49 I was G2252 daily G2250 G2596 with G4314 you G5209 in G1722 the temple G2411 teaching, G1321 and G2532 ye took G2902 me G3165 not: G3756 but G235 the scriptures G1124 must G2443 be fulfilled. G4137
And G1161 he said G2036 unto them, G846 These G3778 are the words G3056 which G3739 I spake G2980 unto G4314 you, G5209 while G5607 I was yet G2089 with G4862 you, G5213 that G3754 all things G3956 must G1163 be fulfilled, G4137 which G3588 were written G1125 in G1722 the law G3551 of Moses, G3475 and G2532 in the prophets, G4396 and G2532 in the psalms, G5568 concerning G4012 me. G1700 Then G5119 opened he G1272 their G846 understanding, G3563 that they might understand G4920 the scriptures, G1124
Then G3767 cried G2896 Jesus G2424 in G1722 the temple G2411 as he taught, G1321 G2532 saying, G3004 Ye both G2504 know me, G1492 and G2532 ye know G1492 whence G4159 I am: G1510 and G2532 I am G2064 not G3756 come G2064 of G575 myself, G1683 but G235 he that sent G3992 me G3165 is G2076 true, G228 whom G3739 ye G5210 know G1492 not. G3756 But G1161 I G1473 know G1492 him: G846 for G3754 I am G1510 from G3844 him, G846 and he G2548 hath sent G649 me. G3165 Then G3767 they sought G2212 to take G4084 him: G846 but G2532 no man G3762 laid G1911 hands G5495 on G1909 him, G846 because G3754 his G846 hour G5610 was G2064 not yet G3768 come. G2064
Then G2532 he G846 said G2036 unto G4314 them, G846 O G5599 fools, G453 and G2532 slow G1021 of heart G2588 to believe G4100 G1909 all G3956 that G3739 the prophets G4396 have spoken: G2980 Ought G1163 not G3780 Christ G5547 to have suffered G3958 these things, G5023 and G2532 to enter G1525 into G1519 his G846 glory? G1391 And G2532 beginning G756 at G575 Moses G3475 and G2532 G575 all G3956 the prophets, G4396 he expounded G1329 unto them G846 in G1722 all G3956 the scriptures G1124 the things concerning G4012 himself. G1438
And G1161 in the day time G2250 he was G2258 teaching G1321 in G1722 the temple; G2411 and G1161 at night G3571 he went out, G1831 and abode G835 in G1519 the mount G3735 that is called G2564 the mount of Olives. G1636 And G2532 all G3956 the people G2992 came early in the morning G3719 to G4314 him G846 in G1722 the temple, G2411 for to hear G191 him. G846
And G2532 they come G2064 to G1519 Jerusalem: G2414 and G2532 Jesus G2424 went G1525 into G1519 the temple, G2411 and began G756 to cast out G1544 them that sold G4453 and G2532 bought G59 in G1722 the temple, G2411 and G2532 overthrew G2690 the tables G5132 of the moneychangers, G2855 and G2532 the seats G2515 of them G846 that sold G4453 doves; G4058 And G2532 would G863 not G3756 suffer G863 that G2443 any man G5100 should carry G1308 any vessel G4632 through G1223 the temple. G2411 And G2532 he taught, G1321 saying G3004 unto them, G846 Is it G1125 not G3756 written, G1125 G3754 My G3450 house G3624 shall be called G2564 of all G3956 nations G1484 the house G3624 of prayer? G4335 but G1161 ye G5210 have made G4160 it G846 a den G4693 of thieves. G3027 And G2532 the scribes G1122 and G2532 chief priests G749 heard G191 it, and G2532 sought G2212 how G4459 they might destroy G622 him: G846 for G1063 they feared G5399 him, G846 because G3754 all G3956 the people G3793 was astonished G1605 at G1909 his G846 doctrine. G1322
And G2532 when he G846 was come G2064 into G1519 the temple, G2411 the chief priests G749 and G2532 the elders G4245 of the people G2992 came G4334 unto him G846 as he was teaching, G1321 and said, G3004 By G1722 what G4169 authority G1849 doest thou G4160 these things? G5023 and G2532 who G5101 gave G1325 thee G4671 this G5026 authority? G1849 And G1161 Jesus G2424 answered G611 and said G2036 unto them, G846 I also G2504 will ask G2065 you G5209 one G1520 thing, G3056 which G3739 if G1437 ye tell G2036 me, G3427 I in like wise G2504 will tell G2046 you G5213 by G1722 what G4169 authority G1849 I do G4160 these things. G5023 The baptism G908 of John, G2491 whence G4159 was it? G2258 from G1537 heaven, G3772 or G2228 of G1537 men? G444 And G1161 they reasoned G1260 with G3844 themselves, G1438 saying, G3004 If G1437 we shall say, G2036 From G1537 heaven; G3772 he will say G2046 unto us, G2254 Why G1302 did ye G4100 not G3756 then G3767 believe G4100 him? G846 But G1161 if G1437 we shall say, G2036 Of G1537 men; G444 we fear G5399 the people; G3793 for G1063 all G3956 hold G2192 John G2491 as G5613 a prophet. G4396 And G2532 they answered G611 Jesus, G2424 and said, G2036 We cannot G3756 tell. G1492 And G2532 he G846 said G5346 unto them, G846 Neither G3761 tell G3004 I G1473 you G5213 by G1722 what G4169 authority G1849 I do G4160 these things. G5023
Seventy H7657 weeks H7620 are determined H2852 upon thy people H5971 and upon thy holy H6944 city, H5892 to finish H3607 the transgression, H6588 and to make an end H8552 H2856 of sins, H2403 and to make reconciliation H3722 for iniquity, H5771 and to bring in H935 everlasting H5769 righteousness, H6664 and to seal up H2856 the vision H2377 and prophecy, H5030 and to anoint H4886 the most H6944 Holy. H6944 Know H3045 therefore and understand, H7919 that from the going forth H4161 of the commandment H1697 to restore H7725 and to build H1129 Jerusalem H3389 unto the Messiah H4899 the Prince H5057 shall be seven H7651 weeks, H7620 and threescore H8346 and two H8147 weeks: H7620 the street H7339 shall be built H1129 again, H7725 and the wall, H2742 even in troublous H6695 times. H6256 And after H310 threescore H8346 and two H8147 weeks H7620 shall Messiah H4899 be cut off, H3772 but not for himself: and the people H5971 of the prince H5057 that shall come H935 shall destroy H7843 the city H5892 and the sanctuary; H6944 and the end H7093 thereof shall be with a flood, H7858 and unto the end H7093 of the war H4421 desolations H8074 are determined. H2782
Who hath believed H539 our report? H8052 and to whom is the arm H2220 of the LORD H3068 revealed? H1540 For he shall grow up H5927 before H6440 him as a tender plant, H3126 and as a root H8328 out of a dry H6723 ground: H776 he hath no form H8389 nor comeliness; H1926 and when we shall see H7200 him, there is no beauty H4758 that we should desire H2530 him. He is despised H959 and rejected H2310 of men; H376 a man H376 of sorrows, H4341 and acquainted H3045 with grief: H2483 and we hid as it were H4564 our faces H6440 from him; he was despised, H959 and we esteemed H2803 him not. Surely H403 he hath borne H5375 our griefs, H2483 and carried H5445 our sorrows: H4341 yet we did esteem H2803 him stricken, H5060 smitten H5221 of God, H430 and afflicted. H6031 But he was wounded H2490 for our transgressions, H6588 he was bruised H1792 for our iniquities: H5771 the chastisement H4148 of our peace H7965 was upon him; and with his stripes H2250 we are healed. H7495 All we like sheep H6629 have gone astray; H8582 we have turned H6437 every one H376 to his own way; H1870 and the LORD H3068 hath laid H6293 on him the iniquity H5771 of us all. He was oppressed, H5065 and he was afflicted, H6031 yet he opened H6605 not his mouth: H6310 he is brought H2986 as a lamb H7716 to the slaughter, H2874 and as a sheep H7353 before H6440 her shearers H1494 is dumb, H481 so he openeth H6605 not his mouth. H6310 He was taken H3947 from prison H6115 and from judgment: H4941 and who shall declare H7878 his generation? H1755 for he was cut off H1504 out of the land H776 of the living: H2416 for the transgression H6588 of my people H5971 was he stricken. H5061 And he made H5414 his grave H6913 with the wicked, H7563 and with the rich H6223 in his death; H4194 because he had done H6213 no violence, H2555 neither was any deceit H4820 in his mouth. H6310 Yet it pleased H2654 the LORD H3068 to bruise H1792 him; he hath put him to grief: H2470 when thou shalt make H7760 his soul H5315 an offering for sin, H817 he shall see H7200 his seed, H2233 he shall prolong H748 his days, H3117 and the pleasure H2656 of the LORD H3068 shall prosper H6743 in his hand. H3027 He shall see H7200 of the travail H5999 of his soul, H5315 and shall be satisfied: H7646 by his knowledge H1847 shall my righteous H6662 servant H5650 justify H6663 many; H7227 for he shall bear H5445 their iniquities. H5771 Therefore will I divide H2505 him a portion with the great, H7227 and he shall divide H2505 the spoil H7998 with the strong; H6099 because he hath poured out H6168 his soul H5315 unto death: H4194 and he was numbered H4487 with the transgressors; H6586 and he bare H5375 the sin H2399 of many, H7227 and made intercession H6293 for the transgressors. H6586
[[To the chief Musician H5329 upon Aijeleth H365 Shahar, H7837 A Psalm H4210 of David.]] H1732 My God, H410 my God, H410 why hast thou forsaken H5800 me? why art thou so far H7350 from helping H3444 me, and from the words H1697 of my roaring? H7581 O my God, H430 I cry H7121 in the daytime, H3119 but thou hearest H6030 not; and in the night season, H3915 and am not silent. H1747 But thou art holy, H6918 O thou that inhabitest H3427 the praises H8416 of Israel. H3478 Our fathers H1 trusted H982 in thee: they trusted, H982 and thou didst deliver H6403 them. They cried H2199 unto thee, and were delivered: H4422 they trusted H982 in thee, and were not confounded. H954 But I am a worm, H8438 and no man; H376 a reproach H2781 of men, H120 and despised H959 of the people. H5971 All they that see H7200 me laugh me to scorn: H3932 they shoot out H6358 the lip, H8193 they shake H5128 the head, H7218 saying, He trusted H1556 on the LORD H3068 that he would deliver H6403 him: let him deliver H5337 him, seeing he delighted H2654 in him. But thou art he that took H1518 me out of the womb: H990 thou didst make me hope H982 when I was upon my mother's H517 breasts. H7699 I was cast H7993 upon thee from the womb: H7358 thou art my God H410 from my mother's H517 belly. H990 Be not far H7368 from me; for trouble H6869 is near; H7138 for there is none to help. H5826 Many H7227 bulls H6499 have compassed H5437 me: strong H47 bulls of Bashan H1316 have beset me round. H3803 They gaped H6475 upon me with their mouths, H6310 as a ravening H2963 and a roaring H7580 lion. H738 I am poured out H8210 like water, H4325 and all my bones H6106 are out of joint: H6504 my heart H3820 is like wax; H1749 it is melted H4549 in the midst H8432 of my bowels. H4578 My strength H3581 is dried up H3001 like a potsherd; H2789 and my tongue H3956 cleaveth H1692 to my jaws; H4455 and thou hast brought H8239 me into the dust H6083 of death. H4194 For dogs H3611 have compassed H5437 me: the assembly H5712 of the wicked H7489 have inclosed H5362 me: they pierced H3738 H738 my hands H3027 and my feet. H7272 I may tell H5608 all my bones: H6106 they look H5027 and stare H7200 upon me. They part H2505 my garments H899 among them, and cast H5307 lots H1486 upon my vesture. H3830 But be not thou far H7368 from me, O LORD: H3068 O my strength, H360 haste H2363 thee to help H5833 me. Deliver H5337 my soul H5315 from the sword; H2719 my darling H3173 from the power H3027 of the dog. H3611 Save H3467 me from the lion's H738 mouth: H6310 for thou hast heard H6030 me from the horns H7161 of the unicorns. H7214 I will declare H5608 thy name H8034 unto my brethren: H251 in the midst H8432 of the congregation H6951 will I praise H1984 thee. Ye that fear H3373 the LORD, H3068 praise H1984 him; all ye the seed H2233 of Jacob, H3290 glorify H3513 him; and fear H1481 him, all ye the seed H2233 of Israel. H3478 For he hath not despised H959 nor abhorred H8262 the affliction H6039 of the afflicted; H6041 neither hath he hid H5641 his face H6440 from him; but when he cried H7768 unto him, he heard. H8085 My praise H8416 shall be of thee in the great H7227 congregation: H6951 I will pay H7999 my vows H5088 before them that fear H3373 him. The meek H6035 shall eat H398 and be satisfied: H7646 they shall praise H1984 the LORD H3068 that seek H1875 him: your heart H3824 shall live H2421 for ever. H5703 All the ends H657 of the world H776 shall remember H2142 and turn H7725 unto the LORD: H3068 and all the kindreds H4940 of the nations H1471 shall worship H7812 before H6440 thee. For the kingdom H4410 is the LORD'S: H3068 and he is the governor H4910 among the nations. H1471 All they that be fat H1879 upon earth H776 shall eat H398 and worship: H7812 all they that go down H3381 to the dust H6083 shall bow H3766 before H6440 him: and none can keep alive H2421 his own soul. H5315 A seed H2233 shall serve H5647 him; it shall be accounted H5608 to the Lord H136 for a generation. H1755 They shall come, H935 and shall declare H5046 his righteousness H6666 unto a people H5971 that shall be born, H3205 that he hath done H6213 this.
[[To the chief Musician H5329 upon Shoshannim, H7799 A Psalm of David.]] H1732 Save H3467 me, O God; H430 for the waters H4325 are come H935 in unto my soul. H5315 I sink H2883 in deep H4688 mire, H3121 where there is no standing: H4613 I am come H935 into deep H4615 waters, H4325 where the floods H7641 overflow H7857 me. I am weary H3021 of my crying: H7121 my throat H1627 is dried: H2787 mine eyes H5869 fail H3615 while I wait H3176 for my God. H430 They that hate H8130 me without a cause H2600 are more H7231 than the hairs H8185 of mine head: H7218 they that would destroy H6789 me, being mine enemies H341 wrongfully, H8267 are mighty: H6105 then I restored H7725 that which I took not away. H1497 O God, H430 thou knowest H3045 my foolishness; H200 and my sins H819 are not hid H3582 from thee. Let not them that wait H6960 on thee, O Lord H136 GOD H3069 of hosts, H6635 be ashamed H954 for my sake: let not those that seek H1245 thee be confounded H3637 for my sake, O God H430 of Israel. H3478 Because for thy sake I have borne H5375 reproach; H2781 shame H3639 hath covered H3680 my face. H6440 I am become a stranger H2114 unto my brethren, H251 and an alien H5237 unto my mother's H517 children. H1121 For the zeal H7068 of thine house H1004 hath eaten me up; H398 and the reproaches H2781 of them that reproached H2778 thee are fallen H5307 upon me. When I wept, H1058 and chastened my soul H5315 with fasting, H6685 that was to my reproach. H2781 I made H5414 sackcloth H8242 also my garment; H3830 and I became a proverb H4912 to them. They that sit in H3427 the gate H8179 speak H7878 against me; and I was the song H5058 of the drunkards. H8354 H7941 But as for me, my prayer H8605 is unto thee, O LORD, H3068 in an acceptable H7522 time: H6256 O God, H430 in the multitude H7230 of thy mercy H2617 hear H6030 me, in the truth H571 of thy salvation. H3468 Deliver H5337 me out of the mire, H2916 and let me not sink: H2883 let me be delivered H5337 from them that hate H8130 me, and out of the deep H4615 waters. H4325 Let not the waterflood H4325 H7641 overflow H7857 me, neither let the deep H4688 swallow me up, H1104 and let not the pit H875 shut H332 her mouth H6310 upon me. Hear H6030 me, O LORD; H3068 for thy lovingkindness H2617 is good: H2896 turn H6437 unto me according to the multitude H7230 of thy tender mercies. H7356 And hide H5641 not thy face H6440 from thy servant; H5650 for I am in trouble: H6887 hear H6030 me speedily. H4118 Draw nigh H7126 unto my soul, H5315 and redeem H1350 it: deliver H6299 me because of mine enemies. H341 Thou hast known H3045 my reproach, H2781 and my shame, H1322 and my dishonour: H3639 mine adversaries H6887 are all before thee. Reproach H2781 hath broken H7665 my heart; H3820 and I am full of heaviness: H5136 and I looked H6960 for some to take pity, H5110 but there was none; and for comforters, H5162 but I found H4672 none. They gave H5414 me also gall H7219 for my meat; H1267 and in my thirst H6772 they gave me vinegar H2558 to drink. H8248 Let their table H7979 become a snare H6341 before H6440 them: and that which should have been for their welfare, H7965 let it become a trap. H4170 Let their eyes H5869 be darkened, H2821 that they see H7200 not; and make their loins H4975 continually H8548 to shake. H4571 Pour out H8210 thine indignation H2195 upon them, and let thy wrathful H2740 anger H639 take hold H5381 of them. Let their habitation H2918 be desolate; H8074 and let none dwell H3427 in their tents. H168 For they persecute H7291 him whom thou hast smitten; H5221 and they talk H5608 to the grief H4341 of those whom thou hast wounded. H2491 Add H5414 iniquity H5771 unto their iniquity: H5771 and let them not come H935 into thy righteousness. H6666 Let them be blotted H4229 out of the book H5612 of the living, H2416 and not be written H3789 with the righteous. H6662 But I am poor H6041 and sorrowful: H3510 let thy salvation, H3444 O God, H430 set me up on high. H7682 I will praise H1984 the name H8034 of God H430 with a song, H7892 and will magnify H1431 him with thanksgiving. H8426 This also shall please H3190 the LORD H3068 better H3190 than an ox H7794 or bullock H6499 that hath horns H7160 and hoofs. H6536 The humble H6035 shall see H7200 this, and be glad: H8055 and your heart H3824 shall live H2421 that seek H1875 God. H430 For the LORD H3068 heareth H8085 the poor, H34 and despiseth H959 not his prisoners. H615 Let the heaven H8064 and earth H776 praise H1984 him, the seas, H3220 and every thing that moveth H7430 therein. For God H430 will save H3467 Zion, H6726 and will build H1129 the cities H5892 of Judah: H3063 that they may dwell H3427 there, and have it in possession. H3423 The seed H2233 also of his servants H5650 shall inherit H5157 it: and they that love H157 his name H8034 shall dwell H7931 therein.
Worthy.Bible » Commentaries » John Gill's Exposition of the Bible » Commentary on Mark 14
Commentary on Mark 14 John Gill's Exposition of the Bible
After two days was the feast of the passover,.... That is, two days after Christ had delivered the foregoing discourse concerning the destruction of the temple at Jerusalem, was the feast of the passover; which was kept in commemoration of God's passing over the houses of the Israelites, when he destroyed the firstborn of Egypt, and made way for the deliverance of the children of Israel from thence: and which was kept by eating the passover lamb; and which, properly speaking, is the feast of the passover:
and of unleavened bread; which was the same feast with the other, called so from the unleavened bread which was then eaten; though with this difference, the passover lamb was only eaten on the first night, but unleavened bread was eaten for seven days together. The Syriac, Persic, and Ethiopic versions render it, "the passover of unleavened bread", leaving out the copulative "and".
And the chief priests and Scribes sought how they might take him by craft; that is, Jesus,
and put him to death: for which purpose they assembled together in Caiaphas the high priest's palace, and there took counsel together how to accomplish it; see Matthew 26:2.
But they said not on the feast day,.... The feast of the passover, and of unleavened bread, which was nigh at hand, and would be two days hence, when there would be a great concourse of people from all parts to keep it: and therefore they did not choose to seize him, and put him to death at that time,
lest there should be an uproar of the people; or among them, lest they should rise in his favour, and rescue him out of their hands; See Gill on Matthew 26:5.
And being in Bethany,.... A place about two miles from Jerusalem, whither he retired after he had took his leave of the temple, and had predicted its destruction; a place he often went to, and from, the last week of his life; having some dear friends, and familiar acquaintance there, as Lazarus, and his two sisters, Martha and Mary, and the person next mentioned:
in the house of Simon the leper; so called because he had been one, and to distinguish him from Simon the Pharisee, and Simon Peter the apostle, and others; See Gill on Matthew 26:6;
as he sat at meat there came a woman; generally thought to be Mary Magdalene, or Mary the sister of Lazarus:
having an alabaster box of ointment of spikenard; or "pure nard", unmixed and genuine; or liquid nard, which was drinkable, and so easy to be poured out; or Pistic nard, called so, either from "Pista", the name of a place from whence it was brought, or from "Pistaca", which, with the Rabbins, signifies "maste"; of which, among other things, this ointment was made. Moreover, ointment of nard was made both of the leaves of nard, and called foliate nard, and of the spikes of it, and called, as here, spikenard. Now ointment made of nard was, as Pliny saysF23Nat. Hist. l. 12. c. 12. , the principal among ointments. The Syriac is, by him, said to be the best; this here is said to be
very precious, costly, and valuable:
and she brake the box. The Syriac and Ethiopic versions render it, "she opened it"; and the Persic version, "she opened the head", or "top of the bottle", or "vial":
and poured it on his head; on the head of Christ, as the same version presses it; See Gill on Matthew 26:7.
And there were some that had indignation within themselves,.... The Syriac version reads, "some of the disciples": agreeably to Matthew 26:8, particularly Judas, and others might be incensed by his means:
and said, why was this waste of the ointment made? See Gill on Matthew 26:8.
For it might have been sold for more than three hundred pence,.... Which, was to the value of our money nine pounds, seven shillings, and sixpence:
and given to the poor; which was thought to be a better way of expending it, than by pouring it on the head of Christ:
and they murmured against her: that she should lavish so much money away in such an imprudent manner; they reproved her for it, expressed much resentment at it, and were very angry with, her upon the account of it; See Gill on Matthew 26:8, Matthew 26:9.
And Jesus said, let her alone,.... Jesus knowing the secret indignation of some of his disciples, and their private murmurings at the woman, and their continual teasings of her, because of the expense of the ointment, said to them, as the Arabic and Ethiopic versions read; or "to the disciples", as the Persic, let the woman alone, cease to chide and reprove her for what she has done;
why trouble ye her? why do you grieve her, by charging her with imprudence and extravagance, as if she had been guilty of a very great crime? she is so far from it, that
she hath wrought a good work on me; she has done me an honour; expressed faith in me, and shown love to me, and ought to be commended, and not reproved; See Gill on Matthew 26:10.
For ye have the poor with you always,.... See Gill on Matthew 26:11;
and whensoever ye will ye may do them good; by feeding them when hungry, clothing them when naked, and supplying them with the necessaries of life:
but me ye have not always; meaning, with respect to his bodily presence, which, in a short time, would be removed from them, and they would have no opportunity of showing him any such outward respect personally; See Gill on Matthew 26:11.
She hath done what she could,.... What she had in her heart, and in the power of her hands to do; she hath done according to her ability, and her good will; and if she had not done it now, she could not have done it at all.
She is come aforehand to anoint my body to the burying; or, "as if it was to bury me", as the Syriac version renders it. Christ signifies by this, that he should shortly die, and that this woman came before hand to anoint him, and, as it were, to perform the funeral rites before he was dead; it being revealed to her by the Spirit, that Jesus would quickly die, and she should not be able to perform this good work when dead, and therefore came to do it before; or, at least, she was directed by the Spirit of God, because she would be prevented doing it afterwards; See Gill on Matthew 26:12.
Verily I say unto you,.... And you may assure yourselves of the truth of it:
wheresoever this Gospel, of the death and resurrection of Christ,
shall be preached throughout the whole world, as it shall be,
this also that she hath done shall be spoken of for a memorial of her; in remembrance of her, and her work, and in commendation of her faith, love, and duty; See Gill on Matthew 26:13.
And Judas Iscariot, one of the twelve,.... Apostles of Christ; who was the principal person that had indignation at the woman, and murmured against her, for the profusion of the ointment:
went unto the chief priests; as soon as this affair was over, and Christ had defended the woman's conduct to his shame and silence: he immediately went out of the house, where they were, and set out from Bethany to Jerusalem; and understanding the chief priests were in consultation together at Caiaphas's house, how to apprehend Jesus, and put him to death, went directly to them, unsent for, and unthought of by them:
to betray him unto them; which Satan had put into his heart, and what his avarice and revenge for the late action of the woman, and Christ's defence of it, prompted him to; See Gill on Matthew 26:14.
And when they heard it, they were glad,.... That such an opportunity offered, and from such a quarter, by one of his own disciples; so that it might be done more secretly and effectually, and with less blame to themselves:
and promised to give him money; any sum he should ask; and what was agreed upon were thirty pieces, or shekels of silver; and so the Ethiopic version here, instead of money, reads, "thirty pieces of silver"; See Gill on Matthew 26:15.
And he sought how he might conveniently betray him; after this promise, and upon this agreement: henceforward he sought the most fitting opportunity, and the best season of betraying his master into the hands of these men, when he was alone, and the multitude absent, and there was no danger of a tumult, or a rescue; See Gill on Matthew 26:16.
And the first day of unleavened bread,.... Being come, which was the fourteenth of Nisan:
when they killed the passover; that is, "the Jews", as the Syriac and Persic versions supply; for any Israelite, that not a priest, might slay it: their canon runs thusF24Misn. Pesachim, c. 5. sect. 6. ,
"an Israelite kills (the passover), and a priest receives (the blood), and gives it to his neighbour, and his neighbour to his neighbour, and he receives (the basin) full, and returns it empty; the priest that is near to the altar sprinkles it, at one sprinkling, over against the bottom of it.'
Upon which the commentatorsF25Jarchi, Maimon. & Bartenora in ib. observe, that the slaying of the passover by strangers; that is, such as are not priests, lawful. And so Philo the Jew, speaking of the passover, saysF26De Vita Mosis, l. 3. p. 686. ;
"at which time the common people do not bring their sacrifices to the altar, and the priests slay; but by the command of the law, συμπαν το εθνος, "the whole nation", does the work of a priest; every one particularly bringing the sacrifices for himself, and then slaying them with his own hands.'
But then it was always killed in the court of the temple, and after the middle of the day; See Gill on Matthew 26:17;
his disciples said unto him, where wilt thou that we go and prepare, that thou mayst eat the passover: for it was now Thursday morning, and the passover was to be slain after the middle of the day, between the two evenings, and eaten in Jerusalem at night; and they were now at Bethany, near two miles from the city; and it was usual for servants to get ready the passover for their masters; See Gill on Matthew 26:17.
And he sendeth forth two of his disciples,.... Peter and John, as appears from Luke 22:8;
and saith unto them, go ye into the city; the city of Jerusalem; for there only the passover might be eaten, Deuteronomy 26:2;
and there shall meet you a man bearing a pitcher of water; a servant of the master of the house that was sent for water, to mix with the wine, at the passover:
follow him; into the house to which he goes.
And wheresoever he shall go in,.... Into whatsoever house he shall enter, go in after him:
and say ye to the good man of the house; the owner, and master of it, who might be Nicodemus, or Joseph of Arimathea, or some man of note and wealth in Jerusalem, that might have some knowledge of Christ, and faith in him, though he did not openly profess him; since by only saying what follows, he would at once, as he did, direct them to a suitable and convenient room;
the master saith. The Syriac and Persic versions read, our master saith: he that is yours, and ours, our master Jesus; though that is not expressed, yet it was understood by the master of the family; which confirms the above conjecture, that he was a secret disciple of Christ.
Where is the guest chamber; the chamber provided for guests that might be expected at the passover:
where I shall eat the passover with my disciples? where it might be done conveniently, and in a proper and comfortable manner; See Gill on Matthew 26:18.
And he will show you a large upper room,.... A room in the highest part of the house, large enough for such a company, for thirteen persons, which was the number of Christ and his disciples:
furnished and prepared; with a table, and a sufficient number of couches to sit, or lie upon, and with all proper vessels necessary on such an occasion:
there make ready for us; the passover.
And his disciples went forth,.... The two disciples, as the Arabic version has it, Peter and John, set out from Bethany to Jerusalem directly:
and came into the city; the city of Jerusalem:
and found as he had said unto them; a man bearing a pitcher of water, whom they followed to the house he went into, and addressed the master of the house, as Jesus had bid them; when he showed them an upper room, very commodious and fit for the purpose, as Christ had said; and which is a considerable proof of the prescience of Christ:
and they made ready the passover; they bought a lamb; they had it killed in the temple, according to rule; and they brought it to the house, where they were to sup, and got it roasted; and provided unleavened bread, and wine, and bitter herbs, and every thing that was proper for the feast; See Gill on Matthew 26:19.
And in the evening he cometh with the twelve. In the afternoon, as it is very reasonable to suppose, Christ set out from Bethany with the rest of the twelve, with the other nine, and came to Jerusalem; where they were joined by Judas, who had covenanted with the chief priests to betray him, and by Peter and John, who had been sent before to prepare the passover; and when it was night, when the second evening had took place, he went with all twelve of them to the house, where the provision to eat the passover together was made for them; See Gill on Matthew 26:20.
And as they sat and did eat,.... Or "as they lay along"; for such was their posture at the eating of the passover; See Gill on Matthew 26:20,
Jesus said, verily I say unto you, one of you which eateth with me shall betray me; See Gill on Matthew 26:21.
And they began to be sorrowful,.... And were so, all but Judas, at this saying of Christ's:
and to say unto him, one by one; even till it came to Judas himself,
is it I? that shall betray thee;
and another said, is it I? This clause is wanting in the Vulgate Latin, Syriac, Arabic, Persic, and Ethiopic versions, and in two of Beza's copies; and indeed seems to be redundant, since the disciples are said before to express themselves in this manner, one by one; See Gill on Matthew 26:22.
And he answered and said unto them,.... In order to relieve their minds, and point out the particular person:
it is one of the twelve, that dippeth with me in the dish; just at that very instant; See Gill on Matthew 26:23.
The son of man indeed goeth,.... Out of this world by death,
as it is written; both in the book of God's decrees, and in the Scriptures of the Old Testament;
but woe to that man by whom the son of man is betrayed! whose sin will not be excused, nor lessened by fulfilling the decrees of God, and by accomplishing the prophecies of the Bible:
good were it for that man if he had never been born; so aggravating will be his crime, so dreadful his punishment; See Gill on Matthew 26:24.
And as they did eat,.... The paschal lamb, and the unleavened bread, just at the conclusion of that feast:
Jesus took bread, and blessed, and brake it; beginning and instituting a new feast, to be kept in aftertimes, in commemoration of his sufferings and death, now near at hand;
and gave to them, the disciples,
and said, take, eat: the word eat is not in the Vulgate Latin, Syriac, Arabic, Persic, and Ethiopic versions, and is wanting in some copies:
this is body; a figure and representation of it; See Gill on Matthew 26:26.
And he took the cup, and when he had given thanks,.... Over it, and for it, by blessing it, and appropriating it to the present use and service:
he gave it to them; his disciples,
and they all drank of it; Judas, as well as the rest, as he bid them do; See Gill on Matthew 26:27.
And he said unto them,.... Not after they had drank of it, but before, and as he gave it to them:
this is my blood of the New Testament, which is shed for many; in Matthew it is added, "for the remission of sins"; See Gill on Matthew 26:28.
Verily I say unto you,.... This seems, to have been said after the eating of the passover, according to Luke 22:18, but was, in reality, not till after the Lord's supper was ended, and the last cup was drank, which was wont to be drank at the passover:
I will drink no more of the fruit of the vine; that is, wine,
until that day that I drink it new; in a figurative and mystical sense; by which are meant the joys of heaven:
in the kingdom of God; Father, Son, and Spirit, upon the general resurrection of the dead, when the kingdom of the Mediator will be delivered up, and there will be no distinction of government; but God, Father, Son, and Spirit, will be all in all, and shall reign in the saints, and they with them, to all eternity; See Gill on Matthew 26:29.
And when they had sung an hymn,.... The Hallell, used at the passover:
they went out into the Mount of Olives; Christ, and eleven of his disciples; for Judas now separated from them, and went to the chief priests to acquaint them how things were, where Jesus was going, and where they might apprehend him; See Gill on Matthew 26:30.
And Jesus saith unto them,.... As they were going to the Mount of Olives. The Persic version reads, in this place; meaning the Mount of Olives, having got thither:
all ye shall be offended because of me this night; See Gill on Matthew 26:31;
for it is written in Zechariah 13:7,
I will smite the shepherd, and the sheep shall be scattered: Christ is meant by the shepherd, and the apostles by the sheep. The Syriac version reads, "his sheep".
But after that I am risen,.... From the dead, which, for their comfort, he assures them of; though they would be offended and discouraged at the seizing, and condemning, and crucifixion of him:
I will go before you into Galilee; the place of their nativity, and where he had often conversed with them; See Gill on Matthew 26:32.
But Peter said unto him,.... Being greatly moved at what Christ had said, that all of them would be offended with him that night, and run away from him, and be scattered from him, and one another:
although all shall be offended, yet will not I; though all the rest of the disciples, the other ten, should do as Judas had done, should fall off from Christ, and either betray him, or deny him, or, at least, turn their backs on him, yet he would do neither; See Gill on Matthew 26:33.
And Jesus saith unto him, verily I say unto thee,.... As confident as thou art of standing by me, and abiding with me;
that this day, which was then begun; for the Jews reckoned their days from evening, as in Genesis 1:5;
even in this night; this night to be observed, this night of the passover, before it is past:
before the cock crow twice; for there was a first and second cock crowing, the one at midnight, and the other near break of day, and which last is properly the cock crowing: the word "twice" is left out in the Ethiopic version:
thou shalt deny me thrice; as he did; See Gill on Matthew 26:34.
But he spake the more vehemently,.... With a louder voice; with more spirit and eagerness; in a more peremptory and self-confident way.
If I should die with thee, I will not deny thee in any wise. The Syriac version adds, "O my Lord", my dear Lord, I will never deny thee upon any consideration whatever; and the Persic version, O Lord:
likewise also said they all; as he said, so said "all the disciples", as the Syriac version reads it; See Gill on Matthew 26:35.
And they came to a place which is named Gethsemane,.... At the foot of the Mount of Olives, where the olives, which grew in great plenty on the mount, were pressed: and where our Lord began to be bruised, for our sins:
and be saith to his disciples: to eight of them:
sit ye here while I shall pray; at some distance from hence; See Gill on Matthew 26:36.
And he taketh with him Peter, and James, and John,.... Who were witnesses of his transfiguration on the mount, and now of his sorrows in the garden:
and began to be sore amazed; to be in great consternation and astonishment, at the sight of all the sins of his people coming upon him; at the black storm of wrath, that was gathering thick over him; at the sword of justice which was brandished against him; and at the curses of the righteous law, which, like so many thunderbolts of vengeance, were directed at him: no wonder it should be added,
and to be very heavy: both with sin and sorrow; See Gill on Matthew 26:37.
And saith unto them,.... The above three disciples;
my soul is exceeding sorrowful unto death: he was surrounded with sorrow, and it pressed him so hard, and close, on every side, that he was just ready to die with it:
tarry ye here, and watch: in Matthew it is added, "with me": See Gill on Matthew 26:38.
And he went forward a little,.... About a stone's cast, Luke 22:41,
and fell on the ground, and prayed; he fell on his face to the ground, which was a praying posture. One of the Jewish canons concerning it, is thisF1Maimon. Hilch. Tephilla, c. 5. sect. 13. :
"worshipping, how is it done? after a man has lifted up his head; he bows it five times, he sits upon the ground, and "falls upon his face", ארצה, "to the ground", and supplicates with whatsoever supplication he pleases: worshipping, or bowing, is the stretching out of hands and feet, until a man is found cast upon his face to the ground.'
See Gill on Matthew 26:39. The supplication Christ made in this posture was,
that, it were possible, the hour might pass from him; the time fixed and agreed upon for his sufferings and death; that is, that it might pass without his enduring them, if there was any possibility of excusing him, and of his people's being saved without them; See Gill on Matthew 26:39.
And he said, Abba, Father,.... In the original text, the former of these is a Syriac word, and the latter a Greek one, explanative of the former, as in Romans 8:15 and Galatians 4:6 or the repetition is made, to express the vehemency of his affection, and his strong confidence in God, as his Father, amidst his distress, as the Syriac version renders it, אבא אבי, "Abba, my Father": or "my Father, my Father"; and so the Ethiopic version:
all things are possible unto thee; so Philo the JewF2De Abrahamo, p. 374. , taking notice of Isaac's question about the burnt offering, and Abraham's answer to it, represents the latter as adding, in confirmation of it,
"all things are possible to God, and which are both difficult and impossible to be done by men;'
suggesting, that God could easily provide a lamb for a sacrifice; and Christ here intimates, that every thing consistent with his perfections, counsels, and covenant, were possible to be done by him; and how far what he prays for, was agreeable to these, he submits to him, and to his sovereign will:
take away this cup from me; nevertheless, not what I will, but what thou wilt: See Gill on Matthew 26:39.
And he cometh and findeth them sleeping,.... His three disciples, Peter, James, and John:
and saith unto Peter; particularly, he having so lately asserted, with so much confidence, his love to Christ, and close attachment to him:
Simon, sleepest thou? Christ calls him by the name he first went by, and not by that which he had given him, Cephas, or Peter; he not now having that firmness and constancy, though he boasted of it, which answers to that name:
couldst thou not watch one hour? The Arabic and Persic versions add, with me; and so does the Complutensian edition; See Gill on Matthew 26:40.
Watch ye and pray, lest ye enter into temptation,.... Of denying Christ, and falling off from him, which would quickly offer to them, when they should see him apprehended, bound, and led away.
The spirit truly is ready. The Persic version renders it, "my mind"; as if the Spirit or soul of Christ was meant; whereas it is either to be understood of the evil spirit, Satan, who was disposed to attack them, and especially Peter, whom he desired to have, and sift as wheat; or else the spirit of the disciples, their renewed spirit, which was ready and disposed watching and praying, and willing to abide by Christ:
but the flesh is weak; they were but flesh and blood, and so not a match of themselves for so powerful an adversary as Satan, and therefore had need to watch and pray; or "their body", as the Syriac, Arabic, and Persic versions render it, was weak, and subject to drowsiness and sleep; and especially they were weak and feeble, and very unequal of themselves for spiritual exercises, as they had flesh, or a corrupt nature in them; See Gill on Matthew 26:41.
And again he went away,.... To the same place, or at much such a distance from them, as before:
and prayed and spake the same words; or word, that is, the same matter; for λογος, here, answers to דבר, which signifies a thing, or matter, as well as word: Christ prayed to the same effect, for matter and substance the same as before, though not in the same express words, as is clear from Matthew 26:39.
And when he returned, he found them asleep again,.... Notwithstanding the expostulation he had used with them, the exhortation he had given them, and the danger he had suggested to them:
for their eyes were heavy: with sleep and sorrow:
neither wist they what to answer him; partly through confusion and shame, not knowing how to excuse themselves; and partly, through their being stupefied with sleep and grief.
And he cometh the third time,.... After he had prayed a third time, to the same purport as before:
and saith unto them, sleep on now, and take your rest; which words are spoken ironically:
it is enough; or "the end is come"; as the Syriac and Arabic versions render it, of watching and praying:
the hour is come, behold the son of man is betrayed into the hands of sinners; both Jews and Gentiles, by one of his own disciples; See Gill on Matthew 26:45.
Rise up let us go,.... To meet the enemy and the danger; for there is no escaping;
lo, he that betrayeth me is at hand; Judas, that he had hinted at supper should betray him, was now about doing it; and was just now coming upon him, in order to deliver him into the hands of the Jews, and the Roman band of soldiers; See Gill on Matthew 26:46.
And immediately, while he yet spake,.... The above words:
cometh Judas one of the twelve: apostles of Christ, and which was an aggravation of his wickedness; the Vulgate Latin, Syriac, Arabic, Persic, and Ethiopic, versions add, "Iscariot"; and so it is read in one of Beza's copies. The Ethiopic version reads, "one of the ten", very wrongly:
and with him a great multitude; a band of men and officers, with many of the chief priests and captains of the temple, and elders of the people, that mixed themselves with the crowd, to see how things would issue:
with swords and staves; which they intended to make use of, should any resistance be made in apprehending him, or any attempt to rescue him:
from the chief priests, and the Scribes, and the elders; from the Jewish sanhedrim, which consisted of these; See Gill on Matthew 26:47.
And he that betrayed him had given them a token,.... A common sign, in which they agreed; and so this same Greek word is used by the JewsF3Midras Samuel, sect. 9. apud Buxtorf. Lex. Rab. p. 1519. :
"said R. Phinehas in the name of R. Reuben, did you ever see one man go out of the north, and another from the south, and meet each other, except they made, סימנא, "a common sign", between them.'
Such an one the traitor gave his company;
saying, whomsoever I shall kiss, the same is he; Jesus of Nazareth; who was to be delivered to them:
take him, and lead him away safely; with care and caution, lest he should get out of their hands, and make his escape, as he had sometimes done: the word "safely", is omitted in the Arabic, Persic, and Ethiopic versions. The Vulgate Latin renders it "cautiously", and so does the Syriac version, which joins it to the words, "take him"; See Gill on Matthew 26:48.
And as soon as he was come,.... To the place where Jesus was:
he goeth straightway to him; alone; as if he had nothing to do with the company behind, and as if he was his friend, and concerned for his safety:
and saith, Master, Master; expressing great affection for him, and respect to him, by repeating this word. The Ethiopic version has it but once, and so two exemplars of Beza's; and the Vulgate Latin reads, "hail, Master", as in Matthew 26:49.
and kissed him; See Gill on Matthew 26:49.
And they laid hands on him, and took him. After Christ had said to Judas, "friend, wherefore art thou come?" as in Matthew; and also, "Judas, betrayest thou the son of man with a kiss?" as in Luke 22:48; See Gill on Matthew 26:50.
And one of them that stood by,.... One of the disciples that stood by Jesus, as Judas was betraying him, and the soldiers were laying hold on him, Peter by name:
drew a sword, and smote a servant of the high priest, and cut off his ear; his right ear; the servant's name was Malchus; See Gill on Matthew 26:51.
And Jesus answered and said unto them,.... To the chief priests, and captains of the temple, and the elders, that came with the band and officers, as appears from Luke 22:52. The Persic version reads, "to the multitude":
are ye come out as against a thief, with swords and with staves, to take me? See Gill on Matthew 26:55.
I was daily with you in the temple,.... That is, for several days past; ever since he made his public entry into Jerusalem:
teaching; the people, in a public manner:
and ye took me not; did not attempt to lay hands on him, seize him, and carry him away; which he signifies might have been easily done; See Gill on Matthew 26:55.
But the Scriptures must be fulfilled: which spoke of the betraying him by Judas; and of their taking him in this private and secret manner; and of the flight of the disciples from him next mentioned; See Gill on Matthew 26:56.
And they all forsook him and fled. That is, his disciples, as the Vulgate Latin, Syriac, Arabic, Persic, and Ethiopic versions read; and who seem to have transcribed it from Matthew, and lest it should be thought, that the multitude whom Christ addressed, were intended.
And there followed him a certain young man,.... Some think this was John, the beloved disciple, and the youngest of the disciples; others, that it was James, the brother of our Lord; but he does not seem to be any of the disciples of Christ, since he is manifestly distinguished from them, who all forsook him and fled: some have thought, that he was a young man of the house, where Christ and his disciples ate their passover; who had followed him to the garden, and still followed him, to see what would be the issue of things: but it seems most likely, that he was one that lived in an house in Gethsemane, or in or near the garden; who being awaked out of sleep with the noise of a band of soldiers, and others with them, leaped out of bed, and ran out in his shirt, and followed after them, to know what was the matter:
having a linen cloth cast about his naked body; which was either his shirt in which he lay, or one of the sheets, which he took and wrapped himself in, not staying to put on his clothes: though the word "Sindon", is used both by the TargumistsF4Targum in Psal civ. 2. & Lam ii. 20. and TalmudistsF5T. Bab. Menachot, fol. 41. 1. for a linen garment; and sometimes even for the outer garment, to which the fringes were fastenedF6Ib. fol 40. 1. ; and he might take up this in haste, and slip it on, without putting on any inner garment: the word "body", is not in the text, and the phrase επι γυμνου, may be rendered, "upon his nakedness"; and answers to ערות, in Genesis 9:23 and Leviticus 20:11, and the meaning be, he had only a piece of linen wrapped about his middle, to cover his nakedness; and in this garb ran out, to see what was doing:
and the young men laid hold on him. The Roman soldiers, who were commonly so called: so David's soldiers are called "young men", that were with him, 1 Samuel 21:4; these attempted to lay hold on this young man, taking him to be a disciple of Christ, or one at least affected to him, and did take hold of his linen cloth. The Vulgate Latin, Syriac, Arabic, and Persic versions, leave out the words, "the young men". The design of Mark in relating this incident, is to show the rage and fury of these men; who were for sparing none that appeared to be or were thought to be the followers of Christ; so that the preservation of the disciples was entirely owing to the wonderful power of Christ.
And he left the linen cloth,.... "In their hands", so the Persic version renders it; just as Joseph left his garment in the hands of his mistress, Genesis 39:12;
and fled from them naked; to the house from whence he came. The Syriac, Arabic, Persic, and Ethiopic versions, leave out the words "from them".
And they led Jesus away to the high priest,.... Caiaphas, as is added in the Syriac, Arabic, and Persic versions. This was done, after they had took Jesus and bound, him, and after they had had him to Annas, who sent him bound to Caiaphas; see John 18:12;
and with him, the high priest Caiaphas,
were assembled all the chief priests, and the elders, and the Scribes; even the whole sanhedrim, who met at Caiaphas's house, and were waiting there for Jesus; whom Judas with his band of soldiers and others, were gone to secure, and brng before them; See Gill on Matthew 26:57.
And Peter followed him afar off,.... And did another disciple, perhaps John; John 18:15, who having somewhat recovered themselves from their fright, turned back, and followed Jesus, and the company that led him away; keeping at some distance, that they might not be observed, and exposed to danger; and proceeded till they came to Jerusalem, and to the place where the sanhedrim were convened; and the other disciple went in along with Jesus; and Peter afterwards, by his means, got in:
even into the palace of the high priest; being let in by her that kept the door, at the motion of the other disciple
and he sat with the servants; as if he was one of them, and had no concern with Jesus:
and warmed himself at the fire; or "light", as the Greek word signifies, and answers to the Hebrew word אור, by which both: light and fire are expressed; of which, take an instance or two, in the room of manyF7Misn. Sanhedrin, c 9. sect 1. :
"a murderer that strikes, his neighbour with a stone, or with iron, and plunges him into water, or into האור, "fire", so that he cannot get out, and dies, is guilty.'
AgainF8T. Hieros. Sabbat, fol. 15. 4. & T. Bab. Sabbat, fol. 120. 1. Vid. Misn. Avoda Zara, c. 5. sect. 12. , a
"book which האור, "fire", takes hold upon on one side, he puts, water on the other; and if it is quenched, it is quenched; if the "fire" takes hold on both sides, he opens it, and reads in it; and if it is quenched, it is quenched: a cloak which "fire" takes hold upon on one side, he puts water on the other side; and if it is quenched, it is quenched; if the "fire" takes hold on it on both sides, he takes, it and wraps himself in it, and if it is quenched, it is quenched.'
So we readF9T. Bab. Chagiga, fol. 27. 1. of אור של גיהנם, "the fire of hell"; and Ur of the Chaldees has its name from the fire, that was worshipped there, as a symbol of the sun: and fire was the אור, or "light", created on the first day, Genesis 1:3; See Gill on Matthew 26:58.
And the chief priests, and all the council,.... Especially the former, who were of all most busy and active in this matter:
sought for witness against Jesus to put him to death; on which they were determined, right or wrong; in this they went contrary to one of their own canons, which runs thusF11Misn. Sanhedrin, c. 4. sect. 1. :
"in pecuniary causes, they begin either for absolution, or condemnation; but in capital causes, they begin for absolution, and do not begin for condemnation.'
That is, they begun with such evidences as tended to acquit a man, and not with such as served to condemn him; whereas this court was only seeking for such evidence to begin with, that they might condemn Jesus to death:
and found none; that would answer their purpose; See Gill on Matthew 26:59.
For many bare false witness against him,.... The word "false", is not expressed in the Syriac, Persic, and Ethiopic versions: which only signify, that they bore witness against him, accused him of, and laid many things to his charge:
but their witness agreed not together; which showed it to be false, and so not to be admitted; for witnesses were to be as one in their testimony, or not to be received: the, rules concerning them with the Jews, are theseF12T. Bab. Sanhedrin, fol. 30. 1. Maimon. Hilch. Eduth, c. 4. sect. 1. ;
"the tradition is, for ever let not their testimony be joined together, unless they both see, כאחד, "as one": says R. Joshua ben Korcha, even one after another; and their testimony is not ratified in the council, until they both witness "as one".'
Though this is not much the sense of the passage here; it was not the falsehood of their testimony, which this council was unconcerned about, or the contradiction that was in it, which does not appear; but their testimonies were not, ισαι, "equal", or answerable to the wishes of the council; they were not sufficient to prove a capital crime upon him, in order to, put him to death, which was what they wanted: they only respected some light and trivial matters, and did not amount to a charge of blasphemy, or sedition.
And there arose certain,.... Two false witnesses, as in Matthew 26:60, who stood up in court; for witnesses were obliged to stand, whilst they gave in their testimony:
"says R. Bo, in the name of R. Hona, witnesses ought לעמוד, "to stand", whilst they bear witness; as it is said, Deuteronomy 19:17. "Both the men shall stand"F13T. Herios. Sanhedrin, fol. 21. 3. & Yoma, fol. 43. 2. Maimon. Hilch. Sanhedrin, c. 21. sect. 3. , &c.'
And bare false witness against him, saying; as follows.
We heard him say,.... In a discourse of his, recorded in John 2:19,
I will destroy this temple that is made with hands, and within three days I will build another made without hands; which was a very false testimony; for Christ did not say be would destroy any temple at all, only put the Jews on doing it; much less did he point at, or design the temple of Jerusalem, but his own body; nor did he use the distinction of a temple, made with and without hands; nor did he affirm that he would build another; only said, he would raise up in three days, that which they should destroy. By this testimony these witnesses would suggest, that Christ had a design upon their temple to demolish it, and that he must be a sorcerer, or a magician, to pretend to build a temple without hands in three days time; See Gill on Matthew 26:61.
But, neither so did their witness agree together. Their witness did agree together, for they both witnessed the same thing; but not so as to found upon it the charge of a capital crime against him; their witness was not so, ιση, "equal", was not answerable to their desires, nor sufficient to convict him of a capital crime, for which they could condemn him to death, as before observed on Mark 14:56.
And the high priest stood up in the midst,.... Of the sanhedrim, of which he was now president: he sat at the head of them, and Ab Beth Din, or the father of the council, at his right hand; and the rest of the council sat before him, in a semicircular form, as the half of a round corn floor, so that the president, and the father of the council, could see themF14Misn. Sanhedrin, c. 4. sect. 3. Maimon. Hiltch. Sanhedrin, c. 1. sect. 3. ; for they were all before him, he being situated in the middle, right against them; so that when he stood up, he might be said to stand in the midst of them:
and asked Jesus, saying, answerest thou nothing? For he had made no reply to the several witnesses, that came against him:
what is it which these witness against thee? Is it true, or false? See Gill on Matthew 26:62.
But he held his peace, and answered nothing,.... Knowing it would be to no purpose, and signifying hereby, that the things alleged against him were unworthy of an answer:
again the high priest asked him, and said unto him, art thou the Christ, the Son of the Blessed? The Vulgate Latin adds, "God": in Matthew it is "God" only, Matthew 26:63. This is one of the names and epithets of God, with the Jews; nothing is more common in their writings, than this abbreviature, הקבה, which is, הקדוש ברוך הוא, "the holy blessed he"; who is blessed in himself, and the fountain of all blessedness to his creatures, and who is blessed and praised by angels and saints; See Gill on Matthew 26:63.
And Jesus said, I am,.... That is, the Son of God; in proof of which he adds,
and ye shall see the son of man sitting on the right hand of power; that is, of God, who is all power, the Lord God Almighty:
and coming in the clouds of heaven; either at the destruction of Jerusalem, or at the last day, referring to the prophecy in Daniel 7:13; See Gill on Matthew 26:64.
Then the high priest rent his clothes,.... As was usual upon hearing blasphemy; which he now supposed the case, or at least would have it so thought:
and saith, what need we any further witnesses? or trouble ourselves to see for any more, or to hear and take the depositions of any others; See Gill on Matthew 26:65.
Ye have heard the blasphemy,.... The "manifest" blasphemy, as the Arabic version renders it; and "out of his own mouth", as the Syriac version adds, agreeably to Luke 22:71,
what think ye? what sentence is to, be passed upon him?
And they all condemned him to be guilty of death; excepting Joseph of Arimathea, Luke 23:51; See Gill on Matthew 26:66.
And some began to spit on him,.... The men that held him, Luke 22:6, fulfilling the prophecy in Isaiah 50:6;
and to cover his face; with a veil, or linen cloth, to blindfold: him, as a person unworthy to behold the light: or rather, in order to make sport with him:
and to buffet him; with their double fists;
and to say unto him, prophesy. The Arabic version adds, "unto us, O Christ, who it is that hath buffeted thee now?" that gave thee the last blow? and to the same purpose the Ethiopic. The Persic version adds, "and deliver thyself";
and the servants did strike him with the palms of their hands. The Syriac version renders it, "on his cheeks": they gave him slaps on the face. These were the officers of the high priest, that used him in this indecent manner. This clause is omitted in the Ethiopic version.
And as Peter was beneath in the palace,.... Not at the lower and further end of the room, but in the lower part of it; that part in which Jesus and the sanhedrim were, being upon an advanced ground, with steps ascending to it:
there cometh one of the maids of the high priest; the same that kept the door, and let him in. The Ethiopic version renders it, "a daughter of the high priest".
And when she saw Peter warming himself,.... At the life which was in the midst of the hall:
she looked upon him; very earnestly, knowing him to be the same, she had let in at the motion of one, that was known in the high priest's family; and suspecting him, by being a stranger, and by his looks:
and said, and thou also wast with Jesus of Nazareth; that is, one of his disciples; See Gill on Matthew 26:69.
But he denied,.... That he was with Jesus, or a disciple of his:
saying, I know not; Jesus of Nazareth: neither understand I what thou sayest; about him, and of being with him: the last phrase, "neither understand I", is omitted in the Syriac and Persic versions:
and he went out into the porch; adjoining to the palace, to consider what to do, being surprised and confounded at such a challenge:
and the cock crew; the first time, being about midnight; and yet he took no notice of it, nor remembered what Christ had but a few hours before said to him: or if he did, he might hope he should not meet with another attack, or he should have more courage and strength than to deny a second time.
And a maid saw him again,.... Either the same maid, so the Syriac and Persic versions read, "that maid": that selfsame maid, as before, or another, as in Matthew 26:71, and so the Arabic version reads it here; but the Ethiopic as before "a daughter"; that is, of the high priest:
and began to say to them that stood by; the fire, along with Peter, warming themselves:
this is one of them; this man is one of the disciples and followers of Jesus of Nazareth; he is of that sect, he certainly belongs to them, and is come here only as a spy.
And he denied it again,.... That he was one of the disciples of Jesus:
and a little after; about an hour after, Luke 22:59;
they that stood by, said again to Peter, surely thou art one of them; one confidently affirmed that he was with Jesus, and another challenged him with seeing him in the garden with him, Luke 22:59, and in general they were of opinion, that he must be one of that sect, giving this as a reason,
for thou art a Galilean: as they supposed Jesus to be; and knowing that in Galilee he had chiefly preached, and wrought his miracles, and had there a large number of followers:
and thy speech agreeth thereto; he used words and phrases peculiar to the Galileans, and pronounced as they did: See Gill on Matthew 26:73. This clause is omitted in the Vulgate Latin, and is wanting in Beza's most ancient copy; but is in the other copies, and in all the eastern versions.
But he began to curse and to swear,.... To wish the most dreadful things upon himself, and to swear by the living God;
saying, I know not this man of whom ye speak: See Gill on Matthew 26:74.
And the second time the cock crew,.... Immediately, as soon as he had so said and swore, as the Vulgate Latin, Syriac, and Ethiopic versions read, and as it is read in one of Beza's copies; which was about three of the clock in the morning, and is what is properly called the cock crowing:
and Peter called to mind; upon hearing the cock crow a second time,
the word that Jesus said unto him, before the cock crow twice, thou shalt deny me thrice: as he now had done twice, to the maid or maids, and a third time to the servants that stood by the fire along with him:
and when he thought thereon; on the words of Christ, and on his sin in denying him, and on the aggravated circumstances of it. The Arabic version renders it, "he turned himself to weep"; he turned away from the company, he threw himself out of it, and got out of doors as fast as he could, and broke out into a violent fit of weeping. The Syriac, Persic, and Vulgate Latin versions, render it, "he began to weep"; this phrase is omitted in the Ethiopic version: some choose to render it, "he looked upon him", that is, on Christ: as Christ looked upon him; which produced true evangelical repentance in him, so Peter looked upon his dear Lord with concern, whom he so had shamefully denied; he looked upon him and mourned, he looked upon him with an eye of faith, and sorrowed for his sin after a godly sort: but the true sense of the word is, "he covered himself"; he cast his garment over his head, he veiled himself as mourners did, who covered their heads, and their faces, and even their lips. So MaimonidesF15Hilch. Ebel, c. 5. sect. 19. ;
"from whence, says he, is uncovering the head, forbidden a mourner? For, lo! it is said to Ezekiel 24:17, "cover not thy lips" at all, for the rest of mourners are obliged to the covering of the head; the linen cloth, or veil, with which he covers his head, he covers with a part of it, a little over his mouth; as it is said, Leviticus 13:45, "He shall put a covering upon his upper lip": and Onkelos paraphrases it, כאבלא יתעטף, "as a mourner he shall cover himself".'
And so it is said of HamanF16Targum in Esther vi. 12. Vid. Targum in Mic. iii. 7. ,
"that he went to his house, and mourned for his daughter, ומתעטף על רישיה כאבלא, "and put a covering on his head as a mourner": for his daughter, and for his reproach.'
And this, it seems, was the custom of the Ishmaelites: hence that sayingF17T. Bab. Moed. Katon, fol. 24. 1. ,
"all veiling (in mourning) which is not as the veiling of the Ishmaelites (who cover all the face), is no veiling?'
And thus Peter, through shame, and as a token of sorrow and mourning for his sin, threw his garment over him:
and he wept; as Matthew says, "bitterly": being fully convinced of his sin, and heartily sorry lot it; See Gill on Matthew 26:75.