all, saying, I know not what thou sayest.

71 And when he was gone out into the porch, another maid saw him, and said unto them that were there, This fellow was also with Jesus of Nazareth. 72 And again he denied with an oath, I do not know the man. 73 And after a while came unto him they that stood by,

the examination of Christ was going on before the high priest, the progress of which is given in ◊ 145.-Robinson's Harmony, Notes.- - Jesus of Galilee. This was a title of reproach, as Jesus of Nazareth, which Mark reads.

70. But he denied, &c.-as though he was perfectly ignorant even of what was meant by the charge. “I know not what thou sayest." This was the grossest, most unblushing falsehood. Mark now testifies that he went out into the porch, and the cock crew. (14. 68.)

71. Into the porch. After this first denial, Peter withdrew into the porch or vestibule of the front entrance. It was now about the time of the first cock-crowing, or about midnight. He was at once met by another, who repeated the charge. It would seem to have been confirmed by others, who insisted on its truth (Luke 22. 58. John 18. 25). Amidst these charges he came up again toward the fire, embarrassed and confused.

72. Again he denied, with an oath more emphatically, and even profanely. This second denial followed soon upon the first-" after a little while." Luke 22. 58.

and said to Peter, Surely thou also art one of them; for thy speech bewrayeth thee.

74 Then began he to curse and to swear, saying, I know not the man. And immediately the cock crew.

75 And Peter remembered the ⚫ word of Jesus, which said unto him, Before the cock crow, thou shalt deny me thrice. And

8 ver.34. Lu.22.31-34.

his speech. His language was Galilean.- One of them (of the company).- - Bewrayeth thee." (Mark, "agreeth thereto.") This enraged him, as it sealed his conviction.

74. Now he denied more vehemently-" began to curse and to swear.” This was about the second cockcrowing, or about 3 o'clock. -T And immediately the cock crew. This made good to the letter the prediction of our Lord. Mark says, "and the second time the cock crew." Peter was now within sight of Christ. "The Lord turned and looked upon Peter." Luke 22. 61.

The

75. Peter remembered. "When he thought thereon he wept." Mark 14. 72. "The Lord turned and looked upon Peter." Luke 22. 61. "To the voice of the cock was added the look of Christ."-Calvin. This last was requisite. That personal notice and direct attention of Christ, causing us to remember his word (Luke 22. 61), gives the word pungency to us. truth as it is in Jesus, is flashed upon the mind, by seeing the Saviour face to face. Peter wept bitterly because he remembered Christ's love, Christ's warnings, and that tender assurance, "Simon, Satan hath desired to have thee that he might sift thee as wheat, but I have prayed for thee that thy faith fail not." Luke 22. 32. No one can keep himself from sin without the help of God. Behold this for ward, zealous apostle thrice denies in so brief a period, and would have gone on to deny with viler oaths, if others had arisen to the accusation

the morning was come, all the chief priests and elders of the people took

a Ps.2.2. b c.20.19.

Christ restrained the tongues of enemies, else Peter's denials had been thirty rather than three. Peter thought he could walk alone on the sea of Galilee, or go upon his own strength in the midst of temptations. But here he was taught his weakness, as there he was taught his need of Divine help. Being left of God, he cries, "Lord save, I perish." This teaches us the danger of presumption and self-confidence, and the danger especially of carnal influence. In the midst of Christ's foes, Peter thought of their power and number, and his heart failed. We should not forget the word of Christ, nor should we lose sight of the Master. Alas! for those who follow Him afar off. When shall a look from Him melt and reclaim His backsliding followers? Peter's tears did not merit salvation, but they were drawn from him by the covenant look of Christ. Repentance flows from Christ's looking at us in a way to remind us of our sins and of His word, and from our looking at Him in a way to catch this subduing glance of His. Peter after this followed out the charge of Christ-"When thou art converted, strengthen thy brethren." We never read of his being any more afraid to be known as a Christian. He was the bold and intrepid champion of the infant cause after the Master was removed; and the two Epistles which bear his name, he wrote full of ripe instruction.

CHAPTER XXVII.

146. THE SANHEDRIM LEAD JESUS AWAY TO PILATE.-SIXTH day of the

week.

Jerusalem.

Matt. | Mark.

27. 1, 2

15. 1

Luke. John. 23. 1 18. 28

1. When the morning was come. At early dawn of the crucifixion day.

him to death.

2 And when they had bound him, they led him away, and delivered him to Pontius Pilate the governor.

All the procedure, up to this point, had been carried on at night. Though this was illegal, they disregarded the law. Luke (ch. 22. 66) introduces some of these events in a kind of parenthesis, as if he had said, "As soon as it was day, our Lord having acknowledged that he was the Son of God, they pronounced their sentence of His death." These events, therefore, are to be viewed in their rapid succession, from the paschal supper to the arrest of Christ, and sentence of the Sanhedrim-ALL IN A NIGHT. Now, they consulted how to bring the matter successfully before Pilate, for His death. The events being of such rapid occurrence and sequence, and all within so short a time, the Evangelists cannot be expected to speak very precisely of the time. John says "it was early," and " they led Jesus from Caiaphas unto the hall of Judgment"—that is, Pilate's. Here, again, it is noted how the religious officers plotted for the death of Christ, and how all the show and formality of trial was with full intent to put Him to death. They saw that a charge of blasphemy would amount to nothing before Pilate, as he had no sympathy with the Jewish law. They must therefore frame an accusation upon grounds of Roman law. Having consulted, therefore, they began to accuse Him, saying, We found this fellow perverting the nation and forbidding to give tribute to Cesar, saying that He himself is Christ, a king."

SELF.

3. When he saw that He was condemned, viz. that Christ was condemned. Perhaps till this time he had thought to satisfy his evil intent without the guilt of his Master's blood. This is often the effect upon a guilty conscience of seeing the contemplated deed of iniquity done. So the murderer often goes frantic at the sight of his victim, or at the thought of what has been perpetrated by his bloody hands. This repentance of Judas was a sorrow of the world that worketh death. He went and hanged himself. His eyes were opened to the horrible enormity the moment he saw it enacted, and Christ actually condemned. Peter's repentance flowed from the melting look of Christ, reminding him of Christ's word. Judas' sprang from the horrors of a guilty conscience, reminding him of his own deed. The latter only drove the miserable man for solace to the parties whom he had served in his sin. The former came from a sense of the injury done to Christ; it caught a sight of His gracious face, and it led to His feet.- - Thirty pieces. This was the price of be

Matt.

Mark. Luke. John. 23. 6-12

27.15-26 15. 6-15 23.13-25 18. 39,40

27.26-30 15.15-19

19. 1-3 19. 4-16

27. 3-10 trayal-the money that he had received from the Sanhedrim for his traitorous work.

4. I have sinned, &c. He now confesses to them this sin. He thinks not of a sinful heart and life, but of a sinful act. He confesses, not to Christ, but to the chief priests.- ¶ Betrayed the innocent blood-or been guilty of bringing this innocent being to death. The blood he thinks of-and that blood innocent. His testimony is most important. Judas had been with Christ nearly two years, as one of His constant attendants. If He had been a malefactor or impostor, he would have known it. He had now no motive to exculpate Him, but rather the contrary. Yet against himselfagainst his own recent act-and in a way to condemn himself before those whom he had just now served, he declares that Christ is innocent, and that the blood that should flow on Calvary, was innocent blood. The chief priests did not let Christ go, because they were bent on His death.

-T What is that to us? They cared not for Judas' remorse- -nor could they cure it. His own cup of iniquity

was full. They only cared to have their victim and they would put Christ to death, though Judas were to hang himself for betraying Him. How often do wicked men sacrifice their partners in sin, and treat the agonies of the sufferers with the most utter hardness and contempt.

5. Cast down the pieces. Now he would throw away the infamous and bloody bribe; but that could not put away his sin, nor his suffering. Who can imagine this fire of torment in his soul? He went to the temple, with this desperate intent of hanging himself and as if this would help to satisfy his mind, he threw the money on the temple floor. T Hanged himself. On his way to this suicidal act, he cast away the silver. Entrapped by this bait, he cares no longer for the bait, but only for an escape! Alas, it is from himself and from his own undying thoughts, that he would seek a refuge. Eternity gives him only a prison. Luke has written, in the Acts 1. 18, that Judas "falling headlong, burst asunder in the midst, and all his bowels gushed out." This was the tragic result. In a hasty attempt to hang himself, he fell so as to be dashed in pieces like a potter's vessel (Psalm 2).

6. Not lawful. The chief priests, who had so wickedly plotted for Christ's death, are now very scrupulous about this point of ceremonial law. What hypocrites! They who are most rigid in mere formalities, and who find all their religion in the outward rites, can sometimes perpetrate the blackest crimes.- - The treasury. This was the chest (or chests) in the court of the women, for

receiving the offerings of worshippers (see ch. 15. 5). They found a law against putting this money into the treasury of the temple. It was not allowable to offer to God what was regarded an abomination (Deut. 23. 18).

The price of blood-that which had been the means of death. 7. They took counsel—that is, about what should be done with the moneyas the next clause shows. The potter's field.

A field near Jerusalem, that had been used for making earthenware. The size of it is not mentioned; but it was evidently a spot which was valuable for little else than a grave yard, and it was considered a charitable use of the money, to purchase this ground "to bury strangers in"-such as died at Jerusalem, not belonging there-as when they came up from all quarters to the feast. Strangers are provided for in death by the price of Christ's blood. They that were far off are brought nigh by the blood of Christ, even" aliens from the commonwealth of Israel, and strangers from the covenants of promise.'

8. Wherefore. This field gets a name in Providence, that commemorates the bloody deed. That measure which the chief priests used as a mock charity, is made a memorial of their impiety. It was called Aceldama, which means this, Acts 1. 19, (see View of Mod.Jerusalem)—and it was so called at the time of Matthew's writing this history, several years after, at least.

9. Jeremy the prophet. Jeremiah's prophecy, as it anciently commenced that division of the Old Testament Scriptures, called the prophets, was