The narrative of the death and sufferings of Christ is more particularly and fully recorded by all the four evangelists than any part of his history; for what should be determine, and desire to know, but Christ, and him crucified? And this chapter begins that memorable narrative. The year of the redeemed was now come, the seventy weeks determined were now accomplished, when transgression must be finished, reconciliation made, and an everlasting righteousness brought in, by the cutting off of Messiah the Prince, Dan. ix. 24, 26. That awful scene is here introduced, to be read with reverence and holy fear. In this chapter, we have, I. The preliminaries, or prefaces, to Christ's sufferings. 1. The previous notice given by him to his disciples, ver. 1, 2. 2. The rulers' conspiracy against him, ver. 3-5. 3. The anointing of his head at a supper in Bethany, ver. 6-13. 4. Judas's bargain with the priests to betray him, ver. 14-16. 5. Christ eating the passover with his disciples, ver. 17-25. 6. His instituting the Lord's supper, and his discourse with his disciples after it, ver. 26-35. II. His entrance upon them, and some of the particulars of them. 1. His agony in the garden, ver. 36-46. 2. The seizing of him by the officers, with Judas's help, ver. 47-56. 3. His arraignment before the chief priest, and his condemnation in his court, ver. 57-68. 4. Peter's denying him, ver. 69-75.
The Plot of the Chief Priests.
1 And it came to pass, when Jesus had finished all these sayings, he said unto his disciples, 2 Ye know that after two days is the feast of the passover, and the Son of man is betrayed to be crucified. 3 Then assembled together the chief priests, and the scribes, and the elders of the people, unto the palace of the high priest, who was called Caiaphas, 4 And consulted that they might take Jesus by subtilty, and kill him. 5 But they said, Not on the feast day, lest there be an uproar among the people.
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.
Christ Anointed at Bethany.
6 Now when Jesus was in Bethany, in the house of Simon the leper, 7 There came unto him a woman having an alabaster box of very precious ointment, and poured it on his head, as he sat at meat. 8 But when his disciples saw it, they had indignation, saying, To what purpose is this waste? 9 For this ointment might have been sold for much, and given to the poor. 10 When Jesus understood it, he said unto them, Why trouble ye the woman? for she hath wrought a good work upon me. 11 For ye have the poor always with you; but me ye have not always. 12 For in that she hath poured this ointment on my body, she did it for my burial. 13 Verily I say unto you, Wheresoever this gospel shall be preached in the whole world, there shall also this, that this woman hath done, be told for a memorial of her.
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.
Christ Anointed at Bethany.
14 Then one of the twelve, called Judas Iscariot, went unto the chief priests, 15 And said unto them, What will ye give me, and I will deliver him unto you? And they covenanted with him for thirty pieces of silver. 16 And from that time he sought opportunity to betray 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.
The Treachery of Judas Foretold.
17 Now the first day of the feast of unleavened bread the disciples came to Jesus, saying unto him, Where wilt thou that we prepare for thee to eat the passover? 18 And he said, Go into the city to such a man, and say unto him, The Master saith, My time is at hand; I will keep the passover at thy house with my disciples. 19 And the disciples did as Jesus had appointed them; and they made ready the passover. 20 Now when the even was come, he sat down with the twelve. 21 And as they did eat, he said, Verily I say unto you, that one of you shall betray me. 22 And they were exceeding sorrowful, and began every one of them to say unto him, Lord, is it I? 23 And he answered and said, He that dippeth his hand with me in the dish, the same shall betray me. 24 The Son of man goeth as it is written of him: but woe unto that man by whom the Son of man is betrayed! it had been good for that man if he had not been born. 25 Then Judas, which betrayed him, answered and said, Master, is it I? He said unto him, Thou hast said.
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.