Judas’s Bargain

      14Then one of the twelve, named Judas Iscariot, went to the chief priests 15and said, “What are you willing to give me to betray Him to you?” And they weighed out thirty pieces of silver to him. 16From then on he began looking for a good opportunity to betray Jesus.

      17Now on the first day of Unleavened Bread the disciples came to Jesus and asked, “Where do You want us to prepare for You to eat the Passover?” 18And He said, “Go into the city to a certain man, and say to him, ‘The Teacher says, “My time is near; I am to keep the Passover at your house with My disciples.”’” 19The disciples did as Jesus had directed them; and they prepared the Passover.

The Last Passover

      20Now when evening came, Jesus was reclining at the table with the twelve disciples. 21As they were eating, He said, “Truly I say to you that one of you will betray Me.” 22Being deeply grieved, they each one began to say to Him, “Surely not I, Lord?” 23And He answered, “He who dipped his hand with Me in the bowl is the one who will betray Me. 24“The Son of Man is to go, just as it is written of Him; but woe to that man by whom the Son of Man is betrayed! It would have been good for that man if he had not been born.” 25And Judas, who was betraying Him, said, “Surely it is not I, Rabbi?” Jesus said to him, “You have said it yourself.”

The Lord’s Supper Instituted

      26While they were eating, Jesus took some bread, and after a blessing, He broke it and gave it to the disciples, and said, “Take, eat; this is My body.” 27And when He had taken a cup and given thanks, He gave it to them, saying, “Drink from it, all of you; 28for this is My blood of the covenant, which is poured out for many for forgiveness of sins. 29“But I say to you, I will not drink of this fruit of the vine from now on until that day when I drink it new with you in My Father’s kingdom.”

      30After singing a hymn, they went out to the Mount of Olives.

      31Then Jesus said to them, “You will all fall away because of Me this night, for it is written, ‘I WILL STRIKE DOWN THE SHEPHERD, AND THE SHEEP OF THE FLOCK SHALL BE SCATTERED.’ 32“But after I have been raised, I will go ahead of you to Galilee.” 33But Peter said to Him, “Even though all may fall away because of You, I will never fall away.” 34Jesus said to him, “Truly I say to you that this very night, before a rooster crows, you will deny Me three times.” 35Peter said to Him, “Even if I have to die with You, I will not deny You.” All the disciples said the same thing too.

The Garden of Gethsemane

      36Then Jesus came with them to a place called Gethsemane, and said to His disciples, “Sit here while I go over there and pray.” 37And He took with Him Peter and the two sons of Zebedee, and began to be grieved and distressed. 38Then He said to them, “My soul is deeply grieved, to the point of death; remain here and keep watch with Me.”

      39And He went a little beyond them, and fell on His face and prayed, saying, “My Father, if it is possible, let this cup pass from Me; yet not as I will, but as You will.” 40And He came to the disciples and found them sleeping, and said to Peter, “So, you men could not keep watch with Me for one hour? 41“Keep watching and praying that you may not enter into temptation; the spirit is willing, but the flesh is weak.”

      42He went away again a second time and prayed, saying, “My Father, if this cannot pass away unless I drink it, Your will be done.” 43Again He came and found them sleeping, for their eyes were heavy. 44And He left them again, and went away and prayed a third time, saying the same thing once more. 45Then He came to the disciples and said to them, “Are you still sleeping and resting? Behold, the hour is at hand and the Son of Man is being betrayed into the hands of sinners. 46“Get up, let us be going; behold, the one who betrays Me is at hand!”

Jesus’ Betrayal and Arrest

      47While He was still speaking, behold, Judas, one of the twelve, came up accompanied by a large crowd with swords and clubs, who came from the chief priests and elders of the people. 48Now he who was betraying Him gave them a sign, saying, “Whomever I kiss, He is the one; seize Him.” 49Immediately Judas went to Jesus and said, “Hail, Rabbi!” and kissed Him. 50And Jesus said to him, “Friend, do what you have come for.” Then they came and laid hands on Jesus and seized Him.

      51And behold, one of those who were with Jesus reached and drew out his sword, and struck the slave of the high priest and cut off his ear. 52Then Jesus said to him, “Put your sword back into its place; for all those who take up the sword shall perish by the sword. 53“Or do you think that I cannot appeal to My Father, and He will at once put at My disposal more than twelve legions of angels? 54“How then will the Scriptures be fulfilled, which say that it must happen this way?”

      55At that time Jesus said to the crowds, “Have you come out with swords and clubs to arrest Me as you would against a robber? Every day I used to sit in the temple teaching and you did not seize Me. 56“But all this has taken place to fulfill the Scriptures of the prophets.” Then all the disciples left Him and fled.

Jesus before Caiaphas

      57Those who had seized Jesus led Him away to Caiaphas, the high priest, where the scribes and the elders were gathered together. 58But Peter was following Him at a distance as far as the courtyard of the high priest, and entered in, and sat down with the officers to see the outcome.

      59Now the chief priests and the whole Council kept trying to obtain false testimony against Jesus, so that they might put Him to death. 60They did not find any, even though many false witnesses came forward. But later on two came forward, 61and said, “This man stated, ‘I am able to destroy the temple of God and to rebuild it in three days.’” 62The high priest stood up and said to Him, “Do You not answer? What is it that these men are testifying against You?” 63But Jesus kept silent. And the high priest said to Him, “I adjure You by the living God, that You tell us whether You are the Christ, the Son of God.” 64Jesus said to him, “You have said it yourself; nevertheless I tell you, hereafter you will see THE SON OF MAN SITTING AT THE RIGHT HAND OF POWER, and COMING ON THE CLOUDS OF HEAVEN.”

      65Then the high priest tore his robes and said, “He has blasphemed! What further need do we have of witnesses? Behold, you have now heard the blasphemy; 66what do you think?” They answered, “He deserves death!”

      67Then they spat in His face and beat Him with their fists; and others slapped Him, 68and said, “Prophesy to us, You Christ; who is the one who hit You?”

Peter’s Denials

      69Now Peter was sitting outside in the courtyard, and a servant-girl came to him and said, “You too were with Jesus the Galilean.” 70But he denied it before them all, saying, “I do not know what you are talking about.” 71When he had gone out to the gateway, another servant-girl saw him and said to those who were there, “This man was with Jesus of Nazareth.” 72And again he denied it with an oath, “I do not know the man.” 73A little later the bystanders came up and said to Peter, “Surely you too are one of them; for even the way you talk gives you away.” 74Then he began to curse and swear, “I do not know the man!” And immediately a rooster crowed. 75And Peter remembered the word which Jesus had said, “Before a rooster crows, you will deny Me three times.” And he went out and wept bitterly.

Parallel Verses

New American Standard Bible (©1995)
"For you always have the poor with you; but you do not always have Me.

GOD'S WORD® Translation (©1995)
You will always have the poor with you, but you will not always have me with you.

King James Bible
For ye have the poor always with you; but me ye have not always.

Douay-Rheims Bible
For the poor you have always with you: but me you have not always.

Darby Bible Translation
For ye have the poor always with you, but me ye have not always.

English Revised Version
For ye have the poor always with you; but me ye have not always.

Webster's Bible Translation
For ye have the poor always with you; but me ye have not always.

Weymouth New Testament
The poor you always have with you, but me you have not always.

World English Bible
For you always have the poor with you; but you don't always have me.

Young's Literal Translation
for the poor always ye have with you, and me ye have not always;

Cross References

Deuteronomy 15:11 "For the poor will never cease to be in the land; therefore I command you, saying, 'You shall freely open your hand to your brother, to your needy and poor in your land.'

Matthew 26:10 But Jesus, aware of this, said to them, "Why do you bother the woman? For she has done a good deed to Me.

Mark 14:7 "For you always have the poor with you, and whenever you wish you can do good to them; but you do not always have Me.

John 12:8 "For you always have the poor with you, but you do not always have Me."

Commentary

Matthew Henry's Whole Bible Commentary

Verses 6-13

In this passage of story, we have,

I. The singular kindness of a good woman to our Lord Jesus in anointing his head, v. 6, 7. It was in Bethany, a village hard by Jerusalem, and in the house of Simon the leper. Probably, he was one who had been miraculously cleansed from his leprosy by our Lord Jesus, and he would express his gratitude to Christ by entertaining him; nor did Christ disdain to converse with him, to come in to him, and sup with him. Though he was cleansed, yet he was called Simon the leper. Those who are guilty of scandalous sins, will find that, though the sin be pardoned, the reproach will cleave to them, and will hardly be wiped away. The woman that did this, is supposed to have been Mary, the sister of Martha and Lazarus. And Dr. Lightfoot thinks it was the same that was called Mary Magdalene. She had a box of ointment very precious, which she poured upon the head of Christ as he sat at meat. This, among us, would be a strange sort of compliment. But it was then accounted the highest piece of respect; for the smell was very grateful, and the ointment itself refreshing to the head. David had his head anointed, Ps. 23:5; Lu. 7:46. Now this may be looked upon,

1. As an act of faith in our Lord Jesus, the Christ, the Messiah, the anointed. To signify that she believed in him as God's anointed, whom he had set king, she anointed him, and made him her king. They shall appoint themselves one head, Hos. 1:11. This is kissing the Son.

2. As an act of love and respect to him. Some think that this was he who loved much at first, and washed Christ's feet with her tears (Lu. 7:38, 47); and that she had not left her first love, but was now as affectionate in the devotions of a grown Christian as she was in those of a young beginner. Note, Where there is true love in the heart to Jesus Christ, nothing will be thought too good, no, nor good enough, to bestow upon him.

II. The offence which the disciples took at this. They had indignation (v. 8, 9), were vexed to see this ointment thus spent, which they thought might have been better bestowed.

1. See how they expressed their offence at it. They said, To what purpose is this waste? Now this bespeaks,

(1.) Want of tenderness toward this good woman, in interpreting her over-kindness (suppose it was so) to be wastefulness. Charity teaches us to put the best construction upon every thing that it will bear, especially upon the words and actions of those that are zealously affected in doing a good thing, though we may think them not altogether so discreet in it as they might be. It is true, there may be over-doing in well-doing; but thence we must learn to be cautious ourselves, lest we run into extremes, but not to be censorious of others; because that which we may impute to the want of prudence, God may accept as an instance of abundant love. We must not say, Those do too much in religion, that do more than we do, but rather aim to do as much as they.

(2.) Want of respect to their Master. The best we can make of it, is, that they knew their Master was perfectly dead to all the delights of sense; he that was so much grieved for the affliction of Joseph, cared not for being anointed with the chief ointments, Amos 6:6. And therefore they thought such pleasures ill bestowed upon one who took so little pleasure in them. But supposing that, it did not become them to call it waste, when they perceived that he admitted and accepted it as a token of his friend's love. Note, We must take heed of thinking any thing waste, which is bestowed upon the Lord Jesus, either by others or by ourselves. We must not think that time waste, that is spent in the service of Christ, or that money waste, which is laid out in any work of piety; for, though it seem to be cast upon the waters, to be thrown down the river, we shall find it again, to advantage, after many days, Eccl. 11:1.

2. See how they excused their offence at it, and what pretence they made for it; This ointment might have been sold for much, and given to the poor. Note, It is no new thing for bad affections to shelter themselves under specious covers; for people to shift off works of piety under colour of works of charity.

III. The reproof Christ gave to his disciples for the offence at this good woman (v. 10, 11); Why trouble ye the woman? Note, It is a great trouble to good people to have their good works censured and misconstrued; and it is a thing that Jesus Christ takes very ill. He here took part with a good, honest, zealous, well-meaning woman, against all his disciples, though they seemed to have so much reason on their side; so heartily does he espouse the cause of the offended little ones, ch. 18:10.

Observe his reason; You have the poor always with you. Note,

1. There are some opportunities of doing and getting good which are constant, and which we must give constant attendance to the improvement of. Bibles we have always with us, sabbaths always with us, and so the poor, we have always with us. Note, Those who have a heart to do good, never need complain for want of opportunity. The poor never ceased even out of the land of Israel, Deu. 15:11. We cannot but see some in this world, who call for our charitable assistance, who are as God's receivers, some poor members of Christ, to whom he will have kindness shown as to himself.

2. There are other opportunities of doing and getting good, which come but seldom, which are short and uncertain, and require more peculiar diligence in the improvement of them, and which ought to be preferred before the other; "Me ye have not always, therefore use me while ye have me." Note, (1.) Christ's constant bodily presence was not to be expected here in this world; it was expedient that he should go away; his real presence in the eucharist is a fond and groundless conceit, and contradicts what he here said, Me ye have not always. (2.) Sometimes special works of piety and devotion should take place of common works of charity. The poor must not rob Christ; we must do good to all, but especially to the household of faith.

IV. Christ's approbation and commendation of the kindness of this good woman. The more his servants and their services are cavilled at by men, the more he manifests his acceptance of them. He calls it a good work (v. 10), and says more in praise of it than could have been imagined; particularly,

1. That the meaning of it was mystical (v. 12); She did it for my burial. (1.) Some think that she intended it so, and that the woman better understood Christ's frequent predictions of his death and sufferings than the apostles did; for which they were recompensed with the honour of being the first witnesses of his resurrection. (2.) However, Christ interpreted it so; and he is always willing to make the best, to make the most of his people's well-meant words and actions. This was as it were the embalming of his body; because the doing of that after his death would be prevented by his resurrection, it was therefore done before; for it was fit that it should be done some time, to show that he was still the Messiah, even when he seemed to be triumphed over by death. The disciples thought the ointment wasted, which was poured upon his head. "But," saith he, "If so much ointment were poured upon a dead body, according to the custom of your country, you would not grudge it, or think it waste. Now this is, in effect, so; the body she anoints is as good as dead, and her kindness is very seasonable for that purpose; therefore rather than call it waste, put it upon that score."

2. That the memorial of it should be honourable (v. 13); This shall be told for a memorial. This act of faith and love was so remarkable, that the preachers of Christ crucified, and the inspired writers of the history of his passion, could not choose but take notice of this passage, proclaim the notice of it, and perpetuate the memorial of it. And being once enrolled in these records, it was graven as with an iron pen and lead in the rock for ever, and could not possibly be forgotten. None of all the trumpets of fame sound so loud and so long as the everlasting gospel. Note, (1.) The story of the death of Christ, though a tragical one, is gospel, glad-tidings, because he died for us. (2.) The gospel was to be preached in the whole world; not in Judea only, but in every nation, to every creature. Let the disciples take notice of this, for their encouragement, that their sound should go to the ends of the earth. (3.) Though the honour of Christ is principally designed in the gospel, yet the honour of his saints and servants is not altogether overlooked. The memorial of this woman was to be preserved, not by dedicating a church to her, or keeping an annual feast in honour of her, or preserving a piece of her broken box for a sacred relic; but by mentioning her faith and piety in the preaching of the gospel, for example to others, Heb. 6:12. Hereby honour redounds to Christ himself, who in this world, as well as in that to come, will be glorified in his saints, and admired in all them that believe.

Calvin's Commentary

Matthew 26:1-13

Mark 14:1-9

Luke 22:1-2

1. And it happened when Jesus had finished all these discourses, he said to his disciples, 2. You know that after two days is the passover; and the Son of man is betrayed to be crucified. 3. Then were assembled the chief priests, and scribes, and elders of the people, in the palace of the high priest, who was called Caiaphas, 4. And entered into consultation how they would take Jesus by stratagem, and kill him. 5. But they said, Not during the festival, lest there be a commotion among the people. 6. And when Jesus was in Bethany, in the house of Simon the leper, 7. A woman came to him, having ointment, and poured it on his head, while he sat at table. 8. And his disciples, when they saw it, were angry, saying, Why is this waste? 9. For this ointment might have been sold for a great price, and given to the poor. 10. But Jesus, knowing this, said to them, Why do you trouble the woman? for she hath performed a good action towards me. 11. For you have the poor always with you, but me you have not always. [176] 12. For as to this ointment which this woman hath poured on my body, she did it to bury me. 13. Verily I tell you, Wheresoever this gospel shall be preached throughout the whole world, this also which she hath done will be told in remembrance of her.

1. And after two days was the passover, and the feast of unleavened bread; and the chief priests and scribes sought how they would seize him by craft, and kill him. 2. But they said, Not during the festival, lest there be a commotion among the people. 3. And while he was in Bethany, in the house of Simon the leper, while he sat at table, a woman came, having an alabaster box of ointment of spikenard, very precious; and she broke the box, and poured it on his head. 4. And there were some who were angry within themselves, and said, Why is this waste of the ointment? 5. For this might have been sold for more than three hundred denarii, [177] and given to the poor. And they murmured against her. 6. But Jesus said, Let her alone: why do you trouble her? she hath performed a good action towards me. 7. For you have the poor always with you, and whenever you choose, you may do good to them; but me you have not always. [178] 8. She hath done what she could; she hath come beforehand, to anoint my body to the burying. 9. Verily I tell you, Wheresoever this gospel hath been preached throughout the whole world, this also which she hath done shall be told in remembrance of her.

1. Now the feast of unleavened bread, which is called the Passover, was at hand. 2. And the chief priests and scribes sought how they might kill him; for they dreaded the people.

Christ now confirms again what we have seen that he had sometimes predicted to his disciples; but this last prediction clearly shows how willingly he offered himself to die; and it was necessary that he should do so, because God could not be appeased but by a sacrifice of obedience. He intended, at the same time, to prevent the disciples from taking offense, lest they might be altogether discouraged by the thought that he was dragged to death by necessity. Two purposes were thus served by this statement: to testify, first, that the Son of God willingly surrendered himself to die, in order to reconcile the world to the Father, (for in no other way could the guilt of sins have been expiated, or righteousness obtained for us;) and, secondly, that he did not die like one oppressed by violence which he could not escape, but because he voluntarily offered himself to die. He therefore declares that he comes to Jerusalem with the express intention of suffering death there; for while he was at liberty to withdraw and to dwell in a safe retreat till that time was come, he knowingly and willfully comes forward at the exact time. And though it was of no advantage to the disciples to be informed, at that time, of the obedience which he was rendering to the Father, yet afterwards this doctrine tended in no small degree to the edification of their faith. In like manner, it is of singular utility to us at the present day, because we behold, as in a bright mirror, the voluntary sacrifice, by which all the transgressions of the world were blotted out, and, contemplating the Son of God advancing with cheerfulness and courage to death, we already behold him victorious over death.

Matthew 26:3. Then were assembled the chief priests. Matthew does not mean that they assembled during the two days, but introduces this narrative to show, that Christ was not led by any opinion of man to fix the day of his death; for by what conjectures could he have been led to it, since his enemies themselves had resolved to delay for a time? The meaning therefore is, that by the spirit of prophecy he spoke of his own death, which no man could have suspected to be so near at hand. John explains the reason why the scribes and priests held this meeting: it was because, from day to day, the people flocked to Christ in greater multitudes, (John 11:48.) And at that time it was decided, at the instigation of Caiaphas, that he should be put to death, because they could not succeed against him in any other way.

5. But they said, Not during the festival. They did not think it a fit season, till the festival was past, and the crowd was dispersed. Hence we infer that, although those hungry dogs eagerly opened their mouths to devour Christ, or rather, rushed furiously upon him, still God withheld them, by a secret restraint, from doing any thing by their deliberation or at their pleasure. So far as lies in their power, they delay till another time; but, contrary to their wish, God hastens the hour. And it is of great importance for us to hold, that Christ was not unexpectedly dragged to death by the violence of his enemies, but was led to it by the providence of God; for our confidence in the propitiation is founded on the conviction that he was offered to God as that sacrifice which God had appointed from the beginning. And therefore he determined that; his Son should be sacrificed on the very day of the passover, that the ancient figure might give place to the only sacrifice of eternal redemption. Those who had no other design in view than to ruin Christ thought that another time would be more appropriate; but God, who had appointed him to be a sacrifice for the expiation of sins, selected a suitable day for contrasting the body with its shadow, by placing them together. Hence also we obtain a brighter display of the fruit of Christ's suffering.

6. And when Jesus was in Bethany. What the Evangelist now relates had happened a little before Christ came to Jerusalem, but is here introduced seasonably, in order to inform us what was the occasion that suddenly drove the priests to make haste. They did not venture to attack Christ by open violence, and to oppress him by stratagem was no easy matter; but now that Judas suggests to them a plan of which they had not thought, the very facility of execution leads them to adopt a different opinion. As to some slight diversity between John's narrative and that of Matthew and Mark, it is easy to remove the apparent inconsistency, which has led some commentators erroneously to imagine that it is a different narrative. John 12:3 expresses the name of the woman who anointed Christ, which is omitted by the other two Evangelists; but he does not mention the person who received Christ as a guest, while Matthew 26:6 and Mark 14:3 expressly state that he was then at supper in the house of Simon the leper. As to its being said by John that his feet were anointed, while the other two Evangelists say that she anointed his head, this involves no contradiction. Unquestionably we know that anointments were not poured on the feet; but as it was then poured in greater abundance than usual, John, by way of amplification, informs us that Christ's very feet were moistened with the oil. Mark too relates, that she broke the alabaster-box, and poured the whole of the ointment on his head; and it agrees very well with this to say that it flowed down to his feet. Let us therefore hold it to be a settled point, that all the three Evangelists relate the same narrative.

8. And when the disciples saw it. This also is not unusual with the Evangelists, when a thing has been done by one, to attribute it to many persons, if they give their consent to it. John says that the murmur proceeded from Judas, who betrayed Christ, (John 12:4.) Matthew and Mark include all the disciples along with him. The reason is, that none of the others would ever have dared to murmur if the wicked slander of Judas had not served for a torch to kindle them. But when he began, under a plausible pretext, to condemn the expense as superfluous, all of them easily caught the contagion. And this example shows what danger arises from malignant and envenomed tongues; for even those who are naturally reasonable, and candid, and modest, if they do not exercise prudence and caution, are easily deceived by unfavorable speeches, and led to adopt false judgments. But if light and foolish credulity induced the disciples of Christ to take part with Judas, what shall become of us, if we are too easy in admitting murmurers, who are in the habit of carping wickedly at the best actions?

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Alphabetical: always but do For have me not poor The will with you

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Alexander Maclaren—Expositions of Holy Scripture

The Real High Priest and his Counterfeit
'And they that had laid hold on Jesus led Him away to Caiaphas the high priest, where the scribes and the elders were assembled. 58. But Peter followed Him afar off unto the high priest's palace, and went in, and sat with the servants, to see the end. 59. Now the chief priests, and elders, and all the council, sought false witness against Jesus, to put Him to death; 60. But found none: yea, though many false witnesses came, yet found they none. At the last came two false witnesses, 61. And said, …
Alexander Maclaren—Expositions of Holy Scripture

The Defence of Uncalculating Love
'Now when Jesus was in Bethany, in the house of Simon the leper, 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. 8. But when His disciples saw it, they had indignation, saying, To what purpose is this waste? 9. For this ointment might have been sold for much, and given to the poor. 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 ye have the poor …
Alexander Maclaren—Expositions of Holy Scripture

The Power of Prayer in Relation to Outward Circumstances.
TEXT: MATT. xxvi. 36-46. TO be a religious man and to pray are really one and the same thing. To join the thought of God with every thought of any importance that occurs to us; in all our admiration of external nature, to regard it as the work of His wisdom; to take counsel with God about all our plans, that we may be able to carry them out in His name; and even in our most mirthful hours to remember His all-seeing eye; this is the prayer without ceasing to which we are called, and which is really …
Friedrich Schleiermacher—Selected Sermons of Schleiermacher

An Awful Contrast
"Then did they spit in his face."--Matthew 26:67. "And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away."--Revelation 20:11. GUIDED BY OUR TEXT in Matthew's Gospel, let us first go in thought to the palace of Caiaphas the high priest, and there let us, in deepest sorrow, realize the meaning of these terrible words: "Then did they spit in his face." There is more of deep and awful thunder in them than in the bolt that bursts overhead, there is …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 42: 1896

A Woman's Memorial
And now my prayer is that we may be endued this morning with the same spirit as that which prompted the woman, when she broke her alabaster box upon the head of Christ. There must be something wonderful about this story, or else Christ would not have linked it with his gospel, for so hath he done. So long as this gospel lives shall this story of the woman be told; and when this story of the woman ceaseth to exist, then the gospel must cease to exist also, for they are co-eternal. As long as this …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 6: 1860

Sunday Next Before Easter.
What, could ye not watch with me one hour? Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak. These words, we cannot doubt, have an application to ourselves, and to all Christians, far beyond the particular occasion on which they were actually spoken. They are, in fact, the words which Christ addresses daily to all of us. Every day, when he sees how often we have gone astray from him, he repeats to us, Could ye not watch with me one hour? Every …
Thomas Arnold—The Christian Life

"For they that are after the Flesh do Mind the Things of the Flesh,",
Rom. viii. 5.--"For they that are after the flesh do mind the things of the flesh,", &c. Though sin hath taken up the principal and inmost cabinet of the heart of man--though it hath fixed its imperial throne in the spirit of man, and makes use of all the powers and faculties in the soul to accomplish its accursed desires and fulfil its boundless lusts, yet it is not without good reason expressed in scripture, ordinarily under the name of "flesh," and a "body of death," and men dead in sins, are …
Hugh Binning—The Works of the Rev. Hugh Binning

Wyclif -- Christ's Real Body not in the Eucharist
John Wyclif, eminent as scholar, preacher, and translator, was born in 1324 in Spresswel, near Richmond, Yorkshire, England. Known as the "Morning Star of the Reformation" he was a vigorous and argumentative speaker, exemplifying his own definition of preaching as something which should be "apt, apparent, full of true feeling, fearless in rebuking sins, and so addrest to the heart as to enlighten the spirit and subdue the will." On these lines he organized a band of Bible preachers who worked largely …
Various—The World's Great Sermons, Volume I

That Man must not be Immersed in Business
"My Son, always commit thy cause to Me; I will dispose it aright in due time. Wait for My arrangement of it, and then thou shalt find it for thy profit." 2. O Lord, right freely I commit all things to Thee; for my planning can profit but little. Oh that I did not dwell so much on future events, but could offer myself altogether to Thy pleasures without delay. 3. "My Son, a man often striveth vehemently after somewhat which he desireth; but when he hath obtained it he beginneth to be of another …
Thomas A Kempis—Imitation of Christ

Jesus Predicts, the Rulers Plot For, and Judas Bargains for his Death.
(Mount of Olives, Bethany, and Jerusalem. Tuesday After Sunset, Which Jews Regarded as the Beginning of Wednesday.) ^A Matt. XXVI. 1-5, 14-16; ^B Mark XIV. 1, 2, 10, 11; ^C Luke XXII. 1-6. ^c 1 Now the feast of unleavened bread drew nigh, which is called the Passover. { ^b 1 Now after two days was the feast of the passover and the unleavened bread:} ^a 1 And it came to pass, when Jesus had finished all these words, he said unto his disciples, 2 Ye know that after two days the passover cometh, and …
J. W. McGarvey—The Four-Fold Gospel

Preparation for Passover. Disciples Contend for Precedence.
(Bethany to Jerusalem. Thursday Afternoon and, After Sunset, Beginning of Friday.) ^A Matt. XXVI. 17-20; ^B Mark XIV. 12-17; ^C Luke XXII. 7-18, 24-30. ^c 7 And the day of unleavened bread came, on which the passover must be sacrificed. [See p. 57. Leaven was to the Jew a symbol of corruption and impurity, because it causes bread to become stale. The feast of unleavened bread began properly on the fifteenth of Nisan, and lasted seven days, but this was the fourteenth Nisan, the day on which the paschal …
J. W. McGarvey—The Four-Fold Gospel

Judas' Betrayal and Peter's Denial Foretold.
(Jerusalem. Evening Before the Crucifixion.) ^A Matt. XXVI. 21-25, 31-35; ^B Mark XIV. 18-21, 27-31; ^C Luke XXII. 21-23, 31-38; ^D John XIII. 21-38. ^b 18 And ^d 21 When Jesus had thus said, ^b as they sat and were eating, ^d he was troubled in the spirit, and ^b Jesus ^d testified, and said, Verily, verily, I say unto you, that one of you shall betray me. ^b even he that eateth with me. ^c 21 But behold, the hand of him that betrayeth me is with me on the table. [The foreknowledge of Judas' crime …
J. W. McGarvey—The Four-Fold Gospel

The Lord's Supper Instituted.
(Jerusalem. Evening Before the Crucifixion.) ^A Matt. XXVI. 26-29; ^B Mark XIV. 22-25; ^C Luke XXII. 19, 20; ^F I. Cor. XI. 23-26. ^a 26 And as they were eating, ^f the Lord Jesus in the night in which he was betrayed took bread; 24 and when he had given thanks, { ^b blessed,} ^f he brake it, ^a and he gave to the disciples, and said, ^b Take ye: ^a Take, eat; this is my body. ^f which is ^c given ^f for you: this do in remembrance of me. [As only unleavened bread was eaten during the paschal supper, …
J. W. McGarvey—The Four-Fold Gospel

Jesus Betrayed, Arrested, and Forsaken.
(Gethsemane. Friday, Several Hours Before Dawn.) ^A Matt. XXVI. 47-56; ^B Mark XIV. 43-52; ^C Luke XXII. 47-53; ^D John XVIII. 2-11. ^d 2 Now Judas also, who betrayed him, knew the place: for Jesus ofttimes resorted thither with his disciples. [See p. 583.] 3 Judas then, having received the band of soldiers, and officers from the chief priests and the Pharisees, cometh thither with lanterns and torches and weapons. ^b 43 And straightway, while he yet spake, ^a lo, Judas, one of the twelve, came, …
J. W. McGarvey—The Four-Fold Gospel

Second Stage of Jewish Trial. Jesus Condemned by Caiaphas and the Sanhedrin.
(Palace of Caiaphas. Friday.) ^A Matt. XXVI. 57, 59-68; ^B Mark XIV. 53, 55-65; ^C Luke XXII. 54, 63-65; ^D John XVIII. 24. ^d 24 Annas therefore sent him bound unto Caiaphas the high priest. [Foiled in his attempted examination of Jesus, Annas sends him to trial.] ^b and there come together with him all the chief priests and the elders and the scribes. ^a 57 And they that had taken Jesus led him away to the house of Caiaphas the high priest, ^c and brought him into the high priest's house. ^a where …
J. W. McGarvey—The Four-Fold Gospel