The Lord's] CHAP. XXVI. will keep the Passover at thy house with my disciples. 19 And the disciples did as Jesus had appointed them; and they made ready the Passover. 20 Now when the even was come, he sat down with the twelve. 21 And as they did eat, he said, Verily I say unto you, that one of you shall betray me. 22 And they were exceeding sorrowful, and began every one of them to say unto him, Lord, is it I? : [supper instituted. 23 And he answered and said, He that dippeth his hand with me in the dish, the same shall betray me. 24 The Son of man goeth as it is written of him: but woe unto that man by whom the Son of man is betrayed! It had been good for that man if he had not been born. 25 Then Judas, which betrayed him, answered and said, Master, is it I? He said unto him, Thou hast said. 26 And as they were eating, Jesus took bread, and blessed it, and brake EXPOSITION. cepted the title from his apostles; and Judas must have been much disappointed, when Jesus repeatedly refused the proffered royalty from the people in Galilee, after the miracle of feeding the 5000, and again after his public procession to Jerusalem." So far we agree with this learned writer, in his New Analysis of Chronology (vol. ii. p. 877) but when he goes on to suppose that Judas meant to deliver his Master up to the Sanhedrim," in order to compel him to avow himself openly as the Messiah before them, and to work such miracles as would convince, and induce them to elect him in due form, and enable him to reward his followers," -we must withhold our credence, since we see no ground for such a surmise; nor, indeed, can we admit any of the poor apologies that some benevolent writers have attempt. ed to form in his behalf. Judas was certainly covetous; and for a covetous man to be honest and faithful to his trust, seems impossible: yet the paltry sum for which he betrayed his Lord, being only thirty shekels (or, as we reckon it, within 37. 9s.), could hardly operate as a temptation to take the life of an ordinary man. It is possible the traitor may have expected more; but the wretches with whom he had to treat, seeing him eager to make the bargain, were not likely to treat kim with generosity: neither of the parties, we may safely conclude, knew that they were acting under the control of the su preme Power, and actually contributing to fulfil prophecy, as was certainly the case. (See Zech. xi. 12, and Note.) But another motive probably rankled in his heart: his Master had openly reproved him before his fellow apostles, and not only justified, but applauded the woman whom he severely censured. Satan, always ready to encourage the evil passions of mankind, might now suggest how happily an opportunity was before him to revenge the supposed insult he had so recently received. Revenge is one of the master passions of a rebellious heart, aud forms part of Millon's admirable portrait of the fallen fiend himself: Th' unconquerable will, Satan thus feeling himself, we cannot doubt but that on taking possession of the traitor's heart, it would be his first object to make it the image of his owu. From this awful fact may we be taught to check, and if possible to pray down, the first risings of this diabolical passion, against which our Lord himself has so strongly guarded us in his sermon on the mount. (Matt. v. 45.) When Judas had received the wages of iniquity, he sought an opportunity to effect the crime, and he soon found it. "Watch harm, catch harm," is an old and true NOTES. Ver. 20. He sat down-or lay down, as the word signifies; for the posture of the Jews, at the passOver table especially, was not properly sitting, but rechaing, or lying along on couches, on their left side. This posture was reckoned so necessary, that it is said the poorest man in Israel might not eat till he lies along." One of the Jewish writers says, "We are bound to eat lying along, as kings and great men eat," because it is a token of liberty." Gill in loc. Ver. 23. He answered and said—i, e. privately. See Ja. xiii. 23-26-He that dippeth his hand with me in the dish. To this day, the Moors in Barbary, the Arabs, and the Mahometans of India, in eating, make use neither of knives, forks, nor often of spoons; but only of their fingers and hands, even in eating pot. tage, or what we call spoonmeat, when their food is of the later kind, they break their bread or cakes into little bits, and dip their hands and their morsels together therein." Shaw's Travels, p. 232. Ver. 24. It had been good, &c.-M. Saurin observes, there is but one individual whose damnation is mentioned in the Scriptures as certain, namely, Judas; that sin which carried him to his own place, was avarice. Claude, vol. ii. p. 71. Ver. 25. Thou hast said. This was the most solemn way of expressing an affirmative. Townsend's New Test. Arr., vol. i. p 451, N. Ver. 26. As they were eating, Jesus took breadas none but unleavened loaves, or rather cakes, The Lord's] S. MATTHEW. it, and gave it to the disciples, and said, Take, eat; this is my body. 27 And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it; 28 For this is my blood of the new testament, which is shed for many for the remission of sins. [supper instituted. 29 But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father's kingdom. 30 And when they had sung an hymn, they went out into the mount of Olives. (K) 31 ¶ Then saith Jesus unto them, All EXPOSITION-Chap. XXVI. Continued. proverb: for when people are seeking opportunities for mischief, the tempter will always be ready to assist them. It is a singular proof of the depravity of the human heart, that those who regard neither the engagements of honour nor of duty, can yet be faithful to their engagements to commit assassination or murder, even with the terrors of the law before their eyes. (K) Ver. 17-30. Jesus keeps the passover, and institutes his supper.-Before we enter on this very interesting subject, it may be proper to confess that there are several difficulties in the way of a critical arrangement of the time and circumstances. Sir Isaac Newton and Mr. Ferguson agree to fix the passover full moon, and the day of our Lord's crucifixion, on the 3d of April, A. D. 33. But it is obvious that if our Lord, as the antitype of the paschal lamb, suffered at the precise time that lamb should be offered, he must have taken his passover on the preceding evening; and yet, as the Jews began their days in the evening, still it may be admitted that (according to that reckoning) he suffered on the same Jewish day (Friday), though according to the Roman method (which was the same as ours), he kept the passover on the Thursday evening previous to his death; whereas it appears the Jews did not keep theirs till after the crucifixion. (John xviii. 28.) On the passover itself we offered a few remarks at the time of its ap pointment, Exod. xii. 1-28. We shall here confine our attention to the Christian institution founded on it; and as that celebrated the deliverance of Israel from Egypt, so was it considered by the pious Hebrews as an anticipation of their future deliverance by Messiah. The Christian institution pressed so closely upon the Jewish, as to appear its sequel or conclusion; being (as is remarked by Dr. David Hunter) "solemnized, not only in the evening of the same day, in the same chamber, and at the same table, but with the same bread and wine, with which it was usual to conclude the ceremony of the passover. The rela tion between the two, in these respects, served as a line of direction in tracing other points of resemblance. For instance, the passover was the memorial of a deliverance. By the present institution, the disciples were directed to regard in the same light the death of their Master. Their notions of deliverance by his death were erroneous and indigested. For this reason, in the body of the institution, he corrects them. Yet the fixing the general idea of a deliverance by the death of their Master, was doing not a little for the composing their minds, and inspiring them with com fort. "The attention of Jesus to the comfort of his disciples in the prospect of his death, is strongly expressed by the solemn action itself. In all ages of the world, and in every nation, eating and drinking together NOTES-Chap. XXVI. Con. could now be eaten, it is most certain that no other could be used in this ordinance; yet few or no protestant churches consider this a circumstance of importance, though some are very particular in breaking instead of cutting it; a circumstance more natural and easy in cakes, or biscuits (such as the Jews still use), than in loaves like ours. Ver. 26. He blessed it.-The pronoun (it) is here supplied thrice (as in many other places, Matt. xiv. 19; Mark vi. 41, &c. &c.), but whether it be understood that Christ blessed the food, or blessed his Father for it, the sense will be the same. Our food can only be blessed to us by God's blessing attending it. The margin of our English Bibles says, "Many Greek copies read, 'Gave thanks." So Campbell. Ibid. This is my body.. - For the doctrine of the church of Rome on this subject, and for a most masterly refutation of it, we beg leave to refer to the 4th of Mr. Fletcher's "Lectures on the Rom. Cath. Religion," before cited. Doddr. and Ver. 28. Of the New Testament Camp. "Covenant." See Introd, to this volume, p. i. Also Mark xiv. 24. Expos. Ver. 29. I will not henceforth drink, &c.—that is, I will celebrate with you no more passovers, &c. till we meet in heaven. See Rev. xix. 9. On this fruit (Doddr. and Camp. " produce") of the vine -it is not (karpos) the usual term for fruit, which is here used: grapes are the fruit-wine the produce. Ver. 30. They sung an hymn-Marg. "A psalm." The Greek is literally, "they hymned." Campbell reads," And after the psalin they went out," &c. The Jewish way of reciting their psalms and hymns, was in a kind of chaunt. See Introd. to the Book of Psalms, p. 3. The hymn here intended, was most probably what the Jews call the great Hallel, as mentioned in the Exposition. Ver. 31. All ye shall be offended--literally, scandalized. Peter, for instance, was both ashamed and afraid to be thought a disciple of Jesus, though he has been one of the ordinary expressions of friendship. In forming associations, men had been also in the habit of sacrificing animals, sometimes human victims ; when they did eat together of the flesh, and drink of the blood, accompanying the action with curses on themselves, if they departed from their engagements. The Jews were allowed, nay, were commanded by divine authority, to partake of the sacrifices offered to the Deity, in testimony of their interest in his protection, and as a pledge of their fidelity..... When (therefore) we see Jesus taking the bread and wine, and offering them to his disciples, as the symbols of his body and blood, can we conceive it possible for him to have given a stronger or more tender declaration of that union between them, the bonds of which were indissolvable? What purpose could this institution serve, if his death should prove the grave of their hopes? Or in what sense could they be partakers of a body which was to moulder into dust? The institution was intended to be the pledge of his love, and the cherishing of their hopes, when they should behold him stretched out on the cross, or consigned to the tomb..... This institution was a preparatory exhibition of his own sufferings. He engages in it with a soul, not only superior to all uneasiness, but full of joy, from looking forward to the effects of his sufferings..... He sits down with the twelve, having a cruel death before him. He had often told them of the event; but they would not believe it to be possible. In breaking the bread, and in pouring out the wine, he sets it most convincingly before their eyes. All this indicates an undisturbed state of mind. He offers to the disciples the sym .... bols of his sufferings with the same composure which he displayed in enduring them; and concluded this solemnity with a hymn of praise, which, though an usual part of the passover service, enters into the other with great propriety; it reflects an agreeable light on the institution itself; it expresses the dignity of its Author, whose soul no fears, no certainties, could disquiet; especially if it be also remembered, that after singing the hymn, he immediately entered on the scene of his sufferings." (Observations on the Hist. of Jesus Christ, by the Rev. D. Hunter, D.D. of St. Andrews, vol. ii. p. 186-193.) We must not omit to remark, that on this occasion Jesus gave the first intimation that one of the twelve apostles should betray him; on which occasion, Grotius well observes the three steps of the discovery. First the traitor is described as one of the twelve, then, that he was one who sat near him, and dipped his hand in the same dish; and lastly, to the beloved John, he pointed out the individual: "He to whom I shall give a sop"-and he gave it to Judas. When he said, "One of the twelve," each made the enquiry, "Master, is it I?" Judas was the last to put the question, when he received an answer in the affirmative. Those who are the last to suspect their own hypocrisy, are generally the first to prove it. Drs. Lightfoot and Gill, who of all commentators were the most deeply read in the customs and manners of the Jews, have minutely detailed their forms in celebrating the passover; but as these savour much of Pharisaical superstition, we much doubt whether our Lord conformed to them, except it may be in the hymn chaunted on this occasion, which was called the Great NOTES. bad talked so boastingly. It is not unlikely, that the homely proverb, that "great talkers do the least," might originate from this instance of Peter's cowardice. As it is written, &c.-See Zech. xiii. 7. Expos. and Notes. Ver.34. Before the cock crow (Mark xiv. 30, crow twice).-Whitby has produced sufficient authorities to prove that there was a double crowing of the cock-at midnight, and at day-break; the latter answered, according to him, to the fourth watch of the night, though others say the third. Perhaps the But R term twice only means "repeatedly." greater difficulty is, that the Jewish authorities did not allow poultry to be kept in their city: it might, however, be done; and it should be recollected, that the Romans had now a military guard there, which was not under Jewish control. On comparing the Evangelists, it appears to us that our Lord's meaning was, that Peter should deny his Master thrice between the present hour and that of the cock crowing; i. e. about the break of day. Our Lord's agony] S. MATTHEW. [in the garden 1 deny thee. Likewise also said all the ciples, and findeth them asleep, and disciples. 36 Then cometh Jesus with them unto a place called Gethsemane, and saith unto the disciples, Sit ye here, while I go and pray yonder. 37 And he took with him Peter, and the two sons of Zebedee, and began to be sorrowful, and very heavy. 38 Then saith he unto them, My soul is exceeding sorrowful, even unto death: tarry ye here, and watch with me. 39 And he went a little farther, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt. saith unto Peter, What, could ye no watch with me one hour? 41 Watch and pray, that ye ente not into temptation: the spirit indee is willing, but the flesh is weak. 42 He went away again the secon time, and prayed, saying, O my Fa ther, if this cup may not pass awa from me except I drink it, thy will b‹i done. 43 And he came and found ther asleep again for their eyes wel heavy. 44 And he left them, and we away again, and prayed the third tim saying the same words. 45 Then cometh he to his disciple 40 And he cometh unto the dis- and saith unto them, Sleep on nov EXPOSITION-Chap. XXVI. Continued. Hallel, and comprized from the 113th to the 118th Psalms, inclusive. As to the words of the institution, "This is my body," and "this is my blood," it is well known that the Church of Rome founds thereon the doctrine of transubstantiation, believing that every particle of the bread and wine was literally converted into the flesh and blood of the Son of God; which is just as reasonable as to suppose Christ was literally a way, a door, or a vine. Figurative language was so popular in the east, that it is scarcely possible the Jews could make such a gross mistake; yet if the explication must be literal, it must be the cup, and not the wine, that was converted into the blood of Christ: for so the Evangelists Luke and John express it: "This cup is the New Testament (or covenant) in my blood!" It is somewhat singular, that those who are so exact and positive as to the conversion of the elements, should deny the benefit of one of them to the far greater part of the Christian church-th is, the laity. They may have consecrati wafers, as a substitute for bread; but th consecrated wine is only for the clergy It is remarkable, however, that our Lo uses a term of universality respecting this "Drink ye all of it." Mark adds, "The all drank of it" (chap. xiv. 23); whic term is not used in reference to the bread as if the inspired writer had foreseen an wished to guard against a misapplicatio of our Lord's words. Jesus predicted, not only that one of hi disciples should betray him, but also the another should deny him, and that re peatedly, within a few hours, and in th most awful manner. But the event cor responded exactly with the prediction Peter, the zealous, the courageous Peter thrice denied his Master, and at last with oaths and curses! What a lesson doe this teach us! "He that trusteth his owi heart, is a fool." (Prov. xxviii. 26.) NOTES-Chap. XXVI. Con. Ver. 36. Gethsemane-a private and retired garden at the foot of mount Olivet, whither Jesus often retired for prayer, and where (as the name implies) an oil press then, or formerly, had been used. Ver. 38. My soul is exceeding sorrowful, &c.Doddr. "Surrounded with sorrow;" Camp. (connecting this with the preceding verse)," Being op pressed with grief, he said to them, My soul is overwhelmed with a deadly anguish." This is explained to mean, a grief of mind sufficient to kill the body; "a sorrow that worketh (or produceth) death." See 1 Cor. vii. 10. Likewise Bp. Pearson on the Creed, Art. iv. Note on Matt. xxvi. Ver. 39. Let this cup pass from me.-In passing through the Psalms and prophetic Scriptures, we have had repeated occasion to illustrate this poetical form of speech. Whatever portion, whether of joy or sorrow, peace or punishment, God assigns to 2 Ver. 40. One hour.-The Greek term, besides it more limited meaning, is often used metaphorically as with us, for any short time, or period. So ver. 4 Ver. 43. Their eyes were heavy Doddr." weighe down." Ver. 44. The same words—or, “words (or matter to the same effect." Doddr. Ver. 45 Into the hands of sinners.-Though th word includes sinners generally, it often refers par ticularly to notorious and to Gentile sinners, (Ca ii. 15), and will therefore here include the traite and his company of Jews, as well as the Romans int whose hands he was subsequently delivered. Ver.49. Hail-a usual salutation. The Gr. signi fies "Joy to thee." The Saxon kail means "health. Master-Gr. Rabbi, (L) Ver. 31-46. The agonies of Jesus in Gethsemane, and his earnest prayer. -Critics have remarked the very strong language of the original in these verses; and divines have speculated on the cause and nature of these sufferings of our Redeemer's soul: yet those who best know what soul-sufferings are, know but little, and can conceive but faintly, what our Saviour suffered" in the days of his flesh, when he offered up prayers and supplications, with strong crying and tears God his heavenly Father. (Heb. v. 7.) to Let us, with Bp. Hall, treat the subject more devotionally. "What was it, what could it be, O Saviour, that lay thus heavy on thy divine soul; was it the fear of death? Was it the forefelt pain, shame, and torment of thine ensuing crucifixion? .... How many thousands of thy blessed martyrs have welcomed no less (bodily) tortures with smiles and gratulations, and have made a sport of those exquisite cruelties which their very tyrants thought unsufferable! Whence had they their strength, but from thee? If their weakness were thus undaunted and prevalent, what was thy power? No, no: it was the sin of mankind; it was the heavy burden of thy Father's wrath for our sin, that thus pressed thy soul, and wrung from thee these bitter expressions. "What can it avail, O Saviour, to tell thy grief to men? Who can ease thee, but He of whom thou saidst, My Father is greater than I? Lo! to him thou turnest: O Father, if it be possible, let this cup pass from me! But what means this prayer? Could not Jesus tell whether his petition were possible? Or could he pray for an impos. sibility? Neither of these circumstances must be supposed: but the extraordinary language here used may serve to teach us, 1. That our Lord deeply felt the extreme nature of the sufferings he was about to endure for our salvation: it is as if he had said, O that there were some other way in which God could be glorified and sinners saved, without my drinking of this fatal cup! But, 2. That he felt the absolute necessity of his own obedience unto death for these ends; and therefore, though his flesh recoiled (as it were) from the impending stroke, his heart cheerfully submitted: "Father, nevertheless not as I will, but as thou wilt!" 3. When he says, "Father, all things are possible unto thee," shall we say, There is no other possible way in which God could have pardoned sinners? We dare not say this; but we think the result warrants us in believing, that this plan was the most honourable to God, and beneficial to us. Surely God would have "spared his only begotten Son," if our Redemption could with equal propriety have been purchased by an inferior price. On such subjects, however, it becomes us rather to adore than speculate. And while we humbly accept God's best gift to man, in the person of his Son, let us also "honour the Son as we honour the Father." "This was compassion like a God, (Watts.) We must not, however, leave this interesting topic without remarking the circumstances of our Lord's disciples at this most awful and afflictive period. While the Saviour was agonized in prayer for them and us, instead of watching and praying with him, they all fell asleepasleep for sorrow; for well we know that oppressive sorrow will sometimes stupify the faculties, and overwhelm with sleep. But where is Peter, who so lately vaunted his attachment to his Master? "Sleepest thou, Simon! Couldest thou not watch one hour?" Alas! Simon turns himself, and falls again, and again, to sleep. But still the merciful Saviour apologizes for them; "The spirit indeed is willing, but the flesh is weak." The only reproof is a gentle irony. At length the enemy approaches, Sleep on now, and take your rest!" But even this he suddenly recalls, "Let us rise, and go to meet him." 66 |
