The institution of the Eucharist. A. D. 29. CCII. 1. ST. MARK. A. M. 4033. 14 And wheresoever he shall go in, An. Olymp. say ye to the good man of the house, The Master saith, Where is the guestchamber, where I shall eat the pass-over with my disciples? 15 And he will shew you a large upper room furnished and prepared: there make ready for us. 16 And his disciples went forth, and came into the city, and found as he had said unto them: and they made ready the pass-over. 17 And in the evening he cometh with the twelve. 18 And as they sat and did eat, Jesus said, Verily I say unto you, One of you which eateth with me shall betray me. 19 And they began to be sorrowful, and to say unto him, one by one, Is it I? and another said, Is it I? 20 And he answered and said unto them, It is one of the twelve, that dippeth with me in the dish. Peter's denial foretold. 24 And he said unto them, This is my blood of the new testament, which is shed for many. 25 Verily I say unto you, I will drink no more of the fruit of the vine, until that day that I drink it new in the kingdom of God. 26 And when they had sung a hymn, ¶ they went out into the mount of Olivés. 27 And Jesus saith unto them, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep shall be scattered. g h 28 But after that I am risen, I will go before you into Galilee. 29 But Peter said unto him, Although all shall be offended, yet will not I. 30 And Jesus saith unto him, Verily I say unto thee, That this day, even in this night, before the cock crow twice, thou shalt deny me thrice. 31 But he spake the more vehemently, If I should die with thee, I will not deny thee in any wise. Likewise also said they all. soever mean, is worthy the attention of God; and even a man bearing a pitcher of water, is marked in all his steps, and is an object of the merciful regards of the Most High. This man was employed in carrying home the water which was to be used for baking the unleavened bread on the following day; for on that day it was not lawful to carry any hence they were obliged to fetch it on the preceding evening. Verse 15. Furnished] Spread with carpets-gwusvov-so this word is often used. See WAKEFIELD. But it may also signify the couches on which the guests reclined when eating. It does not appear that the Jews ate the pass-over now, as their fathers did formerly, standing, with their shoes on, and their staves in their hands. ch. 16. 7.——— Matt. 26. 33, 34. Luke 22. 33, 34. John Matt. 26. 36. Luke 22. 39. John 13. 1. Ethiopic, Vulgate, and four of the Itula. Griesbach leaves it doubtful: others leave it out. Verse 21. Goeth] That is, to die. See on Matt. xxvi. 24. Verse 22. Eat] This is omitted by many MSS. and Ver sions, but I think without reason. It is found in the parallel places, Matt. xxvi. 26. 1 Cor. xi. 24. See the subject of the Lord's Supper, largely explained on Matt. xxvi. 26, &c. Verse 30. That THOU] E is added by ABEGHKLMSV. eighty-eight others, Syriac, Arabic, Persic, Coptic, Ethiopic, Armenian, Slavonic, Vulgate, Saxon, Theophylact, and Euthymius. It adds much to the energy of the passage, every word of which is deeply emphatical. Verily, I say un to thee, that THOU, THIS DAY, in THIS VERY NIGHT, before the . Verse 19. And another said, Is it I?] This clause is want- The agony in the garden. A.M. 4053. A. D. 29. CHAP. XIV. g Christ is apprehended. 33 And he taketh with him Peter | 42 Rise up, let us go; lo, he that AM. 4058. betrayeth me is at hand. An. Olymp. and James and John, and began to be CCI 1. sore amazed, and to be very heavy; 34 And saith unto them, My soul is exceeding sorrowful unto death: tarry ye here, and watch. a is weak. A. D. 29. An. Olymp. CCII. 1 43 ¶"And immediately, while he yet spake, cometh Judas, one of the twelve, and with him a great multitude with swords and staves, from the chief priests, and the scribes, and the elders. 44 And he that betrayed him had given them a token, saying, Whomsoever I shall kiss, that same is he; take him, and lead him away safely. 45 And as soon as he was come, he goeth straightway to him, and saith, Master, master; and kissed him. 46 And they laid their hands on him, and took him. 47 And one of them that stood by, drew a sword, and smote a servant of the high priest, and cut off his ear. i 48 And Jesus answered and said unto them, 39 And again he went away, and prayed, and Are ye come out, as against a thief, with swords spake the same words. and with staves to take me? 40 And when he returned, he found them asleep again: for their eyes were heavy: neither wist they what to answer him. 41 And he cometh the third time, and saith unto them, Sleep on now, and take your rest: it is enough, the hour is come; behold the Son of man is betrayed into the hands of sinners. John 12. 27.- Rom. 3. 15. Gal. 4. 6.Hebr. 5. 7. 30. & 6. 35.- Rom. 7. 23. Gal. 5. 17.-John 13. 1. 46. John 18 1, 2. John 5. Matt. 26. 49 I was daily with you in the temple teaching, and ye took me not: but the scriptures must be fulfilled. 50 And they all forsook him, and fled. 51 And there followed him a certain young man, having a linen cloth cast about his naked body; and the young men laid hold on him: Matt. 26. 47. Luke 22. 47. John 18. 3.—Matt. 26. 55. Lake 2o. 52.- * Ps. 21. 6. Isai. 53. 7, &c. Luke 22. 37, & 24. 44. Ps. 88.8. ver. 27. Verse 36. Abba, Father] This Syriac word which intimates filial affection and respect, and parental tenderness, seems to have been used by our blessed Lord, merely considered as man, to shew his complete submission to his Father's will, and the tender affection which he was conscious his Father had for him. Abba, Syriac, is here joined to o waτng, Greek, || both signifying father: so St. Paul, Rom. viii. 15. Gal. iv. 6. The reason is, that from the time in which the Jews became conversant with the Greek language, by means of the Septuagint Version and their commerce with the Romans and Greek provinces, they often intermingled Greek and Roman words with their own language. There is the fullest evidence of this fact in the earliest writings of the Jews, and they often add a word of the same meaning in Greek to their own term: such as Mori xvse, my Lord, Lord, ¬y pili muλn, shuar, gate, gate: and above, a aτng, father, father: see several examples in Schoetgen. The words and a appear to have been differently used among the Hebrews: the first, Abbi, was a term of civil respect: the second, Abba, a term of filial affection. Hence, Abba, Abbi, as in the Syriac Version in this place, may be considered as expressing, My Lord, my Father. And in this sense St. Paul is to be understood in the places referred to above. See Lightfoot. Verse 37. Saith unto Peter] See on Matt. xxvi. 40. Verse 51. A certain young man] Probably raised from his sleep by the noise which the rabble made who came to apprehend Jesus, having wrapped the sheet or some of the bedclothing about him, became thereby the more conspicuous: ! 58 We heard him say, I will destroy this temple that is made with hands, and within three days, I will build another made without hands. 59 But neither so did their witness agree together. Peter denies him. 63 Then the high priest rent his clothes, and saith, What need we any further witnesses? A.M. 4053. A. D. 29. CCH. 1. 64 Ye have heard the blasphemy: what think ye?. And they all condemned him to be guilty of death. 65 And some began to spit on him, and to cover his face, and to buffet him, and to say unto him, Prophesy: and the servants did strike him with the palms of their hands. 66 ¶ And as Peter was beneath in the palace, there cometh one of the maids of the high priest: 67 And when she saw Peter warming himself, she looked upon him, and said, And thou also wast with Jesus of Nazareth. 68. But he denied, saying, I know not, neither understand I what thou sayest. And he went out into the porch; and the cock crew. 69 And a maid saw him again, and began to say to them that stood by, This is one of them. 60. And the high priest stood up in the midst, 70 And he denied it again. And a little afand asked Jesus, saying, Answerest thou no-ter, they that stood by said again to Peter, thing? what is it which these witness against thee? Surely thou art one of them: for thou art a n * Matt. 26. 57. Luke 22. 54. John 18. 13.- Matt. 26. 59. ch. 15. 29. John 2. 19.- d Matt. 26. 62.— Isai. 53. 7. -Matt. 26. 63.Matt. 24. 30. & 25. 64. Luke 22. 69.- Matt. 26 58, 69. Luke 22. 55. John 13. 16 Matt. 26. 71. Luke 22. 53. 73. Luke 22. 59. John 18. 26.1 Acts 2.7. wept abundantly, or, he began to weep. Jehn 18. 25 Matt. 26, - Mist. 26. 75.————a Or, he on his appearing, he was seized; but as they had no way of holding him, but only by the cloth which was wrapped round him, he disengaged himself from that, and so escaped out of their hands. This circumstance is not related by any other of the Evangelists. maid-servant was the better able to distinguish him, see ver. 67. Verse 61. Of the Blessed?] Orov rov evλoyatou or of God the blessed one. v is added here by AK. ten others, Vulgate and one of the Itula. It might be introduced into the text, put in Verse 54. Peter followed] On Peter's denial, see Matt. xxvi.|Italics, if the authority of the MSS. and Versions be not deemed $7, &c. sufficient. It appears necessary for the better understanding of the text. The adjective, however, conveys a good sense by itself, and is according to a frequent Hebrew form of speech Jesus is brought before Pilate, examined, and accused, but makes no answer, 1—5. The multitude clamour for the release of Barabbas, and the crucifixion of Christ, 6—14. Pilate consents, and he is led away, mocked, insulted, and nailed to the cross, 15-26. Two thieves are crucified with him, 27, 28. While hanging on the cross, he is mocked and insulted, 29-32. The miraculous darkness and our Lord's death, 33-37. The rending of the rail, and the confession of the centurion, 38, 39. Several women attend, and behold his death, 40, 41. Joseph of Arimathea begs the body from Pilate, and buries it, 42-46. Mary Magdalene, and Mary the mother of Joses, note the place of his burial, 47. A. M. 4033. A. D. 29. An. Olymp. a 9 But Pilate answered them, saying, Will ye that I release unto you the King of the Jews? A.. 4033. An. Olymp. A. D. 29. CCHI. 1. 10 For he knew that the chief priests had de ND straightway in the morning, the chief priests held a consultation with the elders and scribes and the whole council, and bound Jesus, and carried him away, and delivered him to Pilate.livered him for envy. 2 And Pilate asked him, Art thou the king of the Jews? And he answering said unto him, Thou sayest it. 3 And the chief priests accused him of many things but he answered nothing. 11 But the chief priests moved the people, that he should rather release Barabbas unto them. 12 And Pilate answered and said again unto them, What will ye then that I shall do unto 4 And Pilate asked him again, saying, An-him whom ye call the King of the Jews? swerest thou nothing? behold how many things they witness against thee. 13 And they cried out again, Crucify him. 5 But Jesus yet answered nothing; so that evil hath he done? And they cried out the Pilate marvelled. 6 Now at that feast he released unto them one prisoner, whomsoever they desired. 7 And there was one named Barabbas, which lay bound, with them that had made insurrection with him, who had committed murder in the insurrection. 8 And the multitude crying aloud, began to desire him to do as he had ever done unto them. Ps. 2. 2. Matt. 27.1. Luke 22. 66. & 23. 1. John 18. 28. Acts 3. 15. & 4. 26. Matt. 27. 11. Matt. 27. 13. Isai. 53. 7. John more exceedingly, Crucify him. 15 And so Pilate, willing to content the people, released Barabbas unto them, and delivered Jesus, when he had scourged him, to be crucified. 16And the soldiers led him away unto the hall, called Prætorium; and they call toge ther the whole band. 17 And they clothed him with purple, and "NOTES ON CHAP. XV. Verse 1. In the morning] See Matt. xxvii. 1, &c. ginal word, the bellowing of the multitude. It signifies properly a loud and long cry, such as Christ emitted on the cross. See the whole history of these proceedings against our Lord, treated at large on Matt. xxvii. Christ is variously insulted; and is ST. MARK. brought to Golgotha, and crucified. A.M. 43. platted a crown of thorns, and put it the father of Alexander and Rufus, to A.M. 4033. An. Olymp. about his head, bear his cross. A. D. 9. CCHI. 1. 18 And began to salute him, Hail, King of the Jews! 19 And they smote him on the head with a reed, and did spit upon him, and bowing their knees worshipped him. 20 And when they had mocked him, they took off the purple from him, and put his own clothes on him, and led him out to crucify him. 21 And they compel one Simon, a Cyrenian, who passed by, coming out of the country, a b A. D. 29. An. Olymp. CCII. 1. 22 And they bring him unto the place Golgotha, which is, being interpreted, The place of a scull. Matt. 27. 32. Luke 23. 26. Matt. 27. 33. Luke 23. 33. John 19. 17. Matt. 27. 34. Ps. 22. 18. Luke 23. 34. John 19. 25. See Matt. 27. 45. Luke 23. 44. John 19. 14. Verse 17. And platted a crown of thorns] In the note on Matt. xxvii. 29. I bave ventured to express a doubt whether our Lord was crowned with thorns, in our sense of the word; this crown being designed as an instrument of torture. I am still of the same opinion, having considered the subject more closely since writing that note. As there, I have referred to Bishop Pearce, a man, whose merit as a commentator, is far beyond my praise; and who, it is to be regretted, did not complete his work on the New Testament, I think it right to insert the whole of his note here. "The word axavfwy may as well be the plural genitive case, of the word axarbos, as of axaven; if of the latter, it is rightly translated of thorns, but the former would signify what we call bears-foot, and the French branche ursine. This is not of the thorny kind of plants, but is soft and smooth. Virgil calls it mollis acanthus, Ecl. iii. 45. Geor. iv. 137. So does Pliny sec. Epist. ver. 6. And Pliny the elder, in his Nat. Hist. xxii. 22. p. 277. edit. Hard. says that it is lavis, smooth; and that it is one of those plants that is cultivated in gardens. I have somewhere read, but cannot at present || recollect where, that this soft and smooth herb was very common in and about Jerusalem. I find nothing in the New Testament said concerning this crown which Pilate's soldiers put on the head of Jesus, to incline one to think that it was of thorns, and intended as is usually supposed, to put him to pain. The reed put into his hand, and the scarlet robe on his back, were only meant as marks of mockery and contempt. One may also reasonably judge by the soldiers being said to plutt this crown, that it was not composed of such twigs and leaves as were of a thorny nature. I do not find that it is mentioned by any of the primitive Christian writers as an instance of the cruelty used towards our Saviour, before he was led to his crucifixion, till the time of Tertullian, who lived after Jesus's death at the distance of above 160 years. He indeed seems to have understood axawy in the sense of thorns: and says, De Corona Militar. sect. xiv. edit. Pamel. Franck. 1597. quale oro te, Jesus Christus sertum pro utroque sexu subiit? Ex spinis, opinor et tribulis. The total silence of Polycarp, Barnabas, Clem. Romanus, and all the other Christian writers whose works are now extant, and who wrote before Tertullian, in particular, will give some weight to incline one to think that this crown was not platted with thorns. But as this is a point on which we have not sufficient evidence, I leave it almost in the same state of uncertainty in which I found it. The Reader may see a satisfactory account of acanthus, bear's-foot, in Quincy's English Dispensatory, part ii. seet. 3. edit. 8. 1742.” This is the whole of the learned and judicious prelate's note; on which I have only to observe, that the species of acanthus described by Virgil and the two Plinys, as mollis and lævis, soft and smooth, is no doubt, the same as that formerly used in medicine, and described by Quincy and other pharmacopœists; but there are other species of the same plant that are prickly; and particularly those called the acanthus spinosus, and the hicifolius; the latter of which is common in both the Indies; this has leaves something like our common holly, the jagged edges of which are armed with prickles; but I do not conceive that this kind was used, nor indeed any other plant of a thorny nature, as the Roman soldiers who platted the crown, could have no interest in adding to our Lord's sufferings; though they smote him with the rod, yet their chief object was to render him ridiculous, for pretending, as they imagined, to regal authority. Verse 21. A Cyrenian] One of Cyrene, a celebrated city in the Pentapolis of Lybia. The father of Alexander and Rufus] It appears that these two persons were well known among the first disciples of our Lord. It is not unlikely, that this is the same Alexander who is mentioned Acts xix. 33. and that the other is the Rufus, spoken of by St. Paul, Rom. xvj. 13. |