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And he said unto him, Lord, I eady to go with thee, both into and to death.

And he said, I tell thee, Peter, shall not crow this day, beat thou shalt thrice deny that

Anowest me.

35 And he said unto them, When I sent you without purse, and scrip, and shoes, lacked ye any thing? And they said, Nothing.

36 Then said he unto them, But now, he that hath a purse, let him take it, and likewise his scrip: and he that hath no sword, let him sell his garment, and buy one..

37 For I say unto you, that this that is written must yet be accomplished in me, And he was reckoned among the transgressors: for the things concerning me have an end.

38 And they said, Lord, behold, here are two swords. And he said unto them, It is enough.

[Christ's agony.

39 And he came out, and went, as he was wont, to the mount of Olives; and his disciples also followed him.

40 And when he was at the place, he said unto them, Pray that ye enter not into temptation.

41 And he was withdrawn from them about a stone's cast, and kneeled down, and prayed,

42 Saying, Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done.

43 And there appeared an angel unto him from heaven, strengthening him.

44 And being in an agony he prayed more earnestly: and his sweat was, as it were, great drops of blood falling down to the ground.

45 And when he rose up from prayer, and was come to his disciples, he found them sleeping for sorrow;

46 And said unto them, Why sleep ye? rise and pray, lest ye enter into temptation. (S)

EXPOSITION.

shall eat and drink at my table-an honour assigned only to princes and tributary kings. As my Father has engaged to me a kingdom by promise and by oath (Ps. ii. 7), into which I am shortly to be installed; so do I hereby engage that you shall participate of my honours and felicity." This honour have all his saints; and the meanest of them shail one day unite in that anthem of eternal praises, Unto him that hath loved us, and washed us from our sins in his own blood; and hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen." (Rev. i. 5, 6.)

(S) Ver. 31-46. Jesus admonishes and encourages Peter, and is himself agonized

in prayer. It is an extraordinary circumstance, that our Lord predicts the recovery of Peter in the same sentence as his fall;

and while he tells him that he certainly will sin, assures him of repentance and a pardon. For any but himself to do this might have been dangerous, and would have been imprudent. But he who made man knoweth what is in man: he knoweth all the secret springs within the human heart, and he has a key which commands and controls the whole.

This discourse, though addressed to Simon Peter, appears, in the first instance, to have reference to the whole of the apostles, Judas excepted, who had already given himself up to Satan. "Simon, Simon (says our Lord), Satan has desired to have you

NOTES.

Ver.34. The cock shall not crow.-See our Note on Mark xiv. 72; with which, however, we are not perfectly satisfied. How many times Peter, in the agitation of his mind, denied his Master, or how many times the cock crew, is not clearly expressed, or has been perplexed by the mistake of some transcriber. Doddr. renders it, "It shall not be (the time of) cock-crowing to-day, before," &c. But there are two times of cock-crowing, one at midnight, the other about daybreak. By this term the Romans distinguished their two morning watches with the sound of trumpets (as some think in mimicry of the cocks crowing); the times of which were, immediately after midnight, and at three o'clock in the morning. See Note on Matt. xxvi. 34.

Ver. 35. And scrip.-A bag for provisions.
Ver. 38. It is enough-that is, enough for the ful

filment of prophecy and the designs of Providence. This (as Camp, observes) is a strong intimation that he did not mean for them to fight What were two swords to resist even the Jews only?

Ver. 44. Being in an agony.-See Notes on Matt. xxvi. 38, and Mark xiv. 33, 34. His sweat was, as it were, great drops of blood. The note of comparison here introduced has led many to explain this, as though the drops of sweat were large, like those of blood: so Justin Martyr. But Dr. Whitby observes, that "both Aristotle and Diodorus Sicu lus mention bloody sweats as attending some extraordinary agonies of mind;" and several similar instances may be found in later writers. See Doddr. in loc.

Ver. 45. Found them sleeping.-See Matt, xxvi. 43, and Note.

Judas betrays]

Omit, and pass to Chap. xxiii.

S. LUKE.

47 And while he yet spake, behold a multitude, and he that was called Judas, one of the twelve, went before them, and drew near unto Jesus to kiss him. 48 But Jesus said unto him, Judas, betrayest thou the Son of man with a kiss? 49 When they which were about him saw what would follow, they said unto him, Lord, shall we smite with the sword?

50 And one of them smote the servant of the High Priest, and cut off his right ear. 51 And Jesus answered and said, Suffer ye thus far. And he touched his ear, and healed him. 52 Then Jesus said unto the Chief Priests, and captains of the temple, and the elders, which were come to him, Be ye come out, as against a thief, with swords and staves? 53 When I was daily with you in the temple, ye stretched forth no hands against me: but this is your hour, and the power of dark

ness.

[his Master:

54 Then took they him, and led him, and brought him into the High Priest's house. And Peter followed afar off.

55 And when they had kindled a fire in the midst of the hall, and were set down together, Peter sat down among them. 56 But a certain maid beheld him as he sat by the fire, and earnestly looked upon him, and said, This man was also with 57 And he denied him, saying, Woman, I know him not. 58 And after a little while another saw him, and said, Thou art also of them. And Peter said, Man, I am not.

him.

59 And about the space of one hour after another confidently affirmed, saying, Of a truth this fellow also was with him: for he is a Galilean. 60 And Peter said, Man, I know not what thou sayest. And immediately, while be yet spake, the cock crew. 61 And the Lord turned, and looked upon Peter. And Peter remembered the word of the Lord, how he had said unto him, Before the

EXPOSITION-Chap. XXII. Continued.

within his snares, as he formerly had Job (ch. ii. 4, 5), that he may sift you as wheat is sifted in a sieve, by being tossed up and down. But, as the Lord had promised Israel of old time, "Not the least grain (of wheat) shall fall upon the earth;" (Amos ix. 9) so says our Saviour, “I have prayed for thee, Simon, that thy faith fail not," that is, that it fall not to the ground to be trampled upon and lost. Happy for those who have such an advocate, whom the Father heareth always, and who never prays in vain! His prayers, too, we see, are not only general, but personal and particular, and with especial earnestness for those who are in special danger-" Simon, I have prayed for THEE."

We may here also remark, that when public characters are tried and tempted, it is generally for some public benefit. Peter, in some respects the weakest of the disciples, is subjected to a temporary trial, that when he is recovered he may strengthen others. This is God's method-to make use of weak instruments, that his own power may be more conspicuous. And we shall see in the book of the Acts of the Apostles, with what zeal and energy, fortitude and perseverance, and success, Peter laboured for the conversion of his nation and the world.

Peter was, however, at this time so little sensible of his own weakness, that he defies imprisonment and death, with all their terrors; and yet, within a few hours after, he denies his Master in the most awful manner. Let us learn thereby, never to be confident in our own strength, but daily pray to be delivered from temptation.

and

The following conversation seems unconnected with either what precedes or fol lows; but we connect them thus :-Peter must have anticipated, both from our Lord's conversation and from the temper of the Jews, that a violent attempt would be made for the apprehension of his Mas ter, and had therefore privately provided a sword, and persuaded one of his brethren to do the same; intending, doubtless, at this time, to risk his life in his cause; hoping, probably, if the attack was made in the day time, that the multitude would second his efforts for a rescue. The Jews themselves might anticipate something of the same kind, and therefore made their attack by night. Our Lord brought this circumstance to light, that Peter might afterwards be the more ashamed of his cowardice in denying his Master, after being the first to prepare for his defence.

But our Lord had evidently a view also to the accomplishment of the prophecies

NOTES-Chap. XXII. Con.

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Ver. 52. Captains of the temple.-Camp. "Officers of the temple guard," which was composed of Levites. See Acts v. 26.

Ver. 54-62. Then took they him, &c.-Compare the parallel texts, Matt. xxvi. 57-75; and Mark xiv. 53-61.

Ver. 55. In the midst of the hall.-Camp. makes this expression "in the midst" an argument to prove that the Gr. Aule here means, not an inclosed, but

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cock crow, thou shalt deny me thrice. 62 And Peter went out, and wept bitterly. 63 And the men that held Jesus mocked him, and smote him. 64 And when they had blindfolded him, they struck him on the face, and asked him, saying, Prophesy, who is it that smote thee? 65 And many other things blasphemously spake they against him.

66 And as soon as it was day, the elders of the people and the Chief Priests and the Scribes came together, and led him into

[Jesus arraigned.

their council, saying, 67 Art thou the Christ? tell us. And he said unto them, If I tell you, ye will not believe: 68 And if I also ask you, ye will not answer me, nor let me go. 69 Hereafter shall the

Son of man sit on the right hand of the power of God. 70 Then said they all, Art thou then the Son of God? And he said unto them, Ye say that I am. 71 And they said, What need we any further witness? for we ourselves have heard of his own mouth.

EXPOSITION.

concerning him, that he should be “numbered with transgressors," or public criminals, and at the same time deserted by his disciples; "for the things concerning me," says he, (must) "have an end"-that is, be accomplished, as foretold. (See Zech. xiii. 7, and Note.)

We are now again introduced to the garden of Gethsemane, which lay at the foot of the Mount of Olives, whither Jesus was wont to retire for prayer. We have already noticed on Matt. xxvi. 38, the very strong language there used in speaking of our Lord's agonies on this occasion; but Luke's language is, if possible, still more energetic."Being in an agony, he prayed more earnestly, and his sweat was, as it were, great drops of blood falling to the ground."

A writer, not remarkable for his orthodoxy, here observes, "Many of our divines urge this argument with great force in proof of the doctrine of vicarious satisfaction for sin. I confess (adds he) I never met with any tolerable account of the terror of Christ in view of death, commonly called his agony, his cup, except in that system which goes on the doctrine of the atonement. Innocence had no cause to fear on its own account; and yet Christ had more terror in dying [or in the prospect of death] than any of his followers." Robinson's Notes to Claude's Essay, vol. ii. 194, 5.)

Professor Witsius treats the subject more practically. "Go, sinner, to Mount Olivet: behold Christ rolling in the dust: see that brave and magnanimous Prince stretched on the ground-that generous Lion of the tribe of Judah prostrate on the earth; hear him, who is the only consolation of wounded spirits, .... complaining bitterly of sorrow surrounding him on every

side; see the drops of blood with which, owing to the incredible anguish of his soul, his sacred body is stained; hear the supplications offered up with strong crying and tears..... Ask the Saviour, what was the real cause of anguish so immense, when hitherto no hostile bands, no chains, no scourge, no accusers, no judge, no cross, were present-when, on the contrary, he was in a pleasant garden, and at no great distance from his faithful disciples-and you will learn, that those very sins, which you have hitherto regarded so lightly, were the causes of his unparalleled sorrows: those very sins, now laid on Christ [by imputation], afflicted and weighed him down, and failed only to overwhelm him utterly. And can any one presume, that either no atonement for sin is necessary, or that a very slight atonement or satisfaction is sufficient?.... Behold, I beseech you-behold again and again, the inconceivable bitterness of those sufferings which Christ endured, when he bore the transgressions of the elect, in order to expiate their guilt."

One other circumstance remains to be observed, and is mentioned only by this Evangelist (ver. 43). “And there appeared unto him an angel from heaven strengthening him." We have no intimation that this angel appeared to his disciples, much less to his enemies; and, we believe, in two instances only (the one before us, and the other in the temptation in the wilderness) is such aid mentioned, and both related to his conflicts with the powers of darkness. We pretend not to penetrate the manner in which angels might console the Son of God; but one thing seems clear, that though they might strengthen him under suffering, they did not aid him in the warfare.

NOTES.

an open court. This, however, is not demonstrative, Since fires may be made (with proper care) upon a stone pavement. See John xviii. 18.

Ver. 63-65. And the men, &c.-Comp. Matt. xxvi. 67, 68.

Ver. 66. The elders of the people-i. e. the Sanhe.. drim, Matt. xxvii. 1.

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Ver. 70. Ye say that I am-i, e. I am that ye say.

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AND the whole multitude of them

arose, and led him unto Pilate. 2 And they began to accuse him, saying, We found this fellow perverting the nation, and forbidding to give tribute to Cesar, saying that he himself is Christ a King.

3 And Pilate asked him, saying, Art thou the King of the Jews? And he answered him and said, Thou say

est it.

4 Then said Pilate to the Chief Priests and to the people, I find no fault in this man.

5 And they were the more fierce, saying, He stirreth up the people, teaching throughout all Jewry, beginning from Galilee to this place.

6 When Pilate heard of Galilee, he asked whether the man were a Galilean.

7 And as soon as he knew that he belonged unto Herod's jurisdiction, he sent him to Herod, who himself also was at Jerusalem at that time.

8 And when Herod saw Jesus, he was exceeding glad for he was desirous to see him of a long season, be

CHAP. XXIII.

[before Pilate,

cause he had heard many things of him; and he hoped to have seen some miracle done by him.

9 Then he questioned with him in many words; but he answered him nothing.

10 And the Chief Priests and Scribes stood and vehemently accused

him.

11 And Herod with his men of war set him at nought, and mocked him, and arrayed him in a gorgeous robe, and sent him again to Pilate.

12 And the same day Pilate and Herod were made friends together: for before they were at enmity between themselves. (T)

13¶ And Pilate, when he had called together the Chief Priests and the rulers and the people,

14 Said unto them, Ye have brought this man unto me, as one that perverteth the people: and, behold, I, having examined him before you, have found no fault in this man, touching those things whereof ye accuse him:

15 No, nor yet Herod: for I sent you to him; and, lo, nothing worthy of death is done unto him.

EXPOSITION.

(T) Ver. 1-12. Jesus carried to Pilate,

who sends him to Herod.-His trial before Pilate has been already noticed in our exposition of St. Matthew; but several additional circumstances are here added, which we must now notice. When Jesus was accused before the High Priest and Sanhedrim, they charged him with blasphemy; but when he was brought before Pilate, the accusation was changed to sedition, and even treason. "We found this fellow-but this word being in italics, shows it is not in the original; and Campbell reads more literally, this man," which is sufficiently contemptuous, as ap plied to the Son of God and the King of Israel. "We found this man (say they) perverting the people, and forbidding to give tribute to Cesar, saying, that he him

self is Christ, a King;" for that the Messiah should be a king, and a great king, is well known to have been the universal expectation.

This charge of rebellion against Cesar we know to have been false: for, 1. When they asked him the question, as to the lawfulness of tribute, he answered in the affirmative-" Render unto Cesar the things that are Cesar's." Matt. xxii. 21. 2. When applied to for the tribute-money, he actually wrought a miracle to enable him to pay it. Matt. xvii. 27. 3. When Jesus found that the multitude desired to take him by force, and make him a king, he withdrew in order to avoid them. John vi. 15. It may be said that this is disputed authority; but it should be recollected that there is no conflicting evidence, except the acclamation of the mob, which became the more fierce,

NOTES.

CHAP. XXIII. Ver. 14. Whereof ye accuse himthat is, he found him not guilty of either treason or sedition. See ver. 1.

Ver. 15. No, nor yet Herod.-Both Herod and Pi

late seem to have treated Jesus as an enthusiast, not as a criminal-Nothing worthy of death is done unto him: Dodd. "By him." Camp. He hath done nothing to deserve death." So Raphelius, &C.

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as they had nothing but their fierceness to support their claim. In the close of this part of their charge they happen to mention Galilee-" beginning from Galilee to this place"-Jerusalem. Pilate eagerly caught at this word, in hopes probably to extricate himself from his dilemma; and because he thought it a likely means of reconciling himself to Herod Antipas, the Tetrarch of Galilee, and son of Herod the Great, with whom (ver. 12) he had been some time at enmity. Herod happened at this time to be at Jerusalem, to keep the Passover; Pilate therefore sent Jesus immediately to him, who was thereby much pleased, having long desired to see him, and hoped to have seen some miracle wrought by him. Our Lord, however, who never wrought a miracle to gratify an idle curiosity, not only refused to gratify him, but to answer any of his interrogatories, not considering him legally entitled thus to question him, after having been before tried, both by the Jewish High Priest and Roman Governor-in which he has set an example of resisting illegal authority, which, however, should be followed cautiously, since we may not always be qualified to judge of such authority.

The Chief Priests and Scribes, however, who followed Jesus to Herod's palace, seem to have taken advantage of his silence, to accuse him the more violently, probably construing his silence into either a confession of guilt, or a proof of obstinacy and contempt. And Herod might consider his conduct in the same light, though the stings of conscience he had suffered for putting to death John the Baptist, might probably deter him from repeating the like conduct toward our Saviour. Perhaps, also, he might equally gratify his resentment by holding him up to contempt and ridicule. He, therefore, with his men of war, that is, his military Captains, set him at defiance, mocked him, and dressed him in a gorgeous or splendid robe-probably

one of his own official cast-off garments, as Pilate had before (with the same motive) dressed him in a robe of purple. See Note on Mark xv. 17.

For a Judge or Chief Magistrate thus to insult the feelings of a prisoner, is so contrary to our ideas of justice and princely dignity, that it might seem incredible, if it were not certain. The following instance, quoted from Philo, by Dr. Lardner, in illustration of this passage, will show the character of the people, in perfect accordance with that of their rulers. Caligula, the successor of Tiberius, under whom Jesus suffered, in the beginning of his reign, conferred on Herod Agrippa (the nephew of this Herod who mocked our Saviour) the Tetrarchy of his uncle Philip, with the right of wearing a crown. On returning from Rome through Alexandria, they were so displeased with the idea of a Jew assuming that consequence, that they took the following means to mortify him.

"There was one Carabas, a sort of distracted fellow, who went naked about the streets..... This wretch they brought into the theatre, and placed him on a lofty seat, that he might be conspicuous to all. Then they put a thing made of paper on his head for a crown, the rest of his body they covered with a mat instead of a robe, and for a sceptre one put into his hand a little piece of a reed....... Having thus given him a mimic royal dress, several young fellows, with poles on their shoulders, came and stood on each side of him as his guards. Then came people....some to pay homage to him, others to ask justice of him, and some to know his will and pleasure concerning affairs of state; and in the crowd were loud and confused acclamations of Maris, Maris! that being (as they say) the Syriac word for Lord; thereby intimating whom they meant to ridicule by all this mock show "-Agrippa being a Syrian, and king of a large country in Syria,-Lardner's Cred. vol. i. p. 338.

NOTES.

Ver. 16. I will therefore chastise him-not as a criminal, but as a weak and obstinate enthusiast. Comp. the preceding Note.

Ver. 17. For of necessity-i. e. according to an. nual custom. See Matt. xxvii. 15.

Ver. 20. Spake again to them-To the same effect as before; being desirous to spare the life of Jesus, which Herod also seems to have had no desire to take.

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