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37 I was in prison, and ye came unto me. Then shall the righteous an
swer him, saying: Lord, when saw we thee an hungered, and fed thee? 38 or thirsty, and gave thee drink? when saw we thee a stranger, and 39 took thee in ? or naked, and clothed thee? or when saw we thee sick, 40 or in prison, and came unto thee? And the King shall answer and
say unto them: Verily, I say unto you, inasmuch as ye have done it
unto one of the least of these my brethren, ye have done it unto me. 41 Then shall he say also unto them on the left hand: Depart from me,
ye cursed, into everlasting fire, prepared for the devil and his angels. 42 For I was an hungered, and ye gave me no meat; I was thirsty, and 43 ye gave me no drink ; I was a stranger, and ye took me not in; naked,
and ye clothed me not; sick, and in prison, and ye visited me not. 44 Then shall they also answer him, saying: Lord, when saw we thee
an hungered, or athirst, or a stranger, or naked, or sick, or in prison, 45 and did not minister unto thee? Then shall he answer them, saying:
Verily, I say unto you, inasmuch as ye did it not to one of the least of 46 these, ye did it not to me. And these shall go away into everlasting
punishment; but the righteous into life eternal.
state of feeling, the Jews, as before to it is that of strictly endless durastated, were singularly tempted to tion. It is admitted that it may have indulge in inhuman purposes, a that meaning, but it is denied that hostile temper, and selfish, contract- it necessarily has it. If, therefore, ed hopes. They wished for a Mes- the doctrine of the absolute eternity siab not so much for the benefit of of future pupishment is true, this the world as for their own aggran- text does not absolutely prove it. dizement.
For the derivation of the adjective 37. The humility of the benevo- in the Greek is from a word meanlent and good is here set forth in a ing life, age, dispensation, world, figurative form, as in verse 44. The an indefinitely long period or lapse presuinption of the wicked is also of time. The adjective itself is described.
used many times in the Septuagint, 41. Into everlasting fire, prepared or Greek version of the Old Testafor the devil and his angels. “A vivid ment, and applied to things of a Jewish figure, painting the severe temporary nature, or that existed punishments inflicted on the bad ; only for an indefinitely long time. the fire of remorse, and whatever Gen. xvii. 8; xlviii. 4. Lev, xvi. other pain may be meted out to the 34. Numb. XXV. 13. Hab. ii. 6, sinner. For remarks on the word Whether, therefore, it signifies everlasting, see the note on the next strictly forever, or an indefinite verse.
period, depends upon the nature of 46. Everlasting punishment-life the thing to which it is applied. eternal. The same word in the When connected with God, it means original is here translated in one literally eternal. Gen. xxi. 33. But case everlasting, and in the other when joined to other things, whose eternal. The usual sense attributed nature is limited, it means lasting,
CHAPTER XXVI. The Anointing in the House of Simon – Instilution of the Lord's Supper-Scene in the Gar
den af Gethsemane – Seizure of Jesus—Denial of Peter. ND it came to pass, when Jesus bad finished all these sayings,
he said unto his disciples: Ye know that after two days is the 2
or long-enduring. As connected the province of expository, to that with punishment in this verse, it of dogmatic theology. probably has this sense; for by Every human soul is judged by punishment we usually understand the Gospel of Christ, if made known what is for the correction and bene- to it, in this life; it shall be more fit of the offender, and what there searchingly judged in the life to fore will be continued only so long come. Unspeakable anguish, fear, as will be for his best good. This and suffering will settle down on is sometimes the case in the frail, the evil, impenitent, unreconciled fallible governments of men; how spirit; but peace, blessedness, and much greater the probability that joy will be the portion of the penipunishment has this reformatory tent, holy, and submissive child of character in the wise and sure-exe God. This shall continue for an cuting government of God, and that indefinitely lovg time, but beyond it is continued indefinitely as the that our Lord does not carry us, good of the transgressor requires! leaving all in the hands of Him whó The above view is in harmony with is wise and just and good. We the paternal attributes of God, and need not strive to look farther into finds a response in our spiritual and eternity than he has given us the social nature. But it is often said, power of doing, but rather pause the same word is used in respect to and adore before its mighty closed the life of the good, and is that to portals; for the glimpse he has afbe limited? The reply is, Yes, if forded us into its awful secrets is they cease to be good, and fall from fitted to inspire us with longings their high estate, as most believe the after all that is holy and virtuous, angels did, who are nobler intelli- and loathing and terror at all that is gences, as popularly believed, than sinful, for, at all events, our present human spirits. In other words, the conduct, the power of habit, will wicked will be punished as long as send its consequences far, far onthey are wicked, and the good will ward into our future being. The be blessed as long as they are good, Scriptures certainly represent this which, if they have overcome self life in general as the crisis which and sin in this life, may be reasona determines the future, and it is their bly considered as identical with object to awaken in us a strong and eternity. If man retains his free wholesome fear. They afford no moral agency in the future life-and encouragement for the impenitent if he did not, that life would be in- wicked, now or ever, but every enferior to this in one of the noblest couragement and hope for those and most fearful prerogatives of our who repent and reform. They teach being-he will still have a choice of us that it is not our wisdom to good or evil, and can rise or fall. speculate, but to fear." But to pursue this train of thought If the above view should be any farther would be to pass from thought to diminish the dread of
feast of the passover; and the Son of Man is betrayed to be crucified. 3 Then assembled together the chief priests, and the scribes, and the
elders of the people, unto the palace of the high priest, who was called
transgression, and relax the bonds commemoration of the deliverance of virtue, the answer is, that, if true, from Egypt, and particularly the it cannot be otherwise than the most passing over of the angel of death, salutary view on the whole, and in and the sparing of the first-born of the end. And if there is danger, on Israel, when the first-born of the one side, of representing the future Egyptians were destroyed. Ex. xii. state of the wicked in too mild and 27.— Is betrayed. Is to be delivered hopeful a light, and thus diminish- up.-Crucified. Our Lord foretells, ing the dread of transgression, inay with the utmost exactness, both the there not be equal danger, also, on time and the method of his death, the other side, of depicting the gov- at once evincing his prophetic powernment of Him, whom we call er, and fore-arming the minds of Father-and surely that is no un- his disciples against this trial of their meaning name—in too vivid colors faith. Yet it seemed to all human of wrath, vengeance, and inexorable appearance unlikely that he would justice, and thus driving the timid thus die, for he was popular among into despair, and the bold into a a great portion of the people, and latent, or a reckless infidelity? innocence and wisdom had appar
ently shielded him at every point CHAP. XXVI.
against criminal accusations. 1-5. See Mark xiv. 1. 2. Luke 3. The chief priests, &c. Who xxji. 1, 2. The manner in which composed, when assembled, the Jesus passed his days and nights at council called the Sanhedrim.—The this period seems to be indicated in palace of the high priest. Their Luke xxi. 37, 38.
proper place of meeting was a cham1. All these sayings. Referring to ber belonging to the temple, but, acthe discourses of the two preceding cording to the Talmud of Babylon, chapters. The following chapter they ceased to hold their sessions in contains the deeply interesting his- that place about forty years before tory of the treachery of Judas, the the destruction of Jerusalem, or institution of the supper, the agony about the time referred to in the in the garden, the seizure of Jesus, text. Caiaphas. Josephus corrobhis examination before Caiaphas, orates the fact here related by the and the denial of Peter.
Evangelist. The full name of this 2. These two verses would be high priest was Caiaphas Joseph. more correctly joined to the xxv. He was appointed to the office by chap.—Ye know. Or, know ye, un- Valerius Gratus, who preceded Ponderstand ye, imperative mode.-Af- tius Pilate as procurator of Judea, ter two days. Or, within two days.- and continued in it until he was The feast of the passover. This was removed by Vitellius, Pilate's sucone of the three national festivals of cessor. He married the daughter the Jews, held in the month of of Annas or Ananas, who had also Abib, afterwards called Nisan, cor- been high priest at a former period, responding to our April. All the Luke iji. 2, and who still retained males of the nation were required the name, as he probably possessed to be present. It was instituted in great influence and authority, and
Caiaphas; and consulted that they might take Jesus by subtilty and kill 4 him. But they said : Not on the feast-day, lest there be an uproar 5 among
the people. Now when Jesus was in Bethany, in the house of Simon the leper, 6
might have been the occasional was then thronged with multitudes, substitute of his son-in-law in the of whom many were his countryofficial duties. The character of men, the Galileans, they might Caiaphas, as disclosed in the Gospels, dread an outburst of violence, it he and as intimated by Josephus, was who had so lately been escorted infar from honoring the priesthood. to the city in triumph should now
4. Take Jesus by subtilty and kill be put to death. The popularity of him. The very deep impression Jesus resulted in part from his benewhich Jesus had made upon the ficent miracles, but still more from Jewish nation is revealed in this the fond hope of the Jewish heart fact. The most venerable men, that he would assume a temporal professedly guardians of religion, sovereignty. meet in solemn conclave, not for the 6—13. See Mark xiv. 3–9, and purpose of passing any order of ar John xii. 248. From the account rest, or taking any preliminary steps in John, we infer that the transacfor a fair trial, but to concert meas tion took place some time previousures, as it would seem, to make way ly, and that the occasion of it was with their dreaded victini clandes- the warm gratitude of Mary to tinely, without the intervention of Jesus for raising her brother Lazalaw, or the possibility of a rescue by rus from the dead. But Matthew the people, or, at least, to seize him and Mark relate the event in conand place him in custody at their nection with its influence upon the future disposal. We here see, by plans of the Sanhedrim and the their conduct, how well they de treachery of Judas. The three acserved the terrible sentences of con counts so nearly agree in the cirdemnation uttered against them by cumstances detailed as to assure us Jesus at yarious times. A venerable that they all refer to the same scene. council to behold, but full of injus 6. Now when, i. e. at a previous tice and wickedness at heart, mere time. The passage from the 6th to whited sepulchres.
the 13th verse inclusive may be 5. Not on the feast-day. Or rath- considered as parenthetical, and exer, during the festival, which lasted planatory of the conduct of Judas in eight days.-Lest there be an uproar verse 14.-In Bethany. The village among the people. Not justice, not near Jerusalem, on the Mount of humanity stood as an obstacle in Olives, wbither Jesus often retired. their way, but simply a motive of As to the place, the three Evangetemporary expediency. Judicial lists
Judicial lists coincide. — Simon the leper. proceedings on the days of public Perhaps an individual whom Jesus festivals were forbidden, and they had cured of that dreadful malady. might fear the popular resent- John mentions that Lazarus, whom ment if the usage was violated. Or, he had raised from the dead, shared as is more probable, since Jesus was in the entertainment, and that Marfavored by the people, and the city tha was in attendance.
7 there came unto him a woman having an alabaster box of very pre8 cious ointment, and poured it on his head as he sat at meat. But when
his disciples saw it, they had indignation, saying: To what purpose is 9 this waste? For this ointment might have been sold for much, and 10 given to the poor. When Jesus understood it, he said unto them:
Why trouble ye the woman ? for she hath wrought a good work upon 11 me. For ye have the poor always with you ; but me ye have not 12 always. For in that she hath poured this ointment on my body, she
7. A woman. John says that it were very indignant.-To what purwas Mary, and that she did the act pose is this waste? According to at a supper made in honor of Jesus. John, it was Judas who was espeSimon was probably a kinsman of cially displeased, though the other Lazarus and his sisters.-An ala- disciples might have shown some baster box. A beautiful kind of soft uneasiness, worldly-minded as they marble, easily worked, and often made into vases and other ornamen- 9. Sold for much. Mark says, tal vessels. The form of the box for more than three hundred was probably that of a flaskor pence.” John informs us that it was cruise. Of very precious ointment. not out of any regard for the poor Mark and John mention that it was that Judas said this, but because he of spikenard. The plant from wished to appropriate the contents which the unguent is made is called to his own use, being steward of the nard, and belongs to the grasses. company.
We learn incidentally It grows best in India, and shoots from this verse that Jesus and his up leaves and spikes from three to disciples gave alms to the poor, six feet high. Its aroma is so strong though destitute themselves. It is that the air around is perfumed not unusual for covetousness to put with it, when the roots are crushed on the cloak of charity. We see in or bruised. The ointment was this instance the effect of the love of very costly. John says that there money to destroy man's susceptibiliwas a pound in the box, and that ty of appreciating what is true and the odor filled the house; whilst magnanimous. The avaricious often Mark
agrees with him in estimating esteem that as wasted which is givits worth at “ more than three hun- en for objects of Christian philandred pence,” or about forty dollars; thropy, but not so is it regarded by a munificent testimony of her pro- the Saviour of the world. found veneration and gratitude to 10. Why trouble ye the woman? Jesus.—Poured it on his head, i. e. It would distress her to see her probably some of it, not all. This warm kindness repulsed by coldwas customary at oriental feasts. ness and rebukes.—Hath wrought It was rather a liquid oil than an a good work upon me. She has ointment. John states that she also shown a generous and commendaanointed his feet with it, and wiped ble spirit. them with her hair.-As he sat at 11. The poor always with you. meat. The ancient posture at table You have continual opportunities was reclining, not sitting.
to succor the poor, but the occa8. They had indignation. They sions of testifying your respect and