Matthew 26

Matthew 26:2

[a] passover] The connexion of the parts of this verse depends on a tradition of the Jews, that when any were condemned to death, they were kept from execution till the solemn feast, of which there were three in the year, חג המצות, the feast of unleavened bread, or the passover, חג השבועות, the feast of weeks, and חג הככות, the feast of tabernacles, in which all the Jews came up to Jerusalem to sacrifice, and then did they put the malefactors, especially rebels, and impostors, to death, in the presence and sight of all the people, that all Israel might see and fear, Deut. xvii. 13; hence it is that this feast of passover

Matthew 26:5

And although it were customary to put malefactors to death at solemn times, Acts xii. 4, that their punishment might be more exemplary, yet they had an exception to that, because of the great opinion the people had of him, which might cause a sedition among them if it were done at any such time of resort, and therefore they deliberated, and had some thoughts of putting it off till after the feast. (But it seems this counsel was laid aside upon Judas’s proffer, ver. 15, only a fit season was sought by Judas, ver. 16, perhaps only that of apprehending him in the night.) d one Simon, known and distinguished from others by this, that he had once had a leprosy, and it is probable, had been cured of it by Christ, and so was a disciple of his, a Christian, there came— e See note [b] on Luke vii. f one of them, by name Judas Iscariot, (see note [h] on ch. xxvii. and ch. xxi. 2,) murmured that so much ointment should be cast away upon Christ.

Matthew 26:7

[b] alabaster box] What the Greek ἀλάβαστρον here signifies may be observed and judged by the signification of it among the grammarians, and in other authors. In Hesychius and Phavorinus it is λήκυθος μύρου, a vessel of oil, but that not any kind of vessel, as λήκυθος signifies, but, as it is added, μὴ ἔχον λαβὰς, λίθινον, &c. a vessel that hath no handles (which is the clear derivation of the word from a privative, and λαβή, a handle, saith Methodius) and made of stone ordinarily, yet not that it takes its name from the stone which we ordinarily call alabaster, but that that stone ordinarily called ὄνυξ, is from this surnamed, as it were, ἀλάβαστρίτης λίθος, the stone of which the ἀλάβαστρα are ordinarily made. Hence hath Suidas defined it in plain words, ἄγγος μύρου μὴ ἔχον λαβὰς, “a vessel of ointment that hath no handles,” which is directly opposed to amphotis, so called because it hath two ears or handles, which makes it clear not to be a box, as it is oft rendered, but βίκιον, urceolus, as Epiphanius calls it, and that either of stone or any other materials. The particular form of it may be best discerned by Pliny, Nat. Hist. l. 9. c. 35, where speaking de elenchis, he saith, they are fastigiata longitudine, alabastrorum figura, in pleniorem orbem desinentes, “long and slender toward the top, and more round and full toward the bottom, which is the figure of the alabasters.” In which respect it is, that the same author resolves unguentum optime servari in alabastris, that any “ointment is best kept in vessels of this fashion.” The Greek translators of the Old Testament have rendered אַלְחָה ἀλάβαστρος, 2 Kings xxi. 13, which I suppose alludes to this figure of it (not as of a dish, but a narrow-mouthed vessel), by that which follows of turning it upside down, which is the only way of emptying or getting all the water or oil out of such kind of vessels. The same word little altered אַלְחָה, Isaiah 2 Kings ii. 20. rendered ὑδρία, a water-pot or vessel for those like purposes. So much for the fashion of this vessel. For the matter of it, it is certain that it was commonly made of marble, and so by Nonnus it is paraphrased μάρμαρον ἄγγος, a marble vessel, and particularly of the onyx, which is acknowledged by Gorrhæus and others to be marmoris species, “a sort of marble,” (which by the way will resist the opinion that we ordinarily have in this matter of the woman’s breaking the vessel, the marble being not so fit for that purpose, and the manner of pouring out ointment being intimated by b Pollux in his λύε τὰ ἀλάβαστρα, θάττον σύ, open them, take out the stopple or cork out of the mouth of them, and then use a little stick, or spathula or rudicula, putting it in and tasting the oil, πρὶν καταχέειν, “before it be poured out,”) but it was also made of silver and glass, or other metals; so Theocritus makes mention χρυσέων ἀλαβάστρων, of “golden alabasters,” (and so the style in Athenæus imports περιενεγκόντων τῶν παίδων ἐν ἀλαβάστροις καὶ ἄλλοις χρυσοῖς σκεῦσαι μύρα, “the boys carrying about unguents in alabasters and other golden vessels;”) Epiphanius of βύκιον ὑέλιον, and the etymologist calls it σκεῦός τι ἕξ ὑέλου, “a vessel

a Dioscor. βιβ. ε’. κεφ. κζ’. whence that of Martial, l. 2. Profertur cosmi nunc mihi siccus onyx.

b Onom. l. 10. c. 26.

[c] at meat] The use of this myrrh or ointment (at this time) which the woman poured upon him, was that which was usual at feasts; that thus it was usual in the entertainments of the Jews, it is clear by many places, psalm xxiii. 5, where, after the preparing a table, follows, thou anointest my head with oil, &c.; and so when wine is said to make glad the heart of man, and oil to make him a cheerful countenance, and bread to strengthen, there are the three parts of a festival entertainment, bread and wine taken in for the gladding, or refreshing, and strengthening the heart, and the oil for the outside (exteriora oleo irrigentur, said Democritus), for the countenance, or the head rather, on which it was poured here, as a perfume, which was the compliment of festivities. Hence it is, that amongst the steward’s expenses, Luke xvi, he reckons ἱκανὸν βάτους ἐλαίου, an hundred measures of oil, provided especially for such festival uses. So 1 Chron. xii. 40, the oil is mentioned among the festival provision; so Philo in Leg. ad Caium. p. 797. D. ἀλείμματα and τροφῆ, anointing and food, are a description ἐπιμελεστέρας διαίτης, of a more delicate life; and so wine and oil, Prov. xxi. 17, as signs of one that had lived luxuriously and enjoyingly. The same, I conceive, to be the notion of the oil of gladness, psalm xlv. 7, as referring to the oil used in feasts, (which are called gladness or joy, as 1 Chron. xii. 20, there was joy in Israel,) and so consequently it must be understood, Heb. i. 9, that Christ was better dealt with by God, more royally treated, and more abundance of grace poured on him than any other. By which also may appear what is the χρίσμα ἀπὸ τοῦ Ἁγίου, unction from the Holy One, 1 John ii. 20, a most liberal effusion or communication of grace from the Spirit which had descended upon the apostles. So among the heathens f, Jul. Pollux, ὅτι δὲ καὶ μύρον ἐν τοῖς συμποσίοις, ἐπιμνηστέον; so Athen. lib. 11. out of the ancients,

c Casanb. in Bar. f Onomast. l. 6. c. 16. d In Alexand. e Lib. 34. tit. 2. lege Argumento sunt.

Matthew 26:9

When it might have been sold at a good rate, and that have relieved many poor people. g Why do you murmur or complain of this woman’s action, seeing that which she hath now done is an act of charity or piety very seasonable at this time?

Matthew 26:11

For you are sure to have continual opportunities of giving alms to the poor, but ye are not likely to have so towards me.

Matthew 26:12

And indeed this very act which she now hath done is more than an act of charity, it is a presage very significant, that I shall die and be buried very shortly, for which this ointment is proper, by way of embalming.

Matthew 26:14

Then Judas, he that had made that mutiny, and consequently that had had this answer given him, in foul displeasure upon this occasion, (and knowing that they of the sanhedrin were desirous to apprehend him privately) went unto—

shekels.

such an opportunity as they meant, ver. 4, that is, an opportunity of taking him when the people should not be aware, to deliver him up unto them.

Matthew 26:15

[d] pieces of silver] That by ἀργύρια here are meant shekels may be concluded, not only by the reading the Greek and Latin MS. which hath στατήρας instead of it, (staters and shekels being all one, see note [e] ch. xvii.) but also because 2 Sam. xviii. 12, the ten pieces of silver there are by the Targum rendered ten shekels of silver, or five of the double shekels, that is, twenty-five shillings. In proportion to which the thirty ἀργύρια here will be three pounds and fifteen shillings, and so it is Maimonides’ observation (More Nev. par. 3. c. 40.) from Exod. xxi. 32, that thirty shekels, or pieces of silver was the price of servants a free man being, saith he, generally valued at

Matthew 26:17

Now on the Thursday evening, wherein the thirteenth day of the month Nisan was concluded, (see note [c] on Mark xiv.) and the fourteenth day began, the day of preparation to the feast of unleavened bread, whereon they put all leaven out of their houses, that is, on the evening which began the paschal day, the disciples came—

The season of my death is so near at hand, being likely to befall me before this paschal day at even, (wherein they were wont to eat the lamb,) that I cannot solemnly observe the paschal sacrifice; I will therefore eat the unleavened bread and bitter herbs, the memorial of the afflictions and deliverance in Egypt, at thy house this night. See note [c] on Mark xiv.

after sun-set some time: see note [c] on Mark xiv.

Or, staters, for the Gr. and Lat. MS. reads στατήρα. deliver him up, παραδῷ.

Matthew 26:24

It is prophesied of the Messias that he shall be put to death, and accordingly it shall be, but woe be unto that man that shall be the instrument of it! it were more for the advantage of that man never to have been, than by this sin to incur that woe.

It is as thou hast said.

Matthew 26:26

And whilst Judas was there, before any of them were risen from the table, Jesus, in imitation of the Jews’ custom after supper, (of distributing bread and wine about the table as an argument of charity, and a means of preserving brotherly love among them,) instituted the sacrament of the eucharist as a contesseration of charity among all Christians, and to that end taking bread, and giving thanks, he brake, and gave it to the disciples to take and eat, telling them that this taking and eating was now instituted by him as an holy rite and ceremony of annunciating and commemorating his death, and a means of making all worthy receivers partakers of the benefits of his death.

[e] This is my body] What is the full importance of this phrase, Τοῦτό ἐστι τὸ σῶμά μου, This is my body, is a difficulty which may perhaps be cleared by degrees, by premising these few observations. First, from the Jewish phrases and customs, that the lamb dressed in the paschal supper, and set upon the table, as a sacrificial feast, or festival sacrifice, was wont to be called נופו של מכח, “the body of the passover,” or נופו של כבש המכח, “the body of the paschal lamb.” So in the Talmud, De Pasch. c. ult. R. M. Maim. in Hilchos Camets umatzah, c. viii. §. 1. and §. 7. So in Mekilta, fol. 4. col. 1. To which phrase or form of speech among them Christ may probably allude, when he saith, This is my body, making himself, that was now to be slain for them, answerable to that paschal lamb (as by Paul he is called our Passover, that is sacrificed for us), and so mentioning this crucifixion of his, in that form, by which the presentation of the Lamb on the table in the Jewish feast, whereof they were to eat by God’s appointment, was wont to be expressed. This for the words σῶμά μου, my body. Secondly, for the τοῦτό ἐστι, this is, or the whole phrase, Τοῦτό ἐστι τὸ σῶμά μου, This is my body. This seems to be by Christ substituted instead of the paschal form הא לחמא דעניא, “This is the bread of affliction, which our fathers eat in Egypt,” or, “This is the unleavened bread,” &c. or, “This is the passover:” where it is evident that that is not the identical bread, which their fathers in Egypt eat, but only the transcript of it, the commemoration of that Egyptian state of slavery, from which they had been delivered, and the celebration of that annual feast, which in Egypt was first instituted. As when in ordinary speech, on Christmas, or Easter day, we say, ‘This day Christ was born, or arose,’ which example St. Augustine accommodates to this matter in his Epistles. Thirdly, it must here be observed, that the word τοῦτο, this, (Τοῦτό ἐστι τὸ σῶμά μου, This is my body,) is not the relative to ἄρτος, bread, but of the neuter, whereas that is of the masculine gender, and consequently it is not here said that this bread is my body (the body of Christ), but either indefinitely this, or λάβετε, φάγετε, Take eat, this is my body, this taking and eating is, or denotes my body, which is more fully expressed Luke xxii. 19: This is my body which is given for you: do this in remembrance, or commemoration of me: and so 1 Cor. xi. 23, Take, eat, this (not οὗτος, this bread, but τοῦτο, this taking and eating) is my body, which is broken for you: do this in remembrance of me. This is a little further improved by St. Paul. 1 Cor. x. 15, 16: The cup of blessing which we bless, that is, our blessing the cup in the sacrament, and ἄρτον ὃν κλῶμεν, the bread which we break, that is, the breaking of the bread which is delivered to us to eat, οὐχὶ κοινωνία τοῦ σώματος τοῦ Χριστοῦ ἐστι; is it not the communication of the body of Christ? where what was before said in Christ’s words to be his body, is more manifestly said to be the communication of his body, that is, the

Matthew 26:28

For this is a federal rite between me and you, a sacrament of that blood of mine which I shall shortly pour out upon the cross; and by which I will seal to you a new covenant, a promise of pardoning the sins of all that shall return from their sins and obey me. (See note on the title of these books.)

It is not long that I shall abide with you, nor shall I again thus celebrate this or any the like feast among you, till we meet in heaven, and partake together of those joys which are wont to be expressed by new wine figuratively.

Matthew 26:29

[f] not drink] That Christ did after his resurrection, before his ascension, eat and drink with his disciples, seems to be affirmed by many places of scripture, and those such as are to that sense interpreted by the ancients. Thus Acts x. 41, St. Peter saith, the disciples eat and drank with him after his resurrection, and that is used by him as a proof of the reality and certainty of his resurrection, which it would not have been if they only had eat and drank, and he had not. Thus when, Acts i. 4, it is said that Christ was συναλιζόμενος, &c. though perhaps that may be thought to signify no more than his having conversed with them, and not necessarily to infer his eating or drinking, yet both the origination of the word ἄλς, salt, and the Syriac and Arabic interpretation, make it signify all one as if it had been συνεσθίειν, and St. Chrysostom gives his judgment of it, that by it is meant that which the apostles, Acts x. 41, use as an argument of Christ’s resurrection, their eating and drinking with him. And so Theophylact, and Ecumenius, συναλιζόμενος, τουτέστι κοινωνῶν ἄλων καὶ κοινωνῶν τραπέζης, it signifies “partaking of the table with them,” and on Acts x. 41, the Scholion is, Ἐντεῦθεν τὴν ἀνάστασιν τοῦ Χριστοῦ διαβεβαιούται ἐκ τοῦ συμφαγεῖν αὐτῷ μετὰ τὴν ἀνάστασιν, “He confirms the resurrection of Christ by their eating with him after it,” οὐδὲ γὰρ ἀναστὰς ἐποίησέ τι σημεῖον αὐτὴ γὰρ ἡ ἀνάστασις μέγα σημεῖον ἦν· ταύτης δὲ οὐδὲν σημεῖον ἦν ὡς τὸ φαγεῖν καὶ πιεῖν, “for after he was risen he did not work any miracle, for the resurrection itself was a great miracle, and of that none so great an evidence as to eat and drink.” So Leontius de Sect. πρᾶξ. 1. p. 330. C. Εἰ γὰρ λέγεται φαγεῖν μετὰ τὴν ἀνάστασιν, τοῦτο δι’ οἰκονομίαν ἐποίησεν, οὐκ ὡς τῷ ὄντι πεινῶν, ἀλλ’ ἵνα δείξῃ τοῖς μαθηταῖς αὐτοῦ, ὅτι

b T. 4. Savil. ed. p. 611.

Matthew 26:30

[o] sign] This σημεῖον may possibly signify some special prodigy, that should fall about that time attending on that destruction. Josephus mentions many, de Bell. Jud. l. 7. c. 12, especially that of a comet in form of a fiery sword, which for a year together hung over the city. But this was but a presage of the fatal destruction of that city, and so, though it were a visible sign of the Son of man’s coming, that is, of the vengeance which he meant to work upon this people, and that ἵν οὐρανῷ, being literally in heaven, yet it cannot belong to this place, which sets down the consequents which ensued, μετὰ, after the distress and straits of those days, that is, after the siege of Jerusalem, ver. 29. And therefore this sign of the Son of man may rather signify here such a manifestation of Christ’s presence in this punishment of the Jews, as should convince them, that it was for their crucifying of him, that it was come upon them, and accordingly mourn (all the tribes of Israel, as it follows) &c.

[g] sung an hymn] It was the custom of the Jews after supper to say grace, and then to say or sing ומִירָה, verses or songs, especially over the paschal lamb, saith Paulus Burgensis, at which time, saith he, they were wont to sing from the exiith to the exiith psalm, the matter of those psalms agreeing perfectly with the paschal lamb. This may have been the hymn, or rather hymns or psalms, which Christ sang here with his disciples; see P. Fagius in Annot. upon the Chaldee Paraphrase, Deut. viii. But it is also not improbable, that it was some other hymn accommodated to this particular institution of Christ’s, and this sung by them all, in the same manner as we read of the Christians’ hymn, Acts iv. 24.

Matthew 26:31

Between supper and going abroad Jesus spake these words to his disciples, Ye shall all fall off from me before morning, and fulfil the prediction, Zach. xiii. 7, which foretold that Christ should be apprehended, and thereupon the apostles, the chief of his little flock of believers, (for sheep he had others which were not of this flock,) see Mark xiv. 27, 28, should fly away and forsake him.

Matthew 26:32

But though I am taken from you, and ye fly from and forsake me, yet I will not leave you so, I shall rise from the dead; and when I am risen I will go into Galilee, where you may meet me. ‘Though all men fall off and forsake thee, yet, whatsoever befalls me, I will not. ‘before the space of time be ended which men especially call the cock-crowing, that is, before the morning watch come, thou shalt three times renounce being my disciple. ‘Peter and James and John, whom he most admitted to his secrets (see ch. xvii. 1), and was in a very great agony of sorrow. ‘and he lay prostrate, (which in time of great anxiety is the usual posture, and a token of the greatest humiliation, and renouncing of himself,) and said, My Father, if all that I came about may be achieved without it, let this bitter potion that is now approaching, this contumelious and bloody death, be removed from me. But if not, I more desire the doing what thou hast designed for me, than the escaping any kind of suffering.

Matthew 26:42

And this is a most just reward for your doings, your impiety and uncharitableness of all sorts. For when I was ready to furnish for hunger, you would spare nothing out of your plenty to relieve me.

Matthew 26:44

And then they, as if not conscious of this impiety, shall begin to expostulate that they never dealt thus unkindly with Christ, never saw him in any distress without relieving him.

CHAP. XXVI.

So he left them without saying much to them, as before, their eyes being so oppressed with sleep, that they were not in fit case to consider or answer what was said to them. You may now enjoy your drowsy humour, I shall make no farther use of your vigilance; the minute is now come upon you that your Master shall be apprehended and taken from you, and carried before the tribunal of the Gentiles, the Romans, (by whose judicature he shall be put to death, see note [f] on Luke xxii.) delivers me up into their hands. a commander and band of soldiers (see note [f] on Luke xxii.) provided with arms for the apprehending him, sent upon this service by the sanhedrim of the Jews. apprehend him.

Were you so unable to watch with me one small while? Obrus obi loxbeare plae Epar &c.

Matthew 26:51

[p] cut him asunder] It was the law for debtors that were accused and cast in judgment for falseness, or not performance of promise and obligation to creditors, διχοτομεῖσθαι, to be cut asunder, saith Tertull. Apol. p. 22, and so proportionably stewards that have not performed their masters’ trusts. And these are ranked with hypocrites, that is, knaves, false, deceitful persons, expressed by St. Luke, in setting this down, ch. xii. 46, by ἄπιστοι, unbelievers or unfaithful. And the meaning of the verse seems to be this, that they which, instead of serving Christ in his church, in bringing in believers to him, shall (upon the persecuting of Christians by the Jews, and the deferring this vengeance of Christ upon that people) begin to join with the Gnostics; 1st, in their complying with the Jews, and persecuting the orthodox Christians; 2dly, in indulging to the licentious practices observable among them; these apostate false servants of Christ shall pay dearly for it, shall be destroyed by Christ, like false stewards, be joined with the Gnostics, (those hypocrites or unbelievers, abominable reproaches, and stains of the Christian profession,) as in their practices, so in their destruction.

Matthew 26:53

If I would forcibly be relieved I could have a full army, or host of angels, consisting, as among the Romans, of twelve legions.

Matthew 26:54

But the prophets have foretold I must suffer, and their predictions must be accomplished.

as against a malefactor, with a band of soldiers to apprehend me? see ver. 47.

The next thing done was, that upon Christ’s speaking to have the disciples let go they were permitted, John xviii. 8, and all of them having that liberty departed from him, and that with so much terror, that one in the company, being a young person, ran away perfectly naked, Mark xiv. 5.

At that time, or instant, de l’avey v. 2pg. HAMMOND, VOL. I. K

Matthew 26:59

Now the sanhedrim used all diligence to get any false testimony against him that were capital.

[h] false witness] The professed coming in and entertaining of false witnesses against Christ will not seem strange, if it be remembered, that among the Jews in actions against seducers of the people, or false prophets, it was lawful to say any thing, whether true or false, no man being permitted to say any thing in defence of them. In the condemning of other men, they expected a day and a night, to see if any thing could be produced which might profit the prisoner, but not in these cases of false prophets, and seducers of the people to idolatry: see P. Fagius in his notes on the Chald. Paraph. on Deut. xiii. 8, and Maimonides in Hileoth Sanhedr. c. 11. So it is said in the story of Stephen, they did ὑποβάλλειν ἄνδρας, suborn men, and again, ἔστησαν μάρτυρας ψευδεῖς, ver. 13, they substituted false witnesses, &c. Besides, the sanhedrim were so resolved to take away his life, that they did professedly seek false witness that should come and swear any thing against him, ver. 59. And what was here done in their process against him is just the antitype or further impletion of that which was first performed on Jeremy, ch. xxvi. 8, 9.

Matthew 26:60

But none that came was of any force, because they were all but indeed single witnesses. At the last—

Matthew 26:61

And misreported a speech of his related truly, John ii. 19, saying, This fellow—

k Hast thou no answer to make to these accusations thus testified by two witnesses?

l spake again unto him, saying, I lay an oath upon thee, and by that which is most sacred require thee to speak and say freely whether thou art the Messias, whom we know to be the Son of God.

m As low as I am, I am he. But I tell you, within a little while you shall discern this Son of man, whom you are now ready to crucify as man, assumed into his throne, installed in his heavenly kingdom. An effect of which shall be most visible in his acting vengeance upon you, and that as discernibly as if he were coming with his angels, who use to appear in bright clouds.

Matthew 26:63

[i] adjure thee] It was a custom among the Jews to adjure, which was by some form of execration laid upon the person, if he did not speak and answer truly. This among them obliged the person adjured, as much as if he had taken an oath; and therefore Christ, though before he had held his peace, now being adjured, thinks himself bound to answer him. Many examples we have of this in the Old Testament: Judges xvii. 2, the silver which thou hast lost, and about which thou didst use execration, that is, didst adjure; so Prov. xxix. 24, of the partaker with the thief, that is so secret, he heareth cursing, and betrayeth it not, that is, will not reveal, though he be adjured. 1 Kings viii. 31: If any man sin against his brother, וְנָשָׂא בוֹ אֵלֶּה לְהֵאִלֵּתוּ, and he impose on him an imprecation to adjure him, for so אלה signifies, psalm x. 7, and is rendered by the Chaldee Paraphrase, לָזְמִין, maledictions, and so הֵאִלֵּתוּ in hiphil is literally and critically to make swear, to adjure, and is expressed by St. Paul’s ὁρκίζω, 1 Thess. v. 27. I bind you under the curse of God. The law concerning this we have Levit. v. 1:

Matthew 26:64

[k] power] The right hand of power is the right hand of God the Father, who is called power by the Hebrews: so Jarchi on Numb. vii. 10; Moses received it not from their hands, till he was commanded from the mouth of power; and so the δεξιὰ μεγαλωσύνης, the right hand of greatness, Heb. viii. 1. So 1 Pet. iv. 14, the spirit of glory is the spirit of God.

Matthew 26:65

[l] rent his clothes] That rending of clothes was an expression of indignation, holy zeal, and piety among the Jews, expressed on several occasions, especially of grief in humiliation, and of anger on the hearing of any blasphemous speech, is ordinarily known by all. Only the difficulty here is, how this could be fit or proper for the high priest to do, which is made unlawful for the priests, Levit. x. 6. xxi. 10. Thus hath Baronius objected, Annal. t. 1. an. Ch. 34; but the answer is easy, that that prohibition in Levit. extends only to the not tearing of the sacerdotal garments, that is, of those which are used only in the priest’s office, Exod. xxviii. 32, and xxxix. 23, and agreeably the Jews have a rule, Qui dilaceraverit vestes sacerdotales, vapulabit, “He that shall tear any of the priests’ garments shall be beaten.” Besides this, it was indeed also unlawful to enter into the court of the Israelites in the temple with rent clothes, but that was unlawful to any other, as well as to a priest, who differed not from others in this matter, save only in this one circumstance, that the high priest tore his garment from the bottom to the top, the rest of the priests and all others from the top to the bottom.

Matthew 26:66

What is the vote or sentence of the council concerning him? They answered, He is guilty of a fault which is punishable with death.

Matthew 26:67

Then did some of the officers of their court spit in his face, and buffet him, and blindfold him, Luke xxii. 64, and then gave him blows on the face,

[m] smote him &c.] ‘Ῥαπίς is by Hesychius rendered ῥάβδος, a rod or wand, ῥαπίσαι, ῥάβδῳ πλῆξαι, ἢ ἀλοῆσαι, to strike with a rod or to thresh, to use such a stick as was ordinary in threshing out corn, a staff or cudgel; and again, ῥαπίζει, σκώπτει, ἀλοᾷ, παίζει μαστιγοί, τύπτει, to strike, and to mock. But then the old Greek and Latin Lexicon hath it otherwise, ῥαπίζω, expalmo, alapo, to box, or strike with the hand. And so ¹St. Augustine reads it, Si cum expalmaretur voluit se vindicare? “Would he revenge himself when he was boxed?” So Nonnus on John:

ἄγριος ἀνὴρ Τολμηρῇ παλάμῃ ῥαθέην ἐπάταξε παρείην.

“The rude man struck his divine cheek with his audacious hand;” and Sedulius,

Non denique passim Vel colaphis pulsare caput, vel cedere palmis, Aut spuere in faciem plebs execranda quievit:

“The accursed multitude ceased not to cuff him, or to strike him with the palms of their hands, or to spit on him.” And so Suidas, ῥαπίσαι, πατάξαι τὴν γνάθον ἀπλῇ τῇ χειρὶ, it signifies “to strike the cheek with the bare hand;” and so Juvencus of the passion of Christ,

Et palmæ in malis, colaphique in vertice crebri, Insultant, — and —prophetabis cujus te palma cecidit: ¹ Tom. 7. in Ep. Johan. t. 9. col. 626.

Matthew 26:68

Saying, Thou who by thy title of Christ pretendest to unction prophetical, make use of it for thyself, and by it tell us who it is that smites thee. * wert a prime companion or disciple of (see Mark iii. 14.) Jesus of Galilee. * I am not guilty of what thou laysest to my charge. * saying, I have no relation to him. * thy dialect or tone, peculiar to those of Galilee from the rest of the Jews, betrayeth thee to be a Galilean and follower of his. * to lay imprecations on himself, and to swear— * Before the second cock-crowing, which is in the middle watch, between midnight and morning: see note on Mark xiii. 35. * cudgelled him. K 2