WHOSOEVER SHALL EAT THIS BREAD, AND DRINK THIS CUP OF THE LORD, UNWORTHILY, resolution of the sanhedrim, which had come to a contrary conclusion? It cannot be said that the overture of Judas, though inade directly afterwards, must have produced it; for that overture would rather confirm than alter the pre-existing determination. The object of the sanhedrim was twofold; to get possession of Jesus dóλ first, and to put him to death afterwards; and what they were at a loss about for a time was the first of these two things. The proposal of Judas, being the offer of a confidential disciple to betray his master, clearly removed the difficulty upon this head: but they must still have stipulated with him that he should effect his engagement as secretly as possible, or St. Matthew, St. Mark, and especially St. Luke, would not say that, after concluding it, three suxaipíay Tou xapadovvai avròv abrois arep 8xλov, ch. xxii. 6 (p. 357): which means, without trouble, tumult, or disturbance; and not, without a multitude, much less the multitude. The original precaution, then, of not attempting the apprehension of Jesus during the feast, or in the open day before the people, was not abandoned even at last; as the very circumstances of the apprehension itself prove. And this would still be in unison with the event, if our Lord was arrested on the night of the Thursday, and put to death on the morning of the Friday; before the feast was yet begun..... Lord's procession to have been the Monday, the argument deducible from the authority of this passage, that the passover would take place on the Friday, and consequently that the Friday would be the fourteenth of Nisan, amounts to a demonstration. The strictness with which, at this period of their history, and indeed at every period before, when the law possessed its due force, the Jews observed the sabbath, must be among the strongest presumptive disproofs, amounting to a moral impossibility, that any one of the numerous particulars, connected with the apprehension, the examination, the judgment, and the execution, of our Lord, could have taken place on that day. It is well known that for a time they would not defend their lives on the sabbath day, nor afterwards, except in case of an attack. On more than one occasion the capture of Jerusalem was mainly due to this single cause; and the folly of the Jews, in that respect, as it was considered by the Gentiles, appeared most unaccountable, and exposed them to constant sarcasm and reproach, Ant. Jud. xii. ii. 'Both the arrival and the expiration of the sabbatic rest were formerly notified to the people by the suspend and when to resume their ordinary employsound of a trumpet; that they might know when to ments, Bell. iv. ix. 12. . . . . The people, who could consider such forbearances as these to be points of conscience upon the sabbath were not likely to be parties in that profanation of its sanctity, which every circumstance in our Lord's passion must otherwise have produced. Now if our Lord kept his passover at the usual time, on the night after the fourteenth of Nisan, he was apprehended, tried, and crucified, on the fifteenth : and the fifteenth, being the first of the seven days Tav atvμov, as well as the twenty-first which was the last, by express appointment was an extraordinary sabbath; possessing, if possible, whensoever it might fall, greater holiness, and certainly not less, than the ordinary. 'The Divine Providence might so order it, that the proposal of Judas should be made to the sanhedrim before the feast, and neither during it nor after it; and the same Providence might likewise so order it, that the necessary opportunity for effecting his purpose should occur the very night before the feast, and neither earlier nor later. Now when he went out, as we shall see hereafter, upon receiving the sop, the night was somewhat advanced, but the paschal ceremony was far from being over: and he went out, as the rest of the company supposed, to buy what was wanted against the feast. He would go, then, as they supposed, to the shops, or where such things were to be procured. If so, neither could it have been late in the evening on any day, nor could it have been the evening of the passover 'Or though this should be conceded with respect on that day in particular. After sunset, on the to our Lord, why, at the same juncture and on the evening of the passover, both because of the sabbath same occasion, it may yet be demanded, were two which would then have begun, and because of the common malefactors, in whose case there was clearly celebration of the passover which would be going on, nothing more than ordinary, put to death along with no shop would be open in Jerusalem, nor any deal- him? What urgent necessity or special reason ings of buying or selling any longer practicable: all made these, as well as our Saviour, to be executed on persons, both old and young, both male and female, a sabbath? It appears to me that the crucifixion of both the inhabitants and the stranger, would then be the two thieves along with Christ, besides its subsimultaneously engaged until midnight at least.....serviency to the fulfilment of prophecy, which was the final end proposed by Providence in permitting it, proves that the feast was just at hand, but not yet come. They had not been executed before it, and they could not be executed during it; the case of St. Peter, in the twelfth chapter of the Acts, must be a clear proof that, while the great legal solemnities were going on, no criminal nor prisoner, for whatever offence, or howsoever obnoxious to the people themselves, was wont to be put to death..... It is certain, however, that Judas must have gone straight to the sanhedrim, expecting to have access to it; and as he received from the sanhedrim the force with which he accomplished his purpose, it is certain also that he must have had access to it. The members of that council, therefore, were either assembled at the time of his arrival, or easily got together afterwards; which renders it exceedingly improbable that they were previously engaged on their respective passovers. The same thing is true of the band; all of whom, the cohort, the captains, and the servants, we may take it for granted, consisted of Jews; the former, of those who had the custody of the temple, the latter, of officers of the sanhedrim. If so, these too would have been bound to keep the passover that night; and unless it had been already kept, or unless they had been purposely disturbed while keeping it, they could not have come on such an errand as this that night: it is not even probable that they would have been sent upon it.... 'If our arrangement of the preceding days of the week be correct, the course of particulars closed with the evening of Wednesday, and with the prophecy on the mount. At the end of that prophecy the following words were subjoined, Mt. xxvi. 1, 2-And it came to pass, when Jesus had made an end of all these sayings, that he said to his disciples, Ye know that after two days the passover taketh place, and the Son of man is to be delivered up to be crucified. Now two days from the evening of Wednesday cannot possibly denote a less time than the day but one after; that is, the Friday following. Unless, then, it can be shewn that we are wrong in supposing these words, ver. 1, 2, to have been spoken on the Wednesday, that is, in supposing the day of our VOL. II.] The piety of some of our Lord's disciples would not allow them to prepare the spices for his embalmment on the sabbath: would the same motive have allowed Nicodemus and Joseph to take down his body from the cross-to handle it-to lift it upto carry it about-to embalm it as well as the time. would permit-to deposit it in the sepulchre-to roll away, and to roll to, the stone at the mouth of the cave-all which were opera servilia, and unquestionably forbidden on the sabbath? The Jews of the time had obtained a concession from the Roman government, extending the sanctity of the sabbath even to the three hours' Parasceue before it, Ant. Jud. xvi. vi. 2, so far at least as not to be compelled to attend to any civil business from the beginning of that time to the first hour of the ensuing week. It was a regard to the holiness of the sabbath which made the sanhedrim request of Pilate that the deaths of the crucified parties might be prematurely accelerated; a request which, it is obvious, must have coincided as nearly as possible with the ninth hour, or the beginning of the Parasceue itself: and that this was no unusual custom, on the eve of great solemnities, is attested by Philo, adv. Flaccum. Öper. ii. 529, 1. 17-20. It is not likely then, that they would have suffered those persons to be executed on the sabbath, whose bodies they would not suffer to con LET A MAN EXAMINE HIMSELF,-1 Cor. xi. 28. [409 SHALL BE GUILTY OF THE BODY AND BLOOD OF THE LORD.-1 Cor. xi. 27. THE SON SHALL NOT BEAR THE INIQUITY OF THE FATHER, NEITHER SHALL THE FATHER BEAR THE INIQUITY OF THE SON: tinue hanging upon the cross on the sabbath. Nor | it was considered evening as soon as the shadows do I think that the Divine Providence would permit began visibly to lengthen; that is, about half-past our Saviour to be crucified on the sabbath, though twelve at noon; and the evening sacrifice, beginning it might ordain that he should expire and be buried at half-past two, was generally over at half-past critically before the sabbath; that so his body might three. The morning sacrifice, also, though comrest in the grave during the sabbath. monly begun before the sun was risen, might yet not be completed before the fourth hour of the day, vide Mishn. i. 13, .4. Our Saviour, therefore, who was attached to the cross at the third hour, might answer even to that. The sabbath which followed the day of the crucifixion, and which there is no doubt was the ordinary seventh day of the week, is called a great day, Jno. xix. 31, § 92, p. 473: The day of that sabbath was a great day: for which peculiar greatness, distinct from the sanctity of the ordinary sabbath, there is no mode of accounting satisfactorily, but one; an extraordinary and an ordinary sabbath, the fif teenth of Nisan and the seventh day of the week, coincided together; and being each of them a sabbath, produced by this coincidence a double sabbath, a sabbath of double sanctity, solemnized by peculiar offerings, Nu. xxviii. 19-23, both those of the ordinary sabbath, in themselves twice as costly as the offerings on any other day of the week, ver. 3-10, Ant. Jud. iii. x. 1, and those appointed for the first of the days of unleavened bread; on the morrow after which, too, the first-fruits of barley-harvest were to be consecrated in the wave-sheaf, and the computation of the fifty days until the next feast, the feast of Pentecost, was also to begin. This was enough to render that sabbath-day an high day.... 'But, the strongest argument that, if our Saviour celebrated any passover, upon this occasion, he celebrated it out of course, is deducible from the necessity of fulfilling, in two most important respects, the legal equity; which could not otherwise be fulfilled. And this argument, though in my opinion it is sufficient of itself to decide the present controversy, commentators, both those who maintain and those who impugn the supposition at issue, have by a strange fatality attended to the least of any.... Now if the sacrifice of the Jewish passover was thus typical of the sacrifice of the death of Christ, then the circumstances of time and place become of paramount importance to the sacrifice of the death of Christ, because they were of paramount importance to the sacrifice of the Jewish passover. This sacrifice was limited from the first, in point of lime, to one day in the whole year, the fourteenth of Abib, or Nisan; and in point of place, to that particular quarter, out of all possible situations, which God should select to fix his name there-De. xii. 5-14; xvi. 2, 5, 6; Josh. ix. 27;-which quarter, before the building of the temple, might be variable, and according to Maimonides, De ædificio Templi, i. 2, either Gilgal, or Shiloh, or Nob, or Gibeah, or Jerusalem; in all which places the tabernacle was successively erected: but after the building of the temple became permanently fixed to Jerusalem, Josh. v. 10; xviii. 1; 1 Sa. i. 3; vii. 2; xxi. 1; xxii. 19; 2 Sa. vi. 3, 12; 1 Ki. xi. 32; 1 Chr. xxi. 29.... The circumstances of the Passion, so far as they are related, are all such as to coincide with this view of its secret character, or typical designation. Not to mention that most significant particular, expressly specified by St. John, ch. xix. 36, to shew the fulfilment of a well-known condition to the integrity of the paschal victim, Ex. xii. 46; Ps. xxxiv. 20, "A bone of him shall not be broken "-the place where our Lord suffered was unquestionably Jerusalem; that is, one of the two essential requisites to the sacrifice of the passover, propriety of place, was visibly true of his death: and if he suffered on the fourteenth of Nisan, as St. John clearly implies, the other, propriety of time, was so too. But the analogy goes further than this. At the ninth hour of the day when he suffered our Lord expired; and in his expiration, that is, in the separation of his soul from his body, in the rendering up his life to God, not in his previous attachment to, or suspension from, the cross, must the article of his sacrifice properly be made to consist. At the ninth hour, on the proper day, Josephus informed us, b. vi. ix. 3, the sacrifices of the Jewish passover began to be offered, continuing to be offered until the eleventh. The ninth hour, then, according to the usage of the Jews, which is necessarily the best interpreter of the written precepts of their law, was understood to be the time prescribed for the purpose, in the terms, Between the evenings. 'According to Maimonides, De sacrificiis jugibus, 410] But the same authority informs us that, on the passover day, all the usual evening service was antedated, so as to be over before the ninth hour when the paschal service was to begin. Si vespera paschalis, says the Mishna, ii. 150, ..5, incideret in sabbathum (which would be the case when the fourteenth of Nisan coincided with the Friday) mactabatur (sacrificium juge) sexta et media; et offerebatur septima et media; et deinde pascha. At this particular time, then, the evening sacrifice was completed an hour sooner than usual, beginning soon after the sixth hour, and being over before the ninth; wherein also we may perceive a remarkable coincidence. The miraculous darkness which commenced about the sixth hour, and continued until the ninth, on the day of the crucifixion, would continue during the whole of the daily evening service in the temple; and, for aught we know, it might have a specific relation to it: it might be intended to shew that, while the great sacrifice was accomplished or accomplishing on the cross, the temple and the temple service were obscured for a time, and ready to be superseded for ever. Again, as the paschal sacrifice was a lively type of the death of Christ, so was the offering of the wave-sheaf of his resurrection: and in allusion to the former as St. Paul styles him our passover, so in allusion to the latter he calls him the firstfruits of them that slept, 1 Co. xv. 20. To the fulfilment of the legal equity, then, it was just as necessary that the time of the resurrection should coincide with the time of the presentation of the first fruits, as that the time of the passion should coincide with the time of the passover. That presentation was fixed to the hour of pat on the morning of the second day of the Azyma, that is, of the sixteenth of Nisan; which if Christ suffered on the fourteenth of Nisan was actually the time of his rising again. For if he suffered the day before the sabbath, and rose again the day after it-if the Friday when he suffered was the fourteenth, the Sunday when he rose again was the sixteenth and as to the hour when he rose, according to St. Mark it was the prescribed hour, the hour of πρωΐ itself: ̓Αναστὰς δὲ, says he, pat, xvi. 9. So exactly on this one supposition that our Lord suffered on the Jewish passover day, does every circumstance in the legal symbol, both as concerns his death and as concerns his resurrection, harmonize with the symbolized verity; and so ill, per contra, on any other. For if Christ kept the Jewish passover on the fourteenthhe must have suffered on the fifteenth; he must have lain in the grave all the sixteenth; and he could not have risen again until the seventeenth: in which case not one of the above circumstances could have anything to do with his passion.... 'It ought always to be remembered that the last Jewish passover was the first christian supper; it was not more a passover than an eucharist; and to convert the legal into the evangelical ceremony was doubtless one great cause of that anxious desire to celebrate the passover for that time with his disciples, before he suffered, which our Lord expressed, Lu. xxii. 15 (p. 364). Now the christian supper, as an institution expressly and formally commemorative of the death of Christ, if it was established at this time was proleptically established; for the death of Christ was not yet transacted. And the circumstance that it was so instituted is among the other arguments both that the passover in general, out of which ceremony it arose, was typical of the death of Christ in general, and that this passover in particular, at which it was proleptically instituted, was proleptically celebrated also. St. Matthew's To dè noάry Twv albμor, ch. xxvi. 17St. Mark's, Τῇ πρώτη ἡμέρᾳ τῶν ἀζύμων, ch. xiv. 12-St. Luke's, ἦλθε δὲ ἡ ἡμέρᾳ τῶν ἀζύμων, ἐν ᾗ Τσι eúsoda. rò máσya, ch. xxii. 7-all which are intended THE SOUL THAT SINNETH, IT SHALL DIE.-Ezek. xviii. 20. [VOL II. THE RIGHTEOUSNESS OF THE RIGHTEOUS SHALL BE UPON HIM, AND THE WICKEDNESS OF THE WICKED SHALL BE UPON HIM.-Ezek. xviii. 20. WHEN THE WICKED MAN TURNETH AWAY FROM HIS WICKEDNESS THAT HE HATH COMMITTED, to designate the day when the apostles came to our Lord to inquire about preparing the passover, understood on the principle laid down by Maimonides, De sacris solemn. ii. 5, that the proper beginning of any feast day was reckoned from the night which preceded it, may all be intended to designate the night of the thirteenth of Nisan, the beginning of the Jewish fourteenth. The whole of this as from sunset on Thursday to sunset on Friday, was considered and might be called the first day of unleavened bread. Josephus himself makes the paschal octave an octave of acvua, reckoning the fourteenth of Nisan as the first of the number. And it might be truly so reckoned; for the putting away of all leaven and of everything leavened, began with the evening of the thirteenth, Mishn. ii. 134.1. We have but to suppose that the disciples came with their inquiry at sunset on Thursday, and were sent at that time accordingly; and the assertion would be strictly correct. The circumstance that, on entering the city, they were to meet a man returning home with a pitcher of water, is a presumptive proof that they entered it in the evening, at one of the times when water was wont to be fetched. The room, too, which they were to find ready oтpoμérov, must have been set out for that evening's repast; which would consequently be for supper. I prefer his mode of construing these phrases because it applies to each of the three eases alike; and because, by this means, if the passover was actually got ready on the Jewish fourteenth of Nisan, though not at the legitimate time, which was the end rather than the beginning of that day, still it would be as nearly regular, and as close to the proper time, as the nature of the case would permit. The ordinary supper time, as we saw from Josephus, was probably so late as the first or second hour of the night; and with a view to such a repast as the passover we may take it for granted it would be: for the passover was always to be killed on the fourteenth and eaten on the fifteenth: in which case the actual business of eating it could not begin until after sunset on that day at least.'-Vol. III. Diss. xli. pp. 133-.72. The institution of the christian sacrament is altogether omitted by St. John; and for an obvious reason, he could not be expected to record it. With regard to St. Matthew, St. Mark, and St. Luke, they all agree in representing the institution of the bread as prior to that of the cup, and they all agree in placing the institution of the bread during, not after, the supper; the two former expressly, in the words, ZOOLÓνTOY AUTwv- the latter by implication, where, speaking of the appointment of the cup as Merd To δειπνῆσαι, he virtually recognises the ordinance of the bread as iv To daπviv. Beyond this there is some disagreement. St. Luke, confirmed by St. Paul in the well-known passage, 1 Co. xi. 25, places the institution of the cup after the supper, and consequently, at a different time from the institution of the bread, which was during it: St. Matthew and St. Mark record them both in conjunction, and, therefore, apparently at least place them both at the same time. 'In order to explain this difference we must look at the final end proposed by these two evangelists more particularly, in their account of the proceedings within the upper chamber: which end was manifestly this-out of a great variety of circumstances or discourses, which then occurred, to notice nothing distinctly except what related directly to two points -the consummation of the treachery of Judas, and the sacramental ordinance. With regard to the first of these, they had given an account of the original formation, and of the first overt act in the execution of his design: nothing then, remained but to relate the completion; which the event proved was to ensue that same night, and after that very supper. Now that Judas had fixed upon this night, before the supper, does not appear; that Satan entered into his heart, in consequence of something which happened at the supper, and urged him to perpetrate his scheme that night, does appear. The connection, therefore, between the circumstances of the last supper and the design, the prosecution, and the effect of the treachery of Judas, becomes decided; and as each of the evangelists had given an VOL. II.] account of the first two of these things, it was but natural that they should also specify the last. Without the previous and significant allusion to his approaching betrayal, and by such a means as the instrumental agency of this disciple, which made part of the history of the supper just before; their garden, by a band under the guidance of Judas, account of our Lord's ultimate apprehension in the would have been an inexplicable effect.... AND DOETH THAT WHICH IS LAWFUL AND RIGHT, HE SHALL SAVE HIS SOUL ALIVE.-Ezek. xviii. 27. 'Nor was the allusion in question, even in St. Matthew or in St. Mark, so altogether minute as to leave no room for the supply of a very important particular by St. John. From the comparison of their accounts before and at the time of our Lord's apprehension, respectively, it is evident that they have left to conjecture an essential step in the progress of events; the departure of Judas from the supper chamber, where he was present at the commencement of the supper, before the setting out to the garden, whither he could not possibly have accompanied the rest. This omission is exactly supplied by St. John; who distinctly specifies both when he went out, and why. 'With regard to the second point-or to the sacramental institution; it was the institution of one integral ceremony, but with two significant parts. Hence if the evangelists desired to record the whole separately and individually appointed, they would as such, though each of the parts might have been record them both in conjunction. The example of St. Luke proves the necessity of so doing. As giving S an account of the same entire ceremony, he connects gives at the same time a clear intimation that the the respective institution of each of its parts; yet time of the one was, in reality, somewhat later than that of the other; that the bread was ordained during the supper, the cup was prescribed after it. 'It follows, then, that the history of the christian sacrament, considered as one whole made up of two component parts, coinciding with the proper time of the institution of either, must so far have antedated or postponed the proper time of the institution of the other; and yet, as an account of one and the same ceremony, to the perfection of which the part antedated or postponed was as necessary and as essential as the other, it could not in either case be regarded strictly as an anticipation, or as a trajection. This is the distinction which holds good in the several evangelists, with reference to the present question: and this is the principle on which we may satisfactorily explain it. St. Luke records the institution of the bread at its proper time, and, therefore, anticipates that of the cup; St. Matthew and St. Mark record the institution of the cup at its proper time, and, therefore, postpone that of the bread. In either case this is done respectively with the one purely for the sake of the other. If both could not be recorded in their own time and place at once (which in the nature of things was impossible), one must be recorded out of its place, though the other might not; and if both were to be recorded together, though the one might be regular where it stood, the other would be so far irregular. As to which of the two should be selected to give the law of narration to the other, this would be indifthe account of the bread-the integrity of the whole ferent historical precision might require it to be ceremony might require it to be that of the cup. The sacrament began to be instituted when the use of the former was prescribed; but it was not complete until the latter had been prescribed also. St. Luke's scrupulous exactness determined him to pitch upon the former; the design of St. Matthew and St. Mark, which was to place on record the institution of the ceremony as such, made them prefer the latter. Yet St. Luke shews clearly that subjoins to the account of that of the bread, is the account of the consecration of the cup, which he subjoined entirely as a parenthesis; and St. Matthew tion of the bread immediately preceded, though it is or St. Mark by no means implies that the institurelated before, the institution of the cup. 'It will follow, therefore, that the continuation of what was actually said or done along with the institution of the bread is carried on in St. Luke from xxii. 19, to 21, .2: xxii. 20, is entirely parenthetic.'Vol. III. Diss. xlii. pp. 173-83; and for continuation, see foot notes, p. 370, et seq., of Treas. Harm.' BLESSED IS THE MAN WHOM THOU CHASTENEST, O LORD, AND TEACHEST HIM OUT OF THY LAW;-Psa. xciv. 12. IN SECTION 88.-(G. 93, .4.)-[Lesson 91.]-PARTICULARS OF THE TRANSACTIONS INTRODUCTION AND ANALYSIS. Mt.xxvi.36. Mk.xiv.32. Lu.xxii.40. Jesus having with his disciples come to Gethsemane, he bids them pray that they enter not into temptation, and to sit near the entrance whilst he removes further for the purpose of prayer. -xxvi.37,.8. - xiv.33,.4. He takes with him the three disciples who had witnessed his transfiguration, and who now behold him so overwhelmed with sorrow and affliction, that he exclaims, 'My soul is exceeding sorrowful, even unto death :' -xxvi.38,.9.xiv.34,.5. - xxii.41. Having bid the three to stay here and watch, Jesus removes still farther off, and falling on the ground, prays that, if it be possible, the hour may pass from him. xxvi.39. - xiv.36. - xxii.42. He earnestly beseeches the Father, with whom all things are possible, that if willing he would remove from him this cup, but he is entirely submissive to the will of the Father. - xxii.43,.4. An angel from heaven is seen strengthening Jesus, whose agony is so great, that his sweat is as great drops of blood falling to the ground. xxvi.40,.1. - xiv.37,.8. Jesus comes to his disciples; and finding them asleep, he reproaches Peter, and repeats the injunction to watch and pray they are exposed to temptation which in their own strength they are unable to resist. xxvi. 42. - xiv.39. Jesus goes away a second time, and prays as before. xxvi. 43. - xiv.40. Having returned to his disciples, he again finds them sleeping their eyes are heavy, and they are unable to answer him. Mt. xxvi. - Mk. xiv. Lu. xxii. Jno.xviii. 4,5. Jesus goes forth to meet them; when, in reply to his inquiry, they say they have come to apprehend 'Jesus of Nazareth.' -xviii.5,6. Jesus says, 'I am.' They go backward, and fall to the ground." -xviii.7-9. Again he asks, Whom seek ye?' and receives the same answer. He again declares himself, adding, "if therefore ye seek me, let these go their way:' (the disciples are as yet unprepared to accompany their Lord unto suffering and death). xxvi. 48,.9. xiv.44,.5. xxii. 47. Judas, like his successor, the son of perdition,' betrays his Master with a kiss. - xxvi.50. -xxii.48. Jesus intimates his knowledge of Judas' treachery, saying, 'Friend, wherefore art thou come? - xxvi.50. - xiv.46. Those who have come out with Judas lay hold upon Jesus. - xxii.49. The disciples, seeing their Master about to be made prisoner, ask, 'Lord, shall we smite with the sword? - xxvi.51. -xiv.47. - xxii.50. -xviii.10. Not waiting for Jesus' reply, Peter draws a sword, and therewith wounds Malchus, the servant of the high priest, cutting off his right ear. - xxii.51. In reply to the question of the disciples, ver. 49, Jesus says, Suffer ye thus far.' He heals the wounded servant of the high priest. xxvi.52-.4. -xviii.11. Jesus tells Peter to sheath his sword, adding, all they that take the sword shall perish with the sword;' Jesus leaves his disciples, and a third time prays as in suggesting, in an interrogative form, three several reasons for submission. - xxvi.44. the two former instances. xxvi.45,.6. xiv.41,.2. He comes the third time to his disciples, and remarks that they sleep on now, and take their rest, when their Master is betrayed into the hands of sinners. He bids them rise and be going, for the betrayer is at hand. (G. 93.)-No. 88.-Jesus' to a-place -xxvi.55. -xiv.48, .9. - xxii.52. Jesus asks the priests, &c., if they are come 'as against a thief with swords and staves' to take him? and reminds them that he was daily with them in the temple publicly exercising his ministry, when, had they been careful to act openly, they had opportunity of apprehending him, but that now is their 'hour, and the power of darkness.' -xxvi.56. xiv. 49. Fulfilment of scripture. -xxvi.56. - xiv.50. The disciples seek safety in flight. - xiv.51,.2. A young man follows Jesus, having a linen cloth cast about his naked body; the young men lay hold on him:' he leaves the linen cloth in their hands and escapes from them naked.' agony. Gethsemane. LUKE Xxii. 40-.4. (Ver. 39, 2 87, p. 405.) SCRIPTURE ILLUSTRATIONS. Mt. xxvi. 36. Gethsemane-or oil valley,' at the foot | Command the children of Israel, that they bring thee 412] THE LORD IS MY DEFENCE;-Psa. xciv. 22. [VOL. II. THAT THOU MAYEST GIVE HIM REST FROM THE DAYS OF ADVERSITY, UNTIL THE PIT BE DIGGED FOR THE WICKED.-Psa, xeiv. 13. WATCH YE, STAND FAST IN THE FAITH, QUIT YOU LIKE MEN, BE STRONG.-1 Cor. xvi. 13. SCRIPTURE ILLUSTRATIONS. Is. Ixi. 3, was bruised for us, liii. 4, 5; Lu. xxii. 44, in this very place, which was 'over against the temple,' Mk. xiii. 3, § 86, p. 324-In that building was the symbol, Ex. xxvii. 21, of the ministration of the Spirit, Rev. iv. 5, which was to be obtained through the sufferings of Christ, Jno. xvi. 7, § 87, p. 393, and which testifies the sufferings of Christ, and the glory that should follow,' 1 Pe. i. 10-.2. Lu. xxii. 40. Pray that ye enter not, &c.-Jesus had come to the place of his agonizing conflict with the prince of this world; but it was in obedience to the Father's commandment, Jno. xiv. 30, .1, § 87, p. 386and even then he prayed that, if it were possible, the cup might pass from him, Mt. xxvi. 39, p. 414, as also before, vi. 13, § 19, p. 133-Jesus had already warned them of this peculiar temptation to which they were now to be exposed, xxvi. 31-.5, § 87, p. 406. Mt. xxvi. 37. Peter and the two sons, &c.-At the JOHN. transfiguration, the same three were chosen to be with Jesus, ch. xvii. 1, 2, § 51, p. 52-Peter styles himself, 1 Ep. v. 1, 'A witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed :' 38. My soul is exceeding, &c.-so upon coming to Jerusalem this time, Jno. xii. 27, § 82, p. 267, Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour.'-Is. liii. 3, A man of sorrows,'4, Surely he hath borne our griefs, and carried our sorrows: 12,He hath poured out his soul unto death:" and watch with me-1 Pe. iv. 7, Watch unto prayer.'-Eph. vi. 18, Watching thereunto with all perseverance and supplication for all saints;'-Rev. xvi. 15, Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame.' NOTES. Mt. xxvi. 36. A place called Gethsemane. гsoonμavñ, Heb. X, place of oil-presses;' situated at the foot of the mount of Olives. Not, what some have supposed, the village in which the produce of the mount of Olives was prepared for use. There are still several ancient olive trees in the place; so ancient, indeed, that Lamartine, Pilgrim., vol. i. p. 78, thinks they are coeval with the age of Christ.See GEOG. NOTICE, p. 422. Sit ye here. At the entrance. Mk. xiv. 33. Sore amazed. The original word imports the most shocking amazement mingled with grief: and that word in the next verse which we render sorrowful, intimates, that he was surrounded with sorrow on every side, breaking in upon him with such violence, as was ready to separate his soul from his body.'-Wesley. Mt. xxvi. 37. Began to be sorrowful. Aviobai, from Avw, to dissolve-exquisite sorrow, such as dis solves the natural vigour, and threatens to separate soul and body. And very heavy. Overwhelmed with anguish, àdnuoveiv. This word is used by the Greeks to denote the most extreme anguish which the soul can feelexcruciating anxiety and torture of spirit. for the latter is a much stronger term than the • In λυπεῖσθαι καὶ ἀδημονεῖν there is a sort of climax ; former, and signifies to be so overwhelmed, as to become insensible, Jno. xii. 27, § 82, p. 267.'-Bloomf. [38. Exceeding sorrowful, even unto death. These words do not express a sorrow proceeding from a fear of death, or such as would continue till death, but the utmost degree of sorrow; such as of itself might be sufficient to cause death. Similar forms of expression occur in Ju. xvi. 16; Ps. cxvi. 3; Jonah iv. 9.'-Lonsdale and Hale.] And watch with me. Be vigilant in prayer with me; sympathize in my suffering. PRACTICAL REFLECTIONS. [Lu. xxii. 40. Presumptuous must those be who, without the call of God, are found in the place of temptation; or who, when there, neglect to pray, as our Lord directs, and has given us example.] Mt. xxvi. 37. Those who, like Peter, James, and John, have been given the brightest views of the glory, ought more especially to prepare for being partakers of the sufferings of Christ. 38 ver. Let us not sink in despair even though we should experience sorrow the most severe; the Saviour himself was, 'sorrowful, even unto death.' full account. Yet Paley has observed that in our Lord's allusion to his cup, ch. xviii. 11, there is, even in St. John, a tacit reference to the thoughts and the expressions of the agony itself; such as might naturally ensue on so recent an event.'-Greswell, Vol. III. Diss. xlii. p. 194. VOL. 11.] FULFIL THY MINISTRY.-See 2 Tim. iv. 5. [413 WATCH THOU IN ALL THINGS, ENDURE AFFLICTIONS, DO THE WORK OF AN EVANGELIST,-2 Tim. iv. 5. |