Youth Topic Studies

Genesis 1:1-3:24, Adam and Eve
Genesis 6:11-7:18, Noah and the ark
Genesis 11:1-9, Tower of Babel

Psalm 11

Psalms 11 

This psalm has no name; it is neither called a psalm, nor hymn, nor song, nor prayer, only said to be David's; and is inscribed and directed as others to the chief musician, or master of the song, to be used in public service; and seems to be written much upon the same subject with the two preceding psalms.

This psalm ascribed to David, both in the title and in the location which it has among the Psalms. There is nothing in the psalm to make this doubtful, and indeed its structure is so much in accordance with those usually ascribed to David, as to leave no doubt as to its authorship.

There is no indication of the occasion on which it was composed in the title, or in the psalm itself. There is no special reference to any of the incidents of David’s life, although some of the thoughts or images were suggested apparently by the recollection of what occurred in the persecutions of Saul or the rebellion of Absalom. Different occasions in the life of David have indeed been referred to as having led to the composition of the psalm. All that is apparent in the psalm itself is, that it was when the author was in danger, and when some of his friends advised him to seek safety by flight, Psa_11:1. Instead of doing this, David determined to remain where he was, and to put his trust in God, with the belief that he would interpose and deliver him.

David's struggle with, and triumph over a strong temptation to distrust God, and betake himself to indirect means for his own safety, in a time of danger is the basic content of the psalm.

Detailed contents of the psalm. This psalm may be properly regarded as divided into two parts:

I. The counsel of some timid and fearful friends to the writer, in the circumstances of danger in which he was, to make his escape, and to seek safety by flight, Psa_11:1-3. They advise him to flee as a bird to the mountain; that is, to flee to a place of security while he could, for he seems to have been surrounded by enemies. The arguments by which they enforced this counsel seem to be referred to in Psa_11:2-3, and were these:

(a) that the wicked had made preparations to destroy him, for their bows and arrows were ready, Psa_11:2; and

(b) that the condition of affairs was as if the very foundations were destroyed; that there was nothing to rest on; and that all his hopes, in his present condition, must be swept away, Psa_11:3.

In these circumstances, all his hopes of safety, in their apprehension, was in flight.

II. The views which the author of the psalm entertained on the subject, in reply to this, Psa_11:4-7. He had unwavering confidence in God; he did not despair; he believed that God would protect him; he believed that the object of God in permitting this was to try the righteous, and that in due time he would come forth and rain snares, fire, and brimstone, upon the ungodly. The state of mind thus evinced, is that of firmness in trying circumstances; steady confidence in God when things seem to be most adverse; and an assured belief that God will in due time rescue those who put their trust in him. It is the manifestation of firmness against the counsels of the timid; the language of unshaken trust in God when the fearful and unbelieving despair.

Psa 11:1  To the chief Musician, A Psalm of David. In the LORD put I my trust: how say ye to my soul, Flee as a bird to your mountain?

In the Lord put I my trust - This, in general, expresses the state of mind of the author - a state of feeling which runs through the entire psalm. It is designed to be an answer to the counsel which others had been giving him to escape, and it implies that he was determined at that time, and always, to put his trust in God. They advised him to flee. In the existing circumstances he felt that that would have implied a want of confidence in God. He determined, therefore, to maintain his present position, and to rely upon the interposition of God in due time.

In the Lord put I my trust - Not in himself, in his own heart, nor in his own righteousness and strength; nor in men, the greatest of men, the princes of the earth; nor in his armies, or any outward force; but in the Lord, as the God of providence and of grace; and in the Messiah, in His person and righteousness; so one manuscript renders it, "in the Word of the Lord do I hope": and the phrase denotes a continued exercise of faith in the Lord; that he was always looking to Him, committing himself and all his concerns to Him; for he does not say, I "have", or I "will", but I "do", put my trust in the Lord; at all times, even in the worst of times, and in the present one; wherefore he is displeased with his friends for endeavoring to intimidate him, persuading him to flee and provide for his safety, when he had betaken himself to the Lord, and was safe enough;

In the Lord put I my trust - Those that truly fear God and serve him, are welcome to put their trust in him. The psalmist, before he gives an account of his temptation to distrust God, records his resolution to trust in Him, as that by which he was resolved to live and die. The believer, though not terrified by his enemies, may be tempted, by the fears of his friends, to desert his post, or neglect his work. They perceive his danger, but not his security; they give him counsel that is of worldly policy, rather than of heavenly wisdom. The principles of religion are the foundations on which the faith and hope of the righteous are built. We are concerned to hold these fast against all temptations to unbelief; for believers would be undone, if they had not God to go to, God to trust in, and future bliss to hope for. The prosperity of wicked people in their wicked, evil ways, and the straits and distresses which the best men are sometimes brought into, tried David's faith.

How say ye to my soul - the soul being put for the person himself. “Why” do you say this to me? how can you give me such counsel, as if I were to run away from danger, and to put no trust in God? He seems to have supposed that such an act of flight would have been construed by his enemies, and by the enemies of faith, as evidence that he had no faith or confidence in God. Such circumstances often occur in the world; and when that would be the “fair” and “natural” construction of one’s conduct, the path of duty is plain. We are to remain where we are; we are boldly to face the danger, and commit the whole matter to God.

Flee as a bird to your mountain - This implies that it was supposed there was no longer any safety where he then was. The use of the plural number here - “Flee ye,” by a change not uncommon in the Hebrew writings - seems designed to refer to the whole class of persons in those circumstances. The mind turns from his own particular case to that of others in the same circumstances; and the language may be designed to imply that this was the usual counsel given to such persons; that, on the same principle on which they now advised flight in this particular case, they would also advise flight in all similar cases. That is, they would counsel persons to flee to a place of safety when they were in danger of their life from persecution. This is the common counsel of the world; this would be the ordinary teaching of human prudence. The mountains in that area were regarded as places of safety, and were the common refuge of those who were in danger. In their caves and fastnesses, and on their heights, those who were in danger found security, for they could there hide themselves, or could more easily defend themselves, than they could in the plains and in the valleys. Hence, they became the place of retreat for robbers and bandits, as well as for the persecuted. The allusion to the bird here does not imply that birds sought a refuge in the mountains, and that he was to resemble them in this respect; but the point of the comparison turns on the rapidity with which this refuge should be sought:” Fly to the mountains as swiftly as a bird flies from danger.”

Psa 11:2  For, lo, the wicked bend their bow, they make ready their arrow upon the string, that they may privily shoot at the upright in heart.

For, lo, the wicked bend their bow - These are to be regarded as the words of the persons referred to in the previous verse, who had advised the persecuted psalmist to flee to the mountains. In this verse reasons are suggested for that advice. The reasons are, that the enemy was preparing for an attack, and that at an unexpected moment the attack would be made unless he should effect his escape. Apprised of the danger, he might now make good his escape, and avoid the peril which was impending. The common weapon in war, as in hunting, was the bow and arrow. The process of preparing for the use of the bow consisted in bending it, and properly adjusting the arrow. The Hebrew word used here is “tread;” “the wicked tread upon the bow;” that is, with a view to bend it.

They make ready their arrow upon the string - Hebrew, “they fit or fix the arrow upon the string.” That is, they place the end of the arrow in the proper place upon the string of the bow.

That they may privily shoot at the upright in heart - That is, that they may do it secretly or treacherously. They do not intend to do it in open day, or (as we say) “in a fair fight;” but they mean to do it when their victim is not aware of their design. The phrase, “the upright in heart,” may be a statement of the advisers in the case, that those whom they counseled were thus upright - a statement on their part that the attack was made on the righteous.

the upright in heart - such as David, and those that were with him, were; they were men whose hearts were upright before God,

Psa 11:3  If the foundations be destroyed, what can the righteous do?

If the foundations be destroyed - These are still to be regarded as the words of the psalmist’s advisers; or as an argument why he should make his escape. The word “foundations,” here, refers to those things on which society rests, or by which social order is sustained - the great principles of truth and righteousness that uphold society, as the foundations on which an edifice rests uphold the building. The reference is to a destruction of those things in a community, when truth is no longer respected; when justice is no longer practiced; when fraud and violence have taken the place of honesty and honor; when error prevails; when a character for integrity and virtue affords no longer any security. This is supposed to be the case in the circumstances referred to in the psalm, when there was no respect paid to truth and justice, and when the righteous, therefore, could find no security. It is under these circumstances the advice is given that the righteous should seek safety in flight.

What can the righteous do - What source of safety or confidence has he? His trust for his own safety, and for the good of society, has always been in the prevalence of just principles, and he has no other resource. Whatever others may do; whatever reliance they may place on such things, he can have no confidence in fraud, dishonesty, and error - in secret machinations and plans of treachery and deceit. His reliance is, and must be, in the prevalence of just principles; in the observance of law; in the diffusion of truth; in plans and deeds which are honorable and pure. When these no longer prevail, the argument is, there is nothing on which he can repose confidence in executing the plans on which his heart is fixed, and his proper course would be to flee.

Psa 11:4  The LORD is in his holy temple, the LORD'S throne is in heaven: his eyes behold, his eyelids try, the children of men.

The Lord is in his holy temple - Hebrew, “Jehovah is in the temple of his holiness.” That is, He is in heaven, regarded as His temple or dwelling-place. This is the answer of the psalmist to the suggestions of his advisers that he should flee from danger. The answer is, in substance, that he had nothing to fear; that he had a protector in heaven; and that he might appeal to Him for defense. The idea is, that God, the protector of the righteous, is always in the heavens; that His throne is always accessible; and that to it the persecuted may come, and may always be safe.

The Lord is in his holy temple - He is still to be sought and found in the place vhere He has registered His name. Though the priests be destroyed, the God in whose worship they were employed still lives, and is to be found in His temple by His upright worshippers. And He tries the heart and the reins of both sinners and saints. Nothing can pass without His notice.

The Lord’s throne is in heaven - God is a king, ruling the universe. As such, the seat of His power or dominion is represented as in heaven, where He administers his government. That throne is fixed, and the affairs of His universe will be administered with justice. The righteous, therefore, may hope in His protection, and need not flee when the wicked assail them. The idea here is that of unwavering confidence in God as sitting upon the throne of the universe, and administering its affairs with justice and truth. Compare Isa 66:1 Thus saith the LORD, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest?

the Lord's throne is in heaven - here He sits on a throne of grace, and here He has prepared His throne for judgment; and both this and the preceding clause are expressive of His glory and majesty; and are said to command awe and reverence of the Divine Being, and to inject terror into the wicked; and to show that God is above the enemies of His people, and to encourage the saints' trust and confidence in Him; and are mentioned as a reason why David put his trust in Him; and are, with what follows in Psa_11:5, opposed to the advice and reasonings of some of his friends in the preceding ones;

His eyes behold - He sees everything in all parts of His vast universe, and therefore He knows all the purposes of the wicked, and all the wants of the righteous. The thought here, as one imparting a sense of safety, is, that God sees us. He is not ignorant of what our enemies are doing, and He is not ignorant of what we need. If He were, the case would be different. We might then despair of safety, and feel that our enemies could overcome and destroy us. It is much, in the trials of life, to have this assurance - this constant feeling - that God sees us. He knows our condition, our wants, our dangers; He knows all that our enemies are doing - all their machinations against us. Knowing all this, we may be assured that He will interpose when it is best that He should interpose, and that He will suffer nothing to come upon us which it is not best that He should permit. When evil befalls us, therefore, it does not come because God does not know it, or because He could not prevent it, but because, seeing it all, He judges that it is best that it should thus occur.

His eyelids try - That is, they prove, penetrate into, as if by seeing through them. He searches into their very hearts, and into the inmost recesses of them, and takes cognizance of their thoughts, intentions, and designs; and confounds and disappoints them, so that they cannot perform their enterprises. The “eyelids” here are synonymous with the eyes. The form of the language is varied in accordance with a custom common in Hebrew, and there is attributed here to the eyelids what properly belongs to the eyes - the power of seeing.

The children of men - All men, good and bad. He knows them all - all their purposes, their designs, their wishes, their dangers. He knows, therefore, what our enemies are doing; He knows what are our perils; and we may safely leave our cause with Him. We should not, therefore, listen to the counsel which advises us to flee, but should rather put our trust in Him who dwells in the heavens.

He is in heaven; in all His glorious majesty, of His sovereign power and dominion over all men and things, and of His accurate inspection into all men and their actions. He sits on His throne to examine all causes, and to give righteous sentence according to every man's works. He thoroughly discerns all men, their most inward and secret actions: and therefore He sees and will reward or punish accordingly.

Psa 11:5  The LORD trieth the righteous: but the wicked and him that loveth violence his soul hateth.

The Lord trieth the righteous - That is, He “proves” them, searches them, tests the reality of their piety. His dealings with them are such as to test the genuineness of their faith, and are designed to show their sincerity and the real power of their religious principles. It is not for the purpose of destroying them, or punishing them, that He deals with them as He does, but it is to show the reality of their attachment to Him. This language seems here to be used to show the feeling of the persecuted and afflicted author of the psalm. He understood the reason why these calamities were suffered to come upon him - to wit, as a trial of his faith; and therefore it was his duty to remain and bear these troubles, and not to attempt to escape from them by flight. He says, therefore, that these troubles in the case of the righteous were in strong contrast with the purpose of the divine dealings toward the wicked, on whom God would “rain” snares, fire, and brimstone. In their case His judgments were for the purpose of punishing and destroying; in the case of the righteous it was to “try” them, or to test the reality of their religion.

The Lord trieth the righteous - He does not abandon them; He tries them to show their faithfulness, and He afflicts them for their good.

The Lord trieth the righteous - As gold is refined in the fire, by afflictive providences; hereby He tries their graces, their faith, and patience, their hope, and love, and fear; and, by so doing, expresses His love to them, since this is all for their good: and therefore, when He suffers the wicked to go great lengths in persecuting and distressing them, this should not weaken, their confidence in Him; He still loves them, and loves when He rebukes and chastises them; Heb 12:5-6 And you have forgotten the exhortation which speaks to you as to sons, "My son, despise not the chastening of the Lord, nor faint when you are rebuked by Him; for whom the Lord loves He chastens, and He scourges every son whom He receives."

And him that loveth violence - Referring particularly here to those who were engaged in persecuting him who was the author of this psalm. They were contemplating acts of violence toward him; he says that all such persons were the objects of the divine displeasure, and would be appropriately punished.

His soul hateth - that is, He hates. God is often spoken of in language appropriate to man; and He is here referred to as having a soul - as He is elsewhere as having eyes, hands, or feet. The meaning is, that all such persons were the objects of the divine abhorrence, and that the divine dealings with them were not, as with the righteous, to “try” them, but to “punish” and “destroy” them. Knowing this, the persecuted author of the psalm, instead of fleeing, calmly committed himself and his cause to God.

the wicked, and him that loveth violence, his soul hateth - that is, such who live in a course of sin and wickedness, and who not only do injury to the persons, characters, and properties of men, but love it, and delight therein, and also take pleasure in them that do the same: these God has a continued and inward aversion to; sin and wickedness being the abominable thing His righteous soul hates: and He shows his hatred to them, by not chastising them now, as He does his own people, but reserving everlasting punishment for them hereafter;

Psa 11:6  Upon the wicked he shall rain snares, fire and brimstone, and an horrible tempest: this shall be the portion of their cup.

He shall reign snares - It seems rather incongruous to speak of raining down “snares, “ - understanding by the word snares, as it is used with us, that which entangles, as the snares by which we catch a bird, or by which a wild animal is taken. The word used here, however, seems to refer to anything by which one is taken in his career or course, or is involved in difficulties; and the meaning is, that God would arrest or seize upon the wicked, as a wild beast is secured by the snares or the toils of the hunter. By their being sent down as in a “rain,” is denoted that such means of their arrest and punishment would exist in abundance, so that they could not escape.  Judgments shall fall upon them suddenly and unawares.

Snares - Grievous plagues or judgments, which are called snares, because wicked men are often surprised with them when they least expect them. And because they cannot escape them, or get out of them; but are held fast and destroyed by them.

Fire and brimstone - There is probably an allusion here to the destruction of Sodom and Gomorrah. As those cities were eminent for their wickedness, and were destroyed on account of their guilt, they furnished an illustration of the manner in which God would treat the wicked in all future times. As they were destroyed on account of their wickedness, so will all the wicked be destroyed.

He shall rain snares, fire and brimstone - The phrases used express the dreadfulness and horribleness of their punishment; the suddenness, violence, and force, with which it will come; and the rise of it, it will be from heaven; God himself will rain this shower of wrath upon them; nor will there be any escaping it, it will be inevitable: therefore "snares" are said to be "rained"; the wicked will be snared in the works of their own hands; they will be taken and held in the cords of their own sins; and full and deserved punishment will be inflicted on them, which will be very severe and terrible. All that is dreadful in a storm is here expressed, even in a storm of fire.

And an horrible tempest - As a furious blast of wind sweeps away houses and trees, spreading wide desolation, so will the wicked be swept away by the manifestation of the wrath of God.

The portion of their cup - which will be measured out to them in proportion to their sins, and which God, in righteous judgment, has appointed for them; and which they shall all drink of, and wring out the very dregs of it. Cup is sometimes put for plenty, for abundance; but here it seems to be used to express the quantum of sorrow and misery which the wicked shall have on the earth.

The portion of their cup - Cup is a frequent figure for God’s favor or wrath Psa_16:5 The LORD is the portion of mine inheritance and of my cup: thou maintainest my lot. Psa_23:5 Thou preparest a table before me in the presence of mine enemies: thou anointest my head with oil; my cup runneth over. Mat_20:22-23 But Jesus answered and said, You do not know what you ask. Are you able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with? They said to Him, We are able. And He said to them, You shall indeed drink of My cup and be baptized with the baptism that I am baptized with; but to sit on My right hand and on My left is not Mine to give, but to those for whom it has been prepared by My Father.

Psa 11:7  For the righteous LORD loveth righteousness; his countenance doth behold the upright.

For the righteous Lord loveth righteousness - This would be more correctly rendered, “For Jehovah is righteous; He loves righteousness.” The idea is, that God is Himself righteous, and, consequently, He loves those who are righteous. He may be confided in, therefore, by the righteous as their friend, and being under His protection they have nothing to fear.

For the righteous Lord loveth righteousness - The Lord is righteous in Himself, and in all His ways and works; and therefore righteousness, as it lies both in punishing the wicked, and in maintaining the righteous cause of His people, must be loved by Him, it being agreeable to His nature: He loves to exercise righteousness in the earth, to administer it to and among men; this He delights in. He is well pleased with the righteousness of His Son, it being satisfactory to His justice, and that by which His law is magnified and made honorable; and He is well pleased with His people, as they are clothed with it: and He approves of their righteous actions, as they are done in obedience to His righteous law, in faith, from a principle of love, and with a view to His glory; these are acceptable to Him in Christ;

his countenance — The word rendered “countenance” is, in the Hebrew, in the plural number; literally, “His faces”. This is a use of the plural applied to God, as in Gen_1:26; Gen_3:22; Gen_11:7; Isa_6:8, etc., denoting the fullness of His perfections, or more probably originating in a reference to the Trinity of persons. “Faces” is used as “eyes”, expressing here God’s complacency towards the upright.

His countenance doth behold the upright - The idea is, that God looks upon the upright; that is, He sees their dangers amid their wants; He looks upon them with favor and affection. Being thus constantly under His eye, and being objects of His favorable regard, they can have nothing to fear; or, in other words, they are safe. This, then, is the argument of the righteous man, in reply to the suggestion Psa_11:1 that he should “flee” from danger. The argument is, that God would be his defender, and that he might safely rely on His protection. The wicked have everything to fear; the righteous, nothing. The one is never safe; the other, always. The one will be delivered out of all his troubles; the end of the other can be only ruin.

Genesis 11:1-9, Tower of Babel

Genesis 11
1 Now the whole world had one language and a common speech.
2 As men moved eastward, they found a plain in Shinar and settled there.
3 They said to each other, "Come, let's make bricks and bake them thoroughly." They used brick instead of stone, and tar for mortar.
4 Then they said, "Come, let us build ourselves a city, with a tower that reaches to the heavens, so that we may make a name for ourselves and not be scattered over the face of the whole earth."
5 But the LORD came down to see the city and the tower that the men were building.
6 The LORD said, "If as one people speaking the same language they have begun to do this, then nothing they plan to do will be impossible for them.
7 Come, let us go down and confuse their language so they will not understand each other."
8 So the LORD scattered them from there over all the earth, and they stopped building the city.
9 That is why it was called Babel — because there the LORD confused the language of the whole world. From there the LORD scattered them over the face of the whole earth.

This is the story of the Tower of Babel on the plain of Shinar. Shinar is located in modern day Iraq. If you recall the story of Noah, at the end, God wants Noah and his family to spread out and repopulate the earth.

Genesis 9
7 As for you, be fruitful and increase in number; multiply on the earth and increase upon it."

Instead of doing that, the people wanted to stay in one spot and make a tower.

4 Then they said, "Come, let us build ourselves a city, with a tower that reaches to the heavens, so that we may make a name for ourselves and not be scattered over the face of the whole earth."

In verse 4 we read that their goal was to make a name for themselves and not be scattered over the earth. That was in direct contradiction to what God told them to do. Through their prideful actions they were rebelling and disobeying the Lord.

They were also taking pride in themselves, glorifying themselves instead of the Lord, making a name for themselves. They made themselves an idol. They worshiped themselves.

Exodus 20
2 "I am the LORD your God, who brought you out of Egypt, out of the land of slavery.
3 "You shall have no other gods before me.
4 "You shall not make for yourself an idol in the form of anything in heaven above or on the earth beneath or in the waters below. 
5 You shall not bow down to them or worship them; for I, the LORD your God, am a jealous God, punishing the children for the sin of the fathers to the third and fourth generation of those who hate me. 

So God gave them many languages and they spread out. This way, they did what the Lord wanted and populated the earth.

We can see how important it is to for us to obey Him, to follow His wishes. We can also see how we are to give honor and glory to God and not to ourselves.

Colossians 3:17 And whatever you do, whether in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him.

Genesis 6:11-7:18, Noah and the ark

9 This is the account of Noah. Noah was a righteous man, blameless among the people of his time, and he walked with God.


11 Now the earth was corrupt in God's sight and was full of violence.
12 God saw how corrupt the earth had become, for all the people on earth had corrupted their ways.
13 So God said to Noah, "I am going to put an end to all people, for the earth is filled with violence because of them. I am surely going to destroy both them and the earth.

When we looked at Adam and Eve, we saw how the punishment for sin is death. God is saying here that He will destroy them for their wickedness, for their sins. God will spare Noah and his sons because Noah was a righteous man. Through the blood of Jesus, we are declared righteous too, so we are spared punishment for our sins.

14 So make yourself an ark of cypress wood; make rooms in it and coat it with pitch inside and out.
15 This is how you are to build it: The ark is to be 450 feet long, 75 feet wide and 45 feet high.
16 Make a roof for it and finish the ark to within 18 inches of the top. Put a door in the side of the ark and make lower, middle and upper decks.

The ark is a huge boat. It is 1 and a half football fields long and 2 football fields wide and 5 stories high. It had to be that large to hold all of the animals. It was also designed by God so you know it was seaworthy.

17 I am going to bring floodwaters on the earth to destroy all life under the heavens, every creature that has the breath of life in it. Everything on earth will perish.
18 But I will establish my covenant with you, and you will enter the ark—you and your sons and your wife and your sons' wives with you.
19 You are to bring into the ark two of all living creatures, male and female, to keep them alive with you.
20 Two of every kind of bird, of every kind of animal and of every kind of creature that moves along the ground will come to you to be kept alive.
21 You are to take every kind of food that is to be eaten and store it away as food for you and for them."
22 Noah did everything just as God commanded him.

Do you know what a covenant is? That is like a contract between 2 parties. Here God makes a contract promise to Noah, that He will save Noah and his family. Notice how Noah did what the Lord told him to do. When God tells you to do something, do you do it? What ways does God speak to us? Through the bible is one way He speaks to us. He tells us in the bible how we are to live. How often do you live as He wants you to live?

Genesis 7
1 The LORD then said to Noah, "Go into the ark, you and your whole family, because I have found you righteous in this generation.
2 Take with you seven of every kind of clean animal, a male and its mate, and two of every kind of unclean animal, a male and its mate,
3 and also seven of every kind of bird, male and female, to keep their various kinds alive throughout the earth.
4 Seven days from now I will send rain on the earth for forty days and forty nights, and I will wipe from the face of the earth every living creature I have made."
5 And Noah did all that the LORD commanded him.

God told Noah to take 7 of every kind of clean animal and 2 of the unclean animals. Why do you suppose God did that?

Clean animals were sacrificed.

6 Noah was six hundred years old when the floodwaters came on the earth.
7 And Noah and his sons and his wife and his sons' wives entered the ark to escape the waters of the flood.
8 Pairs of clean and unclean animals, of birds and of all creatures that move along the ground,
9 male and female, came to Noah and entered the ark, as God had commanded Noah.
10 And after the seven days the floodwaters came on the earth.
11 In the six hundredth year of Noah's life, on the seventeenth day of the second month—on that day all the springs of the great deep burst forth, and the floodgates of the heavens were opened.
12 And rain fell on the earth forty days and forty nights.
13 On that very day Noah and his sons, Shem, Ham and Japheth, together with his wife and the wives of his three sons, entered the ark.
14 They had with them every wild animal according to its kind, all livestock according to their kinds, every creature that moves along the ground according to its kind and every bird according to its kind, everything with wings.
15 Pairs of all creatures that have the breath of life in them came to Noah and entered the ark.
16 The animals going in were male and female of every living thing, as God had commanded Noah. Then the LORD shut him in.

Notice how God shut Noah in the ark. God was clearly watching out and keeping Noah safe. Some people wonder how the ark could have worked and how it could have held all those animals. Its simple. God made it happen. Nothing is beyond Him.

17 For forty days the flood kept coming on the earth, and as the waters increased they lifted the ark high above the earth.
18 The waters rose and increased greatly on the earth, and the ark floated on the surface of the water.
19 They rose greatly on the earth, and all the high mountains under the entire heavens were covered.
20 The waters rose and covered the mountains to a depth of more than twenty feet,
21 Every living thing that moved on the earth perished—birds, livestock, wild animals, all the creatures that swarm over the earth, and all mankind.
22 Everything on dry land that had the breath of life in its nostrils died.
23 Every living thing on the face of the earth was wiped out; men and animals and the creatures that move along the ground and the birds of the air were wiped from the earth. Only Noah was left, and those with him in the ark.
24 The waters flooded the earth for a hundred and fifty days.

Genesis 8
1 But God remembered Noah and all the wild animals and the livestock that were with him in the ark, and he sent a wind over the earth, and the waters receded.
2 Now the springs of the deep and the floodgates of the heavens had been closed, and the rain had stopped falling from the sky.
3 The water receded steadily from the earth. At the end of the hundred and fifty days the water had gone down,
4 and on the seventeenth day of the seventh month the ark came to rest on the mountains of Ararat.
5 The waters continued to recede until the tenth month, and on the first day of the tenth month the tops of the mountains became visible.

God keeps His promises. He promised to keep Noah and his family safe, and He did. He tells us that if we believe in Jesus that we have eternal life. We can trust God to keep that promise too.

6 After forty days Noah opened the window he had made in the ark
7 and sent out a raven, and it kept flying back and forth until the water had dried up from the earth.
8 Then he sent out a dove to see if the water had receded from the surface of the ground.
9 But the dove could find no place to set its feet because there was water over all the surface of the earth; so it returned to Noah in the ark. He reached out his hand and took the dove and brought it back to himself in the ark.
10 He waited seven more days and again sent out the dove from the ark.
11 When the dove returned to him in the evening, there in its beak was a freshly plucked olive leaf! Then Noah knew that the water had receded from the earth.
12 He waited seven more days and sent the dove out again, but this time it did not return to him.
13 By the first day of the first month of Noah's six hundred and first year, the water had dried up from the earth. Noah then removed the covering from the ark and saw that the surface of the ground was dry.
14 By the twenty-seventh day of the second month the earth was completely dry.

Who wants to do the math and tell me how long Noah was in the ark before the ground dried up? Lol, I will make it easy on you. The earth was flooded for 150 days, but Noah stayed in the ark for days.

15 Then God said to Noah,
16 "Come out of the ark, you and your wife and your sons and their wives.
17 Bring out every kind of living creature that is with you—the birds, the animals, and all the creatures that move along the ground—so they can multiply on the earth and be fruitful and increase in number upon it."
18 So Noah came out, together with his sons and his wife and his sons' wives.
19 All the animals and all the creatures that move along the ground and all the birds—everything that moves on the earth—came out of the ark, one kind after another.
20 Then Noah built an altar to the LORD and, taking some of all the clean animals and clean birds, he sacrificed burnt offerings on it.
21 The LORD smelled the pleasing aroma and said in his heart: "Never again will I curse the ground because of man, even though every inclination of his heart is evil from childhood. And never again will I destroy all living creatures, as I have done.

What was the first thing that Noah did when he got out of the ark?

He sacrificed to God. Why did he sacrifice to God?

He was thanking God and worshipping Him. Do we sacrifice to God today? We do.

Romans 12
1 Therefore, I urge you, brothers, in view of God's mercy, to offer your bodies as living sacrifices, holy and pleasing to God—this is your spiritual act of worship.
2 Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God's will is—his good, pleasing and perfect will.

When we live our lives in a way that pleases God by turning away from sin, then we are a living sacrifice to God. We also make sacrifices when we do good works for Him. These sacrifices are a way we can worship Him.

Philippians 4
18 I have received full payment and even more; I am amply supplied, now that I have received from Epaphroditus the gifts you sent. They are a fragrant offering, an acceptable sacrifice, pleasing to God.

What is the ultimate sacrifice? The one sacrifice that paid for our sins?

Jesus

Ephesians 5
1 Be imitators of God, therefore, as dearly loved children
2 and live a life of love, just as Christ loved us and gave himself up for us as a fragrant offering and sacrifice to God.

Genesis 9
8 Then God said to Noah and to his sons with him:
9 "I now establish my covenant with you and with your descendants after you
10 and with every living creature that was with you—the birds, the livestock and all the wild animals, all those that came out of the ark with you—every living creature on earth.
11 I establish my covenant with you: Never again will all life be cut off by the waters of a flood; never again will there be a flood to destroy the earth."
12 And God said, "This is the sign of the covenant I am making between me and you and every living creature with you, a covenant for all generations to come:
13 I have set my rainbow in the clouds, and it will be the sign of the covenant between me and the earth.
14 Whenever I bring clouds over the earth and the rainbow appears in the clouds,
15 I will remember my covenant between me and you and all living creatures of every kind. Never again will the waters become a flood to destroy all life.
16 Whenever the rainbow appears in the clouds, I will see it and remember the everlasting covenant between God and all living creatures of every kind on the earth."

One last bit of this story. God makes a covenant with Noah and all living creatures. He promises never to destroy the entire earth again by a flood. The rainbow is a sign of that promise. When you see a rainbow, remember the story of Noah. Remember God’s promises to us.

The story of Noah is about how God punishes the wicked, but saves the righteous. Its about the faith of Noah in obeying God, and how God keeps His promise to Noah.

Genesis 1:1-3:24, Adam and Eve

This tells the story of how God created the universe, and how man fell into sin.

Genesis 1: 1 In the beginning God created the heavens and the earth.

Famous words. God created everything.

Just a quick summary of creation, which took place in 6 days. He rested on the seventh day.
Day 1
God created light

Day 2
God created heaven

Day 3
God created the earth, seas, trees and plants

Day 4
God created the sun, the moon, the stars

Day 5
God created the birds and fish

Day 6
God created animals, and finally man

Day 7
God rested

Genesis 2:18 – Genesis 3:24

Genesis 2
18 The LORD God said, "It is not good for the man to be alone. I will make a helper suitable for him."
19 Now the LORD God had formed out of the ground all the beasts of the field and all the birds of the air. He brought them to the man to see what he would name them; and whatever the man called each living creature, that was its name.
20 So the man gave names to all the livestock, the birds of the air and all the beasts of the field. But for Adam no suitable helper was found.
21 So the LORD God caused the man to fall into a deep sleep; and while he was sleeping, he took one of the man's ribs and closed up the place with flesh.
22 Then the LORD God made a woman from the rib he had taken out of the man, and he brought her to the man.
23 The man said,
"This is now bone of my bones
and flesh of my flesh;
she shall be called 'woman,'
for she was taken out of man."
24 For this reason a man will leave his father and mother and be united to his wife, and they will become one flesh.
25 The man and his wife were both naked, and they felt no shame.

Here we see Adam and Eve in the garden of Eden. They have not sinned yet and are in His favor.

Genesis 3
1 Now the serpent was more crafty than any of the wild animals the LORD God had made. He said to the woman, "Did God really say, 'You must not eat from any tree in the garden'?"
2 The woman said to the serpent, "We may eat fruit from the trees in the garden,
3 but God did say, 'You must not eat fruit from the tree that is in the middle of the garden, and you must not touch it, or you will die.' "
4 "You will not surely die," the serpent said to the woman.
5 "For God knows that when you eat of it your eyes will be opened, and you will be like God, knowing good and evil."
6 When the woman saw that the fruit of the tree was good for food and pleasing to the eye, and also desirable for gaining wisdom, she took some and ate it. She also gave some to her husband, who was with her, and he ate it.
7 Then the eyes of both of them were opened, and they realized they were naked; so they sewed fig leaves together and made coverings for themselves.

Does anyone know what the first sin was in this passage?

The sin was disobedience to God. The bible tells us that Eve was deceived and Adam sinned. Both are guilty here.

1 Timothy
14And Adam was not the one deceived; it was the woman who was deceived and became a sinner.

Romans 5
12Therefore, just as sin entered the world through one man, and death through sin, and in this way death came to all men, because all sinned—.

Lets look at this and see how Eve was deceived. What did God say about this tree and its fruit?

Genesis 2
16 And the LORD God commanded the man, "You are free to eat from any tree in the garden; 17 but you must not eat from the tree of the knowledge of good and evil, for when you eat of it you will surely die."

God said “don’t eat from it.” What happens in the conversation between the serpent and Eve?

Genesis 3
1 Now the serpent was more crafty than any of the wild animals the LORD God had made. He said to the woman, "Did God really say, 'You must not eat from any tree in the garden'?"

Here the serpent tries to make Eve doubt Gods words. Eve falls for it, and adds her own bit to Gods instruction.

2 The woman said to the serpent, "We may eat fruit from the trees in the garden,
3 but God did say, 'You must not eat fruit from the tree that is in the middle of the garden, and you must not touch it, or you will die.' "

God never said don’t touch it. He only said don’t eat of it.

4 "You will not surely die," the serpent said to the woman. 
5 "For God knows that when you eat of it your eyes will be opened, and you will be like God, knowing good and evil."

Here the devil lies and tries to convince Eve that God is being mean by telling her don’t eat from that tree. The devil twisted Gods instructions to make it sound like His instruction is bad. The devil wanted Adam and Eve to disobey God. And Eve fell for it.

6 When the woman saw that the fruit of the tree was good for food and pleasing to the eye, and also desirable for gaining wisdom, she took some and ate it. She also gave some to her husband, who was with her, and he ate it.

You know what Adam and Eve did here? They put their desires above Gods wishes. And look how badly that turned out. Lets go on and look at more of this passage.

8 Then the man and his wife heard the sound of the LORD God as he was walking in the garden in the cool of the day, and they hid from the LORD God among the trees of the garden.
9 But the LORD God called to the man, "Where are you?"
10 He answered, "I heard you in the garden, and I was afraid because I was naked; so I hid."
11 And he said, "Who told you that you were naked? Have you eaten from the tree that I commanded you not to eat from?"
12 The man said, "The woman you put here with me—she gave me some fruit from the tree, and I ate it."
13 Then the LORD God said to the woman, "What is this you have done?"
The woman said, "The serpent deceived me, and I ate."

You know, people never change. When you do wrong at home, don’t you kinda hide from your parents? (Adults think back alllll those years to the time of your youth.) When someone asks you if you did this bad thing, don’t you try and pass the blame onto anyone, even the family dog? Doesn’t work does it? As we will see in this next portion of scripture, it didn’t work for Adam either. God says we are to blame for our wrongful actions. No one else.

14 So the LORD God said to the serpent, "Because you have done this,
"Cursed are you above all the livestock
and all the wild animals!
You will crawl on your belly
and you will eat dust
all the days of your life.
15 And I will put enmity
between you and the woman,
and between your offspring and hers;
he will crush your head,
and you will strike his heel."
16 To the woman he said,
"I will greatly increase your pains in childbearing;
with pain you will give birth to children.
Your desire will be for your husband,
and he will rule over you."
17 To Adam he said, "Because you listened to your wife and ate from the tree about which I commanded you, 'You must not eat of it,'
"Cursed is the ground because of you;
through painful toil you will eat of it
all the days of your life.
18 It will produce thorns and thistles for you,
and you will eat the plants of the field.
19 By the sweat of your brow
you will eat your food
until you return to the ground,
since from it you were taken;
for dust you are
and to dust you will return."

Ouch that’s quite a punishment. It may seem like a small sin, but sin is a big deal to God. God does not like sin at all.

God holds all 3 to blame for this first sin of mankind. Eve was deceived and sinned. Adam willingly sinned. And the serpent led them into sin. All 3 get punished.

Satan still tries to get us to disobey God.

1 Peter 5: 8 Be self-controlled and alert. Your enemy the devil prowls around like a roaring lion looking for someone to devour.

Ephesians 6
10Finally, be strong in the Lord and in his mighty power.
11Put on the full armor of God so that you can take your stand against the devil's schemes.
12For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms.

God means what He says. He told Adam and Eve that they would die if they ate of the tree. And they did die from that day onwards.

Even then, God knew Jesus would come and save man from his sins. Did you know that Jesus was planned for before the world began?

1 Peter 1
19but with the precious blood of Christ, a lamb without blemish or defect.
20He was chosen before the creation of the world, but was revealed in these last times for your sake.

God mentions Jesus in this part too. When He handed out the punishments, He also pointed out the hope of being saved from sin.

15 And I will put enmity
between you and the woman,
and between your offspring and hers;
he will crush your head,
and you will strike his heel."

This part refers to Jesus and the devil. Jesus will crush the head of satan, while satan strikes His heel. Good news, Jesus wins. Satan was defeated at the cross when Jesus paid for our sins.

20 Adam named his wife Eve, because she would become the mother of all the living.

Do you know even science says that all humans came from one female they call Eve. The bible says it here first.

21 The LORD God made garments of skin for Adam and his wife and clothed them.

God makes the first sacrifice for the sin of man. God also makes the last sacrifice when Jesus died on the cross for our sins.

22 And the LORD God said, "The man has now become like one of us, knowing good and evil. He must not be allowed to reach out his hand and take also from the tree of life and eat, and live forever."
23 So the LORD God banished him from the Garden of Eden to work the ground from which he had been taken.
24 After he drove the man out, he placed on the east side of the Garden of Eden cherubim and a flaming sword flashing back and forth to guard the way to the tree of life.

This tells the story of the first sin and why we need Jesus. The sin was disobedience to God. What are some ways you are disobedient to God?

When you don’t follow His commandments. Can you name one of them?

When we have Jesus, He covers for us when we sin. Our sins are forgive.

1 John 2
1My dear children, I write this to you so that you will not sin. But if anybody does sin, we have one who speaks to the Father in our defense—Jesus Christ, the Righteous One. 
2He is the atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world.

Psalm 99

This psalm is closely linked in its general character and design with those which have gone before Ps. 95–98, and with the one following Psa_100:1-5 - forming a connected group or series. The general subject is the kingship of the Lord, or the foundations of praise derived from the fact that He reigns, or is king. As the foundation of praise on this account, reference is made in this group of psalms to His attributes; to what He has done in the works of creation; to what He has done for His people; and to the certainty that He will come ultimately to rule over all the earth, and to exercise just judgment among people.

This psalm consists of the following parts:

I. A statement of the fact that the Lord reigns, and that this should make a deep impression on the world; that the people should tremble; that the earth should be moved, Psa_99:1.

II. Reasons for this, or reasons why He should be reverenced and adored by mankind, Psa_99:2-9. These reasons are two:

(1) The first is derived from the fact that He is a holy and a righteous God, and is therefore worthy of universal adoration, Psa_99:2-5.

(2) The second is derived from what He has done for His people: for His merciful interposition in times of trouble, when Moses, and Aaron, and Samuel called upon His name; and from the fact that He answered His people when they cried unto Him; and from the manner in which it was done, Psa_99:6-9. He had shown himself ready to hear their protection in the cloudy pillar, He had answered their supplications, and had forgiven them. He had not swept them wholly away, or cut them off, but had spared them, and had shown mercy to them.

One scholar says the 99th Psalm has three parts, in which the Lord is celebrated as He who is to come, as He who is, and as He who was, and each part is closed with the ascription of praise: He is holy.

Psa 99:1  The LORD reigneth; let the people tremble: he sitteth between the cherubims; let the earth be moved.

Let the people tremble - signifying to be moved, disturbed, disquieted, thrown into commotion; and then it may mean to be moved with anger, Pro_29:9; Isa_28:21; or with grief, 2Sa_18:33 : or with fear, Psa_4:4; or with joy, Jer_33:9. Hence, it means to be agitated or moved with fear or reverence; and it refers here to the reverence or awe which one has in the conscious presence of God.

Let the people tremble - He will establish his kingdom in spite of his enemies; let those who oppose him tremble for the consequences.

let the people tremble - with awe of His majesty, and reverence of His word and ordinances; rejoicing before Him with trembling, as His own people and subjects do, Psa_2:11 Serve the LORD with fear, and rejoice with trembling, or it may be understood of the people that are enemies to Christ, who would not have Him to reign, though He shall whether they will or not; and who will sooner or later tremble for fear of Him, and His righteous judgment.

Let the earth be moved - The word means to move or quake. It occurs nowhere else.

let the earth be moved - not that itself out of its place, but the inhabitants of it; and these either with a sense of sin and duty, and become subject to Christ their King; or with wrath and indignation at Him, or through fear of Him. Consider the land of Judea, and of the commotion in it, especially in Jerusalem, when the tidings were brought of the birth of the King Messiah, Mat_2:1, or of the shaking and moving both of the civil and ecclesiastical state of the nation, and of the ruin of it; Heb_12:26.

He sitteth between the cherubims - This is in reference to the ark, at each end of which was a cherub of glory; and the shechinah, or symbol of the Divine Presence, appeared on the lid of the ark, called also the mercy-seat, between the cherubim. Sitting between the cherubim implies God’s graciousness and mercy. While then, in His reign, He was terrible to sinners, He is on the throne of grace to all who fear love, and obey Him. Though this symbol were not in the second temple, yet the Divine Being might very well be thus denominated, because it had become one of His titles, He having thus appeared under the tabernacle and first temple.

God governs the world by His providence, governs the church by His grace, and both by His Son. The inhabitants of the earth have cause to tremble, but the Redeemer still waits to be gracious. Let all who hear, take warning, and seek His mercy. The more we humble ourselves before God, the more we exalt Him; and let us be thus reverent, for He is holy.

Psa 99:2  The LORD is great in Zion; and he is high above all

the people.

The Lord is great in Zion - The meaning here is, not that God is “absolutely” great - which is indeed true - but that there is a sense in which He has shown Himself great “in Zion;” that is, in His manifestations toward His own people. He has evinced power in their behalf; He has interposed for them in times of danger; He has so discomfited their enemies as to show that He is a great God - a God worthy to be adored.

The Lord is great in Zion - It is among His own worshippers that He has manifested his power and glory in a special manner. There He is known, and there He is worthily magnified.

The Lord is great in Zion -  Where the temple stood, and into which Christ came as the proprietor of it, and gave it a greater glory by His presence than the first temple had; here He preached His doctrines, wrought many of His miracles; here He poured forth the Spirit on His apostles; and from hence went forth His Gospel into all the world: Psalms 98:1 A Psalm. O sing to the LORD a new song; for He has done marvelous things; His right hand and His holy arm have saved for Him.

And he is high above all the people - Above all the nations. He has them under His control. He rules over all. The God who rules in Zion also rules all the nations of the earth; and His people, therefore, have special occasion to praise him.

and he is high above all people - as God, He is the Creator of them all; in whom they live, move, and have their being, and so must be above them all; as Mediator, He is the Savior of His own people, and exalted to be so unto them; as King, He is higher than the kings of the earth, and therefore must be above all the rest of the inhabitants of it; He is higher than the heavens, and the angels there, and therefore He must be higher than the earth, and they that dwell in it; He is highly exalted above every name that is named in this world, or in that to come.

Psa 99:3  Let them praise thy great and terrible name; for it is holy.

Let them praise thy great and terrible name - The word rendered “terrible” means “to be feared or reverenced;” that is, His name - His being - He Himself - is suited to inspire awe and reverence. The word “them” here refers to the nations over whom God reigns. It is a call on them to praise their king and their God.

For it is holy - The fact that God “is” holy - that He is pure and righteous - that He cannot look upon sin but with abhorrence - is a just foundation for universal praise. Who could worship or honor a God who was not pure and holy?

For it is holy - As this not only ends this verse but the fifth also, and in effect the ninth, it seems to be a chorus which was sung in a very solemn manner at the conclusion of each of these parts. His holiness - the immaculate purity of His nature, is the reason why He should be exalted, praised, and worshipped.

for it is holy - His name is holy, as well as reverend and great; His nature is holy, both divine and human; holy in all His ways and works; and is holiness to His people, and therefore worthy of praise; holiness is the ground and foundation of His praise from the seraphim, Isa_6:2-3 Above it stood the seraphs; each one had six wings; with two he covered his face, and with two he covered his feet, and with two he flew. And one cried to another, and said, Holy, holy, holy, is the LORD of hosts; the whole earth full of His glory.

Psa 99:4  The king's strength also loveth judgment; thou dost establish equity, thou executest judgment and righteousness in Jacob.

The King's strength also loveth judgment - Or he who is a strong and mighty King, as Christ is; which appears by saving His people, and preserving them to His kingdom and glory, and by destroying all enemies; but, though He is so potent and victorious a Prince, yet no tyrannical one, He loves and does what is just and righteous; He loved the righteous law of God, and obeyed it in the whole course of his life; He wrought out a perfect righteousness for His people, and encourages and loves righteousness in them; He will judge the world in righteousness hereafter; and is now on His throne, and in His kingdom, ordering it with judgment and justice; all the administrations of His kingly office are just and true, and herein He delights:

The king’s strength - The word king here undoubtedly refers to God as a king. The word rendered “strength,” means power, force; and the reference here is to what constitutes the main strength or power of His character and government. God’s essential character; all the acts of His power; all the demonstrations of His authority, will be in favor of justice, and may be relied on as sustaining the righteous cause. It is not the “mere” exertion of power - it is power that is always exercised in favor of right; and this lays the foundation of praise. We could not praise a being of “mere” power, or one who was merely “almighty,” without respect to His moral character. It is only when the character is such that power will be exerted in favor of that which is right and just that it becomes the proper subject of praise.

Loveth judgment - Is always on the side of justice and right. He so loves justice that His power will be put forth only in behalf of that which is right. God shows this by His law, and by all the acts of His administration.

thou dost establish equity - uprightnesses, righteousnesses; a perfect and a complete righteousness: This He has prepared, as the word signifies, by His obedience, sufferings, and death, and has established as an everlasting one; moreover, equity, righteousness, and justice, are the settled rules and laws of His government; see Isa_9:7 There is no end of the increase of His government and peace on the throne of David, and on His kingdom, to order it and to establish it with judgment and with justice from now on, even forever. The zeal of the LORD of hosts will do this.

Thou executest judgment and righteousness in Jacob - That which is just; that which ought to be done.

thou executest judgment and righteousness in Jacob - among Israel and people of God, as David as a type depiction of Christ did, 2Sa_8:15 And David reigned over all Israel. And David did judgment and justice to all his people. Thereby keeping them in due order, in the observance of His righteous judgments and statutes, and defending them from their enemies.

Judgment - Though His dominion be absolute, and His power irresistible, yet He manages it with righteousness.

Psa 99:5  Exalt ye the LORD our God, and worship at his footstool; for he is holy.

Exalt ye the Lord our God -  Christ, who is Lord of all, and Immanuel, God with us, God in our nature, our Lord and our God; exalt Him in His person, as God over all, blessed for ever; in His offices of Prophet, Priest, and King, by hearkening to His word, by trusting in His blood, righteousness, and sacrifice, and by submitting to His ordinances, and obeying His commands; exalt Him in heart, thought, and affection, thinking highly of Him, and affectionately loving Him; exalt and extol Him in words, speak of His love and loveliness, and of the great things He has done; exalt Him in private and in public, in the family and in the house of God; make mention of Him everywhere, that His name be exalted:

               

Exalt ye the Lord our God - The meaning is, Let His name be lifted up on high, so as to be conspicuous or seen from afar. Let it be done with a lofty voice; let it be with ascriptions of praise.

And worship at his footstool - By humble prostration at His feet. The footstool is that on which the feet rest when one is sitting, and the reference here is to the footstool on which the feet of a king rested when he sat on his throne or chair of state. To worship at his footstool denotes the deepest humility and the profoundest prostration and reverence. It is as if we could not look on His face, or on His throne, or on His gorgeous and magnificent robes, but bowed our heads in lowly reverence, and deemed it sufficient honor to lie low before that on which His feet rested. To show the dignity and majesty of God, the earth itself is represented as being merely His footstool in comparison with heaven - the place of His. Isa_66:1 So says the LORD, Heaven is My throne, and earth My footstool. Where, then, is the house that you build for Me? And where is the place of My rest? Mat_5:34-35 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;

Worship at his footstool - Sometimes the earth is called God’s footstool, Mat_5:35; Isa_66:1; sometimes Jerusalem; sometimes the temple, Lam_2:1; sometimes the tabernacle, Psa_32:7; and sometimes the ark, 1Ch_28:2. The Israelites, when they worshipped, turned their faces toward the ark, because that was the place where was the symbol of the Divine Presence.

For he is holy - The fact that God is “holy” is a reason for lowly and profound prostration before him.

worship at his footstool -  worship Him who is the object of the adoration of angels, and ought to be of men; worship Him privately and publicly, internally and externally, in spirit and in truth; at His footstool, on earth, He being on His throne in heaven;

Psa 99:6  Moses and Aaron among his priests, and Samuel among them that call upon his name; they called upon the LORD, and he answered them.

Moses and Aaron among his priests - Among the ministers of religion; or, as officiating in the service of God. Let them come as representatives of their order - as representing those who conduct the public worship of God, and join in His praise. The idea is, that all mankind should join in His praise, and those mentioned here as among the most eminent of those who were engaged in directing the public worship of God. Moses could be called a “priest” only in the most general sense of the term, as having been employed in directing and arranging for public worship, and as being of the original tribe of Levi, from whom the whole sacerdotal order sprang.

And Samuel among them that call upon his name - Among those who are true worshippers, in distinction from the priests who were specially appointed to the public service of God. The idea is, that praise should be offered by “all” classes: by priests and by people. As Moses and Aaron were among the most eminent of the former class, so Samuel was among the most distinguished of those who were not of the priestly order. These were “representative men;” and the meaning is, that all who were of their order or rank - priests and people - should unite in the worship of God.

They called upon the Lord - They did call upon the Lord; they worshipped Yahweh. They the example of public worship and praise; and the benefits which they received in answer to prayer showed the propriety and advantage of thus publicly acknowledging God. Calling on the name of the Lord includes the whole worship of God, and is often used particularly of prayer; the object of which is God, and Him only; and who is to be called upon at all times, and especially in a time of trouble, and always in faith, and with sincerity and truth;

And he answered them - They did not call upon Him in vain. He heard their prayers. He bestowed blessings on them in connection with their worship. It was not a useless thing to praise and worship Him. The worship of God is thus commended to us not merely from the propriety of the act itself, but from its advantages. It is unnecessary to refer to particular instances in the history of these people when their prayers were answered. Their lives were full of such instances - as the lives of all who truly call upon God are now. If a man who prays could “see” all that comes to him every day in answer to prayer - all the things bestowed which he had “desired” in prayer, and which would not have been conferred on him if he had not prayed, there would no longer be any doubt on the question whether God answers prayer.

Moses and Aaron - As Moses and Aaron among the priests, and as Samuel among the prophets, worshipped God in humility, gratitude, and the spirit of obedience, and received the strongest tokens of the Divine favor; so you should worship the Lord, that He may bless, support, and save you. Moses was properly the priest of the Hebrews before Aaron and his family were appointed to that office.

Psa 99:7  He spake unto them in the cloudy pillar: they kept his testimonies, and the ordinance that he gave them.

He spake unto them in the cloudy pillar - He spoke to the men of other times; to those who called upon His name. It cannot be meant literally that He spoke to “Samuel” from the “cloudy pillar” - the pillar which guided the Israelites in the wilderness, unless that term be understood in the general sense as denoting the “Shechinah” - the visible symbol of the divine presence - the cloud that rested on the ark. The idea is, that God spoke to His people in ancient times from the cloud - the symbol of His presence; that He communed with them; that He heard their prayers; that He gave them His commandments; that He interposed in their behalf, and that it was not a vain thing that they worshipped him. All this was as true of Samuel - it is as true now of those who call upon God - as it was of Moses and Aaron.

He spake unto them in the cloudy pillar - In the pillar of the clouds of glory; in which the Lord went before the children of Israel in the wilderness, to lead them, and protect them from heat in the day, Exo_13:21, that is, He spoke in this to Moses and Aaron; for it ceased when they came to the land of Canaan; instances of which see in Exo_19:9, some have thought that the Lord might speak to Samuel also out of a cloud, when He called upon him, and it thundered, since clouds and thunder go together, 1Sa_12:18, the cloudy pillar was a type of Christ; and it is by Him the Lord has spoken all His mind and will, when He was clothed with a cloud, or became obscure in the form of a servant; and it is through Him, the Mediator, that men have access to God, and answers of prayer from Him:

They kept his testimonies - the law, and the precepts of it, which were testifications of the mind and will of God; these Moses, Aaron, and Samuel, kept, though not perfectly, yet sincerely, from a principle of love, and with a view to the glory of God: They obeyed his laws

the ordinance that he gave them - the ordinance of the passover, with the several rituals of the ceremonial law, which was an ordinance of God until the Messiah came; and we, under the Gospel dispensation, ought to keep the ordinances of Christ in faith and love, as they have been delivered to us. Obedience was united with worship.

Psa 99:8  Thou answeredst them, O LORD our God: thou wast a God that forgavest them, though thou tookest vengeance of their inventions.

Thou answeredst them, O Lord our God - The reference here is to God as “our” God; that is, the language used by those who now worship Him is designed to give encouragement in approaching His throne. The God that “we” worship is the same that “they” worshipped; and as He answered them, we may feel assured that He will answer us.

Thou wast a God that forgavest them - They were not perfect; they were sinners; they often offended the Lord, and yet He did answer them, and show them mercy. When the people had sinned, and wrath was about to descend on them, Moses and Aaron interceded for them, and they were not destroyed.

thou wast a God that forgavest them - even Moses, Aaron, and Samuel; for, though they were great and good men, they did not live without sin, and stood in need of pardoning grace and mercy, which they had.

Of their inventions - The Hebrew word denotes work, deed, doing, conduct. It means here what they did - their sins. There is no allusion to any special art or “cunning” in what they did - as if they had “invented” or found out some new form of sin.

Tookest vengeance of their inventions - God spared them, but showed His displeasure at their misdoings. He chastised, but did not consume them. This is amply proved in the history of this people. Hebrews 12:5-6 And you have forgotten the exhortation which speaks to you as to sons, "My son, despise not the chastening of the Lord, nor faint when you are rebuked by Him; for whom the Lord loves He chastens, and He scourges every son whom He receives."

Psa 99:9  Exalt the LORD our God, and worship at his holy hill; for the LORD our God is holy.

And worship at his holy hill - Worship him publicly in the temple. The “holy hill” refers to Zion, as the seat of the national worship.

For the Lord our God is holy - This appropriately closes the psalm, by a distinct and solemn statement that the fact that the Lord is a holy God is a reason for worshipping Him. This is at all times the highest reason for adoration and praise. The words of the chorus; as in the third and fifth verses.

for the Lord our God is holy - His nature is holy, and He is glorious in the perfection of His holiness, and therefore to be praised and exalted; and His name is holy, and so reverend, and therefore to be worshipped;

Exalt the Lord our God - Having given the above instances of Moses, Aaron, and Samuel, serving and worshipping the Lord, the psalmist repeats the exhortation in Psa_99:5, which he enforces by their example;

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.