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the sun, and in the moon, and in the stars; and upon the earth distress" of nations, with perplexity; the sea and the waves roaring;

26 Men's hearts failing them for a Da.12.1.

sand were led into captivity. See notes on Mat. xxiv. T Shall be trodden down by the Gentiles. Shall be in possession of the Gentiles, be subject to them. The expression also implies that it shall be an oppressive subjection, as when a captive in war is trodden down under the feet of the conqueror. Anciently conquerors trod on the necks of those who were subdued by them. Josh. x. 24. 2 Sam. xxii. 41. Eze. xxi. 29. The bondage of Jerusalem has been long and very oppressive. It was for a long time under the dominion of the Romans, then of the Saracens, and now of the Turks, and is aptly represented by a captive stretched on the ground whose neck is trodden by the foot of the conqueror. ¶ Until the times of the Gentiles be fulfilled. This passage has been understood very differently by different expositors. Some refer it to the time which the Romans who conquered it had dominion over it, as signifying that they should keep possession of it until a part of the pagans should be converted, when it should be rebuilt. Thus it was rebuilt by the emperor Adrian. Others suppose that it refers to the end of the world, when all the Gentiles shall be converted, and they shall cease to be Gentiles by all becoming Christians, meaning that it should always be desolate. Others that Christ meant to say that in the times of the millennium, when the gospel should spread universally, that Christ will reign personally on earth, and that the Jews would return and rebuild Jerusalem and the temple. This is the opinion of the Jews, and of many Christians, but without any evidence in the scriptures. The meaning of the passage clearly is, 1st. That Jerusalem should be completely destroyed. 2d. That this should be done by Gentiles, i. e., by the Roman armies. 3d. That this desolation should continue as long as God should allow them, as long as he should judge it proper in a fit manner to express his abhorrence of the crimes of the nation, i. e., until the times allotted to them by God for this desolation should be accomplished, without specifying how long that should be.

fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken.

27 And then shall they see the

b 2 Pe.3.10-12.

25. See Mat. xxiv. 29. ¶ Upon the earth distress of nations. Some have proposed to render the word earth by land, confining it to Judea. It often has this reference, and there seems some propriety in so using it here. The word translated distress denotes anxiety of mind, such an anxiety as men have when they do not know what to do to free themselves from calamities; and it means that the calamities would be so great and overwhelming that they would not know what to do to escape. There would be a want of counsel, and deep anxiety at the impending evils. With perplexity. Rather, on account of their perplexity, or the desperate state of their affairs. The Syriac has it," perplexity or wringing of hands," which is a sign of deep distress and horror. T The sea and the waves roaring. This is not to be understood literally, but is an image of great distress. Probably it is designed to denote that these calamities would come upon them like a deluge. As when in a storm the ocean roars, and wave rolls on wave, and dashes against the shore, and each succeeding wave is more violent than the one that preceded it, so should the calamities come upon Judea. They should roll over the whole land, and each wave of trouble should be more violent than the one that preceded it, until the whole country should be desolate. The same image is also used in Isa. viii. 7, 8, and Rev. xviii. 15.

26. Men's hearts failing them. This is an expression denoting the highest terror. The word rendered failing commonly denotes to die, and here it means that the terror would be so great that men would faint and be ready to die in view of the approaching calamities. And if this was true in respect to the judgments about to come upon Judea, how much more so will it be in the day of judgment, when the wicked shall be arraigned before the Son of God, and when they shall have before them the prospect of the awful sufferings of hell: the pains and woes which shall continue forever. It will be no wonder then if they call on the rocks and mountains to hide them from the face

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of God, and if their hearts sink within them at the prospect of eternal suffering in hell.

28. Your redemption draweth nigh. See Mat. xxiv. 33. This is expressed in the thirty-first verse thus: "the kingdom of God is nigh at hand." That is, from that time God will signally build up his kingdom. It shall be fully established when the Jewish policy shall come to an end; when the temple shall be destroyed, and the Jews scattered abroad. Then the power of the Jews shall be at an end; they shall no longer be able to persecute you, and you shall be completely delivered from all these trials and calamities in Judea.

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secure, as if they feared not death, as if there were no heaven, and no judgment. Christians should feel that they are soon to die, and that their portion is not in this life, and feeling this they should be looking for and hasting unto the coming of the day of God. Overcharged. Literally, be made heavy, as is the case with those who have eaten and drunken too much. T Surfeiting. Excessive eating and drinking, so as to oppress the body. Indulgence in the pleasures of the table. This word does not include intoxication, but merely indulgence in food and drink, though the food and drink should be in themselves lawful. ¶ Drunkenness. Intoxication, intemperance in drinking. The ancients were not acquainted with the poison that we use on which to become drunk. They had no distilled spirits. They became intoxicated on wine, and strong drink made of a mixture of dates, honey, &c. All nations have contrived some way to become intoxicated, to bring in folly, and disease, and poverty, and death by drunkenness. And in nothing is the depravity of men more manifest than in thus endeavoring to hasten the ravages of crime and death.

34. Lest at any time your hearts be overcharged, &c. The meaning of this verse is: "Be continually expecting these things. Be always waiting for them. Do not forget them, and do not be secure and satisfied with this life and the good things which it furnishes. Do not suffer yourselves to be drawn into the fashions of the world, to be conformed to its customs, to partake of its feasts and licentiousness, and so these calamities shall come upon you when you least expect them." And from this we may learn-what alas! we 35. As a snare. In Matthew and Mark may from the lives of many professing Jesus compares the suddenness with which Christians-that there is need of caution- these calamities should come, to the deling them that they do not indulge in the uge coming in the days of Noah. Here festivities of this life, and forget that he likens it to a snare. Birds are caught they are to die, and come to judgment. by a snare, or net; it is sprung on them How many, alas! who bear the Christian name have forgotten this caution of the Saviour, and live as if their lives were

quickly, and when they are not expecting it. So, says he, shall these troubles come upon Judea. The figure is often used to

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38 And all the people came early in the morning to him in the temple, for to hear him.

a c.20.35. b Ps.1.5. c Jude 24. d Jno.8. 1,2. e Mat.26.2. Mar.14.1,&c.

denote the suddenness of calamities. Ps. Ixix. 22. Rom. xi. 9. Ps. cxxiv. 7. Isa. xxiv. 17.

36. To stand before the Son of man. These approaching calamities are represented as the coming of the Son of man. He is represented as coming in this manner to judge Jerusalem for its crimes. Jerusalem so wicked, the Jews so corrupt, were not worthy to stand before him, and would be condemned and be overthrown. To stand before him here denotes approbation, acquittal, favor, and is equivalent to saying that they should be freed from these calamities, while they should come upon others. See Rom. xiii. 4. Ps. i. 5; cxxx. 3. Rev. vi. 17. Perhaps, also, there is a reference here to the day of judgment. See notes on Mat. xxiv.

37, 38. See Mat. xxi. 17. ¶ Came early in the morning. He returned early from the mount of Olives, and taught in the temple. Our Saviour did not waste his mornings in idleness or sleep. He rose early, and repaired to the temple. The people, also, flocked to the sanctuary to hear him. This example is at once an encouragement to early rising, and to the early worship of God. It is a reproof of those who spend the part of the day best fitted for devotion in unnecessary sleep. And it shows the propriety, where it can be done, of assembling early in the morning for prayer, and the worship of God. Early prayer meetings have the countenance of the Saviour, and will be found to be eminently conducive to the promotion of religion. The whole example of Jesus goes to show the importance of beginning the day with God, and of lifting up the heart to him for direction and for the supply of our wants, and a preservation from temptation, before the mind is engrossed by the cares, and distracted by

CHAPTER XXII.

Now

TOW the feast of unleavened bread drew nigh, which is called the Passover.

2 And the chief priests and scribes sought how they might kill him; for they feared the people.

3 Then entered Satan into Judas surnamed Iscariot, being of the number of the twelve.

4 And he went his way, and communed with the chief priests

f Ps.2.2. Ac.4.27. g Mat.26.14. Mar.14. 10,&c. Jno.13.2,27.

the perplexities, and led away by the temptations of this life. Commencing the day with God is like arresting evil at the fountain: prayer at any other time, without this, is an attempt to arrest it when it has swollen to a stream, and rolls on like a torrent. Let the day be begun with God, and the work of piety is easy. Let the world have the ascendency in the morning, and it will be likely to have it also at noonday and at evening.

CHAPTER XXII.

1, 2. See notes on Mat. xxvi. 1, 2.

3. Then entered Satan into Judas. It is not necessary to suppose that Satan entered personally into the body of Judas, but only that he brought him under his influence; he filled his mind with an evil passion, and led him on to betray his Mas

ter.

The particular passion of which Satan made use was avarice, probably the native besetting sin of Judas. And to show now its exceeding evil and baseness, it was suffered to produce its appropriate effect, and led to the betraying and crucifixion of the Son of God. We may learn, also, that when Satan tempts men, he commonly does it by exciting and raising to the highest pitch their native passions. He does not make them act contrary to their nature, but leads them on to act out their proper disposition. T Satan. An accuser. The name commonly given to the prince of evil spirits. T Being of the number of the twelve. One of the twelve apostles. This greatly aggravated his crime. He should have been bound, therefore, by most tender ties, to Jesus. He was one of his family-long with him, and treated by him with every mark of kindness and confidence; and nothing could more enhance his guilt than thus to make use of this confidence for the commission of one of the basest crimes.

and captains, how he might betray him unto them.

5 And they were glad, and covenanted" to give him money.

6 And he promised, and sought opportunity to betray him unto them in the absence of the multitude.

b

7 Then came the day of unleavened bread, when the passover must be killed.

8 And he sent Peter and John, saying, Go and prepare us the passover, that we may eat.

9 And they said unto him, Where wilt thou that we prepare?

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14 And when the hour was come, he sat down, and the twelve apostles with him.

15 And he said unto them, 2 With desire I have desired to eat this passover with you before I suffer.

d

16 For I say unto you, I will not any more eat thereof, until it be fulfilled in the kingdom of God.

10 And he said unto them, Behold, when ye are entered into the city, there shall a man meet you, bearing a pitcher of water: follow him into the house where he enter- 17 And he took the cup, and eth in. gave thanks, and said, Take this 11 And ye shall say unto the and divide it among yourselves: a Zec.11.12. 1 or, without tumult. b Ex.

12.

4-6. Chief priests and captains. See note, Mat. xxvi. 14. See the account of the bargain which Judas made with them explained in the notes on Mat. xxvi. 14-16, and Mark xiv. 10, 11. Absence of the multitude. The multitude, the people, were then favorable to Jesus. He had preached in the temple, and many of them believed that he was the Messiah. It was a hazardous thing, therefore, to take him by force, and in their presence, ,as they might rise and rescue him. Hence they sought to take him when he was away from the multitude; and as Judas knew of a place where he could be found alone, they were glad of the opportunity of so easily securing him. 7-13. See this passage explained in the notes on Mat. xxvi. 17-19, and Mark xiv. 12-16.

14. When the hour was come. The hour of eating the paschal lamb, which was in the evening. See Mat. xxvi. 20.

15. With desire I have desired. This is a Hebrew form of expression, and means I have greatly desired. The reasons why he desired this we may suppose to have been, 1st. That as he was about to leave them, he was desirous once of seeing them together, and of partaking with them of

c Mat.26.20. Mar.14.17. 2 or, I have hearti ly desired. d c.14.15. 1Co.5.7,8. Re.19.9. one of the religious privileges of the Jewish dispensation. Jesus was man as well as God; and he never undervalued the religious rites of his country, nor the blessings of social and religious intercourse; and there is no impropriety in supposing that even he might feel that his human nature might be prepared by the services of religion for his great and terrible sufferings. 2d. He doubtless wished to take an opportunity to prepare them for his sufferings, and to impress upon them more fully the certainty that he was about to leave them, that they might be prepared for it. 3d. We may also suppose that he particularly desired it, that he might institute for their use, and for the edification of all Christians, the supper which is called by his name-the Lord's supper. All his sufferings were the expression of love to his people; and he was desirous of testifying always his regard for their comfort and welfare. T Before I suffer. Before I die.

16. Until it be fulfilled. See Mat. xxvi. 29.

17. And he took the cup and gave thanks. This was not the sacramental cup, for that was taken after supper. (V. 20.) But this was one of the cups which were taken before supper.

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19, 20. See Mat. xxvi. 26-28. 21-23. See Mat. xxvi. 21-25. 24. A strife. A contention, or debate. Which of them should be the greatest. The apostles, in common with the Jews generally, had supposed that the Messiah would come as a temporal prince, and in the manner of other princes of the earth; of course, that he would have officers of his government, ministers of state, &c. Their contention was founded on this expectation, and they were disputing which of them should be raised to the highest office. They had before had a similar contention. See Mat. xviii. 1, xx. 20-28. Nothing can be more humiliating than that the disciples should have had such contentions, and in such a time and place. That just as Jesus was contemplating his own death, and laboring to prepare them for it, they should strive and contend about offices and rank, shows how deeply seated is the love of power; how ambition will find its way into the most secret and sacred places; and how even the disciples of Jesus, meek and lowly, are sometimes actuated by this most base and wicked feeling.

25. The kings of the Gentiles. The kings of the nations, or of the earth. They do this, and it is to be expected of them, and it is right. Our Lord does not mean to say that it was wrong that there should be such authority among them, but

among themselves, which of them it was that should do this thing.

24 And there was also a strife among them, which of them should be accounted the greatest.

25 And he said unto them, The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called Benefactors.

26 But ye shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve.

27 For whether is greater, he that sitteth at meat, or he that serveth? Is not he that sitteth at meat? But I am among you as he that serveth.

28 Ye are they which have con

d Mar.9.34. c.9.46. e Mat.20.25. Mar.10.42. f1Pe.5.3. 3Jno.9,10. gJno.13.13,14. Ph.2.7.

that his kingdom was to be of a different character, and they were not to expect it there. T Over them. That is, over the nations. Are called benefactors. The word benefactor is applied to one who bestows favor on another. It was applied to kings by way of compliment or flattery. Some of them might have been truly benefactors of their people, but this was by no means true of all. was applied to all, and especially to the Roman emperors. It is found applied to them often in the writings of Josephus and Philo.

Yet it

26, 27. But ye shall not be so. Christ, here, takes occasion to explain the nature of his kingdom. He assures them that it is established on different principles from those of the world; that they were not to expect titles, and power, and offices of pomp, in his kingdom. He that would be most advanced in his kingdom, would be he that was most humble; and in order to show them this, he took a towel, and girded himself after the manner of a servant, and washed their feet, to show them what ought to be their feelings towards each other. See John xiii. 4-17. T He that sitteth at meat. The master of the feast, or one of his guests. ¶ But I am among you, &c. This was said in connexion with his washing their feet. Ha showed them how they ought to feel and act toward each other. They ought,

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