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CONSPIRACY AND ANOINTING
14:1-11. The Sanhedrim plan to arrest Jesus stealthily, and to put him to death. He is anointed by a woman at the house of Simon the leper. Judas conspires with the Sanhedrim to deliver him up to them.
Jesus spends the last two days in Bethany. During his absence, the authorities consult about the ways and means of putting him to death, and decide to postpone it till after the feast, when the people, whom they know to be friendly to Jesus, will have left Jerusalem. At some time during these two days, Jesus is entertained at the house of Simon the leper, and during the supper, a woman (John says, Mary, the sister of Lazarus) anoints him with a costly ointment, worth upwards of three hundred denaries (shillings nominally, really more nearly dollars). Some of those present (Mt. says, disciples) were indignant at this waste. But Jesus justifies her act as befitting the time when he is about to be taken away, and when the act therefore acquires the unconscious significance of an anointing for his burial. And he prophesies that the beauty of the act will keep it alive in the memories of men wherever the glad tidings is proclaimed. Apparently from this very feast, Judas goes to the authorities, and conspires to deliver him up to them, causing another change in their plans, so that the intended delay till the close of the feast is given up.
1. τ πσακὶτ ἄυαBoth of these words are used originally to denote the things entering into the feast of the Passover, the sacrifice of the paschal lamb and the eating of unleavened bread, and then they came to be used, one or the other, to denote the feast itself. The unusual thing here is the use of the two terms to denote with fulness the character of the feast by the mention of both its characteristic marks.
This is the first mention of the Passover in connection with these events. Probably, it is introduced to explain the conclusion of the authorities to postpone the execution of their plot till after the feast, as it was only two days to the beginning of it (v. 2). ο ἀχεεςκὶο γαμτῖ—the chief priests and the scribes. A designation of the Sanhedrim by the two principal classes composing it. ἐ δλ—by cunning; not openly.
2. ἔεο γρfor they said, etc. This is intended to prove the preceding statement that they plotted to take him by cunning, not openly. The determination not to take him during the Passover, with the almost necessary publicity which would attend that, shows the secrecy which made a part of their plan. Μ ἐ τ ἑρῇNot during the feast. The reason for this is given in what follows. They feared an uprising of the people, whom they knew to be favorable to Jesus, especially the Galilean pilgrims, and so they postponed their attempt till after the feast, when the multitudes attending the feast would be gone, and they could accomplish their purpose quietly. This part of their plan they gave up afterwards, owing to the opportunity which Judas put in their way. μπτ ἔτιθρβς—lest perchance there shall be an uproar2 of the people.
γρ instead of δ, after ἔεο, Tisch. Treg. WH. RV. אBCDL, mss. Latt. Memph. Harcl. marg.
3. Σμνςτῦλπο—The circumstances differ too much to permit the identification of this anointing with that at the house of Simon the Pharisee in Luk_7:36-50. The points of likeness are simply the anointing and the name of the host. But in Lk.’s account the salient features are, that the woman was a sinner, that Simon was lacking in ordinary courtesy to his guest, and Jesus’ answer to the charge of permitting such attentions from a woman of this character. Here, the extravagance of the act is the thing complained of. On the other hand, there is every indication that the event is the same as that in J. 12:1-8. The only difference is, that the Synoptists (Mt. and Mk.) give the name of the host, which is omitted in J., and J., on the other hand, gives the name of Mary, and connects her with Lazarus and Martha. But in case of the identity of these accounts, there is a difference of four days in the time, J. putting it six days before the Passover, and the Synoptists two days. This Simon the leper is not mentioned elsewhere. Evidently, his leprosy had been healed, and so he may have been one of those healed by Jesus. γν—J. says that this was Mary, the sister of Lazarus. ἀάατο1 μρυνρο πσιῆ πλτλῦ—an alabaster box of costly ointment of pure nard, or spikenard. This word πσιῆ has caused much dispute. Our English version, spikenard, comes from the Vulg., nardi spicati, and that is probably a modification of the Old Latin, nardi pistici, which is merely a transliteration of a term which puzzled the translators. Fritzche and others translate it potable, deriving it either from πν or ππσω But while this etymology is defensible, the word does not occur in that sense. But the word is used in the sense of persuasive, or in the latter language, trustworthy, which as applied to things, would come to mean genuine. This is, on the whole, the accepted opinion now, being supported by Grimm, Robinson, Meyer, DeWette, Morison, and others. There was a pseudo-nard, with which the genuine nard was often adulterated. τςκφλςthe head. J. says, the feet, following in this particular the account of the anointing at the house of Simon the Pharisee, Luk_7:38, Luk_7:46. It is not unlikely, though the two events are distinct, that the accounts have become a little mixed. σνρψσ τν(τν ἀάατο κτχε ατῦτςκφλςhaving broken the alabaster box, she poured it upon his head.
Omit κὶbefore σνρψσ, Tisch. (Treg. marg.) WH. RV. אBL Memph. τνbefore ἀάατο, Tisch. א ADEFHKSUVWb X Γ. τν Treg. WH. א BCL Δ Omit κτ2 before τςκφλς Tisch. Treg. WH. RV. אBCL Δ1, 28, 435.
4. ἦα δ τνςἀαατῦτςπὸ ἑυος Εςτ ἡἀώεαατ—And there were some indignant to themselves.—“Why this destruction,” etc.? πὸ ἑυοςmeans probably that they kept their indignation to themselves, though it may mean among themselves, denoting an indignation which they expressed to each other.1 The omission of κὶλγνε, and saying, adds to the force of the statement, while detracting from its smoothness.
Omit κὶλγνε, Tisch. (Treg.) WH. RV. אBC* L, one ms. Lat. Vet.
Mat_26:8 says that it was the disciples who expressed this indignation. J. says it was Judas Iscariot, and attributes it to his peculating habits, which this interfered with. It is a part of J.’s evident attempt to belittle Judas. Obviously, the true account is given by Mt., who gives us the ugly form of the fact.
5. δνρω τικσω—300 denaries, or shillings. Or, since the real value of the denarius at the time was a day’s wages, it would amount to more than as many dollars. This explains the indignation. The act was extravagant, certainly. Here and in v. 3, in the description of the ointment, J. betrays his dependence on the Synoptical source, by the same identity of language which shows the interdependence of the Synoptists. ἐερμνοwere very angry.2 Both of the words used to express their feelings are very strong.
Insert τ μρν ointment, after τῦο this, Tisch. Treg. WH. RV. ABCKLU Δ, one ms. Lat. Vet. Memph. Harcl. marg.
6. κλνἔγνἡγστ ἐ ἐο—it is a good work that she wrought on me. κλνἔγνis emphatic, contrasted with their depreciation of what she had done. It is not estimated by our Lord according to a utilitarian standard, by which it would have little or no value. But he was at a crisis of his life when it was of the utmost value to him to know that he had won a place in a human heart. And for any one to be reckless or even extravagant, not calculating, in the expression of this was to him a good turn. It was the fragrance of a loving heart that was brought to him by the costly nard. Generally, Jesus would have men serve him in the persons of his poor. But such a vicarious transfer always involves reflection, and sometimes spontaneousness is worth more than reflection.
ἠγστ, instead of εράαο Tisch. WH. א B* D 69, 150. ἐ ἐο, instead of εςἐέ Tisch. Treg. WH. RV. and almost all sources.
7. πνοεγρτὺ πωος…ἐὲδ ο πνοεfor the poor you have always …but me not always.3 This was the reason, not why the woman anointed him, but why such anointing was a good work, which he therefore encouraged. The whole transaction, as appears also from the πολβ μρσιthat follows, is given a special meaning and value in the mind of Jesus by the approach of his death. If it had not been for that, if they could have had him always with them, as they had the poor, this would not have touched so tender a spot, would not have been so good a work on him. ο πνοεis a case of language gaining force from extenuated expression.
8. ὃἔχνἐοηεShe did what she could.1 πολβ μρσιShe anticipated the anointing.2 This is an unintended meaning which the act gains from its place so near our Lord’s death. Unconsciously, she has rendered to him, while still living, the honors of burial. ἐτφαμν—preparation for burial. J. says, “Suffer her to keep it for the day of my preparation for burial,”4 a decided lowering of the meaning.
Omit ατ, this (woman), Tisch. (Treg.) WH. RV. אBL 1, 13, 28, 69, 209, 346, two mss. Lat. Vet. Memph. Harcl. ἔχν instead of εχν Tisch. Treg. WH. RV. and most sources.
9. Ἀὴ δ λγ ὑῖ, Ὅο ἐνκρχῇτ εαγλο εςὃο τνκσο, κὶὅἐοηε ατ λλθστιAnd verily I say to you, Wherever the glad tidings is proclaimed in all the world, also what this woman did will be spoken. Not shall be spoken of, as if Jesus meant to procure this mention himself in some way; but will be spoken of, a thing that he foresees. He sees that the beauty of this act, unappreciated now by his disciples, is such that it will win its way to this universal mention. μηόυο—a memorial.5 Holtzmann treats the use of εαγλο in this verse as an instance of the meaning Gospel in the sense of an account of Jesus’ life. But the use of κρχῇis against this.
Insert δ after Ἀὴ, Tisch. Treg. WH. RV. אBDgr EGKLSVWb ΓΠ one ms. Lat. Vet. ἐν instead of ἂ, after ὅο, Tisch. WH. אABCLWb X ΓΠ Omit τῦο this, after εαγλο, Tisch. Treg. WH. RV. אBDL 13, 28, 69, mss. Lat. Vet.
10. ΚὶἸύα Ἰκρώ6 …ἀῆθ πὸ τὺ ἀχεες ἵαατνπρδῖατῖ—And Judas Iscariot …went away to the chief priests, to deliver him up to them. εςτνδδκ—one of the twelve. This is simply a necessary part of the story, and this accounts sufficiently for its insertion, without supposing any rhetorical purpose in the writer. But its effect is tremendous.
It does not appear from Mk.’s account that there was any connection between this and the preceding event, as if Judas was led by it to what he did, though J. does tell us that Judas was specially aggrieved by the waste of the ointment. But the council of the Sanhedrim, the feast and the anointing, and the conspiracy of Judas, are simply put together as the events of this day. It has been assumed that we must find a logical connection of these events, and considerable ingenuity has been expended in accounting for the anointing on this ground. But the chronological connection explains everything. Notice that the chief priests become the leading actors in the proceedings against Jesus after his entry into Jerusalem, instead of the Scribes.
Omit ὁbefore Ἰύα, Tisch. Treg. WH. RV. אABCDELM ΓΠ Omit ὁbefore Ἰκρώ, Tisch. Treg. WH. RV. א BC* D. Ἰκρώ, instead of -ώη, Tisch. WH. אBC* L mss. Lat. Vet. πρδῖ instead of πρδ, Tisch. Treg. WH. BD.
11. ἀγρο—money. Mt. mentions the amount as τικναἀγρα thirty shekels, or twenty dollars. For curious parallels to this price, see Exo_21:32, Zec_11:12, cf. Mat_27:9. εκίω—opportunely. Lk. states more exactly how he sought to deliver him up, viz. ἄε ὄλυ in the absence of the multitude.
πρδῖis substituted for πρδ in this verse, on the same authority as in v. 10.
PREPARATION FOR THE PASSOVER
12-16. On the first day of the Passover feast, the disciples ask for instructions in regard to their preparations for the Passover meal. Jesus tells two of them to go to the city and to follow a man whom they will meet there carrying a jar of water. At the house which he enters, they will find the owner prepared to show them a large room ready for their purpose. And there they will prepare for the feast. They follow his directions, and find everything as he tells them.
12. τ πώῃἡέᾳτνἀύω—the first day of unleavened bread. Strictly speaking, the feast did not begin till six o’clock of the afternoon, i.e. not until the beginning of the next day, the fifteenth of the month.1 ὅετ πσαἔυνwhen they sacrificed the paschal lamb.2 The killing of the paschal lamb was done by the priests at the temple, originally by the head of the family.3 θλι ἑομσμνdo you wish us to prepare?4 This celebration of the Passover among themselves, instead of with their families, shows how their association with Jesus had come to take the place of ordinary ties with the twelve.
13. δοτνἀοτλνLuk_22:8 names Peter and John as the two. κρμο—Etymologically, this word denotes any earthenware vessel, but in use, it is restricted to a jar or pitcher. It is a question, whether this sign of a man bearing a jar of water on his head had been prearranged between Jesus and the οκδσόη, or whether this is an instance of Jesus’ supernatural knowledge of events. The manner of narration seems to imply that the evangelist meant us to understand the latter. There can be little doubt that the rest of the matter had been arranged with the host.
14. οκδσόῃmaster of the house.1 Πῦἐτ τ κτλμ2 μυ… Where is my dining room …
Insert μυafter κτλμ, Tisch. Treg. (Treg. marg.) WH. RV. אBCDL Δ1, 13, 28, 69, mss. Lat. Vet. Memph. Harcl. marg.
15. κὶατςὑῖ δίε ἀάαο3 μγ ἐτώεο ἕομν κὶἐε ἑομστ ἡῖ—and he will show you a large upper room furnished and ready; and there prepare for us.
ἐτωέο—spread or strewn. It is used of making up a bed or couch, and here of making up, or furnishing a room with couches. κὶἐε ἑομστ—κὶconnects ἑομστ with ὑάεε ἀοοθστ, and επτ.
ἀάαο, instead of ἀώεν Tisch. Treg. WH. אAB* CDEFGHKLPV Π Insert κὶbefore ἐε, Tisch. Treg. WH. אBCDL 346, two mss. Lat. Vet. Vulg.
Κὶἐῆθνο μθτί κὶἦθνAnd the disciples went out, and came.
Omit ατῦ his, after μθτί Tisch. (Treg.) WH. RV. אBL ΔEgyptt.
AT THE PASSOVER, JESUS PREDICTS HIS BETRAYAL
17-21. As they were reclining at the Passover meal, Jesus announces that one of them, a disciple who eats with him, and is near enough to dip into the same dish with him, will deliver him up to the authorities. This is only fulfilling his destiny, but just the same it is woe to the man who betrays him. He had better never have been born.
18. πρδσιwill deliver up, to the authorities. The word for betrayal is ποιόα. ὁἐθω μτ ἐο—he who eateth with me. This is not a specification of the one of the twelve who was to do the deed, but of that which he does in common with the rest. It is this which has led to the reading τνἐθότν WH. marg. This is shown first, by the act itself, as they all ate with him; and secondly, by the questions which follow, which show that the traitor is still unknown. The designation points out not the traitor, but the treachery of the Act_1
τνἐθότν (one of you) who eat, instead of ὁἐθω, (one) who eats, WH. marg. B Egyptt.
19. Ἤξνολπῖθι κὶλγι ατ εςκτ ες Μτ ἐώ3—And they began to grieve, and to say to him, one by one, Is it I?
Omit Ο δ at beginning of verse, Tisch. Treg. WH. א Memph. κτ, instead of κθ, before ες Tisch. Treg. WH. אBL Δ Omit κὶἄλς Μτ ἐώ and another, Is it I? Tisch. Treg. (Treg. marg.) WH. RV. א Δ two mss. Lat. Vet. Vulg. Egyptt. Syrr.
20. Ὁδ επνατῖ, Εςτνδδκ, ὁἐβπόεο μτ ἐο εςτ τυλο4—And he said to them, One of the twelve, who dips with me in the dish. This comes nearer to pointing out the betrayer than the preceding ὁἐθω μτ ἐο, as this would be shared in only by those in his immediate vicinity. It adds to the sitting at table with him, nearness to him at the table. Mk. and Lk. do not relate that the traitor was more closely indicated than this. Mt., on the other hand, says that Judas was told himself that he was the betrayer. And in Mt., the ὁἐβψς…οτςis evidently intended to point him out to the rest, by indicating the one who dipped his hand into the dish with Jesus at a particular time. This difference between the two accounts is evidently intentional. Mk. does not mean to indicate the traitor, but only to emphasize the treachery of the act. Mt. means to relate the discovery of the betrayer. The individual handling of common material is evident. τυλο is the dish containing the sauce of figs, dates, almonds, spice and vinegar, which is called in the Mishna חרְֶֹ charoseth.
Omit ἀορθί, answering, Tisch. Treg. WH. RV. אBCDL, mss. Lat. Vet. Egyptt. Pesh. Omit ἐ before τνδδκ, Tisch. (Treg. marg.) WH. אBCL 38, 60, 78, 127, Egyptt.
21. ὅιὁμνυὸ τῦἀθώο ὑάε—because the Son of Man goes. This confirms the statement of the betrayal by that of his departure from this world, doubt of which would render the other doubtful. It is the general fact, the admission of which opens the way for belief in the betrayal.
Insert ὅι because, Tisch. (Treg.) WH. RV. אBL Egyptt.
κθςγγατιπρ ατῦAs it is written of him. Lk. says, κτ τ ὡιμννaccording to the decree. The O.T. prophecy to this effect is Isa_53. The primary reference of the passage is to the suffering servant of Yahweh, who is defined in the prophecy itself to be the righteous Israel. But, as in the case of many of these prophecies, the principle involved makes it applicable to the fate of our Lord. This principle, that it is the fate of righteousness to suffer in this evil world, makes Jesus predict also the persecution of his followers as well as of himself. The O.T. prophets, himself, and his followers are involved in a like fate. οα δ—but woe. This is not a malediction, in the sense of a wish or prayer that this vengeance may follow the traitor, but a solemn announcement of the Divine judgment. It differs in this respect from the comminatory Psalms.
ὁυὸ τῦἀθώο ὑάε—ὁυὸ τῦἀθώο πρδδτιοα τ ἀθώῳἐεν—ε οκἐενθ ὅἄθωο ἐενςThe Son of Man goes—The Son of Man is delivered up—woe to that man—if that man had not been born. The repetition of the title ὁυὸ τῦἀθώο is emphatic, and serves to bring it into tragic conjunction with πρδδτι ὁἄθωο ἐενςis repeated on the same principle, and with the same effect. Κλνατ, ε οκἐενθ—well for him, if …had not been born. This puts the condition in the past, and the conclusion in the present. The expression is evidently rhetorical, rather than exact.
Omit ἦ, it would be, after κλν Tisch. (Treg. marg.) WH. RV. BL, mss. Lat. Vet. Memph.
THE INSTITUTION OF THE LORD’S SUPPER
22-25. In the course of the Passover meal, Jesus takes a portion of the bread from the table, and gives it to the disciples after the ordinary blessing or giving of thanks, saying, This is my body. And the cup of wine he blessed in the same way, and gave it to them, saying, This is my blood of the covenant, which is poured out for many. This is the last time, he says, that he will drink with them, until they share with him the new wine of the kingdom.
22. ΚὶἐθότνατνAnd as they were eating. In the course of the meal, therefore. But none of the evangelists state the time more exactly. λβνἄτνελγσςἔλσ—he took bread, and having blessed he broke it. The object of ελγσςmay be God, in which case, it means, having praised, its ordinary sense; or it may be the bread, in which case, it means, having invoked a blessing on; a Biblical use. The former meaning is suggested by the use of εχρσήα in Luk_22:19, and 1Co_11:24. As a matter of fact, the invocations at meals among the Jews intermingled thanksgiving and blessing. λβτ, τῦόἐτ τ σμ μυ Lk. adds τ ὐὲ ὐῶ δδμνν which is given for you, and 1 Cor. the same without δδμνν Both add τῦοπιῖεεςτνἐὴ ἀάνσν As to the meaning of the words, this is my body, it is enough to say that any insistence on their literal meaning is entirely contrary to linguistic laws and usage. They may mean, this represents my body, just as well as, this is literally my body. Meyer refers for examples of this use of ενιto Luk_12:1—the leaven of the Pharisees, which is hypocrisy; J. 10:7—I am the door of the sheep; 14:6—I am the way, the truth, and the life; Gal_4:24—these (two sons of Abraham) are two covenants; Heb_10:20—the veil, that is his flesh. But it is useless to multiply instances of so common and evident a usage. And yet, the one that evidently disproves the literal meaning, not merely establishing the possibility of the symbolic use here, but making the literal meaning impossible, is right at hand. For in the account of the consecration of the cup, Luk_22:20, 1Co_11:25, it reads τῦοτ πτρο ἡκιὴδαήηἐ τ αμτ μυ This cup is the new covenant in my blood. No one would contend for the literalness of the language in this case, and yet it is perfectly evident that the copula is used in the same sense in both cases, giving the meaning of the bread in the one case, and of the cup in the other, but not saying that the bread is actually flesh, nor the cup a covenant. All this without taking into account our Lord’s manner of speech. We have some right to judge what any person says in a particular case by his habit of thought and speech. This warrants us in saying that the literal meaning is impossible to Jesus. It would pull down all that he had been at pains to set up throughout his ministry—a spiritual religion.
Omit ὁἸσῦ, Tisch. (Treg.) WH. RV. א mss. Lat. Vet. Memph. Omit φγτ, eat, Tisch. Treg. WH. RV. אABCDKLM* PU Π 1, mss. Lat. Vet. Vulg. Egyptt.
23. κὶλβνπτρο—And having taken a cup. εχρσήα—having given thanks. Like ελγσς v. 22, it denotes some form of thanksgiving for the good things of God.
Omit τ, the, before πτρο, Tisch. Treg. WH. RV. א X Δ1, 11, 13, 28.
24. Τῦόἐτ τ αμ μυτςδαήη—this is my blood of the covenant. δαήηin classical Greek means a will, or testament. But in the N.T., the only examples of this use are in Heb_9:16, Heb_9:17, where by a play upon the double meaning of the word, the writer justifies his statement that a covenant (δαήη is ratified by blood by showing that a testament (δαήη comes into force only with the death of the testator. Everywhere else it has the purely Biblical and ecclesiastical meaning, a covenant. These words, the blood of the covenant, are borrowed from the institution of the Law, regarded as a covenant between God and the Jews (Exo_24:8, Lev_17:11). Moses sprinkled the people with the blood of sacrifice, as a seal of the covenant between God and them in the giving of the Law. And now, the new covenant, see Luk_22:20, 1Co_11:25, in which the law is written in the heart, Jer_31:31-35, is established, and that is sealed with the blood of him who died to bring it about. It is through his blood that the law of God is written inwardly in the heart, and so it becomes the blood of the new covenant. τ ἐχνμννὑὲ πλῶ—which is poured out for many. This fixes the sacrificial meaning of the flesh and blood. The pouring out of the blood signifies a violent death, and ὑὲ πλονdenotes that this death was suffered in behalf of others. ὑὲ may be used to express the vicarious idea, instead of, but it does not necessitate it, as ἀτ does. Christ leaves this whole question of the exact part played by his death quite open. He does not anticipate any of the later lines of N.T. treatment of this subject. But one more element needs to be considered in estimating the meaning of the Eucharist, as it came from the hands of our Lord. The bread and wine were to be eaten and drunk. The meaning is thus a partaking of the Lord, the feeding of our spirit with the crucified Jesus. That is to say, it is Jesus our life, rather than the externally atoning aspect of his death, that is imparted to us in the sacrament (cf. J. 6).
Jesus’ use of the language of sacrifice in connection with his death does not indicate that he means to give to that death the current idea of sacrifice, but that he means to illumine the idea of sacrifice by his own death. As if he had said, “Here is the true meaning of sacrifice.” The Gospels do not give us any command for the repetition of the supper, nor for its continuance as a church institution. That is implied in 1Co_11:25.
Omit τ before τς(κιῆ) δαήη, Tisch. WH. RV. אBCD2 ELVWb X 11, 157. Omit κιῆ, new, Tisch. Treg. WH. RV. אBCDL, one ms. Lat. Vet. Memph.ed. Theb. ὑὲ, instead of πρ, before πλῶ, Tisch. Treg. WH. RV. אBCDL Δ13, 69, 124.
25. γνμτςτῦἀπλυfruit of the vine.
γνμτς instead of γνήαο, Tisch. Treg. WH. אABCEFHLMSU VWb X Δ. The form γνμ is rare, not occurring outside of Biblical Greek, and γνήαο becomes thus an obvious correction.
ἕςτςἡέα ἐεη ὅα etc.—until that day when I drink it new in the kingdom of God. Luk_22:15-18 makes Jesus say this in general of the Passover meal at the beginning, before the institution of the sacrament. κιό is not the word for new wine, for which νο is used, but κιό denotes a new kind of wine. In the making of all things new, the ἀαανσς there is to be a new festal meeting and association of Christ and his disciples, a realization of these earthly feasts and symposia, which are brought to an end in this last supper. There is thus a note of sadness, a word of breaking up, closing these human associations, but a more solemn note of gladness, looking forward to the new spiritual associations and joys of the Messianic kingdom.
JESUS PREDICTS THE SCATTERING OF THE DISCIPLES, AND THE DENIAL OF HIM BY PETER
26-31. After singing the Hallel, they go out to the Mount of Olives. On the way, Jesus warns the disciples that they will all fall away from him that night. He quotes a passage from Zechariah, showing that scattering of the sheep follows the smiting of the shepherd. After his resurrection, he will go before them into Galilee. Peter protests that he at least will not prove unfaithful, whereupon Jesus predicts that before the second crowing of the cock, he will deny him thrice. Peter again protests vehemently that he will sooner die with him, than deny him, and the rest of the disciples join him.
26. ὑνσνε—The hymn sung by the Jews at the Passover supper was the Great Hallel, consisting of Ps. 113-118, 136. It was the second part of this, 115-118, according to the school of Shammai 114-118, which they sang at this time, after the Passover meal. τ ὄο τνἐαω—the name of the hill covered with olives, lying east of Jerusalem, and about half a mile from the city.
27. Ὅιπνε σαδλσσ· ὅιγγατι Πτξ τνπιέα κὶτ πόααδακριθσνα—All of you will fall away. For it is written, I will smite the shepherd, and the sheep will be scattered. The quotation is from Zec_13. In the original, it reads, smite the shepherd. But since it is Jehovah who invokes the sword against the shepherd in the original, this πτξ renders the sense of the passage. The whole passage in the original is involved in obscurity, but there is the same indication as in all the O.T. prophecies of the application to an immediate, and not a remote future; cf. v. 8. The application to this event in the life of Jesus is because the relation between shepherd and sheep leads to the same result in both cases. Probably the shepherd in Zech. is the king, and the sheep are the people.
Omit ἐ ἐο, because of me, after σαδλσσε Tisch. Treg. WH. RV. אBC* DHLSVWb X ΓΠ two mss. Lat. Vet. Memph.edd. Omit ἐ τ νκὶτύῃ this night, about the same. δακριθσνα, instead of-στι Tisch. Treg. WH. אABCDFGKLN Δ
28. ἐεθνιthis is the common word for the resurrection, but it acquires here a special meaning from the preceding πτξ, denoting his rising from the earth to which he has been smitten. ποξ—this word also gets its special sense here from the figure of the sheep and shepherd. He will go before them, as a shepherd leads his flock, i.e. he will resume toward them his office of shepherd, and go before them to the familiar scenes of his earthly ministry. See J. 10:4. The fact that there is no appearance to the disciples in Galilee in Mar_16:9-20, in connection with this prediction, is one of the conclusive proofs that that passage is from another hand.
29. Ε κὶπνε σαδλσήοτι ἀλ οκἐώEven if all fall away, yet not I. Strictly speaking, ε κιdoes not strengthen the statement as much as κὶε. But the difference is too minute for a style like that of the N.T. Greek.1
Ε κί instead of κὶε, Tisch. Treg. WH. RV. אBCGL 1, 13, 69.
30. ὅισ σμρντύῃτ νκὶ πὶ ἢδςἀέτρ φνσι τί μ ἀανο—that you to-day, this night, before the cock crows twice, will thrice deny me. Peter in his boast emphasizes the πνε. Jesus in his rebuke emphasizes the σ—you who feel so confident. Peter had singled himself out as the one to be faithful in the midst of general defection. Jesus singles him out as the one out of them all to deny him. σμρντύῃτ νκὶto-day, this night, the very day in which you have shown such self-confidence. δςἀὲτρ φνσιThis is the only gospel in which this δςoccurs, both in the prediction of Jesus, and in the account of the denials. Those two fatal cock-crowings had stuck in Peter’s memory, and so find their way into the Gospel which gets its inspiration from him. φνσιthis is a general word for sounds of all kinds. But the instances are rare in profane authors of its use for animal cries. ἀανο—thou wilt deny. As applied to persons, it means denial of acquaintance or connection with them.
Insert σ before σμρν Tisch. Treg. WH. ABEFGHKLMNSUVWb X Γ, two mss. Lat. Vet. Vulg. Egyptt. Syrr. τύῃτ νκὶ instead of ἐ τ νκὶτύῃ Tisch. Treg. WH. RV. אBCDL, mss. Lat. Vet.
31. ὁδ ἐπρσῶ ἐάε—But he spoke with utter vehemence. πρσῶ by itself means inordinately, and is used of anything that exceeds bounds. ἐ adds to it the sense completely, utterly.1
ἐπρσῶ, instead of ἐ πρσο, Tisch. Treg. WH. RV. אBCD 56, 58, 61. ἐάε, instead of ἔεε Tisch. Treg. WH. RV. אBDL, mss. Lat. Vet. Vulg. Omit μλο, more, Tisch. Treg. WH. RV. אBCDL, mss. Lat. Vet. Vulg. Egyptt. Harcl.
ὡατςδ κὶπνε ἔεο—and so said also all. Peter, according to this, did not occupy a singular position, but simply took his place of leader and spokesman, speaking out what was in the minds of all, to which they all assented.
THE AGONY IN GETHSEMANE
32-42. Jesus comes with his disciples to Gethsemane, an olive orchard on the western slope of the Mount of Olives. Here he leaves the rest of them, and retires with Peter, James, and John, to pray. Beginning to be oppressed with the approaching trial, he bids them watch, and retires still further, where he prays that his impending fate may be averted, submitting himself, however, to the Divine will. Returning to the three disciples, he finds them asleep, and again bids them watch, adding as a reason this time that they themselves need to pray that they may be delivered from temptation. A second time, he prays, and returns to find them sleeping. The third time, finding them still asleep, he bids them at first sleep on; and then announces the approach of the betrayer.
32. χρο—a diminutive from χρ, denoting a small enclosure, a field. Γθηαε—Greek form of a Hebrew name, meaning oil-press. It indicates that the place was an olive orchard, with an oil-press as one of the appurtenances, like a sugar house in a maple grove. J. 18:1 locates it on the farther side of the brook Kedron. κθστ ὥεsit here. The scene was one of those sacred things in a man’s life, in which his best instincts bid him be alone. The other cases in our Lord’s life of which we are told were the temptation, the raising of the daughter of Jairus, and the transfiguration. Peter, James, and John were taken nearer to the scenes of his soul’s wrestling with impending fate, but even they were to remain outside, and watch.
Γθηαε, instead of Γθηαή Tisch. WH. (Treg. -νῖ אABCDEFGHLMNSV Theb.
33. Κὶπρλμάε τνΠτο κὶἸκβνκὶἸάννμτ ατῦAnd he takes with him Peter, and James, and John.
Omit τνbefore Ἰκβν Tisch. Treg. WH. marg. אCDEFGHMNSUVWbX ΓΠ μτ ατῦ instead of μθ ὲυο, Tisch. Treg. WH. אBCD 57, 69, 346.
34. ἐθμεσα κὶἀηοενto be utterly amazed and troubled. One derivation makes ἀηοενfrom ἄηο, homesick, and the other from ἀεν to be sated. Either derivation makes it very expressive. The strong statement of his amazement opens before us a curious problem. His fate, as he comes to face it, is not only troubling, but amazing. His rejection by men, their fierce hatred of him, his isolation of spirit, even among his own—all these things coming to the Son of Man, the lover of his kind, whose whole life was wrought by love into the fibre and tissue of the common human life, and was individual in no sense—amazed him utterly. πρλπςencompassed by grief. ἕςθντυunto death. My sorrow is killing me, is the thought; it is crushing the life out of me. κὶγηοετ—and watch. It is possible to take these words in a merely external sense. He knew that his enemies were at hand, and he might want some one to be on the watch for them. But it seems more probable that, as Mt. puts it (26:38), he wanted them to watch with him, to share his vigil, not against human foes, but against the flood of woes overwhelming his soul. If possible, he would have companionship in his extreme hour. See also v. 38.
35. ἡὥαthe hour; the time used for the event with which it was big. There is a theologizing attempt to minimize it, as if it referred not to the sacrificial death, which our Lord had no desire to escape, but to the unnecessary incidents of it, from the denial by Peter, and the betrayal by Judas, to the crucifixion itself, as if these were not the very things that made his death sacrificial. It was the bitterness put into death by human sin that gave it its significance as a sin-offering. ε δντνἐτ—if it is possible. This possibility is limited only by the accomplishment of his work. If it is possible for him to do his work of redemption without that sacrificial death, he would escape that tragic fate. But it is not the bitterness of death itself nor even the agonies of crucifixion, that he would escape, but the bitterness poured into it by the sin of men, which makes his cross to be the place where all the horror of sin gathered itself together to strike him down, and made his torn and bleeding heart to become then and there the sin-bearer for the race.
ἔιτν instead of ἔεε, Tisch. Treg. marg. WH. RV. אBL Memph. edd.
36. Ἀβ ὁπτρ This combination of the Greek and Hebrew words would not of course appear in the speech of our Lord, who used only the Hebrew. Neither is the ὁπτρexplanatory of the Ἀβ, as the Evangelists employ for this the formulas, ὅἐτ μθρηεόεο, or simply ὅἐτ, Mat_1:23, Mat_27:33, Mar_3:17, Mar_3:5:41, Mar_3:15:16, Mar_3:34. But this is a combination of the two, belonging to the later usage, and put here by the evangelist into the mouth of Jesus. πναδντ σιall things are possible to thee. Here the condition, if it is possible, is changed into the statement, all things are possible to thee, and so, as for the matter of possibility, the prayer is left unconditioned, remove this cup from me. But the condition is made now the will of God. This is Jesus’ wish and prayer, to have the cup removed. But, after all, he knows that not his will, but that of the Father, will be carried out, and with that he is content.
37. κὶἕχτιand he comes. Jesus is not concerned about himself alone in this critical hour, but about his disciples as well. And so he interrupts even this agony of prayer, in order to see after their watchfulness. This is the one attitude of mind necessary in them from this time on,—see his prophetic discourse, ch. 13,—and now, in the crisis of his fate and theirs, he is anxious to impress the lesson on them. He has just predicted that they will desert him, and that Simon will deny him this very night. But this prediction, like all prediction, is intended to avert whatever evil it foretells. If it could only become a warning to them, they would be aroused past all danger of sleeping, and might have watched past all danger of desertion and denial.
38. γηοετ κὶποεχσε ἵαμ ἔθτ εςπιαμν—watch and pray, that you come not into temptation. In v. 34, he has enjoined watching on them in connection with his own awful sorrow. Now, without emphasizing the change, he enjoins it as necessary for themselves. And so now he adds prayer, and makes the object of both to be, that they enter not into temptation. The temptation is located not in external conditions, which constitute only a trial or test, but in the internal conditions, the evil desires of the heart, the weakness of the flesh. The outward attack on their steadfastness was right on them, and was not to be averted. They were to pray that this might not be an occasion of inward weakness, which would lead them into sin. Τ μνπεμ πόυο, ἡδ σρ ἀθνςThe spirit is willing, but the flesh is weak. The πεμ and the σρ are not contrasted elsewhere in this Gospel, nor in the teachings of Jesus. They denote the two extremes of human nature, πεμ being the highest word used to describe the spiritual part of man, and hence, where distinctions are made within the soul itself, being the word used to denote the higher part; and σρ being used to denote the animal nature with its passions, and hence everything that belongs to the lower nature, everything that is debased and weak, whether proceeding from the flesh or not. The two terms cover much the same ground in this popular use as our terms higher and lower nature. Jesus is not pleading this as an excuse for his disciples’ sleepfulness, but as a reason why they should watch and pray. The spirit is πόυο, eager, ready, to stand by me, even to death, as you have just shown in your protestations; but the flesh is weak, the lower nature fears death and danger, and that exposes you to temptation.
ἔθτ, instead of εσληε enter, Tisch. WH. א B 346, one ms. Lat. Vet.
39. τνατνλγνthe same word. λγνis used here collectively of the language used by Jesus in his prayer. Mt. changes the prayer here, making it one of submission. Father, if it is not possible that this cup pass from me, except I drink it, thy will be done.
40. κὶπλνἐθνερνατὺ κθύοτς ἦα γρατνο ὀθλο κτβρνμνι—and again, having come, he found them sleeping; for their eyes were (being) weighed down. The present part. κτβρνμνιdenotes the process, not the completed state. κὶοκᾔεσνthis belongs with the principal clause, not with the subordinate introduced by γρ He found them sleeping; for their eyes were heavy; and they knew not what to reply to him. So in the AV. and the RV., though the Greek is pointed the other way. Both their shame and their drowsiness would make them dumb.
κτβρνμνι instead of ββρμνι Tisch. Treg. WH. RV. א ABKLNU Δ 1, 11, 13, 69, 106.
41. κθύεετ λιὸ κ ἀααεθ—sleep on now, and rest. This is a free, but not at all a bad translation. On expresses very well the meaning of the pres. imp., which does not command the beginning of an action, but the continuance of an action already begun. τ λιὸ means the rest of the time, and is contrasted with the preceding time, when he has bidden them keep awake. Now is thus not a bad translation of it. As for the feeling with which Jesus would say this, it is impossible to keep out of it a certain kind of sad bitterness. ἀέε—it is enough.1 This meaning is found in only one, possibly two other passages. But the other meaning, to be distant, is always used with some measure of distance. Morison supposes that the English version dates from the Vulgate, and that most everybody who has adopted it, has taken it from the Latin without much thought. But where did the Vulg. get it, and how does it happen that a mere hit, like that, should be justified by two recondite passages? It is shown to be a meaning of the word, it fits here, and it does not have against it the objection that Morison’s own translation has. This apparently abrupt disturbance of their sleep after he had just told them to sleep, would imply that there was some time between it and that permission. ἦθνἡὥαliterally, the hour came. The hour is that of the delivering up of the Son of Man, the announcement of which immediately follows. πρδδτιis delivered up.2 The word for betrayal, ποιόα, is not used anywhere in connection with this event. τνἁατλνthe sinners. The article denotes the class, not individuals of the class. The signal thing about the career of Jesus had been his non-assumption of the power associated with his position, while yet he claimed to be the Messianic king; not simply a king, but the ideal king. And it seemed to be a sufficient answer to his claims to be a king, that he was not a king. But so far, he had at least kept out of the hands of his enemies, owing to their fear of the people and of Jesus’ influence over them. Now, the crisis of his fate had come; the hour had struck; and the Son of Man, personating as he does in the prophecy, the kingdom of the saints of the Most High, an everlasting kingdom, and an endless dominion, is actually to be delivered up into the hands of the opposing party, the sinners. To our ears, it has a familiar sound, and we are accustomed to the whole train of ideas associated with it. But to the disciples, it must have sounded like the stroke of doom. And Jesus does not even try to escape it; he goes forth to meet his fate.
CAPTURE OF JESUS BY AN IRREGULAR FORCE SENT OUT BY THE SANHEDRIM, PILOTED BY JUDAS ISCARIOT
43-52. The party that captured Jesus is represented as a crowd from the Sanhedrim armed with swords and clubs. Judas had given them a sign by which they would recognize Jesus, arranging that the one to whom he gave the kiss of salutation they were to take and hold fast. This meant simply that the one whom he saluted as master was the leader whom they were sent out to capture, and this programme was carried out. One of the disciples (John says, Peter), not yet convinced that all was lost, and carrying out his purpose to die with his lord, if necessary, drew his sword, and with a random blow cut off the ear of the high priest’s servant. But Jesus says to his captors, Why do you use force against me, as if I were a highwayman? Why did you not take me quietly when I was teaching every day in the temple? But this treatment of me as a malefactor is only a fulfilment of the fate marked out for me by the Scriptures. At this, the disciples, seeing that Jesus does not mean to defend himself, and in that the destruction of all their hopes, forsook him and fled. One, however, a young man, who had been roused from his bed by the tumult, and had thrown a sheet about him, was taken by them, and escaped only by leaving the sheet in their hands.
43. κὶεθς ἔιατῦλλῦτς πργντιἸύα (ὁἸκρώη), εςτνδδκ, κὶμτ ατῦὂλςμτ μχιῶ κὶξλν πρ τνἀχεένκὶτνγαμτω κὶ(τν πεβτρνAnd immediately, while he was still speaking, there comes a crowd with swords and clubs, from the chief priests, and the scribes, and (the) elders.
Insert ὁἸκρώη after Ἰύα, Tisch. (Treg.) א ΠLatt. Syrr. Omit ὦ, being, after ες one, Tisch. Treg. WH. RV. אABCDKLN SUWb ΠLatt. Egyptt. Pesh. Omit πλς great, after ὄλς crowd, Tisch. Treg. (Treg. marg.) WH. RV. אBL 13, 69, mss. of Latt. Egyptt. Pesh. Omit τν the, before πεβτρν elders, Tisch. א AU 1, 69, 115, 131, 251, 282, 346, Orig.
εςτνδδκ—one of the twelve. This is repeated from v. 10, to keep this tragic element of the situation before us. ἂλςa crowd. The apprehending force is shown by this word ὂλςto have been of the nature of a mob, an irregular and unorganized force. J. 18:3, on the contrary, says that it was the σερ, the Roman cohort, or a detachment representing it, under the command of the chiliarch, its commanding officer, together with the official attendants of the Sanhedrim. ἀχεέν…γαμτω …πεβτρνchief priests, scribes, elders. This is the complete designation of the Sanhedrim by the classes composing it.
44. σνηο1—a sign between them, a concerted signal. The need of this does not appear, as Jesus was a well-known figure. But in the darkness and confusion, there was the possibility of escape, and there was an evident desire to make everything sure. ὅ ἂ φλσ—This sign given by Judas had nothing unusual about it, but was the ordinary form of salute. καήαεατνκ ἀάεεἀφλςThese directions were given by Judas to the crowd of which he had constituted himself the leader. ἀφλςsecurely, giving no chance for escape. Judas, having once entered into this affair, did not want a fiasco made of it. The motives of Judas in this extraordinary treachery are difficult to understand. In judging of them, we have to remember that he was one of the twelve chosen by Jesus to be his most intimate companions, and we must not undervalue that choice by ascribing to Judas motives of such utter and irredeemable vileness as would make him an impossible companion for any decent person. It may be that he had for his purpose in this extraordinary move to force Jesus to assume the offensive against his enemies. This is, at least, vastly more probable than the mercenary motive hinted at in the Fourth Gospel. But, whatever his motive, whether he actually turned against Jesus, or only seemed to, in order to compel him to assume his power, he would want to make sure that his plan succeeded.
ἀάεε instead of ἀαάεε Tisch. Treg. WH. אBDL 28, 40, 69.
45. ἐθνποεθνhaving come, he came up to. The first of these participles denotes an act precedent to that of the principal verb and the other participle taken together.2 κτφλσνhe kissed. The prep. denotes a certain profuseness in the Act_3
46. Ο δ ἐέαα τςχῖα ατ—And they laid their hands on him.
ἐέαα, instead of -λν Tisch. WH. אB. τςχῖα ατ, instead of ἐʼατντςχῖα ατν Tisch. Treg. WH. א BDL 1, 11, 13, 69, 118, 346, mss. Lat. Vet.
47. Εςδ. It is probable that the numeral is used here, as it is commonly, to call attention to the number, not like the indefinite τς The probability of this is increased if τςis retained in the text. Only one of the disciples resorted to this extreme action, involving, as it did, a certain courage, and also blindness. There was in it also an element of tentativeness, an initiative, in which all the prejudices of the disciples pointed to success, but in which the words of the Master must have raised bewilderment and doubt. Luk_22:49 says that the disciples generally asked if they should strike with the sword, and that one of them, without waiting for an answer, sought to precipitate matters by taking the offensive. J. 18:10 gives the name, Simon Peter, and the incident is entirely characteristic. He also names the servant, Malchus. Luk_22:51 adds the interesting fact, that Jesus healed the man.
Omit τς a certain, after ες one, Treg. (WH.) אALM, mss. Lat. Vet. Egyptt. Harcl. ὠάιν instead of ὠίν Tisch. Treg. WH. אBD 1, Harcl. marg.
48. λσὴ—a highwayman. The word for thief is κέτς Force would be unnecessary in capturing a mere thief. Jesus mildly resents the idea of lawlessness, implied in sending out an armed force to capture him. He is no highwayman, prepared to resist the law that he has violated.
ἐήθτ, instead of ἐήθτ, Tisch. Treg. WH. אBD 1, Harcl. marg.
49. κ&