Annotations Upon the New Testament, Matthew · Chapter 26
CHAP. XXVI.
Verse 2. YE know that after two dayes is the feast of the passeover, and the Son of man is betrayed to be crucified] Gods will was that his Sonne should be offered on the day of the pasover, that the old figure might give place to the onelyonly sacrifice of eternall redemption, and that all Israel might be witnesse to it. Act. 2.23. and 4.22.
Vers. 11. The poore you have alwaies with you] The world abounds with such,foreign in his libris non est qui mendicando victum quaerit, ut multis alijs in locis tum praecipuè 1 Cor. 8.9. Videre est: sed qui de suo vix habet unde vivat: egentem rectius quam pauperem verteris. Grotius. therefore you may alwayes do good to them, but I am to dye shortly, and you can never after performe any such office to mee.
Vers. 12. She did it for my buriall] By this Christ would declare that the precious ointment was accepted, not for the savour of it, but only in respect of buriall, and shew that his grave should yeeld forth a pleasant savour.
Vers. 13. Wheresoever this Gospell shall be preached in the whole world, there shall also this that this woman hath done, be told for a memoriall of her] She shall enjoy the honour of it in all the Churches for ever, so long as the Gospell shall continue in the world, which will be as long as the world it self continues.
By this Sentence the calling of the Gentiles is testified.
Vers. 14. Iudas Iscariot] Iudas signifyeth a Confessor, Iscariot either of the village where he was born, or of the Tribe of Issachar; Iachar signifies wages or hire, noting unto us Iudas nature by his name.
Vers. 15. Thirty peeces of silver] Zach. 11.12.3 pound, 15 shillings, as some *Travels of the Patriarkes. p. 391.suppose, the price of a servant.
Vers. 21. And as they did eate, he said, verily I say unto you, that one of you shall betray me] That he might make the trayterousness of Iudas the more to be detested, he setteth forth the vilenesse of the same by this circumstance, that when he sate together with him at the Table, he devised treason.
Vide Daven. Animad. p. 100. and Dr. Twiss. vind. l. 1. part. 2. Sect. 4. & Grot.Vers. 24. It had been good for that man if he had not been borne] That is, not been. A temporall miserable being at the worst is better than a not being, but an eternall miserable being is worse than a not being, in a Theologicall notion, what ever it be, in Metaphysickes or Philosophy.
Vers. 26. As they did eate] Word for word, they eating, which we must interpret out of the words of St Paul, 1 Cor. 11. that saith after supper, so Luke; the Sacrament succeeded the Passover.
This is my body] A Sacramentall phrase, the sign for the thing signified, as Circumcision is called the Covenant, Gen. 17. And the Lambe the Passeover, Exod. 12. Baptism the Laver of Regeneration, Tit. 3.5.
Vers. 27. And he tooke the cup, and gave thanks, and gave it to them, saying, drinke ye all of it] Christ in this seemes to have reference to the custome of the Jews, for it is an expresse Law among them,Buxtorf. in Lex. Talmud. that of foure Cups all that are present at the Passeover should drink, whether they be men or women, of perfect age or children, especially of the fourth and last Cup.
Gomarus.Vers. 28. My bloud of the New Testament] That is, a Sacrament or Signe in remembrance of his bloud powred out.
Bux. in Lex. Talmud. New] That is, excellent, as Psa. 33.3. Rev. 3.9. Pollio & ipse amat nova carmina. Vide Pisc. in loc. Laetitia immortalis quae per vinum adumbrata intelligebatur. Grot.Vers. 29. I will not drink henceforth of the fruit of the vine, untill that day when I drink it new with you in my Fathers kingdom] Christ seems to have taken occasion of this from the custome of the Jews, in which it was forbidden, the Cup being drank up, to taste any more wine that night. Christ therefore saith, that in this he will do nothing against their traditions, but so, that not only he will drinke no more wine that night, but all that time that he is to continue in the world.
Expositors interpret that of drinking wine new in his Fathers kingdom two waies. Chrysostome, and some others, understand, by the kingdom of the Father, Christs Resurrection; and by the new wine, that corporall eating and drinking of Christ with his Apostles after his Resurrection. Luk 24.43. Acts 10.40, 41. 2. More probably, by the kingdom of the Father is meant the kingdom of glory after this life, and by the wine he would drink with them, that celestiall liquor of sweet joy and eternall comfort which the Saints partake therein with Christ.
Vers. 30. When they had sung a hymme, &c.] A hymme is a verse sung for the praise of God. Their opinion doth not seeme to be vaine, who think that the Apostles at that time sung a great hymme,Drus. observat. Sac. l. 7. c. 15. Vide Cornel. à Lap. in loc. & Dilher. Elect. l. 2. c. 20. Buxt. in Lex. Talm. which consists of sixe Psalmes, 113, 114, 115, 116, 117, and 118. The Hebrews certainly sing this song in the night of the Passeover after the Lamb is eaten. Paulus Burgensis thinks that the Apostles rehearsed this hymme, according to the custome of the Jews, after the Passeover, and that this place is to be understood of that, which is very probable, for since in other things it is manifest that Christ with his Apostles observed the rite of the Jews in eating the Passeover, it is not unlikely that he might follow them in this also. Grotius saith, learned men think that the hymmes were sung by Christ which were wont to be sung at the Passeover, as the 114, and those that follow, but he seemes to be of another opinion.Sed sicut ad veterem gratiarum actionem Christus novam addidit suo instituto congruentem, ita & de hymno fecisse, credibile est. Grotius.
Vers. 31. All ye shall be offended because of me] See 11.6. To be offended here is to fall from the office of a Disciple and friend, and to think lesse worthy of their Master. Grotius.
Vers. 34. Mark. 14.30. saith, before the Cock shall crow twice, thou shalt deny me thrice. Graece significantius foreign, id est abnegabis. à Lap.] He being Peters Scholler sets down things more exactly, not sparing his Master. The Greeke word signifies utterly to deny. See 16.24. and Grotius on this place.
Vers. 36. Gethsemane] Some interprete it the valley of fat things; Caninius saith, it had that name from the plenty of butter. Luke nameth only the mount of Olives.Gethsemani à torcularibus vini atque olei sic dicitur, cum enim in vicino monte Oliveti magna copia creverint oleae, atque in vicinia illa cultissimae fuerunt vineae, ideo in praedijs illis habebant torcularia, in quibus uvas & oleas exprimebant. Geth. Vide Capell. Spicileg. de Dieu, & à Lap. Mark and Matthew do give a more speciall note of the place. Luke saith, He went thither as he was wont. Iohn saith, that the place was well known to him that should betray him. Christ of purpose offered himself to death.
Sit you here] Yet he enjoynes them a Prayer in regard of the danger of entring into temptation, as it is in Luke, which two seeme inconsistent,The Greeke word foreign used here, and Mark. 14.32. signifies, not only to sit, but also to remaine and expect, as it is used Luke 2.49. Act. 18.11. The LXX. use it for Iashab to dwell and remaine. Judges 9.41. and 11.16. Alardi pathologia N.T. for that gesture seemes not convenient for prayer. Answer. The word sit is taken Synecdochically for remaining in that place. Cartwright.
Vers. 37. Took with him Peter, and the two sons of Zebedee] He did that for that purpose, that having the same men witnesses of his afflicted condition which he had of his glory shewed in the Mount, they might the lesse be sollicited by his miserable condition to a defection from him. Cartwright in Harm. Gerh.
He chose three out of the number of eleven, those which he did most confide in, and to whom he was wont to communicate his greatest secrets, to be witnesse of his Agony, and the horrour of his death approaching. Brugensis.
Vers. 38. My soule is exceeding sorrowfull] Every word is emphaticall, my soule, his sorrow pierced that, Psal. 68.1. and sorrowfull round about, even to death; foreign,Tristitia undique obsessa non tristis tantum ut vertit latinus interpres nimis molliter, sed undique tristis ut rectè Beza vim expressit compositi vocabuli. Chamierus. He desired not to shun death as satisfactory for sin, but as it destroyed life. that is, heavy round about, Luk. 22.46. As the soule was the first agent in transgression, so it is here the first patient in affliction.
To death] That is, this sorrow will never be finished, or intermitted, but by death.
Vers. 39. Father if it be possible let this cup pass] Quid illa vex nisi sonus infirmitatis nostrae? Aug. in Psal. 110. By the word Cup is noted the providence of God, who dissposeth to all a measure of afflictions, even as a housholder measures out a part to every Servant, and divideth the portions among the Children. He prayeth for freedome from the cup and houre, that is, the sense of those grievous torments that were upon his soule, but withall he resigned himself to his Fathers will, saying, Neverthelesse, not as I will, but as thou wilt] As if he should say, but let me suffer yet still even so much as thou seest fit for me to suffer. See Cameron.
Vers. 40. Could ye not watch with me one houre] Christ in the heaviness of his heart sought comfort from the Prayers of his Disciples.
Vers. 41. Watch and pray] Even while we are praying had we need to be watching, for even then Satan watches his time to tempt us.Ideo vigiliaris praecipuè meminit, quod nox esset & tempus quiescendi. Cart. in Harm.
Vers. 43. Heavy] Sorrow encreasing their heaviness, Luk. 22.45.
Vers. 44. And prayed the third time, saying the same words] That he repeates againe and again the same Petition, it is an amplification of the greatness and hainousnesse of the punishment Christ endured for us. A threefold petition declares the most vehement desire either of obtaining or declining something. Compare this with 2 Cor. 12.7, 8. Cartw. Harm.
Vers. 48. Whomsoever I shall kisse] The Hebrews not only when they tooke their leave, and after a long absence, as some think, but at other times in token of love did kisse one another, as we are taught, Luk. 7.44. Tertullian saith, the Christians received this Custome from the Jews. This is the kisse of love, and the holy kisse, of which there is so often mention in Paul. Grotius. In primitiva ecclesia preces, potissimum orationem Dominicam, osculo Christiani claudebant. Di…h. Elect. l. 2. c. 4. Vide plura ibid.Tertullian calls it Osculum pacis, which the orientall Churches now also use.
Vers. 50. Wherefore art thou come] That is, with what mind dost thou come to kisse me, with that which Joab did Amasa? So Grotius interprets it out of Luke 22.48.
Vers. And smote off his eare] The Greeke word is foreign, in Latine auricula, a little eare, or the tip of the eare which is soft, whence the Proverb, Auricula mollior. Grotius would have this only to be cut off, but because the LXX use it simply for an eare, twice in the Kings, and the Syriack useth it so, it is better hold that Malchus his whole eare was cut off, saith Gerb.
Vers. 52. Put up againe thy sword into his place, for all they that take the sword shall perish with the sword] That is, they who have no calling to take the sword, if they take it they shall dye by it;Quod Petro dictum est, continet quidem prohibitionem utendi gladio sed non in defensionis causa, neque enim se opus habebat defendere, jam enim dixerat Christus de discipulis Sinite hos abire, &c. Joan. 18.8, 9. Neque Christum, nam defendi nolebat. Ver. 54. Vlciscendi ergo animo Petrus ut erat fervidus, non defendendi ferebatur, adde quod arma sumebat in eos qui nomine publicarum potestatum adventabant. Grotius de jure Belli ac Pacis. l. 1. c. 3. the other which our Lord addes, those that take the sword shall perish with it, either is a Proverbe taken from the use of the common people, by which it is signified, that bloud is drawn out by bloud, and therefore that the use of armes is not without danger, or (which is the opinion of Origen, Theophylact, and Euthymius) there is no reason why we should snatch revenge from God, which he will sufficiently execute in his time, as Rev. 13.10. and in these words there also seemes to be a Prophecie of the punishment which the sword of the Romanes would exact from the bloudy Jews. Grotius de jure Belli.
This is wont to be commonly interpreted, as if this commination belonged to Peter. But this sentence hurts not those who defend the innocency of another from injury, although perhaps they exceed measure in it, as Peter did here; for Peters fault was impatiency, not a desire of shedding bloud, to which these words properly aime. Therefore this seemes to be the sense, Do not O Peter, Provoked by a consideration of that injury which is offered me, prevent Gods revenge. Grot in loc.
Vers. 57. And they that had laid hold on Iesus, led him away to Caiphas the high Priest, where the Scribes and Elders were assembled] There was not at that time in any other place, either a Temple of God, or a lawfull worship, or a face of a Church, but at Ierusalem; the high Priest was a figure of the only Mediatour between God and men, they which were present with him in Councell represented the whole Church of God, yet they all conspire together to extinguish the only hope of Salvation, but it was prophesied of before, Psal. 118.22. and Esa. 8.14. Calvin.
Vers. 59. False witnesse] They are called false witnesses, not which bring forth a lye made of nothing, but which calumniate those things which are rightly spoken, and wrest them to a crime. Calvin.
Vers. 63. But Jesus held his peace] When he was charged by false witnesses, not only because they were unworthy to be refuted, but because that he did not seeke to be delivered, knowing that the houre was come, yet Caiphas triumphed upon his silence, as if he had held his peace as one convicted, as they are wont who know themselves guilty.
Whether thou be the Christ the Son of God] This was an insnaring question of the wicked High-Priest; if he had denyed that he had been the Son of God, he would then have exclaimed, why therefore dost thou assume that to thy selfe which thou art not? If he had affirmed it, he would have charged him with blasphemy; if he had been silent, being adjured, he should have seemed to have contemned God, and the authority of the High-Priest.
Vox est assentientis atque vel modestè respondentis. BezaVers. 64. Thou hast said] Mark. 14.62. interprets it, that it is as much as if he had affirmed that he is the person of whom the question was made.
Vers. 65. Rent his cloaths] The tearing of their garments did signifie that their hearts were torne in pieces with griefe.
Vers. 67. They spit in his face and buffeted him.] The face of Christ defiled with blows,See Esa. 50.6. and spitting, restoreth that image in us which by sin was corrupt and blotted out.
Sedulius elegantly expresseth.
—Non denique passim
Vel colaphis pulsare caput, vel caedere palmis,
Aut spuere in faciem plebs execranda quievit.
And a little after:
Namque per hos colaphos caput est sanabile nostrum,
Sputa haec, per Dominum nostram lavere figuram,He alluded ad alapas servorum manumittendorum. Casaubone.
His alapis nobis libertas maxima plausit.
This was a frequent signe of contempt with the Hebrewes, Num. 5.14. That which Esay saith of himselfe, perhaps in a figurative kind of speech, that was fulfild in Christ literally.
Vers. 70. But he denied before them all, saying, I know not what thou sayest] Ambrose saith, that as long as Peter stucke close to Christs side, he did set upon a whole squadron at once, but when he was gone from under his wing, a sillie maide did out-face him.foreign est devovere, detestari, maledicere, dirissima & pessima quaeque imprecari, praepositio foreign addita augere significationem videtur. Significatur igitur Petrus extremis diris seipsum devovisse, Dei maledictionem sibi ipsi imprecatus esse. Beza, Lucas Brugensis comment. in 401 Evangelia. Corpus & animam suam exitio devovet, sibi enim maledictionem Dei imprecatur, si Christum noverit, atque perinde hoc valet ac si dixisset, male peream si quid mihi commune est cum salute Dei. Calvinus comment. in Harmon. Evang.
Vers. 74. Then began be to curse] The Greeke word foreign imports a cursing and damning of himselfe, an imprecation of Gods wrath, and of separation from the presence & glory of God, if he knew the man. Some say he cursed Christ, as 1 Cor. 12.3.
I know not the man] It appeares (saith Grotius) that it was a great amazement which brought Peter to so incredible a lie. For there was scarce any Jew which knew not Christ by sight, being famous for so many miracles. Neither could Peter alleage any cause why he came thither, if he had not known him.
Vers. 75. He went out and wept bitterly] Clement notes, that Peter so repented,Cornel à Lap. that all his life after, every night when he heard the Cock-crow, he would fall upon his knees and weepe bitterly, and beg pardon of this sinne.