Verse-by-Verse Bible Commentary
Matthew 26:75

Clarke's Commentary

Verse Matthew 26:75. Peter remembered the word of Jesus — St. Luke says, Luke 22:61, The Lord turned and looked upon Peter. So it appears he was nigh to our Lord, either at the time when the cock crew, or shortly after. The delicacy of this reproof was great - he must be reproved and alarmed, otherwise he will proceed yet farther in his iniquity; Christ is in bonds, and cannot go and speak to him; if he call aloud, the disciple is discovered, and falls a victim to Jewish malice and Roman jealousy; he therefore does the whole by a look. In the hand of Omnipotence every thing is easy, and he can save by a few, as well as by many.

He went out — He left the place where he had sinned, and the company which had been the occasion of his transgression.

And wept bitterly. — Felt bitter anguish of soul, which evidenced itself by the tears of contrition which flowed plentifully from his eyes. Let him that standeth take heed lest he fall! Where the mighty have been slain, what shall support the feeble? Only the grace of the ALMIGHTY God.

This transaction is recorded by the inspired penmen,

1st. That all may watch unto prayer, and shun the occasions of sin.

2dly. That if a man be unhappily overtaken in a fault, he may not despair, but cast himself immediately with a contrite heart on the infinite tenderness and compassion of God. See the notes on John 18:27.

I have touched on the subject of our Lord's anointing but slightly in the preceding notes, because the controversy upon this point is not yet settled; and, except to harmonists, it is a matter of comparatively little importance. Bishop Newcome has written largely on this fact, and I insert an extract from his notes.

Bridgeway Bible Commentary

152. At the high priest’s house (Matthew 26:57-75; Mark 14:53-72; Luke 22:54-65; John 18:12-27)

Annas and his son-in-law Caiaphas apparently lived in the same house. Annas had been the previous high priest and, though replaced by Caiaphas, was still well respected and influential. Jesus’ captors took him to Annas first, while Peter and John, who had followed at a distance, waited in the courtyard. By now it was well past midnight and into the early hours of the morning (John 18:12-18; Luke 22:54).

When Annas asked Jesus questions about his teaching, Jesus replied that it was known to all. He had no need to testify on his own behalf (contrary to Jewish law) when many other witnesses could be called in. After being ill-treated for giving an honest and unanswerable reply, he was sent to Caiaphas (John 18:19-24).

Caiaphas had called the Sanhedrin together, determined to condemn Jesus without delay, even though it was illegal for the Sanhedrin to meet at night to judge an offence that carried the death sentence. The Jewish leaders’ whole purpose was to get some statement from Jesus that they could use to charge him with blasphemy and so condemn him to death (Matthew 26:57-63; Mark 14:53-61). They were soon satisfied when Jesus said he was the Messiah, the Son of God and the Son of man, and he was on the way to receiving the glorious kingdom given him by God (Matthew 26:64; Mark 14:62; see earlier section, ‘Jesus and the Kingdom’). With an outburst of violent abuse the Jewish leaders condemned him as worthy of death (Matthew 26:65-68; Mark 14:63-65).

While Jesus was before Caiaphas and the other Jewish leaders inside the building, Peter sat in the courtyard, waiting anxiously. When a servant girl recognized him as a follower of Jesus, he denied any association with him (Matthew 26:69-70; Luke 22:55-57). A little later another person recognized him and told the people standing by, but again he disowned Jesus, this time with an oath (Matthew 26:71-72; Luke 22:58).

About an hour later some of the bystanders approached Peter again, convinced he was a follower of Jesus, but Peter’s denial was even stronger than before. The crowing of a cock indicated to all that daylight was approaching. It also reminded Peter of his folly in boasting that he could never fail. Just then Jesus happened to see Peter in the courtyard, and as their eyes met Peter was overcome with grief and went away weeping bitterly (Matthew 26:73-75; cf. v. 31-35; Luke 22:59-62; cf. v. 31-34).

Coffman's Commentaries on the Bible

And Peter remembered the word which Jesus had said, Before the cock crow, thou shalt deny me thrice. And he went out and wept bitterly.

God has used some very humble creatures to preach mighty sermons, among them the message conveyed by the barnyard fowl on that occasion. The message of Balaam's ass is another. Preachers, therefore, should take heart and do their best; no one can tell when some word of the Master will find an honest heart and do its work. The cock-crow aroused Peter to a new sense of reality, and he immediately began to make his way back to Jesus. Although Matthew did not record it, John did; and we are privileged to rejoice in the conversion of Peter who returned to confess three times that he loved ([Greek: phileo]) the Lord (John 21:15 ff).

Somehow, the sad failure of this great, impetuous man of the outdoors, who forsook his fishnets to become a fisher of men, endears rather than repels. He was so like all men that every man can see himself in Peter's place. Like Peter, may every man who through some lapse has offended his Saviour, turn again and wipe out failure with a new beginning. Peter never faltered again. The tradition that he at last was martyred for the blessed Jesus is supported by the Scriptures (John 21:18-19), and thus this most lovable of all the apostles, despite his mistakes, at last made good' his promise that he was willing to go both to prison and to death for the Lord!

The words "and he went out and wept bitterly" are a fitting close to this chapter. Matthew portrays with chilling realism the terror of that awful darkness which surged against the True Light; and it must ever be a source of unfailing wonder that the "darkness overcame it not"!

Barnes' Notes on the Whole Bible

And Peter remembered the word of Jesus ... - Luke has mentioned a beautiful and touching circumstance omitted by the other evangelists, that when the cock crew, “Jesus turned and looked upon Peter,” and that then he remembered his words. They were in the same room - Jesus at the upper end of the hall, elevated for a tribunal and Peter below with the servants, so that Jesus could look down upon Peter standing near the fire. By a tender and compassionate look - a single glance of his eye the injured Saviour brought to remembrance all Peter’s promises, his own predictions, and the great guilt of the disciple; he overwhelmed him with the remembrance of his sin, and pierced his heart through with many sorrows. The consciousness of deep and awful guilt rushed over Peter’s soul; he flew from the palace, he went where he might be alone in the darkness of the night, and “wept bitterly.”

The fall of Peter is one of the most melancholy instances of depravity ever committed in our world. But a little while before so confident; seated at the table of the Lord; distinguished throughout the ministry of Christ with special favors; cautioned against this very thing; yet so soon denying him, forgetting his promises, and profanely calling on God to witness what he knew to be false - that he did not know him! Had it been only once, it would have been awful guilt - guilt deeply piercing the Redeemer’s soul in the day of trial; but it was three times repeated, and at last with profane cursing and swearing. Yet, while we weep over Peter’s fall, and seek not to palliate his crime, we should draw from it important practical uses:

1. The danger of self-confidence. “He that thinketh he standeth should take heed lest he fall” 1 Corinthians 10:12. True Christian confidence is that which relies on God for strength, and feels safety only in the belief that he is able and willing to keep from temptation.

2. The highest favors, the most exalted privileges, do not secure us from the danger of falling into sin. Few men were ever so highly favored as Peter; few ever so dreadfully departed from the Saviour, and brought so deep a scandal on religion.

3. When a man begins to sin; his fall from one act to another is easy - perhaps almost certain. At first, Peter’s sin was only simple denial; then it increased to more violent affirmation, and ended with open profaneness. So the downward road of crime is easy. When sin is once indulged, the way is open for a whole deluge of crime, nor is the course easily stayed until the soul is overwhelmed in awful guilt.

4. True repentance is deep, thorough, bitter. Peter wept bitterly. It was sincere sorrow - sorrow proportioned to the nature of the offence he had committed.

5. A look from Jesus - a look of mingled affection, pity, and reproof - produces bitter sorrow for sin. We injure Him by our crimes; and His tender look, when we err, pierces the soul through with many sorrows, opens fountains of tears in the bosom, and leads us to weep with bitterness over our transgressions.

6. When we sin when we fall into temptation - let us retire from the world, seek the place of solitude, and pour out our sorrows before God. He will mark our groans; he will hear our sighs; he will behold our tears; and he will receive us to his arms again.

7. Real Christians may be suffered to go far astray. To show them their weakness, to check self-confidence, and to produce dependence on Jesus Christ, they may be permitted to show how weak, and feeble, and rash they are. Peter was a real believer. Jesus had prayed for him “that his faith should fail not,” Luke 22:32. Jesus was always heard in his prayer, John 11:42. He was heard, therefore, then. Peter’s faith did not fail - that is, his belief in Jesus, his real piety, his true attachment to the Saviour. He knew during the whole transaction that Jesus was the Messiah, and that he himself was well acquainted with him; but he was suffered to declare that which he knew was not true, and in this consisted his sin. Yet,

8. Though a Christian may be suffered to go astray - may fall into sin - yet he who should, from this example of Peter, think that he might, lawfully do it, or who should resolve to do it, thinking that he might, like Peter, weep and repent, would give evidence that he knew nothing of the grace of God. He that resolves to sin under the expectation of repenting hereafter “cannot be a Christian.”

It is worthy of further remark, that the fact that the fall of Peter is recorded by “all” the evangelists is high proof of their “honestly.” They were willing to tell the truth as it was; to conceal no fact, even if it made much against themselves, and to make mention of their own faults without attempting to appear to be better than they were. And it is worthy of special observation that Mark has recorded this with all the circumstances of aggravation, perhaps even more so than the others. Yet, by the universal belief of antiquity, the Gospel of Mark was written under Peter’s direction, and every part of it submitted to him for examination. Higher proof of the honesty and candor of the evangelists could not be demanded.

Calvin's Commentary on the Bible

75.And Peter remembered the word of Jesus. To the voice of the cock, Luke informs us, there was also added the look of Christ; for previously — as we learn from Mark — he had paid no attention to the cock when crowing. He must, therefore, have received the look from Christ, in order that he might come to himself. We all have experience of the same thing in ourselves; for which of us does not pass by with indifference and with deaf ears — I do not say the varied and numerous songs of birds which however, excite us to glorify God — but even the voice of God, which is heard clearly and distinctly in the doctrine of the Law and of the Gospel? Nor is it for a single day only that our minds are held by such brutal stupidity, but it is perpetual until he who alone turns the hearts of men deigns to look upon us. It is proper to observe, however that this was no ordinary look, for he had formerly looked at Judas who, after all, became no better by it. But in looking at Peter, he added to his eyes the secret efficacy of the Spirit, and thus by the rays of his grace, penetrated into his heart. Let us therefore know, that whenever any one has fallen, his repentance will never begin, until the Lord has looked at him.

And he went out and wept bitterly. It is probable that Peter went out through fear, for he did not venture to weep in presence of witnesses; and here he gave another proof of his weakness. Hence we infer that he did not deserve pardon by satisfaction, but that he obtained it by the fatherly kindness of God. And by this example we are taught that we ought to entertain confident hope, though our repentance be lame; for God does not despise even weak repentance, provided that it be sincere. Yet Peter’s tears, which he shed in secret, testified before God and the angels that his repentance was true; for, having withdrawn from the eyes of men, he places before him God and the angels; and, therefore, those tears flow from the deep feelings of his heart. This deserves our attention; for we see many who shed tears purposely, so long as they are beheld by others, but who have no sooner retired than they have dry eyes. Now there is no room to doubt that tears, which do not flow on account of the judgment of God, are often drawn forth by ambition and hypocrisy.

But it may be asked, Is weeping requisite in true repentance? I reply, Believers often with dry eyes groan before the Lord without hypocrisy, and confess their fault to obtain pardon; but in more aggravated offenses they must be in no ordinary degree stupid and hardened, whose hearts are not pained by grief and sorrow, and who do not feel ashamed even so far as to shed tears. And, therefore Scripture, after having convicted men of their crimes, exhorts them to sackcloth and ashes, (Daniel 9:3; Jonah 3:6; Matthew 11:21.)

Smith's Bible Commentary

Now it came to pass, when Jesus had finished all these sayings ( Matthew 26:1 ),

This is the end of now the Olivet discourse.

He now said to his disciples, Now you know that in two days is the feast of the Passover, and the Son of man is betrayed to be crucified ( Matthew 26:1-2 ).

Now this is interesting, because this apparently was on Monday, that Jesus gave the Olivet discourse. He had made His triumphant entry on Sunday, which is known as Palm Sunday, and then the next day He came back into the temple. And He had been there the day before and cleansed the things, drove out the moneychangers. The next day when He came back the scribes and the priests and all said, "By what authority?" and they challenged Him on the issue. And so as they were leaving the temple they said, "Lord what will be the sign of your coming, and the destruction of the temple?" And Jesus gave this Olivet discourse.

Now as He had finished the discourse, now He said to His disciples, "You know in two days it's going to be the feast of the Passover, and the Son of man is to be betrayed, to be crucified." Now if He was saying this on Monday, it meant that the feast of the Passover in two days would of course be on Wednesday. And Jesus was crucified on the feast day, the feast of the Passover. So it would appear that Jesus was probably crucified on Wednesday, which would then give you the three days, and the three nights in the heart of the earth. People have an awful hard time figuring that from a Sunday aspect, from a Friday crucifixion to a Sunday morning; three days and three nights takes a lot of juggling. So after two days, the feast of the Passover and the Son of man is betrayed to be crucified.

Then assembled together the chief priests, the scribes, the elders of the people, unto the palace of the high priest, the high priest was called Caiaphas ( Matthew 26:3 ),

Actually there were two high priests, Caiaphas and Annas. Caiaphas the appointment of the Roman government, and Annas the accepted one by the people, the religious people.

And they consulted that they might take Jesus by subtlety, and kill him. But they said, Not on the feast day, lest there be an uproar among the people ( Matthew 26:4-5 ).

So they were doing their best to keep this from happening on the feast day, and yet in order that it might really fulfill the types of the Old Testament, it was important that Jesus be crucified as the Lamb of God on the feast day. So they were trying to avoid the feast day, but yet there was no way that they could, because that was appropriate that that feast of the Passover, in which they remembered how that the lamb was slain in order to save the first born. So the Lamb of God establishing now a new covenant of God, with people. It was important that it be on that day that commemorated the Passover lamb, Christ our Passover suffering for us.

Now when Jesus was in Bethany, in the house of Simon the leper, there came unto him a woman having an alabaster box of very precious ointment, and she poured it on his head, as he sat at meat. And when his disciples saw it, they had indignation, saying, To what purpose is this waste? ( Matthew 26:6-8 )

Now in John's gospel he tells us that the disciple that declared this was Judas Iscariot.

When this woman came and poured this expensive perfume on Jesus, perfume that was worth several thousands of dollars, Judas became indignant, and he said, "what purpose is this waste?" Now John tells us that Judas said, "that could have been sold for several thousand dollars, and we could have given the money to the poor."

But John tells us that he said it not because he was really interested in the poor, and this is of course were Jesus Christ Superstar really stumbled and fell on his nose, and really revealed the true character of the whole portrayal. Because in this portion, they seem to make Judas appear to be the hero of the whole issue. Here Judas is a very benevolent man. He has a great concern for the poor. And this waste, this extravagant waste upon Jesus, when the money could have been given to the poor, and Judas comes out as the shining hero. And Jesus becomes in that portion of the play, an extravagant careless person, who is disregarding the needs of others.

But had they only read on, John said that Judas said this not because he cared for the poor, but because he was holding the money and had been feeding out of it. So Judas wasn't really a very magnanimous kind of an individual concerned with the poor. He is holding the bag of money and had been feeding out of the money. And he figured, wow, if we had that in the treasury there would be more to pilfer.

So they said,

This ointment might have been sold for much, and given to the poor. And when Jesus understood it, he said to them, Why do you trouble the woman? for she has wrought a good work upon me. You'll have the poor always with you; but me you will not always have. For in that she has poured this ointment on my body, she did it for my burial. And I say unto you, that wherever the gospel shall be preached in the whole world, there shall also this be declared, that this woman has done, and told for a memorial of her ( Matthew 26:9-13 ).

Now in this, Judas was rather rebuked by Jesus for the statement he made. So he left.

One of the twelve, called Judas Iscariot, went to the chief priests, and he said unto them, What will you give me, and I will deliver him unto you? And they covenanted with him for thirty pieces of silver. And from that time he sought the opportunity to betray Christ ( Matthew 26:14-16 ).

Of course the thirty pieces of silver was a price that was predicted in prophecy in the Old Testament in the book of Zechariah chapter eleven, verses twelve and thirteen. And then it was told also by Zechariah that the silver would be cast down in the house of the Lord, and used to buy a potter's field. Thirty pieces of silver was the price that you would have to pay to your neighbor if you had an ox who was always goring people, or going around butting people with his horns, and he happened to gore your neighbor's servant and killed him. You would have to pay your neighbor thirty pieces of silver for his gored slave, in order to compensate him for the lost of his servant.

As in Zechariah said, "and name for me the price of which I am priced of you." And they measured out thirty pieces of silver. And he said, "a good price, that I was priced at them, and throw it down in the house of the Lord." And so Judas turning against Christ, seeking now to betray Him, looking for the opportunity.

Now on the first day of the feast of unleavened bread the disciples came to Jesus, saying unto him, Where will you that we prepare for thee to eat the Passover? And he said, Go into the city to such a man, and say unto him, The master saith, My time is at hand; I will keep the Passover at your house with my disciples. And the disciples did as Jesus had appointed them; and they made ready the Passover ( Matthew 26:17-19 ).

Now remember that among the Jews their day does not begin at midnight, as does ours, their day begins at sundown. So they celebrate their Sabbath dinner not on Saturday night, but on Friday night, because their Sabbath begins at sundown Friday night, and goes till sundown Saturday night. So Jesus having the Passover dinner with His disciples, had it at the beginning of the day of Passover, which began at sundown. And so in the evening they ate the Passover meal together, but that day continued until sundown the following day. So that on the first day of the feast of the Passover, as the disciples came, it was to prepare the meal for the Passover.

And then was not like we take a piece of bread and we drink a cup, and have communion, but theirs was a feast. They would roast the lamb and they would eat the whole thing. It was just a time of feasting. And in the early church they had feasts they called the agape feast. And so at sundown, they were to have the thing ready, and prepared, and they ate then the Passover dinner with Jesus. And then of course it was that night that Judas came in the garden of Gethsemane, and the following day, which would have been the day of the feast of the Passover, is when Jesus was crucified.

So when the even was come, Jesus sat down with the twelve. And as they did eat, he said, Verily I say unto you, that one of you is going to betray me. And they were exceeding sorrowful, and they began every one of them to say to him, Lord, is it I? And he answered and said, He that dips his hand with me in the dish, the same shall betray me. Now the Son of man is going as it is written of him: but woe unto that man by whom the Son of man is betrayed! It had been good for that man if he had not been born ( Matthew 26:20-24 ).

What an awesome thing to say of an individual, but while that might be said of every man who betrays Christ, well might that be said of every man who refuses to except Jesus Christ. "It would have been good for that person, had they never been born", than to be born and to live and to reject God's provision for their Salvation. You'd be better off if you'd never been born, than to reject God's love.

Then Judas, which betrayed him, answered and said, Master, is it I? ( Matthew 26:25 )

Of course he had already made the agreement, he knew it was him, he had already made the covenant.

And Jesus said, You said it. And as they were eating, Jesus took bread, and he blessed it, and he broke it, and he gave it to the disciples, and he said, Take, eat; this is my body ( Matthew 26:25-26 ).

The broken bread, Jesus relates it now to His body.

And he took the cup, and he gave thanks, and he gave it to them, saying, Drink ye all of it; For this is my blood of the new covenant, which is shed for many for the remission of sins. But I say unto you, I will not drink henceforth of this fruit of the vine, until the day when I drink it new with you in my Father's kingdom ( Matthew 26:27-29 ).

Now here Jesus institutes what we commonly call the Lord's supper, that which we observe here at Calvary Chapel, we'll be observing Thursday night. As we take the broken bread, and as we take the cup, and as we remember Jesus Christ, His body broken for us, His blood that was shed for our sins; as we remember the new covenant that God has made in the blood of Jesus Christ.

The old covenant was established through Moses. The covenant whereby men could relate to God, whereby a man might come to God. And under the old covenant man approached God through a priest, who offered a sacrifice for that man and for that man's sin. And the priest would go in and approach God for that man. Jesus said, now we're establishing a new covenant. A new approach to God. That approach is through Jesus Christ.

In the book of Hebrews the author goes through great length to declare how much better covenant we have through Jesus Christ. Showing that the covenant that God had established by the priesthood of Levi was something that had to be continued year by year. Had the sacrifice been complete, they would not have had to make it every year, going into the Holy of Holies.

But Jesus Christ has established a better covenant, a better way in once and for all given His life for us, that we through Him might be able to come to God, and to relate to God. The whole basis of God's covenant with men is relationship with men, men with God, and that basis by which I can come to God and relate to God.

Now God has made a way for all of us to come, and it's through Jesus Christ, and the blood that He shed for our sins. And so Christ is establishing now through this memorial the Passover, that of which the Passover supper was always looking forward to. They observed the Sabbath and the new moons and all, Paul said, "which were all a shadow of things to come. But the substance, the body is of Christ". All of the observances of the Passover feast in the Old Testament were all of them just looking forward to the actual Lamb of God, who would give His life for the sins of the world, and establish a covenant whereby men through Him could come into a oneness with God. So that beautiful covenant whereby we come to God through Jesus Christ.

Now I look forward to that day when I drink of it in His Father's kingdom with Him. I am going to have a glorious Lord's supper some day. And we're going to just be there with Jesus in the kingdom of God.

Now when he had sung a hymn, they went out into the mount of Olives ( Matthew 26:30 ).

I wish they would have had a twenty-four track-recording studio in those days. Man, I would love to have a cassette of Jesus singing with His disciples. The twelve singing men, Judas was already gone, that left the eleven with Jesus. What did they sing? Actually they sang Psalm 136 . This is the psalm that they traditionally sang at the close of the Passover. And so you can go back and read the lyrics of the song that Jesus sang, the hymn that He sang with His disciples there in Psalm 136 , that Hallel psalm, which traditionally sang at the end of the Passover feast.

"Oh give thanks unto the Lord, for He is good, for His mercy endures forever. Oh give thanks unto the God of gods for His mercy endures forever. Oh give thanks to the Lord of lords for His mercy endures forever. To Him who alone does great wonders, for His mercy endures forever. To Him by His wisdom has made the heavens"( Psalms 136:1-5 ), and on through that psalm that declares the glorious mercies of God. And the law came by Moses, but grace and truth in Jesus Christ. The demonstration of God's mercies for men.

Then saith Jesus unto them, All ye shall be offended because of me this night: for it is written, [in Zechariah] I will smite the shepherd, and the sheep of the flock shall be scattered abroad. But after I am risen again, I will go before you into Galilee. And Peter answered and said unto him, Though all men shall be offended because of you, yet will I never be offended. And Jesus said unto him, Verily I say unto thee, That this night, before the cock crows, you shall deny me three times. And Peter said unto him, Though I should die with thee, yet will I not deny thee. And likewise also said all the disciples ( Matthew 26:31-35 ).

Peter is guilty here of boasting in his flesh. And really in a sense declaring that his love was superior to the love of the other disciples. When Jesus told him the prophecy of Zechariah, "smite the shepherd and the sheep will be scattered abroad"( Zechariah 13:7 ). All of you are going to be offended tonight because of me. Peter said, "Lord, though they may be offend you, I will never be offended." Boasting in the flesh. I will never be offended.

And Jesus responded, "Peter before the cock crows you will have denied me three times." Peter continued to argue with the Lord. Arguing with the Lord has to be folly. Have you ever engaged in that folly? I have; I've found myself arguing with the Lord. I was always wrong. Peter was challenging the statements of Jesus. "Though they, I will never be. Lord, I would never deny you, I would die for you".

Do not doubt Peter's sincerity. Do not doubt his devotion. I believe that Peter was absolutely sincere when he declared this. I believe at that moment Peter believed what he was saying to be absolutely true. I believe that Peter felt that he would actually lay down his life for Jesus. "I would die with you. I would never deny you." But it does show us the folly of vows that are made predicated upon the ability of our flesh. To make a promise to God, to make a vow to God is only to trust in the flesh.

Jesus later on will say to Peter, "Peter your spirit indeed is willing"; that's right, your spirit is right, there is no problem there, but your flesh is weak. A common ailment that we all know. It isn't a question of my spirit. It isn't a question of my love. It isn't a question of my devotion. It isn't a question of my sincerity, or even of my desire. The question is the weakness of my flesh; that 's the problem. That's where the problem lies. I love the Lord. I want to serve the Lord with everything I have. My problem is that I am living in a body of flesh, and it is weak.

Now it is important that I know that it is weak, so that I do not trust in it. And this is what Peter was needing to learn. Jesus knew it all the time. The Bible says, "He knows our frame, He knows we're but dust." I don't know my frame. I am often prone to think that I am stronger than I really am. Why is it that I think I really am more capable than I really am? And because of my feelings of ability, the confidence that I sometimes have in my ability, God must reveal to me the weakness of my own flesh in order that I will learn not to rely upon myself, but to rely completely on Him.

If I am relying in myself, If I become a self-reliant person, then my strength is always limited to me. My abilities are always limited to me. But if I learn that I am weak, that I can't do it, and I learn to trust in the Lord and to trust in His strength and trust in His ability, then I have unlimited strength and unlimited ability. And God wants to bring you to the broader dimensions of unlimited strength, unlimited potential, unlimited abilities, but trusting in Him to do the work. And Peter needed to learn that. And his spirit indeed was willing, but his flesh was weak. Jesus knew it. Peter didn't. Peter needed to know it. And of course he found out in a little while.

Then came Jesus with them to a place called Gethsemane, and he said unto his disciples, Sit here, while I go and pray yonder. And he took with him Peter and the two sons of Zebedee, and he began to be sorrowful and very heavy ( Matthew 26:36-37 ).

The whole thing, the pressure began to come upon Jesus at this point.

And he said unto them, My soul is exceeding sorrowful, even unto death: tarry ye here, and watch with me ( Matthew 26:38 ).

It's almost as though Jesus is bringing these three who He had brought into that close intimate relationship with Himself, the three who had the privilege of being on the Mount of Transfiguration with Him. The three that were so often designated for special missions. "Fellows stay with me, watch with me, my soul is exceeding sorrowful unto death, watch with me." Sort of reaching out for that support from these His closest associates.

And he went a little farther, and he fell on his face, and he prayed, saying, O my Father, if it is possible, let this cup pass from me ( Matthew 26:39 ):

This cup is the new covenant in my blood, which is shed for the remission of sins. "Father if it is possible let this cup pass from me." If what is possible? If remission of sins is possible? Oh how this speaks against the blasphemous works of men to be accepted by God. A man thinking that he can offer to God his own good works, in order that he might receive the remission of his sins. How this speaks against the efforts of man to be accepted by God, by any other means. If it is possible, if salvation for man is possible, if man can be saved by being sincere, if man can be saved by being good, if man can be saved by being moral, if a man can be saved by being religious, if there is some other way by which sins might be remitted, let this cup pass from me.

Christ is calling now for an alternate plan. And yet He declares,

nevertheless not my will, thine will be done ( Matthew 26:39 ).

There submitting Himself unto the will of the father, is what involves the taking up of the cross. Jesus said to us that if we would come after Him, we must deny ourselves and take up our cross. What does He mean, take up our cross? It means that I too must submit my will totally to the Father.

Let me say that it takes far greater faith to submit yourself totally to God, and to commit your life and all, totally to God, that takes far greater faith, than it does to insist that God heal you or that God do something for you. These people that are going around declaring that you should demand from God whatever you want, and insist upon it, make your confessions, and God must act aqueous to your will, have no understanding of God, the nature of God nor our relationship to Him.

Jesus expressed His will, and that's fine. I often in prayer express my will to God. "Lord this is what I would like to see, this is what I would like to have." But whenever I express my will to God I always make that reservation; "Nevertheless, not my will, your will be done." Because I know that God's will is much better than mine, and God's ways are much better than mine. And Jesus here is declaring, "if it's possible, let the cup pass; nevertheless not what I will."

Now what the cross of Christ then declares, and should declare to all men is that there is only one way by which a person can be saved, for had it been possible, surely God would have taken an alternate way, as His Son cried out to Him there from the garden. If you could be saved by being good, or moral, or whatever, then God would have inaugurated morality, a law, a code, by which you could live and abide, and be accepted by God, be forgiven. But such was not the case. The new covenant must be established in the blood of Jesus Christ. The cross was an essential for salvation. And that's why the cross offends people today. Because the cross always declares, "there is only one way by which a man can approach God, and that's through Jesus Christ".

Now he came to his disciples, and he found them asleep, and he said to Peter, Could you not watch with me one hour? Watch and pray, that you enter not into temptation: the spirit indeed is willing, but the flesh is weak ( Matthew 26:40-41 ).

Here when Jesus needed their support more then any other time, He would bereft of it, for they were sleeping, instead of watching, instead of praying, instead of being there to encourage and strengthen, His disciples were weary, and they were sleeping. And Jesus wakes them up and sort of chides them, "could you not watch one hour, watch and pray, lest you enter into temptation?" And then, understanding, "I know your spirit indeed is willing, that's not your problem, your flesh is weak, I know that."

And he went away again the second time, and he prayed, and he said, O my Father, if this cup may not pass away from me, except I drink it, thy will be done ( Matthew 26:42 ).

Consigning Himself now completely to the Father's will. "Lord, your will be done."

And again he came and found them asleep: for their eyes were heavy. And so he left them, and he went away again, and he prayed the third time, saying the same words. Then came he to his disciples, and he said unto them, Sleep on now, and take your rest ( Matthew 26:43-45 ):

Now these are not words of scorn or rebuke, but these are words of tender love to those men that He had become so close to.

Notice there is a colon there. Sleep on now, take your rest. Probably there is an interval of several hours designated by that colon. And I believe that during this interval of time, as the disciples weary, or sleeping there on the ground in the garden of Gethsemane that Jesus just sat, "you can't watch with me, but I watch over you". And He was waiting, waiting for Judas to come. Waiting for the inevitable to happen.

And I think He was just sitting there, looking at these fellows loving them, and praying for each of them. I think He just sort of went around in the circle and said, "Oh Lord there is Peter. He is going to blow it so bad, and he is going to be so discouraged. He is going to feel so guilty, and it's just going to eat at him. Lord just really help Peter. Lord just really work in his life. Father use him as the instrument to strengthen the others, when you've done your work in him.

Jesus said, "Peter I have prayed for you that your faith fail thee not, and when thou art converted strengthen your brothers." I think Jesus was probably praying that right at this moment as He was sitting there watching the disciples. And there is an interval of time of perhaps several hours because He had gone to the garden after the dinner, and the dinner usually began somewhere around six o'clock or so. And after the dinner they had gone in the garden. And there He spent the time in prayer, and then, it wasn't until towards morning when Judas came out, because it was while He was still at Caiaphas that the rooster began to crow, indicating that it was getting to be close to morning. They start crowing at about five o'clock in the morning or so.

So for a couple of hours, probably Jesus just sat there looking at them, watching over them, praying for them. Knowing the heartache, knowing the confusion that they were going to experiencing, knowing the whole experience, the trauma that they were going to go through, when they saw Him crucified. I think that He was just praying that the Father would strengthen them. And how often I wonder, He sits over us, watching us as our Lord. You know He is there making intercession for us, seeing He ever lives to make intercession for you. And how many times He just sits watching you as you sleep. And He says, "Now Father, they're going to have a rough day tomorrow. They're going to be facing a lot of problems. Lord, just really strengthen them, Father minister to them and all".

How beautiful Jesus sitting there in the garden watching over His disciples. Now that interval time is past, and Jesus then said, "fellows wake up",

Behold, the hour is at hand, the Son of man is betrayed into the hands of sinners. Rise, let us be going: behold, he is at hand who betrays me ( Matthew 26:45-46 ).

He could probably hear the soldiers coming through the garden. Hear them as they were coming down the path from the Kidron Valley, making their way from the house of Caiaphas and all, and noise seems to travel so easily in that country.

And while he yet spoke, Judas, one of the twelve, came, and with him a great multitude with swords and staves, from the chief priests and the elders of the people. Now he that betrayed him gave them a sign, saying, Whomsoever I shall kiss, that same is he: hold him fast. And forthwith he came to Jesus, and said, Hail, master; and kissed him ( Matthew 26:47-49 ).

This is an interesting word in the Greek, because it says in the Greek there is a word for kiss, which is the peck on the cheek that you give your wife when you leave in the morning. And then there is another Greek word for kiss, which is a passionate kiss. And it is interesting that these two Greek words are employed. Judas said, whomever I kiss, that is sort of a peck on the cheek kind of a thing, but when Judas came and it said, "he kissed Him", the other Greek word is used, kissed Him passionately.

And Jesus said unto him, Friend, why have you come? Then they came, and they laid hands on Jesus, and took him ( Matthew 26:50 ).

Another gospel says, "Judas you betray me with a passionate kiss!"

And, behold, one of them which was with Jesus ( Matthew 26:51 )

We know from the other gospels it was Peter. Of course you just know it anyhow, wouldn't you.

stretched out his hand, and drew his sword, and struck a servant of the high priest, and smote off his ear ( Matthew 26:51 ).

He can be glad that Peter was half-asleep; he would have had his head.

Then said Jesus unto him, Put again thy sword into its place: for all they that take the sword shall perish with the sword. Don't you realize that I could pray to the Father, and he would presently give me more than twelve legions of angels? ( Matthew 26:52-53 )

Peter don't you realize yet what's going on? I don't have to do this. He was submitting to the will of the Father. "I could escape this right now. I could say okay Father, it's enough", and twelve legions of angels would come down and deliver Him out of their hands. He didn't need Peter swinging away with his sword.

In the Old Testament we read that when the angel of Lord passed through the army of the Syrians, the camp of the Syrians, in one evening one angel slew one hundred and eighty-five thousand. Imagine what twelve legions could do, but the Roman legions, of which they were so familiar and terrified, what could they do against a legion of angels or even against one angel?

"Peter don't you realize that I could call twelve legions of angels to deliver me, but if I did that,

how then shall the scriptures be fulfilled, that thus it must be? ( Matthew 26:54 )

If I call now for deliverance, how could the scriptures be fulfilled? How could man be saved?

And in the same hour Jesus said to the multitudes, Are you come out as against a thief with swords and staves to take me? I sat daily with you teaching in the temple, you didn't lay hands on me. But all of this was done, that the scriptures of the prophets might be fulfilled. And then all of the disciples forsook him, and fled ( Matthew 26:55-56 ).

They suddenly just sort of disappeared in the darkness of the garden, and the attention was upon Jesus, and He was alone.

And they that laid hold on Jesus led him away to Caiaphas the high priest, where the scribes and the elders were assembled. But Peter followed Him afar off unto the high priest's palace, and he went in, and he sat with the servants, to see the end. And now the chief priests, and the elders, and all the council, sought false witness against Jesus, to put him to death; but they found none; though many people bore witness, yet they really didn't find any that they could use. Until finally there came two witnesses, who said, This fellow said, I am able to destroy the temple of God, and to built it in three days. And the high priest arose, and said unto him, Don't you answer anything? what is it which these are witnessing against you ( Matthew 26:57-62 ).

Now of course Jesus talking about the temple of His own body. In asking for a sign, He said, "destroy this temple, and in three days I build it." And now they are using this phrase and saying, "He said destroy the temple of God and He could rebuild it in three days."

Of course even when Jesus said that, they challenged Him. They said, "Hey, we've been forty-six years building this thing. What do you mean build it in three days?" But He was talking about the temple of his own body.

But Jesus held his peace. And the high priest answered and said unto him ( Matthew 26:63 ),

Now Jesus didn't respond until the high priest, then with this oath challenged him. He said,

I adjure thee by the living God, that you tell us whether you are the Messiah, the Son of God ( Matthew 26:63 ).

Now he is adjuring him by the Father, by the living God. And so Jesus then responds to him, and

He said unto him, Thou hast said [or you said it]: nevertheless [He said], I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven. Then the high priest tore his clothes saying, He has spoken blasphemy; what further need have we of any witnesses? behold, now we have heard the blasphemy. What do you think? And they all answered and said, He is guilty of death. And they did spit in his face, and they buffeted him; and others smote him with the palms of their hands ( Matthew 26:64-67 ),

In Isaiah chapter fifty, verse six as Isaiah is prophesying concerning Jesus he said, "I gave my back to the smiters, and my cheeks to them that plucked off the hair. I hid not my face from shame and spitting."

Spitting is in that oriental culture a sign of total disdain. And that isn't really the spitting of the saliva that is in your mouth, they really dig deep. And it's horrible. We've had them spit at us over there. The people in that culture, if you take a picture for instance, and they don't want you to take a picture of them, then you better be able to duck. They show their disdain by just spitting on a person. It's just absolute disdain. It's one of the most shameful things that you can do to a person, of course that's easily recognized.

Now Isaiah said, "they plucked His beard". Grabbed a handful and pulled out the buffeted His face. One of the gospels tells us that they covered His face, and then buffeted Him, which is far more painful. Our bodies are marvelously designed, and we have tremendous reflex actions. So that if I see a blow coming, my body instinctively reacts to that blow, and I give with it. And by given with that blow, I am cushioning the blow, so it isn't as severe.

When the quarterbacks really get hurt, is when they get blindsided. They see those big two hundred and seventy-five-pound tackles coming at them, and they relax and they just sort of go limp and roll with it. And you're in good shape as long as you can see it, and your body responds and reacts, and with that reflex action you give with the punch. But if you don't see it when you're blindsided, you're not expecting it, that's when you really get injured, that's when you really get hurt.

And the same in boxing. It's when you're coming in that a guy catches you flush, and you're not able to move back. A lot of people say, oh how can he take all that punishment? Well you learn to give with the blows. You learn to be relaxed and you cushion the blow by giving with it. The knockout punch is when a guy isn't giving, he is coming in, and suddenly you catch him with a blow, as he is coming in, and he gets the full force of it, and that's the thing that knocks a guy out.

Now in covering the face of Jesus, it took away this advantage of reflex actions, and of cushioning the blows, so that with the face covered and then they began to hit Him, it was the full impact of the blow. And then they would cry out,

Prophesy, who was it, name me, who was it that hit you? ( Matthew 26:68 )

All of this He endured because He loved you.

Now Isaiah goes on in chapter fifty-two, to tell of that suffering that Jesus received, and He said, "as many as were astonished at thee, for His visage was so marred, more than any man, and His form more then the sons of men"( Isaiah 52:14 ).

In the Hebrew that is declaring that His face was so marred, you could not recognize Him as a man. By the time they pulled out His beard, and put the sack over His head and began to hit Him on the face and buffed Him, the face began to swell up, and contusions, and bruises, and the whole thing. When they were through with Him, you could not recognize Him as a man, as a human being. And Isaiah said, we, as it were, hid our face from Him. That is, looking at Him was such a shocking experience, you couldn't stand to see it.

You ever come upon an accident, and you see persons that are so mangled, that you just had to turn your head, you just couldn't look? That's what Isaiah is saying it was like. We, as it were, hid our faces from Him. But then Isaiah said, "but He was bruised, He was wounded for our iniquities" ( Isaiah 53:5 ). It was for me, wounded for me, chastised for our peace.

Now Peter was sitting outside of the palace ( Matthew 26:69 ):

And how it must have hurt for him to see all of this going on. But yet by this point, seeing such fierce anger, and the crowd turned against Jesus with such venom, fear gripped his heart.

And when a damsel came to him, and said, You were also with Jesus of Galilee. He denied before all of them, saying, I don't know what you are talking about. And when he was gone out to the porch, another maid saw him, and she said unto those that were there, This fellow was also with Jesus of Nazareth. And again he denied with an oath, I do not know the man ( Matthew 26:69-72 ).

"I swear to you, I don't know Him."

And after awhile there came unto him those who were standing by, and they said to Peter, Surely thou also art one of them; for your speech gives you away. [You have the accent of a Galilean.] And then began he to curse, and to swear, saying, I know not the man. And immediately the cock crew. And Peter remembered the word of Jesus, which said unto him, Before the cock crows, you shall deny me three times. And he went out, and wept bitterly ( Matthew 26:73-75 ).

How my heart goes out to Peter, because I can identify with Peter. For I have been in the same place, where I have done that which I swore I would not do. That which I promised God I would never do. I have failed. My flesh has failed. I also am guilty of denying the Lord by actions, by deeds, denying the Lordship of Jesus Christ.

The comforting thing to me is the fact that Peter was restored. Not only restored, but God used him in a marvelous way. Though Peter had many flaws, though he was impulsive, though he would swing easily with the sword, though there were many times when he was rebuked, and though he was even guilty of failing under the pressure in the crisis, yet the Lord took Peter and used him in such a marvelous way, as an instrument and the development of the church. That encourages me, because I know that God can use men like Peter, and thus He can use men like me.

But it is first of all necessary that God prepare that man that He uses. For you are His workmanship, created together in Christ Jesus unto the good works that God has before ordained that you should walk therein. And God is working in our lives to take away our confidence in our flesh, to bring us to the awareness of our need of relying totally upon Jesus Christ. So that as God begins to do the work in and through our lives we will not be taking the credit, or the glory for the work that God has done. But recognizing that my flesh is weak, and in and of myself I can do nothing, as God works through me, I can only praise God, and magnify the Lord, who uses imperfect instruments to do His work as He anoints them with the power of His Holy Spirit. And I can only seek to be empowered by the Spirit of God in such a way that it will over compensate for the weakness of my own flesh, and then I glory in the victory that God gives to me through the Spirit.

God wants to work in each of us. God has given to each of us a talent. It is important what we do with that talent. It is very important that we do not bury it, but that we use it for His glory. That we increase that which God has entrusted to us, and give it back to Him with the increase.

Shall we pray?

Father, we thank you for these lessons. Hide them away in our hearts. Teach us thy truth in Jesus' name. Amen. "

Contending for the Faith

And Peter remembered the word of Jesus, which said unto him, Before the cock crow, thou shalt deny me thrice. And he went out, and wept bitterly.

Memory can be a two-edged sword. It can bring to mind wonderful scenes of yesteryear or it can cut one’s heart from his breast. In this case, it pierces like a dagger. "Before the cock crows twice, thou shalt deny me thrice," Jesus said, and now it has happened. "Though all forsake thee, yet will I not forsake thee," Peter had proudly proclaimed. "To prison and death I will go if necessary," he had boasted. Now his words, like the lying denials that have just faded from his lips, are empty and hollow. He has stood in the Lion’s Den and has been devoured. He has been destroyed not by the mouths of beasts but by his own. His own tongue has worked its wicked condemnation of self. Only one option seems appropriate. He retreats to sob the tears of overwhelming grief. No longer can he face himself.

From this moment we lose sight of Peter until after the resurrection. We cannot say for sure what Peter does in the intervening hours. We do know, however, that though Satan has sifted him he has not been destroyed. Apparently Jesus’ prayer has been effective (Luke 22:32). Unlike the sorrow of Judas, which leads to death, Peter’s sorrow leads to repentance and life (2 Corinthians 7:10). It would be Peter on Pentecost who, after his restoration (John 21:15-19), would stand before some of this same crowd and proclaim remission of sins through Jesus’ blood. Three thousand would be saved—a thousand for every denial.

Dr. Constable's Expository Notes

Peter’s denials of Jesus 26:69-75 (cf. Mark 14:66-72; Luke 22:55-62; John 18:15-18; John 18:25-27)

All four evangelists recorded three denials, but the details differ slightly.

Dr. Constable's Expository Notes

A third person, one of the high priest’s servants who was a relative of the man whose ear Peter had cut off in Gethsemane (John 18:26), approached Peter with some bystanders about an hour later (Luke 22:59). They accusingly asked Peter again if he was not one of Jesus’ disciples since he was a Galilean. Galileans had an accent that set them off as distinctive. [Note: Hoehner, Herod Antipas, pp. 61-64; France, The Gospel . . ., p. 1033.] This shows how thoroughly residents of Jerusalem connected Jesus’ ministry with Galilee since it was the site of most of His activity. Most if not all of His disciples were Galileans. The one who may not have been was Judas Iscariot, if "Iscariot" refers to the town of Kerioth in Judah. Peter denied that he knew Jesus a third time using more oaths to confirm his testimony. He may even have cursed Jesus. [Note: France, The Gospel . . ., p. 1034.] Immediately a rooster crowed. Peter heard it and remembered Jesus’ prediction that he would deny Jesus before the cock crowed (Matthew 26:34). Peter left the courtyard and wept bitterly over his cowardice and failure (cf. 2 Corinthians 7:10). This is Matthew’s last reference to Peter.

Matthew probably recorded this incident because it illustrates Jesus’ ability to foretell the future, a messianic characteristic. It also reveals the weakness of the disciples whom Jesus had taken such pains to prepare for His passion but without apparent success. Their concept of the Messiah and the kingdom was still largely that of most people in Israel then, though they had come to recognize Jesus as God. Only Jesus’ resurrection would clarify their understanding of His messiahship and kingdom program.

"The reader is invited to choose between two models of how the man of God behaves under pressure, the one who escapes death but with this spiritual reputation in tatters and the one who will be killed only to live again in triumph; so the reader is reminded that ’anyone who finds their life will lose it, and anyone who loses their life will find it’ (Matthew 10:39; Matthew 16:25)." [Note: Ibid., p. 1017.]

Gill's Exposition of the Whole Bible

And Peter remembered the words of Jesus,.... Forgetfulness of God, of his works, of his words, and of his law, of his revealed mind and will, is often the cause of sin; and a remembrance of things is necessary to the recovery of a fallen or backsliding professor; as, of what he is fallen from, of the love and kindness of God formerly shown to him, of his evil ways and works he is fallen into, and of the words and truths of Christ he has been very indifferent unto and lukewarm about:

which said unto him, before the cock crow, or is done crowing,

thou shalt deny me thrice; which he was put in mind of on hearing the cock crow. So by one means, or another, sometimes by some remarkable providence, and sometimes by the ministry of the word, God is pleased to alarm and awaken sleepy professors, backsliding believers, and remind them of their condition and duty, and restore them by repentance, as he did Peter:

and he went out; of the high priest's palace, either through fear, lest he should be seen weeping, and be suspected; or rather through shame, not being able to continue where his Lord was, when he had so shamefully denied him; as also to leave the company he had got into, being sensible he was wrong in mingling himself with such, and thereby exposed himself to these temptations; as well as to vent his grief in tears privately:

and wept bitterly; being thoroughly sensible what an evil and bitter thing the sin was, he had been guilty of: his repentance sprung from Christ's looking upon him, and from his looking to Jesus, and was truly evangelical: it was a sorrow after a godly sort, and was increased by the discoveries of Christ's love unto him; and was attended with faith in him, and views of pardon through him: the Persic version adds, "and his sin is forgiven"; which, though not in the text, yet is a truth; for Peter's repentance was not like Cain's, nor Esau's, nor Judas's; it was not the repentance of one in despair, but was a repentance unto life and salvation, which needed not to be repented of.

Henry's Complete Commentary on the Bible

      69 Now Peter sat without in the palace: and a damsel came unto him, saying, Thou also wast with Jesus of Galilee.   70 But he denied before them 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, 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 he went out, and wept bitterly.

      We have here the story of Peter's denying his Master, and it comes in as a part of Christ's sufferings. Our Lord Jesus was now in the High Priest's hall, not to be tried, but baited rather; and then it would have been some comfort to him to see his friends near him. But we do not find any friend he had about the court, save Peter only, and it would have been better if he had been at a distance. Observe how he fell, and how he got up again by repentance.

      I. His sin, which is here impartially related, to the honour of the penmen of scripture, who dealt faithfully. Observe,

      1. The immediate occasion of Peter's sin. He sat without in the palace, among the servants of the High Priest. Note, Bad company is to many an occasion of sin; and those who needlessly thrust themselves into it, go upon the devil's ground, venture into his crowds, and may expect either to be tempted and ensnared, as Peter was, or to be ridiculed and abused, as his Master was; they scarcely can come out of such company, without guilt or grief, or both. He that would keep God's commandments and his own covenant, must say to evil-doers, Depart from me,Psalms 119:115. Peter spoke from his own experience, when he warned his new converts to save themselves from that untoward generation; for he had like to have ruined himself by but going once among them.

      2. The temptation to it. He was challenged as a retainer to Jesus of Galilee. First one maid, and then another, and then the rest of the servants, charged it upon him; Thou also wert with Jesus of Galilee,Matthew 26:69; Matthew 26:69. And again, This fellow was with Jesus of Nazareth,Matthew 26:71; Matthew 26:71. And again (Matthew 26:73; Matthew 26:73), Thou also art one of them, for thy speech betrayeth thee to be a Galilean; whose dialect and pronunciation differed from that of the other Jews. Happy he whose speech betrays him to be a disciple of Christ, by the holiness and seriousness of whose discourse it appears that he has been with Jesus! Observe how scornfully they speak of Christ-Jesus of Galilee, and of Nazareth, upbraiding him with the country he was of: and how disdainfully they speak of Peter--This fellow; as if they thought it a reproach to them to have such a man in their company, and he was well enough served for coming among them; yet they had nothing to accuse him of, but that he was with Jesus, which, they thought, was enough to render him both a scandalous and a suspected person.

      3. The sin itself. When he was charged as one of Christ's disciples, he denied it, was ashamed and afraid to own himself so, and would have all about him to believe that he had no knowledge of him, nor any kindness or concern for him.

      (1.) Upon the first mention of it, he said, I know not what thou sayest. This was a shuffling answer; he pretended that he did not understand the charge, that he knew not whom she meant by Jesus of Galilee, or what she meant by being with him; so making strange of that which his heart was now as full of as it could be. [1.] It is a fault thus to misrepresent our own apprehensions, thoughts, and affections, to serve a turn; to pretend that we do not understand, or did not think of, or remember, that which yet we do apprehend, and did think of, and remember; this is a species of lying which we are more prone to than any other, because in this a man is not easily disproved; for who knows the spirit of a man, save himself? But God knows it, and we must be restrained from this wickedness by a fear of him, Proverbs 24:12. [2.] It is yet a greater fault to be shy of Christ, to dissemble our knowledge of him, and to shift off a confession of him, when we are called to it; it is, in effect, to deny him.

      (2.) Upon the next attack, he said, flat and plain, I know not the man, and backed it with an oath, Matthew 26:72; Matthew 26:72. This was, in effect, to say, I will not own him, I am no Christian; for Christianity is the knowledge of Christ. Why, Peter? Canst thou look upon yonder Prisoner at the bar, and say thou dost not know him? Didst not thou quit all to follow him? And hast thou not been the man of his counsel? Hast thou not known him better than any one else? Didst thou not confess him to be the Christ, the Son of the Blessed? Hast thou forgotten all the kind and tender looks thou hast had from him, and all the intimate fellowship thou hast had with him? Canst thou look him in the face, and say that thou dost not know him?

      (3.) Upon the third assault, he began to curse and to swear, saying, I know not the man,Matthew 26:74; Matthew 26:74. This was worst of all, for the way of sin is down-hill. He cursed and swore, [1.] To back what he said, and to gain credit to it, that they might not any more call it in question; he did not only say it, but swear it; and yet what he said, was false. Note, We have reason to suspect the truth of that which is backed with rash oaths and imprecations. None but the devil's sayings need the devil's proofs. He that will not be restrained by the third commandment from mocking his God, will not be kept by the ninth from deceiving his brother. [2.] He designed it to be an evidence for him, that he was none of Christ's disciples, for this was none of their language. Cursing and swearing suffice to prove a man no disciple of Christ; for it is the language of his enemies thus to take his name in vain.

      This is written for warning to us, that we sin not after the similitude of Peter's transgression; that we never, either directly or indirectly, deny Christ the Lord that bought us, by rejecting his offers, resisting his Spirit, dissembling our knowledge of him, and being ashamed of him and his words, or afraid of suffering for him and with his suffering people.

      4. The aggravations of this sin, which it may be of use to take notice of, that we may observe the like transgressions in our own sins. Consider, (1.) Who he was: an apostle, one of the first three, that had been upon all occasions the most forward to speak to the honour of Christ. The greater profession we make of religion, the greater is our sin if in any thing we walk unworthily. (2.) What fair warning his Master had given him of his danger; if he had regarded this as he ought to have done, he would not have run himself into the temptation. (3.) How solemnly he had promised to adhere to Christ in this night of trial; he had said again and again, "I will never deny thee; no, I will die with thee first;" yet he broke these bonds in sunder, and his word was yea and nay. (4.) How soon he fell into this sin after the Lord's supper. There to receive such an inestimable pledge of redeeming love, and yet the same night, before morning, to disown his Redeemer, was indeed turning aside quickly. (5.) How weak comparatively the temptation was; it was not the judge, nor any of the officers of the court, that charged him with being a disciple of Jesus, but a silly maid or two, that probably designed him no hurt, nor would have done him any if he had owned it. This was but running with the footmen,Jeremiah 12:5. (6.) How often he repeated it; even after the cock had crowed once he continued in the temptation, and a second and third time relapsed into the sin. Is this Peter? How art thou fallen!

      Thus was his sin aggravated; but on the other hand there is this to extenuate it, that, what he said he said in his haste,Psalms 116:11. He fell into the sin by surprise, not as Judas, with design; his heart was against it; he spoke very ill, but it was unadvisedly, and before he was aware.

      II. Peter's repentance for this sin, Matthew 26:75; Matthew 26:75. The former is written for our admonition, that we may not sin; but, if at any time we be overtaken, this is written for our imitation, that we may make haste to repent. Now observe,

      1. What it was, that brought Peter to repentance.

      (1.) The cock crew (Matthew 26:74; Matthew 26:74); a common contingency; but, Christ having mentioned the crowing of the cock in the warning he gave him, that made it a means of bringing him to himself. The word of Christ can put a significancy upon whatever sign he shall please to choose, and by virtue of that word he can make it very beneficial to the souls of his people. The crowing of a cock is to Peter instead of a John Baptist, the voice of one calling to repentance. Conscience should be to us as the crowing of the cock, to put us in mind of what we had forgotten. When David's heart smote him the cock crew. Where there is a living principle of grace in the soul, though for the present overpowered by temptation, a little hint will serve, only for a memorandum, when God sets in with it, to recover it from a by-path. Here was the crowing of a cock made a happy occasion of the conversion of a soul. Christ comes sometimes in mercy at cock-crowing.

      (2.) He remembered the words of the Lord; this was it that brought him to himself, and melted him into tears of godly sorrow; a sense of his ingratitude to Christ, and the slight regard he had had to the gracious warning Christ had given him. Note, A serious reflection upon the words of the Lord Jesus will be a powerful inducement to repentance, and will help to break the heart for sin. Nothing grieves a penitent more than that he has sinned against the grace of the Lord Jesus and the tokens of his love.

      2. How his repentance was expressed; He went out, and wept bitterly.

      (1.) His sorrow was secret; he went out, out of the High Priest's hall, vexed at himself that ever he came into it, now that he found what a snare he was in, and got out of it as fast as he could. He went out into the porch before (Matthew 26:71; Matthew 26:71); and if he had gone quite off then, his second and third denial had been prevented; but then he came in again, now he went out and came in no more. He went out to some place of solitude and retirement, where he might bemoan himself, like the doves of the valleys,Ezekiel 7:16; Jeremiah 9:1; Jeremiah 9:2. He went out, that he might not be disturbed in his devotions on this sad occasion. We may then be most free in our communion with God, when we are most free from the converse and business of this world. In mourning for sin, we find the families apart, and their wives apart,Zechariah 12:11; Zechariah 12:12.

      (2.) His sorrow was serious; He wept bitterly. Sorrow for sin must not be slight, but great and deep, like that for an only son. Those that have sinned sweetly, must weep bitterly; for, sooner or later, sin will be bitterness. This deep sorrow is requisite, not to satisfy divine justice (a sea of tears would not do that), but to evidence that there is a real change of mind, which is the essence of repentance, to make the pardon the more welcome, and sin for the future the more loathsome. Peter, who wept so bitterly for denying Christ, never denied him again, but confessed him often and openly, and in the mouth of danger; so far from ever saying, I know not the man, that he made all the house of Israel know assuredly that this same Jesus was Lord and Christ. True repentance for any sin will be best evidenced by our abounding in the contrary grace and duty; that is a sign of our weeping, not only bitterly, but sincerely. Some of the ancients say, that as long as Peter lived, he never heard a cock crow but it set him a weeping. Those that have truly sorrowed for sin, will sorrow upon every remembrance of it; yet not so as to hinder, but rather to increase, their joy in God and in his mercy and grace.

Kelly Commentary on Books of the Bible

We now enter on the Lord's final presentation of Himself to Jerusalem, traced, however, from Jericho; that is, from the city which had once been the stronghold of the power of the Canaanite. The Lord Jesus presenting Himself in grace, instead of sealing up the curse which had been pronounced on it, makes it contrariwise the witness of His mercy towards those who believed in Israel. It was there that two blind men (for Matthew, we have seen, abounds in this double token of the Lord's grace), sitting by the wayside, cried out, and most appropriately, "Have mercy on us, O Lord, thou Son of David!" They were led and taught of God. It was no question of law, yet strictly in His capacity of Messiah. Their appeal was in thorough keeping with the scene; they felt that the nation had no sense of its own blindness, and so addressed themselves at once to the Lord thus presenting Himself where divine power wrought of old. It is remarkable that, although there had been signs and wonders given from time to time in Israel, miraculous cures wrought, dead even raised to life, and leprosy cleansed, yet never, previously to the Messiah, do we hear of restoring the blind to sight. The Rabbis held that this was reserved for the Messiah; and certainly I am not aware of any case which contradicts their notion. They appear to have founded it upon the remarkable prophecy of Isaiah. (Isaiah 35:1-10) I do not affirm that the prophecy proves their notion to be true in isolating that miracle from the rest; but it is evident that the Spirit of God does connect emphatically the opening of blind eyes with the Son of David, as part of the blessing that He will surely diffuse when He comes to reign over the earth.

What appears further here is, that Jesus does not put the blessing off till His reign. Undoubtedly, the Lord in those days was giving signs and tokens of the world to come; and it was continued by His servants afterwards, as we know from the end of Mark, the Acts, etc. The miraculous powers which He exercised were samples of the power which would fill the earth with Jehovah's glory, casting out the enemy, and effacing the traces of his power, and making it the theatre of the manifestation of His kingdom here below. Thus our Lord gives evidence that the power was in Himself already, so that they need not lack because the kingdom was not yet come, in the full, manifest sense of the word. The kingdom was then come in His own person, as is said by Matthew (Matthew 12:1-50) as well as Luke. Still less did the blessing tarry for the sons of men. Virtue went forth at His kingly touch: this, at least, did not depend on the recognition of His claims by His people. He takes up this sign of Messiah's grace the opening of the eyes of the blind, itself no mean sign of the true condition of the Jews, could they but feel and own the truth. Alas! they sought not mercy and healing at His hands; but if there were any to call on Him at Jericho, the Lord would hearken. Here, then, Messiah answers to the cry of faith of these two blind men. When the multitude rebuked them, that they should hold their peace, they cried the more. The difficulties presented to faith only increased the energy of its desire; and so they cried, "Have mercy on us, O Lord, thou Son of David!" Jesus stands, calls the blind men, and says, "What will ye that I should do?" "Lord, that our eyes should be opened." And so it was according to their faith. Moreover, it is noted that .they follow Him, the pledge of what will be done when the people, by-and-by owning their blindness, and turning to Him for eyes, receive sight from the true Son of David to see Himself in the day of His earthly glory.

Matthew 21:1-46. The Lord thereon enters Jerusalem according to prophecy. He enters it, however, not in the outward pomp and glory which the nations seek after, but according to what the prophet's words now made good literally: Jehovah's King sitting on an ass in the spirit of humiliation. But even in this very thing, the fullest proof was afforded that He was Jehovah Himself. From first to last, as we have seen, it was Jehovah-Messiah. The word to the owner of the ass and colt was, "The Lord hath need of them." Accordingly, on this plea of Jehovah of hosts, all difficulties disappear, though unbelief finds there its stumbling-block. It was indeed the power of the Spirit of God that controlled his heart; even as to Christ "the porter opened." God left nothing undone on any side, but so ordered that the heart of this Israelite should yield a testimony that grace was at work, spite of the lamentable chill that stupefied the people. How good it is thus to raise up a witness, never indeed to leave it absolutely lacking, not even on the road to Jerusalem alas! the road to the cross of Christ. This, as we are told by the evangelist, came to pass that the word of the prophet should be fulfilled: "Tell ye the daughter of Zion, Behold, thy King cometh unto thee, meek [for such meekness was the character of His presentation as yet], and sitting upon an ass, and a colt the foal of an ass." All must be in character with the Nazarene. Accordingly, the disciples went and did as Jesus commanded. The multitudes, too, were acted on a very great multitude. It was, of course, but a transient action, yet was it of God for a testimony, this moving of hearts by the Spirit. Not that it penetrated beneath the surface, but was rather a wave that passed over men's hearts, and then was gone. For the moment they followed, crying, "Hosanna to the Son of David: Blessed is He that cometh in the name of the Lord; Hosanna in the highest!" (applying to the Lord the congratulations of Psalms 118:1-29)

Jesus, according to our evangelist's account, comes to the temple and cleanses it. Remark the order as well as character of the events. In Mark this is not the first act which is recorded, but the curse on the barren fig tree, between His inspection of all things in the temple and His ejection of those who profaned it. The fact is, there were two days or occasions in which the fig tree comes before us, according to the gospel of Mark, who gives us the details more particularly than any one, notwithstanding his brevity. Matthew, on the contrary, while he is so careful in furnishing us frequently with a double witness of the Lord's gracious ways toward His land and people, gives only as one whole His dealing with both the fig tree and the temple. We should not know from the first evangelist of any interval in either case; nor could we learn from either the first or the third but that the cleansing of the temple occurred on His earlier visit. But we know from Mark, who sets forth an exact account of each of the two days, that in neither case was all done at once. This is the more remarkable because, in the instances of the two demoniacs, or the two blind men in Matthew, Mark, like Luke, speaks only of one. Nothing can account for such phenomena but design; and the more so as there is no ground to assume that each succeeding evangelist was kept in ignorance of his predecessor's account of our Lord. It is evident that Matthew compresses in one the two acts about the temple, as well as about the fig tree. His scope excluded such details, and, I am persuaded, rightly so, according to the mind of God's Spirit. It may render it all the more striking when one observes that Matthew was there, and Mark was not. He who actually saw these transactions, and who therefore, had he been a mere acting human witness, would peculiarly have dwelt on them; he, too, who had been a personal companion of the Lord, and therefore, had it been only a question of treasuring all up as one that loved the Lord, would, naturally speaking, have been the one of the three to have presented the amplest and minutest picture of the circumstance, is just the one who does nothing of the kind. Mark, as confessedly not being an eye-witness, might have been supposed to content himself with the general view. The reverse is the fact unquestionably. This is a notable feature, and not here alone, but elsewhere also. To me it proves that the gospels are the fruit of divine purpose in all, distinctively in each. It establishes the principle that, while God condescended to employ eye-witness, He never confined Himself to it, but, on the contrary, took full and particular care to shew that He is above all creature means of information. Thus it is in Mark and Luke we find some of the most important details; not in Matthew and John, though Matthew and John were eyewitnesses, Mark and Luke not. A double proof of this appears in what has been just advanced. To Matthew, acting according to what was given him of the Spirit, there was no sufficient reason to enter into points which did not bear dispensationally upon Israel. He therefore, as often elsewhere, presents the entrance into the temple in its completeness, as being the sole matter important to his aim. Any thoughtful mind must allow, if I do not greatly err, that entrance into detail would rather detract from the augustness of the act. The minute account has its just place, on the other hand, if it be a question of the Lord's method and bearing in His service and testimony. Here I want to know the particulars; there every trace and shade are full of instruction to me. If I have to serve Him, I do well to learn and ponder His every word and way; and in this the style and mode of Mark's gospel is invaluable. Who but feels that the movements, the pauses, the sighs, the groans, the very looks of the Lord, are fraught with blessing to the soul? But if, as with Matthew, the object be the great change of dispensation consequent on the rejection of the divine Messiah, (particularly if the point, as here, be not the opening out of coming mercy, but, on the contrary, a solemn and a stern judgment on Israel,) the Spirit of God contents Himself with a general notice of the painful scene, without indulging in any circumstantial account of it.

To this it is I attribute the palpable difference in this place of Matthew as compared with Mark, and with Luke also, who omits the cursed fig tree altogether, and gives the barest mention of the temple's cleansing (Matt. 19: 45). The notion of some men, especially a few men of learning, that the difference is due to ignorance on the part of one or other or all the evangelists, is of all explanations the worst, and even the least reasonable (to take the lowest ground); it is in plain truth the proof of their own ignorance, and the effect of positive unbelief. What I have ventured to suggest I believe to be a motive, and an adequate motive, for the difference; but we must remember that divine wisdom has depths of aim infinitely beyond our ability to sound. God may be pleased to vouchsafe us a perception of what is in His mind, if we be lowly, and diligent., and dependent on Him; or He may leave us ignorant of much, where we are careless or self-confident; but sure I am that the very points men ordinarily fix on as blots or imperfections in the inspired word are, when understood, among the strongest proofs of the admirable guidance of the Holy Spirit of God. Nor do I speak with such assurance because of the least satisfaction in any attainments, but because every lesson I have learnt and do learn from God's word brings with it the ever accumulating conviction that Scripture is perfect. For the question in hand, it is enough to produce sufficient evidence that it was not in ignorance, but with full knowledge, that Matthew, Mark, and Luke wrote as they have done; I go farther, and say it was divine intention, rather than, as I conceive, any determinate plan of each evangelist, who may not himself have had before his mind the full scope of what the Holy Ghost gave him to write about it. There is no necessity to suppose that Matthew deliberately designed the result which we have in his gospel. How God brought it all to pass is another question, which, of course, it is not for us to answer. But the fact is, that the evangelist, who was present, he who consequently was an eyewitness of the details, does not give them; while one who was not there states them with the greatest particularity thoroughly harmonious with the account of him who was there, but, nevertheless, with differences as marked as their mutual corroborations. If we might rightly use, in this case, the word "originality," then originality is stamped upon the account of the second. I affirm, then, in the strictest sense, that divine design is stamped upon each, and that consistency of purpose is found everywhere in all the gospels.

The Lord then goes straight to the sanctuary. The kingly Son of David, destined to sit as the Priest upon His throne, the head of all things sacred as well as pertaining to the polity of Israel, we can understand why Matthew should describe such an One visiting the temple of Jerusalem; and why, instead of stopping, like Mark, to narrate that which attests His patient service, the whole scene should be given here without a break. We have seen that a similar principle accounts for the massing of the facts of His ministry in the end of the fourth chapter, and also for giving as a continuous whole the Sermon on the Mount, although, if we enquired into details, we might find many and considerable intervals; for, as undoubtedly those facts were grouped, so I believe also it was between the parts of that sermon. It fell in, however, with the object of Matthew's gospel to pass by all notice of these interstices, and so the Spirit of God has been pleased to interweave the whole into the beautiful web of the first gospel. In this way, as I believe, we may and should account for the difference between Matthew and Mark in this particular, without in the smallest degree casting the shadow of an imperfection upon one any more than on the other; while the fact, already pressed, that eye-witnessing, while employed as a servant, is never allowed to govern in the composition of the gospels, bespeaks loudly that men forget their true Author in searching into the writers He employed, and that the only key to all difficulties is the simple but weighty truth that it was God communicating His mind about Jesus, as by Matthew so by Mark.

Next, the Lord acts upon the word. He finds men selling and buying in the temple (that is, in its buildings) overthrows their tables, and turns out themselves, pronouncing the words of the prophets, both Isaiah and Jeremiah. But at the same time there is another trait noted here only: the blind and the lame (the "hated of David's soul,"2 Samuel 5:8; 2 Samuel 5:8) the pitied of David's greater Son and Lord) find a friend instead of an enemy in Him who loved them, the true beloved of God. Thus, at the very time He showed His hatred and righteous indignation at the covetous profaning of the temple, His love was flowing out to the desolate in Israel. Then we see the chief priests and scribes offended at the cries of the multitude and children, and turning reproachfully to the Lord, who allowed such a right royal welcome to be addressed to Him; but the Lord calmly takes His place according to the sure word of God. It is not now Deuteronomy that is before Him ( that He had quoted when tempted of Satan at the beginning of His career). But now, as they had borrowed the words of Psalms 118:1-29 (and who will say they were wrong?), so the Lord Jesus (and I say He was infinitely right) applies to them, as well as to Himself, the language ofPsalms 8:1-9; Psalms 8:1-9. Its central truth is the entrance of the rejected Messiah, the Son of man by humiliation and suffering unto death, into heavenly glory and dominion over all things. And this was just the point before the Lord: the little ones were thus in the truth and spirit of that oracle. They were sucklings, out of whose mouth praise was ordained for the despised Messiah soon to be in heaven, exalted there and preached here as the once crucified and now glorified Son of man. What could be more appropriate to that time, what more profoundly true for all time, yea, for eternity?

Matthew, as we have seen, crowds into one scene all mention of the barren fig tree (ver. 18-22), without distinguishing the curse of the one day from the manifestation of its accomplishment on the day following. Was it without moral import? Impossible. Did it convey the notion of a hearty and true reception of the Messiah, with fruits meet for His hand who had so long tended it, and failed in no care or culture? Was there anything answering to the welcome of the little ones who cried Hosanna, the type of what grace will effect in the day of His return, when the nation itself will contentedly, thankfully take the place of babes and sucklings, and find their best wisdom in so owning the One whom their fathers rejected, the man thereon exalted to heaven during the night of His people's unbelief? Meanwhile, another picture better suits them, the state and the doom of the fruitless fig tree. Why so scornful of the jubilant multitude, of the joyous babes? What was their condition before the eyes of Him who saw all that passed within their minds? They were no better than that fig tree, that solitary fig tree which met the Lord's eyes as He comes from Bethany, entering once more into Jerusalem. Like it, they, too, were full of promise; like its abundant foliage, they lacked not fair profession, but there was no fruit. That which made its barrenness evident was the fact that it was not yet the time of figs. Therefore, the unripe figs, the harbinger of harvest, ought to have been there. Had the season of figs been come, the fruit might have been already gathered; but that season having not yet arrived, beyond controversy the promise of the coming harvest should, and indeed must, have been still there, had any fruit been really borne. This, therefore, represented too truly what the Jew, what the nation, was in the eye of the Lord. He had come seeking fruit; but there was none; and the Lord pronounced this curse, "Henceforth let no fruit grow on thee for ever." And so it is. No fruit ever sprang from that generation. Another generation there must be; a total change must be wrought if there is to be fruit-bearing. Fruit of righteousness can only be through Jesus to God's glory; and Jesus they yet despised. Not that the Lord will give up Israel, but He will create a generation to come wholly different from the present Christ-rejecting one. Such an issue will be seen to be implied, if we compare our Lord's curse with the rest of the word of God, which points to better things yet in store for Israel.

But He adds more than this. It was not only that the Israel of that day should thus pass away, giving place to another generation, who, honouring the Messiah, will bear fruit to God; He tells the wondering disciples that, had they faith, the mountain would be cast into the sea. This appears to go farther than the disappearance of Israel as responsible to be a fruit-bearing people; it implies their whole polity dissolved; for the mountain is just as much the symbol of a power in the earth, an established world-power, as the fig tree is the special sign of Israel as responsible to produce' fruit for God; and it is clear that both figures have been abundantly verified. For the time Israel is passed away. After no long interval, the disciples saw Jerusalem not only taken, but completely torn as it were from the roots. The Romans came, as the executioners of the sentence of God (according to the just forebodings of the unjust high priest Caiaphas, who prophesied not without the Holy Ghost), and took away their place and nation, not because they did not, but because they did, kill Jesus their Messiah. Notoriously this total ruin of the Jewish state came to pass when the disciples had grown up to be 'a public witness to the world, before the apostles were all taken away from the earth; then their whole national polity sunk and disappeared when Titus sacked Jerusalem, and sold and scattered the people to the ends of the earth. I have no doubt that the Lord intended us to know the uprooting of the mountain just as much as the withering of the fig tree. The latter may be the simpler application of the two, and evidently more familiar to ordinary thought; but there seems no real reason to question, that if the one be meant symbolically, so too is the other. However this may be, these words of the Lord close that part of the subject.

We enter upon a new series in the rest of this chapter and the next. The religious rulers come before the Lord to put the first question that ever enters the minds of such men, "By what authority doest thou these things?" Nothing is more easily asked by those who assume that their own title is unimpeachable. Our Lord answers them by another question, which soon disclosed how thoroughly they themselves, in what was incomparably more serious, failed in moral competence. Who were they, to raise the question of His authority? As guides of religion, surely they ought to be able to decide that which was of the deepest consequence for their own souls, and for those of whom they assumed the spiritual charge. The question He puts involved indeed the answer to theirs; for had they answered Him in truth, this would have decided at once by what, and by whose, authority He acted as He did. "The baptism of John, whence was it (asks the Lord), from heaven, or of men?" There was no singleness of purpose, there was no fear of God, in these men so full of swelling words and fancied authority. Accordingly, instead of its being an answer from conscience declaring the truth as it was, they reason solely how to escape from the dilemma. The only question before their minds was, what answer would be politic? how best to get rid of the difficulty? Vain hope with Jesus! The base conclusion to which they were reduced is, "We cannot tell." It was a falsehood: but what of that, where the interests of religion and their own order were concerned? Without a blush, then, they answer the Saviour, "We cannot tell;" and the Lord with calm dignity strikes home His answer not, "I cannot tell," but, "Neither tell I you by what authority I do these things." Jesus knew and laid bare the secret springs of the heart; and the Spirit of God records it here for our instruction. It is the genuine universal type of worldly leaders of religion in conflict with the power of God. "If we shall say, From heaven, he will say unto us, Why did ye not, then, believe him? But if we shall say, Of men, we fear the people; for all hold John as a prophet." If they owned John, they must bow to the authority of Jesus; if they rejected John, they feared the people. They were thus put to silence; for they would not risk loss of influence with the people, and they were determined at all cost to deny the authority of Jesus. All they cared about was themselves.

The Lord goes on and meets parabolically a wider question than that of the rulers, gradually enlarging the scope, till He terminates these instructions inMatthew 22:14; Matthew 22:14. First, He takes up sinful men where natural conscience works, and where conscience is gone. This is peculiar to Matthew: "A certain man had two sons; and he came to the first, and said, Son, go work today in my vineyard. He answered and said, I will not: but afterward he repented, and went." He comes to the second, who was all complacency, and answers to the call, "I go, sir: and went not. Whether of them twain did the will of his father? They say unto Him, The first. Jesus saith unto them [such is the application], Verily I say unto you, That the publicans and the harlots go into the kingdom of God before you. For John came unto you in the way of righteousness, and ye believed him not: but the publicans and the harlots believed him: and ye, when ye had seen it, repented not afterward, that ye might believe him." (Matthew 21:28-32.) But He was not content with merely thus touching conscience in a way that was painful enough to the flesh; for they found that, spite of authority or anything else, those who professed most, if disobedient, were counted worse than the most depraved, who repented and did the will of God.

Next, our Lord looks at the entire people, and this from the commencement of their relations with God. In other words, He gives us in this parable the history of God's dealings with them. It was in no, way, so to speak, the accidental circumstance of how they behaved in one particular generation. The Lord sets out clearly what they had been all along, and what they were then. In the parable of the vineyard, they are tested as responsible in view of the claims of God, who had blessed them from the first with exceeding rich privileges. Then, in the parable of the marriage of the king's son, we see what they were, as tested by the grace or gospel of God. These are the two subjects of the parables following.

The householder, who lets out his vineyard to husbandmen, sets forth God trying the Jew, on the ground of blessings abundantly conferred upon him. Accordingly we have, first, servants sent, and then more, not only in vain, but with insult and increase of wrong. Then, at length, He sends His Son, saying, They will reverence my Son. This gives occasion for their crowning sin the utter rejection of all divine claims, in the death of the Son and Heir; for "they caught him, and cast him out of the vineyard, and slew him." "When the lord therefore of the vineyard comes," He asks, "what will he do unto these husbandmen?" They say unto Him, "He will miserably destroy these wicked men, and let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons."

The Lord accordingly pronounces according to the Scriptures, not leaving it merely to the answer of the conscience, "Did ye never read in the Scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord's doing, and it is marvellous in our eyes?" Then He applies further this prediction about the stone, connecting, it would appear, the allusion inPsalms 118:1-29; Psalms 118:1-29 with the prophecy ofDaniel 2:1-49; Daniel 2:1-49. The principle at least is applied to the case in hand, and, I need hardly say, with perfect truth and beauty; for in that day apostate Jews will be judged and destroyed, as well as Gentile powers. In two positions the stone was to be found. The one is here on the earth the humiliation, to wit, of the Messiah. Upon that Stone, thus humbled, unbelief trips and falls. But, again, when the Stone is exalted, another issue follows; for" the Stone of Israel," the glorified Son of man, shall descend in unsparing judgment, and crush His enemies together. When the chief priests and Pharisees had heard His parables, they perceived that He spake of them.

The Lord, however, turns in the next parable to the call of grace. It is a likeness of the kingdom of heaven. Here we are on new ground. It is striking to see this parable introduced here. In the gospel of Luke there is a similar one, though it might be too much to affirm that it is the same. Certainly an analogous parable is found, but in a totally different connection. Besides, Matthew adds various particulars peculiar to himself, and quite falling in with the Spirit's desire by him; as we find also in Luke his own characteristics. Thus, in Luke, there is a remarkable display of grace and love to the despised poor in Israel; then, further, that love enlarging its sphere, and going out to the highways and hedges to bring in the poor that were there the poor in the city the poor everywhere. I need not say how thoroughly in character all this is. Here, in Matthew, we have not only God's grace, but a kind of history, very strikingly embracing the destruction of Jerusalem, on which Luke is here silent. "The kingdom of heaven is like unto a certain king which made a marriage for his son." It is not merely a man making a feast for those that have nothing that we have fully in Luke; but here rather the king bent upon the glorification of his son. "He sent forth his servants to call them that were bidden to the wedding: and they would not come. Again he sent forth other servants, saving, Tell them which were bidden, Behold, I have prepared my dinner: my oxen and my fatlings are killed, and all things are ready: come unto the marriage." There are two missions of the servants of the Lord here: one during His lifetime; the other after His death. On the second mission, not the first, it is said, "All things are ready." The message is, as ever, despised. "They made light of it, and went their ways." It was the second time when there was this most ample invitation which left no excuse for man, that they not only would not come, going one to his farm, and another to his merchandize, but "the remnant took his servants, and entreated them spitefully and slew them," This was not the character of the reception given to the apostles during our Lord's lifetime, but exactly what transpired after His death. Thereupon, though in marvellous patience the blow was suspended for years, nevertheless judgment came at last. "When the king heard thereof, he was wroth, and sent forth his armies and destroyed those murderers, and burnt up their city." This, of course, closes this part of the parable as predicting a providential dealing of God; but, besides being thus judicial after a sort to which we find nothing parallel in the gospel of Luke ( i.e., in what answers to it), as usual, the great change of dispensation is shown in Matthew much more distinctly than in Luke.

There it is rather the idea of grace that began with one sending out to those invited, and a very full exposure of their excuses in a moral point of view, followed by the second mission to the streets and lanes of the city, for the poor, maimed, halt, and blind; and finally, to the highways and hedges, compelling them to come in that the house might be filled. In Matthew it is very much more in a dispensational aspect; and hence the dealings with the Jews, both in mercy and judgment, are first given as a whole, according to that manner of his which furnishes a complete sketch at one stroke, so to speak. It is the more manifest here, because none can deny that the mission to the Gentiles was long before the destruction of Jerusalem. Next is appended the Gentile part to itself. "Then saith he to his servants, The wedding is ready, but they which were bidden were not worthy. Go ye therefore into the highways, and as many as ye shall find, bid to the marriage. So those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was furnished with guests." But there is a further thing brought out here, in a very distinctive manner. In Luke, we have no judgment pronounced and executed at the end upon him that came to the wedding without the due garment. In Matthew, as we saw the providential dealing with the Jews, so we find the closing scene very particularly described, when the king judges individually in the day that is coming. It is not an external or national stroke, though that too we have here a providential event in connection with Israel. Quite different, but consistent with that, we have a personal appraisal by God of the Gentile profession, of those now bearing Christ's name, but who have not really put on Christ. Such is the conclusion of the parable: nothing more appropriate at the same time than this picture, peculiar to Matthew, who depicts the vast chance at hand for the Gentiles, and God's dealing with them individually for their abuse of His grace. The parable illustrates the coming change of dispensation. Now this falls in with Matthew's design, rather than Luke's, with whom we shall find habitually it is a question of moral features, which the Lord may give opportunity of exhibiting at another time.

After this come the various classes of Jews the Pharisees first of all, and, strange consorts! the Herodians. Ordinarily they were, as men say, natural enemies. The Pharisees were the high ecclesiastical party; the Herodians, on the contrary, were the low worldly courtier party: those, the strong sticklers for tradition and righteousness according to the law; these, the panderers to the powers that then were for whatever could be got in the earth. Such allies now joined hypocritically against the Lord. The Lord meets them with that wisdom which always shines in His words and ways. They demand whether it be lawful to give tribute to Caesar or not. "Show me," says He, "the tribute money . . . . . And he saith unto them, Whose is this image and superscription? They say unto him, Caesar's. Then saith he unto them, Render unto Caesar the things which are Caesar's; and unto God the things that are God's." Thus the Lord deals with the facts as they then came before Him. The piece of money they produced proved their subjection to the Gentiles. It was their sin which had put them there. They writhed under their masters; but still under alien masters they were; and it was because of their sin. The Lord confronts them not only with the undeniable witness of their subjection to the Romans, but also with a graver charge still, which they had entirely overlooked the claims of God, as well as of Caesar. "Render unto Caesar the things which are Caesar's." The money you love proclaims that you are slaves to Caesar. Pay, then, to Caesar his dues. But forget not to "render to God the things that are God's." The fact was, they hated Caesar only less than they hated the true God. The Lord left them therefore under the reflections and confusion of their own guilty consciences.

Next, the Lord is assailed by another great party. "The same day came to him the Sadducees" those most opposed to the Pharisees in doctrine, as the Herodians were in politics. The Sadducees denied resurrection, and put a case which to their mind involved insuperable difficulties. To whom would belong in that state a woman who here had been married to seven brethren successively? The Lord does not cite the clearest Scripture about the resurrection; He does what in the circumstances is much better; He appeals to what they themselves professed most of all to revere. To the Sadducee there was no part of Scripture possessed of such authority as the Pentateuch, or five books of Moses. From Moses, then, He proved the resurrection; and this in the simplest possible way. Every one their own conscience must allow that God is the God, not of the dead, but of the living. Therefore, if God calls Himself the God of Abraham, Isaac, and Jacob, it is not an unmeaning thing. Referring long afterwards to their fathers who were passed away, He speaks of Himself as in relationship with them. Were they not, then, dead? But was all gone? Not so. But far more than that, He speaks as one who not merely had relations with them, but had made promises to them, which never yet were accomplished. Either, then, God must raise them from the dead, in order to make good His promises to the fathers; or He could not be careful to keep His promises. Was this last what their faith in God, or rather their want of faith, came to? To deny resurrection is, therefore, to deny the promises, and God's faithfulness, and in truth God Himself. The Lord, therefore, rebukes them on this acknowledged principle, that God was the God of the living, not of the dead. To make Him God of the dead would have been really to deny Him to be God at all: equally so to make His promises of no value or stability. God, therefore, must raise again the fathers in order to fulfil His promise to them; for they certainly never got the promises in this life. The folly of their thoughts too was manifest in this, that the difficulty presented was wholly unreal it only existed in their imagination. Marriage has nothing to do with the risen state: there they neither marry, nor are given in marriage, but are as the angels of God in heaven. Thus, on their own negative ground of objection, they were altogether in error. Positively, as we have seen, they were just as wrong; for God must raise the dead to make good His own promises. There is nothing now in this world that worthily witnesses God, save only that which is known to faith; but if you speak of the display of God, and the manifestation of His power, you must wait until the resurrection. The Sadducees had not faith, and hence were in total error and blindness: "Ye do err, not knowing the Scriptures, nor the power of God." Therefore it was that, refusing to believe, they were unable to understand. When the resurrection comes, it will be manifest to every eye. Accordingly this was the point of our Lord's answer; and the multitudes were astonished at His doctrine.

Though the Pharisees were not sorry to find the then ruling party, the Sadducees, put to silence, one of them, a lawyer, tempted the Lord in a question of near interest to them. "Master, which is the great commandment in the law?" But He who came full of grace and truth never lowered the law, and at once gives its sum and substance in both its parts Godward and manward.

The time, however, was come for Jesus to put His question, drawn fromPsalms 110:1-7; Psalms 110:1-7. If Christ be confessedly David's Son, how does David in spirit call Him Lord, saying, "Jehovah said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool?" The whole truth of His position lies here. It was about to be realized; and the Lord can speak of the things that were not as though they were. Such was the language of David the king in words inspired of the Holy Ghost. What was the language, the thought of the people now, and by whom inspired? Alas! Pharisees, lawyers, Sadducees it was only a question of infidelity in varying forms; and the glory of David's Lord was even more momentous than the dead rising according to promise. Believe it or not, the Messiah was about to take His seat at the right hand of Jehovah. They were indeed, they are critical questions: If the Christ be David's Son, how is He David's Lord? If He be David's Lord, how is He David's Son? It is the turning point of unbelief at all times, now as then, the continual theme of the testimony of the Holy Ghost, the habitual stumbling-block of man, never so vain as when he would be wisest, and either essay to sound by his own wit the unfathomable mystery of Christ's person, or deny that there is in it any mystery whatever. It was the very point of Jewish unbelief It was the grand capital truth of all this gospel of Matthew, that He who was the Son of David, the Son of Abraham, was really Emmanuel, and Jehovah. It had been proved at His birth, proved throughout His ministry in Galilee, proved now at His last presentation in Jerusalem. "And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions." Such was their position in presence of Him who was so soon about to take His seat at the right hand of God; and there each remains to this day. Awful, unbelieving silence of Israel despising their own law, despising their own Messiah, David's Son and David's Lord, His glory their shame!

But if man was silent, it was the Lord's place not merely to question but to pronounce; and in Matthew 23:1-39 most solemnly does the Lord utter His sentence upon Israel. It was an address both to the multitude and to the disciples, with woes for Scribes and Pharisees. The Lord fully sanctioned that kind of mingled address for the time, providing, it would appear, not merely for the disciples, but for the remnant in a future day who will have this ambiguous place; believers in Him, on the one hand, yet withal filled, on the. other, with Jewish hopes and Jewish associations. This seems to me the reason why our Lord speaks in a manner so remarkably different from that which obtains ordinarily in Scripture. "The scribes," He says, "and the Pharisees sit in Moses' seat. All, therefore, whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not. For they bind heavy burdens, and grievous to be borne, and lay them on men's shoulders; but they themselves will not move them with one of their fingers. But all their works they do to be seen of men." The principle fully applied then, as it will in the latter day; the Church scene coming in meanwhile as a parenthesis. The suitability of such instruction to this gospel of Matthew is also obvious, as indeed here only it is found. Then, again, our souls would shrink from the notion, that what our Lord taught could have merely a passing application. Not so; it has a permanent value for His followers; save only that the special privileges conferred on the Church, which is His body, modify the case, and, concurrently with this, the setting aside meanwhile of the Jewish people and state of things. But as these words applied literally then, so I conceive will it be at a future day. If this be so, it preserves the dignity of the Lord, as the great Prophet and Teacher, in its true place. In the last book of the New Testament we have a similar combination of features, when the Church will have disappeared from the earth; that is, the keeping the commandments of God and having the faith of Jesus. So here, the disciples of Jesus are exhorted to heed what was enjoined by those who sat in Moses' seat to follow what they taught, not what they did. So far as they brought out God's commandments, it was obligatory. But their practice was to be a beacon, not a guide. Their objects were to be seen of men, pride of place, honour in public and private, high-sounding titles, in open contradiction of Christ and that oft-repeated word of His "Whosoever shall exalt himself shall be abased; and he that shall bumble himself shall be exalted." Yet, of course, the disciples had the faith of Jesus.

Next the Lord* launches out woe after woe against the Scribes and Pharisees. They were hypocrites. They shut out the new light of God, while zealous beyond measure for their own thoughts; they undermined conscience by their casuistry, while insisting on the minutest alliteration in ceremonializing; they laboured after external cleanness, while full of rapine and intemperance; and if they could only seem righteously fair without, feared not within to be full of hypocrisy and lawlessness. Finally, their monuments in honour of slain prophets and past worthies were rather a testimony to their own relationship, not to the righteous, but to those who murdered them. Their fathers killed the witnesses of God who, while living, condemned them; they, the sons, only built to their memory when there was no longer a present testimony to their conscience, and their sepulchral honours would cast a halo around themselves.

*The most ancient text, represented by the Vatican, Sinai, Beza's Cambridge, L. of Paris (C. being defective, as well as the Alexandrian), and the Rescript of Dublin, omits verse 14, which may have been foisted in from Mark 12:40 and Luke 20:47. This leaves the complete series of seven woes.

Such is worldly religion and its heads: the great obstructions to divine knowledge, instead of living only to be its channels of communication; narrow, where they should have been large; cold and lukewarm for God, earnest only for self; daring sophists, where divine obligations lay deep, and punctilious pettifoggers in the smallest details, straining at the gnat and swallowing the camel; anxious only for the outside, reckless as to all that lay concealed underneath. The honour they paid those who had suffered in times past was the proof that they succeeded not them but their enemies, the true legitimate successors of those that slew the friends of God. The successors of those that of old suffered for God are those who suffer now; the heirs of their persecutors may build them sepulchres, erect statues, cast monumental brasses, pay them any conceivable honour. When there is no longer the testimony of God that pierces the obdurate heart, when they who render it are no longer there, the names of these departed saints or prophets become a means of gaining religious reputation for themselves. Present application of the truth is lacking, the sword of the Spirit is no longer in the hands of those who wielded it so well To honour those who have passed away is the cheapest means, on the contrary, for acquiring credit for the men of this generation. It is to swell the great capital of tradition out of those that once served God, but are now gone, whose testimony, is no longer a sting to the guilty. Thus it is evident, that as their honour begins in death, so it bears the sure stamp of death upon it. Did they plume themselves on the progress of the age? Did they think and say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets? How little they knew their own hearts! Their trial was at hand. Their real character would soon appear, hypocrites though they were, and a serpent brood: how could they escape the judgment of hell?

"Wherefore, behold," says He, after thus exposing and denouncing them, "I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city." It is most eminently a Jewish character and circumstance of persecution; as the aim was the retributive one, "that upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel, unto the blood of Zacharias, son of Barachias, whom ye slew between the temple and the altar. Verily, I say unto you, all these things shall come upon this generation." Yet, just as the blessed Lord, after pronouncing woes on Chorazin, Bethsaida, and Capernaum, that had rejected His words and works, turned at once to the infinite resources of grace, and from the depth of His own glory brought in the secret of better things to the poor and needy; so it was that even at this time, just before He gave utterance to these woes (so solemn and fatal to the proud religious guides of Israel), He had, as we know from Luke 19:1-48, wept over the guilty city, out of which, as His servants, so their Lord could not perish. Here, again, how truly was His heart towards them! "O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold, your house is left unto you desolate." It is not "I have," but your house is left unto you desolate; "for I say unto you, ye shall not see me henceforth [what bitterness of destitution theirs Messiah, Jehovah Himself, rejecting those who rejected Him!] till ye shall say, Blessed is he that cometh in the name of the Lord."

Thus we have had our Lord presenting Himself as Jehovah the King; we have had the various classes putting themselves forward to judge Him, but, in fact, judged themselves by Him, There remains another scene of great interest, linking itself on to His farewell to the nation just noticed. It is His last communication to the disciples in view of the future; and this Matthew gives in a very full and rich manner. It would be vain to attempt an exposition of this prophetic discourse within my assigned limits. I will, therefore, but skim its surface now, just enough to indicate its outlines, and specially its distinctive features. It is evident that the greater completeness here exhibited beyond what appears in any other gospel is according to special design. In the gospel given by the other apostle, John, there is not a word of it. Mark gives his report very particularly in connection with the testimony of God, as I hope to show when we come to that point. In Luke there is peculiar distinctness in noticing the Gentiles, and their times of supremacy during the long period of Israel's degradation. Again, it is only in Matthew that we find direct allusion to the question of the end of the age. The reason is evident. That consummation is the grand crisis for the Jew. Matthew, writing under the Holy Ghost's direction for Israel, in view both of the consequences of their past unfaithfulness and of that future crisis, furnishes alike the momentous question and the Lord's special answer to it. This, too, is the reason why Matthew opens out what we do not find in either Mark or Luke, at least in this connection. We have here very comprehensively the Christian part, as it appears to me ( i.e., what belongs to the disciples, viewed as professing Christ's name when Israel rejected Him). This suits Matthew's view of the prophecy; and the reason is plain. Matthew shows us not only the consequences of the rejection of the Messiah to Israel, but the change of dispensation, or what would follow on their fatal opposition to One who was their King, yea, not only Messiah, but Jehovah. The consequences were to be, could not but be, all-important; and the Spirit here records this portion of the Lord's prophecy most appropriately to His purpose by Matthew. Would not God turn the Jewish rejection of that glorious Person to some wondrous and suitable account? Accordingly this is what we find here. The order, though different from that which obtains elsewhere, is regulated by perfect wisdom. First of all, the Jews are taken up, or the disciples as representing them, where they then were. They had not got beyond their old thoughts of the temple, those buildings that had excited their admiration and awe. The Lord announces the judgment that was at hand. Indeed, it was involved in the words said before "Behold, your house is left unto you desolate." It was their house. The Spirit was fled. It was no better than a dead body now. Why should it not be carried out speedily to burial? "See ye not all these things? Verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down." All would soon be over for the present. "And as He sat upon the mount of Olives, the disciples came unto Him privately, saying, Tell us, when shall these things be? and what shall be the sign of thy coming, and of the end of the world?" In answer the Lord sets before them a general history so general, indeed, that one might hardly gather at first whether He did not contemplate even here Christians as well as Jews. (vv. 4-14.) They are viewed really as a believing but Jewish remnant, which accounts for the breadth of the language. Then, from verse 15, come the details of Daniel's special last half week, whose prophecy is emphatically appealed to. The establishment of the abomination of desolation in the holy place would be the sign for the instant flight of godly ones, like the disciples, who will then be found in Jerusalem. For this is to be followed by great tribulation, exceeding any time of trouble since the beginning of the world up to that day. Nor will there be outward affliction only, but unparalleled deceits, false Christs and false prophets showing great signs and wonders. But the elect are here warned graciously of the Saviour, and far, far beyond any guards afforded in the prophecies of the Old Testament.

"Immediately after the tribulation of those days shall, the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heaven shall be shaken: and then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory."Matthew 24:29; Matthew 24:29. The appearing of the Son of man is a grand point in Matthew, and indeed in all the gospels. The once rejected Christ will come in glory as the glorious Heir of all things. His advent in the clouds of heaven will be to take the throne, not of Israel only, but of all people, nations, and languages. Returning thus, to the horror and shame of His adversaries, in or out of the land, the first thing spoken of here is His mission of His angels to gather together His elect from the four winds, from one end of heaven to the other. There is no hint of resurrection or of rapture to heaven here. The elect of Israel are in question, and His own glory as Son of man, without a word of His being Head; nor of the Church His body. What we find here is a process of gathering the chosen, not merely of the Jews, but of all Isaiah, as I suppose, from the four winds of heaven. This interpretation derives support, then, if that be needed, from the parable that immediately follows (verses 32, 33). It is the fig tree once more, but used for a far different purpose. Be it curse in one connection, be it blessing in another, the fig tree typifies Israel.

Then comes, not what may be called the natural, but the scriptural, parable. As that alluded to the outside realm of nature, so this was taken from the Old Testament. The reference here is to the days of Noah, applied to illustrate the coming of the Son of man. So should the blow fall suddenly on all its objects. "Then shall two be in the field; the one shall be taken, and the other left, Two women shall be grinding at the mill; the one shall be taken, and the other left." They must not imagine that it would be like an ordinary judgment in providence, which sweeps here, not there, and sweeps here indiscriminately. In such the guiltless suffer with the guilty, without any approach to an adequate personal distinction. But it will not be so in the days of the Son of man, when He returns to deal with mankind at the end of the age. To be without or within will be no protection. Of two men in the field; of two women grinding at the mill, the one shall be taken, and the other left. The discrimination is precise and perfect to the last degree. "Watch therefore," says the Lord, in conclusion of it all; "for ye know not what hour your Lord doth come. But know this, that if the goodman of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up. Therefore be ye also ready: for in such an hour as ye think not the Son of man cometh."

This transition, in my judgment, leads from the part particularly devoted to the destinies of the Jewish people, and opens into that which concerns the Christian profession. The first of these general pictures of Christendom, which drop all reference to Jerusalem, the temple, the people, or their hope, is found in verses 45-51. Next follows the parable of the ten virgins; then, last of these, is that of the talents. Let me observe, however, that there is a clause in Matthew 25:13 which has a little falsified the application. But the truth is, as is well known, that men, in copying the Greek New Testament, added the words, "Wherein the Son of man cometh," to this verse, which is complete without them. The Spirit really wrote, "Watch therefore, for ye know not the day nor the hour." To those versed in the text as it stands in the best copies, this is a fact too familiar to demand many words said about it. No critic of weight considers that these words have any just claim to be in the text that is founded on ancient authority. Others may defend the clause who accept what is commonly received, and what can only be defended by modern or uncertain manuscripts. Surely those I now address are the last men who ought to contend for a mere traditional or vulgar basis in anything which pertains to God. If we accept the traditional text of the printers, we are on this ground; if, on the contrary, we reject human meddling as a principle, assuredly we ought not to accredit such clauses as this, which we have the strongest grounds to pronounce a mere interpolation, and not truly the word of God. But this being so, we may proceed to notice how strikingly beautiful is the effect of omitting these words.

First, then, in the Christian part, came the parable of the household servant. He who, faithful and wise, met the wishes of his Lord that set him over His household to give them meat in due season, being found so doing, when He comes, is made ruler over all His goods. The evil servant, on the contrary, who settled in his heart that his Lord was not coming, and so yielded to overbearing violence and evil commerce with the profane world, shall be surprised by judgment, and have his portion with the hypocrites in hopeless shame and sorrow.

It is an instructive sketch of Christendom; but there is more. "Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them: but the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept." Thus Christendom entirely breaks down. It is not only the foolish who go to sleep, but the wise. All fail to give a right expression to their waiting for the Bridegroom. "They all slumbered and slept." But God takes care, without telling us how, that there shall be an interruption of their slumber. Instead of remaining out to wait, they must have gone in somewhere to sleep. In short, the original position is deserted. Not only have they not discharged their duty of awaiting the return of the Bridegroom, but they are no longer in their true posture. When the hope revives, the position is recovered, not before. At midnight, when all were asleep, there was a cry, "The bridegroom cometh: go ye out to meet him." This acts on the virgins, wise and foolish. So it is now. Who can deny that foolish people enough speak and write about the Lord's coming? An universal agitation of spirit goes on in all countries and all towns. Spite of opposition, the expectation spreads far and wide. It is in no way confined to the children of God. Those who are in quest of oil, going hither and thither, are disturbed by it as certainly as those who have oil in their vessels are cheered to go out once more while waiting for the, Bridegroom's return. But what a difference! The wise were prepared with oil beforehand; the rest proved their folly in doing without it. Let me particularly call your attention to this, The difference consisted not in expecting the Lord's coining or not, but in the possession or the lack of oil (i.e., the unction from the Holy One). All profess Christ; they are all virgins with their lamps. But the want of oil is fatal. He who has not the Spirit of Christ is none of His. Such are the foolish. They know not what has made the others wise unto salvation, whatever they may profess; and their restless search, after that which they have not, finally severs them even here from the company of those they started with as looking for the Lord.

The notion that they are Christians who lack intelligence in prophecy seems to me not false only, but utterly unworthy of a spiritual mind. Is the possession of Christ less precious than a correct chart of the future? I cannot conceive a Christian without oil in his vessel. It is clearly to have the Holy Ghost, whom every saint that submits to the righteousness of God in Christ has dwelling within him. As John teaches us, the least members of God's family are said to have that unction not the fathers and young men but expressly the babes. Of course, if the youngest in Christ are so privileged, the young men and fathers do not want. Therefore I do assert, with the fullest conviction of its truth, that, as the oil in the parable sets forth, not prophetic intelligence, but the gift of God's Spirit, so every Christian, and no other, has the Holy Ghost dwelling in him. These, then, are the wise virgins who make ready for the Bridegroom, and go in with Him to the marriage at His coming. As that hour draws near, the others, on the contrary, are more and more agitated. Not resting on Christ for their souls by faith, they have not the Spirit, and seek the inestimable gift among those who sell it, asking who will show them any good of whom they may buy this priceless oil. The Lord meanwhile comes, they that were ready go in with Him to the wedding, and the door was shut; the rest of the virgins are excluded. The Lord knew them not.

Let me say in passing, that these virgins are distinguished from those who will be called in the end of the age by broad and deep differences. There is no ground to believe that the sufferers in that crisis will ever become heavy with sleep, as saints have done during the long delay of Christendom. That brief season of unprecedented trial and danger does not admit of it. Next, as little ground is there in Scripture to predicate of these latter-day sufferers the possession of the Holy Ghost, which is the peculiar privilege of the believer since the rejected Christ took His place as Head in heaven. The Holy Ghost is to be poured out on all flesh for the millennial day, no doubt; but no prophecy declares that the remnant will be so characterized till they see Jesus. And, again, there is the third point of distinction, that these sufferers are nowhere set forth as going out to meet the Bridegroom. They may flee away because of the abomination that makes desolate, but this is a contrast rather than a similar feature.

The third of these parables presents another phase again. During the absence of the Lord, before He appears to take the kingdom of the world, He gives gifts to men different gifts, and in different measures. This pre-eminently belongs to Christianity and its active testimony in peculiar variety. I am not aware of anything exactly answering to it in its full character in the latter day (which will be distinguished by a brief energetic witness of the kingdom). These gifts ofMatthew 25:1-46; Matthew 25:1-46 seem to me the thorough expression of the activity of grace, that goes out and labours for a rejected and absent Lord on high. However, I may not dwell upon minuter points, which would, of course, frustrate the desire to give a comprehensive sketch in a short compass.

The latter scene of the chapter is, to a simple mind, evident enough. "All the nations" or Gentiles are in question: there can be no mistake as to this. The Jew has already come before us, and at the beginning of the Lord's discourse, because the disciples were then Jews. Next, as disciples emerged from Judaism into Christianity, we have in this very distinctly the reason why the Christian parenthesis comes second in order. Then, in the third place, we find "all the nations" who are formally designated as such, and distinguished in the clearest manner from the two others, both in terms and in the things said of them. They come up and are visibly dealt with as Gentiles at the close, when the Son of man reigns as king over the earth. The question which comes before His throne, and decides their eternal lot, does not consist of the secrets of the heart then laid bare, nor their general life, but of their behaviour to His messengers. How had they treated certain persons that the King calls His brethren? It is an appraisal then, founded on their relation to a brief testimony rendered at the close of the present dispensation (I doubt not, by Jewish brethren of the King, when all the world wonders after the beast, and in general men go back to idols, and fall into Antichrist's hands); a testimony suited to the crisis, after the Christian body has been taken to heaven, and the question of the earth is raised once more. Thus these nations or Gentiles are dealt with according to their behaviour to the messengers of the King, just before and up to the time that the King summons them before the throne of His glory. To own His despised heralds when the time of strong delusion comes, will demand the quickening work of the Spirit; which, indeed, is needful for receiving any and every testimony of God. It is not a question of any general issue that would apply to a course of ages, as to the present preaching of God's grace, or to the ordinary current of men's lives. Nothing of the sort appears to be the ground of the Lord's action with either the sheep or the goats.

Matthew 26:1-75. Formal teaching is over now, whether practical or prophetic. The scene above all scenes draws near, on which, however blessed, I cannot say much at this time. The Lord Jesus has been presented to the people, has preached, has wrought miracles, has instructed disciples, has met all the various classes of His adversaries, has launched into the future up to the end of the age. Now He prepares to suffer, to suffer in absolute surrender of Himself to the Father. Accordingly, in this scene it is no longer man judging Him in words, but God judging Him in His person on the cross. Grace and truth came by Jesus Christ. So it is here. He maintains, too, every affection in its fulness. Here, aside from the crowd, the Lord for a season takes whatever of rest might be vouchsafed to His spirit. The active work was done. The cross remained a few brief hours, but of eternal value and unfathomable import, with which indeed nothing can compare.

At the house of Bethany Jesus is now found. It is one of the few scenes introduced by the Spirit of God into all the gospels save Luke, in contrast with, yet in preparation for, the cross. Was the Spirit of God then acting mightily in the heart of one who loved the Saviour? At this very time Satan was pushing on the heart of man to dare the worst against Jesus. Around these were the parties. What a moment for heaven, and earth, and hell! How much, how little was man seen! for if one feature be prominent in His foes more than another, it is this, that man is powerless, even when Jesus was the victim, exposed to every hostile breath as it might appear. Yet does He accomplish everything, when He was but a sufferer; they nothing, when free to do all (for it was their hour, and the power of darkness) nothing but their iniquity; but even in their iniquity doing the will of God, spite of themselves, and contrary to their own plans. They did their will in point of guilt, but it was never accomplished as they desired. First of all, as we are told, their great anxiety was, that the deed on which their heart was set, the death of Jesus, should not be at the passover. But their resolution was vain. From the beginning God had decided that then, and at no other time, it should be. They assembled, they consulted, "that they might take Jesus by subtilty and kill him." The upshot of their deliberations was only "Not on the feast day, lest there be an uproar among the people." Little did they foresee the treachery of a disciple, or the public sentence of a Roman governor. Again, there was no uproar among the people, contrary to their fears. Yet did Jesus die on that day according to God's word.

But let us turn aside to the company of our Lord for a little while at Bethany in the house of Simon the leper. There was poured out the worship of a heart that loved Him, if ever there was one. She waited not for the promise of the Father; but He who was soon after given to overflowing, even then wrought in the instincts of her new nature. "There came unto him a woman having an alabaster box of very precious ointment, and poured it on his head as he sat at meat." This, John lets us know, she had kept; it was no new thing got up for the occasion; it was her best, and spent on Jesus. How little it was in her eyes, how precious in His, spent on one whom she loved, for whom she felt the impending danger; for love is quick to feel, and feels more truly than man's most sharpened prudence. So it was, then, that this woman pours her ointment on His head. John mentions His feet. Certainly it was poured upon both. But as Matthew has the King before him, and it was usual to pour on, not the feet of a king, but his head, he naturally records that part of the action which was suitable to the Messiah. John, on the contrary, whose point is that Jesus was infinitely more than a king, while lowly enough in love for anything John most appropriately tells us that Mary poured it on His feet. It is interesting, too, to observe, that love, and a profound sense of the glory of Jesus, led her to do that which a sinner's heart, thoroughly broken down in the presence of His grace, prompted her to do. For Luke mentions another person. In this case it was "a woman in the city, who was a sinner," a totally different person, at another and earlier time, and in the house of another Simon, a Pharisee. She too anointed the feet of Jesus with an alabaster box of ointment; but she stood at His feet behind, weeping, and began to wash His feet with tears, and wiped them with the hairs of her head, and kissed His feet. There are thus many added circumstances in harmony with the case. All I would point out now is, the kindred feeling to which is led a poor sinner that tasted His grace in presence of her proved unworthiness, and a loving worshipper, filled with the glory of His person, and sensitive to the malice of His foes. However that may be, the Lord vindicates her in the face of murmuring disaffected disciples. It is a solemn lesson; for it shows how one corrupt mind may defile others, incomparably better than its own. The whole college of the apostles, the twelve, were tainted for the moment by the poison insinuated by one. What hearts are ours at such a season, in the face of such love! But so it was, alas! is. One evil eye may too soon communicate its foul impression, and thereby many be defiled. It was Judas at bottom; but there was also that in the rest which made them susceptible of similar selfishness at the expense of Jesus, although there was not in them the same allowance of diabolical influence which had suggested thoughts to Judas. The example is surely not without serious admonition to ourselves. How often care for doctrine cloaks Satan, as here care for the poor! Morally, too, this connects itself with Christ's sufferings that should follow. The devotedness of the woman is used of Satan to push Judas into his last wickedness, so much the more determined by the outflow of what his heart could not in the smallest degree appreciate. Thence he goes to sell Jesus. If he could not manage to get the box of precious ointment, or its worth, he would, while he could, secure his little profit on the sale of Jesus to His enemies. "What will ye give me," says he to the chief priests, "and I will deliver him unto you?" Accordingly the covenant takes place a covenant with death, and an agreement with hell. "They covenanted with him for thirty pieces of silver" man's, Israel's, worthy price for Jesus!

But now, as the woman had her token for Jesus, and in it her own memorial, wherever, whenever the gospel of the kingdom is preached in the whole world, so Jesus next institutes the standing, undying token of His dying love. He founds the new feast, His own supper for His disciples. At the paschal feast He takes up the bread and the wine, and consecrates them to be on earth the continual remembrance of Himself in the midst of His own. In the language of its institution there are some distinctive features which may claim a notice when we have the opportunity of looking at the other gospels. From this table our Lord goes to Gethsemane, and His agony there. Whatever there was of sorrow, whatever there was of pain, whatever there was of suffering, our Lord never bowed to any suffering from men without, before He bore it on His heart alone with His Father. He went through it in spirit before He went through it in fact. And this, I believe, is the main point here. I say not all that we have; for here He met the terrors of death and what a death! pressed on Him by the prince of this world, who nevertheless found nothing in Him. Thus at the actual hour it was God glorified in Him, the Son of man, even as, when raised from the dead by the glory of the Father, He forthwith declares to His brethren the name of His Father and their Father, of His God and their God, both nature and relationship. Here His cry still is simply to His Father, as in the cross it was, My God, though not this only. However profoundly instructive all this maybe, our Lord in the garden calls upon the disciples to watch and pray; but this is precisely what they find hardest. They slept, and prayed not. What a contrast, too, with Jesus afterwards, when the trial came! And yet for them it was but the merest reflection of that which He passed through. For the world, death is either borne with the obduracy that dares all because it believes nothing, or it is a pang as the end of present enjoyment, the sombre portal of they know not what beyond. To the believer, to the Jewish disciple, before redemption, death was even worse in a sense; for there was a juster perception of God, and of man's state morally. Now all is changed through His death, which the disciples so little estimated, the bare shadow of which, however, was enough to overwhelm them all, and silence every confession of their faith. For him who most of all presumed on the strength of his love, it was enough to prove how little he yet knew of the reality of death, spite of his too ready boasts. And yet what would death have been in his case compared with that of Jesus! But even that was incomparably too much for the strength of Peter; all was proved powerless, save the One who showed, even when He was weakest, that He was alone the Giver of all strength, the Manifester of all grace, even when He was crushed under such judgment as man never knew before, nor can know again.

Matthew 27:1-66. We next see our Lord, not with the disciples, failing, false, or traitorous, but His hour come, in the power of the hostile world, priests, governors, soldiers, and people. What was attempted by man completely broke down. They had their witnesses, but the witnesses agreed not. Failure everywhere is found, even in wickedness failure not in men's will, but in its accomplishment. God alone governs. So now Jesus was condemned, not for their testimony, but for His own. How wondrous, that even to put Him to death they needed the witness of Jesus; they could not condemn Him to die but for His good confession. For His testimony to the truth they consummated their worst deed; and this doubly, before the high priest as well as before the governor. Warned of his wife (for the Lord took care that there should be providential testimony), as well as too keen-sighted to overlook the malice of the Jews and the innocence of the accused, Pontius Pilate acknowledges his prisoner to be guiltless, yet allowed himself to be forced to act contrary to his own conscience, and according to their wishes whom he wholly despised. Once more, ere Jesus is led out to be crucified, the Jews showed what they were morally; for when the coarse-minded heathen put before them the alternative of releasing Jesus or Barabbas, their instant preference (not without priestly instigation) was a wretch, a robber, a murderer. Such was the feeling of the Jews, God's people, toward their King, because He was the Son of God, Jehovah, and not a mere man. With bitter irony, but not without God, wrote Pilate the accusation, "This is Jesus, the King of the Jews." But this was not the only testimony which God gave. For from the sixth hour there was darkness over all the land unto the ninth hour. And then when Jesus, crying with a loud voice, yielded up the ghost, that ensued which particularly would strike the heart of the Jew. The veil of the temple was rent in twain from the top to the bottom, and the earth did quake, and the rocks rent. What could be conceived more solemn to Israel? His death was the death blow to the Jewish system, struck by one who was unmistakably the Maker of heaven and earth. But it was not the dissolution of that system only, but of the power of death itself; for the graves were opened, and many bodies of the saints which slept arose, and came out of the graves after His resurrection, the witness of the value of His death, though not declared till after His resurrection. The death of Jesus, I hesitate not to say, is the sole groundwork of righteous deliverance from sin. In the resurrection is seen the mighty power of God; but what is power for a sinner, with God before his soul, compared with righteousness? What with grace? And this is precisely what we have here. Hence, it is the death of Jesus alone that is the true centre and pivot of all God's counsels and ways, whether in righteousness or in grace. The resurrection, no doubt, is the power that manifests and proclaims all; but what it proclaims is the power of His death, because that alone has vindicated God morally. The death of Jesus alone has proved that nothing could overcome His love rejection, death itself, so far from this, being only the occasion of displaying love to the uttermost. Therefore it is that, of all things even in Jesus, there is none that affords such a common and perfect resting-place for God and man as the death of Jesus. When it is a question of power, liberty, life, no doubt we must turn to the resurrection; and hence it is, that in the Acts of the apostles this necessarily comes out most prominently, because the matter in hand was to afford proof, on the one hand, of manifested but despised grace; on the other hand, of God's reversing man's attainder of Jesus by raising Him from the dead and exalting Him to His own right hand on high. The death of Jesus would be no demonstration of this sort. On the contrary, His death was what man appeared to triumph in. They had got rid of Jesus thus, but the resurrection proved how vain and short-lived it was, and that God was against them. The object was to make evident that man was wholly opposed to God, and that God even now manifested His sentence on it. The raising up Him whom man slew renders this unquestionable. I admit that in the resurrection of Christ God is for us, for the believer. But the sinner and the believer must not be confounded together, for there is an immense difference between the two things. Whatever the witness of perfect love in the gift and death of Jesus, for the sinner there is not, there cannot be, anything whatever in the resurrection of Jesus save condemnation. I press this the more strongly, because the recovery of the precious truth of Christ's resurrection exposes some, by a kind of reaction, to weaken the value which His death has in God's mind, and ought to have in our faith. Let those, then, who prize the resurrection, see to it that they be exceedingly jealous for the due place of the cross.

The two things we find remarkably guarded here. It was not the resurrection, but the death of Jesus, that rent the veil of the temple; it was not His resurrection that opened the graves, but His cross, though the saints rose not till after He rose. It is just so with us practically. In point of fact, we never do know the full worth of the death of Christ, until we look upon it from the power and results of the resurrection. But what we contemplate from the side of resurrection is not itself, but the death of Jesus. Hence it is that in the Church's assembling, and most properly, on the Lord's day, we do in the breaking of bread show forth, not the resurrection, but the death of the Lord. At the same time, we show forth His death not on the day of death, but upon that of resurrection. Do I forget that it is the day of resurrection? Then I little understand my liberty and joy. If, on the contrary, the resurrection day brings no more before me than the resurrection, it is too plain that the death of Christ has lost its infinite grace for my soul.

The Egyptians would have liked to cross the Red Sea, but they had no care for the doors sprinkled with the blood of the lamb. They essayed to pass through the watery walls, desiring thus to follow Israel to the other side. But we do not read that they ever sought the shelter of the Paschal Lamb's blood. No doubt, this is an extreme case, and the judgment of the world of nature; but we may learn even from an enemy not to value resurrection less, but to value the death and blood-shedding of our precious Saviour more. There is really nothing towards God and man like the death of Christ.

Then, in contrast with the poor but devoted women of Galilee that surrounded the cross, we behold the fears, the just fears, of those who had accomplished the death of Jesus. These guilty men go full of anxiety to Pilate. They feared "that deceiver," and so had their watch, and stone, and seal in vain! The Lord that sat in the heavens had them in derision. Jesus had prepared His own (and His enemies knew it) for His rising on the third day. Women came there the evening before to look at the place where the Lord lay buried. (Matthew 28:1-20) That morning, very early, when there were none there but the guards, the angel of the Lord. descends. We are not told that our Lord rose at that time; still less is it said that the angel of the Lord rolled away the stone for Him. He that passed through the doors, closed for fear of the Jews, could just as easily pass through the sealed stone, despite all the soldiers of the empire. We know that there the angel sat after rolling away the great stone which had closed the sepulchre, where our Lord, despised and rejected of men, nevertheless accomplished Isaiah's prophecy. In making His grave with the rich. The Lord then had this further witness, that the very keepers, hardened and bold as such usually are, trembled, and became as dead men, while the angel bids the women not to fear; for this Jesus which was crucified "is not here: He is risen. Come, and see the place where the Lord lay, and go and tell the disciples, Behold, He goeth before you into Galilee." This is a point of importance for completing the view of His rejection, or its consequences in resurrection, and so Matthew takes particular care of it, though the same fact may be recorded also by Mark for his purpose.

But Matthew does not speak of the various appearances of the Lord in Jerusalem after the resurrection. What he does dwell upon particularly, and of course with his special reasons for it, is, that the Lord, after His resurrection, adheres to the place where the state of the Jews led Him to be habitually, and shed His light around according to prophecy; for the Lord resumed relations once more in Galilee with the remnant represented by" the disciples after He rose from the dead. It was in the place of Jewish contempt; it was where the benighted poor of the flock were, the neglected of the proud scribes and rulers of Jerusalem. There the risen Lord was pleased to go before His servants and rejoin them.

But as the Galilean women went with this word from the angel, the Lord Himself met them. "And they came and held him by the feet, and worshipped him." It is remarkable that in our gospel this was permitted. To Mary Magdalene, who in her desire to pay her wonted obeisance probably was attempting something similar, He altogether declines it; but this is mentioned in the gospel of John. How is it, then, that the two apostolic accounts show us the homage of the women received, and of Mary Magdalene refused, on the same day, and perhaps at the same hour? Clearly the action is significant in both. The reason, I apprehend, was this, Matthew sets before us that while He was the rejected Messiah, though now risen, He not only reverted to His relations in the despised part of the land with His disciples, but gives, in this accepted worship of the daughters of Galilee, the pledge of His special association with the Jews in the latter day; for it is precisely thus that they will look for the Lord. That is, a Jew, as such, counts upon the bodily presence of the Lord. The point in John's record is the very reverse; for it is the taking one, who was a sample of believing Jews, out of Jewish relations into association with Himself just about to ascend to heaven. In Matthew He is touched. They held Him by the feet without remonstrance, and thus worshipped Him in bodily presence. In John He says, "Touch me not;" and the reason is, "for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God." Worship henceforth was to be offered to Him above, invisible, but known there by faith. To the women in Matthew it was here that He was presented for their worship; to the woman in John it was there only He was to be known now. It was not a question of bodily presence, but of the Lord ascended to heaven and there announcing the new relationships for us with His Father and God. Thus, in the one case, it is the sanction of Jewish hopes of His presence here, below for the homage of Israel; in the other gospel, it is His personal absence and ascension, leading souls to a higher and suited association with Himself, as well as with God, taking even those who were Jews out of their old condition to know the Lord no more after the flesh.

Most consistently, therefore, in this gospel, we have no ascension scene at all. If we had only the gospel of Matthew, we should possess no record of this wonderful fact: so striking is the omission, that a well-known commentary, Mr. Alford's first edition, broached the rash and irreverent hypothesis founded upon it, that our Matthew is an incomplete Greek version of the Hebrew original, because there was no such record; for it was impossible, in the opinion of that writer, that an apostle could have omitted a description of that event. The fact is, if you add the ascension to Matthew, you would overload and mar his gospel. The beautiful end of Matthew is, that (while chief priests and elders essay to cover their wickedness by falsehood and bribery, and their lie "is commonly reported among the Jews until this day,") our Lord meets His disciples on a mountain in Galilee, according to His appointment, and sends them to disciple all the Gentiles. How great is the change of dispensation is manifest from His former commission to the same men in Matthew 10:1-42. Now they were to baptize them unto the name of the Father, etc. It was not a question of the Almighty God of the fathers, or the Jehovah God of Israel. The name of the Father, and of the Son, and of the Holy Ghost, is characteristic of Christianity. Permit me to say, that this is the true formula of Christian baptism, and that the omission of this form of sound words appears to me quite as fatal to the validity of baptism as any change that can be pointed out in other respects. Instead of being a Jewish thing, this is what supplanted it. Instead of a relic of older dispensations to be modified or rather set aside now, on the contrary, it is the full revelation of the name of God as now made known, not before. This only came out after the death and resurrection of Christ. There is no longer the mere Jewish enclosure He had entered during the days of His flesh, but the change of dispensation was now dawning: so consistently does the Spirit of God hold to His design from the first to the very end.

Accordingly He closes with these words, "Lo, I am with you alway, even unto the end of the world [age]." How the form of the truth would have been weakened, if not destroyed, had we then heard of His going up to heaven! It is evident that the moral force of it is infinitely more preserved as it is. He is charging His disciples, sending them on their world-wide mission with these words, "Lo, I am with you always, all the days," etc. The force is immensely increased, and for this very reason that we hear and see no more. He promised His presence with them to the end of the age; and thereon the curtain drops. He is thus heard, if not seen, for ever with His own on earth, as they go forth upon that errand so precious, but perilous. May we gather real profit from all He has given us.