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(John 17. 21.) "Pure religion undefiled is this." James 1. 27. 36. Naked-that is, badly clothed. -T Ye visited · more literally, looked after.

37. Then shall the righteous. They were only amazed at such a notice of their meanest services. They could not have thought that small favours shown to the obscurest Christian would be mentioned at the judgment to their praise. They could not have thought that Christ would consider it as done to Himself in. person. The true Christian is always humble, and feels himself unworthy of God's favours. God will praise him, where he would be silent.

40. The least of these my brethren. The most insignificant of His followers are His brethren (Mark 3. 35), because they do His will, and are His brethren also in tribulation. To do a kindness to His disciples is to do it to Him, because they are one with Him (Matt. 10. 42). So with injuries. Saul persecuted Him thus. (Acts 9. 4.) We should help the hungry, and thirsty, and stranger-we should attend and supply the naked and sick and imprisoned, as we are able. And especially should we regard the wants of Christians in distress, for we are to" do good to all men, especially to them that are of the household of faith" (Gal. 6. 10). These things can be done for Christ's sake--that is,

and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.

r

41 Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels:

42 For I was an hungered, and

q Pr.19.17. Mar.9.41. He.6.10. r Lu. 13.27. 8 c. 13.40,42. Re.14.11. t Jude 6. Re.20.10.

out of hearty love to Him, and a desire to do good to others because they are His-or because He requires it. Kindness to the poor is not always a sign of grace in the heart. To please Christ it must have His will and His service for the motive, 66 for without faith, it is impossible to please Him." (Heb. 11. 6.)

41. Depart from me-that is, from the presence and favour of Christ. They are cursed—that is, condemned, and not acquitted, nor blessed. They must dwell, that is, have their home, in everlasting fire. This torment was prepared, that is, made ready beforehand, for the devil and his angels

that is, for fallen spirits, and all the wicked who are "the children of the evil one." (Jude 6. Rev. 12. 8, 9.) The wicked must dwell with all the apostate and vile beings in the universe, and their torment must be indescribably awful. It must be real and inevitable, for the devils are already under the condemnation. And it must be eternal. It is expressly said to be everlasting. "Gather not my soul with sinners." (Ps. 26. 9.) Fire was the common image of punishment to the Jews, expressing severest suffering with all that is loathsome and outcast-as in the valley of Hinnom. Nole-Matt. 5. 22. The fulness of the idea cannot be given in language-and it cannot be found out any more than "the worm that never dies." Isa. 66. 24.- - Prepared for the devil, &c. Some have argued hence that it was not prepared for

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sinners. But Judas went "to his own PLACE." (Acts 1. 25.) They to whom Christ is a stone of stumbling and a rock of offence are not more truly disobedient, than inheritors of a doom whereunto also they were appointed (1 Pet. 2. 8)-"and all liars shall have their part in the lake," &c. Rev. 21. 8. The force of the language therefore is, that the left hand company should inherit the doom of fallen angels, and go to that torment which is already entered on by lost spirits who are, "for an example, suffering the vengeance of eternal fire." (Jude 6, 7.)

45. One of the least of these-that is, those on the right hand. The wicked will be condemned, for not serving Christ in His cause, or in His people-as the man of one talent was condemned for what he neglected to do. If omission of duty is enough to send men to perdition, how shall they answer for the sins committed? The actions of the wicked shall be brought forward in the final day to vindicate God's judgment. and to show that they cannot answer a word. That every mouth may be stopped. Rom. 3. 19. What vast crowds shall be compassed by such terms, of all grades of morality!

46. These shall go away. These individuals on the left hand just commanded to depart from His presence and favour, shall go into everlasting punishment. So saith Christ the Lamb -the Judge! It is into punishment, or torment, inflicted on them for crime, that they are to go-called

or sick, or in prison, and did not minister unto thee?

45 Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me.

46 And these shall go away into everlasting punishment: but the righteous into life eternal.

u Zec.2.8. Ac.9.5. v Da.12.2. Jno.5.29.

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"the lake of fire." (Rev. 20. 14.) This punishment is everlasting. The word is the same in the Greek that is rendered eternal in the next clause. So that if the life eternal means eternal life, this everlasting punishment means punishment that is everlasting. The word is used forty-four times in the New Testament in the phrase, "everlasting life," or "eternal life." It is used frequently in phrases kindred, as, everlasting covenant." Heb. 13. 20. "Eternal inheritance." Heb. 9. 15. "His eternal glory" (i. e. God's, which cannot be finite). 1 Pet. 5. 10. "Eternal salvation." Heb. 5. 9, &c. And it is used quite as distinctly, seven times, in phrases like these: "everlasting punishment"-" eternal fire." Jude 7. "Everlasting destruction." 2 Th. 1.9. And that it can mean nothing less than eternal, without end, is proved from its use in Rom. 16. 26, "The commandment of the EVERLASTING GOD;" and in Heb. 9. 14, of God the Holy Ghost, the ETERNAL SPIRIT." If the Divine Existence is eternal, so will be the wicked's dɔɔm. As the punishment of the wicked will be eternal or everlasting, so also will be the joy of the righteous. They enter into the joy of their Lord. vs. 21. This eternal life God hath given to us, in His Son. 1 John 5. 11. Christ is the author of eternal salvation. (Heb. 5. 9.) The life includes all that is opposite to the death of the wicked. It is perfect and eternal holiness and happiness in God's presence. Seeing we look for such things, we should be diligent, that we

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the Son of man is betrayed to be crucified.

CHAPTER XXVI. is the feast of the passover, and ND it came to pass, when Jesus had finished all these sayings, he said unto his disciples,

3 Then assembled together the chief priests, and the scribes,

2 Yea know that after two days and the elders of the people,

a Mar. 14.1,&c. Lu. 22.1,&c. Jno. 13.1,&c.

may be found of Him in peace, without spot, and blameless" (2 Pet. 3. 14). Who of us shall dwell with everlasting burnings? Isa. 33. 14.

OBSERVE, (1.) Christ, who is now neglected and rejected, will come to judgment, in inconceivable majesty and glory" the great white throne" -"all the holy angels." (2.) Mere morality will not be enough at His bar. There are men who have whereof to glory, but not before God. A mere negative religion-a barren profession-a faith that is without works-will not be accepted there. (3.) The righteous will be surprized at their good deeds being mentioned and the wicked at their omissions being taken into account. How mistaken are the multitude in regard to God. How the men of fairest morality must be confounded on this plan of trial. How shall ye escape if ye neglect so great salvation. (4.) Christ is on earth now, in His church, as truly as He was here in the flesh. (40.) (5.) The righteous are children of God, and the wicked are children of the devil. (6.) The doom of the wicked will be eternal as the bliss of the righteous, or the existence of God. (7.) The righteous will have their smallest good works mentioned by Christ. (8.) There is no middle, or moderate doom. They who are not absolutely welcomed and rewarded, will be absolutely cast off and destroyed for ever.

CHAPTER XXVI.

131. THE RULERS CONSPIRE. THE
SUPPER AT BETHANY. TREACHERY
OF JUDAS.-FOURTH day of the week.
Bethany. Jerusalem.

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chief priests and others, after deliberation, came to the formal conclusion to seize Jesus and put Him to death.

1. When Jesus had finished, &c. These sayings had been preparatory to the closing up of His ministry. And the final scenes are now coming on.

2. The feast of the passover. This was the great festival among the Jews, in celebration of their deliverance from Egypt, when the destroying angel that slew the Egyptian firstborn, had passed over the houses of the Israelites marked with blood, and they escaped from Pharaoh. Exod. 12. This was associated in the type, and to be associated in the fact with a greater deliverance of God's people by the blood of Christ. This joyous festival lasted seven days. In Luke and elsewhere, it is called "the feast of unleavened bread," because the people were forbidden to allow any leaven, or fermented food or yeast, in their houses during this time. Exod. 12. 18. The Son of man. Here again Christ calls Himself by this name, as belonging to this narrative of His humiliation, and of His mediatorial work. TIs betrayed - is about to be betrayed, or surrendered by treachery. Here the idea of His death by foulest means, even by violated friendship, is associated with all their ideas of the passover, as a memorial of deliverance. Sinners are delivered from death, only by the sacrifice of Christ. Observe this most definite announcement now of His coming death-the mode of it, and the means by which it shall be brought to pass. The mode is crucifixionthe means is betrayal by a friend.

3. Here is noted, at the same time, a conspiracy of the Sanhedrim and chief religious officers of the people. How perfectly Jesus knew before

unto the palace of the high priest, who was called Caiaphas. 4 And consulted that they might take Jesus by subtilty, and kill him.

5 But they said, Not on the

b Ps.2.2.

hand all things that should come upon Him. They met at the palace or office of Caiaphas, who was high priest that year, as is noted also in John 11. 51. The high priest's office, that used to be hereditary in the family of Aaron, was now an office in the gift of the Romans, and filled without any sacred regard to its institution.

4. By subtilty-by cunning and deceit, so that He could not escape their foul purposes, and so that they should not be detected in their malicious intent.

5. Not on the feast day. They would have preferred another time; but God chose the passover season, and His counsel stood against their preference. Their reason against this time was, that such crowds-about three millions-assembled in Jerusalem; and in such a case, where various opinions prevailed respecting Christ, a tumult and outbreak might

feast day, lest there be an uproar among the people.

6 Now when Jesus was in Bethany, in the house of Simon the leper,

7 There came unto him a

c Jno.11.1,2; 12.3.

be the result. God chose this season, to have this not done in a cornerand also to have the shadow merge into the substance at the meridian. It was fit that Christ our passover, should be crucified at the passover festival.

6. In Bethany. Mark has it, "and being in Bethany," as though at this very time, or about the same time. John says that Christ came to Bethany six days before the passover. Yet this supper seems to have been made on the evening following the third day of the week, which, as they reckoned the day from evening to evening, was the beginning of the fourth day, viz.: after sunset on Tuesday. This house was that of Simon, who had once been a leper, and probably had been cured by Christ. Lazarus was one of those who reclined at the table-a guest (see John 12).

7. A woman. This was Mary, sister of Martha and Lazarus. John 12. 3.

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woman having an alabaster box | have been sold for much, and of very precious ointment, and given to the poor. poured it on his head, as he sat

at meat.

8 But when his disciples saw it, they had indignation, saying, To what purpose is this waste? 9 For this ointment might

-T Alabaster box adaßaorpor. These were either jars or vases, called alabasters, and made of different materials. More generally, they were long-necked flasks or bottles sealed at the top. The woman is said by Mark, to have broken it—that is, probably, the seal. (See cut.)- - Very precious ointment. Mark and John say, spikenard. It was very rare and costly, being a most rich perfume, "so that the house was filled with the odour." John 12. 3. Ointment was used for anointing the body. Ps. 104. 15. It was believed to contribute to health and cleanliness, and to protect from the intensity of the sun. It was used for the perfume in paying visits and at home. It was omitted in mourning. Deut. 28. 40. Ruth 3. 3. It was a token of welcome to guests among the Egyptians at least; and to be "anointed with the oil of gladness" was so understood. The practice of anointing the dead is hinted at. Mark 14. 8. Luke 23. 56. It was supposed to check the progress of corruption. T On His head. This was the common mode. John states also the fact that she anointed His feet (12. 3). She did both. She had a pound of it, and used it in abundance, as the house was filled with the odour-and it would have brought three hundred pence (see Mark and John), that is, about $40. As people reclined at the table, having their feet spread out on their couch behind them (see note, ch. 23. 6), this anointing of the feet was easily done, and was only an extra mark of her humility and affection.

8. Indignation-displeasure and anger. It was Judas to whom this reference is thus generally made

10 When Jesus understood it, he said unto them, Why trouble ye the woman? for she hath wrought a good work upon me. 11 For d ye have the poor al

d De.15.11.

(John 12. 4-6), and this feeling he had, because he had the bag or purse, of the twelve. He carried the money and was a thief, and bare (that is, as the word may mean), "carried away what was put therein." He grudged this expense, for he had rather have had the amount given to them, and put in the bag where he could get it. But she had a right to do with her money as she pleased. The avarice that would complain and murmur at this Christian charity and call it a waste, would steal from the disciples' bag, and sell Christ for thirty pieces of silver, one third as much!

9. Given to the poor. Not that he cared for the poor. See John 12. 6. What hypocrisy ! 10. Why trouble ye. This outcry of Judas had, no doubt, grieved and agitated her delicate feeling.- -TA good work-good in itself as prompted by the tenderest affection for Christ, and good as being seasonable for His burial. Mary's motive was to express her hearty welcome at the supper (John 12. 2), and her strong personal devotion to Christ. Nothing is a waste or too costly that is bestowed upon Him-and such benevolent acts will always be vindicated by Christ, and abundantly honoured (vs. 13) and rewarded.

11. For ye have the poor. Judas had pleaded that the expense were better laid out upon the poor, and Christ replies that this opportunity of serving and honouring Him was very special-whereas the poor could always be served. As He was to die soon, what was done for His person must be done then. Personally, He should soon be absent from themnot to be known "after the flesh,"

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