Matthew 26:1–19

Here is, 1. The notice Christ gave his disciples of the near approach of his sufferings, v. 1, 2. While his enemies were preparing trouble for him, he was preparing himself and his followers for it. He had often told them of his sufferings at a distance, now he speaks of them as at the door; after two days, Note, After many former notices of trouble we still have need of fresh ones. Observe, (1.) The time when he gave this alarm; when he had finished all these sayings. [1.] Not till he had finished all he had to say. Note, Christ's witnesses die not till they have finished their testimony. When Christ had gone through his undertaking as a prophet, he entered upon the execution of his office as a priest. [2.] After he had finished these sayings, which go immediately before; he had bid his disciples to expect sad times, bonds and afflictions, and then tells them, The Son of man is betrayed; to intimate that they should fare no worse than he should, and that his sufferings should take the sting out of theirs. Note, Thoughts of a suffering Christ are great supports to a suffering Christian, suffering with him and for him. (2.) The thing itself he gave them notice of; The Son of man is betrayed. The thing was not only so sure, but so near, that it was as good as done. Note, It is good to make sufferings that are yet to come, as present to us. He is betrayed, for Judas was then contriving and designing to betray him. 2. The plot of the chief priests, and scribes, and elders of the people, against the life of our Lord Jesus, v. 3-5. Many consultations had been held against the life of Christ but this plot was laid deeper than any yet, for the grandees were all engaged in it. The chief priests, who presided in ecclesiastical affairs; the elders, who were judges in civil matters, and the scribes, who, as doctors of the law, were directors to both—these composed the sanhedrim, or great council that governed the nation, and these were confederate against Christ. Observe (1.) The place where they met; in the palace of the high priest, who was the centre of their unity in this wicked project. (2.) The plot itself; to take Jesus by subtlety, and kill him; nothing less than his blood, his life-blood, would serve their turn. So cruel and bloody have been the designs of Christ's and his church's enemies. (3.) The policy of the plotters; Not on the feast-day. Why not? Was it in regard to the holiness of the time, or because they would not be disturbed in the religious services of the day? No, but lest there should be an uproar among the people. They knew Christ had a great interest in the common people, of whom there was a great concourse on the feast-day, and they would be in danger of taking up arms against their rulers, if they should offer to lay violent hands on Christ, whom all held for a prophet. They were awed, not by the fear of God, but by the fear of the people; all their concern was for their own safety, not God's honour. They would have it done at the feast; for it was a tradition of the Jews, that malefactors should be put to death at one of the three feasts, especially rebels and impostors, that all Israel might see and fear; but not on the feast-day.

Matthew 26:1-13 Matthew 26:1-13 Mark 14:1-9 Luke 22:1-2 1. And it happened when Jesus had finished all these discourses, he said to his disciples, 2. You know that after two days is the passover; and the Son of man is betrayed to be crucified. 3. Then were assembled the chief priests, and scribes, and elders of the people, in the palace of the high priest, who was called Caiaphas, 4. And entered into consultation how they would take Jesus by stratagem, and kill him. 5. But they said, Not during the festival, lest there be a commotion among the people. 6. And when Jesus was in Bethany, in the house of Simon the leper, 7. A woman came to him, having ointment, and poured it on his head, while he sat at table. 8. And his disciples, when they saw it, were angry, saying, Why is this waste? 9. For this ointment might have been sold for a great price, and given to the poor. 10. But Jesus, knowing this, said to them, Why do you trouble the woman? for she hath performed a good action towards me. 11. For you have the poor always with you, but me you have not always. [176] 12. For as to this ointment which this woman hath poured on my body, she did it to bury me. 13. Verily I tell you, Wheresoever this gospel shall be preached throughout the whole world, this also which she hath done will be told in remembrance of her. 1. And after two days was the passover, and the feast of unleavened bread; and the chief priests and scribes sought how they would seize him by craft, and kill him. 2. But they said, Not during the festival, lest there be a commotion among the people. 3. And while he was in Bethany, in the house of Simon the leper, while he sat at table, a woman came, having an alabaster box of ointment of spikenard, very precious; and she broke the box, and poured it on his head. 4. And there were some who were angry within themselves, and said, Why is this waste of the ointment? 5. For this might have been sold for more than three hundred denarii, [177] and given to the poor. And they murmured against her. 6. But Jesus said, Let her alone: why do you trouble her? she hath performed a good action towards me. 7. For you have the poor always with you, and whenever you choose, you may do good to them; but me you have not always. [178] 8. She hath done what she could; she hath come beforehand, to anoint my body to the burying. 9. Verily I tell you, Wheresoever this gospel hath been preached throughout the whole world, this also which she hath done shall be told in remembrance of her. 1. Now the feast of unleavened bread, which is called the Passover, was at hand. 2. And the chief priests and scribes sought how they might kill him; for they dreaded the people. Christ now confirms again what we have seen that he had sometimes predicted to his disciples; but this last prediction clearly shows how willingly he offered himself to die; and it was necessary that he should do so, because God could not be appeased but by a sacrifice of obedience. He intended, at the same time, to prevent the disciples from taking offense, lest they might be altogether discouraged by the thought that he was dragged to death by necessity. Two purposes were thus served by this statement: to testify, first, that the Son of God willingly surrendered himself to die, in order to reconcile the world to the Father, (for in no other way could the guilt of sins have been expiated, or righteousness obtained for us;) and, secondly, that he did not die like one oppressed by violence which he could not escape, but because he voluntarily offered himself to die. He therefore declares that he comes to Jerusalem with the express intention of suffering death there; for while he was at liberty to withdraw and to dwell in a safe retreat till that time was come, he knowingly and willfully comes forward at the exact time. And though it was of no advantage to the disciples to be informed, at that time, of the obedience which he was rendering to the Father, yet afterwards this doctrine tended in no small degree to the edification of their faith. In like manner, it is of singular utility to us at the present day, because we behold, as in a bright mirror, the voluntary sacrifice, by which all the transgressions of the world were blotted out, and, contemplating the Son of God advancing with cheerfulness and courage to death, we already behold him victorious over death. Matthew 26:3. Then were assembled the chief priests. Matthew does not mean that they assembled during the two days, but introduces this narrative to show, that Christ was not led by any opinion of man to fix the day of his death; for by what conjectures could he have been led to it, since his enemies themselves had resolved to delay for a time? The meaning therefore is, that by the spirit of prophecy he spoke of his own death, which no man could have suspected to be so near at hand. John explains the reason why the scribes and priests held this meeting: it was because, from day to day, the people flocked to Christ in greater multitudes, (John 11:48.) And at that time it was decided, at the instigation of Caiaphas, that he should be put to death, because they could not succeed against him in any other way. 5. But they said, Not during the festival. They did not think it a fit season, till the festival was past, and the crowd was dispersed. Hence we infer that, although those hungry dogs eagerly opened their mouths to devour Christ, or rather, rushed furiously upon him, still God withheld them, by a secret restraint, from doing any thing by their deliberation or at their pleasure. So far as lies in their power, they delay till another time; but, contrary to their wish, God hastens the hour. And it is of great importance for us to hold, that Christ was not unexpectedly dragged to death by the violence of his enemies, but was led to it by the providence of God; for our confidence in the propitiation is founded on the conviction that he was offered to God as that sacrifice which God had appointed from the beginning. And therefore he determined that; his Son should be sacrificed on the very day of the passover, that the ancient figure might give place to the only sacrifice of eternal redemption. Those who had no other design in view than to ruin Christ thought that another time would be more appropriate; but God, who had appointed him to be a sacrifice for the expiation of sins, selected a suitable day for contrasting the body with its shadow, by placing them together. Hence also we obtain a brighter display of the fruit of Christ's suffering. 6. And when Jesus was in Bethany. What the Evangelist now relates had happened a little before Christ came to Jerusalem, but is here introduced seasonably, in order to inform us what was the occasion that suddenly drove the priests to make haste. They did not venture to attack Christ by open violence, and to oppress him by stratagem was no easy matter; but now that Judas suggests to them a plan of which they had not thought, the very facility of execution leads them to adopt a different opinion. As to some slight diversity between John's narrative and that of Matthew and Mark, it is easy to remove the apparent inconsistency, which has led some commentators erroneously to imagine that it is a different narrative. John 12:3 expresses the name of the woman who anointed Christ, which is omitted by the other two Evangelists; but he does not mention the person who received Christ as a guest, while Matthew 26:6 and Mark 14:3 expressly state that he was then at supper in the house of Simon the leper. As to its being said by John that his feet were anointed, while the other two Evangelists say that she anointed his head, this involves no contradiction. Unquestionably we know that anointments were not poured on the feet; but as it was then poured in greater abundance than usual, John, by way of amplification, informs us that Christ's very feet were moistened with the oil. Mark too relates, that she broke the alabaster-box, and poured the whole of the ointment on his head; and it agrees very well with this to say that it flowed down to his feet. Let us therefore hold it to be a settled point, that all the three Evangelists relate the same narrative. 8. And when the disciples saw it. This also is not unusual with the Evangelists, when a thing has been done by one, to attribute it to many persons, if they give their consent to it. John says that the murmur proceeded from Judas, who betrayed Christ, (John 12:4.) Matthew and Mark include all the disciples along with him. The reason is, that none of the others would ever have dared to murmur if the wicked slander of Judas had not served for a torch to kindle them. But when he began, under a plausible pretext, to condemn the expense as superfluous, all of them easily caught the contagion. And this example shows what danger arises from malignant and envenomed tongues; for even those who are naturally reasonable, and candid, and modest, if they do not exercise prudence and caution, are easily deceived by unfavorable speeches, and led to adopt false judgments. But if light and foolish credulity induced the disciples of Christ to take part with Judas, what shall become of us, if we are too easy in admitting murmurers, who are in the habit of carping wickedly at the best actions? We ought to draw from it another warning, not to pronounce rashly on a matter which is not sufficiently known. The disciples seize on what Judas said, and, as it has some show of plausibility, they are too harsh in forming a judgment. They ought, on the contrary, to have inquired more fully if the action deserved reproof; more especially when their Master was present, by whose decision it was their duty to abide. Let us know, therefore, that we act improperly, when we form our opinion without paying regard to the word of God; for, as Paul informs us, None of us liveth or dieth to himself, but all must stand before the judgment-seat of Christ, where we must give our account, (Romans 14:7, 10; 2 Corinthians 5:10.) And though there was a wide difference between Judas and the others -- because he wickedly held out a plausible cloak for his theft, while the rest were actuated by foolish simplicity -- still we see how their imprudence withdrew them from Christ, and made them the companions of Judas. 10. Why do you trouble the woman? It is wonderful that Christ, whose whole life was a rule and pattern of temperance and frugality, now approves of immoderate expense, which appears to have been closely allied to luxury and superfluous indulgence. But we must observe the kind of defense which he employs; for he does not maintain that the woman did right, in such a manner as if he wished that the same thing should be done every day, but maintains that what she had done in a single instance was agreeable to God, because it must have been done for a good reason. Though Christ had no desire for the use of the ointment, yet this anointing pleased him on account of the circumstances in which it happened. Hence we infer that certain extraordinary ways of acting are sometimes approved by God, and yet that it would be improper to make them an example. Nor have we any reason to doubt that Mary was led by a secret movement of the Spirit to anoint Christ; as it is certain that, whenever the saints were called to any extraordinary performance, they were led by an unusual movement, so as not to attempt any thing without the guidance and authority of God. There was no precept in existence enjoining on Mary this anointing, nor was it necessary that a law should be laid down for every single action; but as the heavenly calling is the only origin and principle of proper conduct, and as God rejects every thing which men undertake at their own suggestion, Mary was directed by the inspiration of the Spirit, so that this duty, which she performed to Christ, was founded on assured confidence. For she hath performed a good action towards me. By this reply, Christ not merel…

Mt 26:1-16 . Christ's Final Announcement of his Death, as Now within Two Days, and the Simultaneous Conspiracy of the Jewish Authorities to Compass It — The Anointing at Bethany — Judas Agrees with the Chief Priests to Betray His Lord . ( = Mr 14:1-11 ; Lu 22:1-6 ; Joh 12:1-11 ). For the exposition, see on Mr 14:1-11 .

And it came to pass, when Jesus had finished all these sayings,.... Meaning either all that are recorded by this evangelist, all the sermons and discourses of Christ, delivered both to the people of the Jews, and to his disciples; his conversation with the former, and his divine instructions and prudent advice to the latter, together with all his excellent parables, which are largely related in this book; or else what is said in the two preceding chapters, concerning the destruction of Jerusalem, and the end of the world, the state of the church, and conduct of his servants to the end of time, expressed in the parables of the virgins and talents, and concerning the last judgment and final state of all men: he said unto his disciples; who now were alone with him: having finished his prophetic, and being about to enter on his priestly office, he gives his disciples some intimations of its near approach.

Ye know that after two days is the feast of the passover,.... Which was kept in commemoration of the deliverance of the Israelites from Egypt; and was typical of Christ the passover, who was now to be sacrificed for his people. This was said on Tuesday, and on the Thursday following, the passover began. Christ speaks of this as a thing well known to the disciples, as it must be, since it always began on a certain day, the fourteenth of the month Nisan; which month answered to part of our March, and part of our April; and though there was very frequently an intercalation of a whole month in a year, made by the sanhedrim, to keep their festivals regularly in the proper season of the year; yet previous public notice was always given of this, either by fixing a paper upon the door of the sanhedrim (r), signifying such an intercalation made, which served for the inhabitants of Jerusalem; or by sending messengers with letters into all distant places (s), acquainting them with it. So that the times of these festivals were always well known; even to the common people: and the son of man is betrayed to be crucified; it must not be thought that this was equally known by the disciples, as the former; for though they might know, or at least remember, that Christ had told them that he should suffer many things of the priests, Scribes, and elders, who would deliver him to the Gentiles, to be crucified; yet might not understand that this passover was to be the time, when this should be done: by "the son of man", Christ means himself, who was truly and really man, the seed of the woman, the son of Abraham and of David; a character by which the Messiah is described in the Old Testament, Psalm 80:17 Daniel 7:13, and hence frequently used by Christ of himself; which, as it expresses the truth of his human nature, so the weaknesses and infirmities he bore in it; and is very properly used here, when he is speaking of his being to be betrayed and crucified. What he says of himself is, that he is "betrayed"; that is, is to be betrayed, or will be betrayed, meaning at the passover, which was to be in two days time. Christ speaks of his being betrayed, as if it was already done; not only because it was so near being done, there being but two days before it would be done; but because it was a sure and certain thing, being determined in the purpose of God, and foretold in prophecy that it should be; and besides, Judas had now resolved upon it within himself, and was forming a scheme how to bring it about. And this respects not only the act of Judas in betraying him into the hands of the chief priests, but also the delivery, as the word here used signifies, of him by them, to the Roman governors; for they, as Stephen says, were also his betrayers and murderers; yea, it may include the delivery of him by Pilate, to the Jews and Roman soldiers; and the rather, because it follows, "to be crucified"; which was a Roman, and not a Jewish punishment. This was typified by the lifting up the brazen serpent on a pole, and foretold by the prophets of the Old Testament, Psalm 22:16, and predicted by Christ himself, sometimes more covertly, John 12:32, and sometimes in express words, Matthew 20:19, and was a very painful and shameful death, and which showed him to be made a curse for his people. It appears from hence; that the crucifixion and death of Christ, were not casual and contingent events, but were determined by the counsel of God, with all circumstances attending: the betraying and delivery of him were by the determinate counsel and foreknowledge of God; and not only his death, but the manner of it by crucifixion, was pointed out in prophecy, and was a certain thing; and the very time of his death was fixed; which shows the early concern of God for the salvation of his people, and his wonderful grace and mercy to them: and it is clear from hence, that Christ had perfect knowledge of all this: he knew not only that he should be betrayed, but he knew from the beginning who would betray him; he not only knew that he should die, but he knew what kind of death he should die, even the death of the cross; and he knew the exact time when he should die, that it would be at the following passover, which was just at hand; and he had suggested this to his disciples, and therefore he speaks of it as a thing known unto them; at least what they might have known, and concluded from what he had said to them, Matthew 20:18, and the whole is a considerable proof of his being God omniscient. And he thought fit to put his disciples in mind of it, because the time drew nigh; that their memories being refreshed with it, they might be prepared for it, and not be surprised, shocked, and offended at it, when it came to pass; which shows the tender concern our Lord had for them. (r) Targum in Cant. vii. 4. (s) Maimon Hilch. Kiddush Hachodesh, c. 4. sect. 17.

Then assembled together the chief priests,.... About the same time, two days before the passover, that Jesus said these things to his disciples, as is plain from Mark 14:1. By "the chief priests" are meant, either such who had been high priests, or such as were the heads of the twenty four courses of the priests; or rather, the principal men of the priesthood, who were chosen out of the rest, to be members of the great sanhedrim: and the Scribes; the doctors, of the law, who wrote out copies of the law for the people, and interpreted it to them in a literal way: this clause is left out in the Vulgate Latin, and in Munster's Hebrew Gospel, and in the Arabic and Ethiopic versions, and in the Alexandrian copy, and some others, but is retained in, the Syriac version; and no doubt, but these men had a place in this grand council: and the elders of the people; these were the civil magistrates; so that this assembly consisted both of ecclesiastics and laymen, as the sanhedrim did, of priests, Levites, and Israelites (t): these came unto the palace of the high priest, who was called Caiaphas; his name was Joseph, but his surname Caiaphas; a word not of the same original with Cephas, as Camero thought; for these two words begin with different letters, nor are the rest the same. Now, though a king of Israel might not sit in the sanhedrim, yet an high priest might, provided he was sufficiently qualified with wisdom (u). The president of this grand council at this time, should be Rabban Gamaliel, Paul's master; unless it was Caiaphas, at whose house they were: how they came to meet at the high priest's palace, deserves inquiry; since their proper and usual place of meeting, was a chamber in the temple, called Gazith (w), or the paved chamber: now let it be observed, that according to the accounts the Jews themselves give, the sanhedrim removed from this chamber, forty years before the destruction of the temple (x); and which, as Dr. Lightfoot conjectures, was about a year and a half before the death of Christ; and as others say (y), four years; at least three years and a half before that time: but then, though the sanhedrim removed from the paved chamber, they met at Chanoth, "the sheds", which was a place within the bounds of the temple, in the mountain of the house; and the question still returns, how came it to pass they did not meet there? To me the reason seems to be, that they chose not to meet there, but at the high priest's palace, because of privacy, that it might not be known they were together, and about any affair of moment; and particularly this: the high priest's house was always in Jerusalem, and he never removed from thence; nor did he go from the temple thither only in the night, or an hour or two in the day; for he had an apartment in the temple, which was called the chamber of the high priest, where he was the whole day (z). (t) Maimon. Hilch. Sanhedrin, c. 2. sect. 1.((u) lb. sect. 4. (w) Misn. Middot c. 5. sect. 3.((x) T. Bab. Sabbat, fol. 15. 1. Avoda Zara, fol. 8. 2. Sanhedrin, fol. 41. 1. Maimon. Hilch. Sanhedrin, c. 14. sect. 13. Juchasin, fol. 21. 1.((y) Edzard. not. in Avoda Zara, c. 1. p. 236. (z) Maimon. Cele Hamikdash, c. 5. sect. 7.

And consulted that they might take Jesus by subtlety,.... The Jews had often attempted his life, but he escaped out of their hands; they had sent officers to apprehend him, but to no purpose; they therefore meet and consult together, to form some scheme, and make use of some stratagem, that they might lay hold on him, and keep him; they were for doing this in the most private manner they could: and kill him; not with their own hands, nor privately; but their scheme was to apprehend him privately, by some secret artifice, and then deliver him to the Roman governor; to put him to death according to law, publicly, for crimes they had to charge him with; hereby Psalm 2:2, had its accomplishment, at least in part.

And they said, not on the feast day,.... Upon mature deliberation, it was an agreed point with them, at least it was carried by a majority, that nothing of this kind should be attempted to be done on the feast day, on any of the days of the feast of passover, which was now at hand; though this was contrary to their common rules and usages: for, a person that sinned presumptuously, and such an one they accounted Jesus to be, they say (a), "they do not put him to death by the order of the sanhedrim of his own city, nor by the sanhedrim of Jabneh; but they bring him up to the great sanhedrim at Jerusalem, and keep him "until the feast", and put him to death, "on a feast day"; as it is said, Deuteronomy 17:13, "and all the people shall hear and fear", &c.'' But what influenced them at this time to take another course, is the reason following; lest there be an uproar among the people: they had no fear of God before their eyes, or in their hearts, only the fear of the people; many of whom believed in Christ, and others that did not, yet had a great veneration for him, having seen his miracles, and received favours from him; themselves, or their friends and relations, being cured by him of various diseases: besides, at the feast, people from all parts came up to Jerusalem; and they knew that large numbers from Galilee, where he had the greatest interest, would be present; and they feared, should they attempt anything of this nature at this time, the people would rise, and rescue him out of their hands. But God had determined otherwise, and his counsel shall stand; it was his pleasure, that he should be put to death at this feast, that the truth might answer the type of the passover lamb; and that all Israel, whose males now met together, might be witnesses of it: and so it was, that though these men had concluded otherwise in their council; yet an opportunity offering by Judas, to get him into their hands, they embrace it; and risk the danger of the people's uprising, who they found compliant enough to their wishes. (a) Misn. Sanhedrin, c. 10. sect. 4. Maimon. Hilch. Memarim, c. 3. sect 8.

In this passage of story, we have, I. The singular kindness of a good woman to our Lord Jesus in anointing his head, v. 6, 7. It was in Bethany, a village hard by Jerusalem, and in the house of Simon the leper. Probably, he was one who had been miraculously cleansed from his leprosy by our Lord Jesus, and he would express his gratitude to Christ by entertaining him; nor did Christ disdain to converse with him, to come in to him, and sup with him. Though he was cleansed, yet he was called Simon the leper. Those who are guilty of scandalous sins, will find that, though the sin be pardoned, the reproach will cleave to them, and will hardly be wiped away. The woman that did this, is supposed to have been Mary, the sister of Martha and Lazarus. And Dr. Lightfoot thinks it was the same that was called Mary Magdalene. She had a box of ointment very precious, which she poured upon the head of Christ as he sat at meat. This, among us, would be a strange sort of compliment. But it was then accounted the highest piece of respect; for the smell was very grateful, and the ointment itself refreshing to the head. David had his head anointed, Ps. xxiii. 5; Luke vii. 46. Now this may be looked upon, 1. As an act of faith in our Lord Jesus, the Christ, the Messiah, the anointed. To signify that she believed in him as God's anointed, whom he had set king, she anointed him, and made him her king. They shall appoint themselves one head, Hos. i. 11. This is kissing the Son. 2. As an act of love and respect to him. Some think that this was she who loved much at first, and washed Christ's feet with her tears (Luke vii. 38, 47); and that she had not left her first love, but was now as affectionate in the devotions of a grown Christian as she was in those of a young beginner. Note, Where there is true love in the heart to Jesus Christ, nothing will be thought too good, no, nor good enough, to bestow upon him. II. The offence which the disciples took at this. They had indignation (v. 8, 9), were vexed to see this ointment thus spent, which they thought might have been better bestowed. 1. See how they expressed their offence at it. They said, To what purpose is this waste? Now this bespeaks, (1.) Want of tenderness toward this good woman, in interpreting her over-kindness (suppose it was so) to be wastefulness. Charity teaches us to put the best construction upon every thing that it will bear, especially upon the words and actions of those that are zealously affected in doing a good thing, though we may think them not altogether so discreet in it as they might be. It is true, there may be over-doing in well-doing; but thence we must learn to be cautious ourselves, lest we run into extremes, but not to be censorious of others; because that which we may impute to the want of prudence, God may accept as an instance of abundant love. We must not say, Those do too much in religion, that do more than we do, but rather aim to do as much as they. (2.) Want of respect to their Master. The best we can make of it, is, that they knew their Master was perfectly dead to all the delights of sense; he that was so much grieved for the affliction of Joseph, cared not for being anointed with the chief ointments, Amos vi. 6. And therefore they thought such pleasures ill bestowed upon one who took so little pleasure in them. But supposing that, it did not become them to call it waste, when they perceived that he admitted and accepted it as a token of his friend's love. Note, We must take heed of thinking any thing waste, which is bestowed upon the Lord Jesus, either by others or by ourselves. We must not think that time waste, that is spent in the service of Christ, or that money waste, which is laid out in any work of piety; for, though it seem to be cast upon the waters, to be thrown down the river, we shall find it again, to advantage, after many days, Eccl. xi. 1. 2. See how they excused their offence at it, and what pretence they made for it; This ointment might have been sold for much, and given to the poor. Note, It is no new thing for bad affections to shelter themselves under specious covers; for people to shift off works of piety under colour of works of charity. III. The reproof Christ gave to his disciples for the offence at this good woman (v. 10, 11); Why trouble ye the woman? Note, It is a great trouble to good people to have their good works censured and misconstrued; and it is a thing that Jesus Christ takes very ill. He here took part with a good, honest, zealous, well-meaning woman, against all his disciples, though they seemed to have so much reason on their side; so heartily does he espouse the cause of the offended little ones, ch. xviii. 10. Observe his reason; You have the poor always with you. Note, 1. There are some opportunities of doing and getting good which are constant, and which we must give constant attendance to the improvement of. Bibles we have always with us, sabbaths always with us, and so the poor, we have always with us. Note, Those who have a heart to do good, never need complain for want of opportunity. The poor never ceased even out of the land of Israel, Deut. xv. 11. We cannot but see some in this world, who call for our charitable assistance, who are as God's receivers, some poor members of Christ, to whom he will have kindness shown as to himself. 2. There are other opportunities of doing and getting good, which come but seldom, which are short and uncertain, and require more peculiar diligence in the improvement of them, and which ought to be preferred before the other; "Me ye have not always, therefore use me while ye have me." Note, (1.) Christ's constant bodily presence was not to be expected here in this world; it was expedient that he should go away; his real presence in the eucharist is a fond and groundless conceit, and contradicts what he here said, Me ye have not always. (2.) Sometimes special works of piety and devotion should take place of common works of charity. The poor must not rob Christ; we must do good to all, but especially to the household of faith. IV. Christ's approbation and commendation of the kindness of this good woman. The more his servants and their services are cavilled at by men, the more he manifests his acceptance of them. He calls it a good work (v. 10), and says more in praise of it than could have been imagined; particularly, 1. That the meaning of it was mystical (v. 12); She did it for my burial. (1.) Some think that she intended it so, and that the woman better understood Christ's frequent predictions of his death and sufferings than the apostles did; for which they were recompensed with the honour of being the first witnesses of his resurrection. (2.) However, Christ interpreted it so; and he is always willing to make the best, to make the most of his people's well-meant words and actions. This was as it were the embalming of his body; because the doing of that after his death would be prevented by his resurrection, it was therefore done before; for it was fit that it should be done some time, to show that he was still the Messiah, even when he seemed to be triumphed over by death. The disciples thought the ointment wasted, which was poured upon his head. "But," saith he, "If so much ointment were poured upon a dead body, according to the custom of your country, you would not grudge it, or think it waste. Now this is, in effect, so; the body she anoints is as good as dead, and her kindness is very seasonable for that purpose; therefore rather than call it waste, put it upon that score." 2. That the memorial of it should be honourable (v. 13); This shall be told for a memorial. This act of faith and love was so remarkable, that the preachers of Christ crucified, and the inspired writers of the history of his passion, could not choose but take notice of this passage, proclaim the notice of it, and perpetuate the memorial of it. And being once enrolled in these records, it was graven as with an iron pen and lead in the rock for ever, and could not possibly be forgotten. None of all the trumpets of fame sound so loud and so long as the everlasting gospel. Note, (1.) The story of the death of Christ, though a tragical one, is gospel, glad-tidings, because he died for us. (2.) The gospel was to be preached in the whole world; not in Judea only, but in every nation, to every creature. Let the disciples take notice of this, for their encouragement, that their sound should go to the ends of the earth. (3.) Though the honour of Christ is principally designed in the gospel, yet the honour of his saints and servants is not altogether overlooked. The memorial of this woman was to be preserved, not by dedicating a church to her, or keeping an annual feast in honour of her, or preserving a piece of her broken box for a sacred relic; but by mentioning her faith and piety in the preaching of the gospel, for example to others, Heb. vi. 12. Hereby honour redounds to Christ himself, who in this world, as well as in that to come, will be glorified in his saints, and admired in all them that believe.

Now when Jesus was in Bethany,.... Which was about fifteen furlongs from Jerusalem, John 11:18, or about two miles from it. The time of Christ's death being at hand, he keeps nigh to Jerusalem, where he was to suffer and die, in the room and stead of sinners: in the house of Simon the leper; so called, to distinguish him from others of the name. This epithet was either a family one, some person of note in it having been a leper; or else he is so named, because he himself had been one, but was now cured; though the reason interpreters give for this, that otherwise he would not have been suffered to live in a town, is not a good one; for lepers, according to the Jewish (b) canons, were only forbid Jerusalem, and towns and cities that were walled round, and not others, such as the village of Bethany. There were many lepers healed by Christ, which, among other things, was an evidence of his being the Messiah, and a proof of his deity, and this Simon was one of them; whether the same mention is made of in Matthew 8:1, is not certain, nor very probable; since that man lived in Galilee, at, or near Capernaum; this at Bethany, near Jerusalem: however, he was one of those lepers that had a sense of his mercy, and was grateful for it, as appears by his entertaining Christ at his house; and may teach us thankfulness to Christ, who has healed all our diseases; and particularly, the spreading leprosy of sin, with which all the powers and faculties of our souls were infected; and which was not in our own power, or any creature's, to cure, but his blood cleanses from it: and it may be observed, that Christ goes in and dwells with such whom he heals, and with such he is always welcome. (b) Misn. Celim, c. 1. sect. 7. Maimon. Beth Hamikdash, c. 3. sect. 8.

There came unto him a woman,.... By some thought to be the same that is spoken of in Luke 7:37, and by most, to be Mary, the sister of Lazarus, John 12:3, which may be true; for it is possible that one and the same woman, might perform a like action at different times; for to neither of the above, at the same time, will the following agree: not to the former, for though that was done in the house of one Simon, yet not Simon the leper, but Simon the Pharisee; who though he had a particular respect for Christ, which few of that sect had, yet appeared to be then of a Pharisaical spirit; that was done in Galilee, this near Jerusalem in Bethany; the woman there anointed the feet of Christ, but this woman poured the ointment on his head; nor did any such conversation as here follow upon it, between Christ and his disciples; but what discourse was had on that occasion, was between Simon and Christ. Not to the latter, for that does not appear to be done in Simon's house, but rather in the house of Lazarus; no mention is made of the alabaster box, nor was the ointment poured on his head, but on his feet; besides, that was done six days before the passover, whereas this was but two; moreover, Judas only objected to that, but the disciples in general had indignation at this; and though the objections to it, and Christ's defence of it, are much in the same language, in one place as in the other, yet it was no unusual thing with Christ, to make use of the same words on a like incident, or when the same objections were made. The fact here recorded, is the same as in Mark 14:3, where it stands in the same order as here, and seems to have been done at the supper, of which mention is made, John 13:2, when Satan entered into Judas, and put it into his heart to betray his master, the account of which follows this here: having an alabaster box of very precious ointment; Mark calls it, "ointment of spikenard", Mark 14:3, which was very odorous, and of a very fragrant smell; see Sol 1:12. Some there render it, "pure nard"; unadulterated, unmixed, sincere and genuine; others, "liquid nard", which was drinkable, and easy to be poured out; and some "Pistic" nard, so called, either from "Pista", the name of a place in India, from whence it was brought, as some think; or as Dr. Lightfoot, from "Pistaca", which is the maste of a tree (c), and of which, among other things, Pliny says (d), the ointment of nard was made. The Persic version in both places read it, "ointment of Gallia"; and the just now mentioned writer (e), speaks of "nardum Gallicum", "Gallic nard", which is what may be meant by that interpreter; but be it what ointment it will; it was ointment, very precious: very costly, and of a very great price; for the disciples observe, it might have been sold for more than three hundred pence: and for the better preserving of such ointments incorrupt, they used to be put into vessels made of "alabaster" (f); though some think not the matter, but the form of these vessels is referred to; and observe, that vessels of gold, silver, and glass, for this use, being made in the form of "alabasters", were called by that name; and that this might be made of the latter, since Mark says, that she brake the box; not into pieces, for then she could not be said to pour it out; but either the top, or side of it: though some critics observe, that the word signifies no more, than that she shook it, that the thicker parts of the ointment might liquify, and be the more easily poured out. The Arabic version has omitted that clause, and the Syriac, Persic, and Ethiopic, read it, "she opened it"; that is, as the Persic adds, "the top of the vessel": she took off the covering of the box, or took out the stopple, and poured it on his head, as he sat at meat: which was usually done at festivals, or at any considerable entertainments, as at weddings, &c. "Says Rab, they "pour ointment on the heads of the doctors"; (the gloss is, the women put ointment on the heads of the scholars;) says R. Papa to Abai, does the doctor speak of the ointment of the bridechamber? He replies, thou orphan, did not thy mother cause for thee, that "they poured out ointment on the heads of the doctors", at thy wedding? for lo! one of the Rabbins got a wife for his son, in the house of R. Bar Ula; and they say, that R. Bar Ula got a wife for his son in the house of one of the Rabbins, , "and poured ointment on the head of the doctors" (g):'' to this custom are the allusions in Psalm 23:5. The pouring of this ointment on the head of Christ was emblematical of his being anointed with the oil of gladness above his fellows; of his having the holy Spirit, and his gifts and graces without measure; which, like the ointment poured on Aaron's head, that ran down to his beard, and the skirts of his garments, descends to all the members of his mystical body: and was a symbol of the Gospel, which is like ointment poured forth; and of the sweet savour of the knowledge of Christ, which was to be diffused, throughout all the world, by the preaching of it; and was done by this woman in the faith of him, as the true Messiah, the Lord's anointed, as the prophet, priest, and king of his church. (c) T. Bab. Gittin, fol. 69. 1. Gloss. in ib. (d) Hist. Nat. l. 13. c. 1.((e) Ib. c. 2. & l. 12. c. 12. (f) Plin. Nat. Hist. l. 13. 2. & 36. 8. (g) T. Bab. Cetubot, fol. 17. 2.

But when his disciples saw it,.... What the woman did, what a costly box of ointment it was, and with what profusion she used it, they had indignation: Mark says, "within themselves", Mark 14:4; either among themselves, or their indignation was secret in their breasts; their resentment was private, though it might be betrayed by their looks, and afterwards showed itself in words. This indignation was either at the woman, for the Evangelist Mark observes, that "they murmured against her", Mark 14:5, that she should act such an imprudent part, and be guilty of such extravagance; or at Christ himself, for suffering such an action to be done unto him; for so the Syriac version reads the above clause in Mark, and "they murmured against him"; so De Dieu observes it should be rendered; though Tremellius, Boderianus, and others, translate it, "against her": or else their indignation was neither at Christ, whom they dearly loved; nor at the woman, they being taught to love their enemies, and much more the friends of Christ; but at the action, which they looked upon as an ill judged thing, that sprung from misguided zeal, and which they thought could never be acceptable to their master, who was not used to encourage such profuseness and extravagance. Saying, to what purpose is this waste, or "loss?" They call that waste, or loss, which was spent on Christ himself; whereas, whatever is laid out for the honour of Christ, or the good of his interest, ought not to be reckoned loss, for it will be returned with great increase and advantage; but they could not see what end was to be answered by this expense. It is easy to observe the variableness and inconstancy of the disciples: one time, because the inhabitants of a certain village did not receive Christ, they were for calling for fire from heaven to destroy them; and here is a poor woman that exceeds, as they thought, in her respects to him, and they are filled with indignation.

For this ointment might have been sold for much,.... Mark says, "for more than three hundred pence", Mark 14:5, now if this is to be understood of Roman pence, each penny being seven pence half penny of our money, three hundred pence come to nine pounds, seven shillings, and six pence; but if it is to be understood of the penny of the sanctuary, which was one shilling and three pence, they come to just as much more: it might well be called very precious and costly ointment; and this was the reason of the disciples indignation, that so much cost and expense should be thrown away, as they thought, in such a manner, which might have been applied, in their opinion, to a better purpose. For had it been sold for its worth, so much might have been had for it, and given to the poor; which was a very plausible objection to the action; and which they seem to have taken from Judas, who had made the same, on a like occasion, about four days before this, and he might instigate the disciples now: which shows what mischief an hypocrite may do in a church, and what influence he may have over good men to draw them into his measures, under the specious pretences of carefulness, frugality, and doing good to the poor. It seems our Lord inured his disciples to this good work of relieving the poor: they kept one common purse, and one of them, who was Judas, was appointed the bearer of it; whatever they collected, or was made a present to them, they put into this purse; out of which they were provided with the necessaries of life; and the rest expended on the poor.

When Jesus understood it,.... The indignation of his disciples at this action of the woman's; which he might know, as man, partly by their looks, and partly by their words; though without these, as God, he knew the secret indignation, and private resentment of their minds: he said unto them, why trouble ye the woman? by blaming her, and censuring the action she had done; as it must, no doubt, greatly trouble her to meet with such treatment from the disciples of Christ: had any of the Pharisees blamed her conduct, it would have given her no pain or uneasiness; but that Christ's own disciples should show indignation at an action done by her from a sincere love to Christ, and to do honour to him, must cut her to the heart: and so it is when either ministers of the Gospel, or private believers, are blamed for their honest zeal in the cause of Christ, by any that profess to love him; this grieves them more than all the enemies of religion say or do unto them: for she hath wrought a good work upon me; upon his body, by pouring the ointment on it: the Persic version reads it, "according to my mind": it was done, in the faith of him, as the Messiah; it sprung from real and sincere love to him, and was designed for his honour and glory; and so had the essentials of a good work in it. This is the first part of our Lord's defence of the woman: he goes on in the next verse.

For ye have the poor always with you,.... This is said in answer to the objection of the disciples, that the ointment might have been sold, and the money given to the poor. Christ seems to have respect to Deuteronomy 15:11, and which, agreeably to the sense of the Jews, refers to the times of the Messiah: for they say (h), "there is no difference between this world (this present time) and the times of the Messiah, but the subduing of kingdoms only; as it is said, Deuteronomy 15:11, "for the poor shall never cease out of the land": the gloss on it is, from hence it may be concluded, that therefore, "for ever there will be poverty, and riches".'' Our Lord's words also show, that there will be always poor persons in the world; that there will be always such with his people, and in his churches; for God has chosen, and he calls such by his grace; so that men may always have opportunities of showing kindness and respect to such objects: in Mark it is added, "and whensoever ye will ye may do them good", Mark 14:7; by relieving their wants, and distributing to their necessities: but me ye have not always; referring not to his divine and spiritual presence, which he has promised to his people, churches, and ministers, to the end of the world, but to his corporeal presence; for he was to be but a little while with them, and then go to the Father; be taken up to heaven, where he now is, and will be until the restitution of all things; so that the time was very short in which any outward respect could be shown to him in person, as man. (h) T. Bab. Sabbat, fol. 63. 1.

For in that she hath poured this ointment,.... Which was so very precious, and cost so much, upon my body: for being poured on his head, it ran down all over his body. She did it for my burial; not for the interment of his body, but for the embalming of it, previous to it: the Jews used to embalm their dead, to show their constant respect to the deceased, and their belief of the resurrection; at least not only used to wash them, but anoint them with oil; for so runs one of their canons (i): "they do all things necessary to the dead, (i.e. on the sabbath day,) "they anoint him": that is, as Bartenora adds, "with oil"; and they wash him;'' but the body of Christ, when dead, was not to be so used: the women intended it, and prepared materials for it, but the sabbath coming on, they rested according to the commandment; though, according to this canon, they might have anointed him, but they waited till the sabbath was over; and early on the first day, in the morning, they came to the sepulchre, in order to do it, but it was too late, Christ was risen; see Luke 23:56. Now either this woman had some revelation made to her, that the death of Christ was near at hand, and she feared, or knew, she should not be able to anoint him when dead; and therefore, as Mark has it, "she hath done what she could; she is come aforehand to anoint my body to the burying", Mark 14:8, or if she had no knowledge of all this, nor any such intention, yet the Holy Ghost directed her to this action, with this view, as it were, for the performing of these funeral rites before he was dead; and so the Syriac version renders it, "she hath done it, , as it were, to bury me". (i) Misn. Sabbat, c. 23. sect. 5.

Verily I say unto you,.... The following words are prefaced in this manner, to excite attention, and command belief: wheresoever this Gospel shall be preached in the whole world. The Syriac version reads it, "my Gospel"; and so the Persic version; and has respect chiefly to the doctrine of his death, burial, and resurrection, which this action of the woman had relation to; for though the incarnation of Christ, and all the actions of his life, and whatsoever he did for the good, and in the room and stead of his people, are good news and glad tidings to the sons of men, and so the Gospel; yet his dying for sin, and making atonement for it, thereby satisfying justice, fulfilling the law, destroying death, and him that had the power of it, and his lying in the grave, and leaving the sins of his people behind him, and rising again for their justification, which were the ends of his coming into the world, make up the most glorious and principal part of the Gospel: and these words of Christ show that "this" Gospel should be preached; for which purpose he gave a commission and gifts to his disciples, and has done so, more or less, to men, ever since, for the conversion of sinners, and the edification of saints, and the glory of his name; and that this Gospel shall be preached all over the world, as it was by the apostles, agreeably to the commission; and will be again, towards the close of time, when the earth shall be filled with the knowledge of the Lord and then there shall also this, that this woman hath done, be told for a memorial of her; of her faith, love, and gratitude; for the memory of the just is blessed, and the righteous are had in everlasting remembrance. Christ suggests, that, though the disciples blamed this action, it should be spoken of by others to her praise and commendation, in all succeeding ages, throughout the world: "a good name", the wise man says, "is better than precious ointment", Ecclesiastes 7:1. This woman got a good name, and obtained a good report by her precious ointment; and if this woman's action was to be told for a memorial of her, much more what Christ has done and suffered should be told as a memorial of him.

Immediately after an instance of the greatness kindness done to Christ, follows an instance of the greatest unkindness; such mixture is there of good and bad among the followers of Christ; he hath some faithful friends, and some false and feigned ones. What could be more base than this agreement which Judas here made with the chief priests, to betray Christ to them? I. The traitor was Judas Iscariot; he is said to be one of the twelve, as an aggravation of his villany. When the number of the disciples was multiplied (Acts vi. 1), no marvel if there were some among them that were a shame and trouble to them; but when there were but twelve, and one of them was a devil, surely we must never expect any society perfectly pure on this side heaven. The twelve were Christ's chosen friends, that had the privilege of his special favour; they were his constant followers, that had the benefit of his most intimate converse, that upon all accounts had reason to love him and be true to him; and yet one of them betrayed him. Note, No bonds of duty or gratitude will hold those that have a devil, Mark v. 3, 4. II. Here is the proffer which he made to the chief priests; he went to them, and said, What will ye give me? v. 15. They did not send for him, nor make the proposal to him; they could not have thought that one of Christ's own disciples should be false to him. Note, There are those, even among Christ's followers, that are worse than any one can imagine them to be, and want nothing but opportunity to show it. Observe, 1. What Judas promised; "I will deliver him unto you; I will let you know where he is, and undertake to bring you to him, at such a convenient time and place that you may seize him without noise, or danger of an uproar." In their conspiracy against Christ, this was it they were at a loss about, v. 4, 5. They durst not meddle with him in public, and knew not where to find him in private. Here the matter rested, and the difficulty was insuperable; till Judas came, and offered them his service. Note, Those that give up themselves to be led by the devil, find him readier than they imagine to help them at a dead lift, as Judas did the chief priests. Though the rulers, by their power and interest, could kill him when they had him in their hands, yet none but a disciple could betray him. Note, The greater profession men make of religion, and the more they are employed in the study and service of it, the greater opportunity they have of doing mischief, if their hearts be not right with God. If Judas had not been an apostle, he could not have been a traitor; if men had not known the way of righteousness, they could not have abused it. I will deliver him unto you. He did not offer himself, nor did they tamper with him, to be a witness against Christ, though they wanted evidence, v. 59. And if there had been any thing to be alleged against him, which had but the colour of proof that he was an impostor, Judas was the likeliest person to have attested it; but this is an evidence of the innocency of our Lord Jesus, that his own disciple, who knew so well his doctrine and manner of life, and was false to him, could not charge him with any thing criminal, though it would have served to justify his treachery. 2. What he asked in consideration of this undertaking; What will ye give me? This was the only thing that made Judas betray his Master; he hoped to get money by it: his Master had not given him any provocation, though he knew from the first that he had a devil; yet, for aught that appears, he showed the same kindness to him that he did to the rest, and put no mark of disgrace upon him that might disoblige him; he had placed him in a post that pleased him, had made him purse-bearer, and though he had embezzled the common stock (for he is called a thief, John xii. 6), yet we do not find he was in any danger of being called to account for it; nor does it appear that he had any suspicion that the gospel was a cheat: no, it was not the hatred of his Master, nor any quarrel with him, but purely the love of money; that, and nothing else, made Judas a traitor. What will ye give me? Why, what did he want? Neither bread to eat, nor raiment to put on; neither necessaries nor conveniences. Was not he welcome, wherever his Master was? Did he not fare as he fared? Had he not been but just now nobly entertained at a supper in Bethany, in the house of Simon the leper, and a little before at another, where no less a person than Martha herself waited at table? And yet this covetous wretch could not be content, but comes basely cringing to the priests with, What will ye give me? Note, It is not the lack of money, but the love of money, that is the root of all evil, and particularly of apostasy from Christ; witness Demas, 2 Tim. iv. 10. Satan tempted our Saviour with this bait, All these things will I give thee (ch. iv. 9); but Judas offered himself to be tempted with it; he asks, What will ye give me? as if his Master was a commodity that stuck on his hands. III. Here is the bargain which the chief priests made with him; they covenanted with him for thirty pieces of silver; thirty shekels, which in our money is about three pounds eight shillings, so some; three pounds fifteen shillings, so others. It should seem, Judas referred himself to them, and was willing to take what they were willing to give; he catches at the first offer, lest the next should be worse. Judas had not been wont to trade high, and therefore a little money went a great way with him. By the law (Exod. xxi. 32), thirty pieces of silver was the price of a slave—a goodly price, at which Christ was valued! Zech. xi. 13. No wonder that Zion's sons, though comparable to fine gold, are esteemed as earthen pitchers, when Zion's King himself was thus undervalued. They covenanted with him; estesan—appenderunt—they paid it down, so some; gave him his wages in hand, to secure him and to encourage him. IV. Here is the industry of Judas, in pursuance of his bargain (v. 16); he sought opportunity to betray him, his head was still working to find out how he might do it effectually. Note, 1. It is a very wicked thing to seek opportunity to sin, and to devise mischief; for it argues the heart fully set in men to do evil, and a malice prepense. 2. Those that are in, think they must on, though the matter be ever so bad. After he had made that wicked bargain, he had time to repent, and to revoke it; but now by his covenant the devil has one hank more upon him than he had, and tells him that he must be true to his word, though ever so false to his Master, as Herod must behead John for his oath's sake.

Matthew 26:14-20 Matthew 26:14-20 Mark 14:10-17 Luke 22:3-14 14. Then one of the twelve, who was called Judas Iscariot, went to the chief priests, 15. And said to them, What will you give me, and I will deliver him to you? And they appointed to him thirty pieces of silver. 16. And from that time he sought an opportunity to betray him. 17. Now on the first day of unleavened bread, the disciples came to Jesus, saying to him, Where dost thou wish us to prepare for you to eat the passover? 18. And he said, Go into the city to such a man, and say to him, The Master saith, My time is near; I keep the passover at thy house with my disciples. 19. And the disciples did as Jesus commanded them, and prepared the passover. [179] 20. And when the evening was come, he sat down at table with the twelve. 10. And Judas Iscariot, one of the twelve, went to the chief priests, to betray him to them. 11. And when they heard it, they were glad, and promised that they would give him money; and he sought how he might betray him at a convenient time. 12. And on the first day of unleavened bread, when they sacrificed the passover, his disciples say to him, Where dost thou wish us to go and prepare, that thou mayest eat the passover? 13. And he sendeth two of his disciples, and saith to them, Go into the city, and you will meet a man carrying a pitcher full of water: follow him. 14. And wherever he shall enter, say to the master of the house, The Master saith, Where is the guest-chamber, where I may eat the passover with my disciples? 15. And he will show you a large room furnished; there make ready for us. 16. And his disciples went away, and came into the city, and found as he had said to them, and made ready the passover. 17. And when the evening was come, he arrived with the twelve. 3. But Satan entered into Judas, surnamed Iscariot, one of the twelve. 4. And he went away, and talked with the chief priests and magistrates, how he would betray him to them. 5. And they were glad, and agreed that they would give him money. 6. And he promised, and sought an opportunity to betray him to them in the absence of the multitude. 7. And the day of unleavened bread came, when the passover must be sacrificed. 8. And he sent Peter and John, saying, Go and prepare for us the passover, that we may eat. 9. And they said to him, Where dost thou wish us to prepare? 10. And he said to them, Lo, when you are going into the city, you will meet a man carrying an earthen pitcher of water; follow him into the house which he shall enter. 11. And you shall say to the master of the house, The Master saith, Where is the guest-chamber, where I may eat the passover with my disciples? 12. And he will show you a large room furnished; there make ready. 13. And they went, and found as he had said to them, and made ready the passover. 14. And when the hour was come, he sat down at table, and the twelve apostles with him. Matthew 26:14. Then one of the twelve, who was called Judas Iscariot. Christ's admonition was so far from being of any avail for softening the heart of Judas, or producing any change in it for the better, that he immediately went away, without any concern, to transact an infamous bargain with his enemies. It was amazing and prodigious stupidity, that he considered himself to have found, in the expense of the ointment, a fair excuse for so heinous a crime; and next, that, after having been warned by the words of Christ, he did not perceive what he was doing. [180] The bare mention of the burying ought to have softened a heart of iron; for it would have been easy to infer from it, that Christ offered himself as a sacrifice for the salvation of the human race. But we see in this mirror how great is the blindness of wicked desires, and how powerfully they fascinate the mind. Judas was inflamed with the desire to steal; long practice had hardened him in wickedness; and now when he meets with no other prey, he does not scruple to betray basely to death the Son of God, the Author of life, and, though restrained by a holy admonition, rushes violently forward. With good reason, therefore, does Luke expressly say that Satan entered into him; not that the Spirit of God formerly directed him, for he would not have been addicted to theft and robbery, if he had not been the slave of Satan. But Luke means, that he was at that time wholly given up to Satan, so that, like a desperate man, he violently sought his destruction. For though Satan drives us every day to crimes, and reigns in us, when he hurries us into a course of extraordinary wickedness; yet he is said to enter into the reprobate, when he takes possession of all their senses, overthrows the fear of God, extinguishes the light of reason, and destroys every feeling of shame. This extremity of vengeance God does not execute on any but those who are already devoted to destruction. Let us therefore learn to repent early, lest our long-continued harshness should confirm the reign of Satan within us; for as soon as we have been abandoned to this tyranny, his rage will have no bounds. It is particularly worthy of notice, that the cause and source of so great blindness in Judas was avarice, which makes it evident that it is justly denominated by Paul the root of all evils, (1 Timothy 6:10.) To inquire here whether or not Satan entered into Judas bodily is an idle speculation. We ought rather to consider how fearfully monstrous it is, that men formed after the image of God, and appointed to be temples for the Holy Spirit, should not only be turned into filthy stables or sinks, but should become the wretched abodes of Satan. 17. Now on the first day of unleavened bread, the disciples came to Jesus. It is first inquired, Why does the day which preceded the sacrificing of the lamb receive the name of the day of unleavened bread? For the Law did not forbid the use of leaven till the lamb was eaten, (Exodus 12:18.) But this difficulty may be speedily removed, for the phrase refers to the following day, as is sufficiently evident from Mark and Luke. Since, therefore, the day of killing and eating the passover was at hand, the disciples ask Christ where he wishes them to eat the passover. But hence arises a more difficult question. How did Christ observe that ceremony on the day before the whole nation celebrated the public passover? For John plainly affirms that the day on which Christ was crucified was, among the Jews, the preparation, not of the Sabbath, but of the passover, (John 19:14;) and that they did not enter into the hall of judgment, lest they should be defiled, because next day they were to eat the passover, (John 18:28.) I am aware that there are some who resort to evasions, which do not, however, give them any relief; for no sophistry can set aside the fact; that, on the day they crucified Christ, they did not keep the feast, (when it would not have been lawful to have any public executions) and that they had, at that the a solemn preparation, so that they ate the passover after that Christ had been buried. It comes now to be inquired, Why did Christ anticipate? For it must not be supposed that, in this ceremony, he took any liberty which was at variance with the prescriptions of the Law. As to the notion entertained by some, that the Jews, through their eagerness to put Christ to death, delayed the passover, it is ably refuted by Bucer, and, indeed, falls to the ground by its own absurdity. I have no doubt, therefore, that Christ observed the day appointed by the Law, and that the Jews followed a custom which had been long in use. First, it is beyond a doubt that Christ was put to death on the day before the Sabbath; for he was hastily buried before sunset in a sepulcher which was at hand, (John 19:42,) because it was necessary to abstain from work after the commencement of the evening. Now it is universally admitted that, by an ancient custom, when the passover and other festivals happened on Friday, they were delayed till the following day, because the people would have reckoned it hard to abstain from work on two successive days. The Jews maintain that this law was laid down immediately after the return of the people from the Babylonish captivity, and that it was done by a revelation from heaven, that they may not be thought to have made any change, of their own accord, in the commandments of God. Now if it was the custom, at that time, to join two festivals in one, (as the Jews themselves admit, and as their ancient writings prove,) it is a highly probable conjecture that Christ, who celebrated the passover on the day before the Sabbath, observed the day prescribed by the Law; for we know how careful he was not to depart from a single iota of the Law. Having determined to be subject to the Law, that he might deliver us from its yoke, he did not forget this subjection at his latest hour; and therefore he would rather have chosen to omit an outward ceremony, than to transgress the ordinance which God had appointed, and thus lay himself open to the slanders of wicked men. Even the Jews themselves unquestionably will not deny that, whenever the Sabbath immediately followed the passover, it was on one day, instead of both, that they abstained from work, and that this was enjoined by the Rabbins. Hence it follows that Christ, in departing from the ordinary custom, attempted nothing contrary to the Law. 18. Go into the city to such a man. Matthew specifies a certain man; the other two Evangelists relate that the disciples were sent as to an unknown individual, because a sign was given to them of a man carrying a pitcher of water. But this difference is easily reconciled; for Matthew passing by the miracle, describes that man who was then unknown to the disciples; for it cannot be doubted that, when they came to the house, they found that it was one of their acquaintances. Christ enjoins him authoritatively to make ready a lodging for himself and his disciples, calling him master; and the man immediately complies But though he might have expressly pointed out the man by name, he chose rather to direct his disciples to him by a miracle, that, when they shortly afterwards saw him reduced to a state of weakness, their faith might remain firm, being supported by this evidence. It was no slight confirmation that, a few hours before he was put to death, he had given an undoubted proof that he was God, that they might know that he was not constrained by necessity, but yielded of his own accord. And though at the very time when the weariness occurred, this was perhaps of no advantage to them, yet the recollection of it was afterwards useful; as even in the present day, in order to rise above the offense of the cross, it is of great importance to us to know that, along with the weakness of the flesh, the glory of divinity appeared in Christ about the very time of his death. My time is near. Though he celebrated the passover correctly according to the injunction of the Law, yet he appears to assign this reason for the express purpose of avoiding the blame of self-will. He says, therefore, that there are reasons why he must make haste, and not comply with a received custom, because he is called to a greater sacrifice. And yet, as we have said, he introduces no change in the ceremony, but repeats once and again, that the time of his death is near, in order to inform them that he hastens cheerfully to do what the Father had appointed. And as to his connecting the figure of the sacrifice with the reality, in this way he exhorted believers to compare with the ancient figures what he accomplished in reality. This comparison is highly fitted to illustrate the power and efficacy of his death; for the passover was enjoined on the Jews, not merely to remind them of an ancient deliverance, but also that they might expect future and more excellent deliverance from Christ. Such is the import of what Paul says, that Christ our passover is sacrificed for us, (1 Corinthians 5:7.) 19. And the dis…

[21] Matt. xxvi. These things seem to be intended to be shadowed by what is related in this chapter: 1. That Christ is betrayed by pretended disciples. These are those that deliver him up to his open enemies. So it has been all along; antichrist is another Judas, who pretending to be the follower of Christ, is his worst enemy in the world, as Judas more incensed God’s anger than his murderers. So hypocrites in all ages are the betrayers of Christ; who, by a seeming embracing of religion, expose Christ to shame and mockery, as Judas with a kiss. And, 2. What should afterwards come to pass, that the clergy would be the chief persecutors of Christ, as the priests of the Jews were.

Then one of the twelve, called Judas Iscariot,.... Who was provoked and exasperated, to the last degree, by this action of the woman, and Christ's defence of it, and because the ointment was not sold, and the money put into his hand; and being instigated by Satan, who had now entered into him, formed a scheme in his mind to betray his master, and was resolved to put it in execution, whereby he might, in some measure, satisfy both his avarice and revenge; and, as an aggravation of this his wickedness, he is described, as "one of the twelve": of his twelve disciples; so the Persic and Ethiopic versions: this is a way of speaking used by the Jews (k); they call the twelve lesser prophets, or "the twelve", without any other word added thereunto. He was not an open enemy, nor one of Christ's common hearers, nor one of the seventy disciples, but one of his twelve apostles, whom he made his intimates and associates; whom he selected from all others, and called, qualified, and sent forth to preach his Gospel, and perform miracles: it was one of these that meditated the delivery of him into the hands of his enemies, and never left pursuing his scheme till he had effected it, even Judas Iscariot by name; so called, to distinguish him from another disciple, whose name was also Judas. This man went to the chief priests; of his own accord, unasked, from Bethany, to Jerusalem, to Caiaphas's palace, where the chief priests, the implacable enemies of Christ, with the Scribes, and elders of the people, were met together, to consult his death: Mark adds, "to betray him unto them", Mark 14:10, which was manifestly his intent in going to them; and Luke, that he "communed" with them "how he might betray him unto them", Luke 22:4; in the safest, and most private manner; and both observe that they were glad; for nothing could have fallen out more to their wishes, who were met together on this design. The Jews, in their blasphemous account of Jesus (l), say as much: they own, that Judas, or Juda, as they call him, offered to betray him into the hands of the wise men, saying to them, almost in the words expressed in the following verse, "if you will hearken unto me, , "I will deliver him into your hands tomorrow";'' and which agrees very well with the time also: for it was two days before the passover that Jesus was in Bethany, where he supped with his disciples, and washed their feet, and had the box of ointment poured on his head; and on the night of the day after all this was done, Judas set out from thence to Jerusalem; see John 13:30, so that it must be the next day before he could meet the high priests, and on the morrow, at night, he delivered him into their hands; on the proposal of which, they say, that Simeon ben Shetach, whom they make to be present at this time, and all the wise men and elders, "rejoiced exceedingly". (k) T. Bab. Bava Bathra, fol. 14. 2. & 15. 1.((l) Toldos Jesu, p. 16.

And said unto them,.... Though the words, "to them", are not in the original text, they are rightly supplied; as they are by the Vulgate Latin, Syriac, Arabic, Persic, and Ethiopic versions, and in Munster's Hebrew Gospel; and mean the chief priests to whom Judas went, and to whom he made the following proposal; what will ye give me, and I will deliver him to you? They did not ask him to do it, he first made the motion; a barbarous and shocking one! to deliver his Lord and Master, with whom he had familiarly conversed, and from whom he had received so many favours, into the hands of those that hated him; nor was he concerned what they would do to him, or what would become of him, when in their hands: all his view, and what he was intent upon, was, what they would give him for doing it. They did not tempt him, by first offering him so much money, if he would betray him; but he himself first moves it to them, and tempts them with it to offer him an handsome reward: and it is to be observed, that he does not mention the name of Jesus, either because they might be talking of him, when he came into their company; or else as suiting his language to theirs, who, when they spake of him, usually said, "he", or "that man", or "this fellow". And in the same rude way Judas now treats his master: and they covenanted with him for thirty pieces of silver; that is, thirty shekels of silver; for it is a rule with the Jews, that when mention is made in Scripture of pieces of silver, without expressing the species, shekels are meant: so Onkelos, and Jonathan ben Uzziel, in their Targums on Genesis 20:16, render pieces of silver, by shekels of silver; so pieces of gold signify shekels of gold: thus the 1700 pieces of gold in Judges 8:26, are, in the Septuagint, Arabic, and Vulgate Latin versions, called so many shekels of gold; and our version supplies the word "shekels" also, as it does in 2 Chronicles 9:15, and yet some learned men have asserted (m), that there were no shekels of gold among the Jews, though express mention is made of them in 1 Chronicles 21:25. The value of a shekel of gold, according to Brerewood (n), was, of our money, "fifteen shillings"; and some make it to come to a great deal more; to "one pound sixteen shillings and sixpence" sterling: had these thirty pieces been pieces, or shekels of gold, they would have amounted to a considerable sum of money; but they were pieces of silver, and not talents, or pounds, but shekels. The silver shekel had on one side stamped upon it the pot of manna, or, as others think, "a censer", or incense cup, with these words around it, in Samaritan letters, "shekel Israel", "the shekel of Israel"; and, on the other, "Aaron's rod" budding, with this inscription about it, "Jerusalem Hakedushah", "Jerusalem the holy" (o). As for the weight and value of it, R. Gedaliah says (p), we know by tradition that the holy shekel weighs 320 grains of barley of pure silver; and the same writer observes (q), that the "selah", or holy shekel, is four "denarii", or pence; that is, Roman pence, each being of the value of seven pence halfpenny of our money: and to this agrees what Josephus (r) says, that a "shekel" is a coin of the Hebrews, which contains four Attic drachms, or drams; and an Attic dram is of the same value with a Roman penny: so that one of these shekels was worth about "half a crown"; and it usually weighed half an ounce, as not only some Jewish writers affirm, who profess to have seen them, and weighed them themselves, as Jarchi (s), Gerundensis (t), Abarbinel (u), and Gedaliah ben Jechaiah (w); but other writers also, as Masius (x) Arias Montanus (y), Waserus (z) and Bishop Cumberland. Now thirty shekels of silver were the price of a servant, Exodus 21:32. So (b) Maimonides observes, that the "atonement of "servants", whether great or small, whether male or female, the fixed sum in the law is "thirty shekels of good silver", whether "the servant" is worth an hundred pound, or whether he is not worth but a farthing,'' and which was in value of our money about "three pounds fifteen shillings". This was the "goodly price", which Christ, who appeared in the form of a servant, was prized at, according to the prophecy in Zechariah 11:12, and which the high priests thought a very sufficient one; and the wretch Judas, as covetous as he was, was contented with. (m) Waseras de numis Heb. l. 2. c. 3.((n) De numis Jud. c. 3.((o) Waser ib. & Ar. Montan. Ephron. sive de Siclo in Jud. Antiq. p. 126. Brerewood de ponder. & pret. vet. num. c. 1.((p) Shaishelet Hakabala, fol. (q) Ib. (r) Antiq. l. 3. c. 8. sect. 2.((s) Perush in Exodus 21.32. (t) Ad fin. Expos. in Pentateuch. (u) Comment. in 1 Reg. 7. fol. 221. 2.((w) Shalshelet Hahohala, fol. 72. 2.((x) In Joshua, 7. 21. p. 135. (y) De Siclo, ut supra. (in Jud. Antiq. p. 126) (z) De numis Heb. l. 2. c. 3.((b) Hilch. Niske Mammon. c. 11. sect. 1.

And from that time he sought opportunity to betray him. Luke adds, "in the absence of the multitude", Luke 22:6; in the most private manner, when he was alone, and in some solitary place, that no tumult might arise, and that there might be no danger of a rescue: for so he, and the chief priests, had consulted, and settled it, as what would be most prudent and advisable; and therefore, from that time forward, being prompted on by Satan, and the lucre of the money he was to receive, he narrowly watched, and diligently observed, the best and most fitting season to perform his enterprise, and quickly offered.

Mt 26:17-30 . Preparation for and Last Celebration of the Passover Announcement of the Traitor, and Institution of the Supper. ( = Mr 14:12-26 ; Lu 22:7-23 ; Joh 13:1-3 , 10 , 11 , 18-30 ). For the exposition, see on Lu 22:7-23 .

Now the first day of the feast of unleavened bread,.... There were seven of these days, and this was the first of them, in which the Jews might not eat leavened bread, from the fourteenth, to the twenty first of the month Nisan; in commemoration of their being thrust out of Egypt, in so much haste, that they had not time to leaven the dough, which was in their kneading troughs: wherefore, according to their canons (c), on the night of the fourteenth day; that is, as Bartenora explains it, the night, the day following of which is the fourteenth, they search for leaven in all private places and corners, to bring; it out, and burn it, or break it into small pieces, and scatter it in the wind, or throw it into the sea. Mark adds, "when they killed the passover", Mark 14:12; and Luke says, "when the passover must be killed", Luke 22:7; which was to be done on the fourteenth day of the month Nisan, after the middle of the day; and this was an indispensable duty, which all were obliged to: for so they say (d), "every man, and every woman, are bound to observe this precept; and whoever makes void this commandment presumptuously, if he is not defiled, or afar off, lo! he is guilty of cutting off.'' The time of killing the passover was after the middle of the day; and it is said (e) that "if they killed it before the middle of the day it was not right; and they did not kill it till after the evening sacrifice, and after they had offered the evening incense; and after they had trimmed the lamps, they began to slay the passovers, or paschal lambs, unto the end of the day; and if they slayed after the middle of the day, before the evening sacrifice, it was right.'' The reason of this was, because the lamb was to be slain between the two evenings; the first of which began at noon, as soon as ever the day declined: and this was not done privately, but in the temple; for thus it is (f) affirmed, "they do not kill the passover but in the court, as the rest of the holy things.'' The time and manner of killing the lamb, and by whom, of the sprinkling of the blood, and of their flaying it, and taking out the fat, and burning it on the altar, may be seen in the Misna (g). The disciples came to Jesus; that is, Peter and John, as may be learnt from , for these only seem to have had any notion of Judas's betraying Christ, from what had been said at the supper in Bethany, two days before; the rest thought he was gone to prepare for the feast, and therefore were under no concern about it; but these two judged otherwise, and therefore came to Christ to know his mind concerning it; for it was high time that a preparation should be made; for this was Thursday morning, and the lamb was to be killed in the afternoon, and ate at even. Saying unto him, where wilt thou that we prepare for thee to eat the passover? This question in Luke follows upon an order which Christ gave to these disciples; "saying, go and prepare us the passover, that we may eat", Luke 22:8, for masters used to give their servants orders to get ready the passover for them; and which were expressed in much such language as this (h): "he that says to his servant, , "go and slay the passover for me": if he kills a kid, he may eat of it.'' It is reported (i) of "Rabban Gamaliel, that he said to his servant Tabi, , "go and roast" the passover for us upon an iron grate.'' The disciples having received such an order from their master, inquire not in what town or city they must prepare the passover, for that was always ate in Jerusalem; see Deuteronomy 16:5, where they were obliged, by the Jewish canon (k), to lodge that night; though they might eat the unleavened bread, and keep the other days of the feast any where, and in every place (l); but they inquire in what house he would have it got ready; for they might make use of any house, and the furniture of it, where they could find room, and conveniency, without any charge; for they did not let out their houses, or any of their rooms, or beds, in Jerusalem; but, at festivals, the owners of them gave the use of them freely to all that came (m): and it is (n) observed among the wonders and miracles done at Jerusalem, that though there were such multitudes at their feasts, yet "a man could never say to his friend, I have not found a fire to roast the passover lambs in Jerusalem, nor I have not found a bed to sleep on in Jerusalem, nor the place is too strait for me to lodge in, in Jerusalem.'' (c) Misn. Pesach. c. 1. sect, 1. Maimon. Chametz Umetzah, c. 2. sect. 3, 4. & 3. 11. (d) Maimon. Hilch. Korban Pesaeh. c. 1. sect. 1. 2. (e) Ib. sect. 4. Moses Kotsensis Mitavot Tora pr. affirm. 39. (f) Maimon. lb. sect. 3.((g) Pesachim, c. 5. sect. 1, 2, 3, 4, 5, 6, 9, 10. (h) Ib. c. 8. 2.((i) Ib. c. 7. sect. 2.((k) T. Bab. Pesach. fol. 95. 2. & Gloss in ib. (l) Maimon. Hilch. Chametz Umetzah, c. 6. sect. 1.((m) T. Bab. Yoma, fol. 12. 1. Megilia, fol. 26. 1. & Gloss. in ib. Maimon Hilch. Beth Habbechira, c. 7. sect. 14. & Ceseph Misna in ib. (n) Abot R. Nathan, c. 35. Pirke Abot, c. 5. sect. 5.

And he said, go into the city to such a man,.... That is, to such a man in the city of Jerusalem, for, as yet, they were in Bethany, or at the Mount of Olives however, without the city; he does not mention the man's name, but describes him, as Mark and Luke say, and tells them, "there shall meet you a man bearing a pitcher of water; follow him into the house, where he entereth in", Mark 14:13; who seems to be not the master of the house, but a servant, that was sent on such an errand. This is a very considerable instance of our Lord's prescience of future contingencies; he knew beforehand, that exactly at the time that the disciples would enter Jerusalem, such a man, belonging to such a house, would be returning with a pitcher of water in his hand; and they should meet him; and follow him, where he went, which would be a direction to them what house to prepare the passover in; and say unto him; not to the man bearing the pitcher of water; but, as the other Evangelists say, to the good man of the house, the owner of it, who probably might be one of Christ's disciples secretly; for many of the chief rulers in Jerusalem believed on Christ, though they did not openly confess him, for fear of the Pharisees, as Nicodemus, and Joseph of Arimathea; and this man might be one of them, or some other man of note and wealth; since they were to find, as they did, a large upper room furnished and prepared. For, it seems, that without mentioning his name, the man would know him by their language, he dictates to them in the following clause, who they meant; the master saith; the Syriac and Persic versions read, our master; thine and ours, the great master in Israel, the teacher sent from God: my time is at hand; not of eating the passover, as if it was distinct from that of the Jews, and peculiar to himself, for he ate it at the usual time, and when the Jews ate theirs; and which time was fixed and known by everybody, and could be no reason to move the master of the house to receive him: but he means the time of his death, that he had but a little while to live; and that this instance of respect would be the last he would have an opportunity of showing him whilst living, and the last time Christ would have an opportunity of seeing him; and he might say this to prepare him to meet the news of his death with less surprise: I will keep the passover at thy house with my disciples; not with him and his family, but with his disciples, who were a family, and a society of themselves, and a sufficient number to eat the passover together; for there might be two companies eating their distinct passovers in one house, and even in one room: concerning which is the following rule, , "two societies that eat in one house"; the one turn their faces this way and eat, and the other turn their faces that way and eat, and an heating vessel (in which they heat the water to mix with the wine) in the middle; and when the servant stands to mix, he shuts his mouth, and turns his face till he comes to his company, and eats; and the bride turns her face and eats (o).'' (o) Misn. Pesachim, c. 7. sect. 13.

And the disciples did as Jesus had appointed them,.... They went into the city of Jerusalem; they met the man carrying a pitcher of water home; they followed him into the house he entered; they addressed the master of the house, in the manner Christ directed, who showed them a large upper room, prepared with all proper furniture for such an occasion, as Christ had foretold: and they made ready the passover; they went and bought a lamb; they carried it to the temple to be slain in the court, where it was presented as a passover lamb for such a number of persons; they had it flayed, cut up, the fat taken out, and burnt on the altar, and its blood sprinkled on the foot of it: they then brought it to the house where they were to eat it; here they roasted it, and provided bread, and wine, and bitter herbs, and a sauce called "Charoseth", into which the herbs were dipped: and, in short, everything that was necessary.

We have here an account of Christ's keeping the passover. Being made under the law, he submitted to all the ordinances of it, and to this among the rest; it was kept in remembrance of Israel's deliverance out of Egypt, the birth-day of that people; it was a tradition of the Jews, that in the days of the Messiah they should be redeemed on the very day of their coming out of Egypt; and it was exactly fulfilled, for Christ died the day after the passover, in which day they began their march. I. The time when Christ ate the passover, was the usual time appointed by God, and observed by the Jews (v. 17); the first day of the feast of unleavened bread, which that year happened on the fifth day of the week, which is our Thursday. Some have advanced a suggestion, that our Lord Jesus celebrated the passover at this time of day sooner than other people did; but the learned Dr. Whitby has largely disproved it. II. The place where, was particularly appointed by himself to the disciples, upon their enquiry (v. 17); they asked, Where wilt thou that we prepare the passover? Perhaps Judas was one of those that asked this question (where he would eat the passover,) that he might know the better how to lay his train; but the rest of the disciples asked it as usual, that they might do their duty. 1. They took it for granted that their Master would eat the passover, though he was at this time persecuted by the chief priests, and his life sought; they knew that he would not be put by his duty, either by frightenings without or fears within. Those do not follow Christ's example who make it an excuse for their not attending on the Lord's supper, our gospel passover, that they have many troubles and many enemies, are full of care and fear; for, if so, they have the more need of that ordinance, to help to silence their fears, and comfort them under their troubles, to help them in forgiving their enemies, and casting all their cares on God. 2. They knew very well that there must be preparation made for it, and that it was their business, as his servants, to make preparation; Where wilt thou that we prepare? Note, Before solemn ordinances there must be solemn preparation. 3. They knew that he had no house of his own wherein to eat the passover; in this, as in other things, for our sakes he became poor. Among all Zion's palaces there was none for Zion's King; but his kingdom was not of this world. See John i. 11. 4. They would not pitch upon a place without direction from him, and from him they had direction; he sent them to such a man (v. 18), who probably was a friend and follower of his, and to his house he invited himself and his disciples. (1.) Tell him, My time is at hand; he means the time of his death, elsewhere called his hour (John viii. 20; xiii. 1); the time, the hour, fixed in the counsel of God, which his heart was upon, and which he had so often spoken of. He knew when it was at hand, and was busy accordingly; we know not our time (Eccl. ix. 12), and therefore must never be off our watch; our time is always ready (John vii. 6), and therefore we must be always ready. Observe, Because his time was at hand, he would keep the passover Note, The consideration of the near approach of death should quicken us to a diligent improvement of all our opportunities for our souls. Is our time at hand, and an eternity just before us? Let us then keep the feast with the unleavened bread of sincerity. Observe, When our Lord Jesus invited himself to this good man's house, he sent him this intelligence, that his time was at hand. Note, Christ's secret is with them that entertain him in their hearts. Compare John xiv. 21 with Rev. iii. 20. (2.) Tell him, I will keep the passover at thy house. This was an instance of his authority, as the Master, which it is likely this man acknowledged; he did not beg, but command, the use of his house for this purpose. Thus, when Christ by his Spirit comes into the heart, he demands admission, as one whose own the heart is and cannot be denied, and he gains admission as one who has all power in the heart and cannot be resisted; if he saith, "I will keep a feast in such a soul," he will do it; for he works, and none can hinder; his people shall be willing, for he makes them so. I will keep the passover with my disciples. Note, Wherever Christ is welcome, he expects that his disciples should be welcome too. When we take God for our God, we take his people for our people. III. The preparation was made by the disciples (v. 19); They did as Jesus had appointed. Note, Those who would have Christ's presence with them in the gospel passover, must strictly observe his instructions, and do as he directs; They made ready the passover; they got the lamb killed in the court of the temple, got it roasted, the bitter herbs provided, bread and wine, the cloth laid, and every thing set in readiness for such a sacred solemn feast. IV. They ate the passover according to the law (v. 20); He sat down, in the usual table-gesture, not lying on one side, for it was not easy to eat, nor possible to drink, in that posture, but sitting upright, though perhaps sitting low. It is the same word that is used for his posture at other meals, ch. ix. 10; Luke vii. 37; ch. xxvi. 7. It was only the first passover in Egypt, as most think, that was eaten with their loins girded, shoes on their feet, and staff in their hand, though all that might be in a sitting posture. His sitting down, denotes the composedness of his mind, when he addressed himself to this solemnity; He sat down with the twelve, Judas not excepted. By the law, they were to take a lamb for a household (Exod. xii. 3, 4), which were to be not less than ten, nor more than twenty; Christ's disciples were his household. Note, They whom God has charged with families, must have their houses with them in serving the Lord. V. We have here Christ's discourse with his disciples at the passover-supper. The usual subject of discourse at that ordinance, was the deliverance of Israel out of Egypt (Exod. xii. 26, 27); but the great Passover is now ready to be offered, and the discourse of that swallows up all talk of the other, (Jer. xvi. 14, 15). Here is, 1. The general notice Christ gives his disciples of the treachery that should be among them (v. 21); One of you shall betray me. Observe, (1.) Christ knew it. We know not what troubles will befal us, nor whence they will arise: but Christ knew all his, which, as it proves his omniscience, so it magnifies his love, that he knew all things that should befal him, and yet did not draw back. He foresaw the treachery and baseness of a disciple of his own, and yet went on; took care of those that were given him, though he knew there was a Judas among them; would pay the price of our redemption, though he foresaw some would deny the Lord that bought them; and shed his blood, though he knew it would be trodden under foot as an unholy thing. (2.) When there was occasion, he let those about him know it. He had often told them that the Son of man should be betrayed; now he tells them that one of them should do it, that when they saw it, they might not only be the less surprised, but have their faith in him confirmed, John xiii. 19; xiv. 29. 2. The disciples' feelings on this occasion, v. 22. How did they take it? (1.) They were exceeding sorrowful. [1.] It troubled them much to hear that their Master should be betrayed. When Peter was first told of it, he said, Be it far from thee; and therefore it must needs be a great trouble to him and the rest of them, to hear that it was very near to him. [2.] It troubled them more to hear that one of them should do it. It would be a reproach to the fraternity, for an apostle to prove a traitor, and this grieved them; gracious souls grieve for the sins of others, especially of those that have made a more than ordinary profession of religion. 2 Cor. xi. 29. [3.] It troubled them most of all, that they were left at uncertainty which of them it was, and each of them was afraid for himself, lest, as Hazael speaks (2 Kings viii. 13), he was the dog that should do this great thing. Those that know the strength and subtlety of the tempter, and their own weakness and folly, cannot but be in pain for themselves, when they hear that the love of many will wax cold. (2.) They began every one of them to say, Lord, is it I? [1.] They were not apt to suspect Judas. Though he was a thief, yet, it seems, he had carried it so plausibly, that those who were intimate with him, were not jealous of him: none of them so much as looked upon him, much less said, Lord, is it Judas? Note, It is possible for a hypocrite to go through the world, not only undiscovered, but unsuspected; like bad money so ingeniously counterfeited that nobody questions it. [2.] They were apt to suspect themselves; Lord, is it I? Though they were not conscious to themselves of any inclination that way (no such thought had ever entered into their mind), yet they feared the worst, and asked Him who knows us better than we know ourselves, Lord, is it I? Note, It well becomes the disciples of Christ always to be jealous over themselves with a godly jealousy, especially in trying times. We know not how strongly we may be tempted, nor how far God may leave us to ourselves, and therefore have reason, not to be high-minded, but fear. It is observable that our Lord Jesus, just before he instituted the Lord's supper, put his disciples upon this trial and suspicion of themselves, to teach us to examine and judge ourselves, and so to eat of that bread, and drink of that cup. 3. Further information given them concerning this matter (v. 23, 24), where Christ tells them, (1.) That the traitor was a familiar friend; He that dippeth his hand with me in the dish, that is, One of you that are now with me at the table. He mentions this, to make the treachery appear the more exceeding sinful. Note, External communion with Christ in holy ordinances is a great aggravation of our falseness to him. It is base ingratitude to dip with Christ in the dish, and yet betray him. (2.) That this was according to the scripture, which would take off the offence at it. Was Christ betrayed by a disciple? So it was written (Ps. lxi. 9); He that did eat bread with me, hath lifted up his heel against me. The more we see of the fulfilling of the scripture in our troubles, the better we may bear them. (3.) That it would prove a very dear bargain to the traitor; Woe to that man by whom the Son of man is betrayed. This he said, not only to awaken the conscience of Judas, and bring him to repent, and revoke his bargain, but for warning to all others to take heed of sinning like Judas; though God can serve his own purposes by the sins of men, that doth not make the sinner's condition the less woeful; It had been good for that man, if he had not been born. Note, The ruin that attends those who betray Christ, is so great, that it were more eligible by far not be at all than to be thus miserable. 4. The conviction of Judas, v. 25. (1.) He asked, Is it I? to avoid coming under the suspicion of guilt by his silence. He knew very well that it was he, and yet wished to appear a stranger to such a plot. Note, Many whose consciences condemn them are very industrious to justify themselves before men, and put a good face on it, with, Lord, is it I? He could not but know that Christ knew, and yet trusted so much to his courtesy, because he had hitherto concealed it, that he had the impudence to challenge him to tell: or, perhaps, he was so much under the power of infidelity, that he imagined Christ did not know it, as those who said, The Lord shall not see (Ps. xciv. 7), and asked, Can he judge through the dark clouds? (2.) Christ soon answered this question; Thou hast said, that is, It is as thou hast said. This is not spoken out so plainly as Nathan's Thou art the man; but it was enough to convict him, and, if his heart had not been wretchedly hardened, to have broken the neck of …