Annotations on the New Testament

CHAP. XXVI.

1. AND it came to pass when Jesus had finished all these sayings, he said unto his disciples,

2. Ye know that after two days is the [note a] Passover, [and the son of man is betrayed to be crucified.]

[Paraphrase] 2. Which being a time of executions among the Jews, Christ shall at that time certainly be delivered up by the Jews to the Romans, to die after their manner, that is, to be fastened on a cross, &c.

3. Then assembled together [the chief Priests, and the Scribes, and the Elders of the people] unto the palace of the high priest, who was called Caiaphas,

[Paraphrase] 3. the whole Sanhedrim.

4. And consulted that they might [take Jesus by subtlety, and kill him. ]

[Paraphrase] 4. apprehend Jesus secretly, without any great noise, Lu. 22. 6. and cause him to be sentenced and put to death by the Romans.

5. But they said, Not on the feast day, lest there be an uproar among the people.]

[Paraphrase] 5. And although it were customary to put malefactors to death at solemn times, Acts 12. 4. that their punishment might be more exemplary, yet they had an exception to that, because of the great opinion the people had of him, which might cause a sedition among them, if 'twere done at any such time of resort, and therefore they deliberated, and had some thoughts of putting it off, till after the feast. (But it seems this counsel was laid aside upon Judas's proffer, v. 15. only a fit season was sought by Judas, v. 16. perhaps only that of apprehending him in the night.

6. Now when Jesus was in Bethany, in the house of [Simon the leper,]

[Paraphrase] 6. One Simon known, and distinguished from others by this, that he had once had a leprosy, and 'tis probable, had been cured of it by Christ, and so was a disciple of his, a Christian.

7. There came unto him [a woman] having an [note b] alabaster box of very precious ointment, and poured it on his head, as he sat [note c] at meat.

8. But when his disciples saw it, [they had indignation, saying, To what purpose is this wast?]

[Paraphrase] 8. one of them, by name Judas Iscariot, (see c. 27. Note h. and c. 21. 2.) murmured that so much ointment should be cast away upon Christ.

9. For this ointment might have been sold for much, and given to the poor.]

[Paraphrase] 9. when it might have been sold at a good rate, and that have relieved many poor people,

10. When Jesus understood it, he said unto them, [Why trouble ye the woman? for she hath wrought a good work upon me.]

[Paraphrase] 10. Why do you murmur or complain of this woman's action, seeing that which she hath now done is an act of charity, or piety very seasonable at this time?

11. For ye have the poor always with you, but me ye have not always.]

[Paraphrase] 11. For you are sure to have continual opportunities of giving alms to the poor, but ye are not likely to have so towards me.

12. For in that she hath poured this ointment on my body, she did it for my burial.]

[Paraphrase] 12. And indeed this very act, which she now hath done, is more then an act of charity, 'tis a presage very significant, that I shall die, and be buried very shortly, for which this ointment is proper, by way of embalming.

13. Verily I say unto you, wheresoever [this Gospel] shall be preached in the whole world, there shall also this that this woman hath done be told for a memorial of her.

[Paraphrase] 13. the story of Christ's death and burial.

14. Then one of the twelve called Judas Iscariot,] went unto the chief priests,

[Paraphrase] 14. Then Judas he that had made that mutiny, and consequently that had had this answer given him, in foul displeasure upon this occasion, (and knowing that they of the Sanhedrin were desirous to apprehend him privately)

15. And said unto them, What will ye give me, and I will deliver him unto you? and they covenanted with him for thirty [ [note d] pieces] of silver.

[Paraphrase] 15. Shekels

16. And from that time he sought [opportunity to betray him.]

[Paraphrase] 16. such an opportunity as they meant, v. 4. that is, an opportunity of taking him, when the people should not be aware, to deliver him up unto them.

17. Now the first day of the feast of unleavened bread the disciples came to Jesus saying, where wilt thou that we prepare for thee to eat the passover?]

[Paraphrase] 17. Now on the thursday evening, wherein the thirteenth day of the month Nisan was concluded, (see Note on Mar. 14. c.) and the fourteenth day began, the day of preparation to the feast of unleavened bread, whereon they put all leaven out of their houses, that is, on the evening which began the Paschal day.

18. And he said, Go into the city to such a man, and say unto him, The master saith, [My time is at hand, I will keep the passover at thy house] with my disciples.

[Paraphrase] 18. The season of my death is so near at hand being likely to befall me before this Paschal day at even, (werein they were wont to eat the lamb) that I cannot solemnly observe the paschal sacrifice, I will therefore eat the unleavened bread and bitter herbs, the memorial of the afflictions and deliverance in Egypt, at thy house this night, See Note on Mar. 14. c.

19. And the disciples did as Jesus had appointed them, and made ready the Passover.

20. Now [when the even was come] he sat down with the twelve.

[Paraphrase] 20. after sun-set some time, see Mar. 14. c.

21. And as they did eat, he said, Verily I say unto you, that one of you shall betray me.

22. And they were exceeding sorrowful, and began everyone of them to say unto him, Lord, is it I?

23. And he answered and said, [He that dippeth his hand with me in the dish the same shall betray me.]

[Paraphrase] 23. It is one of the twelve (see Mar. 14. 18, 20.) one of those very persons, that lie at meat, and eat in the same mess with me, Lu. 22. 21. according to that prophecy Psal. 41. 9. nay he gave John a particular token, Joh. 13. 26. to signify that 'twas Judas.

24. The son of man goeth, as it is written of him; but woe unto that man by whom the son of man is betrayed; It had been good for that man, if he had not been born.]

[Paraphrase] 24. It is prophesied of the Messias, that he shall be put to death, and accordingly it shall be, but woe be unto that man that shall be the instrument of it, It were more for the advantage of that man, never to have been, then by this sin to incur that woe.

25. Then Judas answered and said, Master, Is it I? He said unto him, [Thou hast said.]

[Paraphrase] 25. It is as thou hast said.

26. And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples▪ and said, Take, eat, [note e] this is my body.]

[Paraphrase] 26. And whilst Judas was there, before any of them were risen from the table, Jesus in imitation of the Jews custom after supper (of distributing bread and wine about the table as an argument of charity, and a means of preserving brotherly love among them) instituted the Sacrament of the Eucharist, as a contesseration of charity among all Christians, and to that end taking bread, and giving thanks, he brake, and gave it to the disciples to take and eat, telling them that this taking and eating was now instituted by him as an holy rite, and ceremony of annuntiating and commemorating his death, and a means of making all worthy receivers partakers of the benefits of his death.

27. And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of this.

28. For this is my blood of the New Testament, which is shed for many, for the remission of sins.

[Paraphrase] 28. For this is a federal rite between me and you, a Sacrament of that blood of mine, which I shall shortly pour out upon the cross; and by which I will seal to you a new covenant, a promise of pardoning the sins of all that shall return from their sins, and obey me. (See Note on the Title of these books.)

29. But I say unto you [I will [note f] not drink henceforth of this fruit of the vine, until that day, when I drink it new with you in my fathers kingdom.]

[Paraphrase] 29. It is not long, that I shall abide with you, nor shall I again thus celebrate this, or any the like feast among you, till we meet in heaven, and partake together of those joys, which are wont to be expressed by new wine figuratively.

30. And when they had [note g] sung an hymn, they went out into the mount of Olives.

31. Then saith Jesus unto them, All ye shall be offended because of me this night, For it is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad.]

[Paraphrase] 31. Between supper and going abroad, Jesus spake these words to his disciples, Ye shall all fall off from me before morning, and fulfill the prediction Zac. 13. 7. which foretold that Christ should be apprehended, and thereupon the Apostles, the chief of his little flock of believers (for sheep he had others which were not of this flock) see Mar 14. 27, 28. should fly away and forsake him.

32. But after I am risen, I will go before you into Galilee.]

[Paraphrase] 32. But though I am taken from you, and ye fly from and forsake me, yet I will not leave you so, I shall rise from the dead, and when I am risen, I will go into Galilee, where you may meet me.

33. Peter answered and said unto him, [Though all men shall be offended because of thee, yet I will never be offended.]

[Paraphrase] 33. Though all men fall off, and forsake thee, yet, whatsoever befalls me, I will not.

34. Jesus said unto him, Verily I say unto thee, that this night [before the cock crow, thou shalt deny me thrice.]

[Paraphrase] 34. before the space of time be 〈◊〉 which men especially call the cock-crowing, that is, before the morning watch come, thou shalt three times renounce being my disciple.

35. Peter said unto him, Though I should die with thee, yet will • not deny thee. Likewise also said all the disciples.

36. Then cometh Jesus with them unto a place called Gethsemane, and saith unto the disciples, Sit ye here, while I go, and pray yonder.

37. And he took with him [Peter and the two sons of Zebedee, and began to be sorrowful and very heavy.]

[Paraphrase] 37. Peter and James and John, whom he most admitted to his secrets (see c. 17. 1.) and was in a very great agony of sorrow.

38. Then saith he unto them, My soul is exceeding sorrowful, even unto death; tarry ye here, and watch with me.

39. And he went a little farther [and fell on his face and prayed, saying. O my Father, if it be possible, let this cup pass from me, nevertheless not as I will, but as thou wilt. ]

[Paraphrase] 39. And he lay prostrate (which in time of great anxiety is the usual posture, and a token of the greatest humiliation, and renouncing of himself) and said, My father, If all that I came about, may be atcheived without it, let this bitter potion, that is now approaching, this contumelious, and bloody death be removed from me. But if not, I more desire the doing what thou hast designed for me, then the escaping any kind of suffering.

40. And he cometh unto the disciples, and findeth them asleep, and saith unto Peter, What could ye not watch with me one hour?

41. Watch and pray [that ye enter not into temptation; the spirit indeed is willing, but the flesh is weak.]

[Paraphrase] 41. that ye be not encompassed & overcome with temptations, For however your mind and resolution be good, and at the time your professions zealous (see Mar. 14. 38.) yet it appears by this present sleeping of yours, that the flesh is weak, and if ye be not careful, ye may fall from your stoutest resolutions.

42. He went away again the second time, and prayed, saying, O my father, [if this cup may not pass away from me, except I drink it, thy will be done.]

[Paraphrase] 42. Seeing I discern this to be thy purpose, and wise disposal, that I should suffer this bloody death, and that the effects thereof are so advantageous to the good of the world, I am perfectly content and willing to endure it.

43. And he came and found them asleep again, for their eyes were [heavy.]

[Paraphrase] 43. overcome with heaviness of sleep.

44. And he left them,] and went away again, and prayed the third time, saying the same words.

[Paraphrase] 44. So he left them without saying much to them, as before, their eyes being so oppressed with sleep, that they were not in fit case to consider, or answer what was said to them.

45. Then cometh he to his disciples, and saith unto them, [Sleep on now and take your rest, behold the hour is at hand, and the son of man is betrayed into the hands of sinners.]

[Paraphrase] 45. You may now enjoy your drowsy humor, I shall make no farther use of your vigilance, the minute is now come upon you, that your Master shall be apprehended, and taken from you, and carried before the tribunal of the Gentiles, the Romans, (by whose judicature he shall be put to death, see Lu. 22. note f.)

46. Rise, let us be going, behold he is at hand that [doth betray me.]

[Paraphrase] 46. delivers me up into their hands.

47. And while he yet spake, Lo, Judas one of the twelve came, and with him [a great multitude with swords and staves from the chief priests and elders of the people.]

[Paraphrase] 47. a commander, and band of soldiers (See Lu. 22. f.) provided with arms for the apprehending him, sent upon this service by the Sanhedrim of the Jews.

48. Now he that betrayed him gave them a sign, saying, Whomsoever I shall kiss, that same is he, hold him fast.]

[Paraphrase] 48. Apprehend him.

49. And forthwith he came to Jesus, and said, Hail Master, and kissed him.

50. And Jesus said unto him, Friend, wherefore art thou come? Then came they and laid hands on Jesus, and took him.

51. And behold, one of them which were with Jesus, stretched out his hand, and drew his sword, and stroke [a servant of the high priests] and smote off his ear.

[Paraphrase] 51. the chief Officer, the fore-man of them that had the warrant to apprehend him.

52. Then said Jesus unto him, [Put up again thy sword into his place; for all they that take the sword, shall perish with the sword.]

[Paraphrase] 52. Do nothing contrary to law, for all that draw and use the sword without authority from those which bear the sword, shall fall themselves by it, incur the punishment of death.

53. Thinkest thou, that I cannot now pray to my father, and he shall presently give me more then twelve legions of Angels?]

[Paraphrase] 53. If I would forcibly be re • eived, I could have a full army, or host of Angels, consisting, as among the Romans, of twelve legions.

54. But how then shall the scriptures be fulfilled, that thus it must be?]

[Paraphrase] 54. But the Prophets have foretold I must suffer, and their predictions must be accomplished.

55. In that same hour Jesus said to the multitudes, Are ye come out [as against a thief with swords and staves for to take me?] I sat daily with you teaching in the temple, and ye laid no hold on me.

[Paraphrase] 55. as against a malefactor • with a band of Soldiers to apprehend me? see 47.

56. But all this was done that the scriptures of the prophets might be fulfilled. [Then all the disciples forsook him and fled.]

[Paraphrase] 56. The next thing done was, that upon Christ's speaking to have the disciples let go, they were permitted, Joh. 18. 8. and all of them having that liberty, departed from him, and that with so much terror, that one in the company, being a young person, ran away perfectly naked, Mar. 14. 5.

57. And they that had laid hold on Jesus, led him away to Caiaphas the high priest, where [the scribes and the elders were] assembled.

[Paraphrase] 57. the Sanhedrim was.

58. But Peter followed him afarreoff unto the high priests palace, and went in, [and sat with the servants to see the end.]

[Paraphrase] 58. into the outer room, where the servants used to remain, to see what the issue of the matter would be.

59. Now the chief priests and elders and all the council sought [note h] false witness against Jesus to put him to death,]

[Paraphrase] 59. Now the Sanhedrin used all diligence to get any false testimony against him, that were capital.

60. But found none; yea though many false witnesses came, yet found they none.] At the last came two false witnesses,

[Paraphrase] 60. But none that came, was of any force, because they were all but indeed single witnesses.

61. And said,] This fellow said, I am able to destroy the temple of God, and to build it in three days.

[Paraphrase] 61. And misreported a speech of his related truly, Joh. 2. 19. saying,

62. And the high priest arose, and said unto him, [Answerest thou nothing? What is it, that these witness against thee?]

[Paraphrase] 62. Hast thou no answer to make to these accusations thus testified by two witnesses?

63. But Jesus held his peace. And the high priest [answered and said unto him, I [note i] adjure thee by the living God, that thou tell us, whether thou be the Christ, the son of God.]

[Paraphrase] 63. spake again unto him saying, I lay an oath upon thee, and by that which is most sacred require thee to speak, and say freely, whether thou art the Messias, whom we know to be the Son of God.

64. Jesus saith unto him, [Thou hast said: Nevertheless I say unto you, hereafter shall you see the son of man sitting on the right hand of [note k] power, and coming in the clouds of heaven.]

[Paraphrase] 64. As low as I am, I am he. But I tell you, within a little while you shall discern this son of man, whom you are now ready to crucify as man, assumed into his throne, installed in his heavenly kingdom. An effect of which shall be most visible in his acting vengeance upon you, and that as discernibly, as if he were coming with his Angels, who use to appear in bright clouds.

65. Then the high priest [note l] rent his clothes, saying, He hath spoken blasphemy; What farther need have we of witnesses? Behold now ye have heard his blasphemy.

66. What think ye? They answered and said, he is guilty of death.]

[Paraphrase] 66. What is the vote, or sentence of the Council concerning him? They answered, He is guilty of a fault, which is punishable with death.

67. Then did they spit in his face, and buffeted him, and others [note m] smote him with the palms of their hands.]

[Paraphrase] 67. Then did some of the Officers of their court spit in his face, and buffet him, and blindfold him, Lu. 22. 64. and then gave him blows on the face,

68. Saying, Prophecy unto us, thou Christ, who is he that smote thee?]

[Paraphrase] 68. Saying, Thou who by thy title of Christ, pretendest to unction prophetical, make use of it for thyself, and by it tell us, who 'tis that smites thee.

69. Now Peter sat without in the palace, and a damosel came unto him saying; Thou also [wast with] Jesus of Galilee.

[Paraphrase] 69. wert a prime companion or disciple of (see Mar. 3. 14.)

70. But he denied before them all, saying, [I know not what thou sayest.]

[Paraphrase] 70. I am not guilty of what thou layest to my charge.

71. And when he was gone out into the porch, another maid saw him, and said unto them that were there, This fellow was also with Jesus of Nazareth.

72. And again he denied with an oath, [I do not know the man.]

[Paraphrase] 72. saying, I have no relation to him.

73. And after a while came unto him they that stood by, and said to Peter, Surely thou also art one of them, for [thy speech bewrayeth thee.]

[Paraphrase] 73. Thy dialect or rone, peculiar to those of Galilee from the rest of the Jews, betrayeth thee to be a Galilaean and Follower of his.

74. Then began he [to curse] and to swear, saying, I know not the man. And immediately the cock crew.

[Paraphrase] 74. to lay imprecations on himself.

75. And Peter remembered the words of Jesus, which said unto him, [Before the cock crow] thou shalt deny me thrice. And he went out and wept bitterly.

[Paraphrase] 75. before the second cock-crowing, which is in the middle watch, between midnight and morning, See note on Mar. 13. 35.

Annotations on Chap. XXVI.

[ a] V. 2. Passover ] The connection of the parts of this verse depends on a tradition of the Jews, that when any were condemned to death, they were kept from execution till the solemn feast, of which there were there in the year 〈 in non-Latin alphabet 〉 the feast of uleavened bread, or the Passover, 〈 in non-Latin alphabet 〉 , the feast of weeks, and 〈 in non-Latin alphabet 〉 the feast of tabernacles, in which all the Jews came up to Jerusalem to sacrifice, and then did they put the malefactors, especially rebels, and impostors, to death, in the presence and sight of all the people, that all Israel might see and fear, Deut. 17. 13. hence it is that this feast of Passover was waited for by the Jews, and designed for this death of Christ; as of a rebel, and impostor both, one which they would fancy to be an enemy to Caesar, and a false prophet, and seducer of the people.

[ b] V. 7. Alabaster-box ] What the Greek 〈 in non-Latin alphabet 〉 here signifies may be observed, and judged by the signification of it among the Grammarians, and in other Authors. In Hesychius, and Phavorinus, 'tis 〈 in non-Latin alphabet 〉 , a vessel of oil, but that not any kind of vessel, as 〈 in non-Latin alphabet 〉 signifies, but, as 'tis added, 〈 in non-Latin alphabet 〉 , &c. a vessel that hath no handles (which is the clear derivation of the word from 〈 in non-Latin alphabet 〉 Privative, and 〈 in non-Latin alphabet 〉 a handle, saith Methodius ) and made of stone ordinarily, yet not that it takes its name from the stone which we ordinarily call alabaster, but that that stone ordinarily called * 〈 in non-Latin alphabet 〉 , is from this surnamed (as it were) 〈 in non-Latin alphabet 〉 , the stone of which the 〈 in non-Latin alphabet 〉 are ordinarily made. Hence hath Soudas defined it in plain words, 〈 in non-Latin alphabet 〉 a vessel of ointment that hath no handles, which is directly opposed to amphotis, so called because it hath two ears or handles, which makes it clear not to be a box, as 'tis oft rendered, but 〈 in non-Latin alphabet 〉 urceolus as Epiphanius calls it, and that either of stone or any other materials. The particular form of it may be best discerned by Pliny, Nat. Hist. l. 9. c. 35. where speaking de Elenchis, he saith, they are fastigiatâ longitudine, alabastrorum figurâ, in pleniorem orbem desinentes, long and slender toward the top, and more round, and full toward the bottom, which is the figure of the alabasters. In which respect it is, that the same Author resolves unguentum optime servari in alabastris, that any ointment is best kept in vessels of this fashion. The Greek Translators of the Old Testament have rendered 〈 in non-Latin alphabet 〉 2 Kin. 21. 13. which I suppose alludes to this figure of it (not as of a dish, but a narrow mouthed vessel ) by that which follows of turning it upside down, which is the only way of emptying or getting all the water or oil out of such kind of vessels. The same word little altered 〈 in non-Latin alphabet 〉 , is 2 Kin. 2. 20, rendered 〈 in non-Latin alphabet 〉 a water-pot or vessel for those like purposes. So much for the fashion of this Vessel. For the matter of it 'tis certain, that it was commonly made of Marble, and so by Nonnus 'tis paraphrased 〈 in non-Latin alphabet 〉 , a marble vessel, and particularly of the onyx, which is acknowledged by Gorrhaeus and others to be marmoris species, a sort of Marble, (which by the way, will resist the opinion that we ordinarily have in this matter of the woman's breaking the vessel, the marble being not so fit for that purpose, and the manner of pouring out ointment being intimated by Pollux in his 〈 in non-Latin alphabet 〉 open them, take out the stopple or corke out of the mouth of them, and then use a little stick, or spathula or rudicula, putting it in, and tasting the oil, 〈 in non-Latin alphabet 〉 , before it be poured out ) but 'twas also made of Silver and Glass, or other Metalls; so Theocritus makes mention 〈 in non-Latin alphabet 〉 of golden alabasters, (and so the style in Athenaeus imports 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , the boys carrying about unguents in alabasters and other golden vessels ) Epiphanius of 〈 in non-Latin alphabet 〉 (and the Etym • logist calls it 〈 in non-Latin alphabet 〉 a vessel made of glass, not (as a learned man hath been willing to guess) after a less proper, but usual manner, as when we say a box of gold (the name box or buxus referring properly to that peculiar kind of Wood so called) but properly and naturally, the word alabaster referring only to the form, not to the matter of it▪ Then for the use of these Vessels 'tis clear, 'twas for Oil, M • rrh, Nard, or what else is usual for anointing any. Thus Plutarch reciting the anointng vessels, names 〈 in non-Latin alphabet 〉 , and so Julius Pollux l. 6. 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 . So Athenaeus out of Alexis, 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 . He was not anointed out of an alabaster, as the custom hath been for a long time. So in Herodotus, Cambyses sent to the King of Ethiopia an alabaster of ointment; So in Martial,

[ c] Ib. At meat ] The use of this myrrh or ointment (at this time) which the woman poured upon him, was that which was usual at feasts; That thus it was usual in the entertainments of the Jews, it is clear by many places, Psal. 23. 5. where, after the proparing a table, follows, thou anointest my head with oil &c. and so when wine is said to make glad the heart of man, and oil to make him a cheerful countenance, and bread to strengthen, there are the three parts of a festival entertainment, bread and wine taken in for the gladding, or refreshing, and strengthening the heart, and the oil for the outside ( exteriora oleo irrigentur, said Democritus ) for the countenance, or the head rather, on which 'twas poured here, as a perfume, which was the complement of festivities. Hence it is, that amongst the stewards expenses Lu. 16. he reckons 〈 in non-Latin alphabet 〉 an hundred measures of oil, provided especially for such festival uses. So 1 Chron. 12. 40. the oil is mentioned among the festival provision, so Philo in Leg. ad Caium p. 797. D. 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 anointing, and food are a description 〈 in non-Latin alphabet 〉 of a more delicate life; And so wine and oil, Prov. 21. 17. as signs • f one, that had lived luxuriously, and enjoyingly: The same, I conceive, to be the notion of the oil of gladness, Psal. 45. 7. as referring to the oil used in feasts (which are called gladness, or joy, as 1 Chron. 12. 20. there was joy in Israel ) and so consequently it must be understood, Heb. 1. 9. that Christ was better dealt with by God, more royally treated, and more abundance of grace poured on him, then any other. By which also may appear what is the 〈 in non-Latin alphabet 〉 , unction from the holy one, 1 Joh. 2. 20. a most liberal effusion or communication of grace from the Spirit which had descended upon the Apostles. So among the Heathens Jul. Pollux, 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , so Athen. l. 11. out of the ancients,

[ d] V. 15. Peices of silver ] That by 〈 in non-Latin alphabet 〉 here are meant shekels may be concluded not only by the reading the Gr. and Lat. M. S. which hath 〈 in non-Latin alphabet 〉 in stead of it, ( Staters and shekels being all one, see note on c. 17 e.) but also because 2 Sam. 18. 12. the ten pieces of silver there are by the Targum rendered ten shekels of silver, or five of the double shekels, that is twenty five shillings. In proportion to which the thirty 〈 in non-Latin alphabet 〉 here will be three pounds and fifteen shillings, and so 'tis Maimonides's observation ( More Nev. par. 3. c. 40.) from Ex. 21. 32. that thirty shekels, or pieces, of silver was the price of servants (A free-man being, saith he, generally valued at sixty shekels) And so when in Aristeas the price of the redemption of every captive Jew in Ptolemys time is said to be 20 drachmae, It appears by Josephus that that is a mistake for 120 which make thirty Shekels, every Shekel or 〈 in non-Latin alphabet 〉 being 〈 in non-Latin alphabet 〉 four drachmes, see c. 16. 27. and Note on c. 17. e. So true is that of S. Paul that Christ took on him the form of a servant, to which also the death of the Cross peculiarly belonged among the Romans.

[ e] V. 26. This is my body ] What is the full importance of this phrase, 〈 in non-Latin alphabet 〉 , this is my body, is a difficulty, which may perhaps be cleared by degrees, by premising these few observations. First, from the Jewish phrases, and customs, that the Lamb dressed in the Paschal-supper, and set upon the table, as a sacrificall feast, or festival sacrifice, was wont to be called 〈 in non-Latin alphabet 〉 the body of the Passover, or 〈 in non-Latin alphabet 〉 the body of the Pascal Lamb. So in the Talmud, De Pasch. c. ult. R. M. Maim: in Hi • chos Camets umatzah, c. 8. §. 1, and §. 7. So in Mekilta fol. 4. col. 1. To which phrase or form of speech among them Christ may probably allude, when he saith, this is my body, making himself, that was now to be slain for them, answerable to that Paschal Lamb (as by Paul he is called our Passover, that is sacrificed for us) and so mentioning this crucifixion of his, in that form, by which the presentation of the Lamb on the table in the Jewish feast, whereof they were to eat by God's appointment, was wont to be expressed. This for the words 〈 in non-Latin alphabet 〉 my body. Secondly, for the 〈 in non-Latin alphabet 〉 , this is, or the whole phrase, 〈 in non-Latin alphabet 〉 , this is my body, This seems to be by Christ substituted instead of the Paschal form 〈 in non-Latin alphabet 〉 This is the bread of affliction, which our fathers eat in Egypt, or, This is the unleavened bread, &c. or, This is the Passover, Where it is evident that that is not the identicall bread, which their fathers in Egypt eat, but only the transcript of it, the commemoration of that Egyptian state of slavery, from which they had been delivered, and the celebration of that annual feast, which in Egypt was first instituted. As when in ordinary speech, on Christmas, or Easter day, we say, This day Christ was borne, or arose, which example S. Augustine accommodates to this matter in his Epistles. Thirdly it must here be observed, that the word 〈 in non-Latin alphabet 〉 this ( 〈 in non-Latin alphabet 〉 this is my body ) is not the relative to 〈 in non-Latin alphabet 〉 bread, but of the Neuter (whereas that is of the Masculine) gender, and consequently it is not here said that this bread is my body (the body of Christ ) but either indefinitely this, or 〈 in non-Latin alphabet 〉 , take, eat, this is my body, this taking and eating is, or denotes my body, which is more fully experss'd Lu. 22. 19. This is my body which is given for you, do this in remembrance, or commemoration, of me, and so 1 Cor. 11. 23. Take, eat, this (not 〈 in non-Latin alphabet 〉 this bread, but 〈 in non-Latin alphabet 〉 this taking and eating) is my body, which is broken for you, do this in remembrance of me. This is a little farther improved by S. Paul. 1 Cor. 10. 15, 16. The cup of blessing, which we bless, that is, our blessing the cup in the Sacrament, and 〈 in non-Latin alphabet 〉 , the bread which we break, that is, the breaking of the bread which is delivered to us to eat 〈 in non-Latin alphabet 〉 ; is it not the communication of the body of Christ? where what was before said in Christ's words to be his body, is more manifestly said to be the communication of his body, that is, the bestowing it upon us, (as the communication of the Altar among the Jews or Gentiles, is their eating of the sacrifice, their God's entertaining them at that sacrificall feast) which, I suppose, concludes this Sacrament to be, according to the nature of Sacraments, an holy rite, a solemn act or instrument, instituted by God to communicate to, or confer on us the body of Christ, that is, the efficacy and benefits of Christ's death. Hence it is that this whole action is by Damascene called 〈 in non-Latin alphabet 〉 participation (which is all one with communication, only as one referreth to the giver, so the other to the receiver) 〈 in non-Latin alphabet 〉 , saith he, for thereby we partake of the divinity of Jesus, the divine graces that flow from him, and S. Chrysostom, 〈 in non-Latin alphabet 〉 the body of Christ is received, that is, as verily as God there treats us at, and feeds us from his table, so verily doth he communicate to, and bestow on the worthy receiver the body of the crucified Savior. And if it shall be said that this is no strange thing, for that God doth so on every act of sincere Repentance, of Faith, of Faith, of Prayer, or other part of his divine worship worthily performed, and not only in this Sacrament; I answer, that the less strange it is, the more ought it to be believed, on the affirmation of the Apostle, and the more certain it is, that he that being a true penitent sinner had the benefits of the death of Christ bestowed on him by God upon his first repentance, hath them now annunciated by God, and so solemnly and sacramentally conferred and sealed to him, on this prepared, and worthy approach to God's table, and this act of worship duly performed, which Christ at his parting from the world, thought fit so solemnly to institute to be forever observed in the Church. But if it be conceived that in this Sacrament these benefits are always first conferred, or so as they were not really conferred before, this is a mistake, for he that had been baptized, is acknowledged (if he have not interposed the obstacle) to have received them before, and he that hath frequently been a worthy receiver of this sacrament of the Lord's supper, and not fallen off by any willful sin, cannot every time first or newly receive them, nay he that is a true penitent, and hath performed frequent acts of other parts of God's worship, as also of mortification of lusts and passions, and of all manner of Good works, though not of this, hath, no doubt, that acceptance of those other acts, and these benefits of Justification &c. bestowed on him by God, and not all God's favor (and these benefits) suspended, till the first receiving of this Sacrament. Only in case of precedent lapses, which have for some time cast a man out of God's favor, when upon sincere repentance and reformation he is restored to God's favor again, then God in this Sacrament doth seal anew, that is, solemnly exhibit these benefits to him. And otherwise, when no such lapses have intervened, and so there is no need of this new sealing or exhibiting, God doth yet confirm and farther ratify, what hath been before sufficiently done. By this explication of the meaning of the words may also be concluded what are the parts of this Sacrament, viz. (the same that of every foederall rite) two literally, and two spiritually, in each, one on God's part, the other on ours. On God's part literally, his entertaining and feeding us at his table, 1. Cor. 10. 21. (but that, as in sacrifices of old, first furnished by the piety of the guests) and on our part literally, our partaking of that table, that Christian feast, 1 Cor. 10. 17. Then spiritually (or veiled under this literal, visible outside of a feast) 1. God's solemn reaching out to us, as by a deed or instrument, what was by promise due to every penitent sinner, every worthy receiver, the broken body of Christ, that is, the benefits of his Death, which is the sum of that fervent form of prayer used by the Priest and every receiver singly, at the minute of receiving the elements in that Sacrament, and that prayer part of the solemnity of the form of the court, by which it is bestowed. Secondly, On our part, annunciating 1. Cor. 11. 26. that sacrifice of Christ's death, which (was then immediately to come, but) is now long since performed upon the Cross. Thus the bitter herbs are 〈 in non-Latin alphabet 〉 a memorial, or commemoration, of the bitter Egyptian servitude, Exod. 12. 14. the red wine 〈 in non-Latin alphabet 〉 for a memorial that Pharaoh washed himself in the blood of the children of Israel. So that precept Exod. 13. 8. is given by Moses, that in the Passover, they should annunciate, or tell of their deliverance, and thence they call the Paschal lesson 〈 in non-Latin alphabet 〉 , annunciation. See Elias Levita in Thisbi. And this annunciation, or showing forth, is not only in respect of ourselves in believing, and toward men in prosessing our faith in the crucified Savior, and that with a kind of glorying, or rejoicing, but also toward God, pleading before him that sacrifice of his own son, and through that humbly, and with affiance requiring the benefits thereof, grace and pardon to be bestowed on us, and at the time making use of that, which is one special benefit of his passion, that free access to the Father through him, interceding for all men, over all the world, especially for Kings, &c. 1 Tim. 2. 2. which from that constitution of S. Paul to Timothy, Metropolitan of all Asia, was received into the most ancient Liturgies, and made a solemn part of the 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 as intercessions and Eucharisticall devotions of the Church. Both these parts of the Sacrament are intimated by those two phrases mentioned in the two first observations. For the presentation of the Lamb on the table, and so of the Christian sacrifice, the crucified Savior in the Christian feast, to be eaten of by us, notes God's annunciating and attesting to us the benefits of Christ's death, and so the commemorative Paschal form notes our commemorating and annunciating that death of his to ourselves, and others. And both these are contained in those different phrases of S. Paul, both used in this matter in several places, the former, that the broken bread is the 〈 in non-Latin alphabet 〉 communication of his body, and so the latter 1 Cor. 11. 26. As oft as you eat this bread, and drink this cup, ye annunciate the death of the Lord, what God there bestows on you, you annunciate to him, to yourselves, and to others. From both which arises the aggravation of guilt of the unworthy receiver, that he is 〈 in non-Latin alphabet 〉 guilty of the body and blood of Christ, v. 27. that is, that Christ that died for him, and is there communicated to him sacramentally, that is, visibly exhibited in that Sacrament, and by him supposed to be annunciated to God &c. is by his being unqualified, uprepared for the receiving the benefits of his death, utterly lost, frustrated in respect of him (as the impenitent is said to tread under foot the blood of Christ, the blood is as ineffectual to him, as what is by him thrown on the earth, and trampled on, is like to be to him) and yet farther he is said 〈 in non-Latin alphabet 〉 to eat and drink damnation to himself, v. 29. that is, where the worthy receiver hath the benefits of Christ's death communicated to him in this feast, and so eats and drinks salvation to himself, this unworthy intruder doth on the contrary bring, by that means, punishments, and, if he repent not by the admonition of those punishments, damnation on himself. As for the elements in this Sacrament, Bread, and Wine, though by the 〈 in non-Latin alphabet 〉 offering them to God, then by the Priests consecration, benediction, calling upon God over them, they become God's, and so are called 〈 in non-Latin alphabet 〉 the Lord's supper in opposition to 〈 in non-Latin alphabet 〉 , every man's own supper, 1 Cor. 11. 21. and so are changed from common. Bread and Wine, yet not so as to depart from their own nature, or to be really converted into the Body and Blood of Christ, save only in a spiritual sense, and sacramentally, according to that of Theodoret, Dial. 2. 〈 in non-Latin alphabet 〉 . The symbols of our Lord's body and blood, after the prayer of consecration, are changed and become other, but depart not from their own nature, for they remain in their former essence, and figure, and shape, and are visible, and sensible, such as before they were. And accordingly these so many words are found used by diverse of the Ancients, 〈 in non-Latin alphabet 〉 , each denoting change, but never 〈 in non-Latin alphabet 〉 , transubstantiation, or the like.

[ f] V. 29. Not drink ] That Christ did after his resurrection, before his ascension, eat and drink with his Disciples seems to be affirmed by many places of Scripture, and those such as are to that sense interpreted by the Ancients. Thus Act. 10. 41. S. Peter saith, the Disciples eat and drink with him after his resurrection, and that is used by him, as a proof of the reality and certainty of his resurrection, which it would not have been if they only had eat and drank, and he had not. Thus when Act. 1. 4. it is said that Christ was 〈 in non-Latin alphabet 〉 , &c. though perhaps that may be thought to signify no more then his having conversed with them, and not necessarily to infer his eating or drinking, yet both the Origination of the word 〈 in non-Latin alphabet 〉 salt, and the Syriac and Arabic interpretation, make it signify all one, as if it had been 〈 in non-Latin alphabet 〉 , and S. Chrysostom gives his judgment of it, that by it is meant that which the Apostles Act. 10. 41. use as an argument of Christ's resurrection, their eating and drinking with him. And so Theophylact, and Oecumenius, 〈 in non-Latin alphabet 〉 , it signifies partaking of the table with them, and on Acts 10. 41. the Scholion is, 〈 in non-Latin alphabet 〉 , he confirms the resurrection of Christ by their eating with him after it, 〈 in non-Latin alphabet 〉 , for after he was risen he did not work any miracle, for the resurrection itself was a great miracle, and of that none so great an evidence as to eat and drink. So Leontius de Sect. 〈 in non-Latin alphabet 〉 . 1. p. 530. C. 〈 in non-Latin alphabet 〉 , that he is said to eat after his resurrection, this he did by way of economy, not as being really hungry, but that he might show his disciples, that he was risen from the dead, after the same manner, as he is said to have shown the disciples the prints of the nails. And so Titus Bostrensis, among the arguments Christ used to assure his disciples of his resurrection, laying special weight on the 〈 in non-Latin alphabet 〉 , his asking for meat, and eating before them, adding, 〈 in non-Latin alphabet 〉 , he eat after his resurrection, but not that his flesh wanted nourishment. So John 21. 13. 'tis said of Christ, he took bread, and in like manner a fish, and Lu. 24. 30. he lay down at meat with them, and took bread, and not only gave to others, but v. 43. taking a fish, and honey comb, 〈 in non-Latin alphabet 〉 , he eat before them all, and though there be not express mention there made of his drinking also, yet that affirmation of the Disciples, Acts 10. 41. referring clearly to that part of the story, and extending itself to the 〈 in non-Latin alphabet 〉 we drank with him, also, as well as the 〈 in non-Latin alphabet 〉 , we eat with him, will be a proof and testimony of the one as well as the other. To this may be added the testimony of S. Ignatius in his Epistle to the Church of Smyrna, 〈 in non-Latin alphabet 〉 , After his resurrection he eat and drank with them, as being in the flesh, although spiritually he were united to the father. This being then on these grounds supposed, there is another possible way of interpreting this place of Christ, that he would drink no more of the fruit of the vine, till he drank it new in the kingdom of his father, viz. that the state of Christ after his resurrection is called the kingdom of his father, and that upon this ground, because at his resurrection Christ the son of God was instated in his Kingly office, and all power (as he saith after that time, Mat. 28. 18.) was given unto him both in heaven and in earth, in which respect it is, that the Gospel is ordinarily called the kingdom of God, and so among the Jews, saculum Messiae, the age of the Messias, and the 〈 in non-Latin alphabet 〉 age to come, which certainly commenced at the resurrection of Christ, as at his death the former age of the Law and Prophets was consummate or ended (and that perhaps the meaning of the 〈 in non-Latin alphabet 〉 Joh. 19. 30. It is finished. ) To this may those words of S. Chrysostom be applied, when he saith of Christ, making mention of the kingdom, &c. 〈 in non-Latin alphabet 〉 , that he proposes a discourse of the resurrection, and calls his own resurrection thus. Yet because 'tis possible, and probable enough, that S. Chrysostom by the phrase 〈 in non-Latin alphabet 〉 means the state and time of the general resurrection, not only of Christ's, but of the Disciples also to whom he speaks, and with them of all others (and then accordingly 〈 in non-Latin alphabet 〉 shall not only signify the act of his rising out of the grave, but also the future state of Christ with them together after the final judgment) and because 〈 in non-Latin alphabet 〉 here added may seem to refer to that sense, and again because drinking it new with them may best be taken in a figurative sense, to express those heavenly festivals there vouchsafed to the Saints, received into communion of those joys with Christ, and because the space between Christ's Resurrection and Ascension, is in no other place of the New Testament expressed by this phrase of the kingdom of Christ's father, and lastly because 'tis not here the kingdom of Christ (to which it was pretended that his Resurrection instated him, and yet would not be perfectly true, as that excludes, or is taken abstracted from his Ascension) but the kingdom of his father, which belongs particularly to the time after the general resurrection, 1 Cor. 15, 24, and 28. (for then and not till then is the kingdom again delivered up to the father. ) For these reasons, I say, that interpretation being laid aside, there is a second that offers itself, by observing the words or word 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , and rendering that within a while, as seems to be most agreeable to the use of it, v. 64. of this chapter, and c. 23. 39. and Joh 1. 52. and Rev. 14. 13. as is shown both by Euthymius 's Scholion, and by the Vulgar Latins amodo in all the places, and so also by the Context in those places; (see Note on c. 23. m.) If this be accepted, then the meaning will be, that after a while, or within a short time he means to part with them, and then, that is, after that short time, he will drink no more of the fruit of the vine, till he meet them again in Heaven, and drink of that new wine, that is, turn this bodily into a spiritual festival, expressed by lying, as at meat, with Abraham, Isaac and Jacob in the kingdom of heaven, Luke 14. 15. As for this fruit of the vine, the corporal food, that he will then drink that with them in heaven, can no more be concluded from the, 〈 in non-Latin alphabet 〉 until that day, then that Mary ceased to be a Virgin, or had children after the birth of Christ, from the 〈 in non-Latin alphabet 〉 until that, Mat. 1. 25. But the truth is, there is yet a third way of interpreting this verse, which by comparing it with the words in S. Luke seems much the most probable of all, that his 〈 in non-Latin alphabet 〉 fruit of the vine signifies the cup in the Passover peculiarly, or the cup of Charity in the postcoenium of the Passover, wherein the Sacrament of Christ's blood was founded. For that Christ was now to die, and neither before, nor after his death and resurrection, to eat anymore Passovers with them, or anymore to drink this cup of Charity now designed to a Christian use, is sufficiently evident. To this therefore is agreeable what he saith Luke 22. 15. with desire have I desired to eat this passover with you, before I suffer, meaning now to transmute this cup there into that Sacrament of Charity to be observed in the Christian Church forever after. And therefore it is observable in S. Luke, that the words are directly applied c. 22. 16. to the Passover, I have desired to eat this passover, for I will no more eat 〈 in non-Latin alphabet 〉 thereof, or, of that, that is, of the Passover, &c. and by repeating of the words again, of the cup, v. 18. it is all reason that that be rendered of the cup in the passover, or the Sacramental cup of Charity, as the former of the bread in that postcoenium. This appears to me an unquestionable rendering and clearing of all difficulties, viz. that Christ will no more use these typical adumbrations, being himself now really to perform what was adumbrated by them, to pass suddenly from earth to heaven, through a Red sea of blood, and there to complete also the mystery of the Sacrament, by uniting his Disciples one to another, and making them all partakers of his riches there. And that this is fit to be preferred before the second interpretation by the rendering of 〈 in non-Latin alphabet 〉 amodo within a while, will be judged by the parallel phrases both in Mark and Luke, where 'tis 〈 in non-Latin alphabet 〉 , I will from henceforth by no means drink, &c. Mar. 14 25. and so once in Luke also, c. 22. 16. and the second time, 〈 in non-Latin alphabet 〉 I will not drink.

[ g] V. 30. Sung an Hymn ] It was the custom of the Jews after supper to say Grace, and then to say or sing 〈 in non-Latin alphabet 〉 verses or songs, especially over the Paschal lamb, saith Paulus Burgensis, at which time, saith he, they were wont to sing from the 112 to the 119 Psalm, the matter of those Psalms agreeing perfectly with the Paschal lamb. This may have been the Hymn, or rather Hymns, or Psalms, which Christ sang here with his disciples; see P. Fagius in Annot. upon the Chaldee paraphrase, Deut. 8. But 'tis also not improbable, that it was some other Hymn accommodated to this particular institution of Christ's, and this sung by them all, in the same manner, as we read of the Christians Hymn, Acts 4. 24.

[ h] V. 59. False-witness ] the professed coming in and entertaining of false witnesses against Christ will not seem strange, if it be remembered that among the Jews in actions against seducers of the people, or false prophets, it was lawful to say anything whether true or false, no man being permitted to say anything in defense of them. In the condemning of other men they expected a day and a night, to see if anything could be produced, which might profit the Prisoner, but not in these cases of false prophets, and seducers of the people to Idolatry; See P. Fagius in his Notes on the Chaldee. Paraph. on Deut. 13. 8. and Maimonides in Hilcoth Sanhedr. c. 11. So it is said in the story of Steven, they did 〈 in non-Latin alphabet 〉 suborn men, and again 〈 in non-Latin alphabet 〉 v. 13. they substituted false witnesses, &c. Besides, the Sanhedrim were so resolved to take away his life, that they did professedly seek false witness that should come and swear any thing against him, v. 59. And what was here done in their process against him, is just the Antitype, or farther impletion of that which was first performed on Jeremy, c. 26. v. 8, 9.

[ i] V. 63. Adjure thee ] 'Twas a custom among the Jews to Adjure, which was by some form of execration laid upon the person, if he did not speak and answer truly; This among them obliged the person Adjured, as much as if he had taken an oath; and therefore Christ, though before he had held his peace, now being adjured, thinks himself bound to answer him. Many examples we have of this in the Old Testament, Judge. 17. 2. the silver which thou hast lost, and about which thou didst use execration, that is, didst adjure; So Prov. 29. 24. of the partaker with the thief, that is so secret, he heareth cursing, and betrayeth it not, that is, will not reveal, though he be adjured, 1 Kings 8. 31 If any man sin against his brother 〈 in non-Latin alphabet 〉 and he impose on him an imprecation to adjure him, for so 〈 in non-Latin alphabet 〉 signifies, Psal. 10. 7. and is rendered by the Chaldee paraphrase, 〈 in non-Latin alphabet 〉 maledictions, and so 〈 in non-Latin alphabet 〉 in hiphil is literally and critically to make swear, to adjure, and is expressed by S. Paul's 〈 in non-Latin alphabet 〉 1 Thess. 5. 27. I bind you under the curse of God. The law concerning this we have Levite. 5. 1. If a soul shall offend, and shall hear the voice of adjuration or execration, and so Numb. 5. 21. where we have not simply 〈 in non-Latin alphabet 〉 execration, but 〈 in non-Latin alphabet 〉 an oath of execration.

[ k] V. 64. Power ] The right hand of power is the right hand of God the Father, who is called power by the Hebrews; So Jarchi on Numb. 7. 10. Moses received it not from their hands, till he was commanded from the mouth of power, and so the 〈 in non-Latin alphabet 〉 , the right hand of greatness, Heb. 8. 1. So 1 Pet. 4. 14. the spirit of glory, is the spirit of God.

[ l] V. 65. Rent his clothes ] That rending of clothes was an expression of indignation, holy zeal, and piety among the Jews, expressed on several occasions, especially of grief in humiliation, and of anger on the hearing of, any blasphemous speech, is ordinarily known by all. Only the difficulty here is, how this could be fit or proper for the high Priest to do, which is made unlawful for the Priests, Levite. 10. 6. 21. 10. Thus hath Baronius objected An • all. t. 1. An. Ch. 34. but the answer is easy, that that prohibition in Levite. extends only to the not tearing of the Sacerdotal garments, that is, of those which are used only in the Priests office, Exod. 28. 32. and 39. 23. and agreeably the Jews have a rule, Qui dilaceraverit vestes Sacerdotales, vapulabit, He that shall tear any of the Priests garments shall be beaten. Besides this, 'twas indeed also unlawful to enter into the court of the Israelites in the Temple with rent clothes, but that was unlawful to any other, as well as to a Priest, who differed not from others in this matter, save only in this one circumstance, that the high Priest tore his garment from the bottom to the top, the rest of the Priests and all others from the top to the bottom.

[ m] V. 67. Smote him, &c.] 〈 in non-Latin alphabet 〉 is by Hesychius rendered 〈 in non-Latin alphabet 〉 , a rod or wand, 〈 in non-Latin alphabet 〉 , to strike with a rod or to thresh, to use such a stick as was ordinary in threshing out corn, a staff or cudgel, & again 〈 in non-Latin alphabet 〉 , to strike, and to mock. But then the old Greek and Latin Lexicon hath it otherwise, 〈 in non-Latin alphabet 〉 expalmo, alapo, to box, or strike, with the hand. And so S. Augustine reads it, Si cùm expalmaretur voluit se vindicare? Would he revenge himself, when he was boxed? So Nonnus on John,

CHAP. XXVII.

1. WHEN the morning was come, all the chief priests and elders of the people took counsel against Jesus to put him to death.]

[Paraphrase] 1. And having retired for a while the whole Sanhedrim consisting of chief Priests and Rulers of the people &c. met together in counsel, and there decreed, that he was to be put to death, and accordingly that they would press the Roman Procurator to do justice on him capitally.

2. And when they had bound him, they] led him away, and delivered him to Pontius Pilate the Governor.

[Paraphrase] 2. And accordingly as one praecondemn'd by them, they bound him and

3. Then Judas that had betrayed him, when he saw that he was [condemned, repented himself,] and brought again the thirty pieces of silver to the chief priests and elders,

[Paraphrase] 3. cast by the Jews Sanhedrim, wished that he had not done it, and was exceedingly grieved and afflicted in mind,

4. Saying, [I have sinned, in that I have betrayed the innocent blood.] And they said. What is that to us? See thou to that.

[Paraphrase] 4. I have committed a foul sin, in delivering up into your hands a most innocent person to be put to death.

5. And he cast down the pieces of silver in the temple, and departed, and went and [note a] hanged himself.]

[Paraphrase] 5. And when they would not receive the money, he would not carry it back again, but threw it down as a detestable thing, that he was resolved to rid his hands of, and leaving it in the Temple, departed to his home, and was there so affected with sorrow and horror and despair, that in a fit of melancholy or suffocation he suddenly fell down upon his face, and burst, and died, Acts 1. 18.

6. And the chief-Priests took the silver pieces, and said, It is not lawful to put them into the treasury, because it is the [note b] price of blood.]

[Paraphrase] 6. And they of the Sanhedrim v. 3. seeing the money thus left in the temple, had some thoughts of putting it into the treasury of the Temple, but considering that it was money given for the delivering one up to death, they conceived it not holy enough to be put in there.

7. And they took counsel, and bought with them the potters field to bury [note c] strangers in.]

[Paraphrase] 7. And upon consultation they decreed and resolved in counsel, that the money (which they in this hurry did not neglect the disposing of) should be laid out for a pious use, to buy a piece of ground, which had been the Potters, for strangers to bury their dead in.

8. Wherefore that field was] called, The field of blood, until this day.

[Paraphrase] 8. This field was by the people, for all the hypocrisy of the Sanhedrim

9. (Then was fulfilled that which was spoken [by Jeremy the prophet] saying, And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value.

[Paraphrase] 9. First by Jeremiah in some prophecy of his not now remaining, but by tradition famed to be delivered by him, and from those which heard it from Jeremy, received, and after repeated by Zacharias, c. 11. 12. (as many other things of Jeremiah's are, which makes the Jews say that the spirit of Jeremy rested on Zacharias) which is the reason, that 'tis here cited as Jeremiah's, and not as Zacharias'. (See note on Heb. 8. a.)

10. And gave them for the Potters field, as the Lord appointed me.)

11. And Jesus stood before the governor, and the governor asked him, saying, Art thou the King of the Jews? And Jesus said unto him, Thou sayest.]

[Paraphrase] 11. And Jesus was brought to the bar and examined, whether he were the Messias so long expected by that people, and he answered, Yes I am.

12. And when he was accused of the chief priests and elders, he answered nothing.]

[Paraphrase] 12. And to all the accusations sent in against him by the Sanhedrim, whether by a written bill of theirs, or by some attorney instructed by them (themselves coming not in, Joh. 18. 28.) he made no kind of reply.

13. Then saith Pilate unto him, [Hearest thou not how many things they witness against thee?]

[Paraphrase] 13. Dost thou not think fit to make apology for thyself, hearing what charges are sent in by the Sanhedrim, and those sufficiently testified against thee?

14. And he answered him to never a word, insomuch that the governor marvelled greatly.]

[Paraphrase] 14. All this would not move Christ to make any apology, or plea for himself, at which Pilate extremely wondered.

15. Now at that feast the governor was [note d] wont to release unto the people a prisoner, whom they would.]

[Paraphrase] 15. Now this being the time of the yearly passover, a solemn feast of the Jews, 'twas customary with the Procurator to gratify the Jews, by pardoning some prisoner of that nation, and that it might be the greater obligation to them, to give them liberty to choose whom they pleased, by votes of the people.

16. And they had then a notable prisoner called Barabbas.

17. Therefore when they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barabbas or Jesus [which is called Christ?]

[Paraphrase] 17 Which by many is taken to be the Messias.

18. For he knew that for envy they had delivered him.

[Paraphrase] 18. That which moved him to make this proposal, was, because he knew, 'twas matter of malice in some great persons among them, (wherein the multitude of the people were not concerned) that Christ was thus persecuted, and so that the multitude might probably be pleased to have him released.

19 When he was set down on the judgment seat, his wife sent unto him, saying. Have thou nothing to do with that just man, for I have suffered many things this day in a dream because of him.]

[Paraphrase] 19. And this he would have been very glad of, because when he was on the bench, his wife sent him a message, how she had been much troubled in a dream, and by those terrors incited to stop him from giving sentence of death against Jesus.

20. But the chief priests and elders persuaded the multitude, that they should ask Barabbas and destroy Jesus.]

[Paraphrase] 20. But they of the Sanhedrim prevailed with the multitude, that they should make choice of Barabbas, and by cry and clamour require Jesus to be put to death.

21. Then the Governor answered and said unto them, Whether of the twain [will ye that I release unto you?] they said, Barabbas.

[Paraphrase] 21. do you choose to have released, or pardoned, according to that custom, v. 15.

22. Pilate said unto them, What shall I do then with Jesus, which is called Christ? [They all said unto him,] Let him be crucified.

[Paraphrase] 22. The whole multitude instigated by the Sanhedrim, cried out, v. 23.

23. And the Governor said, Why, what evil hath he done? [But they cried out the more, saying, Let him be crucified.]

[Paraphrase] 23. But the more Pilate seemed to believe him guiltless, the more violent were they in their clamours that he should be put to death.

24. When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person: see ye to it. ]

[Paraphrase] 24. When Pilate discerned this, that his expressing his opinion of Christ's innocence did not at all allay the people's violence, but that contrariwise it made them ready to mutine, put them into a rage and distemper, he solemnly called for water, and in the presence of them all washed his hands, desirous thereby to free himself of all guilt in doing anything in this matter, and said, I will be guiltless, it shall (or, let the whole matter) lie upon you.

25. Then answered all the people and said, His blood be on us and on our children.]

[Paraphrase] 25. And the whole people cried out, let it be so, what ever guilt there is in putting him to death, let it lie upon us and our posterity.

26. Then released he Barabbas unto them, and [when he had scourged Jesus, he delivered him to be crucified.]

[Paraphrase] 26. though he had intended to inflict no other punishment on Christ, but that of scourging, Lu. 23. 16, 22. (and therefore it appears, Joh. 19. 1. that Pilate scourged him long before he sentenced him to crucifixion, v. 16. nay after the scourging he was very industrions to have saved his life, v. 4, 8, 12. and Mat. 23. 24. scourging is the punishment of some that were not killed) yet upon this importunity of the people, which he did not think fit to resist, to that of scourging he superadded the sentence of death, crucifixion also, which was wont to have scourging preparative to it; see note on Lu. 23. b.

27. Then the soldiers of the governor took Jesus into the common hall, and gathered unto him the whole band of soldiers. ]

[Paraphrase] 27. The whole band that guarded the Temple, came, and surrounded him, as a guard to a malefactor.

28. And they stripped him, and put on him a scarlet [robe.]

[Paraphrase] 28. robe of state, such as persons of honor wear in public assemblies.

29. And when they had platted a crown of thorns, they put it upon his head, and a reed in his right hand;] and they bowed the knee before him, and mocked him, saying, Hail King of the Jews.

[Paraphrase] 29. And to make him somewhat which might look like a crown, they took thorns, and platted them into that form, and put it on his head, and instead of a scepter in his hand, they gave him a reed, and made him hold it in his right hand in a kind of state;

30. And they spit upon him, and took the reed, and smote him on the head.

31. And after that they had mocked him, they took the robe off from him, and put his own raiment on him, and led him away to crucify him.]

[Paraphrase] 30, 31. And having thus dealt with him as a Mock-King, and derided him long enough that way, they then tooū the reed out of his hands, and spit upon him, and smote him on the head, and took off the robe of state, and put his own clothes on him again, by this ceremony signifying the dethroning him from his pretended kingdom, and then carried him to the place of crucifixion.

32. And as they came out, [they found a man of Cyrene, Simon by name, him they compelled to [note e] bear his cross.]

[Paraphrase] 32. they lighted on Simon of Cyrene, whether as a favourer of Christ, or as one which casually past by at that time (see Mar. 15. 21.) and him (either without consideration who it was, or else particularly as a favourer of Christ, and so by the Jews instigation) they pressed, as usually they did men, to bear burdens, (see note on c. 5. s) forcing him to carry the Cross after him, Lu. 23, 26. to the place of crucifying.

33. And when they were come unto a place called Golgotha, that is to say, A place of a scull.

34. They gave him vinegar to drink mingled with [ [note f] gall,] and when he had tasted thereof he would not drink.

[Paraphrase] 34. bitter poisonous ingredients to hasten death.

35. And they crucified him, and parted his garments, casting lots.] that it might be fulfilled which was spoken by the Prophet, They parted my garments among them, and upon my vesture did they cast lots.

[Paraphrase] 35. And they that fastened him to the Cross, the Executioners, stripped him, and then divided his garments, all but the inner garment, into four parts, and took every man one, but the inner having no scam in it, they rent not asunder, but cast lots for it.

36. And sitting down they watched him there.

37. And set up over his head his [accusation] written, This is Jesus the King of the Jews.

[Paraphrase] 37. Indictment, or crime pretended, for which he was crucified; see note on Mar. 15. b.

38. Then were there two thieves crucified with him, one on the right hand, and another on the left.

39. And they that passed by [reviled him, wagging their heads,]

[Paraphrase] 39. in words and gestures expressed scorn and detestation against him,

40. And saying, [Thou that destroyest the temple, and buildest it in three days,] save thyself, if thou be the son of God, come down from the cross.

[Paraphrase] 40. You that said you could destroy the Temple of Jerusalem (which he did not, but spake of the death of his body, which he said he would raise up again in three days.)

41. Likewise also [the chief priests mocking him, with the Scribes and Elders, said,]

[Paraphrase] 41. those of the Sanhedrim that were there, derided him, and said,

42. He saved others, himself he cannot save; If he be the king of Israel, let him now come down from the cross, and we will believe him.]

[Paraphrase] 42, He pretended to do miracles in curing of the blind, &c. why can he not now deliver himself? If he be the Messias prophesied of among the Jews, let him now free himself from death, and then we shall have some inducement to believe him.

43. He trusted in God, Let him deliver him now [if he [note g] will have him, for he said, I am the son of God.]

[Paraphrase] 43. if he have any special favor unto him, and will own him, (as he pretended) to be his son.

44. The [note h] thieves also which were crucified with him, cast the same in his teeth.]

[Paraphrase] 44. And one of the thieves that was crucified with him, spake to the same purpose, Lu. 23. 39. but the other found fault with him for it.

45. Now from the sixth hour there was darkness over all the land, until the ninth hour.]

[Paraphrase] 45. Now from twelve of the clock till three there was an eclipse or obscuration of the sun, and consequently darkness over all Palestine and far beyond over other parts.

46. And about the ninth hour Jesus cried with a loud voice, [saying, Eli, Eli, lama sabacthani, that is to say,] My God, my God, why hast thou forsaken me?

[Paraphrase] 46. reciting in Syriac the 22 Psalm or some part of it, by that testifying that he was the Messias, for whom that Psalm was indicted, and in whom 'twas all fulfilled, and he began at the beginning of the Psalm, those words, which being translated signify,

47. Some of them that stood there, when they heard that, said, This man calleth for Elias,]

[Paraphrase] 47. And some that heard the word Eli, but little else, conceived ridiculously that he had mentioned Elias's name, and called him to come unto him, and rescue him, and this was generally whispered and talked about among them.

48. And straightway one of them ran, and took a spunge, and filled it with vinegar, and put it on a reed, and gave him to drink.

49. The rest said, Let be, let us see whether Elias will come to save him.

50. Jesus when he had cried again with a loud voice, yielded up the ghost.]

[Paraphrase] 50. Again Jesus said aloud, Father, into thy hands I commend my spirit, Lu. 23. 46. and with those words he gave up the ghost.

51. And behold, the veil of the Temple] was rent in twain from the top to the bottom, and the [note i] earth did quake, and the rocks rent.

[Paraphrase] 51. And behold the wall or partition made of stone, which covered or v • iled the sanctuary from the court, where the people assembled, or else that covered the Holy of holies from the Sanctuary. See note on Lu. 23. d.

52. And the graves were opened, and [may bodies of Saints which slept arose,

53. And came out of the graves after his resurrection, and went into the holy city, and appeared unto many,]

[Paraphrase] 52, 53. many bodies of pious men, which had been dead, arose out of their graves, and after his resurrection they also went into the city of Jerusalem, and were there seen and known by many.

54. Now when the [Centurion and they] that were with him watching Jesus, saw the earthquake, and those things which were done, they feared greatly, saying, Truly this was the son of God.

[Paraphrase] 54. Captain of the Roman guards, and the soldiers.

55. And many women were there (beholding a far off] which [followed Jesus from Galilee ministering unto him.]

[Paraphrase] 55. had followed and gone along in Jesus's company ever since he came out of Galilee, to provide diet and necessaries for him.

56. Among which was Mary Magdalene, and Mary the mother of James and Joses, and [the mother of Zebedee's children.]

[Paraphrase] 56. Salome, Mar. 15. 40. the mother of James and John his disciples.

57. When the even was come, there came a rich man of [note k] Arimathea, named Joseph, who also himself [was Jesus disciple.]

[Paraphrase] 57. had embraced the faith of Christ.

58. He went to Pilate, and begged the body of Jesus; then Pilate commanded the body to be delivered.

59. And when Joseph had taken the body, he wrapped it in a clean linen cloth.

60. And laid it [in his own new Tomb, which he had hewn out of the rock, and he rolled a great stone to the door of the] sepulcher, and departed.

[Paraphrase] 60. in a new tomb which he had provided for himself, hewn out of a rock, and rolled a great stone to the place of entrance into the

61. And there was Mary Magdalene, and the other Mary sitting over against the sepulcher.

62. Now the next day, that followed the day of the preparation,] the chief priests and Pharisees came together unto Pilate.

[Paraphrase] 62. after the day was ended whereon he was crucified, probably on Friday evening.

63. Saying, Sir, we remember that that deceiver said, while he was yet alive, After three days I will rise again.

64. Command therefore that the sepulcher be made sure until the third day, lest his disciples come by night, and steal him away, and say unto the people, He is risen from the dead, so the last error, shall be worse then the first.]

[Paraphrase] 64 And therefore to prevent anymore seduction of the people in this matter, be pleased to appoint a guard to attend the sepulcher until that third day be past, lest his disciples that cannot but remember his words, do accordingly come and take away his body out of the grave in the night time, and then persuade the people, that he is risen from the dead, which if it should happen, the people's belief that he is risen from the dead, would prove a more dangerous seduction than any they have yet fallen into.

65. Pilate said unto them, Ye have a [ watch, go your way, and make it as sure as you can.]

[Paraphrase] 65. guard of Roman soldiers at your service (see note on Lu. 22. 1.) Go and use any means that you know or are wont to use, to secure the grave.

66. So they went and made the sepulcher sure, [sealing the stone, and setting a watch.]

[Paraphrase] 66. by two means, 1. by fastening a seal upon the stone, that they might discern, if it were opened, and 2. making use of a guard of soldiers to watch and keep it.

Annotation on Chap. XXVII.

[ a] V. 5. Hanged himself ] What is here meant by 〈 in non-Latin alphabet 〉 , or how 'tis reconcilable with what is related of Judas, Act. 1. 18. hath been a matter of some doubt and difficulty. That he hanged himself, is affirmed by many of the Ancients, Origen, and S. Chrysostom, and his followers, and Juvencus, and Leo, but especially by the Epistle that bears the name of Ignatius to the Philippians, but sure was not written by him. And some reverence is due to these authorities; Otherwise that which the words most easily and promptly bear, and which they might possibly mean by those words, which we interpret to hanging, is this, that he fell into a violent suffocating fit of sadness or melancholy, and grieved so excessively, as to wish himself dead, and then suddenly fell flat upon his face (for so Hesychius renders 〈 in non-Latin alphabet 〉 , only falling on the face, not down any steep place ) and then burst, Act. 1. 18. And Phavorinus, 〈 in non-Latin alphabet 〉 , it signifies falling forward on the mouth, on the face, and 〈 in non-Latin alphabet 〉 . He is said to lie 〈 in non-Latin alphabet 〉 who lieth upon the face, and opposite thereto is lying on the back. This seems to be Theophylact 's understanding of it, who speaking of the excessive sorrow, that the incestuous Corinthian, if not timely absolved, might probably fall into, expresseth it by 〈 in non-Latin alphabet 〉 coming to a suffocation, as Judas did. And this seems to have caused Oecumenius on the Acts, having resolved that he died not by hanging, to fly to some fables of Papias, of his being so swoln, that he could not pass by a chariot in the way, &c. In which fable I suppose there might probably be so much truth, that by this fit of extreme melancholy he was so swoln, that, as the Text saith, he burst asunder, and his bowels gushed out. So in Aelian, where 'tis said of Poliager, 〈 in non-Latin alphabet 〉 , being reproached he was suffecated, that is to be interpreted by the words immediately precedent, 〈 in non-Latin alphabet 〉 , scoffs have not only grieved men often, but also killed them with grief. Thus in Chrysostom 〈 in non-Latin alphabet 〉 , is to be suffocated through grief (strangled as it were, or) miserably affected with conscience; And though it signify not in this sense to die, yet it doth note a violent disease, stifling and suffocating for want of vent, and affecting the patient so, as to produce that death, which Judas soon came to after this, falling upon his face, and then (as upon a violent stopping all natural passages, which the violence of despair had wrought in him ( bursting asunder, his guts breaking out at his navel, Act. 1. 18. That exceeding horror and grief being the only thing here mentioned, (as that which immediately followed, and came in naturally at that point of the story) the death itself following (it is not certain how long) after, and so particularly mentioned by S. Luke in the Acts, on the occasion of the election of a Successor into his place. Thus the Hebrew 〈 in non-Latin alphabet 〉 that is rendered in the Old Testament by 〈 in non-Latin alphabet 〉 , signifies to be choked, or suffocated, not only with an halter, but with an excessive grief, or trouble on the soul, and in the Arabic, among the Physicians, it signifies an angina, and the suffocating of the mother in Avicen, so also 〈 in non-Latin alphabet 〉 is that suffocation of the body in time of sleep, which they call incubus, or the nightmare. And for the use of it in the Bible, 'twill be observable how 'tis used Tobit 3. 11. where the woman that had been so reproached for killing her seven husbands, hearing it, 〈 in non-Latin alphabet 〉 , grieved extremely, so as (not to hang herself sure, for the story shows shed • d not so, but so as) to fall into a deep melancholy, a spice of this disease of suffocation, a consequent of which was her wishing herself dead, as she expresses it v. 13. 〈 in non-Latin alphabet 〉 , I desired that thou wouldst take me away from the earth, and why should I live any longer? v. 15. and 〈 in non-Latin alphabet 〉 , If thou do not think good to kill me, &c. And though one passage v. 10. seem to incline the other way, as when upon consideration of the reproach, and sadness that would come upon her father, she represseth her design If I shall do this, it shall be a reproach, &c. yet this is not of much validity, because this consideration might be made use of to dispel her melancholy, that grew so violently upon her, and to divert her to a more profitable course, commending of her state to God in prayer, as she did v. 11. and this as fitly and as properly as from the intention of hanging herself. Add to this, that she that was so pious a person, and prays so heartily, v. 11, 12. (and in that prayer confesses no such guilt, but only, I have desired thee to release me from the earth, and in her prayer continues of that mind, why should I live any longer? ) cannot reasonably without evidence be accused of so foul intentions of hanging or murthering of herself. A parallel place and condition is that of Job 7. 15. my soul chooseth strangling, there the Hebrew 〈 in non-Latin alphabet 〉 is by Aquila rendered 〈 in non-Latin alphabet 〉 , but by the Septuagint 'tis expressed by 〈 in non-Latin alphabet 〉 , a kind of suffocating and ( depriving of breath) strangling of the soul. The same word is by the prophet Nahum used of the Lion killing his prey, 〈 in non-Latin alphabet 〉 Nah. 2. 12. and is rendered 〈 in non-Latin alphabet 〉 suffocation. The Syriac and Arabic use it Mat. 13. 7. of the thorns choking the corn, 〈 in non-Latin alphabet 〉 , and so Lu. 8. and 2 Cor. 4. 8. 〈 in non-Latin alphabet 〉 suffocated, instead of 〈 in non-Latin alphabet 〉 , brought to those great straits or angustiae, and so in the Syriac, Mar. 5. 13. 〈 in non-Latin alphabet 〉 and they were suffocated (not hanged, but drowned) in the water. And in this place the Syriac reads of Judas, that going away 〈 in non-Latin alphabet 〉 suffocavit animam suam, he suffocated his soul, which surely may be taken in that larger sense of the word, and not necessarily in the stricter, for that of hanging himself, when the Sacred Story in another place mentions another death for him. 'It is true, that very phrase which is here, is used of Achitophel, 2 Sam. 17. 23. who, as 'tis generally resolved, hanged himself; but perhaps it might be probable enough that this state assigned to Judas at this time, viz. a suffocation, and with it a wishing to die, and a huge melancholy growing into a mortal disease, might be applied to Achitophel also, and the rather, because 'tis added, after 〈 in non-Latin alphabet 〉 he was suffocated, 〈 in non-Latin alphabet 〉 and he died, which may argue, that his death succeeded or followed the 〈 in non-Latin alphabet 〉 , not that that itself was the particular notation of the kind of his death. But however there will not be altogether the same reasons of applying this observation to Achitophel, as to Judas, because Ahithophel's death is not in any other place described to be another kind of death, as Judas 's is, viz. falling down flat on his face, and then bursting and letting out his bowels, which kind of death is that which men oppressed with this disease of grief do most frequently fall under.

[ b] V. 6. Price of blood ] 'Twas a custom among the Jews, imitated by the first Christians, that it should not be lawful for executioners to offer anything, or for any alms to be received from them (the same also of money, that came out of the Publicans, or Quaestors exchequer) so saith Clement in Constit. 〈 in non-Latin alphabet 〉 , that the offerings of executioners are not acceptable, or fit to be received, and so by analogy any money by which a life is bought, might not be put into the treasury, it was the price of blood, and the field bought with it called the field of blood.

[ c] V. 7. Strangers ] The strangers here may be either 1. men of other nations, and then the thing from hence observable is, that they would not have commerce with them, even when they were dead, and therefore provided a separate place for them. Or 2 ^lie , (which is more likely) the Jews, which coming from far to Jerusalem to sacrifice, &c. died there, before their return, and so the Priests took this care to provide a burying place for them; These perhaps are the 〈 in non-Latin alphabet 〉 Act. 2. 10. those Jews that travelled from Rome thither.

[ d] V. 15. Wont to release ] This custom was no custom of the Jews while the power was in their hands, but ad faciendum populum, a piece of popularity, a grace, or favor of the Procurator, brought in by Pilate, v. 15. And thus the succeeding Emperors, Valentinian, Theodosius, Arcadius by a general law commanded the Judges that on the first day of the Passover all the prisoners of the Jews, but those which were committed for some certain faults, should be released. Of the same nature is the people's demanding him to be put to death, giving their suffrages, v. 22. and Luke 23. 23. Joh 9. 17. which is mentioned also by S. Paul, Acts 26. 10. and was a Roman custom, Ne possent Consules injussu populi in caput civis animadvertere, saith Pomponius. See Rewardus ad leg. 12. Tab. c. 24. And it seemeth, it was put into the twelve tables, De captive civis nisi per maximum comitatum ne ferunto, as Tully cites it, De leg. l. 3. All to this purpose, that the people had their voice in putting any freeman to death.

[ e] V. 32. Bear his cross ] It was the custom in that punishment of crucifixion, that he that was to be executed, should himself carry the Cross. So Plutarch de sera Numin. vind. 〈 in non-Latin alphabet 〉 . Hence came the name of Furcifer, grown proverbial since. So Artemidorus, 〈 in non-Latin alphabet 〉 . l. 2. c. 61. 〈 in non-Latin alphabet 〉 . So Nonius out of Plautus, Patibulum ferat per urbem, deinde affigatur cruci: let him carry it through the city, and then be fastened to it.