Lu. xxii. 2. for they feared the people ".
MATT. XXVI. part of ver. 4, 5.
4 that they might take-and kill him.
5 But they said, Not on the feast day, lest there be an up
MARK XIV. part of ver. 1, 2.
1 and the Chief Priests and the Scribes-him
LUKE Xxii. part of ver. 2.
2 And the Chief Priests and Scribes sought how they might kill him.
Judas agrees with the Chief Priests to betray Christ".
MATT. xxvi. 14-16. MARK xiv. 10, 11. LUKE Xxii. 3—6.
Then entered Satan into Judas surnamed Iscariot, be-
ing of the number of the twelve.
21 The Jews in this instance feared the people, and therefore
delivered our Lord to the Roman Governor, whose power and
authority would prevent the possibility of a rescue. Such is
the opinion of Schoetgen, who quotes Sanhedrim, fol. 89. 1.
Hor. Heb. vol. i. p. 225.
22 The question concerning the unction at Bethany has been already discussed. I have placed the account of Judas going to the Chief Priests to betray Christ in this section, on the authority of Michaelis and Doddridge, who suppose that several days elapsed between the unction at Bethany, and Judas' betrayal. Bishop Marsh, on the contrary, supposes that the assembling of the Chief Priests, the unction at Bethany, and the betrayal by Judas, were simultaneous, or more properly continuous actions.
That the rebuke, he observes, which Judas Iscariot received from Christ at the unction in Bethany, determined him in his resolution to betray his Master, that Christ's rebuke, therefore, and Judas's revenge, were cause and effect, and that the account of the one is very properly joined by St. Matthew (and also by St. Mark,) to the account of the other, I readily admit with Michaelis, in opposition to Dr. Priestley, who says, in his observations on the Harmony of the Evangelists, p. 100. that the verses of Matt. xxvi. 6-13. which contain an account of the unction, 'stand very awkwardly in their present situation.' But I cannot agree with him in the opinion that several days elapsed between the unction at Bethany, and Judas going to the assembly of the Chief Priests with an offer to betray Christ; and consequently that the account of the unction at Bethany belongs to Matt. xxi. according to the order of time. For whoever reads in connection Matt. xxvi. 1-11. must perceive that these three facts-1st, Assembling the Chief Priests and Elders at the house of Caiaphas: 2ndly, The unction of Christ at Bethany and 3dly, Judas's departure from Bethany, to go to the assembly of the Chief Priests, are represented by the Evangelists as facts immediately connected one with another; and not as facts which were separated from each other by the intervention of all those transactions, which had been recorded in several preceding chapters. St. Matthew having mentioned in ver. 2. that" after two days was the passover," immediately adds, in ver. 8. τότε συνήχθησαν οἱ ἀρχιερεῖς, κ. τ. λ. And St. Mark says,
Markxiv.10. unto the chief priests, to betray him unto them.
ver. 1. Ἦν δὲ τὸ πάσχα καὶ τὰ ἄζυμα μετὰ δύο ἡμέρας· καὶ ἐζήτεν
oi áρxipeïç K. T. A. Both St. Matthew and St. Mark, therefore,
represent the assembly of the Chief Priests as held on the third
day before the passover; and though Michaelis will not allow
any determinate meaning to róTE in St. Matthew's account, we
cannot explain away what is said by St. Mark. St. Matthew
then proceeds in ver. 6. τὸ δὲ Ἰησου γενομένω ἐν Βηθανίᾳ ἐν οἰκίᾳ
Σίμωνος το λεπρᾶ, κ. τ. λ. And St. Mark, ver. 3. καὶ ὄντος αὐτο
ἐν Βηθανία ἐν τῇ οἰκία Σίμωνος, τοῦ λεπροῦ κ. τ. λ. They then
relate the unction with Christ's conversation on it, which being
ended, St. Matthew continues in ver. 14. Tórε TOρevleis eiç TüV
δώδεκα ὁ λεγόμενος Ιέδας Ισκαριώτης πρός τὲς ἀρχιερεῖς, εἶπε κα
T. A.
And in St. Mark, in ver 10, καὶ ὁ Ἰάδας ὁ Ισκαριώτης,
εἰς τῶν δώδεκα ἀπῆλθέ πρὸς τὰς ἀρχιερεῖς κ. τ. λ. Then again it
is evident that both St. Matthew and St. Mark represent Judas
as going immediately from the unction of Bethany (a village not
more than two miles from Jerusalem,) to the assembly of the
Chief Priests and Elders, which was held during the unction,
and which did not break up before the arrival of Judas.-Mi-
chaelis, vol. iii. part iv. p. 24.
In reply to this argument, I would suggest the total absence
of proof from the words of St. Matthew, that the Evangelist in-
tended, as the Bishop supposes, to represent these events as
continuous. Three circumstances are recorded-the meeting of
the priests, the unction, and the betrayal; and the point in dis-
pute must be decided by the meaning of the words which are
thought to connect them as three several events which took
place at the same time. The two first verses of Matt. xxvi.
ought to have concluded the preceding chapter. The expression
which ends ver. 2. is the sentence which completed our Saviour's
predictions concerning Jerusalem, and the illustrative parables
which followed them. From narrating the discourse of our
Lord, the Evangelist proceeds to his actions, using the word
TÓTε, a word of very indefinite signification, which may not im-
properly be translated, " about that time." He relates the fact,
that about the time when our Lord finished his predictions, the
Chief Priests σvvýx0ŋoav were assembled together. He then
somewhat abruptly proceeds to give an account of the cause of
our Saviour's betrayal by Judas to this assembly of the Priests,
which he imputes to our Lord's reproof of his Apostles' disguis-
ed covetousness. In ver. 14, the Evangelist introduces the
effect of this reproof by the same word Tórε; and it seems in-
tended to imply, not that Judas went that moment to the Priests,
but that he went about that time, or as soon as possible, to the
council of the Chief Priests; and by introducing the conse-
quence of our Lord's reproof thus abruptly, St. Matthew seems
to hint that the assembly of Priests, to whom Judas applied, was
now sitting at the very time when our Lord had finished his
predictions. Bishop Barrington apud Bowyer, would insert
Matt. xxvi. 6-13. as a parenthesis.
But Bishop Marsh observes, with reference to the argument from the word Tórɛ, that even if this be insufficient to prove that Michaelis is mistaken, yet we cannot explain away what is said by St. Mark——ἦν δὲ τὸ πάσχα, καὶ τὰ ἄζυμα μετὰ δύο ἡμέρας, &c. &c. who, as well as St. Matthew, represents the assembly of Priests as meeting three days before the Passover. In reply to which it may be answered, that it is acknowledged a meeting of
Lu. xxii. 4. and communed with the chief priests and captains, how he Jerusalem. might betray him unto them.
And said unto them, What will ye give me, and I will deliver him unto you?
Markxiv.11. And when they heard it, they were glad, and promised
Mt.xxvi.15. And they covenanted with him for thirty pieces of silver. 16. And from that time he sought opportunity to betray
Markxiv.11. And he sought how he might conveniently betray him. And he promised, and sought opportunity to betray him unto them in the absence of the multitude.
14 Then one of the twelve, called Judas Iscariot, went unto the Chief Priests.
10 And Judas Iscariot, one of the twelve, went
5 And they were glad, and covenanted to give him money.
Thursday-The Day before the Crucifixion. Christ di-
rects two of his Disciples to prepare the Passover.
MATT. XXVI. 17-19. MARK XIV. 12-16. LUKE XXII.
And the first day of unleavened bread, when they killed
the Passover, his disciples
the Priests was then held, but the question is whether the unc-
tion took place at that time; and here we are again brought to
the word róre, Matt. xxvi. 14. and to an expression in St. Mark
xiv. 13. which does not even allude to the exact period at which
the betrayal took place. Ιέδας—ἀπῆλθε πρὸς τοὺς ̓Αρχιερεῖς,
&c. The Evangelist appears to relate the reproval at Bethany
as the cause of the treason of Judas, without referring to the
time that this offence should be committed.
Tóre non proprie videtur adverbium esse, sed accusativus
neutrius generis, elliptice positus. ut plene dicatur Epì Tórε Tò
μépos xpóvov, id quod colligi potest ex loco Lysiæ, orat. vi. cap.
2. οὐ θαυματὸν, εἰ τότε τὰς μορίας ἐξέκοπτον, ἐν ᾧ ἐδὲ τὰ ἡμέτερα
αὐτῶν φυλάττειν ἐδυνάμεθα. It is true it is generally used in the
New Testament adverbially, but as frequently in its general, as
it is in its more definite signification. The word occurs one
hundred and fifty-six times in the New Testament, and if we
refer to any passages taken in their consecutive order, we shall
find that this preceding remark is correct. Thus we meet it in
Matt. ii. 7. ii. 16. ii. 17. iii. 5. In the two first and last of
these it is used in the more general sense, and many would in-
terpret the third passage in the same way; and so it must be
interpreted in the great majority of the passages in which it
occurs. If we refer to the Septuagint, which is generally sup-
posed to use the Greek words, in precisely the same sense as the
New Testament, we shall find that the remark of Michaelis is am-
ply justified. Thus the Septuagint render the Hebrew nya,
Isaiah xx. 2. by the word rótε.
Mt. xxvi.17. came to Jesus,
Mar. xiv.12. [and] said unto him, Where wilt thou that we go and
pare that thou mayest eat the passover?
And he sendeth forth two of his disciples,
Lu. xxii. 8. Peter and John, saying, Go and prepare us the passover, that we may eat.
And they said unto him, Where wilt thou that we prepare?
And saith unto them, Go ye into the city,
Lu.xxii. 10. and behold, when ye are entered into the city, there shall
Mar.xiv.13. meet you a man, bearing a pitcher of water, follow him,
Lu.xxii. 10. into the house where he entereth in.
And wheresoever ye shall go in, say ye to the good man of the house, The Master saith
Mt.xxvi.18. My time is at hand; I will keep the passover at thy
Mar.xiv.14. Where is the guest-chamber, where I shall eat the
And he will shew you a large upper room, furnished and prepared; there make ready for us.
And his disciples went forth, and came into the city, Mt. xxvi.19. and did as Jesus had appointed them,
Mar.xiv.16. and found as he had said unto them: and they made ready the passover.
MATT. XXVI. part of ver. 17, 18, 19.
17 Now the first day of the feast of unleavened bread the disciples-saying unto him, Where wilt thou that we prepare for thee to eat the passover?
18 And he said, Go into the city to such a man, and say unto him, The master saith
19-the disciples-and they made ready the passover.
LUKE Xxii. ver. 7. part of ver. 8. 10, 11. and ver. 12, 13.
7 Then came the day of unleavened bread, when the passover must be killed.
10 And he said unto them-a man meet you, bearing a pitcher of water: follow him
11 And ye shall say unto the good man of the house, The Master saith-Where is the guest-chamber, where I shall eat the passover with my disciples?
12 And he shall shew you a large upper room furnished; there make ready.
13 And they went and found as he had said unto them: and they made ready the passover.
Christ partakes of his last Passover 23.
MARK XIV. 17. LUKE Xxii. 14-18.
feast of the passover, when Jesus
23 Before we enter upon the discussion of the difficult question, whether our Lord ate the last passover with his disciples,
John xiii. 1. knew that his hour was come that he should depart out of Jerusalem. before the institution of the holy Eucharist, it will be useful to consider the manner in which the Jews were accustomed to commemorate their deliverance from Egypt, by the celebration of the passover. Lightfoot has collected a variety of passages from Maimonides, and the Jewish writers, describing the manner in which this feast was observed. In reference to the reclining attitude in which the evangelists represent our Lord at the last supper, he has collected, among others, the following
,Pisach .אפיל עני שבישראל לא יאכל עד שיסב: illustrative passages
cap. x. hal. 1. and again, R. Levi saith, it is the manner of slaves
to eat standing; but now let them eat lying along, that it may
be known that they are gone out of bondage to liberty. We are
obliged, says Maimonides, to lie down when we eat, that we
may eat after the manner of kings and nobles.
Lightfoot then proceeds to give an account of the manner
in which the paschal supper was conducted. It began, Ist,
with presenting a cup of wine mingled with water to each
assembled guest, over which the master of the family, or
some one deputed for that purpose, pronounces a benedic-
tion: "Blessed be He that created the fruit of the vine;"
and then he repeats the consecration of the day; that is,
they give thanks, and drink up the wine. 2ndly, They washed
their hands, after which the table was crowned with two cakes
of unleavened bread, bitter herbs, and the paschal lamb roasted
whole; which three things were appointed by the law. To
these were added the remains of the chagigah, or peace offer-
ings of the preceding day, and other meats, with the sour sauce,
called non, or charoseth, which was thick, and intended to
represent the bricks their ancestors made in Egypt. Then the
person presiding takes a small piece of lettuce, which he eats,
and those with him, blessing God for the fruits of the earth;
and afterwards a piece of unleavened bread, dipped in the bitter
herbs. 3dly, All the dishes were removed from the table, and
the children were instructed in the nature and intention of the
feast, the signification of the bitter herbs, unleavened bread,
&c. generally from Exod. xii. 25, 26. and Deut. xxvi. 5-11.
and this explanation was called the Hagannah, 1 Cor. xi. 36.
4thly, After this preparation the supper was again set before
them, when each person lifted up in his hands, first the bitter
herbs, and then the unleavened bread, and joined in declaring
that they ate them in commemoration of the bondage, and great
deliverance of their fathers in Egypt; and end by calling on all
to sing praises to God, in the 113th to the 114th Psalm, and
having blessed the Lord, they drink off the second cup. 5thly.
The hands are again washed, and the master of the house, or
the officiating person, takes the two unleavened cakes, breaks
one, and places that which is broken on the other. He then
blesses it; and putting some bread and bitter herbs together,
they dip them in the same sauce, and again bless God. After
the same manner they first give thanks over the flesh of the
Chagigah of the fourteenth day, and partake of it; and then
over the lamb, and eat of it: after which they may lengthen out
the supper, and partake of what they please, taking care only
to conclude with a small piece of the paschal lamb; as much,
at least, as an olive: after which they were not allowed to take
any more food that night. 6thly, They again wash their hands,
and the master of the family says the blessing of the meat, over
the third cup of wine, which they then drank; and this cup was
commonly called the cup of blessing, 7 Da, to which
allusion is made 1 Cor. x. 16. A fourth cup of wine is mingled,
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