Resultados para: "OLIVET"

<p>David went up by the ascent of mount Olivet--The same pathway over that mount has been followed ever since that memorable day.

had his head covered--with a mourning wrapper. The humility and resignation of David marked strongly his sanctified spirit, induced by contrition for his transgressions. He had fallen, but it was the fall of the upright; and he rose again, submitting himself meekly in the meantime to the will of God [CHALMERS].</p>

<p>when Solomon was old--He could not have been more than fifty.

his wives turned away his heart after other gods--Some, considering the lapse of Solomon into idolatry as a thing incredible, regard him as merely humoring his wives in the practice of their superstition; and, in countenancing their respective rites by his presence, as giving only an outward homage--a sensible worship, in which neither his understanding nor his heart was engaged. The apology only makes matters worse, as it implies an adding of hypocrisy and contempt of God to an open breach of His law. There seems no possibility of explaining the language of the sacred historian, but as intimating that Solomon became an actual and open idolater, worshipping images of wood or stone in sight of the very temple which, in early life, he had erected to the true God. Hence that part of Olivet was called the high place of Tophet (Jer 7:30-34), and the hill is still known as the Mount of Offense, of the Mount of Corruption (Kg2 23:13).</p>

<p>The country of Moab was of small extent, but very fruitful. It bordered upon the lot of Reuben on the other side Jordan and upon the Dead Sea. Naomi went to sojourn there when there was a famine in Canaan. This is the country which (it is here foretold) should be wasted and grievously harassed, not quite ruined, for we find another prophecy of its ruin (Jer. 48), which was accomplished by Nebuchadnezzar. This prophecy here was to be fulfilled within three years (Isa 16:14), and therefore was fulfilled in the devastations made of that country by the army of the Assyrians, which for many years ravaged those parts, enriching themselves with spoil and plunder. It was done either by the army of Shalmaneser, about the time of the taking of Samaria, in the fourth year of Hezekiah (as is most probable), or by the army of Sennacherib, which, ten years after, invaded Judah. We cannot suppose that the prophet went among the Moabites to preach to them this sermon; but he delivered it to his own people, 1. To show them that, though judgment begins at the house of God, it shall not end there, - that there is a providence which governs the world and all the nations of it, - and that to the God of Israel the worshippers of false gods were accountable, and liable to his judgments. 2. To give them a proof of God&#039;s care of them and jealousy for them, and to convince them that God was an enemy to their enemies, for such the Moabites had often been. 3. That the accomplishment of this prophecy now shortly (within three years) might be a confirmation of the prophet&#039;s mission and of the truth of all his other prophecies, and might encourage the faithful to depend upon them.
Now concerning Moab it is here foretold,
I. That their chief cities should be surprised and taken in a night by the enemy, probably because the inhabitants, as the men of Laish, indulged themselves in ease and luxury, and dwelt securely (Isa 15:1): Therefore there shall be great grief, because in the night Air of Moab is laid waste and Kir of Moab, the two principal cities of that kingdom. In the night that they were taken, or sacked, Moab was cut off. The seizing of them laid the whole country open, and made all the wealth of it an easy prey to the victorious army. Note, 1. Great changes and very dismal ones may be made in a very little time. Here are two cities lost in a night, though that is the time of quietness. Let us therefore lie down as those that know not what a night may bring forth. 2. As the country feeds the cities, so the cities protect the country, and neither can say to the other, I have no need of thee.
II. That the Moabites, being hereby put into the utmost consternation imaginable, should have recourse to their idols for relief, and pour out their tears before them (Isa 15:2): He (that is, Moab, especially the king of Moab) has gone up to Bajith (or rather to the house or temple of Chemosh), and Dibon, the inhabitants of Dibon, have gone up to the high places, where they worshipped their idols, there to make their complaints. Note, It becomes a people in distress to seek to their God; and shall not we then thus walk in the name of the Lord our God, and call upon him in the time of trouble, before whom we shall not shed such useless profitless tears as they did before their gods?
III. That there should be the voice of universal grief all the country over. It is described here elegantly and very affectingly. Moab shall be a vale of tears - a little map of this world, Isa 15:2. The Moabites shall lament the loss of Nebo and Medeba, two considerable cities, which, it is likely, were plundered and burnt. They shall tear their hair for grief to such a degree that on all their heads shall be baldness, and they shall cut off their beards, according to the customary expressions of mourning in those times and countries. When they go abroad they shall be so far from coveting to appear handsome that in the streets they shall gird themselves with sackcloth (Isa 15:3), and perhaps being forced to use that poor clothing, the enemy having stripped them, and rifled their houses, and left them no other clothing. When they come home, instead of applying themselves to their business, they shall go up to the tops of their houses which were flat-roofed, and there they shall weep abundantly, nay, they shall howl, in crying to their gods. Those that cry not to God with their hearts do but howl upon their beds, Hos 7:14; Amo 8:3. They shall come down with weeping (so the margin reads it); they shall come down from their high places and the tops of their houses weeping as much as they did when they went up. Prayer to the true God is heart&#039;s ease (Sa1 1:18), but prayers to false gods are not. Divers places are here named that should be full of lamentation (Isa 15:4), and it is but a poor relief to have so many fellow-sufferers, fellow-mourners; to a public spirit it is rather an aggravation socios habuisse doloris - to have associates in woe.
IV. That the courage of their militia should fail them. Though they were bred soldiers, and were well armed, yet they shall cry out and shriek for fear, and every one of them shall have his life become grievous to him, though it is characteristic of a military life to delight in danger, Isa 15:4. See how easily God can dispirit the stoutest of men, and deprive a nation of benefit by those whom it most depended upon for strength and defence. The Moabites shall generally be so overwhelmed with grief that life itself shall be a burden to them. God can easily make weary of life those that are fondest of it.
V. That the outcry for these calamities should propagate grief to all the adjacent parts, Isa 15:5. 1. The prophet himself has very sensible impressions made upon his spirit by the prediction of it: &quot;My heart shall cry out for Moab; though they are enemies to Israel, they are our fellow-creatures, of the same rank with us, and therefore it should grieve us to see them in such distress, the rather because we know not how soon it may be our own turn to drink of the same cup of trembling.&quot; Note, It becomes God&#039;s ministers to be of a tender spirit, not to desire the woeful day, but to be like their master, who wept over Jerusalem even when he gave her up to ruin, like their God, who desires not the death of sinners. 2. All the neighbouring cities shall echo to the lamentations of Moab. The fugitives, who are making the best of their way to shift for their own safety, shall carry the cry to Zoar, the city to which their ancestor Lot fled for shelter from Sodom&#039;s flames and which was spared for his sake. They shall make as great a noise with their cry as a heifer of three years old does when she goes lowing for her calf, as Sa1 6:12. They shall go up the hill of Luhith (as David went up the ascent of Mount Olivet, many a weary step and all in tears, Sa2 15:30), and in the way of Horonaim (a dual termination), the way that leads to the two Beth-horons, the upper and the nether, which we read of, Jos 16:3, Jos 16:5. Thither the cry shall be carried, there it shall be raised, even at that great distance: A cry of destruction; that shall be the cry, like, &quot;Fire, fire! we are all undone.&quot; Grief is catching, so is fear, and justly, for trouble is spreading and when it begins who knows where it will end?</p>

<p>that day--literally, &quot;As yet this (one only) day (is allowed to the soldiers) for remaining (halting for rest) at Nob&quot;; northeast of Jerusalem on Olivet; a town of the priests (Neh 11:32).

daughter--rightly substituted for the Chetib reading, house. His &quot;shaking his hand&quot; in menace implies that he is now at Nob, within sight of Jerusalem.</p>

<p>Maktesh--rather, &quot;the mortar,&quot; a name applied to the valley of Siloam from its hollow shape [JEROME]. The valley between Zion and Mount Olivet, at the eastern extremity of Mount Moriah, where the merchants dwelt. Zac 14:21, &quot;The Canaanite,&quot; namely, merchant [Chaldee Version]. The Tyropœon (that is, cheese-makers&#039;) valley below Mount Akra [ROSENMULLER]. Better Jerusalem itself, so called as lying in the midst of hills (Isa 22:1; Jer 21:13) and as doomed to be the scene of its people being destroyed as corn or drugs are pounded in a mortar (Pro 27:22) [MAURER]. Compare the similar image of a &quot;pot&quot; (Eze 24:3, Eze 24:6). The reason for the destruction is subjoined, namely, its merchant people&#039;s greediness of gain.

all the merchant people--literally, the &quot;Canaanite people&quot;: irony: all the merchant people of Jerusalem are very Canaanites in greed for gain and in idolatries (see on Hos 12:7).

all . . . that bear silver--loading themselves with that which will prove but a burden (Hab 2:6).</p>

<p>ye shall flee to the valley--rather &quot;through the valley,&quot; as in Sa2 2:29. The valley made by the cleaving asunder of the Mount of Olives (Zac 14:4) is designed to be their way of escape, not their place of refuge [MAURER]. JEROME is on the side of English Version. If it be translated so, it will mean, Ye shall flee &quot;to&quot; the valley, not to hide there, but as the passage through which an escape may be effected. The same divinely sent earthquake which swallows up the foe, opens out a way of escape to God&#039;s people. The earthquake in Uzziah&#039;s days is mentioned (Amo 1:1) as a recognized epoch in Jewish history. Compare also Isa 6:1 : perhaps the same year that Jehovah held His heavenly court and gave commission to Isaiah for the Jews, an earthquake in the physical world, as often happens (Mat 24:7), marked momentous movements in the unseen spiritual world.

of the mountains--rather, &quot;of My mountains,&quot; namely, Zion and Moriah, peculiarly sacred to Jehovah [MOORE]. Or, the mountains formed by My cleaving Olivet into two [MAURER].

Azal--the name of a place near a gate east of the city. The Hebrew means &quot;adjoining&quot; [HENDERSON]. Others give the meaning, &quot;departed,&quot; &quot;ceased.&quot; The valley reaches up to the city gates, so as to enable the fleeing citizens to betake themselves immediately to it on leaving the city.

Lord my God . . . with thee--The mention of the &quot;Lord my God&quot; leads the prophet to pass suddenly to a direct address to Jehovah. It is as if &quot;lifting up his head&quot; (Luk 21:28), he suddenly sees in vision the Lord coming, and joyfully exclaims, &quot;All the saints with Thee!&quot; So Isa 25:9.

saints--holy angels escorting the returning King (Mat 24:30-31; Jde 1:14); and redeemed men (Co1 15:23; Th1 3:13; Th1 4:14). Compare the similar mention of the &quot;saints&quot; and &quot;angels&quot; at His coming on Sinai (Deu 32:2-3; Act 7:53; Gal 3:19; Heb 2:2). PHILLIPS thinks Azal is Ascalon on the Mediterranean. An earthquake beneath Messiah&#039;s tread will divide Syria, making from Jerusalem to Azal a valley which will admit the ocean waters from the west to the Dead Sea. The waters will rush down the valley of Arabah, the old bed of the Jordan, clear away the sand-drift of four thousand years, and cause the commerce of Petra and Tyre to center in the holy city. The Dead Sea rising above its shores will overflow by the valley of Edom, completing the straits of Azal into the Red Sea. Thus will be formed the great pool of Jerusalem (compare Zac 14:8; Eze 47:1, &amp;c.; Joe 3:18). Euphrates will be the north boundary, and the Red Sea the south. Twenty-five miles north and twenty-five miles south of Jerusalem will form one side of the fifty miles square of the Lord&#039;s Holy Oblation (Eze. 48:1-35). There are seven spaces of fifty miles each from Jerusalem northward to the Euphrates, and five spaces of fifty miles each southward to the Red Sea. Thus there are thirteen equal distances on the breadth of the future promised land, one for the oblation and twelve for the tribes, according to Eze. 48:1-35. That the Euphrates north, Mediterranean west, the Nile and Red Sea south, are to be the future boundaries of the holy land, which will include Syria and Arabia, is favored by Gen 15:8; Exo 23:31; Deu 11:24; Jos 1:4; Kg1 4:21; Ch2 9:26; Isa 27:12; all which was partially realized in Solomon&#039;s reign, shall be antitypically so hereafter. The theory, if true, will clear away many difficulties in the way of the literal interpretation of this chapter and Eze. 48:1-35.</p>

<p>The hour was now come that the captain of our salvation, who was to be made perfect by sufferings, should engage the enemy. We have here his entrance upon the encounter. The day of recompence is in his heart, and the year of his redeemed is come, and his own arm works the salvation, for he has no second. Let us turn aside now, and see this great sight.
I. Our Lord Jesus, like a bold champion, takes the field first (Joh 18:1, Joh 18:2): When he had spoken these words, preached the sermon, prayed his prayer, and so finished his testimony, he would lose no time, but went forth immediately out of the house, out of the city, by moon-light, for the passover was observed at the full moon, with his disciples (the eleven, for Judas was otherwise employed), and he went over the brook Cedron, which runs between Jerusalem and the mount of Olives, where was a garden, not his own, but some friend&#039;s, who allowed him the liberty of it. Observe,
1. That our Lord Jesus entered upon his sufferings when he had spoken these words, as Mat 26:1, When he had finished all these sayings. Here it is intimated, (1.) That our Lord Jesus took his work before him. The office of the priest was to teach, and pray, and offer sacrifice. Christ, after teaching and praying, applies himself to make atonement. Christ had said all he had to say as a prophet, and now he addresses himself to the discharge of his office as a priest, to make his soul an offering for sin; and, when he had gone through this, he entered upon his kingly office. (2.) That having by his sermon prepared his disciples for this hour of trial, and by his prayer prepared himself for it, he then courageously went out to meet it. When he had put on his armour, he entered the lists, and not till then. Let those that suffer according to the will of God, in a good cause, with a good conscience, and having a clear call to it, comfort themselves with this, that Christ will not engage those that are his in any conflict, but he will first do that for them which is necessary to prepare them for it; and if we receive Christ&#039;s instructions and comforts, and be interested in his intercession, we may, with an unshaken resolution, venture through the greatest hardships in the way of duty.
2. That he went forth with his disciples. Judas knew what house he was in in the city, and he could have staid and met his sufferings there; but, (1.) He would do as he was wont to do, and not alter his method, either to meet the cross or to miss it, when his hour was come. It was his custom when he was at Jerusalem, after he had spent the day in public work, to retire at night to the mount of Olives; there his quarters were, in the skirts of the city, for they would not make room for him in the palaces, in the heart of the town. This being his custom, he could not be put out of his method by the foresight of his sufferings, but, as Daniel, did then just as he did aforetime, Dan 6:10. (2.) He was as unwilling that there should be an uproar among the people as his enemies were, for it was not his way to strive or cry. If he had been seized in the city, and a tumult raised thereby, mischief might have been done, and a great deal of blood shed, and therefore he withdrew. Note, When we find ourselves involved in trouble, we should be afraid of involving others with us. It is no disgrace to the followers of Christ to fall tamely. Those who aim at honour from men value themselves upon a resolution to sell their lives as dearly as they can; but those who know that their blood is precious to Christ, and that not a drop of it shall be shed but upon a valuable consideration, need not stand upon such terms. (3.) He would set us an example in the beginning of his passion, as he did at the end of it, of retirement from the world. Let us go forth to him, without the camp, bearing his reproach, Heb 13:13. We must lay aside, and leave behind, the crowds, and cares, and comforts, of cities, even holy cities, if we would cheerfully take up our cross, and keep up our communion with God therein.
3. That he went over the brook Cedron. He must go over this to go to the mount of Olives, but the notice taken of it intimates that there was something in it significant; and it points, (1.) At David&#039;s prophecy concerning the Messiah (Psa 110:7), that he shall drink of the brook in the way; the brook of suffering in the way to his glory and our salvation, signified by the brook Cedron, the black brook, so called either from the darkness of the valley it ran through or the colour of the water, tainted with the dirt of the city; such a brook Christ drank of, when it lay in the way of our redemption, and therefore shall he lift up the head, his own and ours. (2.) At David&#039;s pattern, as a type of the Messiah. In his flight from Absalom, particular notice is taken of his passing over the brook Cedron, and going up by the ascent of mount Olivet, weeping, and all that were with him in tears too, Sa2 15:23, Sa2 15:30. The Son of David, being driven out by the rebellious Jews, who would not have him to reign over them (and Judas, like Ahithophel, being in the plot against him), passed over the brook in meanness and humiliation, attended by a company of true mourners. The godly kings of Judah had burnt and destroyed the idols they found at the brook Cedron; Asa, Ch2 15:16; Hezekiah, Ch2 30:14; Josiah, Kg2 23:4, Kg2 23:6. Into that brook the abominable things were cast. Christ, being now made sin for us, that he might abolish it and take it away, began his passion by the same brook. Mount Olivet, where Christ began his sufferings, lay on the east side of Jerusalem; mount Calvary, where he finished them, on the west; for in them he had an eye to such as should come from the east and the west.
4. That he entered into a garden. This circumstance is taken notice of only by this evangelist, that Christ&#039;s sufferings began in a garden. In the garden of Eden sin began; there the curse was pronounced, there the Redeemer was promised, and therefore in a garden that promised seed entered the lists with the old serpent. Christ was buried also in a garden. (1.) Let us, when we walk in our gardens, take occasion thence to meditate on Christ&#039;s sufferings in a garden, to which we owe all the pleasure we have in our gardens, for by them the curse upon the ground for man&#039;s sake was removed. (2.) When we are in the midst of our possessions and enjoyments, we must keep up an expectation of troubles, for our gardens of delight are in a vale of tears.
5. That he had his disciples with him, (1.) Because he used to take them with him when he retired for prayer. (2.) They must be witnesses of his sufferings, and his patience under them, that they might with the more assurance and affection preach them to the world (Luk 24:48), and be themselves prepared to suffer. (3.) He would take them into the danger to show them their weakness, notwithstanding the promises they had made of fidelity. Christ sometimes brings his people into difficulties, that he may magnify himself in their deliverance.
6. That Judas the traitor knew the place, knew it to be the place of his usual retirement, and probably, by some word Christ had dropped, knew that he intended to be there that night, for want of a better closet. A solitary garden is a proper place for meditation and prayer, and after a passover is a proper time to retire for private devotion, that we may pray over the impressions made and the vows renewed, and clench the nail. Mention is made of Judas&#039;s knowing the place, (1.) To aggravate the sin of Judas, that he would betray his Master, notwithstanding the intimate acquaintance he had with him; nay, and that he would make use of his familiarity with Christ, as giving him an opportunity of betraying him; a generous mind would have scorned to do so base a thing. Thus has Christ&#039;s holy religion been wounded in the house of its friends, as it could not have been wounded any where else. Many an apostate could not have been so profane, if he had not been a professor; could not have ridiculed scriptures and ordinances, if he had not known them. (2.) To magnify the love of Christ, that, though he knew where the traitor would seek him, thither he went to be found of him, now that he knew his hour was come. Thus he showed himself willing to suffer and die for us. What he did was not by constraint, but by consent; though as man he said, Let this cup pass away, as Mediator he said, &quot;Lo, I come, I come with a good will.&quot; It was late in the night (we may suppose eight or nine o&#039;clock) when Christ went out to the garden; for it was not only his meat and drink, but his rest and sleep, to do the will of him that sent him. When others were going to bed, he was going to prayer, going to suffer.
II. The captain of our salvation having taken the field, the enemy presently comes upon the spot, and attacks him (Joh 18:3): Judas with his men comes thither, commissioned by the chief priests, especially those among them that were Pharisees, who were the most bitter enemies to Christ. This evangelist passes over Christ&#039;s agony, because the other three had fully related it, and presently introduces Judas and his company that came to seize him. Observe,
1. The persons employed in this action - a band of men and officers from the chief priests, with Judas. (1.) Here is a multitude engaged against Christ - a band of men, speira - cohors, a regiment, a Roman band, which some think was five hundred men, others a thousand. Christ&#039;s friends were few, his enemies many. Let us therefore not follow a multitude to do evil, nor fear a multitude designing evil to us, if God be for us. (2.) Here is a mixed multitude; the band of men were Gentiles, Roman soldiers, a detachment out of the guards that were posted in the tower of Antonia, to be a curb upon the city; the officers of the chief priests, hupēretas. Either their domestic servants, or the officers of their courts, were Jews; these had an enmity to each other, but were united against Christ, who came to reconcile both to God in one body. (3.) It is a commissioned multitude, not a popular tumult; no, they have received orders from the chief priests, upon whose suggestion to the governor that this Jesus was a dangerous man, it is likely they had a warrant from him too to take him up, for they feared the people. See what enemies Christ and his gospel have had, and are likely to have, numerous and potent, and therefore formidable: ecclesiastical and civil powers combined against them, Psa 2:1, Psa 2:2. Christ said it would be so (Mat 10:18), and found it so. (4.) All under the direction of Judas. He received this band of men; it is probable that he requested it, alleging that it was necessary to send a good force, being as ambitious of the honour of commanding in chief in this expedition as he was covetous of the wages of this unrighteousness. He thought himself wonderfully preferred from coming in the rear of the contemptible twelve to be placed at the head of these formidable hundreds; he never made such a figure before, and promised himself, perhaps, that this should not be the last time, but he should be rewarded with a captain&#039;s commission, or better, if he succeeded well in this enterprise.
2. The preparation they had made for an attack: They came with lanterns, and torches, and weapons. (1.) If Christ should abscond, though they had moonlight, they would have occasion for their lights; but they might have spared these; the second Adam was not driven, as the first was, to hide himself, either for fear or shame, among the trees of the garden. It was folly to light a candle to seek the Sun by. (2.) If he should resist, they would have occasion for their arms. The weapons of his warfare were spiritual, and at these weapons he had often beaten them, and put them to silence, and therefore they have now recourse to other weapons, swords and staves.
III. Our Lord Jesus gloriously repulsed the first onset of the enemy, Joh 18:4-6, where observe,
1. How he received them, with all the mildness imaginable towards them, and all the calmness imaginable in himself.
(1.) He met them with a very soft and mild question (Joh 18:4): Knowing all things that should come upon him, and therefore not at all surprised with this alarm, with a wonderful intrepidity and presence of mind, undisturbed and undaunted, he went forth to meet them, and, as if he had been unconcerned, softly asked, &quot;Whom seek you? What is the matter? What means this bustle at this time of night?&quot; See here, [1.] Christ&#039;s foresight of his sufferings; He knew all those things that should come upon him, for he had bound himself to suffer them. Unless we had strength, as Christ had, to bear the discovery, we should not covet to know what shall come upon us; it would but anticipate our pain; sufficient unto the day is the evil thereof: yet it will do us good to expect sufferings in general, so that when they come we may say, &quot;It is but what we looked for, the cost we sat down and counted upon.&quot; [2.] Christ&#039;s forwardness to his sufferings; he did not run away from them, but went out to meet them, and reached forth his hand to take the bitter cup. When the people would have forced him to a crown, and offered to make him a king in Galilee, but he withdrew, and hid himself (Joh 6:15); but, when they came to force him to a cross, he offered himself; for he came to this world to suffer and went to the other world to reign. This will not warrant us needlessly to expose ourselves to trouble, for we know not when our hour is come; but we are called to suffering when we have no way to avoid it but by sin; and, when it comes to this, let none of these things move us, for they cannot hurt us.
(2.) He met them with a very calm and mild answer when they told him whom they were in quest of, Joh 18:5. They said, Jesus of Nazareth; and he said, I am he. [1.] It should seem, their eyes were held, that they could not know him. It is highly probable that many of the Roman band, at least the officers of the temple, had often seen him, if only to satisfy their curiosity; Judas, however, to be sure, knew him well enough, and yet none of them could pretend to say, Thou art the man we seek. Thus he showed them the folly of bringing lights to see for him, for he could make them not to know him when they saw him; and he has herein shown us how easily he can infatuate the counsels of his enemies, and make them lose themselves, when they are seeking mischief. [2.] In their enquiries for him they called him Jesus of Nazareth, which was the only title they knew him by, and probably he was so called in their warrant. It was a name of reproach given him, to darken the evidence of his being the Messiah. By this it appears that they knew him not, whence he was; for, if they had known him, surely they would not have persecuted him. [3.] He fairly answers them: I am he. He did not improve the advantage he had against them by their blindness, as Elisha did against the Syrians, telling them, This is not the way, neither is this the city; but improves it as an opportunity of showing his willingness to suffer. Though they called him Jesus of Nazareth, he answered to the name, for he despised the reproach; he might have said, I am not he, for he was Jesus of Bethlehem; but he would by no means allow equivocations. He has hereby taught us to own him, whatever it cost us; not to be ashamed of him or his words; but even in difficult times to confess Christ crucified, and manfully to fight under his banner. I am he, Egō eimi - I am he, is the glorious name of the blessed God (Exo 3:14), and the honour of that name is justly challenged by the blessed Jesus. [4.] Particular notice is taken, in a parenthesis, that Judas stood with them. He that used to stand with those that followed Christ now stood with those that fought against him. This describes an apostate; he is one that changes sides. He herds himself with those with whom his heart always was, and with whom he shall have his lot in the judgment-day. This is mentioned, First, To show the impudence of Judas. One would wonder where he got the confidence with which he now faced his Master, and was not ashamed, neither could he blush; Satan in his heart gave him a whore&#039;s forehead. Secondly, To show that Judas was particularly aimed at in the power which went along with that word, I am he, to foil the aggressors. It was an arrow levelled at the traitor&#039;s conscience, and pierced him to the quick; for Christ&#039;s coming and his voice will be more terrible to apostates and betrayers than to sinners of any other class.
2. See how he terrified them, and obliged them to retire (Joh 18:6): They went backward, and, like men thunder-struck, fell to the ground. It should seem, they did not fall forward, as humbling themselves before him, and yielding to him, but backward, as standing it out to the utmost. Thus Christ was declared to be more than a man, even when he was trampled upon as a worm, and no man. This word, I am he, had revived his disciples, and raised them up (Mat 14:27); but the same word strikes his enemies down. Hereby he showed plainly,
(1.) What he could have done with them. When he struck them down, he could have struck them dead; when he spoke them to the ground, he could have spoken them to hell, and have sent them, like Korah&#039;s company, the next way thither; but he would not do so, [1.] Because the hour of his suffering was come, and he would not put it by; he would only show that his life was not forced from him, but he laid it down of himself, as he had said. [2.] Because he would give an instance of his patience and forbearance with the worst of men, and his compassionate love to his very enemies. In striking them down, and no more, he gave them both a call to repent and space to repent; but their hearts were hardened, and all was in vain.
(2.) What he will do at last with all his implacable enemies, that will not repent to give him glory; they shall flee, they shall fall, before him. Now the scripture was accomplished (Psa 21:12), Thou shalt make them turn their back, and Psa 20:8. And it will be accomplished more and more; with the breath of his mouth he will slay the wicked, Th2 2:8; Rev 19:21. Quid judicaturus faciet, qui judicandus hoc facit? - What will he do when he shall come to judge, seeing he did this when he came to be judged? - Augustine.
IV. Having given his enemies a repulse, he gives his friends a protection, and that by his word too, Joh 18:7-9, where we may observe,
1. How he continued to expose himself to their rage, Joh 18:7. They did not lie long where they fell, but, by divine permission, got up again; it is only in the other world that God&#039;s judgments are everlasting. When they were down, one would have thought Christ should have made his escape; when they were up again, one would have thought they should have let fall their pursuit; but still we find, (1.) They are as eager as ever to seize him. It is in some confusion and disorder that they recover themselves; they cannot imagine what ailed them, that they could not keep their ground, but will impute it to any thing rather than Christ&#039;s power. Note, There are hearts so very hard in sin that nothing will work upon them to reduce and reclaim them. (2.) He is as willing as ever to be seized. When they were fallen before him, he did not insult over them, but seeing them at a loss, asked them the same question, Whom seek you? And they gave him the same answer, Jesus of Nazareth. In his repeating the question, he seems to come yet closer to their consciences: &quot;Do you not know whom you seek? Are you not aware that you are in error, and will you meddle with your match? Have you not had enough of it, but will you try the other struggle? Did ever any harden his heart against God and prosper?&quot; In their repeating the same answer, they showed an obstinacy in their wicked way; they still call him Jesus of Nazareth, with as much disdain as ever, and Judas is as unrelenting as any of them. Let us therefore fear lest, by a few bold steps at first in a sinful way, our hearts be hardened.
2. How he contrived to secure his disciples from their rage. He improved this advantage against them for the protection of his followers. When he shows his courage with reference to himself, I have told you that I am he, he shows his care for his disciples, Let these go their way. He speaks this as a command to them, rather than a contract with them; for they lay at his mercy, not he at theirs. He charges them therefore as one having authority: &quot;Let these go their way; it is at your peril if you meddle with them&quot; This aggravated the sin of the disciples in forsaking him, and particularly Peter&#039;s in denying him, that Christ had given them this pass, or warrant of protection, and yet they had not faith and courage enough to rely upon it, but betook themselves to such base and sorry shifts for their security. When Christ said, Let these go their way, he intended,
(1.) To manifest his affectionate concern for his disciples. When he exposed himself, he excused them, because they were not as yet fit to suffer; their faith was weak, and their spirits were low, and it would have been as much as their souls, and the lives of their souls, were worth, to bring them into sufferings now. New wine must not be put into old bottles. And, besides, they had other work to do; they must go their way, for they are to go into all the world, to preach the gospel. Destroy them not, for a blessing is in them. Now herein, [1.] Christ gives us a great encouragement to follow him; for, though he has allotted us sufferings, yet he considers our frame, will wisely time the cross, and proportion it to our strength, and will deliver the godly out of temptation, either from it, or through it. [2.] He gives us a good example of love to our brethren and concern for their welfare. We must not consult our own ease and safety only, but others, as well as our own, and in some cases more than our own. There is a generous and heroic love, which will enable us to lay down our lives for the brethren, Jo1 3:16.
(2.) He intended to give a specimen of his undertaking as Mediator. When he offered himself to suffer and die, it was that we might escape. He was our antipsuchos - a sufferer in our stead; when he said, Lo, I come, he said also, Let these go their way; like the ram offered instead of Isaac.
3. Now herein he confirmed the word which he had spoken a little before (Joh 17:12), Of those whom thou gavest me, I have lost none. Christ, by fulfilling that word in this particular, gave an assurance that it should be accomplished in the full extent of it, not only for those that were now with him, but for all that should believe on him through their word. Though Christ&#039;s keeping them was meant especially of the preservation of their souls from sin and apostasy, yet it is here applied to the preservation of their natural lives, and very fitly, for even the body was a part of Christ&#039;s charge and care; he is to raise it up at the last day, and therefore to preserve it as well as the spirit and soul, Th1 5:23; Ti2 4:17, Ti2 4:18. Christ will preserve the natural life for the service to which it is designed; it is given to him to be used for him, and he will not lose the service of it, but will be magnified in it, whether by life or death; it shall be held in life as long as any use is to be made of it. Christ&#039;s witnesses shall not die till they have given in their evidence. But this is not all; this preservation of the disciples was, in the tendency of it, a spiritual preservation. They were now so weak in faith and resolution that in all probability, if they had been called out to suffer at this time, they would have shamed themselves and their Master, and some of them, at least the weaker of them, would have been lost; and therefore, that he might lose none, he would not expose them. The safety and preservation of the saints are owing, not only to the divine grace in proportioning the strength to the trial, but to the divine providence in proportioning the trial to the strength.
V. Having provided for the safety of his disciples, he rebukes the rashness of one of them, and represses the violence of his followers, as he had repulsed the violence of his persecutors, Joh 18:10, Joh 18:11, where we have,
1. Peter&#039;s rashness. He had a sword; it is not likely that he wore one constantly as a gentleman, but they had two swords among them all (Luk 22:38), and Peter, being entrusted with one, drew it; for now, if ever, he thought it was his time to use it; and he smote one of the high priest&#039;s servants, who was probably one of the forwardest, and aiming, it is likely, to cleave him down the head, missed his blow, and only cut off his right ear. The servant&#039;s name, for the greater certainty of the narrative, is recorded; it was Malchus, or Malluch, Neh 10:4.
(1.) We must here acknowledge Peter&#039;s good-will; he had an honest zeal for his Master, though now misguided. He had lately promised to venture his life for him, and would now make his words good. Probably it exasperated Peter to see Judas at the head of this gang; his baseness excited Peter&#039;s boldness, and I wonder that when he did draw his sword he did not aim at the traitor&#039;s head.
(2.) Yet we must acknowledge Peter&#039;s ill conduct; and, though his good intention did excuse, yet it would not justify him. [1.] He had no warrant from his Master for what he did. Christ&#039;s soldiers must wait the word of command, and not outrun it; before they expose themselves to sufferings, they must see to it, not only that their cause be good, but their call clear. [2.] He transgressed the duty of his place, and resisted the powers that were, which Christ had never countenanced, but forbidden (Mat 5:39): that you resist not evil [3.] He opposed his Master&#039;s sufferings, and, notwithstanding the rebuke he had for it once, is ready to repeat, Master, spare thyself; suffering be far from thee; though Christ had told him that he must and would suffer, and that his hour was now come. Thus, while he seemed to fight for Christ, he fought against him. [4.] He broke the capitulation his Master had lately made with the enemy. When he said, Let these go their way, he not only indented for their safety, but in effect passed his word for their good behaviour, that they should go away peaceably; this Peter heard, and yet would not be bound by it. As we may be guilty of a sinful cowardice when we are called to appear, so we may be of a sinful forwardness when we are called to retire. [5.] He foolishly exposed himself and his fellow disciples to the fury of this enraged multitude. If he had cut off Malchus&#039;s head when he cut off his ear, we may suppose the soldiers would have fallen upon all the disciples, and have hewn them to pieces, and would have represented Christ as not better than Barabbas. Thus many have been guilty of self-destruction, in their zeal for self-preservation. [6.] Peter played the coward so soon after this (denying his Master) that we have reason to think he would not have done this but that he saw his Master cause them to fall on the ground, and then he could deal with them; but, when he saw him surrender himself notwithstanding, his courage failed him; whereas the true Christian hero will appear in the cause of Christ, not only when it is prevailing, but when it seems to be declining; will be on the right side, though it be not the rising side.
(3.) We must acknowledge God&#039;s over-ruling providence in directing the stroke (so that it should do no more execution, but only cut off his ear, which was rather marking him than maiming him), as also in giving Christ an opportunity to manifest his power and goodness in healing the hurt, Luk 22:51. Thus what was in danger of turning to Christ&#039;s reproach proved an occasion of that which redounded much to his honour, even among his adversaries.
2. The rebuke his Master gave him (Joh 18:11): Put up thy sword into the sheath, or scabbard; it is a gentle reproof, because it was his zeal that carried him beyond the bounds of discretion. Christ did not aggravate the matter, only bade him do so no more. Many think their being in grief and distress will excuse them if they be hot and hasty with those about them; but Christ has here set us an example of meekness in sufferings. Peter must put up his sword, for it was the sword of the Spirit that was to be committed to him - weapons of warfare not carnal, yet mighty. When Christ with a word felled the aggressors, he showed Peter how he should be armed with a word, quick and powerful, and sharper than any two-edged sword, and with that, not long after this, he laid Ananias and Sapphira dead at his feet.
3. The reason for this rebuke: The cup which my Father has given me, shall I not drink it? Matthew relates another reason which Christ gave for this rebuke, but John preserves this, which he had omitted; in which Christ gives us, (1.) A full proof of his own submission to his Father&#039;s will. Of all that was amiss in what Peter did, he seems to resent nothing so much as that he would have hindered his sufferings now that his hour was come: &quot;What, Peter, wilt thou step in between the cup and the lip? Get thee hence, Satan.&quot; If Christ be determined to suffer and die, it is presumption for Peter in word or deed to oppose it: Shall I not drink it? The manner of expression bespeaks a settled resolution, and that he would not entertain a thought to the contrary. He was willing to drink of this cup, though it was a bitter cup, an infusion of the wormwood and the gall, the cup of trembling, a bloody cup, the dregs of the cup of the Lord&#039;s wrath, Isa 51:22. He drank it, that he might put into our hands the cup of salvation, the cup of consolation, the cup of blessing; and therefore he is willing to drink it, because his Father put it into his hand. If his Father will have it so, it is for the best, and be it so. (2.) A fair pattern to us of submission to God&#039;s will in every thing that concerns us. We must pledge Christ in the cup that he drank of (Mat 20:23), and must argue ourselves into a compliance. [1.] It is but a cup; a small matter comparatively, be it what it will. It is not a sea, a red sea, a dead sea, for it is not hell; it is light, and but for a moment. [2.] It is a cup that is given us; sufferings are gifts. [3.] It is given us by a Father, who has a Father&#039;s authority, and does us no wrong; a Father&#039;s affection, and means us no hurt.
VI. Having entirely reconciled himself to the dispensation, he calmly surrendered, and yielded himself a prisoner, not because he could not have made his escape, but because he would not. One would have thought the cure of Malchus&#039;s ear should have made them relent, but nothing would win upon them. Maledictus furor, quem nec majestast miraculi nec pietas beneficii confringere potuit - Accursed rage, which the grandeur of the miracle could not appease, nor the tenderness of the favour conciliate. - Anselm. Observe here,
1. How they seized him: They took Jesus. Only some few of them could lay hands on him, but it is charged upon them all, for they were all aiding and abetting. In treason there are not accessories; all are principals. Now the scripture was fulfilled, Bulls have compassed me (Psa 22:12), compassed me like bees, Psa 118:12. The breath of our nostrils is taken in their pit, Lam 4:20. They had so often been frustrated in their attempts to seize him that now, having got him into their hands, we may suppose they flew upon him with so much the more violence.
2. How they secured him: They bound him. This particular of his sufferings is taken notice of only by this evangelist, that, as soon as ever he was taken, he was bound, pinioned, handcuffed; tradition says, &quot;They bound him with such cruelty that the blood started out at his fingers&#039; ends; and, having bound his hands behind him, they clapped an iron chain about his neck, and with that dragged him along.&quot; See Gerhard. Harm. cap. 5.
(1.) This shows the spite of his persecutors. They bound him, [1.] That they might torment him, and put him in pain, as they bound Samson to afflict him. [2.] That they might disgrace him, and put him to shame; slaves were bound, so was Christ, though free-born. [3.] That they might prevent his escape, Judas having told them to hold him fast. See their folly, that they should think to fetter that power which had but just now proved itself omnipotent. [4.] They bound him as one already condemned, for they were resolved to prosecute him to the death, and that he should die as a fool dieth, that is, as a malefactor, with his hands bound, Sa2 3:33, Sa2 3:34. Christ had bound the c</p>

<p>CHRIST&#039;S TRIUMPHANT ENTRY INTO JERUSALEM AND TEARS OVER IT. (Luke 19:28-44)

Bethphage--&quot;house of figs,&quot; a village which with Bethany lay along the further side of Mount Olivet, east of Jerusalem.</p>

<p>to Bethany--not to the village itself, but on the &quot;descent&quot; to it from Mount Olivet.</p>

<p>It is the apostle&#039;s business in this chapter to assert and establish the doctrine of the resurrection of the dead, which some of the Corinthians flatly denied, Co1 15:12. Whether they turned this doctrine into allegory, as did Hymeneus and Philetus, by saying it was already past (Ti2 2:17, Ti2 2:18), and several of the ancient heretics, by making it mean no more than a changing of their course of life; or whether they rejected it as absurd, upon principles of reason and science; it seems they denied it in the proper sense. And they disowned a future state of recompences, by denying the resurrection of the dead. Now that heathens and infidels should deny this truth does not seem so strange; but that Christians, who had their religion by revelation, should deny a truth so plainly discovered is surprising, especially when it is a truth of such importance. It was time for the apostle to confirm them in this truth, when the staggering of their faith in this point was likely to shake their Christianity; and they were yet in great danger of having their faith staggered. He begins with an epitome or summary of the gospel, what he had preached among them, namely, the death and resurrection of Christ. Upon this foundation the doctrine of the resurrection of the dead is built. Note, Divine truths appear with greatest evidence when they are looked upon in their mutual connection. The foundation may be strengthened, that the superstructure may be secured. Now concerning the gospel observe,
I. What a stress he lays upon it (Co1 15:1, Co1 15:2): Moreover, brethren, I declare unto you the gospel which I preached to you. 1. It was what he constantly preached. His word was not yea and nay: he always preached the same gospel, and taught the same truth. He could appeal to his hearers for this. Truth is in its own nature invariable; and the infallible teachers of divine truth could never be at variance with themselves or one another. The doctrine which Paul had heretofore taught, he still taught. 2. It was what they had received; they had been convinced of the faith, believed it in their hearts, or at least made profession of doing so with their mouths. It was no strange doctrine. It was that very gospel in which, or by which, they had hitherto stood, and must continue to stand. If they gave up this truth, they left themselves no ground to stand upon, no footing in religion. Note, The doctrine of Christ&#039;s death and resurrection is at the foundation of Christianity. Remove this foundation, and the whole fabric falls, all our hopes for eternity sink at once. And it is by holding this truth firmly that Christians are made to stand in a day of trial, and kept faithful to God. 3. It was that alone by which they could hope for salvation (Co1 15:2), for there is no salvation in any other name; no name given under heaven by which we may be saved, but by the name of Christ. And there is no salvation in his name, but upon supposition of his death and resurrection. These are the saving truths of our holy religion. The crucifixion of our Redeemer and his conquest over death are the very source of our spiritual life and hopes. Now concerning these saving truths observe, (1.) They must be retained in mind, they must be held fast (so the word is translated, Heb 10:23): Let us hold fast the profession of our faith. Note, The saving truths of the gospel must be fixed in our mind, revolved much in our thoughts, and maintained and held fast to the end, if we would be saved. They will not save us, if we do not attend to them, and yield to their power, and continue to do so to the end. He only that endureth to the end shall be saved, Mat 10:22. (2.) We believe in vain, unless we continue and persevere in the faith of the gospel. We shall be never the better for a temporary faith; nay, we shall aggravate our guilt by relapsing into infidelity. And in vain is it to profess Christianity, or our faith in Christ, if we deny the resurrection; for this must imply and involve the denial of his resurrection; and, take away this, you make nothing of Christianity, you leave nothing for faith or hope to fix upon.
II. Observe what this gospel is, on which the apostle lays such stress. It was that doctrine which he had received, and delivered to them, en prōtois - among the first, the principal. It was a doctrine of the first rank, a most necessary truth, That Christ died for our sins, and was buried, and rose again: or, in other words, that he was delivered for our offences and rose again for our justification (Rom 4:25), that he was offered in sacrifice for our sins, and rose again, to show that he had procured forgiveness for them, and was accepted of God in this offering. Note, Christ&#039;s death and resurrection are the very sum and substance of evangelical truth. Hence we derive our spiritual life now, and here we must found our hopes of everlasting life hereafter.
III. Observe how this truth is confirmed,
1. By Old Testament predictions. He died for our sins, according to the scriptures; he was buried, and rose from the dead, according to the scriptures, according to the scripture-prophecies, and scripture-types. Such prophecies as Psa 16:10; Isa 53:4-6; Dan 9:26, Dan 9:27; Hos 6:2. Such scripture-types as Jonah (Mat 12:4), as Isaac, who is expressly said by the apostle to have been received from the dead in a figure, Heb 11:19. Note, It is a great confirmation of our faith of the gospel to see how it corresponds with ancient types and prophecies.
2. By the testimony of many eye-witnesses, who saw Christ after he had risen from the dead. He reckons up five several appearances, beside that to himself. He was seen of Cephas, or Peter, then of the twelve, called so, though Judas was no longer among them, because this was their usual number; then he was seen of above five hundred brethren at once, many of whom were living when the apostle wrote this epistle, though some had fallen asleep. This was in Galilee, Mat 28:10. After that, he was seen of James singly, and then by all the apostles when he was taken up into heaven. This was on mount Olivet, Luk 24:50. Compare Act 1:2, Act 1:5-7. Note, How uncontrollably evident was Christ&#039;s resurrection from the dead, when so many eyes saw him at so many different times alive, and when he indulged the weakness of one disciple so far as to let him handle him, to put his resurrection out of doubt! And what reason have we to believe those who were so steady in maintaining this truth, though they hazarded all that was dear to them in this world, by endeavouring to assert and propagate it! Even Paul himself was last of all favoured with the sight of him. It was one of the peculiar offices of an apostle to be a witness of our Saviour&#039;s resurrection (Luk 24:48); and, when Paul was called to the apostolical office, he was made an evidence of this sort; the Lord Jesus appeared to him by the way to Damascus, Act 9:17. Having mentioned this favour, Paul takes occasion from it to make a humble digression concerning himself. He was highly favoured of God, but he always endeavoured to keep up a mean opinion of himself, and to express it. So he does here, by observing, (1.) That he was one born out of due time (Co1 15:8), an abortive, ektrōma, a child dead born, and out of time. Paul resembled such a birth, in the suddenness of his new birth, in that he was not matured for the apostolic function, as the others were, who had personal converse with our Lord. He was called to the office when such conversation was not to be had, he was out of time for it. He had not known nor followed the Lord, nor been formed in his family, as the others were, for this high and honourable function. This was in Paul&#039;s account a very humbling circumstance. (2.) By owning himself inferior to the other apostles: Not meet to be called an apostle. The least, because the last of them; called latest to the office, and not worthy to be called an apostle, to have either the office or the title, because he had been a persecutor of the church of God, Co1 15:9. Indeed, he tells us elsewhere that he was not a whit behind the very chief apostles (Co2 11:5) - for gifts, graces, service, and sufferings, inferior to none of them. Yet some circumstances in his case made him think more meanly of himself than of any of them. Note, A humble spirit, in the midst of high attainments, is a great ornament to any man; it sets his good qualities off to much greater advantage. What kept Paul low in an especial manner was the remembrance of his former wickedness, his raging and destructive zeal against Christ and him members. Note, How easily God can bring a good out of the greatest evil! When sinners are by divine grace turned into saints, he makes the remembrance of their former sins very serviceable, to make them humble, and diligent, and faithful. (3.) By ascribing all that was valuable in him to divine grace: But by the grace of God I am what I am, Co1 15:10. It is God&#039;s prerogative to say, I am that I am; it is our privilege to be able to say, &quot;By God&#039;s grace we are what we are.&quot; We are nothing but what God makes us, nothing in religion but what his grace makes us. All that is good in us is a stream from this fountain. Paul was sensible of this, and kept humble and thankful by this conviction; so should we. Nay, though he was conscious of his own diligence, and zeal, and service, so that he could say of himself, the grace of God was not given him in vain, but he laboured more abundantly than they all: he thought himself so much more the debtor to divine grace. Yet not I, but the grace of God which was with me. Note, Those who have the grace of God bestowed on them should take care that it be not in vain. They should cherish, and exercise, and exert, this heavenly principle. So did Paul, and therefore laboured with so much heart and so much success. And yet the more he laboured, and the more good he did, the more humble he was in his opinion of himself, and the more disposed to own and magnify the favour of God towards him, his free and unmerited favour. Note, A humble spirit will be very apt to own and magnify the grace of God. A humble spirit is commonly a gracious one. Where pride is subdued there it is reasonable to believe grace reigns.
After this digression, the apostle returns to his argument, and tells them (Co1 15:11) that he not only preached the same gospel himself at all times, and in all places, but that all the apostles preached the same: Whether it were they or I, so we preached, and so you believed. Whether Peter, or Paul, or any other apostle, had converted them to Christianity, all maintained the same truth, told the same story, preached the same doctrine, and confirmed it by the same evidence. All agreed in this that Jesus Christ, and him crucified and slain, and then rising from the dead, was the very sum and substance of Christianity; and this all true Christians believe. All the apostles agreed in this testimony; all Christians agree in the belief of it. By this faith they live. In this faith they die.</p>