the houses of the Israelites without slaying their first-born, while the Egyptians were cut off, Ex. xii. 13. It was celebrated seven days. During all this period the people ate unleavened bread, and hence the festival was sometimes called the feast of unleavened bread, Ex. xii. 18. Lev. xxiii. 6. All the leaven or yeast in the family was previously removed with great care, as it is to the present time-a circumstance to which the apostle alludes, in 1 Cor. v. 7. The blood of the paschal lamb was in Egypt sprinkled on the door-posts of the houses; afterwards it was poured by the priests at the foot of the altar. The lamb thus slain was roasted whole, with two spits thrust through it-one lengthwise, and one transversely-crossing each other near the fore-legs; so that the animal was, in a manner, crucified. Not a bone of it might be broken-a circumstance strongly representing the sufferings of our Lord Jesus, the passover slain for us, John xix. 36. 1 Cor. v. 7. Thus roasted, the lamb was served up with wild and bitter herbs. At first it was observed with the loins girt about, with sandals on their feet, and with all the preparations for an immediate journey. This was significant of the haste with which they were about to depart from the land of bondage. The custom was afterwards retained, in celebrating the passover, by the especial command of God.

The order of the celebration of this feast was as follows: The ceremony commenced with drinking a cup of wine mingled with water, after having given thanks to God for it. This was the first cup. Then followed the washing of hands, with another short form of thanksgiving to God. The table was then supplied with the provisions, namely, the bitter herbs, the unleavened bread, the lamb, and a thick sauce composed of dates, figs, raisins, vinegar, &c. They then took a small quantity of herbs, with another thanksgiving, and ate it. After which, all the dishes were removed from the table, and a second cup of wine set before each guest as at first. The dishes were removed, it is said, to excite the curiosity of children, and to lead them to make inquiry into the cause of this observance. See Ex. xii. 26, 27. The leading person at the feast then rehearsed the history of the servitude of the Jews in Egypt, the manner of their deliverance, and the reason of instituting the passover. The dishes were then returned to the table. Holding up the bitter herbs and the unleavened bread, he stated the design-that the one represented the bitterness of the Egyptian bondage, and the other the suddenness of their deliverance. This done, he repeated the 113th and 14th psalms, offered a short prayer, and all the company drank the wine that had been standing some time before them. This was the second cup. The hands were then again washed, and the meal eaten, after which they washed the hands again, and drank another cup of wine, called the cup of blessing, because the leader was accustomed, in a particular manner, over that cup, to offer thanks to

God for his goodness. This is the cup which our Saviour is supposed to have taken when he instituted the Lord's supper, called by Paul the cup of blessing, 1 Cor. x. 16. There was still another cup which was drank when they were about to separate, called the Hallel, because in connection with it they were accustomed to repeat the lesser Hallel, or the 115th, 116th, 117th, 118th psalms. In accordance with this our Saviour and his disciples sang a hymn, as they were about to go to the mount of Olives, ver. 30. Our Saviour complied with these rites according to the custom of the Jews. While doing it, he signified that the typical reference of the passover was about to be accomplished; and he instituted in place of it the Lord's supper, and of course the obligation to keep the passover then ceased. "The Son of man is betrayed.' Will be betrayed. 'To be crucified.' To be put to death on the See note on Matt. xxvii. 35.

cross.

3 Then assembled together the chief priests and the scribes, and the elders of the people, unto the palace of the high priest, who was called Caiaphas,

This was a meeting of the great council or sanhedrim. Note, Matt. v. 22. The palace. The original word properly denotes the hall, or large area in the centre of the dwelling, called the court. See note, Matt. ix. 1-8. It may be understood, however, as referring to the palace itself. The high priest.' Holding the office that was first conferred on Aaron, Ex. xxviii. The office was at first hereditary, descending on the eldest son, Numb. iii.10. Antiochus Epiphanes, about 200 years B. c. sold the office to the highest bidder. Herod changed the incumbents of the office at pleasure; a liberty which the Romans afterwards exercised without any restraint. The office was never more fluctuating than in the time of our Saviour. Hence it is said that Caiaphas was high priest for that year, John xi. 51. Persons who had been high priests, and had been removed from the office, still retained the name. Hence more than one high priest is sometimes mentioned, though, strictly speaking, there was but one who held the office.

4 And consulted that they might take Jesus by subtilty, and kill him.

'By subtilty.' By guile, deceit, or in some secret manner, so that the people would not know it. Jesus was regarded by the people as a distinguished prophet, and by many of them probably as the Messiah; and the sanhedrim did not dare to take him away openly, lest the people should rise and rescue him.

5 But they said, Not on the feast-day, lest there be an uproar among the people.

'Not on the feast.' The feast lasted seven days. A vast multitude attended from all parts of Judea. Jerusalem is said

to have contained at such times three millions of people. Amidst such a multitude there were frequent tumults and seditions; and the sanhedrim were justly apprehensive there would be now, if in open day, in the temple, they took away a teacher so popular as Jesus, and put him to death.

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

'In Bethany.' See note ch. xxi. 1. 'Simon the leper.' Simon who had been a leper. It was unlawful to eat with persons that had the leprosy. John, xii. 1, says that this was the house where Lazarus was, who had been raised from the dead. Probably Lazarus was a relative of Simon's, and was living with him. He further says that they made Jesus a supper, and that Martha served, and that this was six days before the passover. From the order in which Matthew and Mark mention it, it would have been supposed that it was but two days before the passover. Matthew and Mark leave it indefinite, saying that while Jesus was in Bethany he was anointed by Mary.

7 There came unto him a woman having an alabaster box of very precious ointment, and poured it on his head as he sat at meat.

This woman was Mary, the sister of Lazarus and Martha, John xii. 3. 'Having an alabaster box.' A box made of alabaster. The alabaster is a species of marble, distinguished for being light, and of a beautiful white colour, almost transparent. It was much used by the ancients for the purpose of preserving various kinds of ointment in. Of very precious ointment.' That is, of ointment of much value, rare, and difficult to be obtained. Mark, xiv. 3, and John, xii. 3, say that it was ointment of spikenard. In the original it is'nard.' It was procured from a herb growing in the Indies. It was liquid, so as easily to flow when the box or phial was open, and was distinguished particularly for an agreeable smell. See Cant. i. 12. The ancients were much in the habit of anointing or perfuming their bodies, and the nard was esteemed one of the most precious perfumes. John says there was a pound of this, xii. 3. That there was a large quantity is further evident from the fact that Judas says it might have been sold for three hundred pence, (nine pounds, thirteen shillings, and nine pence sterling,) and that the house was filled with the odour of the ointment. (John.) 'And poured it on his head.' They were accustomed chiefly to anoint the head, or hair. John says, xii. 3, that she poured it on the feet of Jesus, and wiped them with her hair. She probably poured it on both his head and his feet. To pour ointment on the head was common. To pour it on the feet was an act of distinguished humility and attachment to the Saviour, and therefore deserved to be particularly recorded.

'As he sat at meat.' That is, at supper. In the original, as he reclined at supper. See note, Matt. xxiii. 6. She came behind him, as he reclined at the table; and bending down over the couch, poured the ointment on his head and his feet; and probably, kneeling at his feet, wiped them with her hair.

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

"They had indignation.' John says that Judas expressed indignation. Probably some of the others felt indignation, but Judas only gave vent to his feelings. The reason why Judas was indignant was, that he had the bag, John xii. 6, that is, the purse, or repository of articles given to the disciples and to the Saviour. He was a thief; and was in the habit, it seems, of taking out and putting to his own use what was put in for them in common. 'Is this waste. This loss or destruction of property. They could see no use in it, and they therefore supposed it was lost.

9 For this ointment might have been sold for much, and given to the poor.

'Sold for much.' Mark and John say for three hundred pence. This to them was a large sum. Mark says, they murmured against her. There was also an implied murmuring against the Saviour for suffering it to be done. The murmuring was, however, without cause. It was the property of Mary. She hada right to dispose of it as she pleased, being accountable not to them, but to God. So christians now are at liberty to dispose of their property as they please, either in distributing the bible, in supporting the gospel, in sending it to heathen nations, or in aiding the poor. The world, like Judas, esteems it to be wasted. Like Judas, they are indignant, They say it might be disposed of in a better way. Yet, like Judas, they are interfering in that whicn concerns them not. Like other men, christians have the right to dispose of their property, and are accountable only to God."

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

6

Why trouble ye the woman? That is, disturb her mind by insinuations, as if she had done wrong. A good work upon me. She has done it with a mind grateful, and full of love to me. The work was good, also, as it was preparative to his death, ver. 12. 11 For ye have the poor always with you, but me ye have not always.

6 For ye have the poor,' &c. Mark adds,' Whensoever ye will, ye may do them good.' It was right that they should regard the poor. It was a plain precept of religion, see Psa, xli. I. Prov.

xiv. 21; xxix. 7. Gal. ii. 10; and our Saviour would not prohibit it, but do all that was possible to excite his followers to the duty. But every duty should be done in its place, and the duty then incumbent was that which Mary had performed. Me ye have not always.' He alludes here to his dying, and his going away to heaven.

12 For in that she hath poured this ointment on my body, she did it for my burial.

'She did it for my burial.' It is not to be supposed that Mary understood clearly that he was then about to die; but she had done it as an act of kindness and love, to show her regard for her Lord. Anciently, bodies were anointed and embalmed for the purpose of the sepulchre. Jesus said that this was really a preparation for that burial.

13 Verily I say unto you, Wheresoever this gospel shall be preached in the whole world, there shall also this, that this woman hath done, be told for a memorial of her.

'A memorial.' This should be told as a memorial of her piety and self-denial; and it is right that the good deeds of the pious should be recorded and had in remembrance.

14 Then one of the twelve, called Judas Iscariot, went unto the chief priests,

Luke says that Satan entered into Judas. That is, Satan tempted or instigated him to do it. Judas Iscariot.' See note, Matt. x. 4. "Unto the chief priests.' The high priest, and those who had heen high priests. The ruling men of the sanhedrim. Luke adds that he went also to the captains, xxii. 4. It was necessary, on account of the great wealth deposited there, to guard the temple by night. Accordingly men were stationed around it, whose leaders or commanders were called captains. Acts iv. 1. These men were commonly of the tribe of the Levites, were closely connected with the priests, were men of influence, and Judas went to them, therefore, as well as to the priests, to offer himself as a traitor.

15 And said unto them, What will ye give me, and I will deliver him unto you? And they covenanted with him for thirty pieces of silver.

And they covenanted with him. Made a bargain with him. Agreed to give him. Mark says they promised to give him money. They did not pay it to him then, but before he was made sensible of his guilt, they paid him. See Matt. xxvii. 3. Acts i. 18.

Thirty pieces of silver.' Mark and Luke do not mention