stationed chiefly at the tower of Antonia, at the north-west side of the temple. In addition to this, they had constant guards stationed around the temple, composed of Levites. The Roman soldiers were armed with swords. The other persons that went out carried probably whatever was accessible as a weapon. These were the persons sent by the priests to apprehend Jesus. Perhaps other desperate men might have joined them. Staves. In the original, wood; used here in the plural number. It means rather clubs or sticks, than spears. It does not mean staves. Probably it means any weapon at hand, such as a mob can conveniently collect. John says, that they had lanterns and torches. The passover was celebrated at the full moon. But this night might have been cloudy. The place to which they were going was also shaded with trees; and lights, therefore, might be

necessary.

48. Gave them a sign. That is, told them of a way by which they might know whom to apprehend, i. e., by his kissing him. It was night. Jesus was, besides, probably personally unknown to the Romans, perhaps to the others also. Judas, therefore, being well acquainted with him, to prevent the possibility of mistake, agreed to designate him by one of the tokens of friendship.

John tells us, that Jesus, knowing all things that should come upon him, when they approached him, asked them whom they sought? and that they replied, Jesus of Nazareth. Jesus informed them that he was the person they sought. They, when they heard it, overawed by his presence, and smitten with the consciousness of guilt, went backward, and fell to the ground. He again asked them whom they sought. They made the same declaration: Jesus of Nazareth. Jesus then, since they professed to seek only

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? 32 Sam. iii. 27; xx. 9. Psa. xxviii. 3. 4 Psa. xli. 9; lv. 13.

him, claimed the right that his disciples should be suffered to escape;" that the saying might be fulfilled which he spake, John xvii. 12: Of them which thou gavest me, have I lost none."

49. Hail, Master. The word translated Hail, here, means, to rejoice, to have joy; and also to have cause of joy. It thus expresses the joy which one friend has when he meets another, especially after an absence. It was used by the Jews and Greeks as a mode of salutation among friends. It would here seem to express the joy of Judas at finding his Master, and again being with him. ¶ Master. In the original, Rabbi. See Note, Matt. xxiii. 7. ¶¶ Kissed him. Gave him the common salutation of friends, when meeting after absence. This mode of salutation was more common among eastern nations than with us.

50. And Jesus said unto him, Friend. It seems strange to us that Jesus should give the endeared name friend to a man that he knew was his enemy, and that was about to betray him. It should be remarked, however, that this is the fault of our language, not of the original. In the Greek there are two words which our translators have rendered friend: one implying affection and regard, the other not. One is properly rendered friend, the other expresses more nearly what we mean by companion. It is this latter word which is given to the disaffected labourer in the vineyard: "Friend, I do thee no wrong," Matt. xx. 13; to the guest which had not on the wedding garment, in the parable of the marriage feast, Matt. xxii. 12; and to Judas in this place. Wherefore art thou come? This was said, not because he was ignorant why he had come, but probably to fill the mind of Judas with the consciousness of his crime, and by a striking question to compel him to think of what he was doing.

51. One of them which were with Jesus. John informs us that this was Peter. The other evangelists concealed the name, probably because they wrote while Peter was living, and it might have endangered Peter to have it known. And drew his sword. The apostles were not commonly armed. On this occasion they had provided two swords. Luke xxii. 38. In seasons of danger, when travelling through the country, they were under a necessity of providing means of defending themselves against the robbers that infested the country. This will account for their having any swords in their possession. See Note on Luke x. 30. These swords, Josephus informs us, the people were accustomed to carry under their garments, as they went up to Jerusalem. A servant of the high priest. His name, John informs us, was Malchus. Luke adds, that Jesus touched the ear, and healed it; thus showing his benevolence to his foes when they sought his life, and giving them proof that they were attacking Him that was sent from heaven.

52. Thy sword into his place. Into the sheath. For all they which take the sword, &c. This passage is capable of different significations. 1. They who resist by the sword the civil magistrate, shall be punished; and it is dangerous, therefore, to oppose those who come with the authority of the civil ruler. 2. These men, Jews and Romans, who have taken the sword against the innocent shall perish by the sword. God will take vengeance on them. But, 3. The most satisfactory interpretation is that which regards it as a caution to Peter. Peter was rash. Alone he had attacked the

sword.

53 Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of 3 angels?

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

55 In that same hour said Jesus 3 Ch. iv. 11. 2 Kin. vi. 17. Dan. vii. 10. 4 Luke xxiv. 26, 46.

whole band. Jesus told him that his unseasonable and imprudent defence might be the occasion of his own destruction. His zeal was likely to endanger his life, for they who took the sword perished by it. This was probably a proverb, denoting that they who engaged in wars commonly perished there.

53. Thinkest thou, &c. Jesus says, that not only would Peter endanger himself, but his resistance implied a distrust of the protection of God, and was an improper resistance of his will. If it had been proper that they should be rescued, God could easily have furnished far more efficient aid than that of Peter; a mighty host of angels. Twelve legions. A legion was a division of the Roman army, amounting to more than six thousand men. See Note, ch. viii. 29. The number twelve was mentioned, perhaps, in reference to the number of his apostles, and himself; Judas being away, but eleven disciples remained. God could guard him and each disciple with a legion of angels; that is, God could easily protect him, if he should pray to him, and if it was his will.

54. But how then shall the scriptures be fulfilled, &c. That is, the scriptures which foretold of his dying for the world. In some way that must be accomplished; and the time had come when, having finished the work which the Father gave him to do, it was proper that he should submit to a cruel death. This was said doubtless to comfort his disciples; to show them that his death was not a matter of surprise or disappointment to him; and, that they, therefore, should not be offended and forsake him.

55. Against a thief. Rather, a robber.

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.1

56 But all this was done, that the scriptures of the prophets

2 Gen.

1 Mark xii. 35. John xviii. 20, 21. iii. 15. Psa. xxii.; lxix. Isa. liii. Lam. iv. 20. Dan. ix. 24, 26. Zech. xiii. 7. Acts i. 16.

This is the manner in which they would have sought to take a highwayman of desperate character, and armed to defend his life. It adds not a little to the depth of his humiliation, that he consented to be hunted down thus by wicked men, and to be treated as if he had been the worst of mankind. Daily with you in the temple. For many days before the passover, as recorded in the previous chapter.

56. Scriptures of the prophets. The writings of the prophets, for this is the meaning of the word scriptures. He alludes to those parts of the prophets which foretold his sufferings and death. Then all the disciples, &c. Overcome with fear, when they saw their Master actually taken; alarmed with the terrific appearance of armed men, and torches in a dark night; and forgetting their promises not to forsake him, they all left their Saviour to go alone. Alas! how many, when attachment to Christ would lead them to danger, leave him, and also flee! Mark adds, that after the disciples had fled, a young man, having a linen cloth cast about his naked body attempted to follow him. Probably he was the owner of the garden, and a friend of Jesus. Aroused by the noise from his repose, he came to defend the Saviour. He cast, in his hurry, a garment at hand round his body, and came to him. The young men among the Romans and Jews attempted to secure him also; but he escaped from them and fled. See Note on Mark xiv. 50, 51.

57-75. The trial of our Lord before the council, and the denial of Peter happening at the same time, might be related one before the other, according to the evangelists' pleasure. Accordingly, Matthew and Mark relate the trial first, and Peter's denial afterwards; Luke mentions the denial first, and John has probably observed the natural order. The parallel

might be fulfilled. Then all the disciples forsook him, and fled.

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.

58 But Peter followed him afar

3 Mark xiv. 53-55. Luke xxii. 54. John xviii. 12, 13.

places are recorded in Mark xiv. 53-72. Luke xxii. 54-71; and John xviii. 13 -27.

57. To Caiaphas. John says, that they led him first to Annas, the father-in-law of Caiaphas. This was done, probably, as a mark of respect, he having been high priest, and, perhaps, distinguished for prudence, and capable of advising his son-in-law in a difficult case; and the Saviour was detained there probably until the chief priests and elders were assembled. The high priest. Note, ch. xxvi. 3. John says he was high priest for that year. Annas had been high priest some years before. In the time of our Saviour the office was frequently changed by the civil ruler. This Caiaphas had prophesied that it was expedient that one should die for the people. Note, John xi. 49, 50. The scribes and elders. The men composing the great council of the nation or sanhedrim. Note, ch. v. 22. It is not probable that they could be immediately assembled, and some part of the transaction respecting the denial of Peter probably took place while they were collecting.

58. Peter followed afar off. By this he evinced two things: 1. Real attachment to his Master; a desire to be near him, and to witness his trial. 2. Fear respecting his personal safety. He therefore kept so far off as to be out of danger, and yet so near as that he might witness the transactions respecting his Master. Perhaps he expected to be lost and unobserved in the crowd. Many, in this, imitate Peter. They are afraid to follow the Saviour closely. They fear danger, ridicule, or persecution. They follow him, but it is at a great distance; so far that it is difficult to discern that they are in the train, and are his friends at all. Religion requires us to be near to Christ. We may measure our piety by our desire

off unto the high priest's palace, and went in, and sat with the servants, to see the end.

59 Now the chief priests, and elders, and all the council, sought false witness against Jesus, to put him to death;1

11 Kin. xxi. 9-14. Acts vi. 11-13; xxiv. 5, 6, 13.

to be with him, to be like him, and by our willingness to follow him always; through trials, contempt, persecution, and death. John says, that another disciple went with Peter. By that other disciple is commonly supposed, as he did not mention his name, that he meant himself. He was acquainted with the high priest, and went immediately into the hall. Unto the high priest's palace. The word rendered palace, means rather the hall, or middle court or area of his house. It was situated in the centre of the palace, and was commonly uncovered. See Note, ch. ix. 2. And went in. John informs us that he did not go immediately in. But the other disciple, being known to the high priest, went in first, while Peter remained at the gate, or entrance. The other disciple then went out, and brought in Peter. Matthew, Mark, and Luke have omitted this circumstance. John recorded it, probably, because they had omitted it, and because he was the "other disciple" concerned in it. Sat with the servants to sce the end. That is, the end of the trial; or to see how it would go with his Master. The other evangelists say that he stood with the servants warming himself. John says, it being cold, they had made a fire of coals, and warmed themselves. It was then probably not far from midnight. The place where they were was uncovered; and travellers say, that though the days are warm in Judea at that season of the year, yet that the nights are often uncomfortably cold. This fire was made in the hall. (Luke). The fire was not in a fire-place, as we commonly suppose, but was probably made of coals laid on the pavement. At this place and time was Peter's first denial of his Lord, as is recorded afterwards. See ver. 69.

true or

of the laws of the land or of God. We are not to suppose that they wished them to be false witnesses. They were indifferent, probably, whether they were false, if they could succeed in condemning him. The evangelist calls it false testimony. Before these witnesses were sought, we learn from John xviii. 19–23, that the high priest asked Jesus of his disciples, and his doctrine. Jesus replied, that he had taught openly in the temple, and in secret had said nothing; that is, he had no secret doctrines which he had not been willing openly to teach, and he referred them to those who had heard him. In a firm, dignified manner he put himself on trial, and insisted on his rights, "If I have spoken evil, bear witness of the evil, but if well, why smitest thou me?"

This conversation took place probably before the council was assembled, and during this time the denials by Peter occurred. Luke informs us, ch. xxii. 66, that the council came together as soon as it was day; that is, probably near the moral, or not far from break of day, after Peter had denied him, and gone out.

60. Found none. That is, they found none on whose testimony they could with any show of reason convict him. The reason was, as Mark says, ch. xiv. 56, that "their witnesses agreed not together." They differed about facts, times, and circumstances, as all false witnesses do. Two witnesses were required by their law, and they did not dare to condemn him without conforming, in appearance at least, to the requirements of the law.