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37 I was in prison, and ye came unto me. Then shall the righteous answer 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 stated, were singularly tempted to indulge in inhuman purposes, a hostile temper, and selfish, contracted hopes. They wished for a Messiah not so much for the benefit of the world as for their own aggrandizement.

37. The humility of the benevolent and good is here set forth in a figurative form, as in verse 44. The presumption of the wicked is also described.

41. Into everlasting fire, prepared for the devil and his angels. A vivid Jewish figure, painting the severe punishments inflicted on the bad; the fire of remorse, and whatever other pain may be meted out to the sinner. For remarks on the word everlasting, see the note on the next

verse.

46. Everlasting punishment-life eternal. The same word in the original is here translated in one case everlasting, and in the other eternal. The usual sense attributed

to it is that of strictly endless duration. It is admitted that it may have that meaning, but it is denied that it necessarily has it. If, therefore, the doctrine of the absolute eternity of future punishment is true, this text does not absolutely prove it. For the derivation of the adjective in the Greek is from a word meaning life, age, dispensation, world, an indefinitely long period or lapse of time. The adjective itself is used many times in the Septuagint, or Greek version of the Old Testament, and applied to things of a temporary nature, or that existed only for an indefinitely long time. Gen. xvii. 8, xlviii. 4. Lev, xvi, 34. Numb. xxv. 13. Hab. iii. 6. Whether, therefore, it signifies strictly forever, or an indefinite period, depends upon the nature of the thing to which it is applied. When connected with God, it means literally eternal. Gen. xxi. 33. But when joined to other things, whose nature is limited, it means lasting,

CHAPTER XXVI.

The Anointing in the House of Simon-Institution of the Lord's Supper-Scene in the Garden of Gethsemane-Seizure of Jesus-Denial of Peter.

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ND it came to pass, when Jesus had finished all these sayings, he said unto his disciples: Ye know that after two days is the 2

or long-enduring.

As connected with punishment in this verse, it probably has this sense; for by punishment we usually understand what is for the correction and benefit of the offender, and what therefore will be continued only so long as will be for his best good. This is sometimes the case in the frail, fallible governments of men; how much greater the probability that punishment has this reformatory character in the wise and sure-executing government of God, and that it is continued indefinitely as the good of the transgressor requires! The above view is in harmony with the paternal attributes of God, and finds a response in our spiritual and social nature. But it is often said, the same word is used in respect to the life of the good, and is that to be limited? The reply is, Yes, if they cease to be good, and fall from their high estate, as most believe the angels did, who are nobler intelligences, as popularly believed, than human spirits. In other words, the wicked will be punished as long as they are wicked, and the good will be blessed as long as they are good, which, if they have overcome self and sin in this life, may be reasonably considered as identical with eternity. If man retains his free moral agency in the future life-and if he did not, that life would be inferior to this in one of the noblest and most fearful prerogatives of our being-he will still have a choice of good or evil, and can rise or fall. But to pursue this train of thought any farther would be to pass from

the province of expository, to that of dogmatic theology.

Every human soul is judged by the Gospel of Christ, if made known to it, in this life; it shall be more searchingly judged in the life to come. Unspeakable anguish, fear, and suffering will settle down on the evil, impenitent, unreconciled spirit; but peace, blessedness, and joy will be the portion of the penitent, holy, and submissive child of God. This shall continue for an indefinitely long time, but beyond that our Lord does not carry us, leaving all in the hands of Him who is wise and just and good. We need not strive to look farther into eternity than he has given us the power of doing, but rather pause and adore before its mighty closed portals; for the glimpse he has afforded us into its awful secrets is fitted to inspire us with longings after all that is holy and virtuous, and loathing and terror at all that is sinful, for, at all events, our present conduct, the power of habit, will send its consequences far, far onward into our future being. The Scriptures certainly represent this life in general as the crisis which determines the future, and it is their object to awaken in us a strong and wholesome fear. They afford no encouragement for the impenitent wicked, now or ever, but every encouragement and hope for those who repent and reform. They teach us that "it is not our wisdom to speculate, but to fear."

If the above view should be thought to diminish the dread of

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feast of the passover; and the Son of Man is betrayed to be crucified. 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 of virtue, the answer is, that, if true, it cannot be otherwise than the most salutary view on the whole, and in the end. And if there is danger, on one side, of representing the future state of the wicked in too mild and hopeful a light, and thus diminishing the dread of transgression, may there not be equal danger, also, on the other side, of depicting the government of Him, whom we call Father-and surely that is no unmeaning name-in too vivid colors of wrath, vengeance, and inexorable justice, and thus driving the timid into despair, and the bold into a latent, or a reckless infidelity?

CHAP. XXVI.

1-5. See Mark xiv. 1. 2. Luke xxii. 1, 2. The manner in which Jesus passed his days and nights at this period seems to be indicated in Luke xxi. 37, 38.

1. All these sayings. Referring to the discourses of the two preceding chapters. The following chapter contains the deeply interesting history of the treachery of Judas, the institution of the supper, the agony in the garden, the seizure of Jesus, his examination before Caiaphas, and the denial of Peter.

2. These two verses would be more correctly joined to the xxv. chap.-Ye know. Or, know ye, understand ye, imperative mode.-After two days. Or, within two days.The feast of the passover. This was one of the three national festivals of the Jews, held in the month of Abib, afterwards called Nisan, corresponding to our April. All the males of the nation were required to be present. It was instituted in

commemoration of the deliverance from Egypt, and particularly the passing over of the angel of death, and the sparing of the first-born of Israel, when the first-born of the Egyptians were destroyed. Ex. xii. 27.-Is betrayed. Is to be delivered up.-Crucified. Our Lord foretells, with the utmost exactness, both the time and the method of his death, at once evincing his prophetic power, and fore-arming the minds of his disciples against this trial of their faith. Yet it seemed to all human appearance unlikely that he would thus die, for he was popular among a great portion of the people, and innocence and wisdom had apparently shielded him at every point against criminal accusations.

3. The chief priests, &c. Who composed, when assembled, the council called the Sanhedrim.-The palace of the high priest. Their proper place of meeting was a chamber belonging to the temple, but, according to the Talmud of Babylon, they ceased to hold their sessions in that place about forty years before the destruction of Jerusalem, or about the time referred to in the text.-Caiaphas. Josephus corroborates the fact here related by the Evangelist. The full name of this high priest was Caiaphas Joseph. He was appointed to the office by Valerius Gratus, who preceded Pontius Pilate as procurator of Judea, and continued in it until he was removed by Vitellius, Pilate's successor. He married the daughter of Annas or Ananas, who had also been high priest at a former period, Luke iii. 2, and who still retained the name, as he probably possessed 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 substitute of his son-in-law in the official duties. The character of Caiaphas, as disclosed in the Gospels, and as intimated by Josephus, was far from honoring the priesthood.

4. Take Jesus by subtilty and kill him. The very deep impression which Jesus had made upon the Jewish nation is revealed in this fact. The most venerable men, professedly guardians of religion, meet in solemn conclave, not for the purpose of passing any order of arrest, or taking any preliminary steps for a fair trial, but to concert measures, as it would seem, to make way with their dreaded victim clandestinely, without the intervention of law, or the possibility of a rescue by the people, or, at least, to seize him and place him in custody at their future disposal. We here see, by their conduct, how well they deserved the terrible sentences of condemnation uttered against them by Jesus at various times. A venerable council to behold, but full of injustice and wickedness at heart, mere whited sepulchres.

5. Not on the feast-day. Or rather, during the festival, which lasted eight days.-Lest there be an uproar among the people. Not justice, not humanity stood as an obstacle in their way, but simply a motive of temporary expediency. Judicial proceedings on the days of public festivals were forbidden, and they might fear the popular resentment if the usage was violated. Or, as is more probable, since Jesus was favored by the people, and the city

was then thronged with multitudes, of whom many were his countrymen, the Galileans, they might dread an outburst of violence, if he who had so lately been escorted into the city in triumph should now be put to death. The popularity of Jesus resulted in part from his beneficent miracles, but still more from the fond hope of the Jewish heart that he would assume a temporal sovereignty.

6-13. See Mark xiv. 3-9, and John xii. 2-8. From the account in John, we infer that the transaction took place some time previously, and that the occasion of it was the warm gratitude of Mary to Jesus for raising her brother Lazarus from the dead. But Matthew and Mark relate the event in connection with its influence upon the plans of the Sanhedrim and the treachery of Judas. The three accounts so nearly agree in the circumstances detailed as to assure us that they all refer to the same scene.

6. Now when, i. e. at a previous time. The passage from the 6th to the 13th verse inclusive may be considered as parenthetical, and explanatory of the conduct of Judas in verse 14.-In Bethany. The village near Jerusalem, on the Mount of Olives, whither Jesus often retired. As to the place, the three Evangelists coincide. Simon the leper. Perhaps an individual whom Jesus had cured of that dreadful malady. John mentions that Lazarus, whom he had raised from the dead, shared in the entertainment, and that Martha 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 was Mary, and that she did the act at a supper made in honor of Jesus. Simon was probably a kinsman of Lazarus and his sisters.-An alabaster box. A beautiful kind of soft marble, easily worked, and often made into vases and other ornamental vessels. The form of the box was probably that of a flask or cruise. Of very precious_ ointment. Mark and John mention that it was of spikenard. The plant from which the unguent is made is called nard, and belongs to the grasses. It grows best in India, and shoots up leaves and spikes from three to six feet high. Its aroma is so strong that the air around is perfumed with it, when the roots are crushed or bruised. The ointment was very costly. John says that there was a pound in the box, and that the odor filled the house; whilst Mark agrees with him in estimating its worth at "more than three hundred pence," or about forty dollars; a munificent testimony of her profound veneration and gratitude to Jesus.-Poured it on his head, i. e. probably some of it, not all. This was customary at oriental feasts. It was rather a liquid oil than an ointment. John states that she also anointed his feet with it, and wiped them with her hair.-As he sat at meat. The ancient posture at table was reclining, not sitting.

8. They had indignation. They

were very indignant.-To what purpose is this waste? According to John, it was Judas who was especially displeased, though the other disciples might have shown some uneasiness, worldly-minded as they

were.

9. Sold for much. Mark says, "for more than three hundred pence." John informs us that it was not out of any regard for the poor that Judas said this, but because he wished to appropriate the contents to his own use, being steward of the company. We learn incidentally from this verse that Jesus and his disciples gave alms to the poor, though destitute themselves. It is not unusual for covetousness to put on the cloak of charity. We see in this instance the effect of the love of money to destroy man's susceptibility of appreciating what is true and magnanimous. The avaricious often esteem that as wasted which is given for objects of Christian philanthropy, but not so is it regarded by the Saviour of the world.

10. Why trouble ye the woman? It would distress her to see her warm kindness repulsed by coldness and rebukes.-Hath wrought a good work upon me. She has shown a generous and commendable spirit.

11. The poor always with you. You have continual opportunities to succor the poor, but the occasions of testifying your respect and

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