denote the suddenness of calamities. Ps. lxix. 22; cxxiv. 7. Isa. xxiv. 17.

36 Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.

These approaching calamities are represented as the coming of the Son of man. He is represented as coming in this manner to judge Jerusalem for its crimes. To stand before him,' here, denotes approbation, acquittal, favour, and is equivalent to saying that they should be freed from these calamities, while they should come upon others. See Rom. xiii. 4. Ps. i. 5; cxxx. 3. Rev. vi. 17. See notes on Matt. xxiv.

37 And in the daytime he was teaching in the temple; and at night he went out, and abode in the mount that is called the mount of Olives. 38 And all the people came early in the morning to him in the temple, for to hear him.

See Matt. xxi. 17. Came early in the morning. Our Saviour did not waste his mornings in idleness or sleep. He rose early and repaired to the temple. The people, also, flocked to the sanctuary to hear him. This example is at once an encouragement to early rising, and to the early worship of God. It is a reproof of those who spend the part of the day best fitted for devotion in unnecessary sleep. Early religious services have the countenance of the Saviour, and will be found to be eminently conducive to the promotion of religion. Commencing the day with God is like arresting evil at the fountain: prayer at any other time, without this, is an attempt to arrest it when it has swollen to a stream, and rolls on like a torrent. Let the day be begun with God, and the work of piety is easy. If the world have the ascendency in the morning, it will be likely to have it also at noonday and at evening.

CHAPTER XXII.

1 NOW the feast of unleavened bread drew nigh, which is called the passover. 2 And the chief priests and scribes sought how they might kill him; for they feared the people.

See notes on Matt. xxvi. 1, 2.

3

Then entered Satan into Judas surnamed Isca riot, being of the number of the twelve.

"Then entered Satan into Judas.' He brought him under his influence; he filled his mind with an evil passion, and led him

on to betray his Master. The particular passion of which Satan made use seems to have been covetousness, probably the native besetting sin of Judas. And to show now its exceeding evil and baseness, it was suffered to produce its appropriate effect, and led to the betraying and crucifixion of the Son of God. When Satan tempts men, he commonly does it by exciting and raising to the highest pitch their native passions. Being of the number of the twelve.' One of the twelve apostles. This greatly aggravated his crime. He should have been bound, therefore, by most tender ties, to Jesus. He was long one of his family, and was treated by him with every mark of kindness and confidence; and nothing could more enhance his guilt, than thus to make use of this confidence for the commission of one of the basest crimes. 4 And he went his way, and communed with the chief priests and captains, how he might betray him unto them. And they were glad, and covenanted to give him money. 6 And he promised, and sought opportunity to betray him unto them in the absence of the multitude.

'Chief priests and captains.' See notes on Matt. xxvi. 14-16. 'Absence of the multitude.' The multitude, the people, were then favourable to Jesus. He had preached in the temple, and many of them believed that he was the Messiah. It was a hazardous thing, therefore, to take him by force, and in their presence.

7¶ Then came the day of unleavened bread, when the passover must be killed. 8 And he sent Peter and John, saying, Go and prepare us the passover, that we may eat. 9 And they said unto him, Where wilt thou that we prepare? 10 And he said unto them, Behold, when ye are entered into the city, there shall a man meet you, bearing a pitcher of water; follow him into the house where he entereth in. 11 And ye shall say unto the good man of the house, The Master saith unto thee, Where is the guest-chamber, where I shall eat the passover with my disciples ? 12 And he shall show 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.

See this passage explained in the notes on Matt. xxvi. 17-19, and Mark xiv. 12—16.

14 And when the hour was come, he sat down, and the twelve apostles with him.

'When the hour was come.' The hour of eating the paschal lamb, which was in the evening. See Matt. xxvi. 20.

15 And he said unto them, With desire I have desired to eat this passover with you before I suffer:

'With desire I have desired.' This is a Hebrew form of expression, and means 'I have greatly desired.' He doubtless wished to take an opportunity to prepare them for his sufferings, and to impress upon them more fully the certainty that he was about to leave them, that they might be prepared for it. We may als suppose that he particularly desired it, that be might institute for their use, and for the edification of all christians, the supper which is called by his name-the Lord's supper. All his sufferings were the expression of love to his people; and he was desirous of testifying always his regard for their comfort and welfare. 'Before I suffer.' Before I die.

16 For I say unto you, I will not any more eat thereof, until it be fulfilled in the kingdom of God. 'Until it be fulfilled.' See Matt. xxvi. 29.

17 And he took the cup, and gave thanks, and said, Take this, and divide it among yourselves: 18 For I say unto you, I will not drink of the fruit of the vine, until the kingdom of God shall come.

'And he took the cup and gave thanks.' This was not the sacramental cup, for that was taken after supper, ver. 20. But this was one of the cups which were taken before supper.

20

19¶ And he took bread, and gave thanks, and brake it, and gave unto them, saying, This is my body which is given for you: this do in remembrance of me. Likewise also the cup after supper, saying, This cup is the new testament in my blood, which is shed for you. See Matt xxvi. 26-28.

21 But, behold, the hand of him that betrayeth me is with me on the table. 22 And truly the Son of man goeth, as it was determined: but wo unto that man by whom he is betrayed! 23 And they began to inquire among themselves, which of them it was that should do this thing.

See Matt. xxvi. 21-25.

24 And there was also a strife among them, which of them should be accounted the greatest.

'A strife.' A contention, or debate. Which of them should

be the greatest.' The apostles, in common with the Jews gene. rally, had supposed that the Messiah would come as a temporal prince, and in the manner of the princes of the earth; of course, that he would have officers of his government, ministers of state, &c. Their contention was founded on this expectation, and they were disputing which of them should be raised to the highest office. They had before had a similar contention. See Matt. xviii. 1, xx. 20-28. Nothing can be more humiliating than that the disciples should have had such contentions, and at such a time. It shows how deeply seated is the love of power; how ambition will find its way into the most secret and sacred places.

25 And he said unto them, The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors.

'The kings of the gentiles.' The kings of the nations, or of the earth. They do this, and it is to be expected of them, and it is right. Over them. That is, over the nations. 'Are called benefactors.' The word 'benefactor' was applied to kings by way of compliment or flattery. Some of them might have been truly benefactors of their people, but this was by no means true of all. Yet it was applied to all, and especially to the Roman emperors.

26 But ye shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve. 27 For whether is greater, he that sitteth at meat, or he that serveth? is not he that sitteth at meat? but I am among you as he that serveth.

'But ye shall not be so.' Christ, here, takes occasion to explain the nature of his kingdom. He assures them that it is established on different principles from those of the world; that they were not to expect titles, and power, and offices of pomp, in his kingdom. He that would be most advanced in his kingdom, would be he that was most humble. See John xiii. 4—17. 'He that sitteth at meat.' The master of the feast, or one of his guests. But I am among you,' &c. This was said in connexion with his washing their feet. He showed them how they ought to feel and act toward each other. They ought, therefore, not to aim at office and power, but to be humble, and serve and aid one another.

28 Ye are they which have continued with me in my temptations. 29 And I appoint unto you a kingdom, as my Father hath appointed unto me;

30 That ye may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel.

164

'My temptations.' My trials, my humiliations, and my assaults from the power of Satan and a wicked world. 'And I appoint unto you a kingdom.' They had continued with him; they had seen how he had lived, and to what trials he had been subjected; they had expected a kingdom, and he assures them that they should not be disappointed. 'As my Father,' &c. They had seen how God had appointed a kingdom to him. It was not with pomp, and splendour, and external glory. But it was in poverty, want, persecution, and trial. So would he appoint to them a kingdom. All christians shall enter into this kingdom after the manner of their Lord, through much tribulation. But though it shall be, as it was with him, by many tears and sorrows, yet they shall surely reach the place of their rest, and the reward of heaven, for it is secured to them by the covenant pledge and faithfulness of their Lord and King. See Matt. xix. 28.

31 And the Lord said, Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat:

Satan is the prince of evil. One of his works is to try the faith of believers-to place temptations and trials in their God way. Thus gave Job into his nands, that it might be seen whether he would be found faithful, or would apostatize, Job i. 7-12. So Satan desired to have Peter, that he might also try him. May sift you as wheat.' Grain was agitated or shaken in a kind of fan or sieve. The grain remained in the fan, and the chaff and dust were thrown off. So Christ says, that Satan desired to try Peter, to place trials and temptations before him, to see whether any thing of faith would remain, or whether all would be found chaff-mere natural ardour and false professions.

32 But I have prayed for thee, that thy faith fail not and when thou art converted, strengthen thy brethren.

The word 'faith,' here, seems to be used in the sense of religion, or attachment to Christ; and the words' fail not,' mean, utterly fail, or fail altogether; that is, apostatize. It is true that the courage of Peter failed. But the prayer of Jesus was, that he might not altogether apostatize from the faith. God heard Jesus always, John xi. 42. It follows, therefore, that every prayer which he ever offered was answered; and it follows that, as he asked here for a specific thing, that thing was granted. Far as Peter wandered, and grievously as he sinned, yet the prayer of Christ was prevalent, and he was brought to true repentance. 'When thou art converted.' The word 'converted' means turned. changed, recovered. The meaning is, when thou art turned from this sin, when thou art recovered from this heinous offence, then use thy experience to warn and strengthen those who are in