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my name's sake.
13 And it shall turn to you for a
testimony.

14 Settle it therefore in your hearts, not to meditate before what ye shall answer.

15 For I will give you a mouth and wisdom, which all your adver

seize you. Concerning these persecutions, see notes on Matt. x. 17—23; xxiv. 9, 10; Mark xiii. 9-13.

saries shall not be able to gainsay nor resist.

16 And ye shall be betrayed both by parents, and brethren, and kinsfolks, and friends; and some of you shall they cause to be put to death.

17 And ye shall be hated of all

urrection of Jesus. This, when used, was overwhelming in its effects. But as yet, the disciples were unable to understand its force, having no distinct idea of the fact itself. Jesus had repeatedly predicted his own death and resurrection; but they did not comprehend his meaning. They did not believe he would literally die; and when the event occurred, they utterly despaired of success. Neither, as a matter of course, did they believe in a literal resurrection; and, when this event was announced to them, by those who had seen the Lord, "their words seemed to them as idle tales, and they believed them not." Luke xxiv. 11. Suppose, then, Jesus had assured his disciples, that, when the days of persecution and trial should come, they should be able to confound their adversaries, by testifying his resurrection. Such an assurance could have had very little weight on their minds; it could not have inspired that fortitude, and firm reliance, and steadfast hope of security, which was evidently the intention of our Lord; for, on this subject, they understood not the meaning of what was uttered, and it was "hid from them." Luke ix. 45; xviii. 34.

14, 15. Settle it therefore in your hearts, &c. Firmly resolve; deliberately conclude to trust unfalteringly in the providence of God. Do not rely on your own skill and shrewdness for a defence against your adversaries; study not any labored arguments in justification of your own conduct; I will give you wisdom and utterance in the hour of trial. In that wisdom you shall triumph; for your "adversaries shall not be able to gainsay or resist" the testimony which you shall utter in my name. It may be well to remember that this is a special, not a general, admonition; that it was addressed, not to all Christians under all circumstances, but to the primitive disciples under very peculiar circumstances. Ignorant and unlearned as they were, the unassisted energy of their own minds would have been insufficient to secure a triumph over their more skilful adversaries. The doctrines which they were to proclaim were such as the most acute minds of men had not been able fully to perceive and comprehend; and special assistance was necessary, to enable them so to announce, and explain, and enforce, and prove the truth of those doctrines, that others might understand and believe. Even Jesus himself relied, in great part, on miraculous power, for confirmation of the lessons of divine wisdom which he uttered. Much more was such power necessary to the disciples; and this power was manifested, not only in the works which they performed, but in the words which they uttered, as was substantially acknowledged by the Jewish council, Acts iv. 13. Moreover, it should not be forgotten, that one of the most overpowering arguments in their own justi- 16. Kinsfolks. Relatives; a word fication, and to the confusion of their now seldom used; kinsmen, however, adversaries, was at this time beyond having the same sense, continues in use. the comprehension of the disciples; the 18. There shall not a hair of your argument, namely, arising from the res-head perish. This declaration may seem

See note at the end of Matt. xxviii. Hence it is sufficiently evident that our Lord's assurance of extraordinary aid was given especially, if not indeed exclusively, to the primitive disciples; and that it does not extend to Christians generally in all ages and under all circumstances. ¶ Mouth. Utterance; language; eloquence. By a figure, the mouth is put for the words which issue from it. Gainsay nor resist. Literally, speak against or stand against. They should be enabled to silence and confound, if they did not convert, their adversaries.

men for my name's sake.

it depart out; and let not them

18 But there shall not a hair of that are in the countries enter thereinto.

your head perish.

19 In your patience possess ye your souls.

20 And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh.

21 Then let them which are in Judea flee to the mountains; and let them which are in the midst of

to be inconsistent with what is said in ver. 16. "Some of you shall they cause to be put to death." But it should be remembered that the phrase is proverbial, expressing a general truth, but not to be interpreted with literal exactness. The meaning is probably expressed thus: "Though some of you may be before that time put to death, (ver. 16; Acts vii. 60, and xii. 2,) yet in general such of you as are good Christians, and endure unto the end, shall be preserved from being destroyed with the Jewish state. This proverbial expression is used in Acts xxvii. 34. See also Luke xii. 7, and Matt. x. 30."-Pearce. See notes on Matt. x. 22; xvi. 25.

22 For these be the days of vengeance, that all things which [are written may be fulfilled.

23 But wo unto them that are with child, and to them that give suck in those days! for there shall be great distress in the land, and wrath upon this people.

24 And they shall fall by the

Jesus had pre

simply, Be patient.
dicted trials which his disciples must
encounter, ver. 12; he had also assured
them that they should receive divine
and effectual aid and protection, ver. 14
-18. In hope of such aid, and with
confident reliance on his promise of
such protection, it would be their duty
to be patient in the anticipation of such
trials, as well as in their endurance.

15-21.

20. Jerusalem compassed with armies. This is styled by Matthew and Mark "the abomination of desolation spoken of by Daniel the prophet." Matt. xxiv. 15; Mark xiii. 14. When this event occurred, which preceded the final overthrow of the city, the disciples fled to 19. In your patience, &c. By many, the "mountains," ver. 21, and other this word is here understood to mean places of security. Concerning the perseverance. ¶ Possess ye your souls. singular conduct of the Roman general "Some read here the future instead of at this time, and the opportunity thus the present of the verb rendered possess. afforded for escape, see note on Mark The word possess means here to pre-xiii. 20; see also notes on Matt. xxiv. serve or keep, and the word souls means lives. This passage may be thus trans- 22. Days of vengeance, &c. This lated: By persevering in bearing these was the period to which the ancient trials, you will save your lives, or you prophecies referred, when a manifest will be safe; or, by persevering, preserve distinction should be made between the your lives; that is, do not yield to these evil and the good, and the retribution calamities, but bear up under them, for should be so signal and general as to he that endureth to the end, the same justify the highly figurative language shall be saved. Compare Matt. xxiv. which is employed in describing the ap13."-Barnes. If this be the true ex-proach of the Judge and the gathering position, then the passage refers to the safety and security granted to the faithful disciples, at the calamitous period when Jerusalem was destroyed; and it is a remarkable fact, that, of more than a million of persons who then perished, it is not known that there was a single Christian. The disciples, observant of their Master's instructions, retired to Pella, a place of security, before the final catastrophe. See Matt. xvi. 25. But perhaps the exhortation may mean

of the people to be judged, ver. 25-27, and Matt. xxiv. 29-39. For similar descriptions of the same coming and judgment, see Matt. xvi. 27, 28; xxv. 31-46. The character of the vengeance here indicated, or the calamities which befell that obdurate and unbelieving race who had filled their cup of iniquity to the brim, is described somewhat in detail in ver. 23, 24. Such was the fate of that unhappy generation, ver. 32.

24. Shall fall by the edge of the

edge of the sword, and shall be led away captive into all nations and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled.

25 And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; 26 Men's hearts failing them for fear, and for looking after those things which are coming on the carth for the powers of heaven shall be shaken.

27 And then shall they see the Son of man coming in a cloud, with power and great glory.

28 And when these things begin

sword. Josephus says that, during the siege and at the capture of Jerusalem, one million and one hundred thousand persons perished. ¶ Led away captive. The same author asserts that ninety thousand were carried away captives into foreign lands. T Trodden down, &c. Under subjection. Being under the feet of others implies subjection to authority, and perhaps includes the idea of oppression and abuse on the part of rulers, as well as abject degradation on the part of the enslaved. The figure is taken from a practice which prevailed in former times; then conquerors literally placed their feet upon the necks of those whom they had subdued, especially the most powerful, such as princes or commanders; see Josh. x. 24. Times of the Gentiles, &c. This phrase has been very differently interpreted by various commentators. "That is, till those Gentiles have done all which God has decreed that they shall do."-Pearce. "It seems most natural to suppose the time of the Gentiles here signifies the time when they shall be visited and punished."-Doddridge. "Till the end of the world, when there shall no longer be any Gentiles."Rosenmüller. "Until the Christian religion should prevail among the Gentiles," referring particularly to the time of Constantine, who " prohibited persecutions and gave liberty to the church. This was the period, when the times of the Gentiles were fulfilled, and the

to come to pass, then look up, and lift up your heads for your redemption draweth nigh.

29 And he spake to them a parable; Behold the fig-tree, and all the trees;

30 When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand.

31 So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand.

32 Verily, I say unto you, This generation shall not pass away, till all be fulfilled.

33 Heaven and earth shall pass away: but my words shall not pass away.

reign of Christianity commenced."Calmet. "Till the glorious conversion of the Gentiles at the coming in of the Jews, who shall then also be gathered to their own city and country."-Whitby. These may serve as a specimen of the diverse expositions. Whitby seems to have approached most nearly to the truth; and with him agree, substantially, Hammond and the authors of the Assembly's Annotations. The apostle may be understood as referring to the same general subject, Rom. xi. 25-32. It is evident the full period has not yet expired; for Jerusalem continues to be trodden under foot of the Gentiles. How much longer the devoted nation of the Jews shall remain a monument of God's retributive justice in the earth, He knows, and He only.

25, 26. In these verses is a vivid description, in highly figurative language, of the commotions and distress, which should so prevail over the whole land of Judea, that the hearts of men should he utterly enervated by fear, and their minds bewildered by perplexity.

28. Your redemption draweth nigh. That is, your deliverance from the trials and persecutions, predicted ver. 12, 16, 17, shall quickly succeed these events. The apostle refers to the same deliverance, Rom. xiii. 11. "This is expressed in ver. 31, thus: The kingdom of God is nigh at hand. That is, from that time God will signally build up his kingdom. It shall be fully es

34 And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting and drunkenness, and cares of this life, and so that day come upon you

unawares.

35 For as a snare shall it come on all them that dwell on the face of the whole earth.

36 Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.

37 And in the day-time he was teaching in the temple; and at night he went out, and abode in

tablished when the Jewish policy shall come to an end, when the temple shall be destroyed, and the Jews scattered abroad. Then the power of the Jews shall be at an end; they shall no longer be able to persecute you; and you shall be completely delivered from all these trials and calamities in Judea." -Barnes.

34. The duty of watchfulness and constant preparation for the coming of the Lord, to execute judgment on that generation, is here inculcated. See note on Matt. xxiv. 45-51.

35. As a snare, &c. Watchfulness was the more necessary, because the destruction would come suddenly and unexpectedly. Unless they were careful to observe the appointed signs and make a seasonable escape, they would be involved with the guilty, and destroyed. The suddenness of the calamity, and the necessity of the utmost vigilance and promptitude of action, are described, in lively figures, Matt. χχίν. 37-41. As birds are taken in a snare, when unconscious of danger, so would the Jewish people be destroyed with their city, in the midst of their vain dreams of security. The same idea is elsewhere expressed by the figure of a thief making unexpected depredation in the night. Matt. xxiv. 43; Luke xii. 39; I Thess. v. 2; 2 Pet. iii. 10. The only point of resemblance indicated, however, is that the calamity was unexpected to those who fancied themselves secure.

37, 38. See notes on Matt. xxi. 1, 17.

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It would seem that during the few remaining days of his mortal life, our Lord taught in Jerusalem by day, and retired at night to Bethany, upon the slope of the mount of Olives, where dwelt Lazarus and his sisters.

CHAPTER XXII.

1, 2. See notes on Matt. xxvi. 1-5. Parallel also with Mark xiv. 1, 2.

3-14. See notes on Matt. xxvi. 1420. Parallel also with Mark xiv. 1017.

3. Entered Satan into Judas. See note on Matt. iv. 1. The same Satan here tempted Judas, which tempts every man "when he is drawn away of his own lust, and enticed." James i. 14. The besetting lust of Judas was avarice, or the love of money, which "is the root of all evil," and which has led thousands "into temptation and a snare," caused them to err from the faith," and involved them in " many sorrows," even in "destruction and perdition." 1 Tim. vi. 9, 10. It appears from the other evangelists, that Jesus had just administered a severe rebuke to Judas for his insatiable thirst of gold. Compare Matt. xxvi. 6-14, and Mark xiv. 3-10, with John xii. 1-8. This excited his indignation; and partly under the influence of this feeling, and partly with the hope of obtaining gold from the chief priests and elders, he resolved to betray his Master into their hands. There was no need of a supernatural tempter. His conduct was precisely such as might be expected from

4 And he went his way, and communed with the chief priests and captains, how he might betray him unto them.

5 And they were glad, and covenanted to give him money.

6 And he promised, and sought opportunity to betray him unto them in the absence of the multitude. 7 Then came the day of unleavened bread, when the passover must be killed.

8 And he sent Peter and John, saying, Go and prepare us the passover, that we may eat.

9 And they said unto him, Where wilt thou that we prepare?

10 And he said unto them, Behold, when ye are entered into the city, there shall a man meet you, a person of his character. He acted under the impulse of the moment, as Peter did shortly afterwards, when he profanely denied all knowledge of his Master; and, like him too, he afterwards most bitterly repented. See the case of Judas examined, somewhat at length, in the note on Matt. xxvi. 24.

14. When the hour was come, &c. That is, for the celebration of the Passover. This great feast of the Jews, which indeed was typical of himself and of his death, Jesus celebrated on the evening before his crucifixion. See Matt. xxvi. 20; Mark xiv. 17. On this solemn occasion, faithful to the last in his kindness to the unthankful and the evil, he permitted Judas to sit down with himself and the eleven faithful disciples, and to unite in this act of religious worship. Compare ver. 21-23, with Matt. xxvi. 21-25.

15. With desire I have desired, &c. That is, I have strongly, vehemently desired to eat this passover with you, and in this place, before I suffer death at the hands of the Jews. Many considerations may have prompted this desire. He knew that his hour was at hand, when by wicked hands he should be crucified and slain, Acts ii. 23; when he, the Bishop and Shepherd of souls should be smitten, and his sheep scattered. Matt. xxvi. 31; 1 Pet. ii.

25.

He knew that this event was not expected by his disciples; for although

bearing a pitcher of water; follow him into the house where he entereth in.

11 And ye shall say unto the good man of the house, The Master saith unto thee, Where is the guest-chamber, where I shall eat the passover with my disciples?

12 And he shall shew you a large upper room furnished: there make ready.

13 And they went and found as he had said unto them: and they made ready the passover.

14 And when the hour was come, he sat down, and the twelve apostles with him.

15 And he said unto them, With desire I have desired to eat this passover with you before I suffer. he had often forewarned them of it, in plain and explicit terms, "they understood none of these things, and this saying was hid from them; neither knew they the things which were spoken." Luke xviii. 34. He desired once more to converse with them upon this subject, so that, if they should not now fully understand him, they might at least be inspired with a more firm and unwavering trust in him, and thus be fortified against the temptations which would soon assail them. It is generally supposed that the discourse and prayer, recorded by John, ch. xiii. to xvii., were uttered on this occasion. Moreover, he knew the weakness and infirmity of men; how prone they are to become negligent of blessings, and forgetful of their benefactors. He desired therefore, to institute a memorial, that he might be remembered by his disciples, and that his labors on their behalf might not be forgotten; and this, not so much on his account, as on their own; they needed the benefit of this memorial, and for their advantage it was designed. Such, we may reasonably suppose, were two of the reasons which induced him thus ardently to desire to eat this passover with his disciples. To accomplish the first object, namely, to strengthen the hearts of the disciples, and give them more steadfast confidence, he uttered the affecting, and consoling, and encouraging discourse

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