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20 And except that the Lord had An. Olymp. shortened those days, no flesh should be saved: but for the elect's sake, whom he hath chosen, he hath shortened the days.
of those times.
gather together his elect from the four winds, from the uttermost part of earth to the uttermost part of heaven.
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28 Now learn a parable of the fig-tree; When her branch is yet tender, and putteth forth leaves, ye know that summer is near :
29 So ye in like manner, when ye shall see these things come to pass, know that it is nigh, even at the doors.
30 Verily I say unto you, that this generation shall not pass, till all these things be done. 31 Heaven and earth shall pass away: but 'my words shall not pass away.
32 ¶ But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father.
33 Take ye heed, watch and pray for ye know not when the time is.
34 For the Son of man is as a man taking a journey, who left his house, and gave authority to his servants, and to every man his work,
26 And then shall they see the Son of man coming in the clouds with great power and glory.far 27 And then shall he send his angels, and shall
Matt. 24. 23. Luke 17. 23. & 21. 8.- b 2 Pet. 3. 17. Dan. 7. 10. Zeph. 1. 15. Matt. 24. 29, &c. Luke 21. 25.- Dan. 7. 13, 14. Matt. 16. 27. & 24. 30, ch. 14. 62. Acts 1. 11. 1Thess. 4. 16. 2Thess. 1.7, 10.
Verse 30. This generation] H YEVER AUTn, this very race of It is certain that this word has two meanings in the scriptures; that given in the text, and that above. Generation signifies a period of a certain number of years, sometimes more, sometimes less. In Deut. i. 35. and ii. 14. Moses uses the word to point out a term of thirty-eight years, which was precisely the number in the present case; for Jerusalem was destroyed about thirty-eight years after our Lord delivered this prediction. But as there are other events in this chapter which certainly look beyond the destruction of Jerusalem, and which were to take place before the Jews should cease to be a distinct people, I should therefore prefer the translation given above. See on Matt. xxiv. 34.
Verse 32. Neither the Son] This clause is not found either in Matthew or Luke, and Ambrose says it was wanting in some Greek copies in his time. To me it is utterly unaccountable, how Jesus who knew so correctly all the particulars which he here lays down, and which were to a jot and tittle verified by the event-how he who knew that not one stone should be left on another, should be ignorant of the day and hour when this should be done, though Daniel, chap. ix. 24, &c. could fix the very year, not less than five hundred years before it happened-how he in whom the fulness of the god
Rev. 1. 7.-e Matt. 24. 32. Luke 21. 29, &c.- f Isai. 40. 8.8 Matt. 24. 12. & 25. 13. Luke 12. 40. & 21. 34. Rom. 13. 11. 1 Thess. 5. 6.h Matt. 24. 45. & 25. 14.
head dwelt bodily, and all the treasures of wisdom and knowledge, should not know this small matter, I cannot comprehend, but on this ground, that the Deity which dwelt in the Man Christ Jesus, might, at one time, communicate less of the knowledge of futurity to him, than at another. However, I strongly suspect that the clause was not originally in this gospel. Its not being found in the parallel places in the other Evangelists, is, in my opinion, a strong presumption against it. But Mr. M'Knight and others, solve this difficulty in the following manner. They suppose the verb ode to have the force of the Hebrew conjugation Hiphel, in which, verbs are taken in a caustive, declarative, or permissive sense and that it means here make known, or promulge, as it is to be understood in 1 Cor. ii. 2. This intimates that this secret was not to be made known, either by men or angels, no, not even by the Son of man himself, but it should be made known by the Father only, in the execution of the purposes of his justice. I am afraid this only cuts the knot, but does not untie it.
Verse 34. Left his house] Omnia, family. Our blessed Lord and Master, when he ascended to heaven, commanded his servants to be faithful and watchful. This fidelity to which he exhorts his servants consists in doing every thing well which is to be done in the heart or in the family, according
The chief priests and scribes
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37 And what I unto all, Watch.
say unto you I say
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to the full extent of the duty. The watchfulness consists in suffering no stranger nor enemy to enter in by the senses which are the gates of the soul; in permitting nothing which belongs to the master to go out without his consent; and in carefully observing all commerce and correspondence which the heart may have abroad in the world, to the prejudice of the master's service. See Quesnel.
Our Lord shews us in this parable, 1. That himself, ascended to heaven, is the man gone from home. 2. That believers collectively are his family. 3. That his servants are those who are employed in the work of faith and labour of love. 4. That the porter represents the ministers of his gospel, who should continually watch for the safety and welfare of the whole flock. 5. That every one has his own work,--that which belongs to himself and to none other; and for the ac
Verse 35. Watch ye therefore] The more the master is expected, the more diligent ought the servants to be in work-complishment of which, he receives sufficient strength from ing, watching, and keeping themselves in readiness. Can one who has received the sentence of his death and has no right to live a moment, need any admonition to prepare to die? does not a prisoner who expects his deliverance hold himself in continual readiness to leave his dungeon?
Verse 36. He find you sleeping] A porter, asleep, exposes the house to be robbed, and well deserves punishment. No wonder that the man is constantly suffering loss, who is frequently off his guard.
his Lord. 6. That these servants and porters shall give an account to their Lord, how they have exercised themselves in their respective departments. 7. And that as the master of the family will certainly come to require this account at a time when men are not aware, therefore they should be always watchful and faithful. And 8. That this is a duty incumbent on every soul of man, What I say unto you I say unto ALL, WATCH! If after all these warnings, the followers of God be found careless, their misery and condemnation must be great.
The Jews conspire against Christ, 1, 2. He is anointed in the house of Simon the leper, 3-9. Judas Iscariot sells him to the chief priests for thirty pieces of money, 10, 11. He orders his disciples to prepare the pass-over, 12-16. Predicts his approaching death, 17-21. Institutes the holy Eucharist, 22-26. Foretells the unfaithfulness of his disciples in general, 27, 28, and Peter's denial, 29-31. His agony in the garden, 32-36. The disciples overcome by sleep, 37-42. Judas comes with a mob from the chief priests, and betrays him with a kiss; they seize him, 43—49. The disciples flee, 50. A young man following and about to be apprehended, makes his escape, 51, 52. Jesus is brought before the chief priests, and Peter follows at a distance, 53, 54. He is examined, insulted and abused, and condemned on false evidence, 55-65. Peter thrice denies him, reflects on his wickedness, and repents of his sin.
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FTER two days was the feast || 2 But they said, Not on the feast of the passover, and of unlea-day, lest there be an uproar of the CCII. 1. vened bread and the chief priests people. and the scribes sought how they might take him by craft, and put him to death.
a Matt. 26. 2. Luke 22. 1. John 11. 55. & 13. 1.
NOTES ON CHAP. XIV.
Verse 1. Unleavened bread] After they began to eat unleavened bread: see on Matt. xxvi. 2.
The precious ointment.
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a woman having an alabaster box of gospel shall be preached throughout A. M. 4093.
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4 And there were some that had indignation within themselves, and said, Why was this waste of the ointment made?
5 For it might have been sold for more than three hundred pence, and have been given to the poor. And they murmured against her. 6 And Jesus said, Let her alone; why trouble ye her? she hath wrought a good work on me. 7 For ye have the poor with you always, and whensoever ye will ye may do them good; but me ye have not always.
8 She hath done what she could: she is come aforehand to anoint my body to the burying. 9 Verily I say unto you, Wheresoever this
Or, pure nard, or, liquid nard.--See Matt. 18. 28.Deut. 15. 11.
others, that it signifies a small vessel without a handle, from a negative, and xaßn a handle; and others imagine, that it merely signifies a perfume or essence-bottle. There are several species of the soft calcareous stone called alabaster, which are enumerated and described in different chemical works.
Spikenard] Or nard. An Indian plant whose root is very small and slender. It puts forth a long and small stalk, and has several ears or spikes even with the ground, which has given it the name of spikenard: the taste is bitter, acrid, and aromatie, and the smell agreeable. CALMET.
10 And Judas Iscariot, one of the twelve; went unto the chief priests, to betray him unto them.
11 And when they heard it, they were glad, and promised to give him money. And he sought how he might conveniently betray him. 12 ¶ And the first day of unleavened bread, when they killed the pass-over, his disciples said unto him, Where wilt thou that we go and prepare that thou mayest eat the pass-over?
13 And he sendeth forth two of his disciples, and saith unto them, Go ye into the city, and there shall meet you a man bearing a pitcher of water: follow him.
Matt. 26. 14. Luke 22. 3, 4.—Mått. 26. 17. Luke 22. 7.-fOr, sacrificed."
3. That it would not be easy effectually to separate the oil from the broken pieces. And 4. That it was a custom in the eastern countries, to seal the bottles with war that held the perfumes; so that to come at their contents no more was necessary than to break the seal, which this woman appears to have done; and when the seal was thus broken, she had no more to do, than to pour out the liquid ointment, which she could not have done had she broken the bottle. The bottles which contain the be or attyr of roses, which come from the East, are sealed in this manner. See a number of proofs relative to this point in HARMER'S Observations, vol. iv. 469. Verse 5. It might have been sold] To μvgov this ointment, is
Gothic, all the Itala except one. Griesbach has received it into the text. The sum mentioned here would amount to nearly 101. sterling.
Very precious] Or rather, unadulterated: this I think is the proper meaning of πιστικης. Theophylact gives this interpretation of the passage: "unadulterated nard, and pre-added by ABCDKL. thirty-five others, Ethiopic, Armenian, pared with fidelity." Some think that is a contraction of the Latin spicate, and that it signifies the spicated nard, or what we commonly call the spikenard. But Dr. Lightfoot gives a different interpretation. In he supposes to come from the Syriac spno pistike, which signifies the acorn: he would therefore have it to signify an aromatic confection of nard, maste, or myrobalane. See his Hebrew and Talmudical Exercitations; and see Scheuchzer's Physica Sacra.
She brake the box] Rather, she broke the seal This is the best translation I can give of the place; and I give it for these reasons: 1. That it is not likely that a box exceedingly precious in itself, should be broken to get out its contents. 2. That the broken pieces would be very inconvenient if not injurious to the head of our Lord, and to the hands of the woman.
Verse 8. To anoint my body to the burying.] Es TOY EXTAQIaspor, against, or in reference to its embalmment, thus pointing out my death and the embalmment of my body; for the bodies of persons of distinction were wrapped up in aromatics to preserve them from putrefaction. See on Matt. xxvi. 12.
Verse 9. For a memorial of her.] See on Matt. xxvi. 13. Verse 11. They were glad] The joy that arises from the opportunity of murdering an innocent person, must be completely infernal.
Verse 13. Bearing a pitcher of water] How correct is the foreknowledge of Jesus Christ! even the minutest circumstances are comprehended by it! An honest employment, how
The institution of the Eucharist.
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A. M. 4033. 14 And wheresoever he shall go in, An. Olymp. say ye to the good man of the house, The Master saith, Where is the guestchamber, where I shall eat the pass-over with my disciples?
15 And he will shew you a large upper room furnished and prepared: there make ready for us. 16 And his disciples went forth, and came into the city, and found as he had said unto them: and they made ready the pass-over.
17 And in the evening he cometh with the twelve.
18 And as they sat and did eat, Jesus said, Verily I say unto you, One of you which eateth with me shall betray me.
19 And they began to be sorrowful, and to say unto him, one by one, Is it I? and another said, Is it I?
20 And he answered and said unto them, It is one of the twelve, that dippeth with me in the dish.
Peter's denial foretold.
24 And he said unto them, This is my blood of the new testament, which is shed for many. 25 Verily I say unto you, I will drink no more of the fruit of the vine, until that day that I drink it new in the kingdom of God.
26 And when they had sung a hymn, ¶ they went out into the mount of Olivés.
27 And Jesus saith unto them, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep shall be scattered.
28 But after that I am risen, I will go before you into Galilee.
29 But Peter said unto him, Although all shall be offended, yet will not I.
30 And Jesus saith unto him, Verily I say unto thee, That this day, even in this night, before the cock crow twice, thou shalt deny me thrice.
31 But he spake the more vehemently, If I should die with thee, I will not deny thee in any wise. Likewise also said they all.
soever mean, is worthy the attention of God; and even a man bearing a pitcher of water, is marked in all his steps, and is an object of the merciful regards of the Most High. This man was employed in carrying home the water which was to be used for baking the unleavened bread on the following day; for on that day it was not lawful to carry any hence they were obliged to fetch it on the preceding evening.
Verse 15. Furnished] Spread with carpets-gwusvov-so this word is often used. See WAKEFIELD. But it may also signify the couches on which the guests reclined when eating. It does not appear that the Jews ate the pass-over now, as their fathers did formerly, standing, with their shoes on, and their staves in their hands.
ch. 16. 7.——— Matt. 26. 33, 34. Luke 22. 33, 34. John Matt. 26. 36. Luke 22. 39. John 13. 1.
Ethiopic, Vulgate, and four of the Itula. Griesbach leaves it doubtful: others leave it out.
Verse 21. Goeth] That is, to die. See on Matt. xxvi. 24.
Verse 22. Eat] This is omitted by many MSS. and Ver sions, but I think without reason. It is found in the parallel places, Matt. xxvi. 26. 1 Cor. xi. 24. See the subject of the Lord's Supper, largely explained on Matt. xxvi. 26, &c.
Verse 30. That THOU] E is added by ABEGHKLMSV. eighty-eight others, Syriac, Arabic, Persic, Coptic, Ethiopic, Armenian, Slavonic, Vulgate, Saxon, Theophylact, and Euthymius. It adds much to the energy of the passage, every word of which is deeply emphatical. Verily, I say un to thee, that THOU, THIS DAY, in THIS VERY NIGHT, before the
. Verse 19. And another said, Is it I?] This clause is want-
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33 And he taketh with him Peter
Christ is apprehended
42 Rise up, let us go; lo, he that AM. 4053. betrayeth me is at hand.
43 ¶ And immediately, while he
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An. Olymp. and James and John, and began to be CCII. 1. sore amazed, and to be very heavy; 34 And saith unto them, My soul is exceed-yet spake, cometh Judas, one of the twelve, and ing sorrowful unto death: tarry ye here, and with him a great multitude with swords and staves, from the chief priests, and the scribes, and the elders.
35 And he went forward a little, and fell on the ground, and prayed that, if it were possible, the hour might pass from him.
36 And he said, Abba, Father, all things are possible unto thee; take away this cup from "nevertheless not what I will, but what thou wilt.
37 And he cometh, and findeth them sleeping, and saith unto Peter, Simon, sleepest thou? couldest not thou watch one hour?
38 Watch ye and pray, lest ye enter into temptation. The spirit truly is ready, but the flesh is weak.
44 And he that betrayed him had given them a token, saying, Whomsoever I shall kiss, that same is he; take him, and lead him away safely. 45 And as soon as he was come, he goeth straightway to him, and saith, Master, master; and kissed him.
46 And they laid their hands on him, and took him.
47 And one of them that stood by, drew a sword, and smote a servant of the high priest, and cut off his ear.
48 And Jesus answered and said unto them,
39 And again he went away, and prayed, and Are ye come out, as against a thief, with swords spake the same words.
40 And when he returned, he found them asleep again: for their eyes were heavy: neither wist they what to answer him.
41 And he cometh the third time, and saith unto them, Sleep on now, and take your rest: it is enough, the hour is come; behold the Son of man is betrayed into the hands of sinners.
and with staves to take me?
49 I was daily with you in the temple teaching, and ye took me not: but the scriptures must be fulfilled.
50 And they all forsook him, and fled. 51 And there followed him a certain young man, having a linen cloth cast about his naked body; and the young men laid hold on him:
Verse 36. Abba, Father] This Syriac word which intimates filial affection and respect, and parental tenderness, seems to have been used by our blessed Lord, merely considered as man, to shew his complete submission to his Father's will, and the tender affection which he was conscious his Father had for him. Abba, Syriac, is here joined to o Tarng, Greek, both signifying father: so St. Paul, Rom. viii. 15. Gal. iv. 6. The reason is, that from the time in which the Jews became conversant with the Greek language, by means of the Septuagint Version and their commerce with the Romans and Greek provinces, they often intermingled Greek and Roman words with their own language. There is the fullest evidence of this fact in the earliest writings of the Jews, and they often add a word of the same meaning in Greek to their own term: such
as ''p 'n Mori xuçe, my Lord, Lord, ¬yw o pili zvan, shuar,
Verse 37. Saith unto Peter] See on Matt. xxvi. 40.
Verse 51. A certain young man] Probably raised from his sleep by the noise which the rabble made who came to apprehend Jesus, having wrapped the sheet or some of the bedclothing about him, became thereby the more conspicuous: