A Woman anoints Jesus's Head. CHAPTER XIV., CHAPTER XIV. of the ointment made? 5 For it might have been sold for more than FTER two days was the feast of the passover, A and of unleavened bread: and the chief priests and the Scribes sought how they might take him by craft, and put him to death. 2 But they said, Not on the feast-day, lest there be an uproar of the people. 3 And being in Bethany, in the house of Simon the leper, as he sat at meat, there came a woman having an alabaster box of ointment of "spikenard, very precious; and she brake the box, and poured it on his head. 4 And there were some that had indignation a Matt. 26, 6, &c. Luke 7. 37. John 12. 1, &c. or, pure nard; or, liquid nard. 7 See Matt, 18. 28. b Deut. 15. 11. and sloth, mindless of our work and duty, and thoughtless of our Lord's coming; ready to say, He will not come, and unready to meet him. (4.) His coming will indeed be coming suddenly; it will be a great surprise and terror to those that are careless and asleep, it will come upon them as a thief in the night. (5.) It is therefore the indispensable duty of all Christ's disciples, to watch, to be awake, and keep awake; "What I say unto you four, (v. 3,) I say unto all the twelve, or rather to you twelve, I say unto all my disciples and followers; what I say to you of this generation, I say to all that shall believe in me, through your word, in every age, Watch, watch, expect my second coming, prepare for it, that you may be found in peace, without spot, and blameless." 1. Here was one friend, that was so kind as to invite him to sup with him; and he was so kind as to accept the invitation, v. 3. Though he had a prospect of his death approaching, yet he did not abandon himself to a melancholy retirement from all company, but conversed as freely with his friends as usual. 2. Here was another friend, that was so kind as to anoint his head with very precious ointment as he sat at meat. This was an extraordinary piece of respect paid him by a good woman that thought nothing too good to bestow upon Christ, and to do him honour. Now the scripture was fulfilled, When the king sits at his table, my spikenard sendeth forth the smell thereof, Cant. 1. 12. Let us anoint Christ as our Beloved, kiss him with a kiss of affection; and anoint him as our Sovereign, kiss him with a kiss of allegiance. Did he pour out his soul unto death for us, and shall we think any box of ointment too precious to pour out upon him? It is observable that she took care to pour it all out upon Christ's head; She brake the box; (so we read it;) but, because it was an alabaster box, not easily broken, nor was it necessary that it should be broken, to get out the ointment; some read it, She shook the box, or knocked it to the ground, to loosen what was in it, that it might be got out the better; or, She rubbed and scraped out all that stuck to the sides of it. Christ must be honoured with all we have, and we must not think to keep back any part of the price. Do we give him the precious ointment of our best affections? Let him have them all; love him with all the heart. Now, (1.) There were those that put a worse construction upon this than it deserved. They called it a waste of the ointment, v. 4. Because they could not have found in their hearts to put themselves to such an expense for the honouring of Christ, they thought that she was prodigal, who did. Note, As the vile person ought not to be called liberal, nor the churt said to be bountiful, (Is. 32. 5;) so the liberal and bountiful ought not to be called wasteful. They pretended it might have been sold, and given to the poor, v. 5. But as a common piety to the corban will not excuse from a particular charity to a poor parent, (ch. 7. 11,) so a common charity to the poor will not excuse from a particular act of piety to the Lord Jesus. What thy hand finds to do, that is good, do it with thy might. (2.) Our Lord Jesus put a better construction upon it than, for aught that appears, was designed. Probably, she intended no more, than to show the great honour she had for him, before all the company, and to complete his entertainment. But Christ makes it to be an act of great faith, as well as great Love, (v. 8,)She is come aforehand, to anoint my body to the burying, as if she foresaw that my resurrection would prevent her doing it afterward." This funeral rite was a kind of presage of, or prelude to, his death approaching. See how Christ's VOL. III.-37 II. Of the malice of Christ's enemies, and the preparation made by them to do him mischief. 1. The chief priests, his open enemies, consulted how they might put him to death, v. 1, 2. The feast of the passover was now at hand, and at that feast he must be crucified, (1.) That his death and sufferings might be the more public, and that all Israel, even those of the dispersion, who came from all parts to the feast, might be witnesses of it, and of the wonders that us out of the house of bondage, at the same time that the pasattended it. (2.) That the Antitype might answer to the type. Christ, our Passover, was sacrificed for us, and brought chal lamb was sacrificed, and Israel's deliverance out of Egypt was commemorated. Now see, [1.] How spiteful Christ's enemies were; they did not think it enough to banish or imprison him, for they aimed not only to silence him, and stop his progress for the future, but to be revenged on him for all the good he had done. [2.] How subtle they were; Not on the feast-day, when the people are together; they do not say, Lest they should be discue him, and fall foul upon those that attempt any thing against turbed in their devotions, and diverted from them, but, Lest there should be an uproar, (v. 2;) lest they should rise, and res 2. Judas, his disguised enemy, contracted with them for the him. They who desired nothing more than the praise of men, dreaded nothing more than the rage and displeasure of men. betraying of him, v. 10, 11. He is said to be one of the twelve that were Christ's family, intimate with him, trained up for the service of his kingdom; and he went to the chief priests, to tender his service in this affair. (1.) That which he proposed to them, was, to betray Christ to them, and to give them notice when and where they might find him, and seize him, without making an uproar among the he know then what help it was they wanted, and where they people, which they were afraid of, if they should seize him when he appeared in public, in the midst of his admirers. Did were run aground in their counsels? It is probable that he did not, for the debate was held in their close cabal. Did they know that he had a mind to serve them, and make court to him No, they could not imagine that any of his intimates should be so base; but Satan, who was entered into Judas, knew what occasion they had for him, and could guide him to be guide to (( 289 †) them, who were contriving to take Jesus. Note, The spirit that works in all the children of disobedience, knows how to bring them in to the assistance one of another in a wicked pro 14 And wheresoever he shall go in, say ye to the good man of the house, The Master saith, Where is the guest-chamber, where I shall eat the passover with my disciples? 15 And he will show you a large upper room furnished and prepared: there make ready for us. 16 And his disciples went forth, and came into or, sacrificed. g c. 11. 2, 3. Heb. 4. 13. ject, and then to harden them in it, with the fancy that Providence favours them. John 11. 28. 13. 13. (2.) That which he proposed to himself was, to get money by the bargain; he had what he aimed at, when they promised to give him money. Covetousness was Judas's master-lust, his own iniquity, and that betrayed him to the sin of betraying his Master; the devil suited his temptation to that, and so conquered him. It is not said, They promised him preferment, (he was not ambitious of that,) but, They promised him money. See what need we have to double our guard against the sin that most easily besets us. Perhaps it was Judas's covetousness that brought him at first to follow Christ, having a promise that he should be cash-keeper, or purser to the society, and he loved in his heart to be fingering money; and now that there was money to be got on the other side, he was as ready to betray him as ever he had been to follow him. Note, Where the principle of men's professions of religion is carnal and worldly, and the serving of a secular interest, the very same principle, whenever the wind turns, will be the bitter root of a vile and scandalous apostacy. (3.) Having secured the money, he set himself to make good his bargain. He sought how he might conveniently betray him, how he might seasonably deliver him up, so as to answer the intention of those who had hired him. See what need we have to be careful that we do not insnare ourselves in sinful engagements. If at any time we be so insnared in the words of our mouths, we are concerned to deliver ourselves by a speedy retreat, Prov. 6. 1-5. It is a rule in our law, as well as in our religion, that an obligation to do an evil thing is null and void; it binds to repentance, not to performance. See how the way of sin is downhill-when men are in, they must on; and what wicked contrivances many have in their sinful pursuits, to compass their designs conveniently; but such conveniences will prove mischiefs in the end. V. 12-31. In these verses we have, the city, and found as he had said unto them: and they made ready the passover. 17 And in the evening he cometh with the twelve. 18 And as they sat and did eat, Jesus said, Verily I say unto you, One of you which eateth 'with me shall betray me. 19 And they began to be sorrowful, and to say unto him one by one, Is it I? and another said, Is |│it I? 20 And he answered and said unto them, It is one of the twelve, that dippeth with me in the dish. 21 The Son of man indeed goeth, as it is written of him: but wo to that man by whom the Son of i Rev. 3. 20. k John 16.4. / Ps. 41.9. 55, 13, 14. the tokens and expressions of inward reverence for a divine insti- II. Christ's discourse with his disciples, as they were eating I. Christ's eating of the passover with his disciples, the night before he died, with the joys and comforts of which ordinance he prepared himself for his approaching sorrows, the full prospect of which did not indispose him for that solemnity.fall to the ground. Note, No apprehension of trouble, come or coming, should put us by, or put us out of frame for, our attendance on holy ordinances, as we have opportunity for it. 1. Christ ate the passover at the usual time, when the other Jews did, as Dr. Whitby has fully made out, and not, as Dr. Hammond would have it, the night before. It was on the first day of that feast, which (taking in all the eight days of the feast) was called, The feast of unleavened bread, even that day when they killed the passover, v. 12. 2. They were pleasing themselves with the society one of another, but Christ casts a damp upon the joy of that, by telling them, One of you that eateth with me shall betray me, v. 18. Christ said this, if it might be, to startle the conscience of Judas, and to awaken him to repent of his wickedness, and to draw back (for it was not too late) from the brink of the pit. But for aught that appears, he who was most concerned in the warning, was least concerned at it. All the rest were affected with it. (1.) They began to be sorrowful. As the remem2. He directed his disciples how to find the place where he brance of our former falls into sin, so the fear of the like again, intended to eat the passover; and hereby gave such another doth often much imbitter the comfort of our spiritual feasts, and proof of his infallible knowledge of things distant and future, damp our joy. Here were the bitter herbs, with which this (which to us seem altogether contingent,) as he had given when passover feast was taken. (2.) They began to be suspicious of he sent them for the ass on which he rode in triumph, (ch. 11. themselves; they said one by one, Is it I? And another said, 6,) "Go into the city, (for the passover must be eaten in Jeru- Is it I? They are to be commended for their charity, that they salem,) and there shall meet you a man bearing a pitcher of were more jealous of themselves than of one another. It is the water; (a servant sent for water to clean the rooms in his mas-law of charity, to hope the best, (1 Cor. 13. 5, 7,) because we ter's house;) follow him, go in where he goes, inquire for his assuredly know, therefore we may justly suspect, more evil by master, the good man of the house, (v. 14,) and desire him to ourselves than by our brethren. They are also to be comshow you a room." No doubt, the inhabitants of Jerusalem mended for their acquiescence in what Christ said; they had rooms fitted up to be let out, for this occasion, to those trusted more to his words than to their own hearts; and therethat came out of the country to keep the passover, and one of fore do not say, "I am sure it is not I," but, "Lord, is it I? those Christ made use of; not any friend's house, nor any see if there be such a way of wickedness in us, such a root of house he had formerly frequented, for then he would have said, bitterness, and discover it to us, that we may pluck up that root, "Go to such a friend," or, "You know where we used to be, and stop up that way." go thither and prepare." Probably, he went where he was not known, that he might be undisturbed with his disciples. Perhaps he notified it by a sign, to conceal it from Judas, that he might not know till he came to the place; and by such a sign to intimate that he will dwell in the clean heart, that is, washed as with pure water. Where he designs to come, a pitcher of water must go before him; see Is. 1. 16-18. 3. He ate the passover in an upper room, furnished, lorowpévov-laid with carpets; so Dr. Hammond; it would seem to have been a very handsome dining-room. Christ was far from affecting any thing that looked stately in eating his common meals; on the contrary, he chose that which was homely, sat down on the grass: but when he was to keep a sacred feast, in honour of that, he would be at the expense of as good a room as he could get. God looks not at outward pomp, but he looks at Now, in answer to their inquiry, Christ saith that, [1.] Which would make them easy: "It is not you, nor you; it is this that now dips with me in the dish; the adversary and enemy is this wicked Judas." [2.] Which, one would think, should make Judas very uneasy. If he go on in his undertaking, it is upon the sword's point, for wo to that man by whom the Son of man is betrayed: he is undone, for ever undone; his sin will soon find him out; and it were better for him that he had never been born, had never had a being than such a miserable one as he must have. It is very probable that Judas encouraged himself in it with this thought, that his Master had often said he must be betrayed; And if it must be done, surely God will not find fault with him that doth it, for who has resisted his will?" As that objector argues, Rom. 9. 19. But Christ tells him that this will be no shelter or excuse to him; The Son of man indeed The last Supper. CHAPTER XIV. man is betrayed! good were it for that man if he 23 And he took the cup; and when he had given thanks, he gave it to them: and they all drank of it. 24 And he said unto them, This is my blood of the new testament, which is shed for many. 25 Verily I say unto you, I will drink no more of the fruit of the vine, until that day that I drink it new in the kingdom of God. 26 And when they had sung an *hymn, they went in Matt. 18. 6, 7. Matt. 26, 26, &c. Luke 22. 19. 1 Cor. 11. 23, &c. o John 6. goes, as it is written of him, as a lamb to the slaughter; but wo III. The institution of the Lord's supper. 1. It was instituted in the close of a supper, when they were sufficiently fed with the paschal lamb, to show that in the Lord's supper there is no bodily repast intended; to preface it with such a thing, is to revive Moses again. But it is food for the soul only, and therefore a very little of that which is for the body, as much as will serve for a sign, is enough. It was at the close of the passover supper, which by this was evangelized, and then superseded and set aside. Much of the doctrine and duty of the eucharist is illustrated to us by the law of the passover; (Ex. 12.) for the Old Testament institutions, though they do not bind us, yet instruct us, by the help of a Gospel key to them. And these two ordinances lying here so near together, it may be good to compare them, and observe how much shorter and plainer the institution of the Lord's supper is, than that of the passover was. Christ's yoke is easy in comparison with that of the ceremonial law, and his ordinances are more spiritual. 2. It was instituted by the example of Christ himself; not with the ceremony and solemnity of a law, as the ordinance of baptism was, after Christ's resurrection, (Matt. 28. 19,) with, Be it enacted by the authority aforesaid, by a power given to Christ in heaven and on earth, (v. 18;) but by the practice of our Master himself, because intended for those who are already his disciples, and taken into covenant with him: but it has the obligation of a law, and was intended to remain in full force, power, and virtue, till his second coming. 3. It was instituted with blessing and giving of thanks; the 4. It was instituted to be a memorial of his death; and there- 5. It was instituted to be a ratification of the covenant made with us in him, and a sign of the conveyance of those benefits to us, which were purchased for us by his death; and therefore he brake the bread to them, (v. 22,) and said, Take, eat of it: he gave the cup to them, and ordered them to drink of it, v. 23. Apply the doctrine of Christ crucified to yourselves, and let it be meat and drink to your souls, strengthening, nourishing, and refreshing, to you, and the support and comfort of your spirit ual life. 6. It was instituted with an eye to the happiness of heaven, and to be an earnest and foretaste of that, and thereby to put our mouths out of taste for all the pleasures and delights of sense; (v. 25,) I will drink no more of the fruit of the vine, as 27 And Jesus saith unto them, All ye shall be 28 But after that I am risen, I will go before you 30 And Jesus saith unto him, Verily I say unto 31 But he spake the more vehemently, If I should Joel 3. 18. Am. 9. 13, 14. or, psalm. it is a bodily refreshment. I have done with it. No one, hav- 7. It was closed with a hymn, v. 26. Though Christ was in IV. Christ's discourse with his disciples, as they were returning to Bethany by moonlight. When they had sung the hymn, presently they went out. It was now near bedtime, but our Lord Jesus had his heart so much upon his suffering, that done, Ps. 132. 3, 4. The Israelites were forbidden to go out he would not come into the tabernacle of his house, nor go up into his bed, nor give sleep to his eyes, when that work was to be of their houses that night, that they ate the passover, for fear of the sword of the destroying angel, Ex. 12. 22, 23. But because Christ, the great Shepherd, was to be smitten, he went out purposely to expose himself to the sword, as a Champion; they evaded the destroyer, but Christ conquered him, and brought destructions to a perpetual end. 1. Christ here foretells that in his sufferings he should be of me, this night. I know you will, (v. 27,) and what I tell you deserted by all his disciples; "You will all be offended because I will smite the Shepherd, and then the sheep will be scattered." now, is no other than what the scripture has told you before; Christ knew this before, and yet welcomed them at his table; he foresees the falls and miscarriages of his disciples, and yet afterward; but, the greater our danger is, the more need we doth not refuse them. Nor should we be discouraged from coming to the Lord's supper, by the fear of relapsing into sin have to fortify ourselves by the diligent conscientious use of holy ordinances. Christ tells them that they would be offended in him, would begin to question whether he were the Messiah Hitherto, they had continued with him in his temptations; or no, when they saw him overpowered by his enemies. though they had sometimes offended him, yet they had not been offended in him, nor turned their back upon him: but now the storm would be so great, that they would all slip their anchors, and be in danger of shipwreck. Some trials are more particular; (as Rev. 2. 10, The devil shall cast some of you into prison;) but others are more general, an hour of temptation, which shall come upon all the world, Rev. 3. 10. The smiting of the shepherd is often the scattering of the sheep: magis trates, ministers, masters of families, if these are, as they should be, shepherds to those under their charge, when any thing comes amiss to them, the whole flock suffers for it, and is endangered by it. But Christ encourages them with a promise that they shall rally again, shall return both to their duty and to their comfort; (v. 28,) "After I am risen, I will gather you in from all the there." places whither you are scattered, Ez. 34. 12. I will go before you into Galilee, will see our friends, and enjoy one another 2. He foretells that he should be denied, particularly by Peter. When they went out to go to the mount of Olives, we may suppose that they dropped Judas, (he stole away from them,) whereupon the rest began to think highly of themselves, that they stuck to their Master, when Judas quitted him. But Christ tells them, that though they should be kept by his grace bad as the worst, yet we may well be ashamed to think that we from Judas's apostacy, yet they would have no reason to boast of their constancy. Note, Though God keep us from being as are not better than we are. (1.) Peter is confident that he should not do so ill as the rest ( 291 ) of the disciples; (v. 29,) Though all should be offended, all his brethren here present, yet will not I. He supposes himself not 32 And "they came to a place which was named | 36 And he said, Abba, Father, all things are Gethsemane: and he saith to his disciples, Sit ye possible unto thee; take away this cup from me: here, while I shall pray. nevertheless not what I will, but what thou wilt. 37 And he cometh, and findeth them sleeping, and saith unto Peter, Simon, sleepest thou? couldest not thou watch one hour? 33 And he taketh with him Peter and James and John, and began to be sore amazed, and to be very heavy; 34 And saith unto them, My soul is exceeding sorrowful unto death: tarry ye here, and watch. 35 And he went forward a little, and fell on the ground, and prayed that, if it were possible, the hour might pass from him. # Matt. 26. 36, &c. Luke 22. 39, &c. John 18. 1, &c. John 12. 27. to Heb. 5. 7. y Ps. 40.8. John 4.34. 5. 30. 6. 38, 39. 18. 11. Phil. 2. 8. z Rom. 7. 18-25. Rom. 8. 15. Gal. 4. 6. Gal. 5. 17. only stronger than others, but so much stronger, as to be able to receive the shock of a temptation, and bear up against it, all alone; to stand, though nobody stood by him. It is bred in the bone with us, to think well of ourselves, and trust to our own kearts. (2.) Christ tells him that he will do worse than any of them. They will all desert him, but he will deny him; not once, but thrice; and that presently; "This day, even this night, before the cock crow thrice thou wilt deny that ever thou hadst any knowledge of me, or acquaintance with me, as one ashamed and afraid to own me." (3.) He stands to his promise; "If I should die with thee, 1 will not deny thee: I will adhere to thee, though it cost me my life" and, no doubt, he thought as he said. Judas said nothing kike this, when Christ told him he would betray him. He sinned by contrivance, Peter by surprise; he devised the wickedness, (Mic. 2. 1;) Peter was overtaken in this fault, Gal. 6. 1. It was ill done of Peter to contradict his Master. If he had said, with fear and trembling, "Lord, give me grace to keep me from denying thee, lead me not into this temptation, deliver me from this evil," it might have been prevented: but they were all thus confident; they who said, Lord, is it I? now said, It shall never be I. Being acquitted from their fear of betraying Christ, they were now secure. But he that thinks he stands, must learn to take heed lest he fall; and he that girdeth on the harness, not boast as though he had put it off. V. 32-42. Christ is here entering upon his sufferings, and begins with those which were the sorest of all his sufferings, those in his soul. Here we have him in his agony; this melancholy story we had in Matthew; this agony in soul was the wormwood and the gall in the affliction and misery; and thereby it appeared that no sorrow was forced upon him, but that it was what he freely admitted. (Luke 4. 3,) intending another grapple with him, and in another way; finding that he could not by his flatteries allure him into sin, he would try by his terrors to affright him into it, and so make void his design. IV. He made a sad complaint of this agitation. He said, My soul is exceeding sorrowful. 1. He was made Sin for us, and therefore was thus sorrowful; he fully knew the malignity of the sins he was to suffer for; and having the highest degrees of love to God, who was offended by them, and of love to man, who was damaged and endangered by them, now that those were set in order before him, no marvel that his soul was exceeding sorrowful. Now he was made to serve with our sins, and was thus wearied with our iniquities. 2. He was made a Curse for us; the curses of the law were transferred to him as our Surety and Representative, not as originally bound with us, but as bail to the action. And when his soul was thus exceeding sorrowful, he did, as it were, yield to them, and lie down under the load, until by his death he had satisfied for sin, and so for ever abolished the curse. He now tasted death, (as he is said to do, Heb. 2. 9,) which is not an extenuating expression, as if he did but taste it; no, he drank up even the dregs of the cup; but it is rather aggravating; it did not go down by wholesale, but he tasted all the bitterness of it. This was that fear which the apostle speaks of, (Heb. 5. 7,) a natural fear of pain and death, which it is natural to human nature to startle at. Now the consideration of Christ's sufferings in his soul, and his sorrows for us, should be of use to us, (1.) To imbitter our sins. Can we ever entertain a favourable or so much as a slight, thought of sin, when we see what impression sin (though but imputed) made upon the Lord Jesus? Shall that sit light upon our souls, which sat so heavy upon his? Was Christ in such an agony for our sins, and shall I. He retired for prayer; Sit ye here, (saith he to his dis- we never be in an agony about them? How should we look ciples,) while I go a little farther, and pray. He had lately upon him whom we have pressed, whom we have pierced, and prayed with them; (John 17.) and now he appoints them to mourn, and be in bitterness? It becomes us to be exceeding withdraw while he goes to his Father upon an errand peculiar sorrowful for sin, because Christ was so, and never to make a to himself. Note, Our praying with our families will not ex-mock at it. If Christ thus suffered for sin, let us arm ourselves cuse our neglect of secret worship. When Jacob entered into with the same mind. his agony, he first sent over all that he had, and was left alone, and then there wrestled a man with him, (Gen. 32. 23, 24,) though he had been at prayer before, (v. 9,) it is likely, with his family. H. Even into that retirement he took with him Peter, and James, and John, (v. 33,) three competent witnesses of this part of his humiliation; and though great spirits care not how few know any thing of their agonies, he was not ashamed that they should see. These three had boasted most of their ability and willingness to suffer with him; Peter here, in this chapter, and James and John, (ch. 10. 39;) and therefore Christ takes them to stand by, and see what a struggle he had with the bloody baptism and the bitter cup, to convince them that they knew not what they said. It is fit that they who are most confident, should be first tried, that they may be made sensible of their folly and weakness, III. There he was in a tremendous agitation; (v. 33,) He began to be sore amazed-ikdapßeiodai, a word not used in Matthew, but very significant; it bespeaks something like that horror of great darkness, which fell upon Abraham, (Gen. 15. 12,) or, rather, something much worse, and more frightful. The terrors of God set themselves in array against him, and he allowed himself the actual and intense contemplation of them, Never was sorrow like unto his at that time; never any had such experience as he had had from eternity of divine favours, and therefore never any had, or could have, such a sense as he had of divine desertions. Yet there was not the least disorder or irregularity in this commotion of his spirits; his affections rose not tumultuously, but under direction, and as they were called up, for he had no corrupt nature to mix with them, as we have. If water have a sediment at the bottom, though it may be clear while it stands still, yet, when shaken, it grows muddy; so it is with our affections: but pure water in a clean glass, though ever so much stirred, continues clear; and so it was with Christ. Dr. Lightfoot thinks it very probable that the devil did now appear to our Saviour in a visible shape, in his own shape and proper colour, to terrify and affright him, and to drive him from his hope in God, (which he aimed at in persecuting Job, a type of Christ, to make him curse God, and die,) and to deter him from the further prosecution of his undertaking; whatever hindered him from that, he looked upon as coming from Satan, Matt. 16. 23. When the devil had tempted him in the wilderness, it is said, He departed from him for a season, (2.) To sweeten our sorrows: if our souls be at any time exceeding sorrowful, through the afflictions of this present time, let us remember that our Master was so before us, and the diseiple is not greater than his Lord. Why should we affect to drive away sorrow, when Christ for our sakes courted it, and submitted to it, and thereby not only took out the sting of it, and made it tolerable, but put virtue into it, and made it profitable, (for by the sadness of the countenance the heart is made better,) nay, and put sweetness into it, and made it comfortable. Blessed Paul was sorrowful, and yet always rejoicing. If we be exceeding sorrowful, it is but unto death; that will be the period of all our sorrows, if Christ be ours; when the eyes are closed, all tears are wiped away from them. V. He ordered his disciples to keep with him, not because he needed their help, but because he would have them to look upon him, and receive instruction; he said to them, Tarry ye here, and watch. He had said to the other disciples nothing but, Sit ye here, (v. 32 ;) but these three he bids to tarry and watch, as expecting more from them than from the rest. VI. He addressed himself to God by prayer: (v. 35,) He fell on the ground, and prayed. It was but a little before this, that in prayer he lift up his eyes, (John 17. 1;) but here, being in an agony, he fell upon his face, accommodating himself to his present humiliation, and teaching us thus to abase ourselves before God; it becomes us to be low, when we come into the presence of the Most High. 1. As Man, he deprecated his sufferings, that, if it were possible, the hour might pass from him, (v. 35;) "This short, but sharp affliction, that which I am now this hour to enter upon, let man's salvation be, if possible, accomplished without it." We have his very words, (v. 36,) Abba, Father. The Syriac word is here retained, which Christ used, and which signifies Father, to intimate what an emphasis our Lord Jesus, in his sorrows, laid upon it, and would have us to lay. It is with an eye to this, that St. Paul retains this word, putting it into the mouths of all that have the Spirit of adoption; they are taught to cry, Abba, Father, Rom. 8. 15. Gal. 4. 6. Father, all things are possible to thee. Note, Even that which we cannot expect to be done for us, we ought yet to believe that God is able to do: and when we submit to his will, and refer ourselves to his wisdom and mercy, it must be with a believing acknowledgment of his power, that all things are pos sible to him. 2. As Mediator, he acquiesced in the will of God concerning them; "Nevertheless, not what I will, but what thou 40 And when he returned, he found them asleep | titude with swords and staves, from the chief again, (for their eyes were heavy,) neither wist priests and the Scribes and the elders. they what to answer him. 41 And he cometh the third time, and saith unto them, Sleep on now, and take your rest: it is enough, the hour is come: behold, the Son of man is betrayed into the hands of sinners. 42 Rise up, let us go; lo, he that betrayeth me is at hand. 43 And 'immediately, while he yet spake, cometh Judas, one of the twelve, and with him a great mul a John 7. 30. 8. 20. 13. 1. b Matt. 26. 47. Luke 22. 47, &c. John 18. 3, &c. wilt. I know the matter is settled, and cannot be altered, I must suffer and die, and I bid it welcome." VII. He roused his disciples, who were dropped asleep while he was at prayer, v. 37, 38. He comes to look after them, since they did not look after him; and he finds them asleep, so little affected were they with his sorrows, his complaints, and prayers. This carelessness of theirs was a presage of their further offence in deserting him; and it was an aggravation of it, that he had so lately commended them for continuing with him in his temptations, though they had not been without their faults. Was he so willing to make the best of them, and were they so indifferent in approving themselves to him? They had lately promised not to be offended in him; what! and yet mind him so little? He particularly upbraided Peter with his drowsiness; Simon, sleepest thou? Kai ov rékvov-“ What thou, my son? Thou that didst so positively promise thou wouldest not deny me, dost thou slight me thus? From thee I expected better things. Couldest thou not watch one hour?" He did not require him to watch all night with him, only for one hour. It aggravates our faintness and short continuance in Christ's service, that he doth not overtask us, nor weary us with it, Is. 43. 23. He puts upon us no other burden than to hold fast till he comes, (Rev. 2. 24, 25;) and behold, he comes quickly, Rev. 3. 11. As those whom Christ loves he rebukes when they do amiss, so those whom he rebukes he counsels and comforts. 1. It was a very wise and faithful word of advice which Christ here gave to his disciples; Watch and pray, lest ye enter into temptation, v. 38. It was bad to sleep when Christ was in his agony, but they were entering into further temptation, and if they did not stir up themselves, and fetch in grace and strength from God by prayer, they would do worse; and so they did, when they all forsook him, and fled. 2. It was a very kind and tender excuse that Christ made for them; "The spirit truly is willing; I know it is, it is ready, it is forward; you would willingly keep awake, but you cannot.' This may be taken as a reason for that exhortation, "Watch and pray; because, though the spirit is willing, I grant it is, (you have sincerely resolved never to be offended in me,) yet the flesh is weak, and if you do not watch and pray, and use the means of perseverance, you may be overcome, notwithstanding." The consideration of the weakness and infirmity of our flesh should engage and quicken us to prayer and watchfulness, when we are entering into temptation. VIII. He repeated his address to his Father; (v. 39,) He went again, and prayed, saying ròv áuròv Xóyov-the same word, or matter, or business; he spake to the same purport, and again the third time. This teaches us, that men ought always to pray, and not to faint, Luke 18. 1. Though the answers to our prayers do not come quickly, yet we must renew our requests, and continue instant in prayer; for the vision is for an appointed time, and at the end it shall speak, and not lie, Hab. 2. 3. Paul, when he was buffeted by a messenger of Satan, besought the Lord thrice, as Christ did here, before he obtained an answer of peace, 2 Cor. 12. 8. A little before this, when Christ, in the trouble of his soul, prayed, Father, glorify thy name, he had an immediate answer by a voice from heaven, I have both glorified it, and I will glorify it yet again; but now he must come a second and a third time, for the visits of God's grace, in answer to prayer, come sooner or later, according to the pleasure of his will, that we may be kept depending. IX. He repeated his visits to his disciples. Thus he gave a specimen of his continued care for his church on earth, even when it is half asleep, and not duly concerned for itself, while he ever lives making intercession with his Father in heaven. See how, as became a Mediator, he passes and repasses between both. He came the second time to his disciples, and found them asleep again, v. 40. See how the infirmities of Christ's disciples return upon them, notwithstanding their resolutions, and overpower them, notwithstanding their resistance and what clogs those bodies of ours are to our souls, which should make us long for that blessed state in which they shall be no more our encumbrance. This second time he spake to them as before, but they wist not what to answer him: they were ashamed of their drowsiness, and had nothing to say in excuse for it. Or, They were so overpowered with it, that, like men between sleeping and waking, they knew not where they were, or what they said. But, the third time, they were bid to sleep if they would; (v. 41,) "Sleep on now, and take your rest. I have now no more occasion for your watching, you may sleep, if you will, for me.' It is enough; we had not that word in Matthew. "You have had warning enough to keep awake, 44 And he that betrayed him had given them a token, saying, Whomsoever I shall kiss, that same is he take him, and lead him away safely. 45 And as soon as he was come, he goeth straightway to him, and saith, Master, master; and kissed him. 46 And they laid their hands on him, and took him. 47 And one of them that stood by drew a sword, c Ps. 3. 1, 2. d Ps. 2. 2. e 2 Sam. 20. 9. Ps. 55. 21. Prov. 27. 6. f Luke 6. 46. and would not take it; and now you shall see what little reason you have to be secure." 'Amékε, I discharge you from any further attendance; so some understand it; "Now the hour is come, in which I knew you would all forsake me, even take your course;" as he said to Judas, What thou doest, do quickly. The Son of man is now betrayed into the hands of sinners, the chief priests and elders; those worst of sinners, because they made a profession of sanctity. Come, rise up, do not lie dozing there. Let us go and meet the enemy, for lo, he that betrayeth me is at hand, and I must not now think of making an escape." When we see trouble at the door, we are concerned to stir up ourselves to get ready for it. V. 43-52. We have here the seizing of our Lord Jesus by the officers of the chief priests. This was what his enemies had long aimed at, they had often sent to take him; but he had escaped out of their hands, because his hour was not come, nor could they now have taken him, had he not freely surrendered himself. He began first to suffer in his soul, but afterward suffered in his body, that he might satisfy for sin, which begins in the heart, but afterward makes the members of the body instruments of unrighteousness. I. Here is a band of rude miscreants employed to take our Lord Jesus, and make him a Prisoner; a great multitude with swords and staves. There is no wickedness so black, no villany so horrid, but there may be found among the children of men fit tools to be made use of, that will not scruple to be employed; so miserably depraved and vitiated is mankind. At the head of this rabble is Judas, one of the twelve, one of those that had been many years intimately conversant with our Lord Jesus, had prophesied in his name, and in his name cast out devils, and yet betrayed him. It is no new thing for a very fair and plausible profession to end in a shameful and fatal apostacy. How art thou fallen, O Lucifer! II. Men of no less figure than the chief priests and the Scribes, and the elders, sent them, and set them on work, who pretended to expect the Messiah, and to be ready to welcome him; and yet, when he is come, and has given undeniable proofs that it is he that should come, because he doth not make court to them, nor countenance and support their pomp and grandeur, because he appears not as a temporal Prince, but sets up a spiritual kingdom, and preaches repentance, reformation, and a holy life, and directs men's thoughts, and affections, and aims, to another world, they set themselves against him, and without giving the credentials he produces an impartial examination, resolved to run him down." III. Judas betrayed him with a kiss; abusing the freedom Christ used to allow his disciples, of kissing his cheek at their return, when they had been any time absent. He called him, Master, Master, and kissed him; he said, Rabbi, Rabbi, as if he would be now more respectful to him than ever. It is enough to put one for ever out of conceit with being called of men Rabbi, Rabbi, (Matt. 23. 7,) since it was with this compliment that Christ was betrayed. He bid them take him, and lead him away safely. Some think that he spake this ironically, knowing that they could not secure him unless he pleased, that this Samson could break their bonds asunder as threads of tow, and make his escape, and then he should get the money, and Christ the honour, and no harm done; and I should think so too, but that Satan was entered into him, so that the worst and most malicious intention of this action is not too black to be supposed. Nay, he had often heard his Master say, that, being betrayed, he should be crucified, and had no reason to think otherwise. IV. They arrested him, and made him their prisoner; (v. 46,) They laid their hands on him, rude and violent hands, and took him into custody; triumphing, it is likely, that they had done that which had been often before attempted in vain." V. Peter laid about him, in defence of his Master, and wounded one of the assailants, being for the present mindful of his promise, to venture his life with his Master. He was one of them that stood by, of them that were with him, (so the word signifies,) of those three disciples that were with him in the garden; he drew a sword, and aimed, it is likely, to cut off the head, but missed his blow, and only cut off the ear, of a servant of the high priest, v. 47. It is easier to fight for Christ than to die for him; but Christ's good soldiers overcome, not by taking away other people's lives, but by laying down their own, Rev. 12. 11. VI. Christ argues with them that had seized him, and shows them the absurdity of their proceedings against him. 1. That they came out against him, as against a thief, whereas he was innocent of any crime; he taught daily in the temple, and if he had any wicked design, there it would some time or other have |