CompleteConcise
All the evangelists, whatever they omit, give us a particularaccount of the death and resurrection of Christ, because he died for our sinsand rose for our justification, this evangelist as fully as any, and with manycirc*mstances and passages added which we had not before. In this chapter wehave, I. The plot to take Jesus, and Judas's coming into it (v. 1-6). II.Christ's eating the passover with his disciples (v. 7-18). III. Theinstituting of the Lord's supper (v. 19, 20). IV. Christ's discourse withhis disciples after supper, upon several heads (v. 21-38). V. His agony in thegarden (v. 39-46). VI. The apprehending of him, by the assistance of Judas (v.47-53). VII. Peter's denying him (v. 54-62). VIII. The indignities done toChrist by those that had him in custody, and his trial and condemnation in theecclesiastical court (v. 63-71).
The year of the redeemed is now come, which hadbeen from eternity fixed in the divine counsels, and long looked for by themthat waited for the consolation of Israel. After the revolutions of many ages,it is at length come, Isa. 63:4. And, it is observable, it is in the veryfirst month of that year that the redemption is wrought out, so much inhaste was the Redeemer to perform his undertaking, so was he straitenedtill it was accomplished. It was in the same month, and at the same timeof the month (in the beginning of months, Ex. 12:2), that God by Mosesbrought Israel out of Egypt, that the Antitype might answer the type. Christ ishere delivered up, when the feast of unleavened bread drew nigh, v. 1.About as long before that feast as they began to make preparation for it, herewas preparation making for our Passover's being offered for us. Here we have,
I. His sworn enemies contriving it (v. 2), the chief priests,men of sanctity, and the scribes, men of learning, seeking how they mightkill him, either by force of fraud. Could they have had their will, it hadbeen soon done, but they feared the people, and the more for what theynow saw of their diligent attendance upon his preaching.
II. A treacherous disciple joining in with them, and coming totheir assistance, Judas surnamed Iscariot. He is here said to be ofthe number of the twelve, that dignified distinguished number. One wouldwonder that Christ, who knew all men, should take a traitor into thatnumber, and that one of that number, who could not but knowChrist, should be so base as to betray him; but Christ had wise and holyends in taking Judas to be a disciple, and how he who knew Christ so well yetcame to betray him we are here told: Satan entered into Judas, v. 3. Itwas the devil's work, who thought hereby to ruin Christ's undertaking, tohave broken his head; but it proved only the bruising of his heel. Whoeverbetrays Christ, or his truths or ways, it is Satan that puts them upon it. Judasknew how desirous the chief priests were to get Christ into their hands, andthat they could not do it safely without the assistance of some that knew hisretirements, as he did. He therefore went himself, and made the motion to them,v. 4. Note, It is hard to say whether more mischief is done to Christ'skingdom by the power and policy of its open enemies, or by the treachery andself-seeking of its pretended friends: nay, without the latter its enemies couldnot gain their point as they do. When you see Judas communing with the chiefpriests, be sure some mischief is hatching; it is for no good that they arelaying their heads together.
III. The issue of the treaty between them. 1. Judas must betrayChrist to them, must bring them to a place where they might seize himwithout danger of tumult, and this they would be glad of. 2. They mustgive him a sum of money for doing it, and this he would be glad of (v. 5): Theycovenanted to give him money. When the bargain was made, Judas sought opportunityto betray him. Probably, he slyly enquired of Peter and John, who were moreintimate with their Master than he was, where he would be at such a time, andwhither he would retire after the passover, and they were not sharp enough tosuspect him. Somehow or other, in a little time he gained the advantage hesought, and fixed the time and place where it might be done, in the absenceof the multitude, and without tumult.
What a hopeful prospect had we of Christ's doing a great dealof good by his preaching in the temple during the feast of unleavened bread,which continued seven days, when the people were every morning, and earlyin the morning, so attentive to hear him! But here is a stop put to it. He mustenter upon work of another kind; in this, however, he shall do more good than inthe other, for neither Christ's nor his church's suffering days are theiridle empty days. Now here we have,
I. The preparation that was made for Christ's eating thepassover with his disciples, upon the very day of unleavened bread, when thepassover must be killed according to the law, v. 7. Christ was made underthe law, and observed the ordinances of it, particularly that of the passover,to teach us in like manner to observe his gospel institutions, particularly thatof the Lord's supper, and not to neglect them. It is probable that he went tothe temple to preach in the morning, when he sent Peter and John another wayinto the city to prepare the passover. Those who have attendants aboutthem, to do their secular business for them in a great measure, must not thinkthat this allows them to be idle; it engages them to employthemselves more in spiritual business, or service to the public.He directed those whom he employed whither they should go (v. 9, 10): theymust follow a man bearing a pitcher of water, and he must be their guide tothe house. Christ could have described the house to them; probably it was ahouse they knew, and he might have said no more than, Go to such a one'shouse, or to a house in such a street, with such a sign, etc. But he directedthem thus, to teach them to depend upon the conduct of Providence, and to followthat, step by step. They went, not knowing whither they went, nor whomthey followed. Being come to the house, they must desire the master of thehouse to show them a room (v. 11), and he will readily do it, v. 12. Whether itwas a friend's house or a public house does not appear; but the disciplesfound their guide, and the house, and the room, just as he had said to them (v.13); for they need not fear a disappointment who go upon Christ's word;according to the orders given them, they got every thing in readiness for thepassover, v. 11.
II. The solemnizing of the passover, according to the law. When thehour was come that they should go to supper he sat down, probably atthe head-end of the table, and the twelve apostles with him, Judas notexcepted; for it is possible that those whose hearts are filled with Satan, andall manner of wickedness, may yet continue a plausible profession of religion,and be found in the performance of its external services; and while it is in theheart, and does not break out into any thing scandalous, such cannot be deniedthe external privileges of their external profession. Though Judas has alreadybeen guilty of an overt act of treason, yet, it not being publicly known,Christ admits him to sit down with the rest at the passover. Now observe,
1. How Christ bids this passover welcome, to teach us inlike manner to welcome his passover, the Lord's supper, and to come to it withan appetite (v. 15): "With desire I have desired, I have mostearnestly desired, to eat this passover with you before I suffer."He knew it was to be the prologue to his sufferings, and therefore hedesired it, because it was in order to his Father's glory and man'sredemption. He delighted to do even this part of the will of Godconcerning him as Mediator. Shall we be backward to any service for himwho was so forward in the work of our salvation? See the love he had tohis disciples; he desired to eat it with them, that he and they mighthave a little time together, themselves, and none besides, for privateconversation, which they could not have in Jerusalem but upon this occasion. Hewas now about to leave them, but was very desirous to eat this passover withthem before he suffered, as if the comfort of that would carry him the morecheerfully through his sufferings, and make them the easier to him. Note, Ourgospel passover, eaten by faith with Jesus Christ, will be an excellentpreparation for sufferings, and trials, and death itself.
2. How Christ in it takes his leave of all passovers,thereby signifying his abrogating all the ordinances of the ceremonial law, ofwhich that of the passover was one of the earliest and one of the most eminent(v. 16): "I will not any more eat thereof, nor shall it by any morecelebrated by my disciples, until it be fulfilled in the kingdom of God."(1.) It was fulfilled when Christ our Passover was sacrificed for us, 1.Cor. 5:7. And therefore that type and shadow was laid aside, because nowin the kingdom of God the substance was come, which superseded it. (2.)It was fulfilled in the Lord's supper, an ordinance of the gospelkingdom, in which the passover had its accomplishment, and which the disciples,after the pouring out of the Spirit, did frequently celebrate, as we find Acts2:42, 46. They ate of it, and Christ might be said to eat with them, because ofthe spiritual communion they had with him in that ordinance. He is said to supwith them and they with him, Rev. 3:20. But, (3.) The completeaccomplishment of that commemoration of liberty will be in the kingdom of glory,when all God's spiritual Israel shall be released from the bondage of deathand sin, and be put in possession of the land of promise. What he had said ofhis eating of the paschal lamb, he repeats concerning his drinking of the passoverwine, the cup of blessing, or of thanksgiving, in which all thecompany pledged the Master of the feast, at the close of the passover supper.This cup he took, according to the custom, and gave thanks for thedeliverance of Israel out of Egypt, and the preservation of their first-born,and then said, Take this, and divide it among yourselves, v. 17. This isnot said afterwards of the sacramental cup, which being probably of much moreweight and value, being the New Testament in his blood, he might giveinto every one's hand, to teach them to make a particular application of it totheir own souls; but, as for the paschal cup which is to be abolished, it isenough to say, "Take it, and divide it among yourselves, dowhat you will with it, for we shall have no more occasion for it, v. 18. Iwill not drink of the fruit of the vine any more, I will not have it anymore drank of, till the kingdom of God shall come, till the Spirit bepoured out, and then you shall in the Lord's supper commemorate a muchmore glorious redemption, of which both the deliverance out of Egypt and thepassover commemoration of it were types and figures. The kingdom of God is nowso near being set up that you will not need to eat or drink any more till itcomes." Christ dying next day opened it. As Christ with a great deal ofpleasure took leave of all the legal feasts (which fell of course with thepassover) for the evangelical ones, both spiritual and sacramental; so may goodChristians, when they are called to remove from the church militant to thatwhich is triumphant, cheerfully exchange even their spiritual repasts, much moretheir sacramental ones, for the eternal feast.
III. The institution of the Lord's supper, v. 19, 20. The passoverand the deliverance out of Egypt were typical and propheticsigns of a Christ to come, who should by dying deliver us from sin anddeath, and the tyranny of Satan; but they shall no more say, The Lord liveth,that brought us up out of the land of Egypt; a much greater deliveranceshall eclipse the lustre of that, and therefore the Lord's supper isinstituted to be a commemorative sign or memorial of a Christ already come, thathas by dying delivered us; and it is his death that is in a specialmanner set before us in that ordinance.
1. The breaking of Christ's body as a sacrifice forus is here commemorated by the breaking of bread; and the sacrificesunder the law were called the bread of our God (Lev. 21:6, 8, 17): Thisis my body which is given for you. And there is a feast upon that sacrificeinstituted, in which we are to apply it to ourselves, and to take the benefitand comfort of it. This bread that was given for us is given to us to befood for our souls, for nothing can be more nourishing and satisfyingto our souls than the doctrine of Christ's making atonement for sin, and theassurance of our interest in that atonement; this bread that was brokenand given for us, to satisfy for the guilt of our sins, is brokenand given to us, to satisfy the desire of our souls. And this we do in remembranceof what he did for us, when he died for us, and for a memorial of what wedo, in making ourselves partakers of him, and joining ourselves tohim in an everlasting covenant; like the stone Joshua set up for a witness,Jos. 24:27.
2. The shedding of Christ's blood, by which theatonement was made (for the blood made atonement for the soul, Lev.17:11), as represented by the wine in the cup; and that cup of wine is a signand token of the New Testament, or new covenant, made with us. It commemoratesthe purchase of the covenant by the blood of Christ, and confirms thepromises of the covenant, which are all Yea and Amen in him. Thiswill be reviving and refreshing to our souls, as wine that makes glad theheart. In all our commemorations of the shedding of Christ's blood, wemust have an eye to it as shed for us; we needed it, we take hold of it, we hopeto have benefit by it; who loved me, and gave himself for me. And in allour regards to the New Testament we must have an eye to the blood of Christ,which gave life and being to it, and seals to us all the promises of it. Had itnot been for the blood of Christ, we had never had the New Testament; and, hadit not been for the New Testament, we had never know the meaning of Christ'sblood shed.
We have here Christ's discourse with his disciples aftersupper, much of which is new here; and in St. John's gospel we shall findother additions. We should take example from him to entertain and edify ourfamily and friends with such discourse at table as is good and to the use ofedifying, which may minister grace to the hearers; but especially after we havebeen at the Lord's table, by Christian conference to keep one another in asuitable frame. The matters Christ here discoursed of were of weight, and to thepresent purpose.
I. He discoursed with them concerning him that should betrayhim, who was now present. 1. He signifies to them that the traitor was now amongthem, and one of them, v. 21. By placing this after the institution of the Lord'ssupper, though in Matthew and Mark it is placed before it, it seems plain thatJudas did receive the Lord's supper, did eat of that bread and drinkof that cup; for, after the solemnity was over, Christ said, Behold, thehand of him that betrayeth me is with me on the table. There have been thosethat have eaten bread with Christ and yet have betrayed him. 2. He foretels thatthe treason would take effect (v. 22): Truly the Son of man goes as it wasdetermined, goes to the place where he will be betrayed; for he is deliveredup by the counsel and foreknowledge of God, else Judas could not have deliveredhim up. Christ was not driven to his sufferings, but cheerfully went to them.He said, Lo, I come. 3. He threatens the traitor: Woe to that man bywhom he is betrayed. Note, Neither the patience of the saints under theirsufferings, nor the counsel of God concerning their sufferings, will be anyexcuse for those that have any hand in their sufferings, or that persecute them.Though God has determined that Christ shall be betrayed and he himselfhas cheerfully submitted to it, yet Judas's sin or punishment is not at allthe less. 4. He frightens the rest of the disciples into a suspicion ofthemselves, by saying that it was one of them, and not naming which (v. 23): Theybegan to enquire among themselves, to interrogate themselves, to put thequestion to themselves, who it was that should do this thing, that couldbe so base to so good a Master. The enquiry was not, Is it you? or, Isit such a one? but, Is it I?
II. Concerning the strife that was among them for precedency orsupremacy.
1. See what the dispute was: Which of them should beaccounted the greatest. Such and so many contests among the disciples fordignity and dominion, before the Spirit was poured upon them, were a sadpresage of the like strifes for, and affections of, supremacy in the churches,after the Spirit should be provoked to depart from them. How inconsistent isthis with that in the verse before! There they were enquiring which would be thetraitor, and here which should be the prince. Could such an instance ofhumility, and such an instance of pride and vanity, be found in the same men, sonear together? This is like sweet waters and bitter proceeding atthe same time out of the same fountain. What a self-contradiction is thedeceitful heart of man!
2. See what Christ said to this dispute. He was not sharp uponthem, as might have been expected (he having so often reproved them for thisvery thing), but mildly showed them the sin and folly of it.
(1.) This was to make themselves like the kings of theGentiles, who affect worldly pomp, and worldly power, v. 25. They exerciselordship over their subjects, and are ever and anon striving to exerciselordship too over the princes that are about them, though as goodas themselves, if they think them not so strong as themselves. Note, The exercisingof lordship better becomes the kings of the Gentiles than theministers of Christ. But observe, They that exercise authority, and takeupon themselves to bear sway, and give law, they are called BenefactorsEuergetas,they call themselves so, and so their flatterers call them, and those that setthemselves to serve their interests. It is pretended that they have beenbenefactors, and upon that account they should be admitted to haverule; nay, that in exercising authority they are benefactors. However theymay really serve themselves, they would be thought to serve their country.One of the Ptolemies was surnamed EuergetesThe Benefactor. Now ourSaviour, by taking notice of this, intimates, [1.] That to do good ismuch more honourable than to look great; for these princes that were the terrorof the mighty would not be called so, but rather the benefactors of theneedy; so that, by their own confession, a benefactor to his country is muchmore valued than a ruler of his country. [2.] That to do good is thesurest way to be great, else they that aimed to be rulers would not havebeen so solicitous to be called Benefactors. This therefore he would havehis disciples believe, that their greats honour would be to do all the good theycould in the world. They would indeed be benefactors to the world, bybringing the gospel to it. Let them value themselves upon that title, which theywould indeed be entitled to, and then they need not strive which shouldbe the greatest, for they would all be greater- treater blessings tomankind than the kings of the earth, that exercise lordship over them. If theyhave that which is confessedly the greater honour, of being benefactors,let them despise the less, of being rulers.
(2.) It was to make themselves unlike the disciples of Christ,and unlike Christ himself: "You shall not be so," v. 26, 27."It was never intended that you should rule any otherwise than bythe power of truth and grace, but that you should serve." Whenchurch-rulers affect external pomp and power, and bear up themselves by secularinterests and influences, they debase their office, and it is an instance ofdegeneracy like that of Israel when they would have a king like the nations thatwere round about them, whereas the Lord was their King. See here, [1.] What isthe rule Christ gave to his disciples: He that is greater among you, thatis senior, to whom precedency is due upon the account of his age, let himbe as the younger, both in point of lowness of place (let himcondescend to sit with the younger, and be free and familiar with them) and inpoint of labour and work. We say, Juniores ad labores, senioresad honoresLet the young work, and the aged receive their honours. But letthe elder take pains as well as the younger; their age and honour, instead ofwarranting them to take their ease, bind them to double work. And he that ischief, ho heµgoumenosthepresident of the college or assembly, let him be as he that serves, hoµsho diakonoµnas the deacon; let him stoop to the meanestand most toilsome services for the public good, if there be occasion. [2.] Whatwas the example which he himself gave to this rule: Whether is greater, hethat sitteth at meat or he that serveth? he that attendeth or he that isattended on? Now Christ was among his disciples just like one that waited attable. He was so far from taking state, or taking his ease, bycommanding their attendance upon him, that he was ready to do any office ofkindness and service for them; witness his washing their feet. Shallthose take upon them the form of princes who call themselves followers of himthat took upon him the form of a servant?
(3.) They ought not to strive for worldly honour and grandeur,because he had better honours in reserve for them, of another nature, a kingdom,a feast, a throne, for each of them, wherein they should all sharealike, and should have no occasion to strive for precedency, v. 28-30. Whereobserve,
[1.] Christ's commendation of his disciples for theirfaithfulness to him; and this was honour enough for them, they needed not tostrive for any greater. It is spoken with an air of encomium and applause: "Youare they who have continued with me in my temptations, you are they who havestood by me and stuck to me when others have deserted me and turned their backsupon me." Christ had his temptations; he was despised and rejected of men,reproached and reviled, and endured the contradiction of sinners. But hisdisciples continued with him, and were afflicted in all his afflictions. It wasbut little help that they could give him, or service that they could do him;nevertheless, he took it kindly that they continued with him, and he hereowns their kindness, though it was by the assistance of his own grace that theydid continue. Christ's disciples had been very defective in their duty. Wefind them guilty of many mistakes and weaknesses: they were very dull and veryforgetful, and often blundered, yet their Master passes all by and forgets it;he does not upbraid them with their infirmities, but gives them this memorabletestimonial, You are they who have continued with me. Thus does he praiseat parting, to show how willing he is to make the best of those whose hearts heknows to be upright with him.
[2.] The recompence he designed them for their fidelity: Iappoint, diatithemai, I bequeath,unto you a kingdom. Or thus, I appoint to you, as my Father has appointeda kingdom to me, that you may eat and drink at my table. Understand it, First,Of what should be done for them in this world. God gave his Son a kingdomamong men, the gospel church, of which he is the living, quickening, ruling,Head. This kingdom he appointed to his apostles and theirsuccessors in the ministry of the gospel, that they should enjoy the comfortsand privileges of the gospel, help to communicate them to others by gospelordinances, sit on thrones as officers of the church, not only declaratively,but exhortatively judging the tribes of Israel that persist in theirinfidelity, and denouncing the wrath of God against them, and ruling the gospelIsrael, the spiritual Israel, by the instituted discipline of the church,administered with gentleness and love. This is the honour reserved for you. Or, Secondly,Of what should be done for them in the other world, which I take to be chieflymeant. Let them go on in their services in this world; their preferments shallbe in the other world. God will give them the kingdom, in which theyshall be sure to have, 1. The richest dainties; for they shall eat anddrink at Christ's table in his kingdom, of which he had spoken, v. 16, 18.They shall partake of those joys and pleasures which were the recompence of hisservices and sufferings. They shall have a full satisfaction of soul in thevision and fruition of God; and herein they shall have the best society, as at afeast, in the perfection of love. 2. The highest dignities: "Youshall not only be provided for at the royal table, as Mephibosheth at David's,but you shall be preferred to the royal throne; shall sit down with me on mythrone, Rev. 3:21. In the great day you shall sit on thrones, asassessors with Christ, to approve of and applaud his judgment of the twelvetribes of Israel." If the saints shall judge the world (1 Co.6:2), much more the church.
III. Concerning Peter's denying him. And in this part of thediscourse we may observe,
1. The general notice Christ gives to Peter of the devil'sdesign upon him and the rest of the apostles (v. 31): The Lord said, Simon,Simon, observe what I say; Satan hath desired to have you, to haveyou all in his hands, that he may sift you as wheat. Peter, who used tobe the mouth of the rest in speaking to Christ, is here made the earof the rest; and what is designed for warning to them all (all you shall beoffended, because of me) is directed to Peter, because he was principallyconcerned, being in particular manner struck at by the tempter: Satan hasdesired to have you. Probably Satan had accused the disciples to Godas mercenary in following Christ, and aiming at nothing else therein butenriching and advancing themselves in this world, as he accused Job. "No,"saith God, "they are honest men, and men of integrity." "Give meleave to try them," saith Satan, "and Peter particularly." Hedesired to have them, that he might sift them, that he might show them tobe chaff, and not wheat. The troubles that were now coming upon them were sifting,would try what there was in them: but this was not all; Satan desired to siftthem by his temptations, and endeavoured by those troubles to draw them intosin, to put them into a loss and hurry, as corn when it is sifted to bring thechaff uppermost, or rather to shake out the wheat and leave nothing but thechaff. Observe, Satan could not sift them unless God gave him leave: He desiredto have them, as he begged of God a permission to try and tempt Job. Exeµteµsato"Hehas challenged you, has undertaken to prove you a company of hypocrites, andPeter especially, the forwardest of you." Some suggest that Satan demandedleave to sift them as their punishment for striving who should be greatest, inwhich contest Peter perhaps was very warm: "Leave them to me, to sift themfor it."
2. The particular encouragement he gave to Peter, in referenceto this trial: "I have prayed for thee, because, though he desiresto have them all, he is permitted to make his strongest onset upon thee only:thou wilt be most violently assaulted, but I have prayed for thee, that thyfaith fail not, that it may not totally and finally fail." Note, (1.)If faith be kept up in an hour of temptation, though we may fall, yet we shallnot be utterly cast down. Faith will quench Satan's fiery darts. (2.) Thoughthere may be many failings in the faith of true believers, yet there shall notbe a total and final failure of their faith. It is their seed, their root,remaining in them. (3.) It is owing to the mediation and intercession of JesusChrist that the faith of his disciples, though sometimes sadly shaken, yet isnot sunk. If they were left to themselves, they would fail; but they are keptby the power of God and the prayer of Christ. The intercession of Christ isnot only general, for all that believe, but for particular believers (Ihave prayed for thee), which is an encouragement for us to pray forourselves, and an engagement upon us to pray for others too.
3. The charge he gives to Peter to help others as he shouldhimself be helped of God: "When thou art converted, strengthen thybrethren; when thou art recovered by the grace of God, and brought torepentance, do what thou canst to recover others; when thou hast found theyfaith kept from failing, labour to confirm the faith of others, and to establishthem; when thou hast found mercy with God thyself, encourage others to hope thatthey also shall find mercy." Note, (1.) Those that have fallen into sinmust be converted from it; those that have turned aside must return;those that have left their first love must do their first works. (2.) Those thatthrough grace are converted from sin must do what they can to strengthen theirbrethren that stand, and to prevent their falling; see Ps. 51:11-13; 1Tim. 1:13.
4. Peter's declared resolution to cleave to Christ, whateverit cost him (v. 33): Lord, I am ready to go with thee, both into prison andto death. This was a great word, and yet I believe no more than he meant atthis time, and thought he should make good too. Judas never protestedthus against denying Christ, though often warned of it; for his heart was asfully set in him to the evil as Peter's was against it. Note, All the truedisciples of Christ sincerely desire and design to follow him, whithersoeverhe goes, and whithersoever he leads them, though into a prison, though outof the world.
5. Christ's express prediction of his denying him thrice (v.34): "I tell thee, Peter (thou dost not know thine own heart, butmust be left to thyself a little, that thou mayest know it, and mayest nevertrust to it again), the co*ck shall not crow this day before thou even denythat thou knowest me." Note, Christ knows us better than we knowourselves, and knows the evil that is in us, and will be done by us, which weourselves do not suspect. It is well for us that Christ knows where we are weakbetter than we do, and therefore where to come in with grace sufficient; that heknows how far a temptation will prevail, and therefore when to say, Hithertoshall it come, and no further.
IV. Concerning the condition of all the disciples.
1. He appeals to them concerning what had been, v. 35. He hadowned that they had been faithful servants to him, v. 28. Now he expects, atparting, that they should acknowledge that he had been a kind and careful Masterto them ever since they left all to follow him: When I sent you withoutpurse, lacked you any thing? (1.) He owns that he had sent them out in avery poor and bare condition, barefoot, and with no money in their purses,because they were not to go far, nor be out long; and he would thus teach themto depend upon the providence of God, and, under that, upon the kindness oftheir friends. If God thus send us out into the world, let us remember thatbetter than we have thus begun low. (2.) Yet ye will have them own that,notwithstanding this, they had lacked nothing; they then lived asplentifully and comfortably as ever; and they readily acknowledged it: "Nothing,Lord; I have all, and abound." Note, [1.] It is good for us often toreview the providences of God that have been concerning us all our days, and toobserve how we have got through the straits and difficulties we have met with.[2.] Christ is a good Master, and his service a good service; for though hisservants may sometimes be brought low, yet he will help them; and though he trythem, yet will he not leave them. Jehovah-jireh. [3.] We must reckonourselves well done by, and must not complain, but be thankful, if we have hadthe necessary supports of life, though we have had neither dainties norsuperfluities, though we have lived from hand to mouth, and lived upon thekindness of our friends. The disciples lived upon contribution, and yet did notcomplain that their maintenance was precarious, but owned, to their Master'shonour, that it was sufficient; they had wanted nothing.
2. He gives them notice of a very great change of theircirc*mstances now approaching. For, (1.) He that was their Master was nowentering upon his sufferings, which he had often foretold (v. 37): "Now thatwhich is written must be fulfilled in me, and this among the rest, He wasnumbered among the transgressors he must suffer and die as a malefactor,and in company with some of the vilest of malefactors. This is that which is yetto be accomplished, after all the rest, and then the things concerningme, the things written concerning me, will have an end; then I shall say, Itis finished." Note, It may be the comfort of suffering Christians, asit was of a suffering Christ, that their sufferings were foretold, and determinedin the counsels of heaven, and will shortly determine in the joys ofheaven. They were written concerning them, and they will have an end,and will end well, everlastingly well. (2.) They must therefore expect troubles,and must not think now to have such an easy and comfortable life as they hadhad; no, the scene will alter. They must now in some degree suffer withtheir Master; and, when he is gone, they must expect to suffer like him.The servant is not better than his Lord. [1.] They must not now expect thattheir friends would be so kind and generous to them as they had been; andtherefore, He that has a purse, let him take it, for he may have occasionfor it, and for all the good husbandry he can use. [2.] They must now expectthat their enemies would be more fierce upon them than they had been, and theywould need magazines as well as stores: He that has no sword wherewith todefend himself against robbers and assassins (2 Co. 11:26) will find a greatwant of it, and will be ready to wish, some time or other, that he had sold hisgarment and bought one. This is intended only to show that the times would bevery perilous, so that no man would think himself safe if he had not a sword byhis side. But the sword of the Spirit is the sword which the disciples ofChrist must furnish themselves with. Christ having suffered for us, wemust arm ourselves with the same mind (1 Peter 4:1), arm ourselves withan expectation of trouble, that it may not be a surprise to us, and with a holyresignation to the will of God in it, that there may be no opposition in us toit: and then we are better prepared than if we had sold a coat to buy a sword.The disciples hereupon enquire what strength they had, and find they had amongthem two swords (v. 38), of which one was Peter's. The Galileansgenerally travelled with swords. Christ wore none himself, but he was notagainst his disciples' wearing them. But he intimates how little he would havethem depend upon this when he saith, It is enough, which some think isspoken ironically: "Two swords among twelve men! you are bravely armedindeed when our enemies are now coming out against us in great multitudes, andevery one with a sword!" Yet two swords are sufficient for those who neednone, having God himself to be the shield of their help and the sword oftheir excellency, Deu. 33:29.
We have here the awful story of Christ's agony in thegarden, just before he was betrayed, which was largely related by the otherevangelists. In it Christ accommodated himself to that part of hisundertaking which he was now entering uponthe making of his soul anoffering for sin. He afflicted his own soul with grief for the sin he was tosatisfy for, and an apprehension of the wrath of God to which man had by sinmade himself obnoxious, which he was pleased as a sacrifice to admit theimpressions of, the consuming of a sacrifice with fire from heaven being thesurest token of its acceptance. In it Christ entered the lists with the powersof darkness, gave them all the advantages they could desire, and yet conqueredthem.
I. What we have in this passage which we had before is, 1. Thatwhen Christ went out, though it was in the night, and a long walk, hisdisciples (eleven of them, for Judas had given them the slip) followedhim. Having continued with him hitherto in his temptations, they would notleave him now. 2. That he went to the place where he was wont to beprivate, which intimates that Christ accustomed himself to retirement, was oftenalone, to teach us to be so, for freedom of converse with God and our ownhearts. Though Christ had no conveniency for retirement but a garden, yet heretired. This should particularly be our practice after we have been at the Lord'stable; we have then work to do which requires us to be private. 3. That heexhorted his disciples to pray that, though the approaching trial couldnot be avoided, yet they might not in it enter into temptation to sin;that, when they were in the greatest fright and danger, yet they might not haveany inclination to desert Christ, nor take a step towards it: "Pray thatyou may be kept from sin." 4. That he withdrew from them, and prayedhimself; they had their errands at the throne of grace, and he had his, andtherefore it was fit that they should pray separately, as sometimes, when theyhad joint errands, they prayed together. He withdrew about a stone's castfurther into the garden, which some reckon about fifty of sixty paces, and therehe kneeled down (so it is here) upon the bare ground; but the otherevangelists say that afterwards he fell on his face, and there prayedthat, if it were the will of God, this cup of suffering, this bitter cup, mightbe removed from him. This was the language of that innocent dread ofsuffering which, being really and truly man, he could not but have in hisnature. 5. That he, knowing it to be his Father's will that he should sufferand die, and that, as the matter was now settled, it was necessary for ourredemption and salvation, presently withdrew that petition, did not insist uponit, but resigned himself to his heavenly Father's will: "Neverthelessnot my will be done, not the will of my human nature, but the will of God asit is written concerning me in the volume of the book, which I delight to do,let that be done," Ps. 40:7, 8. 6. That his disciples were asleepwhen he was at prayer, and when they should have been themselves praying, v. 45.When he rose from prayer, he found them sleeping, unconcerned inhis sorrows; but see what a favourable construction is here put upon it, whichwe had not in the other evangeliststhey were sleeping for sorrow. Thegreat sorrow they were in upon the mournful farewells their Master had been thisevening giving them had exhausted their spirits, and made them very dull andheavy, which (it being now late) disposed them to sleep. This teaches us to makethe best of our brethren's infirmities, and, if there be one cause better thananother, charitably impute them to that. 7. That when he awoke them, then heexhorted them to pray (v. 46): "Why sleep ye? Why do you allowyourselves to sleep? Rise and pray. Shake off your drowsiness, that youmay be fit to pray, and pray for grace, that you may be able to shakeoff your drowsiness." This was like the ship-master's call to Jonahin a storm (Jon. 1:6): Arise, call upon thy God. When we find ourselveseither by our outward circ*mstances or our inward dispositions entering intotemptation, it concerns us to rise and pray, Lord, help me in this timeof need. But,
II. There are three things in this passage which we had not inthe other evangelists:
1. That, when Christ was in his agony, there appeared tohim an angel from heaven, strengthening him, v. 43. (1.) It was aninstance of the deep humiliation of our Lord Jesus that he needed theassistance of an angel, and would admit it. The influence of the divinenature withdrew for the present, and then, as to his human nature, he was for alittle while lower than the angels, and was capable of receiving helpfrom them. (2.) When he was not delivered from his sufferings, yet he was strengthenedand supported under them, and that was equivalent. If God proportion theshoulders to the burden, we shall have no reason to complain, whatever he ispleased to lay upon us. David owns this a sufficient answer to his prayer,in the day of trouble, that God strengthened him with strength in his soul,and so does the son of David, Ps. 138:3. (3.) The angels ministered to the LordJesus in his sufferings. He could have had legions of them to rescue him; nay,this one could have done it, could have chased and conquered the whole band ofmen that came to take him; but he made use of his ministration only to strengthenhim; and the very visit which this angel made him now in his grief, when hisenemies were awake and his friends asleep, was such a seasonable token of thedivine favour as would be a very great strengthening to him. Yet this was notall: he probably said something to him to strengthen him; put him in mindthat his sufferings were in order to his Father's glory, to his own glory, andto the salvation of those that were given him, represented to him the joy setbefore him, the seed he should see; with these and the like suggestions heencouraged him to go on cheerfully; and what is comforting is strengthening.Perhaps he did something to strengthen him, wiped away his sweat andtears, perhaps ministered some cordial to him, as after his temptation, or, itmay be, took him by the arm, and helped him off the ground, or bore him up whenhe was ready to faint away; and in these services of the angel the Holy Spiritwas enischyoµn autonputtingstrength into him; for so the word signifies. It pleased the Lord tobruise him indeed; yet did he plead against him with his great power?No, but he put strength in him (Job 23:6), as he had promised, Ps. 89:21;Isa. 49:8; 50:7.
2. That, being in an agony, he prayed more earnestly, v.44. As his sorrow and trouble grew upon him, he grew more importunate in prayer;not that there was before any coldness or indifferency in his prayers, but therewas now a greater vehemency in them, which was expressed in his voice andgesture. Note, Prayer, though never out of season, is in a special mannerseasonable when we are in an agony; and the stronger our agonies are the morelively and frequent our prayers should be. Now it was that Christ offered upprayers and supplications with strong crying and tears, and was heard in that hefeared (Heb. 5:7), and in his fear wrestled, as Jacob with the angel.
3. That, in this agony, his sweat was as it were great dropsof blood falling down to the ground. Sweat came in with sin, and was abranch of the curse, Gen. 3:19. And therefore, when Christ was made sin and acurse for us, he underwent a grievous sweat, that in the sweat of his facewe might eat bread, and that he might sanctify and sweeten all our trials to us.There is some dispute among the critics whether this sweat is only comparedto drops of blood, being much thicker than drops of sweatcommonly are, the pores of the body being more than ordinarily opened, orwhether real blood out of the capillary veins mingled with it, so that itwas in colour like blood, and might truly be called a bloody sweat; thematter is not great. Some reckon this one of the times when Christ shed hisblood for us, for without the shedding of blood there is no remission.Every pore was as it were a bleeding wound, and his blood stained all hisraiment. This showed the travail of his soul. He was now abroad in theopen air, in a cool season, upon the cold ground, far in the night, which, onewould think, had been enough to strike in a sweat; yet now he breaks out into asweat, which bespeaks the extremity of the agony he was in.
Satan, finding himself baffled in his attempts to terrify ourLord Jesus, and so to put him out of the possession of his own soul, betakeshimself (according to his usual method) to force and arms, and brings a partyinto the field to seize him, and Satan was in them. Here is,
I. The marking of him by Judas. Here a numerous party appears,and Judas at the head of them, for he was guide to them that took Jesus;they knew not where to find him, but he brought them to the place: whenthey were there, they knew not which was he, but Judas told them that whomsoeverhe should kiss, that same was he; so he drew near to him to kiss him,according to the wonted freedom and familiarity to which our Lord Jesus admittedhis disciples. Luke takes notice of the question Christ asked him, which we havenot in the other evangelists: Judas, betrayest thou the Son of man with akiss? What! Is this the signal? v. 48. Must the Son of man be betrayed,as if any thing could be concealed from him, and a plot carried on against himunknown to him? Must one of his own disciples betray him, as if he had been ahard Master to them, or deserved ill at their hands? Must he be betrayed with akiss? Must the badge of friendship be the instrument of treachery? Was ever alove-token so desecrated and abused? Note, Nothing can be a greater affront orgrief to the Lord Jesus than to be betrayed, and betrayed with a kiss, by thosethat profess relation to him and an affection for him. Those do so who, underpretence of zeal for his honour, persecute his servants, who, under the cloak ofa seeming affection for the honour of free grace, give a blow to the root ofholiness and strictness of conversation. Many instances there are of Christ'sbeing betrayed with a kiss, by those who, under the form of godliness, fightagainst the power of it. It were well if their own consciences would put thisquestion to them, which Christ here puts to Judas, Betrayest thou the Son ofman with a kiss? And will he not resent it? Will he not revenge it?
II. The effort which his disciples made for his protection (v.49): When they saw what would follow, that those armed men were come toseize him, they said, "Lord, shall we smite with the sword? Thoudidst allow us to have two swords, shall we now make use of them? Neverwas there more occasion; and to what purpose should we have them if we do notuse them?" They asked the question as if they would not have drawn thesword without commission from their Master, but they were in too much hasteand too much heat to stay for an answer. But Peter, aiming at the head ofone of the servants of the high priest, missed his blow, and cut offhis right ear. As Christ, by throwing them to the ground that came to takehim, showed what he could have done, so Peter, by this exploit, showed what hecould have done too in so good a cause if he had had leave. The otherevangelists tell us what was the check Christ gave to Peter for it. Luke heretells us, 1. How Christ excused the blow: Suffer ye thus far, v. 51. Dr.Whitby thinks he said this to his enemies who came to take him, to pacify them,that they might not be provoked by it to fall upon the disciples, whom he hadundertaken the preservation of: "Pass by this injury and affront; itwas without warrant from me, and there shall not be another blow struck."Though Christ had power to have struck them down, and struck them dead, yet he speaksthem fair, and, as it were, begs their pardon for an assault madeupon them by one of his followers, to teach us to give good words even to ourenemies. 2. How he cured the wound, which was more than amends sufficient forthe injury: He touched his ear, and healed him; fastened his ear onagain, that he might not so much as go away stigmatized, though he welldeserved it. Christ hereby gave them a proof, (1.) Of his power. He that could healcould destroy if he pleased, which should have obliged them in interestto submit to him. Had they returned the blow upon Peter, he would immediatelyhave healed him; and what could not a small regiment do that had such a surgeonto it, immediately to help the sick and wounded? (2.) Of his mercyand goodness. Christ here gave an illustrious example to his own rule of doinggood to them that hate us, as afterwards he did of praying for them thatdespitefully use us. Those who render good for evil do as Christ did. Onewould have thought that this generous piece of kindness should have overcomethem, that such coals, heaped on their heads, should have melted them,that they could not have bound him as a malefactor who had approved himself sucha benefactor; but their hearts were hardened.
III. Christ's expostulation with the officers of thedetachment that came to apprehend him, to show what an absurd thing it was forthem to make all this rout and noise, v. 52, 53. Matthew relates it as said to themultitude. Luke tells us that it was said to the chief priests andcaptains of the temple the latter commanded the several orders of thepriests, and therefore are here put between the chief priests and theelders, so that they were all ecclesiastics, retainers to the temple, whowere employed in this odious piece of service; and some of the first rank toodisparaged themselves so far as to be seen in it. Now see here,
1. How Christ reasons with them concerning theirproceedings. What occasion was there for them to come out in the dead of thenight, and with swords and staves? (1.) They knew that he was one thatwould not resist, nor raise the mob against them; he never had done anything like this. Why then are ye come out as against a thief? (2.) Theyknew he was one that would not abscond, for he was daily with them in thetemple, in the midst of them, and never sought to conceal himself, nor did theyoffer to lay hands on him. Before his hour was come, it was folly for them tothink to take him; and when his hour was come it was folly for them to make allthis ado to take him.
2. How he reconciles himself to their proceedings; and this wehad not before: "But this is your hour, and the power of darkness.How hard soever it may seem that I should be thus exposed, I submit, for so itis determined. This is the hour allowed you to have your will against me.There is an hour appointed me to reckon for it. Now the power ofdarkness, Satan, the ruler of the darkness of this world, ispermitted to do his worst, to bruise the heel of the seed of the woman, and Iresolve to acquiesce; let him do his worst. The Lord shall laugh at him, forhe sees that his day, his hour, is coming." Ps. 37:13. Let thisquiet us under the prevalency of the church's enemies; let it quiet us in adying hour, that, (1.) It is but an hour that is permitted for thetriumph of our adversary, a short time, a limited time. (2.) It is theirhour, which is appointed them, and in which they are permitted to try theirstrength, that omnipotence may be the more glorified in their fall. (3.) It is thepower of darkness that rides master, and darkness must give way tolight, and the power of darkness be made to truckle to the prince of light.Christ was willing to wait for his triumphs till his warfare was accomplished,and we must be so too.
We have here the melancholy story of Peter's denying hisMaster, at the time when he was arraigned before the high priest, and those thatwere of the cabal, that were ready to receive the prey, and to preparethe evidence for his arraignment, as soon as it was day, before the greatsanhedrim, v. 66. But notice is not taken here, as was in the other evangelists,of Christ's being now upon his examination before the high priest, only of hisbeing brought into the high priest's house, v. 54. But the manner ofexpression is observable. They took him, and led him, and brought him,which methinks is like that concerning Saul (1 Sa. 15:12): He is gone about,and passed on, and gone down; and intimates that, even when they had seizedtheir prey, they were in confusion, and, for fear of the people, or ratherstruck with inward terror upon what they had seen and heard, they took him thefurthest way about, or, rather, knew not which way they hurried him, such ahurry were they in in their own bosoms. Now observe,
I. Peter's falling. 1. It began in sneaking. He followedChrist when he was had away prisoner; this was well, and showed a concernfor his Master. But he followed afar off, that he might be out of danger.He thought to trim the matter, to follow Christ, and so to satisfy hisconscience, but to follow afar off, and so to save his reputation, andsleep in a whole skin. 2. It proceeded in keeping his distance still, andassociating himself with the high priest's servants, when he should have beenat his master's elbow. The servants kindled a fire in the midst of the halland sat down together, to talk over their night-expedition. ProbablyMalchus was among them, and Peter sat down among them, as if he had beenone of them, at least would be thought to be so. His fall itself was disclaimingall acquaintance with Christ, and relation to him, disowning him because he wasnow in distress and danger. He was charged by a sorry simple maid, that belongedto the house, with being a retainer to this Jesus, about whom there wasnow so much noise. She looked wistfully upon him as he at by the fire,only because he was a stranger, and one whom she had not seen before; andconcluding that at this time of night there were no neuters there, and knowinghim not to be any of the retinue of the high priest, she concludes him to be oneof the retinue of this Jesus, or perhaps she had been some time or other lookingabout her in the temple, and had seen Jesus there and Peter with him, officiousabout him, and remembered him; and this man was with him, saith she. AndPeter, as he had not the courage to own the charge, so he had not the witand presence of mind to turn it off, as he might have done many ways, andtherefore flatly and plainly denies it: Woman, I know him not. 4. Hisfall was repeated a second time (v. 58): After a little while, before hehad time to recollect himself, another saw him, and said, "Eventhou art one of them, as slyly as thou sittest here among the high priest'sservants." Not I, saith Peter; Man, I am not. And a thirdtime, about the space of an hour after (for, saith the tempter,"When he is down, down with him; let us follow the blow, till we get himpast recovery"), another confidently affirms, strenuouslyasserts it, "Of a truth this fellow also was with him, let him denyit if he can, for you may all perceive he is a Galilean." But hethat has once told a lie is strongly tempted to persist in it; the beginningof that sin is as the letting forth of water. Peter now not onlydenies that he is a disciple of Christ, but that he knows any thing of him (v.60): "Man, I know not what thou sayest; I never heard of this Jesus."
II. Peter's getting up again. See how happily herecovered himself, or, rather, the grace of God recovered him. See how it wasbrought about:
1. The co*ck crew just as he was the third time denyingthat he knew Christ, and this startled him and put him upon thinking. Note,Small accidents may involve great consequences.
2. The Lord turned and looked upon him. This circ*mstancewe had not in the other evangelists, but it is a very remarkable one. Christ ishere called the Lord, for there was much of divine knowledge, power, andgrace, appearing in this. Observe, Though Christ had now his back upon Peter,and was upon his trial (when, one would think, he had something else to mind),yet he knew all that Peter said. Note, Christ takes more notice of what we sayand do than we think he does. When Peter disowned Christ, yet Christ did notdisown him, though he might justly have cast him off, and never looked upon himmore, but have denied him before his Father. It is well for us that Christ doesnot deal with us as we deal with him. Christ looked upon Peter, notdoubting but that Peter would soon be aware of it; for he knew that, though hehad denied him with his lips, yet his eye would still be towards him. Observe,Though Peter had now been guilty of a very great offence, and which was veryprovoking, yet Christ would not call to him, lest he should shamehim or expose him; he only gave him a look which none but Peterwould understand the meaning of, and it had a great deal in it. (1.) It was a convincinglook. Peter said that he did not know Christ. Christ turned, andlooked upon him, as if he should say, "Dost thou not know me, Peter?Look me in the face, and tell me so." (2.) It was a chiding look. Wemay suppose that he looked upon him and frowned, or some way signifiedhis displeasure. Let us think with what an angry countenance Christ justly looksupon us when we have sinned. (3.) It was an expostulating upbraidinglook: "What, Peter, art thou he that disownest me now, when thou shouldestcome and witness for me? What thou a disciple? Thou that wast the most forwardto confess me to be the Son of God, and didst solemnly promise thou wouldestnever disown me?" (4.) It was a compassionate look; he looked uponhim with tenderness. "Poor Peter, how weak is thine heart! How art thoufallen and undone if I do not help thee!" (5.) It was a directinglook. Christ guided him with his eye, gave him a wink to go out from thatsorry company, to retire, and bethink himself a little, and then he wouldsoon see what he had to do. (6.) It was a significant look: it signifiedthe conveying of grace to Peter's heart, to enable him to repent; the crowingof the co*ck would not have brought him to repentance without this look, nor willthe external means without special efficacious grace. Power went along with thislook, to change the heart of Peter, and to bring him to himself, to his rightmind.
3. Peter remembered the words of the Lord. Note, The graceof God works in and by the word of God, brings that to mind, and setsthat home upon the conscience, and so gives the soul a happy turn. Tolle etlegeTake it up, and read.
4. Then Peter went out, and wept bitterly. One look fromChrist melted him into tears of godly sorrow for sin. The candle was newly putout, and then a little thing lighted it again. Christ looked upon the chiefpriests, and made no impression upon them as he did on Peter, who had the divineseed remaining in him to work upon. It was not the look from Christ, but thegrace of God with it, that recovered Peter, and brought him to-rights.
We are here told, as before in the other gospels,
I. How our Lord Jesus was abused by the servants of thehigh priest. The abjects, the rude and barbarous servants, gatheredthemselves together against him. They that held Jesus, that had himin custody till the court sat, they mocked him, and smote him (v.63), they would not allow him to repose himself one minute, though he hadhad no sleep all night, nor to compose himself, though he was hurried tohis trial, and no time given him to prepare for it. They made sport with him:this sorrowful night to him shall be a merry night to them; and the blessedJesus, like Samson, is made the fool in the play. They hood-winked him,and then, according to the common play that young people have among them, they struckhim on the face, and continued to do so till he named the person that smotehim (v. 64), intending hereby an affront to his prophetical office, and thatknowledge of secret things which he was said to have. We are not told that hesaid any thing, but bore every thing; hell was let loose, and hesuffered it to do its worst. A greater indignity could not be done to theblessed Jesus, yet this was but one instance of many; for many other thingsblasphemously spoke they against him, v. 65. They that condemned him for ablasphemer were themselves the vilest blasphemers that ever were.
II. How he was accused and condemned by the great sanhedrim,consisting of the elders of the people, the chief priests, and the scribes,who were all up betimes, and got together as soon as it was day, aboutfive of the clock in the morning, to prosecute this matter. They were workingthis evil upon their beds, and, as soon as ever the morning was light,practised it, Mic. 2:1. They would not have been up so early for any goodwork. It is but a short account that we have here of his trial in theecclesiastical court.
1. They ask him, Art thou the Christ? He was generallybelieved by his followers to be the Christ, but they could not prove it upon himthat he had ever said so totidem verbisin so many words, and thereforeurge him to own it to them, v. 67. If they had asked him this question with awillingness to admit that he was the Christ, and to receive him accordingly ifhe could give sufficient proof of his being so, it had been well, andmight have been for ever well with them; but they asked it with aresolution not to believe him, but a design to ensnare him.
2. He justly complained of their unfair and unjust usage of him,v. 67, 68. They all, as Jews, professed to expect the Messiah, and to expect himat this time. No other appeared, or had appeared, that pretended to bethe Messiah. He had no competitor, nor was he likely to have any. He had givenamazing proofs of a divine power going along with him, which made his claimsvery well worthy of a free and impartial enquiry. It had been but just for theseleaders of the people to have taken him into their council, and examined himthere as a candidate for the messiahship, not at the bar as a criminal."But," saith he, (1.) "If I tell you that I am the Christ,and give you ever such convincing proofs of it, you are resolved that youwill not believe. Why should the cause be brought on before you who havealready prejudged it, and are resolved, right or wrong, to run it down, and tocondemn it?" (2.) "If I ask you what you have to object againstthe proofs I produce, you will not answer me." Here he refers totheir silence when he put a question to them, which would have led them to ownhis authority, ch. 20:5-7. They were neither fair judges, nor fair disputants;but, when they were pinched with an argument, would rather be silent than owntheir conviction: "You will neither answer me nor let me go; if I benot the Christ, you ought to answer the arguments with which Iprove that I am; if I be, you ought to let me go; but you will doneither."
3. He referred them to his second coming, for the full proof ofhis being the Christ, to their confusion, since they would not now admit theproof of it, to their conviction (v. 69): "Hereafter shall the Son ofman sit, and be seen to sit, on the right hand of the power of God,and then you will not need to ask whether he be the Christ or no."
4. Hence they inferred that he set up himself as the Son of God,and asked him whether he were so or no (v. 70): Art thou thenthe Son of God? He called himself the Son of man, referring to Daniel'svision of the Son of man that came near before the Ancient of days,Dan. 7:13, 14. But they understood so much as to know that if he was that Sonof man, he was also the Son of God. And art thou so? By this it appearsto have been the faith of the Jewish church that the Messiah should be both Sonof man and Son of God.
5. He owns himself to be the Son of God: Ye say that I am;that is, "I am, as ye say." Compare Mk. 14:62. Jesus said, I am.This confirms Christ's testimony concerning himself, that he was the Son ofGod, that he stood to it, when he knew he should suffer for standing to it.
6. Upon this they ground his condemnation (v. 71): What needwe any further witness? It was true, they needed not any further witness toprove that he said he was the Son of God, they had it from his ownmouth; but did they not need proof that he was not so, before they condemnedhim as a blasphemer for saying that he was so? Had they no apprehension that itwas possible he might be so, and then what horrid guilt they should bring uponthemselves in putting him to death? No, they know not, neither will theyunderstand. They cannot think it possible that he should be the Messiah,though ever so evidently clothed with divine power and grace, if he appear not,as they expect, in worldly pomp and grandeur. Their eyes being blinded with theadmiration of that, they rush on in this dangerous prosecution, as the horseinto the battle.
