unto the palace of the high | feast day, lest there be an uppriest, who was called Caiaphas. roar among the people. 4 And consulted that they might take Jesus by subtilty, and kill him. 5 But they said, Not on the b Ps.2.2. hand all things that should come upon Him. They met at the palace or office of Caiaphas, who was high priest that year, as is noted also in John 11.51. The high priest's office, that used to be hereditary in the family of Aaron, was now an office in the gift of the Romans, and filled without any sacred regard to its institution. 4. By subtilty-by cunning and deceit, so that He could not escape their foul purposes, and so that they should not be detected in their malicious intent. 5. Not on the feast day. They would have preferred another time; but God chose the passover season, and His counsel stood against their preference. Their reason against this time was, that such crowds-about three millions-assembled in Jerusalem; and in such a case, where various opinions prevailed respecting Christ, a tumult and outbreak might 6 Now when Jesus was in ¶ Bethany, in the house of Simon the leper, 7 There came unto him a c Jno.11.1,2; 12.3. be the result. God chose this season, to have this not done in a cornerand also to have the shadow merge into the substance at the meridian. It was fit that Christ our passover, should be crucified at the passover festival. 6. In Bethany. Mark has it, "and being in Bethany," as though at this very time, or about the same time. John says that Christ came to Bethany six days before the passover. Yet this supper seems to have been made on the evening following the third day of the week, which, as they reckoned the day from evening to evening, was the beginning of the fourth day, viz.: after sunset on Tuesday. This house was that of Simon, who had once been a leper, and probably had been cured by Christ. Lazarus was one of those who reclined at the table-a guest (see John 12). 7. A woman. This was Mary, sister of Martha and Lazarus. John 12. 3. woman having an alabaster box | have been sold for much, and of very precious ointment, and given to the poor. poured it on his head, as he sat at meat. 8 But when his disciples saw it, they had indignation, saying, To what purpose is this waste? 9 For this ointment might T Alabaster box aλaßaorpor. These were either jars or vases, called alabasters, and made of different materials. More generally, they were long-necked flasks or bottles sealed at the top. The woman is said by Mark, to have broken it—that is, probably, the seal. (See cut.) - Very precious ointment. Mark and John say, spikenard. It was very rare and costly, being a most rich perfume, "so that the house was filled with the odour." John 12. 3. Ointment was used for anointing the body. Ps. 104. 15. It was believed to contribute to health and cleanliness, and to protect from the intensity of the sun. It was used for the perfume in paying visits and at home. It was omitted in mourning. Deut. 28. 40. Ruth 3. 3. It was a token of welcome to guests among the Egyptians at least; and to be "anointed with the oil of gladness" was so understood. The practice of anointing the dead is hinted at. Mark 14. 8. Luke 23. 56. It was supposed to check the progress of corruption. ·T On His head. This was the common mode. John states also the fact that she anointed His feet (12. 3). She did both. She had a pound of it, and used it in abundance, as the house was filled with the odour-and it would have brought three hundred pence Mark and John), that is, about $40. As people reclined at the table, having their feet spread out on their couch behind them (see note, ch. 23. 6), this anointing of the feet was easily done, and was only an extra mark of her humility and affection. see 8. Indignation-displeasure and anger. It was Judas to whom this reference is thus generally made 10 When Jesus understood it, he said unto them, Why trouble ye the woman? for she hath wrought a good work upon me. 11 Ford ye have the poor al d De.15.11. (John 12. 4-6), and this feeling he had, because he had the bag or purse, of the twelve. He carried the money and was a thief, and bare (that is, as the word may mean), "carried away what was put therein." He grudged this expense, for he had rather have had the amount given to them, and put in the bag where he could get it. But she had a right to do with her money as she pleased. The avarice that would complain and murmur at this Christian charity and call it a waste, would steal from the disciples' bag, and sell Christ for thirty pieces of silver, one third as much ! 9. Given to the poor. Not that he cared for the poor. See John 12. 6. What hypocrisy ! 10. Why trouble ye. This outcry of Judas had, no doubt, grieved and agitated her delicate feeling.¶ A good work—good in itself as prompted by the tenderest affection for Christ, and good as being seasonable for His burial. Mary's motive was to express her hearty welcome at the supper (John 12. 2), and her strong personal devotion to Christ. Nothing is a waste or too costly that is bestowed upon Him-and such benevolent acts will always be vindicated by Christ, and abundantly honoured (vs. 13) and rewarded. 11. For ye have the poor. Judas had pleaded that the expense were better laid out upon the poor, and Christ replies that this opportunity of serving and honouring Him was very special-whereas the poor could always be served. As He was to die soon, what was done for His person must be done then. Personally, He should soon be absent from themnot to be known "after the flesh," ways with you; but me ye have not always. 12 For in that she hath poured this ointment on my body, she did it for my burial. 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. e John 14.19; 17.11. though spiritually He would be present with them always. 12. It was so timely, because (as He now declares) it would serve for a burial anointing, though Mary knew it not. And it was not thought extravagant to lay out large expense upon the dead body, for its anointing and embalming. (Christ cannot be present bodily in the sacrament of the Supper.) Nicodemus (John 19. 39) brought a hundred pounds weight for Christ's embalming. It was no loss therefore, in respect of the poor (vs. 11), nor of the disciples (Mark 14. 7), nor of the woman (vs. 13), nor of Christ (vs. 12). Christ here further warned of his death as so near. 13. This gospel—which Christ preached, and which was destined to be promulgated throughout the world. This narrative, He says, should go with the narratives of His sufferings and death, as a memorial-for the remembrance of her-to celebrate this act of piety. It should show what true Christian devotion will do for Christ, as well as what Christ has done for us. This has proved true. The scripture is inspired by God, and everything is told by Divine direction. Three of the evangelists have recorded this account of Mary. 14. Then. This rebuke of Judas for his interference with Mary's piety, prompted him to plot for the betrayal of Christ, though it was not the sole impulse. He was urged on oy his covetousness and worldly ambition.- - To the chief priests. Luke adds, “and captains"—or leaders of 14 ¶ Then one of the twelve, called Judas Iscariot, went unto the chief priests, 15 And said unto them, What will ye give me, and I will deliver him unto you? And they covenanted with him for thirty pieces of silver. 16 And from that time he sought opportunity to betray him. fc.10.4. g Zec.11.12,13. c.27.3. the temple guards-heads of the watch. He went to bargain with them. He may have heard of their meeting together (vs. 3) at that time, and for the purpose of taking Christ and putting him to death. 15. Deliver Him-hand Him cver. Such a proposal directly fell in with their wishes, and the objects of their meeting. It does not seem to have been their plan, but that of Judas. They wished to take him and kill Him (vs. 4), but they had planned to defer it. lest it might raise a tumult at the passover. This hastened the work. ¶ They covenanted-literally, they placed (in a scale), weighed or paid: bargained and agreed at once. Mark says, "promised to give him money"-to pay him the amount when the deed was done. - Thirty pieces of silver or shekels. This was the price of a slave. Exod. 21. 32. And this is probably the ground on which the sum was fixed. The amount is computed at fifteen or sixteen dollars (?). The prophecy was also fulfilled (Zech. 11. 12), "So they weighed for my price thirty pieces of silver." So was every minute particular the same as had been foreseen and predicted. Nothing in the death of Christ was without design or calculation. If the silver pieces were numbered beforehand, why not the souls that should be saved? 16. To betray Him--to deliver Him over to the chief priests, by treachery. The opportunity sought was "the absence of the multitude." Luke 22. 6. OBSERVE, (1.) A man without the 17 ¶ Now the first | sus, saying unto him, Where day of the feast of unleavened wilt thou that we prepare for bread, the disciples came to Je- thee to eat the passover? h Ex.12.6,18. wedding garment. A slothful servant-a foolish virgin—a hypocrite is here. Under a pious pretence was concealed the most base malignity. He was a thief (John 12. 6)—a traitor-a murderer of Christ-and yet the treasurer of the twelve! Our being in the church does not make us safe but our being in Christ. (2.) He who talks of loss upon Christ, is himself the son of perdition. He who thinks forty dollars too much to waste on Christ's anointing, will take sixteen dollars to betray Him to death! (3.) Behold the depth of human depravity! Judas, who had lived with Christ, and had seen His miracles, and had ranked with the apostles, and must declare Him innocent at last, could hand him over to a cruel death, for the paltriest price. (4.) Temptation to sin is no excuse for sin, no matter how strong it he--no matter if by Satan himself. Judas volunteered to betray Christ. It was his own proposal to the chief priests. Sinners act willingly in yielding to temptation, and this is the condemnation. (5.) Those who are in danger from temptation, should mark the dreadful lengths to which they may be carried, if they yield at all. They should resist at the onset. And while we resist we should pray, "lead us not into temptation." And we have the promise, "Resist the devil and he shall flee from thee." (6.) Money is a snare. They who set their hearts upon it, fall into "many foolish and hurtful lusts, that drown men in destruction and perdition." 132. PREPARATION FOR THE PASSOVER.-FIFTH day of the week. Jerusalem. Bethany. Matt. Mark. 26. 17-19 14. 12-16 22. 7-13 Luke. John. 17. Feast of unleavened bread. It was so called, because, as the bread had not time to be leavened when the Lord appeared for their deliverance out of Egypt, they baked unleavened cakes out of the dough. (Exod. 12.39.) And so, bread made with leaven or yeast, was strictly forbidden during the feast. The feast lasted from the 14th to the 21st (evening to evening), and the evening of the 14th was called the first-the fermented things having been removed during the day. (Exod. 12. 6, 15.) This feast was called the Passover, because, at that time, the paschal lamb was slain and eaten, in commemoration of their deliverance in Egypt. Luke says, "the day of unleavened bread, in which the passover must be killed." Thus, the lamb was also called "the passover;" as Christ says, "This is my body." They were wont to keep the feast in companies-a family or two together. The houses in Jerusalem were thrown open, for the immense crowd from all the land. How remarkable a company was this of the twelve, with the Master, in a guest-chamber, or spare room. The feast took place in the month Abib, which is our April. After the usual washings or purification, the master of the family, or chief guest, proceeded to give thanks, after which, the first cup of wine was partaken by all present. Then came the washing of hands, with a blessing. Next came the provisions for the table-bitter herbs, unleavened bread, the lamb roasted whole (no bone broken), and the sauce. another thanksgiving, taking an herb and dipping it in the sauce, to eat it with all present. (vs. 23.) The table was then removed from before the master of the feast only, who rehearsed openly the deliverance from Egypt. (1 Cor. 11. 26. Exod. 12. 17; 13. 8.) Then the second cup of wine was filled, and the question was asked by the children (Exod. 12. 26, 29), to which the master of the feast would respond, as the dishes were returned-repeating Ps. 113 and 114. Then the second cup of wine was Then 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. 19 And the disciples did as Jesus had appointed them ; and case of the ass tied (Matt. 21. 2), partaken, after the usual blessing. Then followed the blessing for the washing of hands, and a second washing took place. (John 13. 4, 5, 12.) Then he took two cakes and brake one of them, and, with the usualform, blessed the bread. The bread was then distributed, saying: "This is the bread of affliction, which our fathers did eat in the land of Egypt;"-instead of which, Christ said, "This is my body broken." Then all ate, such as chose dipping their portion into the sauce. (vs. 23. John 13. 26.) The master next blessed God, and ate of the paschal lamb, in which the whole company joined. Then the third cup was blessed and drank, called "the cup of blessing." (26, 27. 1 Cor. 10. 19. They made ready. They obtain16.) And this was followed by thanks-ed the lamb and all the articles negiving for their fathers' deliverance, for the covenant of circumcision, and for the law of Moses. Hence, at this cup the Saviour said, "This cup is the new testament," or covenant. A fourth cup was then usually filled, and a song or hymn sung. (vs. 30.) The Jews were to remember at this feast, their deliverance, in the destruction of the firstborn in Egypt, when they were passed over-and their departure out of the land of bondage. The lamb slain at the passover, represented Christ," the Lamb of God." A room for the feast was necessary to be prepared, and it could be had, for the houses in Jerusalem on this great occasion, were always thrown open to the public. 18. Into the city. Jerusalem was the city by eminence, among the Jews. The festival was kept there by law. The paschal lamb must be slain by the priests at the temple (Ezra 6. 20), and each company received it slain, from their hands, for the solemnity. -T To such a man. Mark and Luke say, "there shall meet you a man." Luke adds, "when ye are entered into the city." This, like the But cessary for keeping the feast. The passover was often used to include all the feasts and festivals appertaining to it, and especially the festival of unleavened bread, and as here, there is nothing to restrict the sense to the eating of the paschal lamb, it is warrantably taken in the wider sense. (See Luke 22. 1. Matt. 26. 2. John 2. 13.) There were other paschal |