They are persons of great covetousness and cruelty, oppressors of the poor and helpless, without any mercy; and that they may hold up their reputation, which is necessary to enable them to do so securely, they pretend great devotion, and pray a great while. And they could not resolve on any safe course, because the people were generally so affected to him. ### CHAP. XX. AND it came to pass, that on one of those days, *as he taught the people in a he went into the temple, and as he expounded the lesson, and on occasion of that made known the gos- [a] offerings] The Hebrew קרבן signifies both a gift and the treasury into which the gifts were cast; and so the Greek δῶρα, gifts, here is used for γαζωφυλάκιον, ver. 1; and so Mark xii. 41. As for all these things that make now such a magnificent show, Matt. xxiv. 2, within few years they shall be utterly destroyed and demolished: see note [a] Matt. xxiv. d when shall this destruction of the temple be, and with it of the Jewish state? and what prognostics of it will be discernible? e one prognostic, or forerunner of that destruction shall be, that many deceivers shall arise among you, each pretending to be the Messias, and that he will soon deliver you: go ye not— Another forerunner is, that great commotions and tumults there shall be in Judæa before the Ro- I am he; and the season, ἰγώ εἰμε καὶ ὁ καιρός. 13,) moving them to receive the faith also; and by their doing so, Jerusalem shall again be inhabited by Jewish (as well as Gentile) Christians: see note [f] Rev. xi. But first they shall fall foul on the preachers of the gospel and all pure sincere Christians, and bring you before the Jewish consistories and Roman governors for the profession of Christianity. (Rev. vi. 11, and Matt. xxiv. 9.) And this bringing of you before the Gentile powers shall be a means of divulging the gospel to them. (See Mark xiii. 9.) In this case remember what was formerly said to you, (Matt. x. 19. and 30,) and belonged peculiarly to this point of time now spoken of, not to meditate— For I will furnish you with those answers and that conviction to all your adversaries, that they shall not— But whatsoever befall you, treachery, persecution, death itself, ver. 16, 17, be confident of this, that it shall not tend to the least disadvantage, but rather to the greatest gain to you. The nation shall be raised against the nation, and the kingdom against the kingdom, 'Erythrocya, Ithro, Iul Ithro, Iul Basilia Iul Basilia. And though some few of you shall suffer death in this cause, and so be eternally crowned by suffering, yet this let me tell you, even for this life, that if ye endure with constancy, and persevere, and fall not off from your profession, that shall of all others be the most probable way of escaping or obtaining deliverance from this sweeping destruction, (Matt. x. 39, and Mark xiii. 13.) 20—23. But when you see Jerusalem besieged by the Romans, (see note [f] Matt. xxiv. 15.) then resolve the destruction of the city is near, and accordingly all that are in it let them fly out of Judæa, and those that are in the confines or regions about Judæa let them take care not to come into it, but (see Rev. vi. 16.) look on it as a place most sadly to be destroyed, on which all the doleful prophecies are now to be fulfilled which have been prophesied against Judæa. conquered by the Romans, Rev. xi. 2. And while this is a doing in Judæa, the gospel shall be preached over the Gentile world, (Matt. xxiv. 14, see Rom. xi. 25,) and being by them received, some effect that shall have among the Jews, by way of emulation, (Rom. xi. [b] captive into all nations] The number of those that in the siege of Jerusalem by Titus died by sword and famine, is said to be eleven millions by Eusebius, Hist. I 3. c. ζ. out of Josephus. Then when the city was taken, the handsomest, saith he, were reserved for triumph, the rest, saith he, that were above seventeen years of age were sent bound to Egypt to be slaves there, others dispersed in the provinces to be torn asunder with wild beasts; those under seventeen sold to merchants of all countries. And of all these the number was ninety-seven thousand. [c] until the times of the Gentiles] What is the meaning of ἄχρι πληρωθῶσι καιροὶ ἰθνῶν, till the seasons, or times of the Gentiles be fulfilled, may be guessed partly by the importance of the word καιροὶ, seasons, partly of the πληρωθῶσι, fulfilled, partly of the ἄχρι, until. The word καιροὶ vulgarly signifies a season, a time designed and appointed, (according to the notion of the Hebrew word,) or else expected and looked for, and in both respects belongs fitly to the preaching the gospel to the Gentiles, that being a thing that God had so long determined, and so oft foretold, and which, though the Gentiles foresaw not, yet is said to be expected by them, (because all they could desire or expect was really summed up in this,) not only in that prediction of Jacob, where Christ is styled the expectation of the Gentiles, but in St. Paul's discourse of it, Rom. viii. 19, where the earnest expectation of the creature, that is, the Gentile world, (see note [d] Rom. viii.) is fastened upon this. Then for the πληρωθῶσι, joined to these καιροὶ ἰθνῶν, that sure will bear some proportion with, if it be not parallel to, Rom. xi. 25, where the phrase is very like this here, ἄχρις οὗ τὸ πλήρωμα τῶν ἰθνῶν εἰσίλθῃ, until the time that the fulness of the Gentiles enter. That is there explained to signify the multitude of Gentiles receiving the faith, coming into the church, and so πλήρωμα, fulness, ver. 12, (see note [d] Rom. xi.); and proportionably to that, their seasons being fulfilled will be the preaching that gospel to them, which they shall thus receive, and which was so designed and expected for them. Now for the ἄχρι, until, where it is said, Jerusalem shall be trodden down of the Gentiles, until these seasons of the Gentiles be fulfilled; the explaining of that will be the further clearing of the whole matter. The treading down of Jerusalem by the Gentiles is not particularly their victory over it by Titus, but their consequent possessing of it, even till Adrian's rebuilding a part of it, and calling it by his own name Ælia, and inhabiting it with Gentiles; And many prodigies shall be seen in the heavens (see note [f] Rev. vi.) very frightful to all, and there shall be a terrible distress upon all the several parts of Palestine, pressing them that they shall not know what to do, to stay or to forsake their country: see Rev. vi. 15, 16. All men expecting upon the land of Judæa judgments, (see note [a] ch. ii.) even an utter deland, γῆι. world, οἰκουμίτη. HAMMOND, VOL. I. z Thus shall Christ's regal office, in punishing and avenging the persecutors of him and his disciples, be most gloriously revealed: see Matt. xiii. 26. [a] deny] The Hebrew רוב signifies both μάχεσθαι, to contend, and ἀντιλήγειν, to contradict; and agreeably to the latitude of the Hebrew, the Greek ἀντιλήγειν is here used for to contend. And when ye see these things thus come to pass, then let all true Christians, apostles, and others, that have so long been persecuted by the Jews, look up, and hold up their heads with cheerfulness, as knowing that to them redemption approacheth, and deliverance from the dangers which encompass them: see note [a] Acts iii., and note [b] Rom. xiii., and note [l] Rom. viii. b put forth leaves, (Matt. xxiv. 32, and Mark xii. 28,) ye see and know— a land, γῆν. Now the feast of unleavened bread drew nigh, which consists of seven days, and a day of preparation to them, wherein also no leavened bread is used, and that is the feast of the passover: see note And the sanhedrim of the Jews were desirous to find out some safe way of apprehending and putting him to death, (Mark xiv. 1,) for they durst not do it with any great noise, for fear of the people. 3, 4. And Judas, one of his twelve constant attendants, being a covetous person, and in the discharge of his office (of keeping the bag, of relieving the poor) deceitful and thieving, John xii. 6, and to that sin of sacrilege adding that of hypocrisy, in pretending great care of the poor, John xii. 5, whom he thus robbed, and upon Christ's admonishing him mildly of it, (Matt. xxvi. 10, Mark xiv. 6, John xii. 7,) yet, it seems, not reforming, but incensed against his Master, the devil, or his own covetous heart by the devil's suggestion, put him upon this project of gain to make some advantage by delivering Christ into the hands of the Jews, (John xiii. 2.) And upon his consenting to this suggestion, the devil was permitted by God to have this power over him, to enter into him, (John xiii. 2,) and doing so, he incited him to make a bargain with the rulers of the sanhedrim and their ministers or officers (see note [g]) to deliver up Jesus unto them, (as after Christ's talking with him and telling him distinctly of it, and the sin and danger attending it, Mark xiv. 21, and his not yet relenting, it is again said that with the sop the devil entered into him, 2 2 And they gladly embraced the treaty, and struck a bargain with him that he should have thirty shekels to deliver him up without much noise, Matt. xxvi. 4, and 15. And although this were as low and vile a sum as could be, the price of a slave, Exod. xxi. 32, (see Zach. xi. 13,) yet Judas thanked them heartily for the offer, being very covetous, and so very glad of the opportunity of getting money; and from thenceforth he watched a fit season wherein to do it, without any noise or stir about it: see Matt. xxvi. 4, Mark xiv. 1. [a] promised] What ἐξωμολόγησε signifies here, will be more easily determined when it is resolved that as among grammarians, so in the rest of the places in the New Testament, it clearly denotes one of these two things, either confession of sin, or giving of thanks, both being the importance of the Hebrew הורה in hiphil, from ירה. Thus saith Phavorinus, 'ἐξωμολόγησις ἡ τῶν εὖ πεπονθόνων μετὰ εὐχαριστίας τῶν εὐεργισιῶν ἐπαρίθμησις, "It is a thankful acknowledgment or enumeration of benefits," καὶ ἡ τῶν κακῶς πεπραγμένων παρὰ τῶν ὑπαίτιν ἐξαγόρευσις, "and the guilty man's acknowledgment of what he hath done amiss," which is vulgarly known by the title of ἐξωμολόγησις; and again, 'ἐξωμολογοῦμαι, εὐχαριστῶ, it signifies to give thanks. In the sense of confessing of faults it is to be found Matt. iii. 6. Mark i. 5. Acts xix. 18. James v. 16: in that of praising or giving thanks, Matt. xi. 25. (the very place cited by Phavorinus, 'ἐξωμολογοῦμαι σοι Πάτερ, I thank thee, O Father,) Luke v 2 [b] multitude] Ὄχλος here signifies a tumult, after the manner of the Hebrews, who use המון (literally a multitude) for a tumult, or noise also. See Forcrins on Isaiah, p. 197. And the paschal day was now come, wherein they eat no leaven in their bread, and in which the lamb was to be killed and eaten: see note [c] Mark xiv. * unleavened bread and bitter herbs, the memorial of the deliverance out of Egypt: see note [c] Mark xiv. b See ver. 8. In like manner, after they had done eating, he took the cup of charity, usual among the Jews, and said, This cup is at this time to you the sealing of a new covenant (see note on the title of these books) in my blood, which shall shortly be shed for you, as this is now poured out. 'is to be put to death, (see note [c] ch. xiii.) as God hath decreed it should be, (Acts ii. 23, and note [b] on iv. 28,) but woe to him that hath any hand in that execution. Sometime before this, (to wit, before his departing from Jericho, Matt. xx. 25. 29, nay, before he came thither, Mark x. 42. 46,) there had been a contention among the disciples (occasioned by the request of Zebedee's wife for her two sons, Matt. xx. 20.) which of them should be looked on as the worthiest, and so be preferred before the rest. 'commemoration, ἀνάμνησιν. 'covenant, διαθήκη. 'dellvereth me up, παραδιδόντος με. 'was about to do, μέλλων πράσσειν. [d] nations] The ἴθη, nations, here, are the several parts or tetrarchies of Palestine, so divided by the Romans, see Luke iii. 1, each of them called ἴθνος, nation, and all together ἴθη, nations: see note [e] Matt. 24. and note [g] Rev. xi. For to the Jews sure it is that there the distress and consternation belongs, not to the Gentiles. See note [f] Rev. vi. [e] the sea] That by the word θάλασσα, sea, may be meant Galilee, see note [b] Rev. vii.; and of that people particularly Josephus tells us, that Vespasian being sent by Nero into Palestine did subdue the Galileans, the most "valiant, powerful, and best fortified nation of all Palestine, killing above an hundred thousand, and carrying captive above forty thousand Jews in that expedition." Where we see that Galilee owns the name ἴθνος, and that there were divers ἴθη, nations, in Palestine, of which Galilee is by Josephus said to be the most valiant. See Baronius, An. ch. 39. Neronis 13. But it is as probable, that as it is ordinary in these books to express the whole by enumeration of the parts, and so the whole world by the mention of heaven and earth and sea, (see note [e] 2 Peter iii.) so here the universal destructions of the Jews may be described by all these. [c] benefactors] The Hebrew word נריב, which they use for a prince, and is by the Septuagint rendered βασιλεύς, ἄρχων, τύραντος, doth primarily signify liberal, magnificent, benefactor; and so as in the choosing of princes in Aristotle, Pol. 1. 3, ἔτι δὲ ἀπὸ εὐεργεσίας καθίστασαν τοὺς βασιλεῖς, "they made them kings that had been their benefactors." So in the deduction of the word also, princes are here called εὐεργέται, benefactors; and so Job xxi. 28, where the Hebrew reads נריב, munificus, beneficus, the Greek reads ἄρχων, and the Targum ארכינה, (the Greek ἄρχων got in amongst them,) a prince; and so it signifies there. For this St. Matthew, in his account of the same speech of Christ's, uses οἱ μεγάλοι, the great ones; and καλοῦνται, are called, being ordinarily set to signify no more than εἰσί, are, the words here ἐξουσιάζοντες αὐτῶν, they that have authority over them, εὐεργέται καλοῦνται, are called benefactors, is directly to the same sense parallel with οἱ μεγάλοι ἐξουσιάζουσιν αὐτῶν, the great ones have authority over them; so as in the sense, εὐεργέται, benefactors, shall be the subject of the proposition, and ἐξουσιάζοντες, they that exercise authority, the predicate, thus, "Their princes called benefactors exercise authority over them." But among you it must be otherwise, the ruler must be as the private man, or the servant of all others over whom he is placed. ¶ one that attendeth and waiteth on you and provideth necessaries for you, and not as one that receiveth such observances or advantages from you as I might expect to do. [d] younger] As they that were rulers among the Jews, or judges in their sanhedrin, were called elders, so others, their officers especially that attended them, are commonly styled by way of distinction from them, νεώτεροι, the younger. And proportionably in the church, as πρεσβύτεροι are they that preside and govern in it, called here μείζονες, greater, superior to others, so they that are under them are here called νεώτεροι, (see Acts v. 6, and so 1 Tim. v. 1. Tit. ii. 6); and in other places, ἰδιώται, 1 Cor. xiv. 23, 24, and Acts iv. 13; and ἐν τάξει ἰδιωτῶν, or ἀναπληροῦντες τόπον τῶν ἰδιωτῶν, 1 Cor. xiv. 16, they that are in the place and condition of ordinary men, or idiots. Ye have followed me as disciples, Matt. xix. 28, and been hitherto constant to me in all the afflictions and persecutions that have befallen me. That you be next unto me, and have at my departure the power of governing the church: see note And at this point of time, the story whereof is here in relating, ver. 20, (not at the time of that other passage, ver. 24,) Christ addressed his speech particularly to Peter, saying, As for you, Simon, I tell you, that either upon some sin committed by thee, giving Satan some such right of claim, (possibly somewhat done criminously by him in that contention of the disciples, mentioned ver. 24, the indignation of the ten against the two, Matt. xx. 24,) or else suggesting somewhat against thy sincerity, as against Job's, Job i. 9, Satan hath accused you before God, and required that he may have the shaking of you, liberty to do his worst to drive you from the faith of Christ. This is granted to him; and your danger thereupon is great; but I have prayed for thee, that thou be not conquered by him and his terrors, so far as utterly to forsake the faith; and for any sins that in this combat thou provest guilty of, let this use be made of them, when by repentance thou art recovered out of them, that thou be the more careful to confirm and strengthen others, that they fall not in like manner See note [e] 1 Cor. v. ¶ before the second crowing of the cock this night, Matt. xxvi. 34, thou shalt thrice— ¶ bequeath, διανίθεται. Formerly I sent you out without any provision, and yet ye wanted nothing. But now some distresses ye are like to meet with, in like manner as ye will first see them fall most sharply upon me. And as he exhorted them to diligence and prayer, so gave he them example, busying himself in God's service all the day, and at night spending much time in prayer. # CHAP. XXII. NOW the feast of unleavened bread drew nigh, which is called the passover. For now according to the prophecy, Isaiah liii. 12, passed on the Messias, I must be put to death as a malefactor: for all that is foretold of me shall now suddenly be accomplished. But they thinking that according to the literal sound of his words he had really called for a sword, whereas he only expressed to them by that figure the distresses that were now approaching them, told him they had two swords among them; but he gave them by a short reply to understand that he did not really mean that they should go and provide them swords, but only that great dangers were now approaching them. And he according to his wont went out to the mount to pray, and his disciples— Pray that the afflictions and temptations now approaching do not overcome you: see note [g] Matt. vi. O that thou wouldest, (see note [c] ch. xii.) or, I pray thee remove this bitter cup from me: yet if this be thy pleasure, whatsoever thou seest best to be done, I most heartily embrace it before that for which now I pray. I O that thou wouldest, (see note [c] ch. xii.) or, I pray thee remove this bitter cup from me: yet if this be thy pleasure, whatsoever thou seest best to be done, I most heartily embrace it before that for which now I pray. [e] withdrawn] The use of the word ἀπεσπάσθη is observable among the Hellenists, signifying no more than to depart. So 2 Mac. xii. 10, ἐκεῖθεν δὲ ἀποσπασθέντων σταδίους ἰνεία, when they were departed thence nine stadia. So Acts xxi. 1, ἡμᾶς ἀποσπασθέντος ἀπ' αὐτῶν, we were gone, or departed from them. And so if that be the word in this place it must certainly signify no more, but will be thus best rendered, he departed from them. But then the King's MS. reading ἀπεστάθη, that is not capable of any other rendering. And an angel was sent from heaven to represent such considerations to him of the advantages and benefits of his death as might make him bear it cheerfully. After that, being in such a commotion of mind, which signifies an apprehension of extreme danger without any trembling at it, or endeavour to avoid or escape it, he prayed more vehemently, and fell prostrate upon his face, Mark xiv. 35, saying the same words, and more to the same purpose, and he sweat (as men in agonies are wont) great glutinous drops, like those of blood when it drops on the ground. ᵐ three disciples, Peter and James and John, Matt. xxvi. 37, he found them fast asleep, this sleep being an effect of that great heaviness and dispiritedness which their sorrow had produced. ᵃ is a kiss the token by which thou hast promised to deliver me up to them? (Mark xiv. 44.) [f] drops of blood] That Christ sweat drops of blood is not affirmed in this place, but only that he sweat drops of sweat of a strange thickness or viscousness, and consequently as big as the drops wherein blood is wont to fall upon the ground. So saith Justin Martyr, Theo- When the disciples saw what was toward, they offered to have fought for his rescue. And St. Peter, in the heat of zeal, without Christ's permission, and against the precepts which he had always taught them, drew a sword, and cut off the right ear of Malchus, a servant of the high priest's. And Jesus reproving Peter for so doing, Matt. xxvi. 52, spake to those that came to apprehend him to let him alone but so long as to restore the man his ear, and upon a touch he was cured. ¹¹ deliverest, wapabilos. [g] captains of the temple] Ἐτρατηγοὶ ἱεροῦ, captains of the temple, here mentioned, (and στρατηγοὶ, captains, ver. 4;) and in two other places of this author, Acts iv. 1. and Acts v. 24, in the singular number, στρατηγὸς τοῦ ἱεροῦ, signify no more than the captains of a band, or captains of more bands of Roman soldiers, set at the porches of the temple to guard and keep peace, that there might be no sedition raised in the city at the assembling of the Jews at the temple. Thus saith Josephus, Ἀλώσ. l. 5. c. 15, was there a guard placed in the tower called Antonia, which was thence fetched out at feast days, to be a guard or φρούριον to the temple, (and therefore Chrysostom renders it clearly, the captain of the soldiers of the temple); for so saith the same Josephus, Ἀρχαίολ. l. 8. c. 4, at that time when the people came to their feasts, especially at the passover, there being danger of tumults, Cumanus set τῶν στρατιωτῶν μίαν τάξιν, "a band of soldiers," with their arms, to stand, ἐπὶ τοῦ ἱεροῦ στοῶν, "in the porches of the temple." These soldiers are mentioned, Matt. xxvi. 47, for those that are there called a great multitude with swords and staves, are the ἁμαρτωλοὶ foretold by Christ, ver. 45, the sinners, that is, Gentiles; and John xviii. 3, ἡ σπείρα, a band of soldiers; and here στρατηγοὶ τοῦ ἱεροῦ, that is, the commanders, with their τάξεις, bands of soldiers with them; and accordingly χιλίαρχος τῆς σπείρης, the colonel of this band, Acts xxi. 31, is sure the στρατηγός, commander, or captain here; and that tower of Antonia the παρεμβολή, or castle, ver. 34, whither he commanded Paul to be brought to safe custody. Such also (saith Nicephorus, l. 1. c. 32, and before him Chrysostom and Theophylact) was the κουστοδία, the watch or guard, Matt. xxvii. 65, which being set by the Romans to keep all quiet, was offered by Pilate to the Jews to watch the grave of Jesus, that none might steal him away, and make that matter of a new stir among them. For that these were not Jews appears sufficiently by their watching on the sabbath day, which, especially at the time of the passover, the Jews durst not to have done. This guard of the Romans, and care of theirs to prevent seditions among the Jews, seems to have taken its rise from the former care and practice of the Jews in defending themselves from the Idumeans, 1 Mac. iv. 60, 61, for there Judas Maccabeus having built high walls and strong towers about mount Sion, lest the Gentiles should tread it down, as they had done before, they set there a garrison to keep it, and fortified Bethesura to preserve it. And the commander of the garrison was most probably he whom Josephus calls by this style of στρατηγὸς ναοῦ, or ἱεροῦ then, "the captain of the sanctuary, or temple." But now the case being altered, and the Roman conquerors taking the same care, and keeping the like guards against the uproars and tumults of the Jews, as the Jews did formerly against the Idu- d Problem. sect. 2. περὶ ἱδρ στ. But he said, (with addition of oaths and imprecations, Matt. xxvi. 74,) I am not what thou affirmest me to be. And if I shall demonstrate to you by never so convincing arguments that I am the Messias, you will neither satisfy nor answer my proofs, nor yet yield to the force of them, and release me out of your hands. Within a while shall I, the Messias, be exalted to the right hand of my Father, and then shall you see me execute judgment and vengeance upon you, Matt. xxvi. 64. From hence they concluded that he made himself the Son of God, and asked him, whether he were so or no? He answered that he was. This they concluded to be a blasphemous speech, and so that he was guilty of death by his own confession, in taking upon him to be the Messias. And discerning that his dwelling and abode was in Galilee, which belonged to Herod's government, and supposing Herod, by his knowledge in the Jewish religion, to be fitter for the cognizance of this case, he remitted the hearing of it to Herod, who was personally at Jerusalem at that time (see note [l] Luke i.) on occasion of the feast. [a] men of war] The Hebrew צבא signifies three things: 1. militare, "to war;" 2. concurrere and congregari, "to assemble;" 3. ministrare, "to minister." The first notion is very frequent; the second, Exod. xxxviii. 8. (where yet the Septuagint read νηστευσάσων, for צבא it seems reading צבא, jejunavit,) and 1 Sam. ii. 21; and the third is ordinary also, (and from thence Timothy called καλὸς στρατιώτης, a good soldier, that is, minister of Jesus Christ). Hence it is that among those Greek writers which follow the Hebrew idiom, the word στρατεία, στρατιὰ and στράτευμα, is used for every one of these three: for the first ordinarily and primarily; for the second, when we meet with στρατεία οὐρανοῦ πᾶσα, which we render exercitus, and host of heaven, but signifies universus cæli comitatus, the whole company of heaven, whether the many stars or many angels there; and in the third sense we have here στρατεύματα for officers and servants, or attendants; and so the Syriac translation renders it, and gives us authority to do the like, though otherwise it might be rendered more vulgarly either his company or his soldiers about him. Nor is this my opinion only, but I sent him, and referred the hearing of the business, to Herod, ver. 7, who being more acquainted with your religion than I am, may be deemed a more competent judge, and after he hath had cognizance of him, he hath no way expressed his opinion that his crimes are capital. His punishment therefore shall be only that of scourging with whips, and so he shall be released. [b] chastise] Παιδεύειν signifies ordinarily to scourge or chastise, as παῖδες, children or servants are wont to be used when they have offended. So Heb. xii. 6, παιδεύει, chastening, is expounded by μαστιγοῖ, scourging. And instead of it here, the other evangelists, Matt. xxvii. 26. Mark xv. 15, have φραγελλώσας, from the Latin flagellum, "a whip;" and St. John, ch. xix. 1, ἐμαστίγωσε, scourging. Now to what the infliction of this sort of punishment on Christ belonged, is matter of question; that which is ordinarily said is, that flagellation was among the Romans a solemn preparative to crucifixion. So Livy of the servants, l. 34, Multi occisi, multi capti, alii verberati crucibus affixi, "they were scourged and crucified." And in Valerius Max. l. 1. c. 7, Servum For the custom had laid a necessity on him (see note [d] Matt. xxvii.) to release one— remitted, &c &c &c &c &c &c &c &c &c &c &c &c &c &c &c &c &c &c &c &c &c &c &c &c &c &c &c &c &c &c &c &c &c &c &c &c &c &c &c &c &c &c &c &c &c &c &c &c &c &c &c Pilate again made another assay to soften the people, being, on opinion of Christ's innocence, (and having received a message from his wife, Matt. xxvii. 19,) desirous to save his life, and only to inflict some inferior punishment on him, ver. 16. But they were peremptory for the putting him to death. See ver. 15. ¹ carried it, (see note [d] Matt. xxvii.) wrought upon him to do contrary to his own judgment and inclination. And so he passed sentence of death upon him. And having put on him a scarlet robe, a crown of thorns, a reed like a sceptre in his hand, and so made him a mock king of the Jews, and then taken all from him again, and used him contumeliously, Matt. xxvii. 29, &c., they led him out to crucify him; and as they went, they pressed one Simon to carry his cross, on which he should be crucified, after him. See note [e] Matt. xxvii. [c] Blessed are the barren] This expression of the days approaching, that they shall say, Μακάριαι αἱ στείραι, Blessed are the barren, &c. had certainly its completion in what befell Jerusalem in the time of the siege. But more particularly it may refer to one passage: after that Titus had encompassed the city with a wall, so that none could come out to forage, they were forced to feed on dung, saith Josephus, on shoes and girdles, &c. and for want of such provision as this, one Mary, a noble and rich woman, daughter of Eleazar, bereaved of all by the seditious, killed her sucking child, and dressed it, and eat part of it, and the soldiers breaking in upon her, and finding a part left, went away in detestation, and presently the news of it went over the whole city, and every one, saith k Josephus, looked upon it with horror, and with the same compassion, "as if they had done it themselves." Then was this speech fit for them to take up, on hearing this horrible news, Blessed are the barren, and the womb that never bare, and the paps that never gave suck, in comparison to those that are forced to feed on the fruits of their wombs, and devour their own sucking infants. And then that which follows, If they do these things on a green tree, what shall be done on a dry? may perhaps be best interpreted in relation to this particular fact also, of that noble and rich woman, Mary. If such horrible things befall the wealthiest among you, what a dismal state shall all others be involved in! This may possibly be the meaning of the phrase. But if not, then in that other notion of the righteous and the wicked, it may have had its completion also. [d] malefactors] These malefactors crucified with Jesus were thieves and murderers, and authors of an uproar in the city, which is an evidence, among others formerly mentioned, (see note [d] Mat. xxvii. and note [a] Mark xv.) of Christ's death being after the Roman not Jewish manner. For the Jewish custom was never to put to death two malefactors on the same day, unless it were for the same crime; so saith Maimonides, Sanhed. c. 14. "They never condemn more than one in a day; but one to-day, another to-morrow, unless they be both guilty of the same transgression, and deserve one death." And that Christ was not pretended to be put to death for that crime of the other two, is clear by his inscription, which saith it was for pretending to be king. And there was put up over his head a title containing the cause of this condemnation, (see note [b] Mark xv.) which was written in Greek and Latin and Hebrew, (the three most ordinary languages, one or other of which there were very few but understood,) thus: Jesus the Nazarene, the King of the Jews. Though these other impious persons use him thus, yet we that are thus punished with him ought, if he were guilty, to have compassion for him, and not reproach him. And besides this, we are indeed guilty, but he a most innocent person, which came to do good to this people, and is used thus ill by them. Immediately after thy death thou shalt go to a place of bliss, and there abide with me a member of that my kingdom which thou askest for. And it was nigh twelve of clock, (see Mark xv. 25,) and there was an eclipse of the sun, and a palpable darkness on all the land of Judæa, until three afternoon. [e] veil of the temple] That which is here said of the veil of the temple, that ἰσχίσθη μῖσον, must be so rendered, that μῖσον may be taken k Lib. vii. c. 8. And all the multitudes there present had remorse at what was done. 'one of the sanhedrim, or else a counsellor in the province, (see note [d] Mark xv.,) both an upright and a merciful man, who looked for the coming of the Messias, ver. 51, and accordingly embraced Christ and was a disciple of his, Matt. xxvii. 57, but not avowedly, but secretly, for fear of danger from the Jews, John xix. 38. He upon this occasion took confidence, (Matt. xv. 43,) although he had been before fearful, and went unto Pilate— The day whereon all this was done was the eve both of the feast of unleavened bread and of the sabbath also, and now the sabbath day (beginning at evening at sunset, when the stars and moon begin to shine) was ready at hand, or the stars began to shine, and so the sabbath to begin. ¹ shone, ludicrous.