CHAPTER XXVI. The Anointing in the House of Simon. Institution of the Lord's Supper. Scene in the Garden of Gethsemane. Seizure of Jesus. Denial of Peter. AND it came to pass, when Jesus had finished all these say Whether, therefore, it signifies strictly for ever, or an indefinite period, depends upon the nature of the thing to which it is applied. When connected with God, it means literally eternal. Gen. xxi. 33. But when joined to other things, whose nature is limited, it means lasting, or long-enduring. As connected with punishment in this verse, it probably has this sense; for by punishment, we usually understand what is for the correction and benefit of the offender, and what therefore will be continued only so long, as will be for his best good. This is sometimes the case in the frail, fallible governments of men; how much greater the probability, that punishment has this reformatory character in the wise and sure-executing government of God, and that it is continued indefinitely, as the good of the transgressor requires! The above view is in harmony with the paternal attributes of God, and finds a response in our spiritual and social nature. But it is often said, the same word is used in respect to the life of the good, and is that to be limited? The reply is, Yes, if they cease to be good, and fall from their high estate, as most believe the angels did, who are nobler intelligences, as popularly believed, than human spirits. In other words, the wicked will be punished as long as they are wicked, and the good will be blessed as long as they are good, which, if they have overcome self and sin in this life, may be reasonably considered as identical with eternity. If man retains his free moral agency in the future life, and if he did not, that life would be inferior to this in one of the noblest and most fearful prerogatives of our being, he will still have a choice of good or evil, and can rise or fall. But to pursue this train of thought any farther would be to pass from the province of expository, to that of dogmatic theology. Every human soul is judged by the Gospel of Christ, if made known to it, in this life; it shall be more searchingly judged in the life to come. Unspeakable anguish, fear, and suffering will settle down on the evil, impenitent, unreconciled spirit; but peace, blessedness, and joy will be the portion of the penitent, holy, and submissive child of God. This shall continue for an indefinitely long time, but beyond that our Lord does not carry us, leaving all in the hands of Him, who is wise, and just, and good. We need not strive to look farther into eternity, than he has given us the power of doing, but rather pause and adore before its mighty closed portals; for the glimpse he has afforded us into its awful secrets, is fitted to inspire us with longings after all that is holy and virtuous, and loathing and terror at all that is sinful; for, at all events, our present conduct, the power of habit, will send its consequences far, far onward into our future being. The Scriptures certainly represent this life, in general, as the crisis, which determines the future, and it is their object to awaken in us a strong and wholesome fear. They afford no encouragement for the impenitent wicked, now or ever, but every en ings, he said unto his disciples: Ye know that after two days 2 is the feast of the passover; and the Son of Man is betrayed to be crucified. couragement and hope for those who repent and reform. They teach us, that "it is not our wisdom to speculate, but to fear." Then assembled together the chief priests; and the scribes, 3 and the elders of the people, unto the palace of the high priest, who was called Caiaphas; and consulted that they might take 4 XXV. - Ye know. Or, know ye, understand ye, imperative mood. After two days. Or, within two days. -The feast of the passover. This was one of the three national festivals of the Jews, held in the month of Abib, afterwards called Nisan, corresponding to our April. All the males of the nation were required to be present. It was instituted in commemoration of the deliverance from Egypt, and particularly the passing over of the angel of death, and the sparing of the firstborn of Israel, when the first-born of the Egyptians were destroyed. Ex. xii. 27.-Is betrayed. Is to be delivered up. Crucified. Our Lord foretells, with the utmost exactness, both the time and the method of his death, at once evincing his prophetic power, and fore-arming the minds of his disciples against this trial of their faith. Yet it seemed to all human appearance unlikely that he would thus die, for he was popular among a great portion of the people, and innocence and wisdom had apparently shielded him at every point against criminal accusations. If the above view should be thought to diminish the dread of transgression, and relax the bonds of virtue, the answer is, that, if true, it cannot be otherwise than the most salutary view on the whole, and in the end. And if there is danger, on one side, of representing the future state of the wicked in too mild and hopeful a light, and thus diminishing the dread of transgression, may there not be equal danger, also, on the other side, of depicting the government of Him, whom we call Father, and surely that is no unmeaning name, -in too vivid colors of wrath, vengeance, and inexorable justice, and thus driving the timid into despair, and the bold, into a låtent, or reckless infidelity? CHAP. XXVI. 1-5. See Mark xiv. 1, 2. Luke xxíi. 1, 2. The manner in which Jesus passed his days and nights at this period seems to be indicated in Luke xxi. 37, 38. 1. All these sayings. Referring to the discourses of the two preceding chapters. The following chapter contains the deeply interesting history of the treachery of Judas, the institution of the supper, the agony in the garden, the seizure of Jesus, his examination before Caiaphas, and the denial of Peter. 2. These two verses would be more correctly joined to chapter 3. The chief priests, &c. Who composed, when assembled, the council called the Sanhedrim. — The palace of the high priest. Their proper place of meeting was a chamber belonging to the temple, but, according to the Talmud of Babylon, they ceased to hold their sessions in that place, about forty years before the destruction of Jerusalem, or about the time referred to in the text. - Caiaphas. Josephus 5 Jesus by subtilty and kill him. But they said: not on the feast-day, lest there be an uproar among the people. 6 Now when Jesus was in Bethany, in the house of Simon the corroborates the fact here related by the Evangelist. The full name of this high priest was Caiaphas Joseph. He was appointed to the of fice by Valerius Gratus, who preceded Pontius Pilate as procurator of Judea, and continued in it until he was removed by Vitellius, Pilate's successor. He married the daughter of Annas or Ananus, who had also been high priest at a former period, Luke iii. 2, and who still retained the name, as he probably possessed great influence and authority, and might be the occasional substitute of his son-in-law in the official duties. The character of Caiaphas, as disclosed in the Gospels, and as intimated by Josephus, was far from honoring the priesthood. 4. Take Jesus by subtilty and kill him. The very deep impression, which Jesus had made upon the Jewish nation, is revealed in this fact. The most venerable men, professedly guardians of religion, meet in solemn conclave, not for the purpose of passing any order of arrest, or taking any preliminary steps for a fair trial, but to concert measures, as it would seem, to make way with their dreaded victim clandestinely, without the intervention, of law, or the possibility of a rescue by the people, or, at least, to seize him, and place him in custody, at their future disposal. We here see, by their conduct, how well they deserved the terrible sentences of condemnation, uttered against them by Jesus at various times. A venerable council to behold, but full of injustice and wickedness at heart, mere whited sepulchres! 5. Not on the feast-day: Or rather, during the festival, which lasted eight days. - Lest there be an uproar among the people. Not justice, not humanity, stood as an obstacle in their way, but simply a motive of temporary expediency. Judicial proceedings, on the days of public festivals, were forbidden, and they might fear the popular resentment, if the usage was violated. Or, as is more probable, since Jesus was favored by the people, and the city was then thronged with multitudes, of whom many were his countrymen, the Galileans, they might dread an outburst of violence, if he, who had so lately been escorted into the city in triumph, should now be put to death. The popularity of Jesus resulted, in part, from his beneficent miracles, but still more, from the fond hope of the Jewish heart, that he would assume a temporal sovereignty. 6-13. See Mark xiv. 3-9, and John xii. 2-8. From the account in John, we infer that the transaction took place some time previous, and that the occasion of it, was the warm gratitude of Mary to Jesus, for raising her brother Lazarus from the dead. But Matthew and Mark relate the event, in connexion with its influence upon the plans of the Sanhedrim, and the treachery of Judas. The three accounts so nearly agree in the circumstances detailed, as to assure us, that they all refer to the same scene. 6. Now when, i. e. at a previous time. The passage, from the 6th to the 13th verse inclusive, may be considered as parenthetical, and explanatory of the conduct of Judas in verse 14. — In Bethany. The village near Jerusalem, on the Mount of Olives, whither Jesus often retired. As to the place, the three leper, there came unto him a woman having an alabaster box 7 of very precious ointment, and poured it on his head as he sat at meat. But when his disciples saw it, they had indignation, 8 saying: To what purpose is this waste? For this ointment 9 might have been sold for much, and given to the poor. When 10 Jesus understood it, he said unto them: Why trouble ye the woman? for she hath wrought a good work upon me. For ye 11 have the poor always with you; but me ye have not always. Evangelists coincide. Simon the anointed his feet with it, and wiped leper. Perhaps, an individual whom them with her hair. As he sat at Jesus had cured of that dreadful meat. The ancient posture at table malady. John mentions that Laza- was reclining, not sitting. rus, whom he had raised from the dead, shared in the entertainment, and that Martha was in attendance. 7. A woman. John says that it was Mary, and that she did the act at a supper made in honor of Jesus. Simon was probably a kinsman of Lazarus and his sisters. - An alabaster box. A beautiful kind of soft marble, easily worked, and often made into vases and other ornamental vessels. The form of the box was probably that of a flask or cruise. Of very precious ointment. Mark and John mention that it was of spikenard. The plant, from which the unguent is made, is called nard, and belongs to the grasses. It grows best in India, and shoots up leaves and spikes, from three to six feet high. Its aroma is so strong that the air around is perfumed with it, when the roots are crushed or bruised. The ointment was very costly. John says that there was a pound in the box, and that the odor filled the house; while Mark agrees with him, in estimating its worth, at more than three hundred pence,' or about forty dollars; a munificent testimony of her 66 Jesus veneration and gratitude to - Poured it on his head, i. e. probably some of it, not all. This was customary at oriental feasts. It was rather a liquid oil, than an ointment. John states that she also 8. They had indignation. They were very indignant.-To what purpose is this waste? According to John, it was Judas, who was especially displeased, though the other disciples might have shown some uneasiness, worldly-minded as they were. 9. Sold for much. Mark says, "for more than three hundred pence. John informs us, that it was not out of any regard for the poor that Judas said this, but because he wished to appropriate the contents to his own use, being steward of the company. We learn incidentally from this verse, that Jesus and his disciples gave alms to the poor, though destitute themselves. It is not unusual for covetousness to put on the cloak of charity. We see, in this instance, the effect of the love of money to destroy man's susceptibility of appreciating what is true and magnanimous. The avaricious often esteem that as wasted, which is given for objects of Christian philanthropy, but not so is it regarded by the Saviour of the world. 10. Why trouble ye the woman? It would distress her to see her warm kindness repulsed by coldness and rebukes. Hath wrought a good work upon me. She has shown a generous and commendable spirit. 11. The poor always with you. 12 For in that she hath poured this ointment on my body, she did 13 it for my burial. 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. Then one of the twelve, called Judas Iscariot, went unto the 15 chief priests, and said unto them: What will ye give me, and I 14 You have continual opportunities to succor the poor, but the occasions of testifying your respect and gratitude to me will soon cease. We have, indeed, the poor always with us. ""T is our great Father's plan, That mutual wants and mutual care The poor seem to be a kind of rentreceivers for the great Proprietor of all our possessions. A hundred Scripture blessings rest on his head, who is kind to the poor. But there are other great and noble objects besides mere alms-giving, appealing to the charity and generosity of the Christian world. Indeed, the best charity to the poor is to elevate their characters and enable them to help themselves. 12. She did it for my burial. It would be more exact to say, for my embalming. It was usual to anoint the dead, and embalm them with costly spices. The mind of Jesus was so filled with the thought of his approaching fate, that every object and scene took a hue from it. The very odor of the ointment, as it filled the house, seemed like the omen of death to his tender sensibility. He virtually said, that she might be justified in her deed, since he was so soon to die, that the perfume was as it were a preparation for his interment. 13. For a memorial of her. That is, for an honorable testimonial of her nobleness of character. Beautifully has the declaration been verified. Those, who performed the slightest offices for Jesus, have a name wide as the world, and last- "Who shall blame the kind oblation,- Shall her grateful fame be spread." "O! say what deed so lifted thy sweet name, Mary! to that pure, silent place of fame ? One lowly offering of exceeding love." 14-20. Mark xiv. 10-17; Luke xxii. 3-14. 14. This verse may be considered as connected with the narrative of the proceedings of the Sanhedrim, vss. 3-5. The intervening passage is apparently introduced to explain the motives, which influenced Judas to betray his Master, though his name is not mentioned in the accounts of Matthew and Mark. Then. About that time, referring to the meeting of the Sanhedrim in vs. 3. One of the twelve. A circumstance of aggravation.-Iscariot. An epithet probably meaning the man of Carioth, or Kerioth. 15. What will ye give me. Judas was actuated, no doubt, by a variety of considerations. Impatience and curiosity to have Jesus declare himself, and a desire for the honors and rewards of a temporal kingdom, combined with the persuasion, that Jesus could, at any moment, free himself from his enemies by his miraculous power, and some minglings of resentment at his reproof, at the time of the anointing, may have entered into the web of his motives. Still the ruling evil passion, the Satan, according to the |