Kgs.2.7" parsed="|2Kgs|2|7|0|0" passage="2Ki 2:7">2 Kings ii. 7</scripRef>), but some young man that lived
near the garden, perhaps in the house to which the garden belonged.
Now observe concerning him,</p>
<p class="indent" id="Mark.xv-p69">1. How he was <i>frightened out of his
bed,</i> to be a <i>spectator</i> of Christ's sufferings. Such a
<i>multitude,</i> so armed, and coming with so much fury, and in
the dead of night, and in a quiet village, could not but produce a
great stir; this alarmed our <i>young man,</i> who perhaps thought
they was some tumult or rising in the city, some <i>uproar among
the people,</i> and had the curiosity to go, and see what the
matter was, and was in such haste to inform himself, that he could
not stay to dress himself, but threw a sheet about him, as if he
would appear like a walking ghost, in grave clothes, to frighten
those who had frightened him, and ran among the thickest of them
with this question, <i>What is to do here?</i> Being told, he had a
mind to see the issue, having, no doubt, heard much of the fame of
this Jesus; and therefore, when all his disciples had quitted him,
he continued to <i>follow him,</i> desirous to <i>hear</i> what he
would say, and <i>see</i> what he would do. Some think that his
having no other garment than this <i>linen cloth</i> upon his naked
body, intimates that he was one of those Jews who made a great
profession of piety that their neighbours, in token of which, among
other instances of austerity and mortification of the body, they
used no clothes but one linen garment, which, though contrived to
be modest enough, was thin and cold. But I rather think that this
was not his constant wear.</p>
<p class="indent" id="Mark.xv-p70">2. See how he was <i>frightened into his
bed</i> again, when he was in danger of being made a <i>sharer</i>
in Christ's sufferings. His own disciples had run away from him;
but this young man, having no concern for him, thought he might
securely attend him, especially being so far from being armed, that
he was not so much as clothed; but <i>the young men,</i> the Roman
soldiers, who were called to assist, <i>laid hold of him,</i> for
all was fish that came to their net. Perhaps they were now vexed at
themselves, that they had suffered the disciples to <i>run
away,</i> and they being got out of their reach they resolved to
seize the first they could <i>lay their hands on;</i> though this
young man was perhaps one of the <i>strictest sect</i> of the
Jewish church, yet the Roman soldiers made no conscience of abusing
him upon this occasion. Finding himself in danger, he <i>left the
linen cloth</i> by which they had <i>caught hold of him,</i> and
<i>fled away naked.</i> This passage is recorded to show what a
barbarous crew this was, that was sent to seize Christ, and what a
narrow escape the disciples had of falling into their hands, out of
which nothing could have kept them but their Master's care of them;
<i>If ye seek me, let these go their way,</i> <scripRef id="Mark.xv-p70.1" osisRef="Bible:John.18.8" parsed="|John|18|8|0|0" passage="Joh 18:8">John xviii. 8</scripRef>. It also intimates that there
is <i>no hold</i> of those who are led by curiosity only, and not
by faith and conscience, to follow Christ.</p>
</div><scripCom id="Mark.xv-p70.2" osisRef="Bible:Mark.14.53-Mark.14.65" parsed="|Mark|14|53|14|65" passage="Mr 14:53-65" type="Commentary"/><div class="Commentary" id="Bible:Mark.14.53-Mark.14.65">
<h4 id="Mark.xv-p70.3">Christ Brought before the High
Priest.</h4>
<p class="passage" id="Mark.xv-p71">53 And they led Jesus away to the high priest:
and with him were assembled all the chief priests and the elders
and the scribes.   54 And Peter followed him afar off, even
into the palace of the high priest: and he sat with the servants,
and warmed himself at the fire.   55 And the chief priests and
all the council sought for witness against Jesus to put him to
death; and found none.   56 For many bare false witness
against him, but their witness agreed not together.   57 And
there arose certain, and bare false witness against him, saying,
  58 We heard him say, I will destroy this temple that is made
with hands, and within three days I will build another made without
hands.   59 But neither so did their witness agree together.
  60 And the high priest stood up in the midst, and asked
Jesus, saying, Answerest thou nothing? what <i>is it which</i>
these witness against thee?   61 But he held his peace, and
answered nothing. Again the high priest asked him, and said unto
him, Art thou the Christ, the Son of the Blessed?   62 And
Jesus said, I am: and ye shall see the Son of man sitting on the
right hand of power, and coming in the clouds of heaven.   63
Then the high priest rent his clothes, and saith, What need we any
further witnesses?   64 Ye have heard the blasphemy: what
think ye? And they all condemned him to be guilty of death.  
65 And some began to spit on him, and to cover his face, and to
buffet him, and to say unto him, Prophesy: and the servants did
strike him with the palms of their hands.</p>
<p class="indent" id="Mark.xv-p72">We have here Christ's arraignment, trial,
conviction, and condemnation, in the <i>ecclesiastical</i> court,
before the great sanhedrim, of which the <i>high priest</i> was
president, or judge of the court; the same Caiaphas that had lately
adjudged it expedient he should be put to death, guilty or not
guilty (<scripRef id="Mark.xv-p72.1" osisRef="Bible:John.11.50" parsed="|John|11|50|0|0" passage="Joh 11:50">John xi. 50</scripRef>), and
who therefore might justly be excepted against as partial.</p>
<p class="indent" id="Mark.xv-p73">I. Christ is hurried away to his
<i>house,</i> his <i>palace</i> it is called, such state did he
live in. And there, though, in the dead of the night, <i>all the
chief priests, and elders, and scribes,</i> that were in the
secret, were <i>assembled,</i> ready to receive the prey; so sure
were they of it.</p>
<p class="indent" id="Mark.xv-p74">II. <i>Peter followed</i> at a distance,
such a degree of cowardice was his late courage dwindled into,
<scripRef id="Mark.xv-p74.1" osisRef="Bible:Mark.14.54" parsed="|Mark|14|54|0|0" passage="Mk 14:54"><i>v.</i> 54</scripRef>. But when he
came to the high priest's palace, he <i>sneakingly</i> went, and
<i>sat with the servants,</i> that he might not be suspected to
belong to Christ. The high priest's fire side was no proper place,
nor his servants proper company, for Peter, but it was his
<i>entrance into a temptation.</i></p>
<p class="indent" id="Mark.xv-p75">III. Great diligence was used to procure,
for love or money, false witnesses against Christ. They had seized
him as a malefactor, and now they had him they had no indictment to
prefer against him, no crime to lay to his charge, but they
<i>sought for witnesses against him;</i> pumped some with ensnaring
questions, offered bribes to others, if they <i>would accuse
him,</i> and endeavored to frighten others, if they <i>would
not,</i> <scripRef id="Mark.xv-p75.1" osisRef="Bible:Mark.14.55-Mark.14.56" parsed="|Mark|14|55|14|56" passage="Mk 14:55,56"><i>v.</i> 55,
56</scripRef>. The chief priests and elders were by the law
entrusted with the prosecuting and punishing of <i>false
witnesses</i> (<scripRef id="Mark.xv-p75.2" osisRef="Bible:Deut.19.16-Deut.19.17" parsed="|Deut|19|16|19|17" passage="De 19:16,17">Deut. xix. 16,
17</scripRef>); yet those were now ringleaders in a crime that
tends to overthrow of all justice. It is time to cry, <i>Help,
Lord,</i> when the physicians of a land are its troublers, and
those that should be the conservators of peace and equity, are the
corrupters of both.</p>
<p class="indent" id="Mark.xv-p76">IV. He was at length charged with words
spoken some years ago, which, as they were represented, seemed to
threaten <i>the temple,</i> which they had made no better than an
idol of (<scripRef id="Mark.xv-p76.1" osisRef="Bible:Mark.14.57-Mark.14.58" parsed="|Mark|14|57|14|58" passage="Mk 14:57,58"><i>v.</i> 57,
58</scripRef>); but the witnesses to this matter did not agree
(<scripRef id="Mark.xv-p76.2" osisRef="Bible:Mark.14.59" parsed="|Mark|14|59|0|0" passage="Mk 14:59"><i>v.</i> 59</scripRef>), for one
swore that he said, <i>I am able to destroy the temple of God, and
to build it in three days</i> (so it is in Matthew); the other
swore that he said, <i>I will destroy this temple, that is made
with hands,</i> and <i>within three days, I will build</i> not it,
but <i>another made without hands;</i> now these two differ much
from each other; <b><i>oude ise en he martyria</i></b>—<i>their
testimony was not sufficient,</i> nor equal to the charge of a
capital crime; so Dr. Hammond: they did not accuse him of that upon
which a <i>sentence of death</i> might be founded, no not by the
utmost stretch of their law.</p>
<p class="indent" id="Mark.xv-p77">V. He was urged to be his own accuser
(<scripRef id="Mark.xv-p77.1" osisRef="Bible:Mark.14.60" parsed="|Mark|14|60|0|0" passage="Mk 14:60"><i>v.</i> 60</scripRef>); The <i>high
priest stood up</i> in a heat, and said, <i>Answerest thou
nothing?</i> This he said under pretence of justice and fair
dealing, but really with a design to ensnare him, that they might
<i>accuse him,</i> <scripRef id="Mark.xv-p77.2" osisRef="Bible:Luke.11.53-Luke.11.54 Bible:Luke.20.20" parsed="|Luke|11|53|11|54;|Luke|20|20|0|0" passage="Lu 11:53,54,20:20">Luke xi.
53, 54; xx. 20</scripRef>. We may well imagine with what an air of
haughtiness and disdain this proud high priest brought our Lord
Jesus to this question; "Come you, the prisoner at the bar, you
hear what is sworn against you; what have you now to say for
yourself?" Pleased to think that <i>he</i> seemed silent, who had
so often silenced those that picked quarrels with him. Still Christ
<i>answered nothing,</i> that he might set us an example, 1. Of
<i>patience</i> under calumnies and false accusations; when we are
<i>reviled,</i> let us not <i>revile again,</i> <scripRef id="Mark.xv-p77.3" osisRef="Bible:1Pet.2.23" parsed="|1Pet|2|23|0|0" passage="1Pe 2:23">1 Pet. ii. 23</scripRef>. And, 2. Of <i>prudence,</i>
when a man shall be made an <i>offender for a word</i> (<scripRef id="Mark.xv-p77.4" osisRef="Bible:Isa.29.21" parsed="|Isa|29|21|0|0" passage="Isa 29:21">Isa. xxix. 21</scripRef>), and our
<i>de</i>fence made our <i>of</i>fence; it is an evil time indeed
when the prudent shall <i>keep silence</i> (lest they make bad
worse), <i>and commit their cause to him that judgeth
righteously.</i> But,</p>
<p class="indent" id="Mark.xv-p78">VI. When he was asked <i>whether he was the
Christ,</i> he confessed, and denied not, that <i>he was,</i>
<scripRef id="Mark.xv-p78.1" osisRef="Bible:Mark.14.61-Mark.14.62" parsed="|Mark|14|61|14|62" passage="Mk 14:61,62"><i>v.</i> 61, 62</scripRef>. He
asked, <i>Art thou the Son of the Blessed?</i> that is the Son of
<i>God?</i> for, as Dr. Hammond observes, the Jews, when they named
<i>God,</i> generally added, <i>blessed for ever;</i> and thence
<i>the Blessed</i> is the title of <i>God,</i> a peculiar title,
and applied to Christ, <scripRef id="Mark.xv-p78.2" osisRef="Bible:Rom.9.5" parsed="|Rom|9|5|0|0" passage="Ro 9:5">Rom. ix.
5</scripRef>. And for the proof of his being the <i>Son of God,</i>
he binds them over to his second coming; "<i>Ye shall see the Son
of man sitting on the right hand of power;</i> that <i>Son of
man</i> that now appears so mean and despicable, whom ye <i>see</i>
and trample upon (<scripRef id="Mark.xv-p78.3" osisRef="Bible:Isa.53.2-Isa.53.3" parsed="|Isa|53|2|53|3" passage="Isa 53:2,3">Isa. liii. 2,
3</scripRef>), you shall shortly see and <i>tremble before.</i>"
Now, one would think that such a word as this which our Lord Jesus
seems to have spoken with a grandeur and majesty not agreeable to
his present appearance (for through the thickest cloud of his
humiliation some rays of glory were still darted forth), should
have startled the court, and at least, in the opinion of some of
them, should have amounted to a <i>demurrer,</i> or <i>arrest of
judgment,</i> and that they should have stayed process till they
had considered further of it; when Paul at the bar reasoned of the
<i>judgment to come,</i> the judge <i>trembled,</i> and adjourned
the trial, <scripRef id="Mark.xv-p78.4" osisRef="Bible:Acts.24.25" parsed="|Acts|24|25|0|0" passage="Ac 24:25">Acts xxiv. 25</scripRef>.
But these chief priests were so miserably blinded with malice and
rage, that, like the horse rushing into the battle, they <i>mocked
at fear, and were not affrighted,</i> neither <i>believed they that
it was the sound of the trumpet,</i> <scripRef id="Mark.xv-p78.5" osisRef="Bible:Job.39.22 Bible:Job.39.24" parsed="|Job|39|22|0|0;|Job|39|24|0|0" passage="Job 39:22,24">Job xxxix. 22, 24</scripRef>. And see <scripRef id="Mark.xv-p78.6" osisRef="Bible:Job.15.25-Job.15.26" parsed="|Job|15|25|15|26" passage="Job 15:25,26">Job xv. 25, 26</scripRef>.</p>
<p class="indent" id="Mark.xv-p79">VII. The high priest, upon this confession
of his, convicted him as a <i>blasphemer</i> (<scripRef id="Mark.xv-p79.1" osisRef="Bible:Mark.14.63" parsed="|Mark|14|63|0|0" passage="Mk 14:63"><i>v.</i> 63</scripRef>); He <i>rent his
clothes</i>—<b><i>chitonas autou</i></b>. Some think the word
signifies his pontifical vestments, which, for the greater state,
he had put on, though in the night, upon this occasion. As before,
in his enmity to Christ, he said he knew not what (<scripRef id="Mark.xv-p79.2" osisRef="Bible:John.11.51-John.11.52" parsed="|John|11|51|11|52" passage="Joh 11:51,52">John xi. 51, 52</scripRef>), so now he did
he knew not what. If Saul's rending Samuel's mantle was made to
signify the rending of the kingdom from him (<scripRef id="Mark.xv-p79.3" osisRef="Bible:1Sam.15.27-1Sam.15.28" parsed="|1Sam|15|27|15|28" passage="1Sa 15:27,28">1 Sam. xv. 27, 28</scripRef>), much more did
Caiaphas's rending his own clothes signify the rending of the
priesthood from him, as the rending of the veil, at Christ's death,
signified the throwing of all open. Christ's clothes, even when he
was crucified, were kept entire, and not rent: for when the
Levitical priesthood was rent in pieces and done away, <i>This Man,
because he continues ever, has an unchangeable priesthood.</i></p>
<p class="indent" id="Mark.xv-p80">VIII. They agreed that he was a blasphemer,
and, as such, was guilty of a capital crime, <scripRef id="Mark.xv-p80.1" osisRef="Bible:Mark.14.64" parsed="|Mark|14|64|0|0" passage="Mk 14:64"><i>v.</i> 64</scripRef>. The question <i>seemed</i> to
be put fairly, <i>What think ye?</i> But it was really
<i>prejudged,</i> for the high priest had said, <i>Ye have heard
the blasphemy;</i> he gave judgment first, who, as president of the
court, ought to have voted last. So they <i>all condemned him</i>
to be <i>guilty of death;</i> what friends he had in the great
sanhedrim, did not appear, it is probable that they had not
notice.</p>
<p class="indent" id="Mark.xv-p81">IX. They set themselves to abuse him, and,
as the Philistines with Samson, to make sport with him, <scripRef id="Mark.xv-p81.1" osisRef="Bible:Mark.14.65" parsed="|Mark|14|65|0|0" passage="Mk 14:65"><i>v.</i> 65</scripRef>. It should seem that
some of the priests themselves that had condemned him, so far
forgot the dignity, as well as duty, of their place, and the
gravity which became them, that they helped their servants in
playing the fool with a condemned prisoner. This they made their
diversion, while they <i>waited for the morning,</i> to complete
their villany. That <i>night of observations</i> (as the
passover-night was called) they <i>made a merry night of.</i> If
they did not think it below them to abuse Christ, shall we think
any thing below us, by which we may do him honour?</p>
</div><scripCom id="Mark.xv-p81.2" osisRef="Bible:Mark.14.66-Mark.14.72" parsed="|Mark|14|66|14|72" passage="Mr 14:66-72" type="Commentary"/><div class="Commentary" id="Bible:Mark.14.66-Mark.14.72">
<h4 id="Mark.xv-p81.3">Peter's Fall.</h4>
<p class="passage" id="Mark.xv-p82">66 And as Peter was beneath in the palace, there
cometh one of the maids of the high priest:   67 And when she
saw Peter warming himself, she looked upon him, and said, And thou
also wast with Jesus of Nazareth.   68 But he denied, saying,
I know not, neither understand I what thou sayest. And he went out
into the porch; and the cock crew.   69 And a maid saw him
again, and began to say to them that stood by, This is <i>one</i>
of them.   70 And he denied it again. And a little after, they
that stood by said again to Peter, Surely thou art <i>one</i> of
them: for thou art a Galilæan, and thy speech agreeth
<i>thereto.</i>   71 But he began to curse and to swear,
<i>saying,</i> I know not this man of whom ye speak.   72 And
the second time the cock crew. And Peter called to mind the word
that Jesus said unto him, Before the cock crow twice, thou shalt
deny me thrice. And when he thought thereon, he wept.</p>
<p class="indent" id="Mark.xv-p83">We have here the story of Peter's denying
Christ.</p>
<p class="indent" id="Mark.xv-p84">1. It began in <i>keeping at a distance</i>
from him. Peter had followed <i>afar off</i> (<scripRef id="Mark.xv-p84.1" osisRef="Bible:Mark.14.54" parsed="|Mark|14|54|0|0" passage="Mk 14:54"><i>v.</i> 54</scripRef>), and now was <i>beneath in the
palace,</i> at the lower end of the hall. Those that are <i>shy</i>
of Christ, are in a fair way to <i>deny</i> him, that are shy of
attending on holy ordinances, shy of the communion of the faithful,
and loth to be seen on the side of despised godliness.</p>
<p class="indent" id="Mark.xv-p85">2. It was occasioned by his associating
with the high priest's servants, and sitting among them. They that
think it dangerous to be in company with Christ's disciples,
because thence they may be drawn in to <i>suffer for him,</i> will
find it much more dangerous to be in company with his enemies,
because there they may be drawn in to <i>sin against him.</i></p>
<p class="indent" id="Mark.xv-p86">3. The temptation was, his being charged as
a disciple of Christ; <i>Thou also wert with Jesus of Nazareth,</i>
<scripRef id="Mark.xv-p86.1" osisRef="Bible:Mark.14.67" parsed="|Mark|14|67|0|0" passage="Mk 14:67"><i>v.</i> 67</scripRef>. <i>This is
one of them</i> (<scripRef id="Mark.xv-p86.2" osisRef="Bible:Mark.14.69" parsed="|Mark|14|69|0|0" passage="Mk 14:69"><i>v.</i>
69</scripRef>), <i>for thou art a Galilean,</i> one may know that
by thy speaking broad, <scripRef id="Mark.xv-p86.3" osisRef="Bible:Mark.14.70" parsed="|Mark|14|70|0|0" passage="Mk 14:70"><i>v.</i>
70</scripRef>. It doth not appear that he was <i>challenged</i>
upon it, or in danger of being <i>prosecuted</i> as a criminal for
it, but only <i>bantered</i> upon it, and in danger of being
ridiculed as a fool for it. While the chief priests were abusing
the Master, the servants were abusing the disciples. Sometimes the
cause of Christ seems to fall so much on the losing side, that
every body has a stone to throw at it, and even the <i>abjects
gather themselves together against</i> it. When Job was on the
dunghill, he was had in derision of those that were the <i>children
of base men,</i> <scripRef id="Mark.xv-p86.4" osisRef="Bible:Job.30.8" parsed="|Job|30|8|0|0" passage="Job 30:8">Job xxx.
8</scripRef>. Yet, all things considered, the temptation could not
be called <i>formidable;</i> it was only a <i>maid</i> that
casually cast her eye upon him, and, for aught that appears,
without design of giving him any trouble, said, <i>Thou art one of
them,</i> to which he needed not to have made any reply, or might
have said, "And if I be, I hope that is no treason."</p>
<p class="indent" id="Mark.xv-p87">4. The sin was very great; he <i>denied
Christ before men,</i> at a time when he ought to have confessed
and owned him, and to have appeared in court a witness for him.
Christ had often given notice to his disciples of his own
sufferings; yet, when they came, they were to Peter as great a
surprise and terror as if he had never heard of them before. He had
often told them that they must <i>suffer</i> for him, must <i>take
up their cross,</i> and follow him; and yet Peter is so terribly
afraid of suffering, upon the very first alarm of it, that he will
lie and swear, and do any thing, to avoid it. When Christ was
admired and flocked after, he could readily own him; but now that
he is deserted, and despised, and run down, he is ashamed of him,
and will own no relation to him.</p>
<p class="indent" id="Mark.xv-p88">5. His repentance was very speedy. He
repeated his denial thrice, and the third was worst of all, for
then he <i>cursed</i> and <i>swore,</i> to confirm his denial; and
that the third blow, which, one would think, should have <i>stunned
him,</i> and knocked him down, <i>startled him,</i> and roused him
up. Then the <i>cock crew</i> the second time, which put him in
mind of his Master's words, the warning he had given him, with that
particular circumstance of the <i>cock crowing twice;</i> by
recollecting that, he was made sensible of his sin and the
aggravations of it; and when he thought thereon, he wept. Some
observe that this evangelist, who wrote, as some have thought, by
St. Peter's direction, speaks as fully of Peter's sin as any of
them, but more briefly of his <i>sorrow,</i> which Peter, in
modesty, would not have to be magnified, and because he thought he
could never sorrow enough for great a sin. His repentance here is
thus expressed, <b><i>epibalon eklaie</i></b>, where something must
be supplied. He <i>added to weep,</i> so some; making it a
Hebraism; he wept, and the more he thought of it, the more he wept;
he continued weeping; he <i>flung out,</i> and wept; <i>burst
out</i> into tears; <i>threw himself down,</i> and wept; he
<i>covered his face,</i> and wept, so some; cast his garment about
his head, that he might not be seen to weep; he <i>cast his
eyes</i> upon his Master, who turned, and looked upon him; so Dr.
Hammond supplies it, and it is a probable conjecture. Or, as we
understand it, <i>fixing his mind upon it,</i> he wept. It is not a
transient thought of that which is humbling, that will suffice, but
we must dwell upon it. Or, what if this word should mean his
<i>laying a load</i> upon himself, throwing a confusion into his
own face? he did as the <i>publican</i> that smote his breast, in
sorrow for sin; and this amounts to his weeping bitterly.</p>
</div></div2>