Matthew 26

Mat 26:1  And it came to pass, when Jesus had finished all these sayings, he said unto his disciples,

When Jesus had finished all these sayings - He began these sayings on Mount Olivet, Mat_24:1, and continued them till be entered into Bethany, whither he was going.

When Jesus had finished all these discourses - When he had spoken all he had to speak. Till then he would not enter upon his passion: then he would delay it no longer.

he said unto his disciples - having finished his prophetic, and being about to enter on his priestly office, he gives his disciples some intimations of its near approach. Our Lord had often told of his sufferings as at a distance, now he speaks of them as at hand. At the same time the Jewish council consulted how they might put him to death secretly. But it pleased God to defeat their intention. Jesus, the true paschal Lamb, was to be sacrificed for us at that very time, and his death and resurrection rendered public.

Mat 26:2  Ye know that after two days is the feast of the passover, and the Son of man is betrayed to be crucified.

the feast of the Passover - Which was kept in commemoration of the deliverance of the Israelites from Egypt; and was typical of Christ the passover, who was now to be sacrificed for his people. This was said on Tuesday, and on the Thursday following, the passover began.

After two days is the passover - The manner wherein this was celebrated gives much light to several circumstances that follow. The master of the family began the feast with a cup of wine, which having solemnly blessed, he divided among the guests, Luk_22:17. Then the supper began with the unleavened bread and bitter herbs; which when they had all tasted, one of the young persons present, according to Exo_12:26, asked the reason of the solemnity. This introduced the showing forth, or declaration of it: in allusion to which we read of showing forth the Lord's death, 1Co_11:26. Then the master rose up and took another cup, before the lamb was tasted. After supper, he took a thin loaf or cake, which he broke and divided to all at the table, and likewise the cup, usually called the cup of thanksgiving, of which he drank first, and then all the guests. It was this bread and this cup which our Lord consecrated to be a standing memorial of his death.

the feast of the Passover - The festival of the Passover was designed to preserve among the Jews the memory of their liberation from Egyptian servitude, and of the safety of their first-born in that night when the firstborn of the Egyptians perished, Exo. 12: 14 And this day shall be a memorial to you. And you shall keep it as a feast to the LORD throughout your generations. You shall keep it as a feast by a law forever. The name “Passover” was given to the feast because the Lord “passed over” the houses of the Israelites without slaying their first-born, while the Egyptians were cut off, Exo_12:13 And the blood shall be a sign to you upon the houses where you are . And when I see the blood, I will pass over you. And the plague shall not be upon you for a destruction when I smite in the land of Egypt. It was celebrated seven days, namely, from the 15th to the 21st of the month Abib or Nisan, Exo_12:15-20; Exo_23:15 You shall keep the Feast of Unleavened Bread . You shall eat unleavened bread seven days, as I commanded you, in the time appointed of the month Abib, for in it you came out of Egypt. And no one shall appear before Me empty. During all this period the people ate unleavened bread, and hence the festival was sometimes called the “feast of unleavened bread,” Exo_12:18; Lev_23:6. On the evening of the fourteenth day, all the leaven or yeast in the family was removed with great care, as it is to the present time - a circumstance to which the apostle alludes in 1Co_5:7-8 Therefore purge out the old leaven so that you may be a new lump, as you are unleavened. For also Christ our Passover is sacrificed for us.

8 Therefore let us keep the feast; not with old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth.

On the tenth day of the month the master of a family separated a lamb or a goat of a year old from the flock Exo_12:1-6, which he killed on the 14th day before the altar, Deu_16:2, Deu_16:5-6. The lamb was commonly slain at about 3 p.m.. The blood of the paschal lamb was, in Egypt, sprinkled on the door-posts of the houses; afterward it was poured by the priests at the foot of the altar, Exo_12:7. The lamb thus slain was roasted whole, with two spits thrust through it - one lengthwise and one transversely - crossing each other near the forelegs, so that the animal was in a manner, crucified. Not a bone of it might be broken - a circumstance strongly representing the sufferings of our Lord Jesus, the Passover slain for us, Joh_19:36; 1Co_5:7. Thus roasted, the lamb was served up with wild and bitter herbs, Not fewer than ten, nor more than twenty persons, were admitted to these sacred feasts. At first it was observed with their loins girt about, with sandals on their feet, and with all the preparations for an immediate journey. This, in Egypt, was significant of the haste with which they were about to depart from the land of bondage. The custom was afterward retained.

The order of the celebration of this feast was as follows: The ceremony commenced with drinking a cup of wine mingled with water, after having given thanks to God for it. This was the “first cup.” Then followed the “washing of hands,” with another short form of thanksgiving to God. The table was then supplied with the provisions, namely, the bitter salad, the unleavened bread, the lamb, and a thick sauce composed of dates, figs, raisins, vinegar, etc. They then took a small quantity of salad, with another thanksgiving, and ate it; after which, all the dishes were removed from the table, and a second cup of wine was set before each guest, as at first. The dishes were removed, it is said, to excite the curiosity of children, and to lead them to make inquiry into the cause of this observance. See Exo_12:26-27. The leading person at the feast then began and rehearsed the history of the servitude of the Jews in Egypt, the manner of their deliverance, and the reason of instituting the Passover. The dishes were then returned to the table, and he said, “This is the Passover which we eat, because that the Lord passed over the houses of our fathers in Egypt;” and then, holding up the salad and the unleavened bread, he stated the design, namely, that the one represented the bitterness of the Egyptian bondage, and the other the suddenness of their deliverance.

This done, he repeated Psa_113:1-9; Psa_114:1-8, offered a short prayer, and all the company drank the wine that had been standing some time before them. This was the “second cup.” The hands were then again washed, and the meal then eaten with the usual forms and solemnities; after which they washed the hands again, and then drank another cup of wine, called “the cup of blessing,” because the leader was accustomed in a particular manner, over that cup, to offer thanks to God for his goodness. This is the cup which our Saviour is supposed to have taken when he instituted the Lord’s Supper, called by Paul “the cup of blessing,” 1Co_10:16. There was still another cup, which was drunk when they were about to separate, called the “Hallel,” because in connection with it they were accustomed to repeat the lesser Hallel, or Ps. 115; 116; Psa_117:1-2; 118. In accordance with this, our Saviour and his disciples sang a hymn as they were about to go to the Mount of Olives, Mat_26:30. It is probable that our Saviour complied with these rites according to the custom of the Jews. While doing it, he signified that the typical reference of the Passover was about to be accomplished, and he instituted in place of it “the supper” - the communion.

The Son of man is betrayed - Will be betrayed. He did not mean to say that they then knew that he would be betrayed, for it does not appear that they had been informed of the precise time; but they knew that the Passover was at hand, and he then informed them that he would be betrayed.

The Son of man is betrayed to be crucified - With what amazing calmness and precision does our blessed Lord speak of this awful event! What a proof does he here give of his prescience in so correctly predicting it; and of his love in so cheerfully undergoing it! Having instructed his disciples and the Jews by his discourses, edified them by his example, convinced them by his miracles, he now prepares to redeem them by his blood!

the son of man is betrayed to be crucified - Christ speaks of his being betrayed, as if it was already done; not only because it was so near being done, there being but two days before it would be done; but because it was a sure and certain thing, being determined in the purpose of God, and foretold in prophecy that it should be; and besides, Judas had now resolved upon it within himself, and was forming a scheme how to bring it about. And this respects not only the act of Judas in betraying him into the hands of the chief priests, but also the delivery, as the word here used signifies, of him by them, to the Roman governors; for they, as Stephen says, were also his betrayers and murderers; yea, it may include the delivery of him by Pilate, to the Jews and Roman soldiers; and the rather, because it follows, "to be crucified"; which was a Roman, and not a Jewish punishment. This was typified by the lifting up the brazen serpent on a pole, and foretold by the prophets of the Old Testament, Psa_22:16 and You have brought Me into the dust of death. For dogs have circled around Me; the band of spoilers have hemmed Me in, piercers of My hands and My feet. and predicted by Christ himself, sometimes more covertly, Joh_12:32 And I, if I am lifted up from the earth, I will draw all to Myself. John 3: 14 But even as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up, and sometimes in express words, Mat_20:19 And they shall deliver Him to the nations to mock and to scourge and to crucify. And the third day He shall rise again. and was a very painful and shameful death, and which showed him to be made a curse for his people. It appears from hence; that the crucifixion and death of Christ, were not casual and contingent events, but were determined by the counsel of God, with all circumstances attending: the betraying and delivery of him were by the determinate counsel and foreknowledge of God; and not only his death, but the manner of it by crucifixion, was pointed out in prophecy, and was a certain thing; and the very time of his death was fixed; which shows the early concern of God for the salvation of his people, and his wonderful grace and mercy to them: and it is clear from hence, that Christ had perfect knowledge of all this: he knew not only that he should be betrayed, but he knew from the beginning who would betray him; he not only knew that he should die, but he knew what kind of death he should die, even the death of the cross; and he knew the exact time when he should die, that it would be at the following passover, which was just at hand; and he had suggested this to his disciples, and therefore he speaks of it as a thing known unto them; at least what they might have known, and concluded from what he had said to them, Mat_20:18 Behold, we go up to Jerusalem. And the Son of man shall be betrayed to the chief priests and to the scribes, and they shall condemn Him to death. and the whole is a considerable proof of his being God omniscient. And he thought fit to put his disciples in mind of it, because the time drew nigh; that their memories being refreshed with it, they might be prepared for it, and not be surprised, shocked, and offended at it, when it came to pass; which shows the tender concern our Lord had for them.

Mat 26:3  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,

The high priest, who was called Caiaphas - His name was Joseph, but his surname Caiaphas. Caiaphas succeeded Simon, son of Camith, about a.d. 16, or, as Calmet thinks, 25. He married the daughter of Annas, who was joined with him in the priesthood. About two years after our Lord’s crucifixion, Caiaphas and Pilate were both deposed by Vitellius, then governor of Syria, and afterwards emperor. Caiaphas, unable to bear this disgrace, and the stings of his conscience for the murder of Christ, killed himself about a.d. 35.

The high priest, who was called Caiaphas - Caiaphas was high priest a.d. 18 to 36. His father-in-law Annas had been high priest a.d. 6 to 15 and was still called high priest by many.

The high priest - Holding the office that was first conferred on Aaron, Exo. 28. The office was at first hereditary, descending on the oldest son, Num_3:10. Antiochus Epiphanes (160 BC), when he had possession of Judea, sold the office to the highest bidder. In the year 152 BC, Alexander, King of Syria, conferred the office on Jonathan (1 Macc. 10:18-20), whose brother Simon was, afterward created by the Jews both prince and high priest, 1 Macc. 14:35-47. His posterity, who at the same time sustained the office of kings, occupied the station of high priest until the time of Herod, who changed the incumbents of the office at pleasure - a liberty which the Romans ever afterward exercised without any restraint. The office was never more fluctuating than in the time of our Saviour. Hence, it is said that Caiaphas was high priest “for that year,” Joh_11:51. Persons who had been high priests, and had been removed from office, still retained the name. Hence, more than one high priest is sometimes mentioned, though strictly there was but one who held the office.

The palace - The original word properly denotes the Hall or large area in the center of the dwelling, called the court. The word never means palace in the New Testament. It is the court, the open court or hall, forming the centre of an oriental building, and often used as a meeting-place. The atrium or court around which the palace buildings were built. Here in this open court this informal meeting was held.

Then assembled together the chief priests - About the same time, two days before the passover, that Jesus said these things to his disciples, as is plain from Mar_14:1. By "the chief priests" are meant, either such who had been high priests, or such as were the heads of the twenty four courses of the priests; or rather, the principal men of the priesthood, who were chosen out of the rest, to be members of the great sanhedrim:

and the Scribes - the doctors, of the law, who wrote out copies of the law for the people, and interpreted it to them in a literal way:

and the elders of the people - these were the civil magistrates; so that this assembly consisted both of ecclesiastics and laymen, as the sanhedrim did, of priests, Levites, and Israelites. All of these together constituted the sanhedrim, or great council, which had the supreme authority, both in civil and ecclesiastical affairs.

Mat 26:4  And consulted that they might take Jesus by subtilty, and kill him.

By subtlety - By guile, deceit, or in some secret manner, so that the people would not know it. Jesus was regarded by the people as a distinguished prophet, and by some of them, probably, as the Messiah; and the Sanhedrin did not dare to take him away openly, lest the people should rise and rescue him. They were probably aware that he had gone out to Bethany, or to some place adjacent to the city; and as he passed his nights there and not in the city, there was need of guile to ascertain the place to which he had retired, and to take him.

And consulted that they might take Jesus by subtlety - They had often attempted his life, but he escaped out of their hands; they had sent officers to apprehend him, but to no purpose; they therefore meet and consult together, to form some scheme, and make use of some stratagem, that they might lay hold on him, and keep him; they were for doing this in the most private manner they could:

and kill him - not with their own hands, nor privately; but their scheme was to apprehend him privately, by some secret artifice, and then deliver him to the Roman governor; to put him to death according to law, publicly, for crimes they had to charge him with;

Mat 26:5  But they said, Not on the feast day, lest there be an uproar among the people.

But they said, Not at the feast - This was the result of human wisdom. But when Judas came they changed their purpose. So the counsel of God took place, and the true paschal Lamb was offered up on the great day of the paschal solemnity.

An uproar among the people - It was usual for the Jews to punish criminals at the public festivals; but in this case they were afraid of an insurrection. They feared the uprising in behalf of Jesus, as our Lord had become very popular, and were arguing that the matter must be postponed till after the feast was over when the crowds had scattered. Then they could catch him “by craft” as they would trap a wild beast.

lest there be an uproar among the people - they had no fear of God before their eyes, or in their hearts, only the fear of the people; many of whom believed in Christ

lest there be an uproar among the people - The feast lasted for seven days. A vast multitude attended from all parts of Judea. Jerusalem is said to have contained at such times “three million people.” Amid such a multitude there were frequent tumults and seditions, and the Sanhedrin was justly apprehensive there “would” be now, if, in open day and in the temple, they took away a teacher so popular as Jesus, and put him to death.

Mat 26:6  Now when Jesus was in Bethany, in the house of Simon the leper,

Now when Jesus was in Bethany - Which was about two miles from Jerusalem. The time of Christ's death being at hand, he keeps nigh to Jerusalem, where he was to suffer and die.

Simon the Leper - so called, to distinguish him from others of the name. This epithet was either a family one, some person of note in it having been a leper; or else he is so named, because he himself had been one, but was now cured; There were many lepers healed by Christ, which, among other things, was an evidence of his being the Messiah, and a proof of his deity, and this Simon was probably one of them; whether the same mention is made of in Mat_8:1, is not certain, nor very probable; since that man lived in Galilee, at, or near Capernaum; this at Bethany, near Jerusalem: however, he was one of those lepers that had a sense of his mercy, and was grateful for it, as appears by his entertaining Christ at his house;

In the house of Simon the Leper - It was unlawful to eat with persons that had the leprosy, and it is more than probable, therefore, that this Simon had been healed. John Joh_12:1 says that this was the house where Lazarus was, who had been raised from the dead. Possibly Lazarus was a relative of Simon’s, and was living with him. Further, he says that they made a supper for Jesus, and that Martha served.

John says that this was six days before the Passover. From the order in which Matthew and Mark mention it, it would have been supposed that it was but two days before the Passover, and after the cleansing of the temple; however it should be noted

1. that Matthew and Mark often neglect the exact order of the events that they record.

2. that they do not “affirm” at what time this was. They leave it indefinite, saying that “while” Jesus was in Bethany he was anointed by Mary.

3. that Matthew introduced it here for the purpose of giving a “connected” account of the conduct of “Judas.” “Judas” complained at the waste of the ointment Joh_12:4, and one of the effects of his indignation, it seems, was to betray his Lord.

Mat 26:7  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.

There came to him a woman - This woman was Mary, the sister of Lazarus and Martha, Joh_12:3 Then Mary took a pound of ointment of pure spikenard, very costly, and anointed the feet of Jesus, and wiped His feet with her hair. And the house was filled with the odor of the ointment.

There came unto him a woman - There is much contention among commentators about the transaction mentioned here, and in Joh_12:3; some supposing them to be different, others to be the same. We should not confound the incident which is mentioned here with that mentioned by John in Joh_12:3. This one was made only two days before the passover, and that one six days before: this one was made at the house of Simon the leper, the other at the house of Lazarus, Joh_12:1, Joh_12:2. At this, the woman poured the oil on the head of Christ; at the other, Mary anointed Christ’s feet with it. Mark states that it was at the home of Simon the leper and that it was the head of Christ that was anointed.

Having an alabaster box - The “alabaster” is a type of marble, distinguished for being light, and of a beautiful white color, almost transparent. It was much used by the ancients for the purpose of preserving various kinds of ointment in.

Of very precious ointment - That is, of ointment of “great value;” that was rare and difficult to be obtained. Mar_14:3 and Joh_12:3 say that it was ointment of spikenard. It was procured from an herb growing in the Indies, chiefly obtained from the root, though sometimes also from the bark. It was liquid, so as easily to flow when the box or vial was open, and was distinguished particularly for an agreeable smell. The ancients were much in the habit of “anointing or perfuming” their bodies, and spikenard was esteemed one of the most precious perfumes.

And poured it on his head - They were accustomed chiefly to anoint the head or hair. Joh_12:3 says that she poured it on the “feet” of Jesus, and wiped them with her hair. There is, however, no contradiction. She probably poured it “both” on his head and his feet. Matthew and Mark having recorded the former, John, who wrote his gospel in part to record events omitted by them, completes the account by saying that the ointment was also poured on the feet of the Saviour. To pour ointment on the “head” was common. To pour it on the “feet” was an act of distinguished “humility” and of attachment to the Saviour, and therefore deserved to be particularly recorded.

and poured it on his head - To this custom are the allusions in Psa_23:5 You prepare a table for me in the presence of my enemies; You anoint my head with oil; my cup runs over. The pouring of this ointment on the head of Christ was emblematical of his being anointed with the oil of gladness above his fellows; of his having the holy Spirit, and his gifts and graces without measure; which, like the ointment poured on Aaron's head, that ran down to his beard, and the skirts of his garments, descends to all the members of his mystical body: and was a symbol of the Gospel, which is like ointment poured forth; and of the sweet savour of the knowledge of Christ, which was to be diffused, throughout all the world, by the preaching of it; and was done by this woman in the faith of him, as the true Messiah, the Lord's anointed, as the prophet, priest, and king of his church.

and poured it on his head - which was usually done at festivals, or at any considerable entertainments, as at weddings, &c.

As he sat at meat - That is, at supper. In the original, as he “reclined” at supper. The ancients did not sit at their meals, but “reclined” at length on couches. She came up, therefore, “behind him” as he lay reclined at the table, and, bending down over the couch, poured the ointment on his head and his feet, and, probably kneeling at his feet, wiped them with her hair.

Mat 26:8  But when his disciples saw it, they had indignation, saying, To what purpose is this waste?

they had indignation - Mark says, "within themselves", Mar_14:4 And some were indignant to themselves, and said, Why was this waste of the ointment made? either among themselves, or their indignation was just to themselves; their resentment was private, though it might be betrayed by their looks, and afterwards showed itself in words. This indignation was either at the woman, for the Evangelist Mark observes, that "they murmured against her", Mar_14:5, that she should act such an imprudent part, and be guilty of such extravagance; or at Christ himself, for suffering such an action to be done unto him;

They had indignation - John says that “Judas expressed” indignation. Probably some of the others felt indignation, but Judas only gave vent to his feelings. The reason why Judas was indignant was, that he had the purse, or repository of articles given to the disciples and to the Savior. He was a thief, and was in the habit, it seems, of taking out and appropriating to his own use what was put in for them in common. The leading trait of Judas’s character was avarice, and no opportunity was suffered to pass without attempting by base and wicked means to make money. In his example an avaricious man may learn the true nature and the effect of that groveling and wicked passion. It led him to commit the enormous crime of betraying his Lord to death, and it will always lead its possessor to guilt. No small part of the sins of the world can be traced to avarice, and many, and many a time since the days of Judas has the Lord Jesus been betrayed among his professed friends by the same base propensity.

to what purpose is this waste - They call that waste, or loss, which was spent on Christ himself; whereas, whatever is laid out for the honor of Christ, or the good of his interest, ought not to be reckoned loss, for it will be returned with great increase and advantage; but they could not see what end was to be answered by this expense. It is easy to observe the variableness and inconstancy of the disciples: one time, because the inhabitants of a certain village did not receive Christ, they were for calling for fire from heaven to destroy them; and here is a poor woman that exceeds, as they thought, in her respects to him, and they are filled with indignation.

to what purpose is this waste - The grumbling was, however, without cause. It was the “property” of Mary. She had a right to dispose of it as she pleased, answerable not to them, but to God. “They” had no right over it, and no cause of complaint if it had been wasted. So Christians now are at liberty to dispose of their property as they please, either in distributing the Bible, in supporting the gospel, in sending it to pagan nations, or in aiding the poor. The people of the world, like Judas, regard it as “wasted.” Like Judas, they are indignant. They say it might be disposed of in a better way. Yet, like Judas, they are interfering in that which concerns them not. Like other people, Christians have a right to dispose of their property as they please, answerable only to God. And though an avaricious world esteems it to be “wasted,” yet, if their Lord commands it, it will be found to be the “only way” in which it was right for them to dispose of that property, and will be found not to have been in vain.

Mat 26:9  For this ointment might have been sold for much, and given to the poor.

And given to the poor - How often does charity serve as a cloak for covetousness! God is sometimes robbed of his right under the pretense of devoting what is withheld to some charitable purpose, to which there was no intention ever to give it.

Mat 26:10  When Jesus understood it, he said unto them, Why trouble ye the woman? for she hath wrought a good work upon me.

When Jesus understood it - The indignation of his disciples at this action of the woman's; which he might know, as God, he knew the secret indignation, and private resentment of their minds:

A good work on me - She has done it with a mind grateful, and full of love to me. The work was good, also, as it was preparative for his death, Mat_26:12.

Mat 26:11  For ye have the poor always with you; but me ye have not always.

For ye have the poor always with you - Our Lord's words also show, that there will be always poor persons in the world; that there will be always such with his people, and in his churches; for God has chosen, and he calls such by his grace; so that men may always have opportunities of showing kindness and respect to such objects: in Mark it is added, "and whensoever ye will ye may do them good", Mar_14:7; by relieving their wants, and distributing to their necessities:

but me ye have not always - referring not to his divine and spiritual presence, which he has promised to his people, churches, and ministers, to the end of the world, but to his corporeal presence; for he was to be but a little while with them, and then go to the Father; be taken up to heaven, where he now is, and will be until the restitution of all things; so that the time was very short in which any outward respect could be shown to him in person, as man.

Mat 26:12  For in that she hath poured this ointment on my body, she did it for my burial.

She did it for my burial - In ancient times, bodies were anointed and embalmed for the purpose of the sepulchre. It is not to be supposed that Mary understood clearly that he was then about to die - for the apostles, it seems, did not fully comprehend it, or that she intended it for his burial; but she had done it as an act of kindness and love, to show her regard for her Lord. Jesus said that this was “really” a preparation for that burial; a fitting him in a proper manner for the tomb. Our Lord took this opportunity to tell them, once more, that he was shortly to die.

She hath done it for my burial - As it were for the embalming of my body. Indeed this was not her design: but our Lord puts this construction upon it, to confirm thereby what he had before said to his disciples, concerning his approaching death.

Mat 26:13  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.

Wheresoever this Gospel shall be preached - Another remarkable proof of the prescience of Christ.

For a memorial of her - This would be told to her honor and credit, as a memorial of her piety and self-denial; and it is right that the good deeds of the pious should be recorded and had in recollection.

For a memorial of her - of her faith, love, and gratitude; for the memory of the just is blessed, and the righteous are had in everlasting remembrance. Christ suggests, that, though the disciples blamed this action, it should be spoken of by others to her praise and commendation, in all succeeding ages, throughout the world: "a good name", the wise man says, "is better than precious ointment", Ecc_7:1. This woman got a good name, and obtained a good report by her precious ointment; and if this woman's action was to be told for a memorial of her, much more what Christ has done and suffered should be told as a memorial of him.

For a memorial of her - As embalming preserves the body from corruption, and she has done this good work to embalm and preserve this body, so will He order every thing concerning this transaction to be carefully recorded, to preserve her memory to the latest ages. The actions which the world blames, through the spirit of envy, covetousness, or malice, God takes delight to distinguish and record.

Mat 26:14  Then one of the twelve, called Judas Iscariot, went unto the chief priests,

Then one of the twelve - Luke says that Satan entered into Judas. That is, Satan tempted (instigated) him to do it. Probably he tempted Judas by appealing to his avarice, his ruling passion, and by suggesting that now was a favorable opportunity to make money rapidly by selling his Lord.

Unto the chief priests - The high priest, and those who had been high priests. The ruling men of the Sanhedrin. Luke adds that he went also “to the captains” Luk_22:4. It was necessary, on account of the great wealth deposited there, and its great sacredness, to guard the temple by night. Accordingly, men were stationed around it, whose leaders or commanders were called “captains,” Act_4:1. These men were commonly of the tribe of Levi, were closely connected with the priests, were men of influence, and Judas went to them, therefore, as well as to the priests, to offer his services in accomplishing what they so much desired to secure. Probably his object was to get as much money as possible, and he might therefore have attempted to make a bargain with several of them apart from each other.

Judas Iscariot - Who was provoked and exasperated, to the last degree, by this action of the woman, and Christ's defence of it. After this supper at Bethany, Judas returned to Jerusalem, and made his contract with the chief priests.

Mat 26:15  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.

And they covenanted with him - Made a bargain with him.

Agreed to give him. Mark says they “promised” to give him money. They did not pay it to him “then,” lest he should deceive them. When the deed was done, and before he was made sensible of its guilt, they paid him.

Thirty pieces of silver - Mark and Luke do not mention the sum. They say that they promised him “money” - in the original, “silver.” In Matthew, in the original, it is thirty “silvers, or silverlings.” This was the price “of a slave” Exo_21:32 If the ox shall gore a manservant or a maidservant, he shall give to their master thirty shekels of silver, and the ox shall be stoned. It is not unlikely that this sum was fixed on by them to show their “contempt” of Jesus, and that they regarded him as of little value. There is no doubt, also, that they understood that such was the anxiety of Judas to obtain money, that he would betray his Lord for any sum.

Thirty pieces of silver - This was the price which, by the Mosaic law, a man was condemned to pay if his ox should gore a servant (Exo_21:32). Our Lord, the sacrifice for men, was paid for out of the temple-money, destined for the purchase of sacrifices. He who “took on him the form of a servant” was sold at the legal price of a slave. Christ, who appeared in the form of a servant, was prized at, according to the prophecy in Zec_11:12 And I said to them, If it is good, give My price; and if not, let it go. So they weighed My price thirty pieces of silver.

what will ye give me, and I will deliver him to you - They did not ask him to do it, he first made the motion; a barbarous and shocking one! to deliver his Lord and Master, with whom he had familiarly conversed, and from whom he had received so many favors, into the hands of those that hated him; nor was he concerned what they would do to him, or what would become of him, when in their hands: all his view, and what he was intent upon, was, what they would give him for doing it.

Mat 26:16  And from that time he sought opportunity to betray him.

He sought opportunity – Judas is deservedly considered as one of the most infamous of men, his conduct base beyond description, and his motives vile. But how many, since his time, have walked in the same way! How many, for the sake of worldly wealth, have renounced the religion of their Lord and Master, and sold Jesus, and their interest in heaven, for a short-lived portion of secular good! From Joh_12:6, we learn that Judas, who was treasurer to our Lord and his disciples, (for he carried the bag), was a thief, and frequently purloined a portion of what was given for the support of this holy family. Being disappointed of the prey he hoped to have from the sale of the precious ointment, Mat_26:9, he sold his Master to make up the sum.

Sought opportunity to betray him - Luke 22:6 And he fully consented, and he sought opportunity to betray Him to them, away from the crowd. This was the chief difficulty - to deliver him into the hands of the priests so as not to have it known by the people, or so as not to excite tumult or rescue.

Mat 26:17  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?

Where wilt thou that we prepare - the Talmudists say, that the inhabitants of Jerusalem did not let out their houses to those who came to the annual feasts; but afforded all accommodations of this kind gratis. A man might therefore go and request the use of any room, on such an occasion, which was as yet unoccupied. The earthen jug, and the skin of the sacrifice, were left with the host.

The first day of the Feast of Unleavened Bread – There were seven of these days, and this was the first of them, in which the Jews might not eat leavened bread, from the fourteenth, to the twenty first of the month Nisan; in commemoration of their being thrust out of Egypt, in so much haste, that they had not time to leaven the dough.

The disciples came to Jesus - Peter and John as may be learned from Luke_22:8. The disciples having received such an order from their master, inquire not in what town or city they must prepare the passover, for that was always ate in Jerusalem; see Deu_16:5, where they were obliged, by the Jewish canon, to lodge that night; though they might eat the unleavened bread, and keep the other days of the feast any where, and in every place; but they inquire in what house he would have it got ready; for they might make use of any house, and the furniture of it, where they could find room, and conveniency, without any charge; for they did not let out their houses, or any of their rooms, or beds, in Jerusalem; but, at festivals, the owners of them gave the use of them freely to all that came.

To eat the passover - There were two feasts rolled into one, the passover feast and the feast of unleavened bread. Either name was employed. There is a famous controversy on the apparent disagreement between the Synoptic Gospels and the Fourth Gospel on the date of this last passover meal. The view of one commentator is that the five passages in John (Joh_13:1., Joh_13:27; Joh_18:28; Joh_19:14, Joh_19:31) rightly interpreted agree with the Synoptic Gospels (Mat_26:17, Mat_26:20; Mar_14:12, Mar_14:17; Luk_22:7, Luk_22:14) that Jesus ate the passover meal at the regular time about 6 p.m. beginning of 15 Nisan. The passover lamb was slain on the afternoon of 14 Nisan and the meal eaten at sunset the beginning of 15 Nisan. According to this view Jesus ate the passover meal at the regular time and died on the cross the afternoon of 15 Nisan. The question of the disciples here assumes that they are to observe the regular passover meal.

Mat 26:18  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.

The Master saith - This was the name by which Jesus was probably known among the disciples, and one which he directed them to give him. It means, literally, “the teacher,” as opposed to “the disciple,” or learner; not the “master,” as opposed to the “servant or slave.” The fact that they used this name as if the man would know whom they meant, and the fact that the man understood them and made no further inquiries, shows that he was acquainted with Jesus, and was possibly himself a disciple.

I will keep the Passover - It has been supposed by many that Jesus, in accordance with a part of the Jews who rejected traditions, anticipated the usual observance of the Passover, or kept it one day sooner. The Pharisees had devised many forms of ascertaining when the month commenced. They placed witnesses around the heights of the temple to observe the first appearance of the new moon; they examined the witnesses with much formality, and endeavored also to obtain the exact time by astronomical calculations. Others held that the month properly commenced when the moon was visible. Thus, it is said a difference arose between them about the time of the Passover, and that Jesus kept it one day sooner than most of the people.

The foundation of the opinion that he anticipated the usual time of keeping the Passover is the following:

1. In Joh_18:28, it is said that on the day on which our Lord was crucified, and of course the day after he had eaten the Passover, the chief priests would not go into the judgment-hall lest they should be defiled, “but that they might eat the passover,” evidently meaning that it was to be eaten that day.

2. In Joh_19:14, the day on which he was crucified is called “the preparation of the passover” - that is, the day on which it was prepared to be eaten in the evening.

3. In Joh_19:31, the day in which our Lord lay in the grave was called the great day of the Sabbath - “a high day;” that is, the day after the Passover was killed, the Sabbath occurring on the first day of the feast properly, and therefore a day of special solemnity; yet our Saviour had partaken of it two days before, and therefore the day before the body of the people.

My time is at hand - That is, the time of my crucifixion. One scholar has noted that Greek word is often used among the Greeks for affliction and calamity. It might be rendered here, the time of my crucifixion is at hand.

Go into the city - That is, to such a man in the city of Jerusalem, for, as yet, they were in Bethany, or at the Mount of Olives; he does not mention the man's name, but describes him, as Mark and Luke say, and tells them, "there shall meet you a man bearing a pitcher of water; follow him into the house, where he entereth in", Mar_14:13; who seems to be not the master of the house, but a servant, that was sent on such an errand. This is a very considerable instance of our Lord's prescience of future contingencies; he knew beforehand, that exactly at the time that the disciples would enter Jerusalem, such a man, belonging to such a house, would be returning with a pitcher of water in his hand; and they should meet him; and follow him, where he went, which would be a direction to them what house to prepare the passover in;

and say unto him - not to the man bearing the pitcher of water; but the owner of it, who probably might be one of Christ's disciples secretly; for many of the chief rulers in Jerusalem believed on Christ, though they did not openly confess him, for fear of the Pharisees.

Mat 26:19  And the disciples did as Jesus had appointed them; and they made ready the passover.

They made ready the passover - That is, they procured a lamb, multitudes of which were kept for sale in the temple; they had it killed and flayed by the priests, and the blood poured by the altar; they roasted the lamb, and prepared the bitter herbs, the sauce, and the unleavened bread. This was done, it seems, while our Lord was absent, by the two disciples Peter and John Luk_22:8.

Mat 26:20  Now when the even was come, he sat down with the twelve.

He sat down - At first the supper was eaten standing, with their loins girded and their staff in their hand, denoting the haste with which they were about to flee from Egypt. Afterward, however, they introduced the practice, it seems, of partaking of this as they did of their ordinary meals. The original word is, “he reclined” - that is, he placed himself on the couch in a reclining posture, in the usual manner in which they partook of their meals. While reclining there at the supper, the disciples had a dispute which should be the greatest. At this time, also, before the institution of the Lord’s supper, Jesus washed the feet of his disciples, to teach them humility.

Now when the even was come - It is a common opinion that our Lord ate the passover some hours before the Jews ate it; for the Jews, according to custom, ate theirs at the end of the fourteenth day, but Christ ate his the preceding even, which was the beginning of the same sixth day, or Friday; the Jews begin their day at sunset. Thus Christ ate the passover on the same day with the Jews, but not on the same hour. Christ kept this passover the beginning of the fourteenth day, the precise day and hour in which the Jews had eaten their first passover in Egypt. And in the same part of the same day in which the Jews had sacrificed their first paschal lamb, viz. between the two evenings, about the ninth hour, or 3 o’clock, Jesus Christ our passover was sacrificed for us: for it was at this hour that he yielded up his last breath; and then it was that, the sacrifice being completed, Jesus said, It Is Finished.

When the even was come - The lamb was killed “between the evenings,” Exo_12:6 - that is between three o’clock, p. m., and nine in the evening. The Jews reckoned two evenings - one from three o’clock p. m. to sunset, the other from sunset to the close of the first watch in the night, or nine o’clock p. m. The paschal supper was commonly eaten after the setting of the sun, and often in the night, Exo_12:8.

Mat 26:21  And as they did eat, he said, Verily I say unto you, that one of you shall betray me.

One of you shall betray me - Or, will deliver me up. Judas had already betrayed him, Mat_26:15, and he was now about to deliver him into the hands of the chief priests, according to the agreement he had made with them. This was a bolt from the blue for all except Judas and he was startled to know that Jesus understood his treacherous bargain.

And as they did eat - The passover lamb, the unleavened bread, and bitter herbs:

Mat 26:22  And they were exceeding sorrowful, and began every one of them to say unto him, Lord, is it I?

They were exceeding sorrowful - they anxiously looked one at another, conscious each one, except Judas, of no such intention, and each one beginning to examine himself to find whether he was the person intended.

They were exceeding sorrowful - That is, the eleven who were innocent; and the hypocritical traitor, Judas, endeavored to put on the appearance of sorrow.

They were exceeding sorrowful - Partly that Christ should be betrayed at all, into the hands of his enemies, by whom they knew he would be ill used; and partly, that so vile an action should be done, by one from among themselves; and greatly, because they knew not, nor could not conceive, who of them could be guilty of such an horrid sin:

Mat 26:23  And he answered and said, He that dippeth his hand with me in the dish, the same shall betray me.

He that dippeth his hand with me in the dish - The Jews, at the observance of this ordinance, used a bitter sauce, made of bunches of raisins, mixed with vinegar and other seasoning of the like kind, which they said represented the clay which their fathers were compelled to use in Egypt in making brick, thus reminding them of their bitter bondage there. Others say the Charoseth sauce was made of figs, nuts, almonds, and other fruits; to which they added apples; all which they bruised in a mortar, and mixed with vinegar; and put spices into it, calamus and cinnamon, in the form of small long threads, in remembrance of the straw; and it was necessary it should be: thick, in memory of the clay. This was possibly the dish to which reference is made here. It is not improbable that Judas reclined near to our Saviour at the feast, and by his saying it was one that dipped “with him” in the dish, he meant one that was near to him, designating him more particularly than he had done before.

He that dippeth his hand - As the Jews ate the passover a whole family together, it was not convenient for them all to dip their bread in the same dish; they therefore had several little dishes or plates, in which was the juice of the bitter herbs, mentioned Exo_12:8, on different parts of the table; and those who were nigh one of these, dipped their bread in it. As Judas is represented as dipping in the same dish with Christ, it shows that he was either near or opposite to him.

Mat 26:24  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.

The Son of man goeth - That is, is about to die. Going, going away, departing, etc., are frequently used in the best Greek and Latin writers, for death, or dying. The same words are often used in the Scriptures in the same sense. The phrase is expressive of his death and denotes the voluntariness of it.

It had been good for that man – This argues against purgatory and annihilation of the wicked as possible fates of unbelievers. If a sinner should suffer millions of millions of years in hell’s torments, and get out at last to the enjoyment of heaven, then it was well for him that he had been born, for still he has an eternity of blessedness before him. If a sinner ceased to exist at death, then this statement doesn’t hold up either. Jesus said it would have been well for that man if he had never been born! Then he must be in some state of conscious existence, as non-existence is said to be better than that state in which he is now found. This passage proves further that, in relation to one wicked man, the sufferings of hell will be eternal. It negates the concept of universal salvation as well.

it had been good for that man if he had not been born - This is a Rabbinical phrase, signifying, that it is better to have no being at all, than to be punished with everlasting destruction.

As it is written of him - That is, as it is written or prophesied of him in the Old Testament.

woe unto that man by whom the son of man is betrayed - for God's decrees concerning this matter, and the predictions in the Bible founded on them, did not in the least excuse, or extenuate the blackness of his crime; who did what he did, of his own free will, and wicked heart, voluntarily, and to satisfy his own lusts:

Mat 26:25  Then Judas, which betrayed him, answered and said, Master, is it I? He said unto him, Thou hast said.

Master is it I - It is observed by some, that the word Rabbi, used by Judas, is a more honourable name than that of Lord, used by the disciples; thereby reigning to give Christ more honour, and exceed in his respect to him, than the rest of the disciples; in order, if he could, to cover his wicked designs:

Mat 26:26  And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat; this is my body.

As they were eating - As they were eating the paschal supper, near the close of the meal.

Jesus took bread - That is, the unleavened bread which they used at the celebration of the Passover, made into thin cakes, easily broken and distributed.

And blessed it - Or sought a blessing on it; or “gave thanks” to God for it. The word rendered “blessed” not unfrequently means “to give thanks.” It appears from the writings of Philo and the Rabbis that the Jews were never accustomed to eat without giving thanks to God and seeking his blessing. This was especially the case in both the bread and the wine used at the Passover.

And brake it - This “breaking” of the bread represented the sufferings of Jesus about to take place - his body “broken” or wounded for sin. 1Co_11:24 And giving thanks, He broke it and said, "Take, eat; this is My body, which is broken for you; this do in remembrance of Me." Christ broke the bread, as the symbol of his body, which was to be broken by blows, and scourges, thorns, nails, and spear, and to be separated from his soul, and die as a sacrifice for the sins of his people.

This is my body - This represents my body. This broken bread shows the manner in which my body will be broken; or this will serve to recall my dying sufferings to your remembrance. It is not meant that his body would be literally “broken” as the bread was, but that the bread would be a significant emblem or symbol to recall to their recollection his sufferings.

This is my body - This does not say that the bread and wine are literally His body. The language employed by the Savior was in accordance with a common mode of speaking among the Jews, and exactly similar to that used by Moses at the institution of the Passover Exo_12:11 And you shall eat of it this way, with your loins girded, your sandals on your feet, and your staff in your hand. And you shall eat it in a hurry. It is the LORD's passover. That is, the lamb and the feast “represent” the Lord’s “passing over” the houses of the Israelites. It serves to remind you of it. It surely cannot be meant that that lamb was the literal “passing over” their houses - a palpable absurdity - but that it represented it. So Paul and Luke say of the bread, “This is my body broken for you: this do in remembrance of me.” This expresses the whole design of the sacramental bread. It is to call to “remembrance,” in a vivid manner, the dying sufferings of our Lord. The meaning of this important passage may be thus expressed: “As I give this broken bread to you to eat, so will I deliver my body to be afflicted and slain for your sins.”

Jesus took bread - This is the first institution of what is termed the Lord’s Supper. So that the paschal supper was now concluded, when Christ entered upon the institution of his own supper: This is "the bread of affliction", which their fathers ate in the land of Egypt.

Jesus took bread - This ordinance of the Lord's supper is to us the passover supper, by which we commemorate a much greater deliverance than that of Israel out of Egypt. Take, eat; accept of Christ as he is offered to you; receive the atonement, approve of it, submit to his grace and his government. Meat looked upon, be the dish ever so well garnished, will not nourish; it must be fed upon: so must the doctrine of Christ. This is my body; that is, spiritually, it signifies and represents his body. We partake of Christ by partaking of his grace, and the blessed fruits of the breaking of his body. The blood of Christ is signified and represented by the wine. He gave thanks, to teach us to look to God in every part of the ordinance. This cup he gave to the disciples with a command, Drink ye all of it. The pardon of sin is that great blessing which is, in the Lord's supper, conferred on all true believers; it is the foundation of all other blessings. He takes leave of such communion; and assures them of a happy meeting again at last; “Until that day when I drink it new with you”, may be understood of the joys and glories of the future state, which the saints shall partake with the Lord Jesus. That will be the kingdom of his Father; the wine of consolation will there be always new. While we look at the outward signs of Christ's body broken and his blood shed for the remission of our sins, let us recollect that the feast cost him as much as though he had literally given his flesh to be eaten and his blood for us to drink.

Mat 26:27  And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it;

And he took the cup - That is, the cup of wine which was used at the feast of the Passover, called the cup of “Hallel,” or praise, because they commenced then repeating the “Psalms” with which they closed the Passover.

And he took the cup - Called the cup of thanksgiving; which the master of the family used likewise to give to each after supper.

And he took the cup - This cup, Luke says, he took “after supper” - that is, after they had finished the ordinary celebration of “eating” the Passover. The “bread” was taken “while” they were eating, the cup after they had done eating.

Mat 26:28  For this is my blood of the new testament, which is shed for many for the remission of sins.

For this is my blood - This “represents” my blood, as the bread does my body. Luke and Paul vary the expression, adding what Matthew and Mark have omitted. “This cup is the new testament in my blood.” By this cup he meant the wine in the cup, and not the cup itself. Pointing to it, probably, he said, “This - ‘wine’ - represents my blood about to be, shed.” The phrase “new testament” means “new covenant,” referring to the “covenant or compact” that God was about to make with people through a Redeemer. The “old” covenant was that which was made with the Jews by the sprinkling of the blood of sacrifices. Exo_24:8 And Moses took the blood and sprinkled it on the people, and said, Behold the blood of the covenant, which the LORD has made with you concerning all these words. In allusion to that, Jesus says, this cup is the new “covenant” in my blood; that is, which is “ratified, sealed, or sanctioned by my blood.” In ancient times, covenants or contracts were ratified by slaying an animal; by the shedding of its blood, imprecating similar vengeance if either party failed in the compact. So Jesus says the covenant which God is about to form with people the new covenant, or the gospel economy is sealed or ratified with my blood.

Which is shed for many for the remission of sins - In order that sins may be remitted, or forgiven. That is, this is the appointed way by which God will pardon transgressions.

That blood is efficacious for the pardon of sin:

1. Because it is “the life” of Jesus, the “blood” being used by the sacred writers as representing “life itself,” or as containing the elements of life, Gen_9:4; Lev_17:14. It was forbidden, therefore, to eat blood, because it contained the life, or was the life, of the animal. When, therefore, Jesus says that his blood was shed for many, it is the same as saying that His life was given for many.

2. His life was given for sinners, or he died in the place of sinners as their substitute. By his death on the cross, the death or punishment due to them may be removed and their souls be saved. He endured so much suffering, bore so much agony, that God was pleased to accept it in the place of the eternal torments of all the redeemed. God, by giving his Son to die for sinners, has shown his infinite abhorrence of sin; since, according to his view, and therefore according to truth, nothing else would show its evil nature but the awful sufferings of his own Son. That he died “in the stead or place” of sinners is abundantly clear from the following passages of Scripture: Joh_1:29; Eph_5:2; Heb_7:27; 1Jo_2:2; 1Jo_4:10; Isa_53:10; Rom_8:32; 2Co_5:15.

For the remission of sins - although the blood is shed, and the atonement made, no man’s sins are taken away until, as a true penitent, he returns to God, and, feeling his utter incapacity to save himself, believes in Christ Jesus, who is the justifier of the ungodly. The phrase is often used by the evangelists and the apostles; and does not mean merely the pardon of sins, as it is generally understood, but the removal or taking away of sins; not only the guilt, but also the very nature of sin, and the pollution of the soul through it; and comprehends all that is generally understood by the terms justification and sanctification.

For this is my blood of the New Testament - That is, the red wine in the cup, was an emblem and representation of his precious blood, whereby was exhibited a new dispensation, or administration of the covenant of grace; and by which it was ratified and confirmed; and whereby all the blessings of it, such as peace, pardon, righteousness, and eternal life, come to the people of God: the allusion is to the first covenant, and the book of it being sprinkled with the blood of bulls, and therefore called the blood of the covenant, Exo_24:8. But the second covenant, or the new administration of the covenant of grace, for which reason it is called the New Testament, is exhibited and established in the blood of Christ the testator.

Which is shed for many, for the remission of sins - that is, was very shortly to be shed, and since has been, for all the elect of God; for the many that were ordained to eternal life, and the many that were given to Christ, the many that are justified by him, and the many sons he will bring to glory: whereby the full forgiveness of all their sins was procured, in a way consistent with, and honorable to the justice of God; full satisfaction being made to the law of God, for all their transgressions,

Mat 26:29  But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father's kingdom.

I will not drink of this until that day - That is, the observance of the Passover, and of the rites shadowing forth future things, here end. I am about to die. The design of all these types and shadows is about to be accomplished. This is the last time that I shall partake of them with you. Hereafter, when my Father’s kingdom is established in heaven, we will partake together of the thing represented by these types and ceremonial observances - the blessings and triumphs of redemption.

Fruit of the vine - “Wine, the fruit or produce” of the vine made of the grapes of the vine.

Until that day - Probably the time when they should be received to heaven. It does not mean here on earth, further than that they would partake with him in the happiness of spreading the gospel and the triumphs of his kingdom.

Until that day when I drink it new with you - That is, I shall no more drink of the produce of the vine with you; but shall drink new wine - wine of a widely different nature from this - a wine which the kingdom of God alone can afford. The term new in Scripture is often taken in this sense. So the New heaven, the New earth, the New covenant, the New man - mean a heaven, earth, covenant, man, of a very different nature from the former. It was our Lord’s invariable custom to illustrate heavenly things by those of earth.

When I drink it new with you - Not that he would partake with them of literal wine there, but in the thing represented by it. Wine was an important part of the feast of the Passover, and of all feasts. The kingdom of heaven is often represented under the image of a feast. It means that he will partake of joy with them in heaven; that they will share together the honors and happiness of the heavenly world.

I will not drink henceforth of this fruit of the vine - These words seem to intimate no more than this: We shall not have another opportunity of eating this bread and drinking this wine together; as in a few hours my crucifixion shall take place.

Mat 26:30  And when they had sung an hymn, they went out into the mount of Olives.

And when they had sung a hymn - The Passover was observed by the Jews by singing or “chanting” Ps. 113–118. These they divided into two parts. They sung Ps. 113–114 during the observance of the Passover, and the others at the close. There can be no doubt that our Savior, and the apostles also, used the same psalms in their observance of the Passover. Called the Hallell or song of praise.

Sung a hymn - Very probably the second part of the Jewish Hallel or Hallelujah, embracing Psalms 115, 116, Psa_117:1-2, 118.

And when they had sung a hymn - they did not sing all at once, but in parts. Just before the drinking of the second cup and eating of the lamb, they sung the first part of it, which contained the 113th and 114th Psalms; and on mixing the fourth and last cup, they completed the "Hallell", by singing the rest of the Psalms, beginning with the 115th Psalm, and ending with the 118th; and said over it, what they call the "blessing of the song", which was Psa_145:10, &c., and they might, if they would, mix a fifth cup, but that they were not obliged to, and say over it the "great Hallell", or "hymn", which was the 136th Psalm. Now the last part of the "Hallell", Christ deferred to the close of his supper; there being many things in it pertinent to him, and proper on this occasion, particularly Psa_115:1, and the Jews themselves say, that "the sorrows of the Messiah" are contained in this part: that this is the hymn which Christ and his disciples sung,

They went out - In the original institution of the Passover it was enjoined that no one should go out of his house until morning (Exo_12:22). Evidently this had ceased to be regarded as obligatory.

Mat 26:31  Then saith Jesus unto them, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad.

All ye shall be offended because of me - This language means, here, you will all stumble at my being taken, abused, and set at naught; you will be ashamed to own me as a teacher, and to acknowledge yourselves as my disciples; or, my being betrayed will prove a snare to you all, so that you will be guilty of the sin of forsaking me, and, by your conduct, of denying me.

For it is written - Zec_13:7 Awake, O sword, against My Shepherd, and against the Man who is My companion, says the LORD of hosts; strike the Shepherd, and the sheep shall be scattered. And I will turn My hand on the little ones. This is affirmed here to have reference to the Savior, and to be fulfilled in him.

I will smite - This is the language of God the Father. I will smite means either that I will give him up to be smitten, or that I will do it myself. Both of these things were done. God gave him up to the Jews and Romans, to be smitten for the sins of the world Rom_8:32; and he himself left him to deep and awful sorrows - to bear “the burden of the world’s atonement” alone.

all ye shall be offended because of me this night - The words are spoken to the eleven disciples; for Judas was now gone to the high priests, to inform them where Jesus was going that night, and to receive of them a band of men and officers to apprehend him; which is what would be the occasion of all the rest of the disciples being offended: for when they should see their master betrayed by one of themselves, and the officers seize him and bind him, and lead him away as a malefactor, our Lord here suggests, that they would be filled with such fear and dread, that everyone of them would forsake him and run away, and provide for their own safety; yea, would be so stumbled at this unexpected event, that they would begin to stagger and hesitate in their minds, whether he was the Messiah, or not,

Improper self-confidence, like that of Peter, is the first step to a fall. There is a proneness in all of us to be over-confident. But those fall soonest and foulest, who are the most confident in themselves. Those are least safe, who think themselves most secure. Satan is active to lead such astray; they are most off their guard: God leaves them to themselves, to humble them.

Mat 26:32  But after I am risen again, I will go before you into Galilee.

But after I am risen - This promise was given them to encourage and support them, and also to give them an indication where he might be found.

But after I am risen again - This he says for their comfort, that though he, their shepherd, should be apprehended, condemned, and crucified, should be smitten with death, and be laid in the grave, yet he should rise again; and though they should be scattered abroad, yet should be gathered together again by him, their good shepherd; who would after his resurrection, appear to them, be at the head of them, and go before them, as a shepherd goes before his sheep:

I will go before you - Still alluding to the case of the shepherd and his sheep. Though the shepherd has been smitten and the sheep scattered, the shepherd shall revive again, collect the scattered flock, and go before them, and lead them to peace, security, and happiness.

I will go before you into Galilee - the native place of most, if not all of them. This the women that came to the sepulchre after Christ's resurrection, were bid, both by the angel, and Christ himself, to remind the disciples of, and ordered them to go into Galilee, where they might expect to see him: accordingly they did go thither, and saw and worshipped him;

Mat 26:33  Peter answered and said unto him, Though all men shall be offended because of thee, yet will I never be offended.

Peter answered - This confidence of Peter was entirely characteristic. He was ardent, sincere, and really attached to his Master. Yet this declaration was made evidently:

1. from true love to Jesus;

2. from too much reliance upon his own strength;

3. from ignorance of himself, and of the trials which he was soon to pass through.

Peter answered and said unto him - The presumptuous person imagines he can do every thing, and can do nothing: thinks he can excel all, and excels in nothing: promises every thing, and performs nothing. The humble man acts a quite contrary part. There is nothing we know so little of as ourselves - nothing we see less of than our own weakness and poverty. The strength of pride is only for a moment. Peter, though vainly confident, was certainly sincere - he had never been put to a sore trial, and did not know his own strength. Had this resolution of his been formed in the strength of God, he would have been enabled to maintain it against earth and hell.

Mat 26:34  Jesus said unto him, Verily I say unto thee, That this night, before the cock crow, thou shalt deny me thrice.

This night - This was in the “evening” when this was spoken, after the observance of the Passover.

Mat 26:35  Peter said unto him, Though I should die with thee, yet will I not deny thee. Likewise also said all the disciples.

Peter saith unto him - Mar_14:31; his spirits were raised to a greater pitch of resentment, and he expressed himself in stronger terms, and in more peremptory and self-confident language, He does not take the warning which his Lord gave him - he trusts in the warm, sincere attachment to Christ which he now feels, not considering that this must speedily fail, unless supported by the power of God.

though I should die with thee - he seems to have understood Christ, that he should suffer death, and that he would be in great danger himself, and therefore rather than lose his life would deny his master; wherefore he most confidently affirms, that should he be called to suffer death for his sake, or along with him, he would most cheerfully embrace it, rather than be guilty of so dreadful a crime:

likewise also said all the disciples - that they would never be offended because of him, and would die with him rather than deny him. This they said, being also self-confident and ignorant of their own weakness, and drawn into these expressions through Peter's example; and that partly to show their equal abhorrence of so horrible an iniquity, as denying Jesus.

Mat 26:36  Then cometh Jesus with them unto a place called Gethsemane, and saith unto the disciples, Sit ye here, while I go and pray yonder.

Jesus’ agony in Gethsemane - This account is also recorded in Mar_14:32-42; Luk_22:39-46; Joh_18:1.

Then cometh - After the institution of the Lord’s Supper, in the early part of the night, he went out to the Mount of Olives.

In his journey he passed over the brook Cedron Joh_18:1, which bounded Jerusalem on the east.

Unto a place - John calls this “a garden.” This garden was on the western side of the Mount of Olives, and a short distance from Jerusalem. The word used by John means not properly a garden for the cultivation of vegetables, but a place planted with the olive and other trees, perhaps with a fountain of water, and with walks and groves; a proper place of refreshment in a hot climate, and of retirement from the noise of the adjacent city. Such places were doubtless common in the vicinity of Jerusalem. Luke says that Jesus “went as he was wont” - that is, going out as He was accustomed - “to the Mount of Olives.” Probably he had been in the habit of retiring from Jerusalem to that place for meditation and prayer, thus enforcing by his example what he had so often done by his precepts the duty of retiring from the noise and bustle of the world to hold communion with God.

Gethsemane - This word is made up of two Hebrew words, signifying “an olive-press,” given to it, probably, because the place was filled with olives.

While I go and pray yonder - That is, at the distance of a stone’s throw, Luk_22:41. Luke adds that when he came to the garden he charged them to pray that they might not enter into temptation - that is, into deep “trials and afflictions,” or, more probably, into scenes and dangers that would tempt them to deny him.

He who made atonement for the sins of mankind, submitted himself in a garden of suffering, to the will of God, from which man had revolted in a garden of pleasure. Christ took with him into that part of the garden where he suffered his agony, only those who had witnessed his glory in his transfiguration. Those are best prepared to suffer with Christ, who have by faith beheld his glory. He now began to be sorrowful, and never ceased to be so till he said, It is finished. He prayed that, if possible, the cup might pass from him. But he also showed his perfect readiness to bear the load of his sufferings; he was willing to submit to all for our redemption and salvation. According to this example of Christ, we must drink of the bitterest cup which God puts into our hands; though nature struggle, it must submit. It should be more our care to get troubles sanctified, and our hearts satisfied under them, than to get them taken away.

Mat 26:37  And he took with him Peter and the two sons of Zebedee, and began to be sorrowful and very heavy.

Peter and the two sons of Zebedee - That is, James and John, Mat_10:2. On two other occasions he had favored these disciples in a particular manner, suffering them to go with him to witness his power and glory, namely, at the healing of the ruler’s daughter Luk_8:51, and at his transfiguration on the mount, Mat_17:1. Three of them were taken by him for this purpose, being a sufficient number to bear testimony, since by the mouth of two or three witnesses everything is established

And very heavy - The word in the original is much stronger than the one translated “sorrowful.” It means, to be pressed down or overwhelmed with great anguish. This was produced, doubtless, by a foresight of his great sufferings on the cross in making an atonement for the sins of people.

And very heavy - Overwhelmed with anguish. This word is used by the Greeks to denote the most extreme anguish which the soul can feel - excruciating anxiety and torture of spirit.

Mat 26:38  Then saith he unto them, My soul is exceeding sorrowful, even unto death: tarry ye here, and watch with me.

My soul is exceeding sorrowful - His human nature - his soul - was much and deeply affected and pressed down. That Christ had an human soul, as well as an human body, is clear from hence; and which was possessed of the same passions as ours are, but without sin, such as joy, love, grief, sorrow, &c.

                      

Even unto death - This denotes extreme sorrow and agony.

The sufferings of death are the greatest of which we have any knowledge; they are the most feared and dreaded by man; and those sufferings are therefore put for extreme and indescribable anguish.

Tarry ye here and watch with me - The word rendered “watch” means, literally, to abstain from sleep; then to be vigilant, or to guard against danger. Here it seems to mean to sympathize with him, to unite with him in seeking divine support, and to prepare themselves for approaching dangers.

watch with me - It was night, and they might be heavy and inclined to sleep: he knew it would be an hour of temptation both to him and them, and therefore advises them to watch against it; and to observe how it would go with him, and what should befall him, that they might be witnesses of it, and be able to testify what agonies he endured, what grace he exercised, and how submissive he was to his Father's will.

Mat 26:39  And he went a little further, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt.

Fell on his face - Luke says “he kneeled down.” He did both.

He first kneeled, and then, in the fervency of his prayer and the depth of his sorrow, he fell with his face on the ground, denoting the deepest anguish and the most earnest entreaty. This was the usual posture of prayer in times of great earnestness.

If it be possible - That is, if the world can be redeemed - if it be consistent with justice, and with maintaining the government of the universe, that people should be saved without this extremity of sorrow, let it be done. There is no doubt that if it had been possible it would have been done; and the fact that these sufferings were “not” removed, and that the Savior went forward and bore them without mitigation, shows that it was not consistent with the justice of God and with the welfare of the universe that people should be saved without the awful sufferings of “such an atonement.”

Let this cup - These bitter sufferings. These approaching trials. The word cup is often used in this sense, denoting sufferings.

let this cup pass from me - meaning all his sufferings and death, which were at hand; together with the bearing the sins of his people, the enduring the curse of the law, and the wrath of God, all which were ingredients in, and made up this dreadful bitter cup, this cup of fury, cursing, and trembling; called a cup, either in allusion to the nauseous potions given by physicians to their patients; or rather to the cup of poison given to malefactors the sooner to dispatch them; or to that of wine mingled with myrrh and frankincense to intoxicate them, that they might not feel their pain; or to the cup appointed by the master of the family to everyone in the house; these sorrows, sufferings, and death of Christ being what were allotted and appointed by his heavenly Father: and when he prays that this cup might pass from him, his meaning is, that he might be freed from the present horrors of his mind, be excused the sufferings of death, and be delivered from the curse of the law, and wrath of God;

Not as I will, but as thou wilt - As Jesus was man as well as God, there is nothing inconsistent in supposing that, as man, he was deeply affected in view of these sorrows. When he speaks of His will, he expresses what “human nature,” in view of such great sufferings, would desire. It naturally shrunk from them and sought deliverance. Yet he sought to do the will of God. He chose rather that the high purpose of God should be done, than that that purpose should be abandoned from regard to the fears of his human nature. In this he has left a model of prayer in all times of affliction. It is right, in times of calamity, to seek deliverance. Like the Savior, also, in such seasons we should, we must submit cheerfully to the will of God, confident that in all these trials he is wise, and merciful, and good.

nevertheless, not as I will, but as thou wilt - which shows that the request was far from being sinful, or contrary to piety to God, or love to men, or to true fortitude of mind; the pure natural will of Christ, or the will of Christ's human nature, being left to act in a mere natural way, shows a reluctancy to sorrows, sufferings, and death; this same human will submits to the divine will of the Father. An example Christians should follow.

And going a little farther - About a stone's throw, Luk_22:41- So that the apostles could both see and hear him still.

Mat 26:40  And he cometh unto the disciples, and findeth them asleep, and saith unto Peter, What, could ye not watch with me one hour?

And findeth them asleep - It may seem remarkable that in such circumstances, with a suffering, pleading Redeemer near, surrounded by danger, and having received a special charge to watch - that is, not to sleep - they should so soon have fallen asleep. It was proof of their great attachment, and their deep sympathy in his sorrows. In Luke it states that He found “them sleeping for sorrow” - that is, on account of their sorrow; or their grief was so great that they naturally fell asleep. Multitudes of facts might be brought to show that this is in accordance with the regular effects of grief. Dr. Rush says: “There is another symptom of grief, which is not often noticed, and that is “

findeth them asleep - many things might contribute to, and bring this drowsiness upon them; as the great fatigue they had had in preparing the passover in the day, the plentiful meal they had eaten at night, and the lateness of the night, it being now probably midnight; but the chief reason of their sleepiness was their sorrow, as is expressed in Luk_22:45, what Christ had said to them of his soul troubles, and what they saw in him, had filled their hearts with sorrow.

Saith unto Peter - This earnest appeal was addressed to Peter particularly on account of his warm professions, his rash zeal, and his self-confidence. If he could not keep awake and watch with the Savior for one hour, how little probability was there that he would adhere to him in the trials through which he was soon to pass!

Mat 26:41  Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak.

Watch and pray -  Jesus repeats the command of Mat_26:38 with the addition of prayer and with the warning against the peril of temptation. He himself was feeling the worst of all temptations of his earthly life just then. He did not wish then to enter such temptation. Thus we are to understand the prayer in Mat_6:13 about leading (being led) into temptation. Their failure was due to weakness of the flesh as is often the case.

And pray - Seek aid from God by supplication, in view of the thickening calamities.

That ye enter not into temptation - The word “temptation” here properly means what would test their faith in the approaching calamities - in his rejection and death. It would “try” their faith, because, though they believed that he was the Messiah, they were not very clearly aware of the necessity of his death, and they did not fully understand that he was to rise again. They had cherished the belief that he was to establish a kingdom “while he lived.” When they should see him, therefore, rejected, tried, crucified, dead - when they should see him submit to all this as if he had not power to deliver himself - “then” would be the trial of their faith; and, in view of that, he exhorted them to pray that they might not so enter temptation as to be overcome by it and fall.

that ye enter not into temptation – that they might not be overcome and so forsake Christ, or deny him:

The spirit indeed is willing - The mind, the heart is ready and disposed to bear these trials, but the “flesh,” the natural feelings, through the fear of danger, is weak, and will be likely to lead one astray when the trial comes. Though they may have strong faith, and believe now that they will not deny Him, yet human nature is weak, and shrinks at trials, and they should therefore seek strength from on high. This was intended to excite them, notwithstanding he knew that they loved him, to be on their guard, lest the weakness of human nature should be insufficient to sustain them in the hour of their temptation.

Mat 26:42  He went away again the second time, and prayed, saying, O my Father, if this cup may not pass away from me, except I drink it, thy will be done.

if this cup may not pass away from me - If it be not possible to redeem fallen man, unless I drink this cup, unless I suffer death for them; thy will be done - I am content to suffer whatever may be requisite to accomplish the great design. In this address the humanity of Christ most evidently appears; for it was his humanity alone that could suffer; and if it did not appear that he had felt these sufferings, it would have been a presumption that he had not suffered, and consequently made no atonement. And had he not appeared to have been perfectly resigned in these sufferings, his sacrifice could not have been a free-will but a constrained offering, and therefore of no use to the salvation of mankind.

if this cup may not pass away from me - The sense of this prayer to his God and Father is, that if his sufferings and death could not be dispensed with; if it was not consistent with the decrees of God, and the covenant of grace, that he should be excused from them; or if the glory of God, and the salvation of his people required it, that he must drink up that bitter cup, he was content to do it; desiring in all things to submit unto, and to fulfil his Father's will, though it was so irksome and disagreeable to nature.

He went away again the second time - To the same place as before, or at some little distance; after he had reproved his disciples for their sleeping, and had exhorted them to watchfulness and prayer.

Mat 26:43  And he came and found them asleep again: for their eyes were heavy.

Mat 26:44  And he left them, and went away again, and prayed the third time, saying the same words.

Prayed the third time - So St. Paul sought the Lord Thrice that it might depart from him, 2Co_12:8. This thrice repeating the same petition argues deep earnestness of soul.

saying the same words - the sense is, that he prayed to the same purpose; the matter and substance of his prayer was the same, namely, that he might be exempted from suffering; but if that could not be admitted of, he was desirous to be resigned to the will of his heavenly Father, and was determined to submit unto it.

Mat 26:45  Then cometh he to his disciples, and saith unto them, Sleep on now, and take your rest: behold, the hour is at hand, and the Son of man is betrayed into the hands of sinners.

Sleep on now and take your rest - Most interpreters have supposed that this should be translated as a question rattler than a command, Luk_22:46 indicates it is spoken as a question. Mark adds, “It is enough.” That is, sufficient time has been given to sleep. It is time to arise and be going.

The hour is at hand - The “time” when the Son of man is to be betrayed is near.

the hands of sinners - the Gentiles or heathens, who were generally distinguished by this term from the Jews. In this case, it is the band of Roman soldiers who have come to capture Jesus.

Mat 26:46  Rise, let us be going: behold, he is at hand that doth betray me.

Rise, let us be going - Not to run away from the enemy, but to meet him: this was said, partly to arouse his sleepy disciples; and partly to show his love to his Father, and his submission to his will; as also to express the fortitude of his mind as man; he was now rid of his fears, and free from those agonies and dreadful apprehensions of things, he was but a little while ago possessed of; and likewise, to signify his willingness to be apprehended, and to suffer, and die, in the room of his people:

Rise, let us be going - Let us go wheresoever they shall lead us. The time when “I must die” is come. It is no longer proper to attempt an escape, and no more time can be given to repose.

Rise, let us be going - That is, to meet them, giving thereby the fullest proof that I know all their designs, and might have, by flight or otherwise, provided for my own safety; but I go willingly to meet that death which their malice designs me, and, through it, provide for the life of the world.

he is at hand that doth betray me - This shows his omniscience: he not only knew, as he did from the beginning, who should betray him; but he knew when be would do it; and he knew where the betrayer now was, that he was just now coming upon him, in order to deliver him the hands of sinful men.

Mat 26:47  And while he yet spake, lo, Judas, one of the twelve, came, and with him a great multitude with swords and staves, from the chief priests and elders of the people.

The account of Jesus’ being betrayed by Judas is recorded by all the evangelists. Mar_14:43-52; Luk_22:47-53; Joh_18:2-12.

Sent from the chief priests and elders - The Sanhedrin had neither soldiery nor a regularly-armed band at command. In Joh_18:3, Judas receives a cohort of soldiers and officers from the chief priests and Pharisees. Part of the band would consist of this regularly-armed cohort, and the rest of a crowd armed with cudgels, and embracing some of the servants of conspicuous men in the Sanhedrin.

A great multitude with swords and staves - John says that he had received a band of men and officers from the chief priests and Pharisees.” Josephus says that at the festival of the Passover, when a great multitude of people came to observe the feast, lest there should be any disorder, a band of men was commanded to keep watch at the porches of the temple, to repress a tumult if any should be excited. This band, or guard, was composed of Roman soldiers, and was stationed chiefly at the tower of Antonia, at the northwest side of the temple. In addition to this, they had constant guards stationed around the temple, composed of Levites. The Roman soldiers were armed with “swords.” The other persons that went out carried, probably, whatever was accessible as a weapon. These were the persons sent by the priests to apprehend Jesus. Perhaps other desperate men might have joined them.

Staves - In the original, “wood;” used here in the plural number. It means rather “clubs” or “sticks” than spears. Probably it means any weapon at hand, such as a mob could conveniently collect. John says that they had “lanterns and torches.” The Passover was celebrated at the “full moon;” but this night might have been cloudy. The place to which they were going was also shaded with trees, and lights, therefore, might be necessary.

with him a great multitude - with swords and staves, from the chief priests and elders the people. Judas was at the head of them, went before them to show them where Christ was, and to deliver him into their hands: he had not been asleep, he had been with the chief priests, and acquainted them with the opportunity he had of making good his agreement with him: he had got the band of soldiers, and other persons together, in order to make sure work of it.

Mat 26:48  Now he that betrayed him gave them a sign, saying, Whomsoever I shall kiss, that same is he: hold him fast.

Gave them a sign - That is, told them of a way by which they might know whom to apprehend - to wit, by his kissing him. Jesus was, besides, probably personally unknown to the “Romans” - perhaps to the others also. Judas, therefore, being well acquainted with him, to prevent the possibility of mistake, agreed to designate him by one of the tokens of friendship. John in chapter 18 states that Jesus, knowing all things that should come upon him, when they approached him, asked them whom they sought, and that they replied, Jesus of Nazareth. He then informed them that he was the person they sought. They, when they heard it, overawed by his presence and smitten with the consciousness of guilt, went backward and fell to the ground. He again asked them whom they sought. They made the same declaration - Jesus of Nazareth. Jesus then, since they professed to seek only Him, claimed the right that his disciples should be suffered to escape, “that the saying might be fulfilled which he spake Joh_18:9; Of them which thou gavest me have I lost none.”

Mat 26:49  And forthwith he came to Jesus, and said, Hail, master; and kissed him.

Hail, Master - The word translated “hail,” here, means to “rejoice,” to have joy, and also to have “cause” of joy. It thus expresses the “joy” which one friend has when he meets another, especially after an absence. It was used by the Jews and Greeks as a mode of salutation among friends. It would here seem to express the “joy” of Judas at finding his Master and again being “with him.”

Kissed him - Gave him the common salutation of friends when meeting after absence. The salutation he gave him was wishing him all health, prosperity, and happiness. Just as Joab asked Amasa of his health, and took him by the beard to kiss him, and smote him under the fifth rib, 2Sa_20:9.

And forthwith he came to Jesus - As soon as ever he appeared, before the rest could come up; for, he went before them, as Luke says, and that not only as, their guide to direct them to the person they wanted, perhaps too he separated himself from them, that it might not be thought that he came with them, or belonged to them:

Mat 26:50  And Jesus said unto him, Friend, wherefore art thou come? Then came they, and laid hands on Jesus, and took him.

And Jesus said unto him, Friend - It seems strange to us that Jesus should give the endeared name “friend” to a man that he knew was his enemy, and that was about to betray him. It should be remarked, however, that this is the fault of our language, not of the original. In the Greek there are two words which our translators have rendered “friend” - one implying “affection and regard,” the other not. One is properly rendered “friend;” the other expresses more nearly what we mean by “companion.” It is this “latter” word which is given to the disaffected laborer in the vineyard: “‘Friend,’ I do thee no wrong” Mat_20:13; to the guest which had not on the wedding-garment, in the parable of the marriage feast Mat_22:12; and to “Judas” in this place.

Wherefore art thou come - This was said, not because he was ignorant why he had come, but probably to fill the mind of Judas with the consciousness of his crime, and by a striking question to compel him to think of what he was doing.

Laid hands on Jesus - But not before they had felt that proof of his sovereign power by which they had all been struck down to the earth, Joh_18:6. It is strange that, after this, they should dare to approach him; but the Scriptures must be fulfilled.

Mat 26:51  And, behold, one of them which were with Jesus stretched out his hand, and drew his sword, and struck a servant of the high priest's, and smote off his ear.

One of them which were with Jesus - John informs us that this was Peter.

And drew his sword - The apostles were not commonly armed. On this occasion they had provided “two swords,” Luk_22:38. In seasons of danger, when traveling, they were under a necessity of providing means of defending themselves against the robbers that infested the country. This will account for their having any swords in their possession. Josephus informs us that the people were accustomed to carry swords under their garments as they went up to Jerusalem.

A servant of the high priest - His name, John informs us, was “Malchus.” Luke adds that Jesus touched the ear and healed it, thus showing his benevolence to his foes when they sought his life, and giving them proof that they were attacking him that was sent from heaven.

Cut off his ear - In Luk_22:51, it is said, Jesus touched and healed it. Here was another miracle, and striking proof of the Divinity of Christ. Peter did not cut the ear, merely, he cut it off. Now to heal it, Jesus must either take up the ear and put it on again, or else create a new one - either of these was a miracle, which nothing less than unlimited power could produce.

Mat 26:52  Then said Jesus unto him, Put up again thy sword into his place: for all they that take the sword shall perish with the sword.

For all they that take the sword - This passage is capable of different significations.

1. They who resist by the sword the civil magistrate shall be punished; and it is dangerous, therefore, to oppose those who come with the authority of the civil ruler.

2. These men, Jews and Romans, who have taken the sword against the innocent, shall perish by the sword. God will take vengeance on them.

3. However, the most satisfactory interpretation is that which regards it as a caution to Peter. Peter was rash. Alone he had attacked the whole band. Jesus told him that his unseasonable and imprudent defense might be the occasion of his own destruction. In doing it he would endanger his life, for they who took the sword perished by it. This was probably a proverb, denoting that they who engaged in wars commonly perished there.

Put up again thy sword into his place - Neither Christ nor his religion is to be defended by the secular arm. God is sufficiently able. The cause of a Christian is the cause of God: sufferings belong to one, and vengeance to the other. Let the cause, therefore, rest in his hands, who will do it ample justice.

For all they that take the sword, shall perish with the sword - This is not to be understood of magistrates who bear not the sword in vain, are ministers of God for good, and revengers of evil works; but of private persons that use the sword, and that not in self-defence, but for private revenge; or engage in a quarrel, to which they are not called; and such generally perish.

Mat 26:53  Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels?

Thinkest thou - Jesus says that not only would Peter endanger himself, but his resistance implied a distrust of the protection of God, and was an improper resistance of his will. If it had been proper that they should be rescued, God could easily have furnished far more efficient aid than that of Peter - a mighty host of angels.

Twelve legions - A legion was a division of the Roman army amounting to more than 6,000 men. The number “twelve” was mentioned, perhaps, in reference to the number of his apostles and himself. Judas being away, but eleven disciples remained. God could guard him, and each disciple, with a legion of angels: that is, God could easily protect him, if he should pray to him, and if it was his will.

Thinkest thou that I cannot now pray to my Father - Meaning, if he thought proper, or that there was any necessity for it, or that he was desirous of being rescued out of such hands he was falling into. This must be understood of him as man: for, as God, the angels were his creatures and ministering servants, whom he had the command of himself, and so had no need, as such, to pray to his Father to detach a number of them to his assistance, and which, as man, he could only want,

Mat 26:54  But how then shall the scriptures be fulfilled, that thus it must be?

But how then shall the scriptures be fulfilled - That is, the Scriptures which foretold of his dying for the world. In some way that must be accomplished, and the time had come when, having finished the work which the Father gave him to do, it was proper that he should submit to death. This was said, doubtless, to comfort his disciples; to show them that his death was not a matter of surprise or disappointment to him; and that they, therefore, should not be offended and forsake him. Probably the Scriptures to which our Lord principally refers are Psalm 22, 69, and especially Isa_53:1-12, and Dan_9:24-27. Christ shows that they had no power against him but what he permitted; and that he willingly gave up himself into their hands.

But how then shall the Scriptures be fulfilled - how then should the Scriptures, which speak of Christ's being taken, and led as a lamb to the slaughter, and of his various sufferings, and the circumstances of them, have their accomplishment?

that thus it must be - The several parts of the sufferings of the Messiah are foretold in the writings of the Old Testament; the spirit of Christ, in the prophets, testified before hand of them; as that he should be reproached and despised of men, Psa_22:6, be spit upon, smote, and buffeted, Isa_1:5, be put to death, Psa_22:15, and that the death of the cross, Psa_22:15, and be buried, Isa_53:9, and also the several circumstances of his sufferings, which led on to them, or attended them; as the selling him for thirty pieces of silver, Zec_11:12, the betraying him by one of his familiar friends, Psa_41:9, the seizing and apprehending him, and which is particularly referred to here, Isa_53:7, his disciples forsaking him, Zec_13:7, and even his God and Father, Psa_22:1, his suffering between two thieves, Isa_53:12, the parting of his garments, and casting lots on his vesture, Psa_22:18, the giving him gall and vinegar when on the cross, Psa_69:21, and not breaking any of his bones, Psa_34:20. The Scriptures not only declared, that these things should be; but the necessity of them also, that they must be; because of the purposes and decrees of God and because of the covenant of grace, which is sure, unalterable, and unchangeable.

Mat 26:55  In that same hour said Jesus to the multitudes, Are ye come out as against a thief with swords and staves for to take me? I sat daily with you teaching in the temple, and ye laid no hold on me.

Against a thief - This was the manner in which they would have sought to take a highwayman of desperate character, and armed to defend his life. It adds to the depth of his humiliation that he consented to be “hunted down” thus by wicked people, and to be treated as if he had been the worst of mankind.

Are ye come out as against a thief - At this time Judea was much infested by robbers, so that armed men were obliged to be employed against them - to this our Lord seems to allude.

I sat daily with you, teaching in the temple, and ye laid no hold on me - The business he was employed was not thieving and stealing, but teaching; and that wholesome doctrine, which he, as man, had received from his Father, and as the great prophet in Israel taught; and with such power and authority, as the Scribes and Pharisees did not: the place where he taught, was the temple; not a corner, or a private place, but a place of public worship.

Mat 26:56  But all this was done, that the scriptures of the prophets might be fulfilled. Then all the disciples forsook him, and fled.

Scriptures of the prophets - The “writings” of the prophets, for that is the meaning of the word “scriptures.” He alludes to those parts of the prophetic writings which foretold his sufferings and death.

Then all the disciples - Overcome with fear when they saw their Master actually taken; alarmed with the terrific appearance of armed men and torches in a dark night, and forgetting their promises not to forsake him, they all left their Savior to go alone to trial and to death!

Mat 26:57  And they that had laid hold on Jesus led him away to Caiaphas the high priest, where the scribes and the elders were assembled.

The trial of our Lord before the council, and the denial of Peter happening at the same time, might be related one before the other, according to the evangelists’ pleasure. Accordingly, Matthew and Mark relate the “trial” first, and Peter’s denial afterward; Luke mentions the denial first, and John has probably observed the natural order. The parallel places are recorded in Mark 14:53-72; Luke 22:54-71; and Joh_18:13-27.

To Caiaphas - John says that they led him first to Annas, the father-in-law of Caiaphas. This was done, probably as a mark of respect, he having been high priest, and perhaps distinguished for prudence, and capable of “advising” his son-in-law in a difficult case. The Savior was “detained” there. probably, until the chief priests and elders were assembled.

The high priest - John says he was high priest for that year. Annas had been high priest some years before. This Caiaphas had prophesied that it was expedient that one should die for the people. In the time of our Savior the office was frequently changed by the civil ruler. The priesthood was frequently changed in those times, and men were put into it by the Roman governor, through favor or bribery. The year before this, Simeon, or Simon ben Camhith, was high priest; and the year before that, Eleazar, the son of Ananus; and before him, Ishmael ben Phabi, who were all three, successively, made high priests by the Roman governor:

The scribes and elders - The men composing the great council of the nation, or Sanhedrin.

where the Scribes and elders were assembled - a council was held about a week before this, in which Caiaphas assisted, and then gave counsel to the Jews, that it was expedient, that one man should die for the people, Joh_11:47, whether that was held at his house, or elsewhere, is not certain, very probably it might; however, it is clear from Mat_26:2, that two days ago, the chief priests, Scribes, and elders, were assembled together in his palace, to consult about putting Jesus to death; and here they were again met together on the same account, waiting to have him brought before them,

Mat 26:58  But Peter followed him afar off unto the high priest's palace, and went in, and sat with the servants, to see the end.

Peter followed afar off - By this he evinced two things: 1) Real attachment to his Master; a desire to be near him and to witness his trial and 2) fear respecting his personal safety. He therefore kept so far off as to be out of danger, and yet so near as that he might witness the transactions respecting his Master.

Unto the high priest’s palace - The word rendered “palace” means, rather, the hall, or middle court, or “area” of his house. It was situated in the center of the palace, and was commonly uncovered.

Sat with the servants to see the end - That is, the end of the trial, or to see how it would go with his Master. The other evangelists say that he stood with the servants warming himself. John says, it being cold, they had made a fire of coals and warmed themselves. The place where they were was uncovered; and though the “days” are warm in Judea at that season of the year, yet that the nights are often uncomfortably cold. This fire was made “in the hall” (Luke). The fire was not in a “fireplace,” as we commonly suppose, but was probably made of “coals” laid on the pavement. At this place and time was Peter’s first “denial” of his Lord, as is recorded afterward.

Mat 26:59  Now the chief priests, and elders, and all the council, sought false witness against Jesus, to put him to death;

False witness - That is, they sought for witnesses even those who would lie to accuse him of crime of violation of the laws of the land or of God. Before these witnesses were sought, we learn from John _18:19-23 that the high priest asked Jesus of his disciples and his doctrine. Jesus replied that he had taught openly in the temple, and in secret had said nothing; that is, he had no “secret doctrines” which he had not been willing openly to teach, and he referred the high priest to those who had heard him. In a firm, dignified manner he put himself on trial, and insisted on his rights. This conversation took place, probably, before the council was assembled, and during this time the denials by Peter occurred. Luke informs us Luk_22:66 that the council came together as soon as it was day; that is, probably, near the morning, or not far from the break of day - after Peter had denied him and gone out.

Mat 26:60  But found none: yea, though many false witnesses came, yet found they none. At the last came two false witnesses,

Found none - That is, they found none on whose testimony they could with any show of reason convict him. The reason was, as Mark says Mar_14:56, that “their witnesses agreed not together.” They differed about facts, times, and circumstances, as all false witnesses do. Two witnesses were required by their law, and they did not “dare” to condemn him without conforming, “in appearance” at least, to the requirements of the law. Aas they meant to deliver him to the Roman governor, in order to be condemned by him; they knew they must have a charge, and this supported with a proper evidence, or they could not hope to succeed unless they had two convincing witnesses.  

Mat 26:61  And said, This fellow said, I am able to destroy the temple of God, and to build it in three days.

I am able to destroy the temple of God – 1) These words were not fairly quoted. Jesus had said, Joh_2:19, Destroy this temple, and I will build it again in three days. 2) The inuendo which they produce, applying these words to a pretended design to destroy the temple at Jerusalem, was utterly unfair; for these words he spoke of the temple of his body. It is very easy, by means of a few small alterations, to render the most holy things and innocent persons odious to the world, and even to take away the life of the innocent. The original words and meaning of what Jesus said refered to His body as the temple that would be destroyed and raised again in 3 days.

Mat 26:62  And the high priest arose, and said unto him, Answerest thou nothing? what is it which these witness against thee?

Answerest thou nothing - The accusation was so completely frivolous that it merited no notice: besides, Jesus knew that they were determined to put him to death, and that his hour was come; and that therefore remonstrance or defense would be of no use: he had often before borne sufficient testimony to the truth.

And the high priest arose - He rose up from his seat in great wrath and anger; partly being vexed, that they could get no other and better testimony; and partly because of Christ's contemptuous silence, giving no answer to the witnesses, as judging they deserved none; and which highly provoked the high priest.

Mat 26:63  But Jesus held his peace. And the high priest answered and said unto him, I adjure thee by the living God, that thou tell us whether thou be the Christ, the Son of God.

Jesus held his peace - Was silent. He knew that the evidence did not even appear to amount to anything worth a reply. He knew that they were aware of that, and that feeling that, the high priest attempted to draw something from him on which they could condemn him.

I adjure thee by the living God - I put thee upon thy oath before God. This was the usual form of putting an oath among the Jews. It implies calling God to witness the truth of what was said. The law respecting witnesses also made it a violation of an oath to conceal any part of the truth; and though our Saviour might have felt that such a question, put in such a manner, was very improper or was unlawful, yet he also knew that to be silent would be construed into a denial of his being the Christ. They had utterly failed in their proof. They had no way left to accomplish their purpose of condemning him but to draw it from his own lips. This cunning question was therefore proposed. The difficulty of the question consisted in this: If he confessed that he was the Son of God, they stood ready to condemn him for “blasphemy;” if he denied it, they were prepared to condemn him for being an impostor, and for deluding the people under the pretence of being the Messiah.

The Son of God - The Jews uniformly expected that the Messiah would be the Son of God. In their view it denoted, also, that he would be “divine,” or equal to the Father, Joh_10:31-36. To claim that title was therefore, in their view, “blasphemy;” and as they had determined beforehand in their own minds that he was not the Messiah, they were ready at once to accuse him of blasphemy.

I adjure thee by the living God - To this solemn adjuration Christ immediately replies, because he is now called on, in the name of God, to bear another testimony to the truth. The authority of God in the most worthless magistrate should be properly respected. However necessary our Lord saw it to be silent, when the accusations were frivolous, and the evidence contradictory, he felt no disposition to continue this silence, when questioned concerning a truth, for which he came into the world to shed his blood.

Mat 26:64  Jesus saith unto him, Thou hast said: nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.

Thou hast said - This is a form of assenting or affirming.

Sitting on the right hand of power - That is, of God, called here the Power - equivalent to “the Mighty, or the Almighty.” It denotes dignity and majesty; for to sit at the right hand of a prince was the chief place of honor.

Coming in the clouds of heaven - The meaning of this is, You shall see “the sign from heaven” which you have so often demanded; even the Messiah returning himself “as the sign,” with great glory, to destroy your city and to judge the world.

Thou hast said - That is, I am the Christ, the promised Messiah, (see on Mat_26:25 (note)); and you and this whole nation shall shortly have the fullest proof of it: for hereafter, in a few years, ye shall see the Son of man sitting on the right hand of power, fully invested with absolute dominion, and coming in the clouds of heaven, to execute judgment upon this wicked race. Our Lord appears to refer to Dan_7:13 I saw in the night visions, and behold, One like the Son of man came with the clouds of heaven, and came to the Ancient of Days, and they brought Him near before Him. One like the Son of man came with the clouds of heaven, etc. This may also refer to the final judgment.

Mat 26:65  Then the high priest rent his clothes, saying, He hath spoken blasphemy; what further need have we of witnesses? behold, now ye have heard his blasphemy.

Then the high priest rent his clothes - This he did, to show his zeal for the honour and glory of God, his grief and concern at the profanation of his holy name by a false oath, and his abhorrence of, and indignation at the blasphemy he supposed Christ to be guilty of, in asserting himself to be the Son of God. The Jews were accustomed to rend their clothes as a token of grief. This was done often as a matter of form, and consisted in tearing a particular part of the garment reserved for this purpose. It was not lawful for the high priest to rip his clothes, Lev_10:6 And Moses said to Aaron and to Eleazar and Ithamar his sons, Do not uncover your heads nor tear your clothes, lest you die, and lest He be angry on all the people. But let your brothers, the whole of Israel, mourn the burning which the LORD has kindled. Lev_21:10 And the high priest among his brothers, on whose head the anointing oil was poured and who is consecrated to put on the garments, shall not uncover his head nor tear his clothes. By that was probably intended the robes of his priestly office. The garment which he now tore was possibly his ordinary garment, or the garments which he wore as president of the Sanhedrin - not those in which he officiated as high priest in the things of religion. This was done on this occasion to denote the great grief of the high priest that so great a sin as blasphemy had been committed in his presence.

He hath spoken blasphemy - That is, he has, under oath, claimed to himself what belongs to God. In asserting that he is the Son of God, and therefore equal in dignity with the Father, and that he would yet sit at his right hand, he has claimed what belongs to no man, and what is therefore an invasion of the divine prerogative. If he had not been the Messiah, the charge would have been true; but the question was whether he had not given evidence that he was the Messiah, and that therefore his claims were just. This point - the only proper point of inquiry - they never examined. They assumed that he was an impostor, and that point being assumed, everything like a pretension to being the Messiah was, in their view, proof that he deserved to die.

He hath spoken blasphemy - There was no need of witnesses now, for Jesus had incriminated himself by claiming under oath to be the Messiah, the Son of God. Now it would not be blasphemy for the real Messiah to make such a claim, but it was intolerable to admit that Jesus could be the Messiah of Jewish hope.

Mat 26:66  What think ye? They answered and said, He is guilty of death.

He is guilty of death - This was the form which was used when a criminal was condemned to die. The meaning is, he is guilty of a crime to which the law annexes death. This sentence was used before the Jews became subject to the Romans, when they had the power of inflicting death. After they were subject to the Romans, though the power of inflicting capital punishment” was taken away, yet they retained the form when they expressed their opinion of the guilt of an offender. The law under which they condemned him was that recorded in Lev_24:10-16 And the son of a woman of Israel, whose father was an Egyptian, went out among the sons of Israel. And this son of the woman of Israel and a man of Israel struggled together in the camp. And the son of the woman of Israel blasphemed the name of the LORD , and cursed. And they brought him to Moses. (And his mother's name was Shelomith, the daughter of Dibri, of the tribe of Dan.) And they put him under guard, so that the mind of the LORD might be declared to them. And the LORD spoke to Moses saying, Bring forth the despiser outside the camp. And let all that heard lay their hands on his head. Let all the congregation stone him. And you shall speak to the sons of Israel saying, Whoever curses his God shall bear his sin. And he that blasphemes the Name of the LORD shall surely be put to death. All the congregation shall surely stone him. And the stranger as well, even as he that is born in the land; when he blasphemes the Name, he shall be put to death. Those guilty of blasphemy were sentenced to death by stoning. The chief priests, however, were unwilling to excite a popular tumult by stoning him, and they therefore consulted to deliver him to the Romans to be crucified, “under the authority of the Roman name,” and thus to prevent any excitement among the people.

He is guilty of death - All the forms of justice are here violated. The judge becomes a party and accuser, and proceeds to the verdict without examining whether all the prophecies concerning the Messiah, and the innumerable miracles which he wrought, did not justify him.

Mat 26:67  Then did they spit in his face, and buffeted him; and others smote him with the palms of their hands,

Then did they spit in his face - This, among the Jews, as among us, was significant of the highest contempt and insult, fulfilling a prophecy: Isa_50:6 I gave My back to the strikers, and My cheeks to pluckers; I did not hide My face from shame and spitting.

And buffeted him - That is, they struck him with their hands closed, or with the fist.

Others smote him with the palms of their hands - The word used in the original here means literally to strike with rods. It also means to strike the mouth with the open hand, as if to prevent a person’s speaking, or to evince abhorrence of what he had spoken. This accomplished the prophecy, in Mic_5:1 Now gather yourself in troops, daughter of a troop; one sets a siege against us; they shall strike the Judge of Israel with a rod on the cheek.

Mat 26:68  Saying, Prophesy unto us, thou Christ, Who is he that smote thee?

Saying, Prophesy unto us - Mark informs us that before they said this they had blindfolded him. Having prevented his seeing, they ridiculed his pretensions of being the Messiah. If he Was the Christ, they supposed he could tell who smote him As he bore it patiently and did not answer, they doubtless supposed that they had discovered another reason to think he was an impostor. The word “prophesy” does not mean only to foretell future events, although that is the proper meaning of the word, but also to declare anything that is unknown, or anything which cannot be known by natural knowledge or without revelation. Luke adds, “And many other things blasphemously spoke they against him.” There is something very remarkable in this expression. They had charged Him with “blasphemy” in claiming to be the Son of God. This charge they were not able to prove; but the evangelist fixes the charge of “blasphemy” on them, because he really was the Son of God, and they denied it.

Prophesy unto us, thou Christ - Not that they owned him to be the Messiah; but because he asserted himself to be the Messiah, and his followers believed in him as such, they call him so; and in an ironical and sarcastic way, call upon him to divine, and tell them who the persons were, that used him in this manner; suggesting, that if he was the Christ, or Messiah, he would know all things, and what were done to him: Their conduct toward him now was expressly prophesied of Isa_50:6.

Mat 26:69  Now Peter sat without in the palace: and a damsel came unto him, saying, Thou also wast with Jesus of Galilee.

Now Peter sat without in the palace - Mark says the first denial took place while Peter was “beneath in the palace.” This “palace” was the large hall or court belonging to the residence of the high priest. The part of it where Jesus and the council were was “elevated,” probably above the rest for a tribunal. Peter was “beneath or in the “lower part” of the hall, with the servants at the fire. Yet, as Matthew says, he sat without in the palace - that is, out of the palace where they were trying Jesus - to wit, in the lower part of the hall with the servants: both narratives are therefore consistent.

And a damsel came unto him - Joh_18:17 says that this damsel was one that kept the door.

Thou also wast with Jesus of Galilee –Peter missed a chance to show his zeal for Jesus.

Jesus of Galilee –So she called him in reproach; suggesting, that he could not be the Messiah, or that prophet; since Christ comes not out of Galilee, nor does any prophet arise from thence: and when she charges him with being "with" him, her meaning is that he was a disciple of his, one that believed in him, embraced him as the Messiah.

Mat 26:70  But he denied before them all, saying, I know not what thou sayest.

But he denied before them all - He denied that he was a disciple; he denied that he knew Jesus; he denied (according to Mark) that he understood what was meant - that is, he did not see any reason why this question was asked. All this was palpable falsehood, and Peter must have known that it was such. This is remarkable, because Peter had just before been so confident.

Mat 26:71  And when he was gone out into the porch, another maid saw him, and said unto them that were there, This fellow was also with Jesus of Nazareth.

When he was gone out into the porch - The “entrance,” or the small apartment between the outer door and the large hall in the center of the building. Peter was embarrassed and confused by the question, and to save his confusion from attracting notice, he went away from the fire into the porch, where he expected to be unobserved - yet in vain. By the very movement to avoid detection, he came into contact with another who knew him and repeated the charge.

Another maid saw him - Mark simply says that “a maid” saw him. From Luke it would appear that “a man” spoke to him, Luk_22:58. The truth probably is that both were done.

Mat 26:72  And again he denied with an oath, I do not know the man.

And again he denied with an oath - He denied a second time, that he had ever been with Jesus, or was a disciple of his; and to put it out of all doubt, and an end to all dispute about it, and further charge of this kind, as he hoped, he added an oath to it. This is contrary to what Jesus said Matthew 5:33-37 Again, you have heard that it has been said to the ancients, "You shall not swear falsely, but you shall perform your oaths to the Lord." But I say to you, Do not swear at all! Not by Heaven, because it is God's throne; not by the earth, for it is the footstool of His feet; not by Jerusalem, because it is the city of the great King; nor shall you swear by your head, because you cannot make one hair white or black. But let your word be, Yes, yes; No, no. For whatever is more than these comes from evil.

I do not know the man - meaning not only that he had no personal knowledge of him, or acquaintance with him; but that he had never seen the man in his life, nor did he know what manner of man he was. This, as it was a downright falsehood.

Mat 26:73  And after a while came unto him they that stood by, and said to Peter, Surely thou also art one of them; for thy speech bewrayeth thee.

Thy speech bewrayeth thee - Your language makes it manifest that you are of his company. That is, as Mark adds, he was a “Galilean,” and in this way his speech betrayed him. It is probable that the Galileans were distinguished for some peculiarity of pronunciation, perhaps some uniqueness in their manner of speaking, that distinguished them from Jerusalem. This charge, John says Joh_18:26, was supported by the express affirmation of a kinsman of Malchus, the servant of the high priest, that he had seen him in the garden.

After a little while - here was time to reflect upon what he had been saying, and to guard against another temptation, should he be attacked; but he was unmindful of his Lord's words, and persists in the denial of him.

came unto him they that stood by - the officers and servants of the high priest, his attendants that waited upon him, and who stood by the fire, where Peter was warming himself: before he was attacked by single maidservants, now by a body of men, and one of them the kinsman of the man whose ear he had cut off, and who challenged him, as having seen him in the garden: and another confidently affirmed, and swore to it, that he was with Jesus, and was a Galilean; and all of them agreed in this,

Mat 26:74  Then began he to curse and to swear, saying, I know not the man. And immediately the cock crew.

Then began he to curse – Note the progression from at first just a denial, to adding an oath and now cursing. Peter was irritated beyond endurance. He could no longer resist the evidence that he was known. It had been repeatedly charged on him. His language had betrayed him, and there was a positive witness who had seen him. He felt it necessary, therefore, to be still more decided, and he accordingly added to the sin of denying his Lord the deep aggravation of profane cursing and swearing, affirming what he must have known was false, that he knew not the man.

Mat 26:75  And Peter remembered the word of Jesus, which said unto him, Before the cock crow, thou shalt deny me thrice. And he went out, and wept bitterly.

Peter remembered the word of Jesus - Luke 22: 61 And the Lord turned and looked on Peter. And Peter remembered the word of the Lord, how He had said to him, Before the cock crows, you shall deny Me three times. This is a beautiful and touching circumstance omitted by Matthew and the other gospels, that when the cock crew, Jesus turned and looked upon Peter, and that then he remembered his words.

They were in the same room - Jesus at the upper end of the hall, elevated for a tribunal and Peter below with the servants, so that Jesus could look down upon Peter standing near the fire. By a tender and compassionate look - a single glance of his eye the injured Savior brought to remembrance all Peter’s promises, his own predictions, and the great guilt of the disciple; he overwhelmed him with the remembrance of his sin, and pierced his heart through with many sorrows. The consciousness of deep and awful guilt rushed over Peter’s soul; he flew from the palace, he went where he might be alone in the darkness of the night, and “wept bitterly.”

Peter remembered the word of Jesus - Consider the danger of self-confidence. 1Co_10:12 So let him who thinks he stands take heed lest he fall. True Christian confidence is that which relies on God for strength, and feels safety only in the belief that he is able and willing to keep from temptation. Real Christians may be suffered to go far astray. To show them their weakness, to check self-confidence, and to produce dependence on Jesus Christ, they may be permitted to show how weak, and feeble, and rash they are.  Jesus had prayed for him “that his faith should fail not,” Luk_22:32 and Peter’s faith did not fail - that is, his belief in Jesus, his real piety, his true attachment to the Savior. Although he faltered, his faith in Jesus remained.

Peter remembered the words of Jesus - Forgetfulness of God, of his works, of his words, and of his law, of his revealed mind and will, is often the cause of sin; and a remembrance of things is necessary to the recovery of a fallen or backsliding Christian; as, of what he is fallen from, of the love and kindness of God shown to him, of his evil ways and works he is fallen into, and of the words and truths of Christ he has been very indifferent unto and lukewarm about.

wept bitterly - Felt bitter anguish of soul, which evidenced itself by the tears of contrition which flowed plentifully from his eyes.