Master bore him, and was now reclining on his bosom, asked him, who among the disciples could be guilty of so detestable a crime? Jesus told him, that the person to whom he should give the sop, when he had dipped it, was he who should betray him. Accordingly, as soon as our Saviour had dipped the sop in the dish, he gave it to Judas Iscariot, saying to him, at the same time, "That thou doest, do quickly." Judas received the sop, without knowing anything of what his Master had told the beloved disciple: nor did any of the disciples, except St. John, entertain the least suspicion that Judas was the person who would betray their Master. The innocent disciples were, indeed, so deeply affected with his declaration, that one of them should betray him, that they did not remark the words of Jesus to his apostate disciple; but continued to ask him who was the person, that should be guilty of so base a crime? Willing, at last, to satisfy their importunity, the blessed Jesus declared, that the person who dipped his hand with him in the dish should betray him. This, to the eleven, was a joyful declaration, but confounding, in the highest degree, to Judas. Impudent as he was, it struck him speechless, pointing him out plainly, and displaying the foulness of his heart. While Judas continued mute with confusion, the blessed Jesus declared that his death should be wrought according to the decrees of Heaven, though that would not, in the least, mitigate the crime of the person who betrayed him: adding, "it had been good for that man if he had never been born." Judas, having now recovered himself a little, asserted his innocence, by a question which implied a denial of the charge. But his Master soon silenced him, by positively affirming that he was really the per son. As various conjectures have been formed concerning the motives which induced the perfidious Judas cruelly to deliver up his Master into the hands of his enemies, it may not be improper to cite those which appear to be most probable, though the decision must be entirely left to the reader. Some are of opinion, that he was induced to commit this villainy by the resentment of the rebuke given him by his Master, for blaming the woman who came with the precious ointment, and anointed the head of Jesus, as he sat at meat in the house of Simon the leper. But, though this had, doubtless, its weight with the traitor, yet it could not, I think, be his only motive; because the rebuke was given in general to all the disciples, who had certainly been forward with him in censuring the woman. Nor can we imagine, even if he had been rebuked alone, that so mild a reproof could provoke any person, however wicked, to the horrible act of murdering his friend; much less Judas, whose covetous disposition must have disposed him to bear every thing from his Master, from whom he expected the highest preferment, if he should openly declare himself the Messiah, and take the reins of government into his own hands. Others think, that Judas betrayed his Master through covetousness. But, if we understand by covetousness, the reward given by the priests, this opinion is equally defective; for the sum was too small for the most sordid wretch to think equivalent to the life of a friend, especially when he expected from him the highest posts and advantages. Others attribute the perfidy of Judas to his doubting whether his Master was the Messiah; and that he betrayed him in a fit of despair. But, of all the solutions, this is the worst founded. For, if Judas believed his Master to be an impostor, he must have observed something in his behaviour which led him to form such an opinion of him; and, in that case, he would doubtless have mentioned it to the chief priests and elders, when he made the contract with them; which it is plain he did not, as they would have reminded him of it, when he came back and expressed his remorse for what he had done. It should also be observed, that had Judas given them any intimation of this kind, they would doubtless have urged them against our blessed Saviour himself, in the course of his trial, when they were at so great a loss for witnesses to support their acccusation; and against the apostles, afterwards, when they reproved them for speaking in the name of Jesus. Besides, had Judas thought his Master an impostor, and proposed nothing by his treachery but the price he put upon his life, how came he to sell him for such a trifle, when he well knew that the chief priests and rulers would have given him any sum rather than not have got him into their hands. In fine, the supposition that Judas believed his Master to be an impostor, is directly confuted by the solemn declaration he made to the priests, when he declared the deepest conviction of the innocence of our great Redeemer: "I have sinned," says he, "in betraying innocent blood." It must be remembered, that the remorse he felt for his crime, when he saw his Master condemned, was too bitter to be endured; so that he fled even to the king of terrors for relief. - CHAPTER XXVI. Jesus institutes the Sacrament, in commemoration of his Death and Sufferings. Settles a Dispute which arose with his Disciples. Predicts Peter's Cowardice in denying his Master. Fortifies his Disciples against the approaching Shock. Foretells Peter's Cowardice again. --- Preaches to, and prays with his Disciples for the last time. Passionate Address of our Lord to his Father, in the Garden. THE great Redeemer, ever mindful of the grand design of his mission, even the salvation of lost and perishing sinners, was not in the least prevented by the treachery of his apostate disciple: for, knowing that he must become a sacrifice for sin, &c., he instituted the sacrament of his supper, to perpetuate the memory of it through all ages. Accordingly, as they were eating the paschal supper, "Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat; this is my body.” Matt. xxvi. 26. Observe this rite no longer in remembrance of your deliverance from Egypt, but in remembrance of me, who, by dying for you, will bring you out of the spiritual bondage, a bondage far worse than the Egyptian, under which your fathers groaned, and will establish you in the glorious liberty of the children of God. Do it in remembrance of me, who, by laying down my life, will ransom you from sin, from death, from hell, and will |