"^Jf/Ol^ Stem t^e £i6rari? of (ptofcBBor T3?ifftain J^^^^ (Kreen (jBequeaf^eb fij? ^it^ to f ^e feifirari^ of (prtnceton ^^eofogicaf ^etntnatjj fr: ^i'u^K^ ■^^^L^ '^J n> J N^^..,^Cfi_^a^v_ V>^ k^ (trB Ki?ww ttCe^ i^Uc^r- I i Digitized by the Internet Archive in 2011 with funding from Princeton Theological Seminary Library http://www.archive.org/details/notesongospelscr1856jaco i NOTES ON THE GOSPELS, CRITICAL AND EXPLANATORY; INCORPORATING WITH THE NOTES, ON A NEW PLAN, THE MOST APPROVED HARMONY OF THE FOUR GOSPELS. MELANCTHON W.RCOBUS, PROFESSOR OF BIBLICAL LITERATURE IN THE WESTERN THEOLOQICAL SEMINARY AT ALLEGHENY CITY, PA. JOHN 'NEW YOKK: ROBERT CARTER & BROTHERS, No. 530 BROADWAY, 1850 Entered according to Act of Congress in the year 1856, by MELANCTHON W. JACOBUS, In the Qerk'^ Office of the District Court of the United States for the Southern District of the State of New York. STEREOTYPED BT W. S. HAVEN, PITTSBURGH, PA. PREFACE. The Author once entertained a thought of including the Notes on John and the Acts in one volume ; but it was soon found to be impracticable. The ancients gave to this Evangelist the symbol of the Eagle. He is so lofty in doctrine, and so rich in the discourses of our Lord, while his narrative is BO additional to the foregoing, that John, of all the four, could best claim a volume of exposition. As there is less that is historical, and more that is theological in this Evan- gelist, the comments will be found to be more full than the former. They aro the result of exegetical studies for the class-room, divested of critical details. It is hoped that in this form they may be found to bring within the compre- hension of all classes, somewhat of the richness and fullness of this beloved Evangelist, and may aid many to enter into his spirit of love. As one of ^Uhe pillars," (Galat. 2: 9,) and one of the three whom our Lord admitted to His most sacred and special familiarity, (Matt. 26 : 37,) and to whom alone He gave new names — the last of the Evangelical witnesses, and the last of the Inspired writers — John has been furnished by the Holy Spirit with thoughts and words which take peculiar hold upon the heart of Christ's loving church. His is the closing testimony, worthy of the deepest study. And if the church is to become more loving, and more spiritually one, how shall this end be better promoted than by the earnest study of this "Apostle of completion," who is also the "Apostle of love?" For — as has well been suggested by an- other from this Evangelist — while God has His perfect attributes, such as "being, wisdom, power, holiness, justice, goodness, and truth" — "God IS Love." In Him love is not so much an attribute, as it is God Himself : and it is the perfect combination of aU these attributes that resolves them into Love, as the harmonious whole, just as it is the perfect combination of all the prismatic colors in the sun-ray that makes Light which is " the true Light." As this Gospel narrative was called for to meet a more advanced necessity of the church, so the study of it will be found to be a more advanced exercise, and will follow very properly upon that of the foregoing Evangelists. It will of course be quite necessary, in order to a full understanding of the Life of our Blessed Lord, to examine all that the beloved disciple has given us fresh (iiij iv PREFACE. from His bosom : and in these three volumes a facility is furnished for the study of ih.\& fourfold testimony, as it is harmonized and arranged iu a consistent ■whole. The Illustrations -which are introduced are mainly such as have been verified by the Author's personal observations in the Holy Land. Notices of locali- ties and customs, from the same source, are also interspersed. Parallel passages of Scripture have been not only referred to extensively in the Notes, but cited in the very words as often as possible. The literature of this Gospel has been greatly enriched of late : and has been carefully applied, during the last few years, to this volume. Besides the works of Lampe, Tittman, and Liicke, which are so well known, Professor Tholuck has issued a Sixth Edition of his Commentary, quite re- written. It is now in course of translation by the Rev. C. P Krauth, of Pittsburgh. Of the recent helps, "Alford's Commentary" on the Greek text, (Vols. I. and II. issued) — Webster and Wilkinson's New Testament, (Vol. I. just issued) — and " Plain Commentary on the Gospels," are valuable expositions from the Church of England. Brown's " Discourses and Sayings of our Lord" — Stier's " Words of Jesus*' — Quet^nel on the Gospels, (Boardman's Edition) — Olshausen's Commentary, and Meyer's and Hutcheson's, with Bengel and Calvin, are but a few of the promi- nent authorities at hand, on this portion of Scripture. — Francis Trench on **The Life and Character of John," is highly interesting. While the eifort of modern skepticism is to throw obscurity around the origin of our religion, and especially to impugn the genuineness of this Gospel narrative, it carries even if possible a peculiar authority, as a history made up of our Lord^s own words, and as thus remarkably bearing on its very face the title—" The Word of God." The study of its contents, with an understanding of its relation to the other Evangelists, will show it to be a new Gospel narrative, and yet not " another GospeV — a crowning exhibition of the Person and Work of our Lord, out of the richest experience of His love, and with patriarchal feet already stepping into the New Jerusalem — the aged Apostle seeming already to get a vision of the Lamb, and to hear the anthems of the redeemed ; and bearing a testimony, the substance of which is, "WE LOVE HIM BECAUSE HE FIRST LOVED US." m SYNOPSIS OF JOHN'S LIFE. 1. John, son of Zcbedee, and a disciple of John the Bap- tist, " one of the two" first followers of Christ. , . John 1 : 37-40 2. His call to be a personal attendant of Christ. . . . Matt. 4: 21-22. 3. He attends Jesus as a special witness of His miracles. Makk 1 : 20-29. 4. His call to the Apostleship, and his new name. . . . Mark 3: 17. 5. He is a witness of the raising of Jairus' daughter to life Luke 8 : 49-56. 6. He is an eye-witness of Christ's majesty at the Trans- figuration Matt. 17: 1-9. 7. He complains to Jesus of one, not a disciple, working miracles Mark 9 : 38. 8. He and his brother propose to call down fire from heaven on the Samaritans Luke 9 : 51-56. 9. He and his brother apply for promotion in Christ's Kingdom Matt. 20: 17-28. 10. He asks Christ privately about future events. . . . Mark 13 : 3-5. 11. He is sent with Peter to Jerusalem, from Bethany, to prepare the Passover Luke 22 : 8. 12. John as "the disciple whom Jesus loved." .... John 13: 23. 13. John at the Agony in the garden Matt. 26 : 36-46. 14. John at the trial, as known to the High Priest: and gaining admittance for Peter John 18 : 15. 16. John alone of the Twelve at the Cross, and charged with the care of our Lord's Mother John 25 : 25-27. 16. John with Peter at the Sepulchre — and the first of the twelve to believe in the Resurrection John 20 : 1-10. 17. John one of the seven at the Sea of Galilee after the Resurrection John 21 : 20-24. (He follows after Peter, perhaps to show his readi- ness to go also to death for Jesus — perhaps to enjoy His presence as long as possible, fearing that He might suddenly disappear.) 1* (y) vi SYNOPSIS OF JOHN'S LIFE. 18. John, after Pentecost, works the first Miracle (with Peter) at the Temple gate Acts 3. 4 : 1-52. Preached Christ to the people Acts 4 : 1. Was persecuted and put in custody, (with Peter,) as one of the first sufferers for the Ptisen Christ. . . Acts 4 : 3. 19. He is thrust into the common prison, and miraculously delivered Acts 5 : 18. Teaches and preaches Christ from house to house, with Peter Acts 5 : 47. 20. Remains with the rest of the Apostles at Jerusalem, in the persecution there at Stephen's death. . . . Acts 8 : 1. 21. He is sent down thence to Samaria, with Peter, to bear Apostolic witness to the extension of the Gospel to the Samaritans. He returns to Jerusalem. . . . Acts 8 : 14. 22. John in the Apostolic Synod at Jerusalem Acts 15. Gives to Paul and Barnabas "the right hand of fellow- ship," as himself a ^^ pillar" in the church. . . . Galat. 2: 9 23. John residing at Jerusalem ; having charge of our Lord's Mother John 19 : 27. 24. John's final departure from Jerusalem — probably at the breaking out of the Roman war, or at Paul's death, or Mary's Mark 13 : 14-18. 25. John in Asia Minor, at Ephesus, &c. — writes his Gos- pel history and Epistles. 26. John at Patmos Rev. 1 : 9. Writes the Apocalypse. Returns to Ephesus, A. D. 96, He dies a natural death, A. D. 100—102. INTRODUCTION GOSPEL ACCORDING TO JOHN, THE AUTHOR. The Scriptures say little about the early life of the New Testament charac- ters, excepting of John the Baptist, as Christ's forerunner, and of Pawl, the converted foe of Christianity. All attention is left to centre upon Christ himself. As to all others, their official life in this Divine service is shown to be the main concern, in comparison with which their former life was of little or no importance. John was the son of Zebedee and Salome, and the brother of James. He was probably the younger of the two — as it is yet the custom in the East to speak of the elder son as the son of the father, and to speak of the others as his brothers. Hence it is, "James, the son of Zebedee, and John, his brother." He was probably born in Bethsaida, as were Peter, Andrew and Philip. Ch. 1 : 44. Salome is honored with having two sons Apostles, and we may infer hence the influence of her piety in her household. We know from the Scrip- ture that she became a constant and devoted attendant of Christ, and minis- tered to him of her substance. We infer that the family was in comfortable circumstances. Zebedee, it appears, had "hired servants," and pm'sued, with his sons, the trade of a fisherman, having his boats and nets. (Mark 1 : 20. Matt. 4: 21.) This business was profitable on the sea of Galilee. We observe, also, that John had a house, ra Wta, (probably in Jerusalem,) to which he took our Lord's mother after the crucifixion. It is said of Peter and John that they were aygaiifiaTot Kai tStuTac, (Acts 4: 13,) not — "unlearned and ignorant men," but that they were untaught in the schools of theKabbis, and that they were private men, — not "rulers" or magistrates. In the same sense it was Inquired about Christ : " How knoweth this man letters, having never learned?" (John 7 : 15.) The reference was to Rabbinical learning that was thought necessary, especially for public teachers. John was an Apostle, an Evangelist and a Prophet. He wrote besides this Gospel narrative, three Epistles, and the Apocalypse. He was a disciple of John the Baptist, and, as he was a partner of Andrew in the fishing trade, so he was doubtless the companion of "Andrew, Simon Peter's brother," to whom Christ was first pointed out by His forerunner, as "the Lamb of God." We observe his modesty in not giving his name, though he was among the first to whom Christ was introduced. As he first heard of Christ as " the Lamb," so we find him speaking of Christ, under this name, some twenty-six times in the Revelation. Accordingly, he also mentions the very hour of the day made so memorable to him by this discovery of Christ. Ch. 1: 36, 39, 40. John and his brother James were called by our Lord, Boanerges — " sons of thunder" — referring probably to qualities which they had for their work, and (Yii) viii INTRODUCTION. also to qualities which should be given to them for their work. So John, though generally regarded as mild and eflFeminate, perhaps, from being known as the beloved disciple, was pungent and terrific in his rebukes, as we see in his Epistles. He uses some of the hardest terms, and calls the hardest names, *'liar. Antichrist," &c. Neander calls him " the man of burning love and burn' ing hate." It was, however, the same disposition showing itself in opposite directions. Our Lord himself displayed the same severity towards hypocriti- cal Pharisees, while he was tender and forgiving toward publicans and sinners, A new name was sometimes given to mark some covenant relation, (as Abraham and Sarah) or to signalize the entrance upon Christ's special work, as Cephas. This name, "Boanerges," may have been so perverted in their minds as to lead them to talk of calling down fire on the Samaritans, Elias-like. It is remarkable that Peter and John, though so diiferent in choracter, were so intimate. We find them going timidly together to the Judgment Hall, and running eagerly together to the sepulchre, and together going up to the Temple after the Ascension. (Acts 3.) These two, with James, were the chosen three whom our Lord admitted to be the honored wit- nesses of His most extraordinary works, and His special attendants to the last. But though Peter was inclined to legal views, John was the Apostle of love. Yet their diiferent tendencies and shades of thought, did not hinder their cordial, familiar friendship. We may learn a lesson from this — Grotius remarks, that Peter was more a friend of " Christ,^'' and John of ^^ Jcsus^' — that is, the former revered and loved Christ in his ofiicial choracter as the Messiah more, and the other more in his person, as his bosom friend. Peter's love was more active and practical. John's more passive and receptive. Peter boasted more of showing his love. John boasted more of beinj loved. Both were necessary among the twelve. Peter was the planter, John the waterer. We observe that a similar miracle of fishes was wrought by our Lord, at the beginning and close of his intercourse with Peter and John, to illustrate the success of the Gospel net, under their preaching. (Ch, 21, 5, &c.) John was specially prepared to treat of Christ as the glorious Word, by the Transfiguration scene, where the chosen three had special, personal assu- rances, derived from impersonal view of their glorified Redeemer. They were chosen to be ^^eye-witnesses of his majesty," so as to give a very particular testimony of Christ's Divinity and work. John, however, was to stand alono at the Crucifixion — braving the danger there and confessing the Saviour amongst bloody murderers. And hence, he needed to have it to say, "We beheld his glory," (Sic. as Peter says, (2 Peter 1: 16,) "We have not followed cunningly devised fables, but were eye-witnesses of his mfgesty" — both referring to the same event. For this last trying scene and service, John was prepared by the Transfiguration scene, as was Peter for his special testi- mony to Christ's glory. James, the other one of the three, was called to be the first martyr of the twelve, while John was called, through exile and much tribulation, to survive them all. It was a very distinguished honor of John, to have intercourse with Christ from the cross, and to be charged by the dying Saviour with the care of his widowed mother. Lampe distinguishes three calls of John — 1. His call to the discipleship, remaining yet in his business. (Chap. 1 : 37-40.) 2. His call to be an attendant on Christ in his ministry. (Matt. 4: 21, 22.) 3. His call to the Apostleship, when he was surnamed with James "Boan- erges." (Mark, 3: 17.) Hengstenberg suggests, that John's designating himself as "iAe disciple whom Jesus loved," was, perhaps, an explanation of his own name, ("favor, or grace of God,") so that his name was a prophecy of the relation which he INTRODUCTION. ix entered into to Jesus. But, we suppose, that it was rather out of humble and earnest gratitude that he takes this designation to himself, while it is also for a modest withholding of his name, in the narrative. So the sisters at Bethany speak of their brother Lazarus: "Lord, behold he whom thou loveM is sick." When we can profess nothing of our own love as Peter did, and fell, we can profess Christ's love, as John did — or our own love as Peter afterwards did, but not as more than that of others. TIME. It is not easy to determine the exact date of this Gospel narrative. It would seem that it must have been later than the other three Gospel Histories ; its contents suppose a more advanced state of the Church, and of contro- versy. It is not mentioned by the earliest writers of the Apostolic age, as Papias, Polycarp, Barnabas or Ignatius. But neither does Papias mention Luke's Gospel. And this of John is universally recognized by the later winters, showing that it was not promulgated and received till late in the Apostolic age. It is now more commonly referred to the period 70-85 or 90 ; which would be subsequent to all the other New Testament writers, but prior to John's Epistles and Apocalypse. The writings of Hippolytus, lately discovered, show that it was acknowledged as in use, and as received in the Churches as early as A. D. 117. The Ottobo- nian manuscripts lately found, quote it as early as A. D. 120. So that the late skeptical theory which has labored to make out a later date for this Gospel narrative — even as late as the middle of the second century — is positively disproved, without the need of exposing the folly of those assumptions upon which this theory was built. PLACE. Irenaeus, the most ancient testimony, gives Ephesus as the place from which this Gospel was published. The manner in which the localities and customs of Palestine are spoken of, indicate that it was written at a place remote from the Holy Land. At Ephesus, his Epistles were probably written. There lie long resided : and if the terms used in the introduction of the Gospel (ch. 1,) imply anything about the place of writing, we may suppose that it was likely to have been Ephesus — a place in such intercourse with Alexandria, which was the seat of those erroneous philosophies, that are supposed to be more or less aimed at, or provided for, here. When this narrative was written, many more Gentiles of more distant parts had been converted to Christianity than at the date of the former Gospels, and it had become necessary to explain to the Christian Church, many things which needed no explanation when the members were mostly from about Judea, and when the Jewish polity was still in existence. The feasts and other Jewish peculiarities would be little under- stood by the Greeks of Asia, a score of years after the destruction of Jerusalem. OBJECT. The Evangelists Matthew and Mark hove given us the official life of our Lord, more according to the substance of what was first commonly preached. Luke has aimed to give a more complete and orderly account, "haWng examined everything from the beginning." These were chiefly historical. John has had a still different object — to meet the wants of Christians at a more advanced stoge, and to give them such further docu'inal views as would solve the questions that had arisen, or would arise in the Church, and confirm the faith of Christians against oppositions of science, falsely so called. In so doing, he would also furnish additional matter, under the impulse of the Holy Spirit, filling and supplying what would be for the fuller edification of the Church in the Gospel narrative. X INTRODUCTION. He falls in "with the otlier Evangelists in a few passages only, (eh. 6 : 1-21 and 12: 1.) except in the records of the Passion and Resurrection. Against the denial of Christ's Divinity, Incarnation and Pre-existence he is most explicit, furnishing facts, and the claims and arguments of our Lord. Against the notions of the Logos that prevailed in the writings of Philo and Plato in distinction from the doctrine of Christ as the true Logos or Word, he is most full. He opens his Gospel History with terms used in a peculiar sense, yet with- out explanation, showing that they must have been in use already, and that these terms were applied by him to his object in a way that would be commonly understood. The term "Logos," especially as applied by him to the Person of our Lord, is not so used by the other New Testament writers. It was familiar to the Alexandrian Jews who had already sown the seeds of that heresy, which, in the middle of the second century, came to be established and known as Gnosti- cism. Already Paul warns Timothy against the false knowledge, and refers to it in other Epistles, as it was aiming to unite Christianity with their philoso- phy. (1 Cor. 8: 1; CoL2: 8,18; Ephes. 3 : 19.) They believed in certain iEons or Emanations, from the Supreme God, among which was the Logos, with others. Between Philo's notion of the Logos, and the opinions which the Jews of Palestine entertained of the Messiah, there was a strong similitude. Many of the attributes which Christ possessed, these Alexandrian Jews were accustomed to ascribe to the Logos. John, therefore, in order to correct their false notions and to more aptly set forth the true doctrine of Christ to these, and all to whom he wrote, employed this very term, and transferred it to Christ. This term Word, or a kindred term Reason, is found also in the Indian, Per- sian, Egyptian and Chinese systems. And we may remark the Providence of God which had allowed this idea of the Logos to become so universallj^ familiarized, especially during the four hundred years prior to Christ's coming — for by this means, and under this character of Wisdom and the Word of God, John was enabled to illustrate and unfold the doctrine of Christ as he could not otherwise have done it. (See Notes, ch. 1.) The Evangelist proceeds to show the true Logos as so infinitely sui:>erior to their view — as God Himself — who becomes Incarnate, and was of course \;.vq- existent, and was even already existing at the beginning of all things. In all this view of the immediate relations of this Gospel narrative to those times and necessities of the Church, we are not to forget that the Holy Spiiit had reference also to all after ages, and to the tendency in all periods of the Church's History to deny the Divinity of our Lord. The Divine origin of tlio Sacred Scriptures is seen in the fact that no great error in doctrine or prac- tice arises out of the heart of man, but it meets a barrier reared already in the Word of God, "by Him who knoweth what is in man." The main conflict in the Church, at first, was with those Jewish notions of the Mosaic law, which were inconsistent Y,'ith the Gospel method of Justifica- tion by faith. The other Evangelist accordingly, some thirty years before this, had given the Gospel narrative in its relations to the Mosaic economy. Paul also, in his Epistles, had fully met the questions between the Law and the Gos- pel as a ground of Justification. But now, other questions had also to be met. Here the conflict turned upon the Person of Christ, and a proper view of tliis great truth lies at the very foundation of true Christianity. This, therefore, John undertakes to set forth in his Gospel, his Epistles and the Apocalypt;e. Already in the time of Paul's imprisonment at Rome, (see Epistle to the I!olossians,) this question had arisen. Hence, we find Paul and John using language very similar, and aimed at the same great point. And ever since their day it has been seen that essential questions in religion have turned upon this — as to what view is taken of the person of Christ — His INTRODUCTION. XI Incarnation — His actual life upon Earth as God-man — His two natures in one person forever. The Apostle contends against tliose errors which early broke out, and which have ever since arisen in various shapes. He teaches the Essential Divinity and Godhead of Christ — His pre-existence and His real humanity also as the man Christ Jesus. His part of the Apostolic work was therefore the building up and perfecting of the saints in the true knowledge of Christ; and who more fitted for this work than he who leaned on the Master's bosom ? John states his object in ch. 20 : 31 — to lead to faith in the MessiahBhip and Divinity of Jesus, and thereby to the possession of eternal life. The divisions of this Gospel as given by Liicke, are, 1st. The Preface or Summary. (Ch. 1: 1-18.) Part I. The official work of our Lord in Galilee, Samaria and Judea — His reception and rejection — His glorification by John the Baptist's testimony — by that of others — by His miracles and by His conflict with the Jews. (Ch. 1 : 18, to 12: 50.) Part II. His special glorification in His last supper, and the Discourses of thart period, which are so fully related, and His public glorification by His sufi"erings, death and resurrection. (Ch. 13: 1, to the end.) And this great idea of our Lord's glorious work is set forth as according to the Father's purpose and the Son's pleasure — and to accomplish the great end of giving Light and Life to mankind through this only Mediator and Intercessor, who alsD sends the Comforter to take His place in the Chui-ch, when He departs to carry out this work in Heaven. (Chs. 16 and 17.) In all this it is shown that " the public work of Christ manifested His glory, but at the same time led on to His death, which death again manifested His glory." Gradually it appears that His glory is to be shown forth as the result of the opposition of His enemies, (ch. 12: 28,) until the Father's testimony forms the transition point from Part I to Part II. It is argued that he could not have seen the other Evangelical narratives, as an examination of the contents will show that where he gives the same accounts, he has altogether the style of an independent witness, as in the account of John the Baptist (ch. 1,) — the miraculous feeding (ch. 6,) — and the history from ch. 12. The connexion between the language of the Gospel and of the Epistles ought to be noted, as ch. 1 : 1, and 1 John 1 : 1. That he could not have aimed at making a supplement to the other Gospel narratives would appear from his going over the same ground in part, (ch. 6 : 1-14; ch. 18: 19,) and from his nowhere intimating this. The Ancients termed this '' the spiritual gospel." Ernesti calls it " the heart of Christ.'' " The Spirit took a historical picture out of the Lord's whole life and work from His birth to His ascension, and so showed it to the Evangelists, that in their mutually supplementary records, the glory of the only begotten Son shines forth to us, full and unimpaired." — Steir. " In the fine qup.rtette of the four gospel witnesses, John gives the bass of a full harmony." Chrysostom says that John, though rising higher than any of the other Evangelists in the statement of Christ's divine nature, descends lower than any other in describing His bodily affections. AUTHORSHIP. Up to the 18th century, this Gospel had been universally acknowledged, except by one insignificant sect, the Alogi. It was then attn eked by certain English Deists, and'by a few German writers, but with poor success. Strauss, more recently, has assailed it, chiefly because, as he admits, *' he could not other- wise escape from believing the miracles of Christ." Irenosus, who conversed with xii INTRODUCTION. Polycarp, the friend and disciple of John himself, quotes this Gospel as the work of John, and as already Avell known and received in the Christian church. Some moderns would attempt to ti-ace it to the Gnostics in the latter part of the second century, and some threescore years after John's death. But tliere is no proof of this, and every proof against it. And, as Liicke has shown, there are clear traces of its being quoted and received by the churches before it was adopted by the Gnostics. Irenoeus used it, at any rate and recognized it at the same time with the Valentinians, And if it had been first promulga- ted by the Gnostics, it would not have been received into the Canon by the Christians, as they were violently opposed to those errorists. It is shown in the few fragments of Celsus's book entitled "the true Logos " which Origen has preserved in his treatise "Contra Celsum," that this early infidel writer was acquainted with this Gospel narrative. Why then, when he battled Christianity to the uttermost, did not Celsus deny that John was the author of this Gospel, especially when he lived so near the time of John, (140) and must have known the facts, and would have denied this if he could? There is also evidence that Valentinus, the Gnostic, early in the second century, borrowed some of his expressions from this Gospel, while he acknowledged John to be the author. (See Tholuck on John.) APOSTOLIC LIFE OF JOHN. This Apostle, who was styled by the early Greek writers, "the leaner on the bosom" — or, as we would say, "the bosom friend," of our Lord, was, as we have seen, the last of the twelve in His company before His death. The la^;t time we meet him after the Ascension, we see him, true to his intimacy with the Master, making him known to Peter — "/^ is the Lord." (Ch. 21 : 7.) In the second year of Christ's Public Ministry he had been chosen from among the chose?i disciples to be an Apostle. And out of these twelve thus specially chosen he was also one of the three most elect, who were admitted to company with our Lord on the most extraordinary occasions. Paul, who was called to the Apostleship about ten years later than John, died some 30 to 35 years earlier than he. John and Paul are most eminently the Theologians of the Apostles, though John has received that title. These two have furnished us with the most complete systems of doctrine. Peter has been styled the Apostle of Hope — Paul, the Apostle of Faith — John, the Apostle of Love. We observe that John had not been moved by the defection of Peter, which he alone witnessed at the trial of our Lord, but had remained firm, (John 19 : 26,) and had cleaved to the INIaster alone, of the twelve, to the last. While Peter and Paul were more addicted to planting, John, like Apollos, was given to watering. And thus it was reserved for him, as the last of the Apostolic line, to do the work of finishing. Hence, he is termed also the Apostle of completion. He specially preaches and presses on the Church, while he also represents in himself, the love which is most needed to give power and perfect- ness to the Christian body. In the Apostolic history we find him alone on the stage during nearly forty years, and engaged in Apostolic labors during the long term of nearly threescore and ten years. We find him a party in Wiq first miracle, (Acts 3 : 1, &c.) where Peter, as usual, was the speaker — We find him a victim of the first persecution, (Acts 4: 3,) and recognized as one of the two "who had been ivith Jesus"' — at the trial, (Acts 4 : 13.) Though his name is not given, nor that of any but Peter, he was in all probability one of the Apostles who was thrust into the common prison and miraculously delivered at night by the Angel of the Lord. (Acts 5 : 18-20.) He was also engaged with Peter in the temple, and in every house teaching and preaching Jesus Christ. (Acts 5: 42.) We find him sent INTRODUCTION. xiii down with Peter to Samaria, to lay hands on the "baptized converts of Philip the deacon, and thus to give Apostolic sanction to that work of first extending Christianity beyond the limits of Jerusalem and Judaism to the mongrel Samaritans. (Acts 8: 14, &c.) There we see John praying for the descent of the Holy Ghost upon the same Samaritan people, upon whom he was ready once before to call down fire (of wrath) from Heaven. The next scene in which we meet him, is that in which he is called to mourn the violent death of his brother James, by the hand of Herod. (Acts 12 : 2.) Subsequently to this he is in his place at the Apostolic Synod convened at Jerusalem, (Acts 15,) where Paul found him with Peter and the other James, as Apostles of the circumcision and pillai-s of the church, (Gal. 2: 1-9,) though he did not see him on his first visit. (Gal. 1 : 19.) His labors thus far were confined chiefly to the Jews and to Jerusalem. We add from Tholuck. "As he took the mother of Jesus to his own house, that in accordance with the request of Jesus he might sustain to her the part of a son, (John 19: 27,) and as this house probably was in Jerusalem, tradition has drawn the infer- ence that he did not leave Jerusalem before Mary's death, which, according to Eusebius, took place A. D. 48. This much is cei-tain, that John, at the time when Paul was in Ephesus, that is A. D. 58 or 59, was not yet in that city which became the scene of his later labors ; for not only would not Paul labor in places which had been occupied by others, and therefore would not have intruded upon the territory occupied by John, but besides there is a scene (Acts 20: 17,) in which mention of John could not have been avoided had he then been in Ephesus. When, too, Paul wrote his Epistles to Timothy at Ephesus, John was not there. Yet when Paul afterwards comes to Jerusalem, (Acts 21: 18,) he does not find John there — his absence, however, can hardly have been more than temporary, like the one mentioned. (Acts 8: 14.) The first occasion for John leaving Jerusalem was probably furnished by the death of Paul ; as Asia Minor, where the Christian churches v^^ere very numerous, but where also doctrinal errors of the most dangerovis character germinated, was the very region to demand the oversight and fostering care of an Apostle. This would bring us to about A. D. 64 or Co. Where he spent the period from A. D. 50 to A. D. 64, we are not informed. But how he spent it we can have no doubt. "During the labors of the Evangelist in those portions of Asia Minor, he was banished by one of the Emperors (Domitian,) to Patmos, one of the islands of the Sporades in the ^gean sea, where, according to Rev. 1 : 9, he wrote the Apocalypse. Irenreus (Adv. Hteres. 5: 30,) and Eusebius following him, (Hist. Eccles. L. III. c. 18,) say, that the Apocalyptic vision was given to John at the end of the reign of Domitian. As this account may be credited, the banishment must have occurred under Domitiaii, who died A. D. 96. We find in addition, in TertuUian (Prasscript adv. haeret. c. 36.) and in Jerome, who adopts his statement, (adv. lovin. L. I. c. 14 ; in Matt. 20: 23, and in other passages,) an account of John's being taken to Rome under Domitian, of his being cast into a vessel of boiling oil, of his miraculous deliverance from it, and of his being subsequently removed to Patmos. As this, however, rests on the authority of no ancient writer, except TertuUian, who was not very critical, and as this sort of capital punishment was unknown in Rome, no importance can be attached to it. (See Mosheim Dissertat. ad. Hist. Eccles. vol. I. p. 497, seq.) There is an independent testimony that John sufii"ered for the faith, in the fact that Polycrates, Bishop of Ephesus, (about A. D. 200) calls him [luprvg, 'a martyr' (Eusebius. Histor. Eccles. V. 24,) though this is disputed. The return from exile is to be dated under Nerva. (Euseb. Histor. Eccles. L. III. c. 20: 23. Jerome Catal. Scriptor. Eccles. c. IX.) In the Ecclesiastical tradition he appears as the centre of the church life in Asia Minor, in so much that 2 xiv INTRODUCTION.: in the controversies, as for example the one about Easter, and in the struggle •with the Gnostics, he is referred to, and frequent mention is made of his disci- ples and hearers. When upwards of ninety years of age (according to Jerome, he was a hundred, according to Suidas a hundred and twenty years old,) he died at Ephesus, in the reign of Trajan. Contents and fokm of John's Gospel as compared with the first THREE Gospels. "With reference to its contents and form, this Gospel is, throughout, peculiar, and in this peculiarity lies a charm and a power of attraction, which have not only caused it to be preferred to the other Gospels, but have led many to rank it above all other Books of the Bible. All the leaders of the voice of the Church have been full of its praises. Augustine (Tract. 36, in Johan.)declares: 'In the four Gospels, or rather in the four books of the one gospel, the apostle John, not undeservedly with reference to his spiritual understanding compared to an eagle, has lifted higher and far more sublimely than the other three his proclamation, and in lifting it up, he has wished our hearts also to be lifted. For the other three Evangelists walked, so to speak, on earth with our Lord as man : of His divinity they said but few things ; but John, as if it oppressed him to walk on earth, has opened his words as it were with a burst of thunder, has lifted himself not only above earth and every sphere of sky and heaven, but even above every host of angels and every order of invisible powers, and reaches to Him, by whom all things were made, as he says : ' In the beginning was the Word,' &c. He proclaims other things in keeping with this great sublimity with which he begins, and speaks of the divinity of our Lord as no other person has spoken. He pours forth that of which he had drunk. For not without a reason is it mentioned in his own Gospel, that at the feast he reclined upon the bosom of his Lord. From that bosom he had in secresy drunk in the stream, but what he drank in secret he poured forth openly.' And Origen (Comm. p. 6, Ed. Huct.) says: 'We may presume then to say that the Gospels are the first fruits of all the Scriptures, and the first fruits of the Gospels is that of John, into whose meaning no man can enter, unless he has reclined upon the bosom of Jesus ... he must become a second John, and take John as a Jesus from Jesus.' (Origen means to say, the Expositor must so enter into the spirit of John, that John, as one filled by Jesus, appears as the counterpart of Jesus himself.) Herder exclaims : ' It is written by the hand of an angel.' This impression is a re suit 'as- well of the literary form of the Gospel as of its substance. As regards the substance, it is more detached from special Jewish references than the others, and appeals in a more lively manner to the sensibilities than do the instructions mostly bearing on practical life, which are recorded in the synoptical Gospels. The superhuman in Christ, the necessity of faith in Him, regeneration, the mystical union of believers with Him and with one another, the commandment of love and the blessing attached to it, these are the chief themes of John's teaching, and many of the facts recorded by him, and peculiar to his Gospel, correspond with them. Among these are presented the condescending love of Christ seeking men. His tender relation as a man to John, His position of earnestness, yet of forbearance toward His betrayer. His superhuman knowledge. His glorification in suffering, and the obstinate unbelief of the world. To this substance, the peculiar character of the author's spirit impressing itself on the language, has imparted a form which enlists the sensibilities in n high degree. The noble simplicity on the one side, on the other its indeterrainateness, the dim mystery of the narration, the tone of grief and of longing with the light of love shedding its tremulous beam on the wliole, these impart to the Gospel a charm, a peculiar originality. INTRODUCTION. xv to which, out of the writings of John no parallel can be found. To these is to be added the plastic power of the narrative to bring its scenes yividly before the eye. The localities are fully marked, c. 1 : 28 ; 4:5; 5:2; 6 : 59 ; 10 : 23— the dates, 4: 6; 5: 9; 6: 4; 7: 2— personal traits, 11 : 5; 12: 29; 18: 10; 7: 25 — manners, 2 : 6; 4: 9; 18: 39; 19: 31 — gestures and passions, 18: 6, 8; 11: 35, 38. The fact, too, that Christ's discourses rather than outward facts, are given at large, that the disciple not only stands before the history of the Lord, but in it and over it, and, as is the method in every work of Art, reproduces it from a noble subjectivity, and accompanies it with remarks of his own, (2: 21 ; 3 : 16, 31 ; 6: 64; 7: 39; 10: 6; 12: 33, and 35— 50; 19: 35-20, 30, 31.) contributes to impart to this delineation a life and vivifying character beyond that of the other Evangelists. "Precisely these peculiarities, nevertheless, in the substance and form of the Gospel, which have excited the praises of the leading spirits of all ages, have furnished the points on which, in recent times, the most formidable attacks have been made on its genuineness and authenticity. The more widely the fourth Gospel deviates from the type of the first three, the more distinct the history and the discourses both in form and substance, the more ready have modern doubters been to dispute, first, its authenticity, and then its genuine- ness." (Tholuck's Int., 6th Edition, Krauth.) But this Gospel narrative would naturally enough be different from the rest, supposing John — or the Holy Spirit acting in John — to have had any distinct object in writing it at a period so much later in the Apostolic age. Tlie circum- stances of the Church would be different, calling for the Life of Christ in still a different aspect. The early struggles with Pharisaic Judaism, from the time of Stephen, and through the labors of Paul, had passed through great crises, such as the Apostolic Synod, (Acts 15,) A. D. 50, and the destruction of Jerusa- lem and of the Temple, A. D. 70. It was in the direction of the great doctrine of universality as distinct from Jewish exdusiveness that the first three Evangelists had set forth the Christian system as a system intended to extend to all nations. The narrative of John pre-supposes the former Got'pel histories, and therefore passes over many important items as familiarly known. Already, in Paul's Epistle to the Colossians and to Timothy, and in Peter's second Epistle, and that of Jude, another element of heresy had been aimed at, as working more or less in vain speculations about the person and work of Christ. This, together with the old workings of dissent in the outward body of believers, tending to a final separation of the strict Jewish element, presented a new aspect of things — new difficulties which John was most adapted to meet — and a new phase of error, or rather a group of errors in new combinations, which it was the mission of his Gospel narrative by the Spirit to provide against, in the way not of direct confutation, but of doctrinal testimony, Avhich would stand as a protest against all the like errors to all time. Unbelief in Christ was that sin of which the Holy Spirit would convict the Avorld at His coming — and the sin and the conviction are going on to this day. And what portion of Scripture is more adapted to wcrk the conviction, or more employed by the Spirit for that end, than this Gospel by John ? The great doctrine of Justifi- cation by faith, which Paul had so elaborated, was not fully brought out by the Fathers, except by Augustin and his school, so that its neglect and perver- sion in the nominal Christendom called loudly for the Reformation. Hosts of sects sprang up with every hue and form of error in regard to the proper God- head of Christ. Such as Arius in the fourth century, with all his train of Socinians, &c., have kept up the perversion. And even now, the denial of Christ's proper Godhead is the sin of our day. And John's profound, loving statements, and his embodiment of the Discourses of our Lord are for us and for all time, a xvi THE GOSPEL HARMONY. refutation of the whole tribe of errors on this vital point, and prove themselves wonderfully adapted to us, as truly as to any past age. Hence, while the other Evangelists begin from below and go upward, tracing our Lord's History from Abraham, (as Matthew,) or from Adam, (as Luke,) John begins above and comes downward — tracing our Lord from His eternal abode with the Father, and coming doAvn to His earthly estate. And everywhere he plainly draws his language from the bosom of his Lord, on which he leaned. THE GOSPEL HARMONY. We suppose that, on the whole, no " Synopsis of the Harmony" is preferable to that of Gresswell, adopted by Robinson. Not, that it is, irf every par- ticular beyond dispute — not that in some respects it might not be cor:>;(-ted — but it must be borne in mind that any attempt at harmonizing, c;,u be expected only to approximate an adjustment of all points — that, in such con- densed narratives, we must needs lack much of the filling up which would serve to reconcile the accounts — and that if we were furnished with fall par- ticulars from each of the narrators, the whole business of harmonizing would be comparatively easy. Some critics, as Alford, hold it quite impossible to construct any satisfactory harmony of the fragmentary narratives as we have them. See "Synopsis of the Harmony." Notes on Matt. The History is properly divided into nine parts. Part I, relating to ^Hhe hirth and childhood of our Lord, ivith the events con- nected,^^ covers about thirteen and a half years. This begins with the preface to Luke's Gospel History, and extends to our Lord's first visit to the Temple at Jerusalem, on his reaching twelve years of age. This portion of the history is given mainly by Luke, in part by Matthew, and not at all by either Mark or John. The birth of John the Baptist is given by Luke alone — the birth of Jesus chiefly by Luke, and only impliedly by Matthew, while Matthew, and not Luke, gives the angel's appearing to Joseph, announcing the birth as to occur ; and Luke, and not Matthew, gives the angel's appearing to the shep- herds, announcing the birth as having occurred. Luke alone gives the visit to the Temple for His circumcision and presentation, Avhile IMatthew ulone records the visit of the Magi to the infant Jesus at Bethlehem. The flight into Egypt is recorded by both these Evangelists, and the going up to the Temple at twelve years of age, is recorded by Luke only. Here occurs an interval of sixteen and a half years. The marked silence in regard to this portion of our Lord's history, would seem to be rather for the purpose of magnifying His Public work, in compar- ison of which His private and preliminary life sinks into insignificance, and in reference to which alone it must have all its importance. [See Trench IIuls. Lc.ct.) Part II relates to the announcement and introduction of our Lord's Public Ministry, covering about one year, and beginning at within six months of our Lord's entrance upon His Public Ministry. At this point John the Baptist's Ministry commences — six months prior to our Lord's, as we infer from his being born six months earlier, and entering upon his woi-k at the same time of life, as provided by the law. The three synoptical Evangelists give John's THE GOSPEL HARMONY. xvii \ Ministry, Christ's Baptism and Temptation, and then at this point John begins his narrative, with the Baptist's Testimonj, Jesus's first gathering of disciples, and the first Miracle — at the marriage at Cano in Galilee. Part III relates to our Lord's First Passover, with the leading events to the Second Passover, covering, of course, one teak. We observe here, that John alone gives our Lord's signal and symbolical transaction at His First Passover, driving the traders out of the Temple, while the other three Evangelists narrate the second cleansing towards the close of our Lord's Ministry. At the first cleansing, as given by John, Jesus said, "make not my Father's house a house of merchandise." At the second cleansing, as given by the others, He said more severely, as was fit, " Ye have made it a den of thieves." John alone records, according to his doctrinal aim, the con- versation of Jesus with the noted Nicodemus, a member of the Sanhedrim, who sought some enlightenment as to His work. He alone gives also Jesus's further step of teaching and baptizing, and the Baptist's further testimony to Him ; while the four Evangelists record John the Baptist's imprisonment, and Jesus's departure into Galilee — the event, observe, upon which hinges the Public Ministry of our Lord. That in Judea had been preliminary. Accordingly the Public Teaching of Jesus in Galilee, which begins at the time of John's Imprisonment, is given by all the four Evangelists, while John, who attended afterwards on the first propagation of the Gospel in Samaria, records the inter- esting conversation with the Samaritan woman. The only other event under this First Passover, which John narrates, is the second miracle of our Lord, which was wrought at the same place as the first — the healing at Cana of the Capernaum nobleman's son. After this, Matthew and Luke record our Lord's visit to Nazareth, and His rejection there. The three Synoptists give the call of Peter and Andrew, James and John, with the first miracle of the fishes. John, observe, does not narrate the circumstances, or even the fact of his own call. Of course, however, it is taken for granted in all his narrative. After this, the other Evangelists relate four works of healing at or near Capernaum, where our Lord went from Nazareth, on His rejection, and they close with the call of Matthew the Publican, at Capernaum. John has thus far glanced lightly at the leading points of the history, and has followed the chronological order. Part IV, which covers the second year of our Lord's Public Ministry, opens with John's narrative of the cure vn-ought by our Lord upon the impotent man at the Pool of Bethesda, (Jerusalem.) chap. 5. After this he gives us no record of the important events which occurred during this year, until, just at its close, he records the return of the twelve Apostles, (which of course implies their call and commission, though he has not recorded these, ) and the miracle of feeding the five thousand, our Lord's walking upon the water, and His dis- course to the multitude in the Synagogue at Capernaum, which led to the turning back of many, and was followed by Peter's confession of faith. All these items are given in one chapter. (Ch. G.) The solemn designation of the twelve Apostles, is given by Mp.rk and Luke. The Sermon on the Mount is given by Matthew and Luke. This prominent discourse of our Lord we should rather have expected to get from John also, though on examination we see how it is suited rather to Matthew's object of setting forth the relations to the old economy; and to Lvike's object of pro- claiming the great Scriptural principle of miiversality in the Gospel call. Many miracles and teachings of our Lord, with some Parables, are meanwhile recorded, usually by two of the Evangelists, and often by three. The instruc- tions and mission of the twelve arc given by Matthew only. Part V, which covers a, period of six months, is remarkable as having only one item recorded by John, and that at the close, the important visit of our 2* xviii THE GOSPEL HARMONY. Lord to Jerusalem, at the Feast of Tabernacles, and His final departure from Galilee, with the incidents in Samaria. (Chap. 7: 2-10.) Part VI, covering the next six months, and bringing us to the last "week of our Lord's history before His death, gives us John's account of our Lord's Dis- courses at the Festival of Tabernacles, which no other Evangelist has given. And throughout this part we find John giving the narrative of events at and about Jerusalem, while the other Evangelists, and especially Luke, give the incidents, parables, &c. in the journey to Perea. The healing of the man born blind, and the raising of Lazarus, are given by John alone, inasmuch as these miracles were directly connected, in John's view, with the Crucifixion. He then passes to the close of this Part, our Lord's arrival at Bethany after the opening of the Passover week. (Ch. 11 : 55; ch. 12.) Part VII, which covers only five days, opens with John's narrative of our Lord's Public Entry into Jerusalem, (ch. 12: 12-19,) aflfr which, passing over even this cleansing of the Temple, he notes the visit of the Greeks inquiring after Christ, and gives the profound and precious reflections of our Lord on that striking occasion; whence he passes by even the final departure from the Temple, to record the conspiring of the Rulers, and the Treachery of Judas. (Ch. 12: 2-8.) Part VIII is more fully given by John, in connexion with all the other Evangelists, the fom-fold witness being thus remarkably furnished to these closing facts of our Saviour's sufferings and death. John here brings forward those golden Discourses, and that wonderful Intercessory Prayer of our Lord, (chs. 14 to 17,) by the aid of that Spirit which was promised in them, espe- cially to the twelve, for this purpose. Remarkable as it is, John alone omits the account of the Lord's Supper, while he alone gives the promise of the Comforter. He alone omits also the agony in Gethsemane, the rending of the Temple Vail, and of the graves of the Saints. These leading events were familiarly known. Part IX, covering the Resurrection and subsequent forty days, is given very much in detail by John, though he omits some particulars furnished by the other Evangelists, as the appearing of our Lord to Peter, and to the two disciples on the way to Emmaus, as also to the Apostles and above five hundred brethren on a Mountain in Galilee. He alone gives the striking account of Thomas, as he was challenged by the wounds of our Lord, and was led to cry out in view of Christ, as a personal Saviour, "My Lord and my God." THE GOSPEL ACCORDmG TO JOKN". CHAPTER I. N * the beginning was the Word, ^ and the Word was a Pr. 8. 22-31, Col. 1. 16, 17. 1 Jno. 1.1. 6 Re. 19. 13. I CHAPTER I. The commencement of John's narra- tive is at the 17th Section of the history. (See Synopsis in front of Vol. I. ) The other Evangelists have given particu- lars preparatory to Christ's birth. Luke began with the birth of John the Baptist. John omits all these early details, which he supposes to be per- fectly familiar, and at once proceeds to treat of Christ as the Son of God. He passes by the whole of Part I, con- nected with the birth and childhood of our Lord, and omits in Part II the ministry of John the Baptist, and even the Baptism and Temptation of Jesus as given by the other Evangelists, ^ 17. Preface to John's Gospel History. Matt. I Mart. I Lnie. I John. I I |l. 1-18. 1-18. The Evangelist opens his Gos- pel narrative with this introductory passage. It sets forth the glorious subject of his history, and shows his own particular object as a historian. These statements are, indeed, a brief compend of the whole Gospel record as he designs to give it. The sum- mary is this — God revealed Himself in the Personal Word. The Word was Eternal, was the Creator of all things, was life and light to men, became man, dwelt among us, was witnessed to by John the Bap- tist, rejected by His own people, but was received by some, to whom he gave the prerogative to become sons of God. He was the perfection and end of God's revelation of Himself, and so was far greater than Moses. Quesnel calls the first verse "the Gospel of the most Holy Trinity. Our knowledge thereof ought to begin with with •= G-od; and the Word was ^ God. .17.5. dPh.2.6. He. 1.8-13. 1 John 5. 7. that of THE Son," who reveals the Father, and whom the Holy Spirit reveals to us. 1, In the beginning. According to John's object, as appears in all the history, he begins by setting forth the eternal pre-existence of Jesus Christ, His personal co-existence with the Father, and His divine essence as God. Here, therefore, he goes back to the beginning — the origin of all things, to which Moses went back in his history of the Creation, when he said, " In the beginning God created the heavens and the earth." And John says "In the beginning," at this commencement of all things, the Word was — the Word c!Z?-ea(7?/ existed. Of coui'se, then, the Word existed before all created things. There can be but one Being who is uncreated, and He can never have had a begin- ning, and this Being is God. And, as he further shows in verse 3, this very Word was so far from being cre- ated at that time or at any time, that all things were made by Him. This, of itself, would prove Him to be God. This agrees with what our Lord de- clared of Himself, (8: 58,) "Before Abraham was, I am." And John, (vs. 18,) "No man hath seen God at any time ; the only begotten Son, tvhich is in the bosom of the Father, He hath declared Him." If the phrase, "in the beginning," which is here used so unqualifiedly, be taken to refer to that absolute original which is eternity, the sense would be. In eternity the Word was, or existed. As there is nothing hero to define this beginning, nothing of which a begin- ning is mentioned, as in Gen. 1:1, but as it is absolutely ''the beginning" that is spoken of, this might be the sense of the phrase here. IT Was — existed. This (19) 20 JOHN. term does not mean was created or was made, or began to he. Quite a different "word is used in vs. 14, where the Evan- gelist speaks of what this Eternal Word became, when lie took our flesh. But here the verb to be is in the indef- inite past, and means existed. The Word existed already, in the beginning. The terms cannot possibly teach any- thing less than the great truth that Jesus Christ existed in eternity, an enduring, timeless existence, before the foundation of the world. See Col. 1: 16, 17; Rev. 22: 13; 1 John 1: 1, 2, 13; Isa. 43: 13; Prov. 8: 23. So John, in other terms sets forth the Eternity of the Word, in 1 John 1 : 2, as "that Eternal Life which was with the Father, and was manifested unto us." Augustine says, " He who is in the beginning, comprehended every beginning within Himself. " The AVord already existed in the beginning, and therefore was without beginning. See chap. 3: 13; 6: 46, 62; 17: 6; 8: 14; 16 : 28. So says Paul to the Colos- sians, "He is before all things," the beginning, the Great Eirst Cause. Col. 1 : 16-18. So John, in the Eeve- lation, heard Him call Himself, "the Alpha and the Omega," (Rev. 1:8,) "the beginning of the creation of God," (Rev. 3: 14,) who gave it "beginning," the original source of all creature exis- tence. So in the first Epistle, John speaks of Christ as "that which was from the beginning." 1 John 1 : 1, 2, 13. IT The Word. Greek, The Logos. That a Being, a Person, is meant by this term, is plain from all the context. It is He by whom all things were made, &c. vss. 3, 10, 11, 12. That this Be- ing was none other than Jesus Christ, is also plain, for it is He who became flesh, (vs. 14,) and to whom John hare witness, vs. 15. See vs. 30. The term is never used to signify an attribute of God, as Reason. The usual Scripture sense is Speech, or Word. Calvin translates it '■'Speech." Christ is not so called as He who speaks, or as He who is spoken of, "the promised one," nor even as He who is the author of the Gospel word, but rather as He by whom God reveals Himself to man, and com- municates His mind and will. Christ Jesus is the Revealer of the Godhead, "the only begotten Son which is intho bosom of the Father, He hath de- clared Him." verse 18. The term ''Word" would seem well adapted to express this. A word is that by which we communicate our thoughts to others. Our thoughts are even carried on in words. We think in words. They are the natural medium of our mental operations. The Word is one with God ; and not as a mere acting out of God, or manifestation of Him, but as the Second Person of the glori- ous Trinity. As God in eternity loved, so He supremely loved this Being who was in His bosom. And in the fullness of time this Being "became flesh," and revealed God to man. At the very beginning of the Creation, God is rep- resented as operating by His word, when He said "Let there be light," and this, in vs. 3, is referred to the agency of this Eternal, Personal Word. So, throughout the Old Testament, the Word of God came to be gradually more and more distinctly set forth as a personal revelation of God's mind and will in reference to man, just as the "Wisdom" was the personal revela- tion of Himself in regard to His own essence and attributes. Prov. 8: 9; Job 28 : 12. We find also in the Jewish Targum, or paraphrase of the Histori- cal Scriptures, dating near the lime of our Lord, the name " Word of Jehovah" occurring to designate Jehovah, and especially the revelation of Jehovah in the Schecinah. See Da Costa's Four Witnesses, p. 249. So in Josh. 1 : 9, the reading is given, " For the Word of the Lord thy God is thy helper, whithersoever thou goest." Josh. 3: 7. As my Word was the helper of Moses, so my Word will be thy helper. 2 Sam. 2:1. David inquired through the Word of the Lord, &c. 2 Sam. 19:7. For I swear by the Word of the Lord. The same term is used by the Chaldee paraphrasts, in passages which set forth the acts of God, as in Isa. 45 : 12. "I (by my Word, Chald. ) have made the earth," So, Isa. 58 : 13, and Gen. 3 : 8, "The voice of the Word of God CHAP. I. 21 spake." They used it plainly in a per- sonal sense. Also in the apocryphal books that were -wTitten before Christ, this use of the term is most apparent. Among the Alexandrian Jews, who mixed their religious views with the Greek philosophy, (Plato's,) and with the Oriental mysteries, the term was em- ployed to denote a kind of second person of God, but rather the mind, icord or reason of the First Person. The wri- tings of Philo, at the very time of Christ, are most remarkable in speak- ing of the Logos or Word, as a most exalted being, (or attribute,) but con- fused with false philosophies. From all these sources there would naturally be found among the early Christian converts such expressions, whether they had come from Judaism or from Paganism. John alone among the New Testament writers uses the term, in application to the Messiah, and he only in this introduction, and in his first Epistle and Revelation. 1 John 1: 1, 2; Rev. 19: 11-13. John therefore found the term already in common use, and he employs it with- out remark. False philosophy was dealing out to the world all kinds of error in regard to God, and the modes of the Divine existence. What dark- ened reason was thus struggling after, when ' ' the world by wisdom knew not God," John was commissioned to set forth, as God's own Revelation of Him- self. The Evangelist borrowed none of his doctrines from those systems. But he takes, in this case, a term that had become so universally familiarized in the chief philosophies of the world before Christ's coming, and this Logos that they had spoken of, so blindly and ignorantly, he declares unto them. See Introduction, (Object.) T[ With God. In most intimate connexion with — ^^ In the bosom of" (vs. 18.) This shows that the Logos or Word here spoken of, does not mean an attribute of God; for how absurd it would be to declare here by revelation, that the reason, or wisdom, or power of God was ivith God. This clause, therefore, shows us that the Being called "the Word," who was "made flesh," fvs. 14,) was in most intimate union icith God, and of course was in some respect to be distinguished from God, (the Father,) and yet in the next clause it is declared that the Word was truly and essentially God. Some have pretended that the Father and Son are only different modes of the Divine operation. But this is most carefully and expressly guarded against by this clause. There is a plain distinction here asserted between " the Word " and " God, " and this is more fully ex- plained in vs. 18, as "the only begotten Son, which is in the bosom of the Father." Inch. 17: 5, Jesus speaks pf "the glory which He had with the Father before the world was." Wisdom in the Proverbs says, "The Lord pos- sessed me m the beginning of His way. I was by Him as one brought up with Him." (Prov. 8: 22.) f Was God. This clause is further necessary to de- clare the whole truth. The Word besides being "tcith God," and so, in some sense, making a distinction in the Godhead, was essentially and truly God. These clauses are to be taken together. They are both true — they are equally revealed, whether we can reconcile them plainly or not. We could not expect to understand per- fectly the modes of the Divine exis- tence. The philosophy of Philo taught that the Word was a second God, and so was with God, as beside the Eternal God. Da Costa, p. 233. Plato made the Word to be the mind, or reason of God, and a kind of Second Person, but not very God. John shows that the true Word, the true Revealer of the Godhead, the Lord Jesus Christ, was essentially God, He could not have meant to say that God teas the Word, as some would read it, for he had just said that the Word was ^t■ith God as somehow distinct from God, and he is all along speaking of the Word and describing the Word. And the Greek does net allow such a reading. Besides, in the next verse, the distinction in the Godhead is more particiilarly dwelt upon. Here the term " God " is without the article, and is meant to designate not the Father — as in the preceding 22 JOHN. 2 The same was in the beginning with God. clause and in the following — but the Divine essence, in which the Son was equal with the Father. It is not inter- mediate or inferior Being that is spoken of, but one who is "the same in sub- stance, equal in power and glory" with the Father — as is plainly shown from other passages of Scripture. This verse teaches — 1st. That the Word existed before all things, and from Eternity — and existed with God the Father — and was really and truly God. The Lord Jesus Christ was "^Ac Eternal Son of God.''' Christ is called God elsewhere, as ch. 20: 28; Rom. 9: 5; Heb. 1; 8, 9, 10-12 ; 1 John 5 : 20. 2. Not only was the Word "in the beginning" as to duration — and "with God" as to relation — and "God," as to essence, but the Word was in this relation from the very first. There never was a time when the Word was not with God. If the terms " in the beginning " refer to the creation of all things, (Gen. 1 : 1,) when the Word already existed, it is here said that the Word already and always existed in this relation +.o the Father, of essential union. The distinction, in unity, is here more particularly pointed out. And as the union was from Eternity, it must have been in the nature or essence, and not any mere temporary connexion. This verse thus prepares the way for the next, which declares that the created universe was made by Him. So Solo- mon speaks of the Personal Wisdom, (Prov. 7: 30,) "Then was I by Him as one brought up with Him." Observe 1. John speaks of the Personal Word. 2. It is the same who was made or became flesh, and to whom John the Baptist testified, and this was Jesus Christ, who was the Eternal Son of God and became man. 3. He icas, or existed already at the very first, and hence, was not created, but by Himself all things were c#ated, (vs. 3,) and there- fore He was no creature. 4. He was Himself God, (vs. 1,) and yet in some sense distinct from God the Father, 3 AH * things were made by him; and without him was not aPs. 33. 6. Eph. 3.9. but not in any sense inferior — and hence, we learn that they are "one God — the same in substance, equal in power and glory." How comforting is it that He by whom the worlds were made "m the beginning,'' is He by whom God "in these last days" hath spoken to us, in the Gocipel. Heb. 1 : 2. " See that ye refuse not Him that speaketh" — the Mediator of the New Covenant. Heb. 12 : 24, 25. 3. All things, ^r. In vs. 10, the world. As the term Logos means the Word, and is applied to the Son as the Revealer of the Godhead, i+, is now stated that He revealed the Godhead in the creation of the world. He is the creative Word of God. Of course He existed before the world was, and is no creature. He was in the bosom of the Father, (vs. 18,) and had His glory with the Father, (ch. 17: 5,) "before the world was;" and when the universe was created it was done by Him. "All things" cannot mean, as some say, all Christian virtues ; for in vs. 10, it is distinctly said to be the World, which was made by Him. The Theosophists held that the vl?] or mat- ter was co-eternal with God. John declares the contrary, viz: that the material universe was created, and was created by Him. Hebrews 1:2; Rev. 4: 11; Col. 1: 16; 1 Cor. 8: 6. ^ Were made. Literally, became; the term is used here in a sense distinct from independent, original being, such asthatinvs. 1. Hewas. Thewoi-ld^e- came. He who was, (vs. 1,) became flesh, vs. 14. It is used of creating or form- ing out of nothing. See James 3 : 9 * Gen. 2:4; Isa. 48 : 7 ; Gr. version. II By Him. All creature existence is traced up to Him, as therefore Heir of all things, (Heb. 1 : 2,) where the Father is said to have created by Him., "By whom also He made the worlds." All beings depend on Him, and He is, therefore. Proprietor of all. It was not by His external assistance, but by Him as the Word, the revealer CHAP. I. 23 any thing made that was made. 4 In him * was life; and the life was the light ^ of men. C.15. 26. lJohn5. 11. 6 C. 8. 12. of the Godhead. This leads us back to Gen. 1:3; where "God said, Let there be Light." This creative word of God is here referred to the Personal Word, the Lord Jesus Christ. What is said by Moses in Genesis to have been done by God, is here said to have been done by the Divine Word, who, therefore, was God, as is here said. Christ's creative work was the reveal- ing or manifestation of the Father in creation. ^ And tvithout Him. The doctrine is now more fully stated, so that there can be no mistake. Literally — " and without Him not one thing became, or icas made, which was made." By this it is shown that there could have been no independent power besides. All existences besides God had their origin in this way. Every- thing became or was made thus, and did not exist of itself — not even one thing of all. The doctrine which some held in John's time, that matter as an inde- pendent principle and the source of evil, existed of itself from Eternity, is here positively denied. Thus Ominipo- tence is ascribed to Jesus Christ. He was essential to the creation. This He could not be without being God Himself. The works of the Father are ascribed to Him. On this point also He rests his own claim. Ch. 10 : 37. *'If I do not the works of my Father, believe me not." He is " equal in power and glory" with the Father. Philo and the philosophizing Jews and Gentiles of that time held that the Logos made the world instrumentally . (Virg. Eneid, VI, 724.) John accord- ingly here means to say that He made the world efficiently — on account of His oneness with the Father. He could not have had the capacity to execute such an office, if it had been entrusted or delegated to Him, unless He was God. How glorious that our Saviour is so Omnipotent — able also to save them to the uttermost who come unto God 5 And the light shineth in ° dark- ness; and the darkness compre- hended ^ it not. cc.3.19. dl. Cor. 2. 14. through Him. Heb. 7 : 25. Paul, in his Epistle to the Colossians, written probably some 30 years earlier than this, presents the doctrine of Christ's Creatorship more fully, with an eye to errors already existing, and with the intent of the Spirit to testify against kindred errors in all time. Sec Col. ch. 1: 16. "The inheritance of tho saints in light,'''' (vs. 4,) is called "the kingdom of the Son of His Love," (Col. 3: 35,) who is " the Image of the invisible God." Ch. 1 : 18. "For by Him, (Literally, '■in Him') were all things created, that are in Heaven and that are on earth, visible and invisible, &c., all things were created by Him and for Him, And He is before all things, and by Him all things consist — who is the begin- ning.'''' Thus His creatorship is vari- ously described. "Let no one say He is an inferior agent. The creation was in Him. Let no one say He is but a source. It is by Him. Let no one look on him as a mere deputy. It is for Him. He is the Supreme Creator — Himself the agent and end." See Dr. Eadie, Colossians. 4, In Him icas Life. As the creation of all things was by Him, so all Life is to be traced up to Him as the original source. No creatures could have life except as through Him. He was the source of life to the animal and vegeta- ble worlds. And in a much higher sense also, life, in its spiritual fullness is in Him, and from Him alone can true and eternal life be had. This prerogative in the spiritual world is most important. He claims it for Himself. John especially claims it for Him. In his 1st Epistle, 1: 1, he calls Him " the Word of Life." Comp. John 5: 26; 1 John 5 : 11 ; with John 11: 25, and 14: 6. The Lord Jesus has life in Himself independently, (ch. 5: 26,) and this prerogative is given Him by the Father. He is come to 24 JOHN. give life, (6: 33,)— eternal life— (17 : 2). He is the Resurrection and the Life, (11 : 25,) " the way and the truth and the life," (ch. 14: 6). lie quickens or 'Ogives life to Mvhom. He will," (ch. 5:21.) See Eph. 2: 1. And John dwells much on this essential preroga- tive of the Son, as a self-subsisting Fountain of Life, and active source of Life to men. He is presented by John in the Revelation, as " He that liveth," (Rev. 1: 18,) "and is alive forever- more." So in 1 John, ch. 6 : 20, " This is the true God and Eternal Life." "TheWordofLife,"(ch. 1: 1,) *' that Eternal Life which was with the Father," (ch. 1:2,) "the Prince of Life," (Acts 4: 15). This then belongs, and always did belong to the Divine Word to have Life in the true sense — life in its reality and perfection — spiritual life ; and both the old and the new creation must be traced up to Him. Of course He must be God in a sense the most interesting to us. ^ The Life was the Light of men. This Life which was in Him, was in Him as the Word, the Revealer of the Godhead to men, and this true Life works the only true Light in men. It is only by means of this life that they can have light — that is knowledge and happi- ness. All pretended light apart from this, is darkness. Light is essential to life in the vegetable world. But here the life which is in Christ is said to be essential to light. This does not mean merely that Christ is the Great Teacher, but that He is the dispenser of spiritual light — the only true light — enlighten- ing men by enlivening them. So He says, "I am the Light of the World. He that followeth me shall not walk in darkness, but shall have the light of life" — the light which is life. See ch. 8 : 12 ; 9 : 5 ; 12 : 46, in all which passages He so calls Himself He is here set forth, 1st. As the source and author of Life. 2d. As by means of this higher Life, the only dispenser of inward Light to men. He is the Light, as the only true light — "that light," (vs. 8,) "the true light," (vs. 9). See IJohnl: 5. John intends to describe Christ as more than a Teacher. He was predicted as "a Light to the Gentiles," as the author of salvation, the bringer and importer of Light to benighted souls. The Messiah was promised in the Old Testament under the name of Light, (Isa. 60: 1,) the Light of the church, (Isa. 9: 2,) He is "the Sun of Righteousness," (Mai. 4: 2,) who was to "arise with healing in His wings." He is the brightness of the Father's glory. All nations have regarded the Deity as full of Light — "Father of Lights." See ch. 17: 3. "And this is Life Eternal that they might know thee the only true God, and Jesus Christ whom thou hast sent." John means here to set forth Christ's glorious nature not only, but what He is to us, in His prophetic office. This He executes in revealing to us by His Word and Spirit the will of God for our salvation. See ch. 2: 16-21. So the Apostle exhorts Christians to carry themselves as the sons of God, without rebuke, in the midst of a crooked and perverse generation, among whom ye shine as lights (light bearers) in the world, holding fcrth (as a torch) the Word of Life. Phil. 2 : 15, 16. 5. Shineth. — Shone, and is still shi- ning. This refers to His manifesta- tion in the world. He not only is essentially Life and Light — but he is this, as the Revealer of the Godhead to men. Accordingly, this is what Christ does as the Light. It is the province of a light to shine. He shi- neth now, as all along in the past history of the race. This describes the whole process of this "light of life," shining in this dark world, both through the dim Old Testament revela- tion, and through the scattered rays gleaming in the darkness of heathen- ism. Ch. 10: 16 ; 12: 52. H In darkness. Literally, in the darkness (of the world.) This term is used in Scripture to denote ignorance, sin and misery among men — that state into which the fall brought mankind. See Eph. 4 : 18, "having the understanding dark- ened." In Luke 1 : 78, Jesus is spoken of as the Dag-Spring from on High, to i give light to them that sit in darkness CHAP. I. 25 6 There was a man ^ sent from God, whose name icas John. 7 The same came for a witness oLuke 3.2,3. and in the region and shadow of death. See Isa. 9: 1, 2; Matt. 4: 16; John 3: 19, 20; Acts 26: 18; 1 John 1: 6; 2: 9, 11. ^ Comprehended. The term here means entertained, or retained, "with an allusion to the nature of dark- ness which, when it is very thick — '■'■gross darkness,^'' (Isa. 60: 2,) does not admit or embrace the light — (tss. 10, 11.) See eh. 3: 19. This is of course to be understood of the great majority — for there were some who received Him, (vs. 12,) by His grace. "This (therefore) is the condemna- tion that Light is come into the world, and men loved darkness rather than light, because their deeds were evil." (ch. 3: 19.) Though this Divine Light shines, and has always shone in the woi'ld — though it is the office of this Light to shine as the true and only light of men, yet it shines in dark- ness and in a peculiar darkness — the darkness — gross darkness. Isa. 60: 2. " The whole world lieth in wicked- ness." 1 John 5: 19, "The people sat in darkness." Is. 42 : 7. It was the nature of the darkness — this deep darkness of the soul — this human igno- rance, depravity and perverseness — to resist the light — not to entertain it nor to retain it. This is to be observed — that though light in the natural world scatters the darkness — yet here, in the spiritual world, the darkness is so deep and deplorable, that it does not take the light. "All mankind, by the fall, lost communion with God, are under His wrath and curse." Thus far the statement is general. The Evangelist now comes to particulars. 6. Here he gives a passing reference to the History, which he afterwards dwells upon in detail, vs. 19. Pas- sing by those manifestations under the Old Testament, which pointed forward to Christ, He comes to John the Bap- tist. All the prophets were rays of the approaching Sun. John was a ray sent forward in advance. to bear witness of the Light, that all men through him might be- lieve. ^ There was. This phrase does not mean merely — "a man was sent" — but, there appeared a man loho was sent (according to prophecy, Mai. 3:1; Isa. 40: 3,) from God. The Evan- gelist refers to this important appear- ing of John the Baptist — the immediate forerunner of Christ — as though the Baptist might easily have been mista- ken for Him — as he really was mistaken by some. And John was a disciple of the Baptist, and was pointed by him to Christ, vss. 35, 36. 7'. The Baptist's office is, therefore' clearly set forth — as to what he came for. His work was simply that of a witness — to bear witness of another — to herald one coming after. He himself had a testimony to give of what had been revealed to him in his own experience, but he had no other glory than such as he de- rived from this near and important relation to Christ. Some of the Bap- tist's disciples long insisted that he was the Messiah. There is no evi- dence that the Evangelist wrote his Gospel to disprove this, as some sup- pose. But it is important in proving Christ to be God, that he should show the Baptist's true relation to Christ, and especially that he should establish the truth by his express testimony. vs. 15. ^ To bear witness. Liter- ally — in order that he might bear wit- ness concerning the Light. This was the direct object. ^ That. This was the ultimate object of the Baptist's testimony — that all men through — by means of him — might believe. That is — that through his testimony all might believe on Christ. John there- fore baptized, saying that they should believe on Him who should come after him. Acts 19: 4. He accordingly pointed his own disciples to Christ, when He appeared, (vs. 29,) and sent them to Him when they werie in doubt. Matt. 11 : 2. 26 JOHN. 8 He ^ was not that Light, but ^vas sent to bear witness of that Light. a Acts 19. 4. 8. Here it is further stated that John the Baptist was not the Christ. For when he fii'st gave his testimony, and before Christ came, he was thought by many to be the Christ. The formal inquiry was made of him whether he was the Christ, vs. 19. Some, as the Fabii, continued so to regard him, and were not turned from this belief, even by the coming of Christ Himself. See Luke 3; 15. ^ He. eKslvog — referring to the Baptist, as the in- ferior. ^ That Light. Literally — THE Light. He was not the true Light, (vs. 9,) He was a Light — "a burning and a shining light," or lamp, (as the term is in ch. 5 : 35, when applied to the Baptist,) for he derived aU his light from Christ who was coming after — .just as the sun lights up the moon and stars, till by his own coming he outshines them, and turns them pale. John himself was most careful not to be mistaken for Christ. 9. The true Light. Referring to Jesus — literally — The Light which is true. alTjOivov. The term means original, as distinct from that which is secondary and derived. It is used by John twenty-two times, and only five times by other New Testament writers. It agrees with John's object, which ■was to set forth Jesus as the original. Eternal source of Light and Life, to men. So he terms Him the true vine, (ch. 15,) "the true bread" — the bread in the highest sense — realizing in Him- self perfectly, all that other bread only poorly represents. Ch, 6 : 32. And so here He is called the true Light — as being the Light in the highest sense — substantial instead of shadowy — and original instead of secondary, like John. He is also called by John, ^'- the true God." Ch. 17: 3. This is appropriate to Him who is treated of by the Evangelist as "the Word." As the Bevealer of the Godhead, He is the true, original Light from wliom all 9 That was the true Light, *» which lighteth every man that Cometh into the world. others must borrow, and from whom all His ministers and members may borrow, without making His Light the less. In the Old Testament already, Christ the glorious Son, had been represent- ed as the Personal "Wisdom," "I, Wisdom, dwell with prudence, and find out knowledge of witty inventions." Prov, 8: 12. And "in Christ are hid all the treasures of wisdom and knowl- edge." Colos. 2:3. In Him is re- vealed the mystery hid from the foun- dation of the world. Ephes. 3: 8, 9. So it is said, in vs. 4, " The Life was the Light of men." In His revelation of the Life that noAv is and of that which is to come, is found the truest Light — the most valuable knowledge and wisdom for any soul. So saith Wisdom, " Blessed is the man that heareth me. For whoso findeth me findeth Life." "All they that hate me love death." Prov. 8: 35, 36. ^ LAghteth every man. See below. Hence, this is the condemnation which is pronounced against every man: that light is come into the worldy and men have loved darkness rather than light, because their deeds are evil," Ch, 3: 19. Obsekve — 1. As all the colors of the sunbeam make light, so all Christ's attributes comVaned, make Light without color and without any darkess at all. 1 John 1 : 5. " The darkness is past and the true Light now shineth." 1 John 2 : 8. — 2. Christ is the true Light for men, as He is the tnie, original, substantial Rea- son — the true wisdom apart from which all is darkness and folly. ^ Thot Cometh, ^'c. Most critics agree that this cannot refer to ^^ every man," but to " light," and that it is to be read, "That was the true Light hav- ing come into the world, which lighteth every man," or, "That was the true Light (which was to come into the world,) which lighteth every man." That the words " loldch comeih," do not refer to " every man," as in our En- CHAP. I. 27 10 He wa3 in the world, and the world was made by him, and ^ the world knew him not. glish version, is more probable, because they "would convey no distinct sense, since, of course, every man "cometh into the world," or is bom. And this expression is not so applied in Greek, besides which, it -would require the article before the participle, to read, " that cometh," as referring to " every man." But further, in the Xew Tes- tament Christ is spoken of as "Me comer:''' — "He that should come," (Matt. 11 : 3,) the One predicted as to come, or coming, and the phrase *' who is coming," or "who cometh into the world," is the usual expression to denote His Incarnation and personal manifestation among men. 3 : 19 ; 6 : 14; 9: 39; 11 : 27 ; 12: 46. At the time when the Baptist gave this testi- mony, the true Light which lighteth every man, was coming — was in pro- cess of manifesting Himself — or was about coming into the world. He lighteth every man — as He is "the Light of men" — of all men, without distinc- tion of Jew and Gentile. Besides, every man who is truly enlightened must owe it entirely to Him. And He oifers His Light to every man freely. "He maketh His Sun to rise on the evil and on the good." Matt. 5: 45. He is in the highest sense, light to the soul, "the true light" to all — as it is His province to give light to all — the Sun of Righteousness, (Mai.) — just as the Sun shines for all, though many do not actually get the benefit of his beams. Observe — 1. Every man is by nature in darkness — in an estate of sin and misery. 2. Christ is the true, genuine and only saving Light for the soul. 3. No man can be truly enlightened, except by His Divine power and grace. Beyond all that human learning can do, and all that the most able teachers and pastors can do for men, they must have light from Christ, or must die in their sins. He executes the office of a Prophet, in revealing to us by His Word and Spirit 11 He ^ came unto his own, and his own received him not. Acts 3. 26. 13. 46. the will of God for our salvation. 4, Christ is the only true Light for the world at large. 5. This Light will at length enlighten all nations. Isa. 60 ; 1, kc. 10. In the ivorld. This refers back to vs. 5 — where the previous operation of this Light in the world is alluded to, and here it is again declared that the world (in darkness,) kneic — or " comprehended" — Him not. He who came into the world, in the Incarna- tion, was in the world before, under the old economy, as the Angel of the Covenant, (see Gen. 18: 23-33; 19: 18, 19; 1 Pet. 3: 18, 19,) and He afterwards "became Flesh," (vs. 14,) He was in the world personalis/, and not merely as Light. " The angel of His presence" it was, that accompanied the ancient covenant people under Moses. See Isa, 63: 9; Exod. 14: 19. This is mentioned here as a reason why the world should have known Him. A second reason is immediately added — that the ivorld ivas made by Him, as already was stated in general terms, vs. 3. " The world" here means the world generally — the world of man- kind at large. Though He operated among men, of old, through so many generations, and though by Him they were made, yet the world knew Him not. 1[ Knew Him not. As it had been declared (vs. 5,) that the dark- ness and depravity of the world did not entertain the Light, so here it is more distinctly said, that the world of mankind did not know Him, though He was among them of old. They did not recognize Him. 11. He came, <^t. This is .a step further in the manifestation of the Divine Word. In vs. 9, He had been referred to as ^^ the comer," as ^^ He who teas to come" — who having been predicted of old, and more and more manifested under the old economy, at length came. ^ Unto His own. As Israel had all along, of old, been the 28 JOHN. 12 But as many* as received him, to them gave he ^ power to become als. 56 4, 5. Ko.8.15. lJno.3.1. 1 or, the right; or, priuileije. people to whom He specially manifes- ted Himself, and to whom He was plainly predicted as to come, so He came to them. They are here called His oxen, and the term which is neuter here, means, His own possessions. His people are often spoken of as His inheritance — purchased possession, ^'c. Eph. 1 : 18. But the temple also is called His own — and He is predicted by Malachi, as about suddenly to come to His temple, (ch. 3: 1,) as "the Messenger of the covenant," &c. So the Holy Land was called His own, (Joel 2: 18,) and His holy hill of Zion. Joel 3: 17. ^ And His own. Here the term is masculine, and refers to His o^w^people, as distinct from the race beside — "the world." Though the world of mankind had not recog- nized Him, it might have been expected that His own people would know Him when He came. He answered to the prophetic descriptions. He fulfilled in Himself all that was foreshadowed of the coming INIessiah. And yet His own people to whom were committed the oracles of God, (Rom. 3: 2,) and "whose were the promises, (Rom. 9: 4,) even they did not know Him. As a class, they even denied Him and rejected and crucified Him. Acts 3 : 14. ^ Received, This term implies per- sonal reception of one as a friend and companion. See Matt. 15 : 24. It was true of His own people as a body that they did not embrace Him as their Messiah, and as their personal friend, but despised and rejected Him, as the Nazarene and the Galilean. John shows in the further history of our Lord, how they rejected the evidence which He gave of His Divinity from His miracles — and how they charged Him with blasphemy for claiming to be the Son of God. Observe — 1. The depravity of mankind is clearly shown by the universal rejection of Jesus. 2. Eventhey who have enjoyed the best opportunities, and highest the sons of God, even to them ^ that believe on his name. privileges have been found to reject Him, no less than others. 3. Unless men have an inward illumination, the light of the gospel will not avail. 12. But as many, ^c. Inasmuch as the Jews, who were His ancient cove- nant people rejected Him, He ex- tended the benefits of His covenant to all nations — even to as many — of what- ever name or nation, Jew or Gentile— as received Him, (See Acts 10 : 34, 35, 43,) which were not of the seed of Abraham — and not born of a particular blood, vs. 13. This change in the dis- pensation of grace had been predicted by the prophets, (Isa. 49: 20-22; 60: 3 ; 66 : 12,) and John had lived to see it fulfilled. National distinctions were far wiped out. Barriers from differ- ent blood were much broken down. The new covenant extended its bless- ings to all, "where there is neither Greek nor Jew," but Christ is all AND IN ALL." John had seen chvirches founded, first among the Jews, and afterwards at Antioch, and Ephesus, and Alexandria, and Rome, and in all chief cities of the Empire, among the Jews and Gentiles together. This was the grand result which is traced out in "the Acts" — which Peter had had revealed to him in vision. Acts 10. This purpose Paul was raised up to carry out. Acts 13: 47. This turning aside to the Gentiles, as to be admitted on a level with the Jews, followed upon the rejection of Christ by the Jews, when they "received Him not." This was declared by Paul and Barnabas to the unbelieving, persecuting Jews at Antioch in Pisidia. "It was neces- sary that the word of God should first have been spoken unto you. But see- ing ye put it from you, and judge your- selves unworthy of everlasting life, lo! ice turn to the Gentiles! For so hath the Lord commanded us, saying, I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth." Acts 13 : CHAP. I. 29 13 Which were born, * not of blood, nor of the will of the flesh, aJa.1.18. 46^ 47. f[ To them. To whoever received, or embraced Him by faith, to them He gave the privilege which before this had belonged to the Jews alone, of being His own people, His children. 1 John 3 ; 1 ; Rom. So the true, believing church foresaw in the prophet's time (Isa. 63: 16; 64: 8,) that, though the outward Israel was to be rejected for their rejection of Christ, the true believers — whoever they might be — would be admitted into this relation of sons — and that though Abraham be ignorant of us, doubtless Jehovah is our Father, if we receive His Son as our Saviour. ^ Power, e^ovaca. The term means privilege, pre- rogative. It refers to that spiritual privilege and prerogative which was typified by that outward relation of the ancient Israel, This was the true Israel, after the spirit ; admitted now, to sonship, by faith and not by descent. " For as many as are led by the Spirit of God, they are the sons of God." Rom. 8: 14. ^ The sons of God. Literally — children of God. The term for " sons " is different and not so com- prehensive, while this refers also, more especially to the mode in which they are here said to become such — namely to the new birth. The same term is used in 1 John 3: 1. "Behold what manner of love,'' &c., and in Rom. 8 : 16; 17:21. "If children, then heirs," &c. ^r That believe. Faith is the mark of sons under the new economy, and not any descent from Abraham, as of old. ^ In His name. The name of God is that whereby He makes Himself known. And He has revealed Himself in Jesus Christ, and more especially under the New Testament, as He came into the world (vs. 11,) in a full, personal manifestation. To believe on His name is therefore to believe in God, as revealed to us by Jesus Christ, whose Incarnation is spoken of by John. Faith in Christ is now the grand mark of distinction. Men are believers or unbelievers. 3^^ nor of the will of man, but of God. "He that believeth shall be saved, and he that believeth not shall be damned." It is faith which unites to Christ, makes ns stand in Him, and rests upon Him alone for salvation as He is offered to us in the Gospel. So John in his 1st Epistle, celebrates this grace of God in Christ. "Behold what man- ner of love the Father hath bestowed upon us, that we should bo called the sons of God." 1 John 3 : 1. 13. Whichtvereborn. These believers of all classes, are not distinguished by eminent human birth, as the Jews boasted their descent from Abraham, but by the neiv birth, which Christ explained to Nicodemus. Ch. 3. They are led by the Spirit of God ; and their being sons, and their having the mark of " sons of God" in a living faith, proves them to have been born of God. Rom. 8 : 14. They are shown to be the sons of God because they "have re- ceived the Spirit of adoption, whereby they cry, Abba, Father." Rom. 8: 14, 15. God hath sent forth the Spirit of His son into their hearts. Observe — 1. " Effectual calling is the work of God's Spirit, whereby, convincing us of our sin and misery, enlightening our minds in the knoicledge of Christ, and renewing our will. He doth persuade and enable us to embrace Jesus Christ freely offered to us in the Gospel." 2. True be- lievers are admitted to the privilege of sons, without regard to name or class or previous standing. ^ Not of blood. Literally — of bloods — of one, or another, or any long succession. See Matt. 27 : 4. These Jews, even while they rejected Christ, boasted of being born of Abraham, and of having the prerogative of children of God by such birth of blood. Matt. 3 : 9. But all such distinction was put away under the New Testament, and true believers of all names were admitted as being of the true family of Christ. 2 Cor. 11: 22, 23; 1 Pet. 1: 23. "And not be- cause they are the seed of Abraham are they all children." Rom. 9: 7. 80 JOHN. 14 And the Word * was made fleshj and dwelt among us, (and ^ we beheld his glory, the oLu.1.35. ITi. 3,16. 6 2 Pe. 1.17. IJno. 1.1,2. ^ The Will of the flesh. The natural, fleshly will. The natural will is de- praved. Eph. 2 : 3. Therefore effec- tual calling consists in "renewinffoi/r will" as well as enlightening, &c. That will which we have by nature, cannot change itself. It must be changed by a higher power. ^ The will of man. This may refer to the will of other men. We sometimes are admitted to the children's place by adoption of men. But no such human arrangement can serve us in this case. Or, it may refer to the influence which men exercise over one another — and then it would mean, that this new birth is not by the power of human eloquence, or reason or persuasion. Men cannot work this saving change in their fellow men by any boasted power of theirs. Those who claim to convert others, and who declare that the Spirit of God is not necessary, but only the right presentation of truth, are here taught that the new birth is not within their power. ^ But of God. This work is that of God alone. Those who are true believers, and who are here spoken of as admitted to be the true children of God are born of God. John speaks of such in his Epistles, and sets forth their characteris^tics — that they overcome the world. 1 John 5: 4. "And this is the victory that overcometh the world, even our faith." They sin not (1 John 6: 18,) as others sin, habitually and of choice. 1 John 3 : 9. This doctrine of the new birth Christ sets fonh to Nicodemus — that it is by the Spirit, (ch. 3: 6,) and entirely another thing from being "born of the flesh," (3 : 7,) or corrupt nature, which must needs be a corrupt birth ; "For who can bring a clean thing out of an unclean? not one." Job 14: 4. Observe — 1. Our first business is to embrace Jesus Christ, as He is freely ofl'ered to us in the Gospel. 2. It is not any outward relation or standing glory as of the only-begotten of the Father,) full " of grace and truth. 3. 45. 2. Col. 2. 3, 9. even in the church — not pious parent- age nor outward baptism that makes us the children of God. 3. The true mark of children is a living faith in Christ. 4. All who have faith, and who prove their faith by their Chris- tian lives, prove also that they have been born of God. 5. None who have not had this neio birth, can be true believers, or true children of God. 6. Salvation is all of grace. The privi- lege of being sons is a free gift, which shows the wonderful love of God. 14. Was made flesh. Literally — became flesh. He who in vs. 9, is spo- ken of as the Light about to come, and in vs. 11, as having come to His cho- sen people, is here set forth as the original AVord, now taking human flesh. He became Incarnate. 1 John 4: 2. He who was with God fiom Eternity, and who was God, (vs. 1,) and by whom all things were made, (or became, had their existence) became flesh. Verses 1 and 2 show what He originally and essentially icas. This verse shows what He became, and the term is diff'erent. \ Flesh. This is the general expression for human nature. See Matt. 16: 17 ; 19: 5; 24 : 22. He took our flesh with its weak- ness and sufi"ering, but not with its sin. Ptom. 7: 18. He took on Him the nature of the seed of Abraham and not that of angels. " As the children were partakers of flesh and blood He also, Himself, likewise took part of the same." Heb. 2 : 14. See 1 John 4:2; 1 Tim. 3: 16; Lhil. 2:6; 2 Cor. 8: 9. There were those in John's time who believed that the body of Christ was not real, but only imaginary. This statement would contradict such an absurdity. Others, as Apollinaris, believed that Christ had not a human soul. " The son of God became man, by taking to Himself a true body and a reasonable soul." It is not meant that the Eternal Word was changed to CHAP. I. 81 man, so as to be no longer God, (vs. 1,) but that He took to Himself our human nature. So He said, " A body hast thou prepared me." Heb. 10: 5. The Lord Jesus Christ is He "who being the Eternal son of God became man, and so was and continues to be, God and man, in two distinct natures and one person forever." ^ Dwelt. Liter- ally — tabernacled. Pitched His tent, or dwelt as in a tent. From the cor- responding term is the word Shekinah ; and also our English word Scene. It has a reference to His manifestation — and so it is added, " we beheld His glory." "Really and briefly, he af- forded a spectacle of Himself." — Ben- gel. The word is also used in Scrip- ture for the dwelling of God among men. Rev. 7:15; 12:12; 13:16; 21: 3, See Levit. 26: 11, 12. Such a tabernacling of God on earth, was promised through the prophets. Ezek. 37 : 27 ; 43 : 7. The idea may be of something movable, as that in the "wilderness — His transient continuance among men in the flesh — for the flesh in which He dwelt here was soon to be glorified and removed to Heaven. ^ Among us. There could be no mis- take, for Christ had companied with men, and displayed His Divinity by His miracles, and, in various ways, had daily shown Himself during more than three years. This was abundant proof of His Incarnation. Besides, he showed Himself alive after His passion by many infallible proofs, being seen of the dis- ciples forty days, &c. Acts 1. 1[ TFe beheld. See 1 John 1:1, where John speaks of having seen the Word of Life loith his eyes. The Apostle here refers to the whole manifestation of Christ in the flesh, by His word and works, but more especially to His transfiguration, when they saw Him in His glory — as God-man — when His flesh shone with His proper Divinity — and they saw plainly what glory He had as God, though He was in the flesh. This was a special evidence furnished to Peter, James and John, fortifying them for their special work. " We beheld.'^ Peter refers to it as a most convincing and overwhelming proof of His Godhead. 2Pet. 1: 16-18. See Matt. 17: 1-9. His '^ glory'' was also displayed or manifested forth, (ch. 2: 11; 11: 4;) in His miracles, in which His Divine majesty more or less appeared — but His transfiguration was the crowning scene, to which John seems further to refer. It was a visi- ble glory, like that of the Shekinah of old at the door of the Tabernacle. He who was "the true Light'' showed forth His glory. The term here used for beheld signifies not a mere sight of the eyes, but a close, familiar contem- plation. See 1 John 1 : 1-4. ^ As of the only-begotten. Such glory — so peculiai- — the reflection of the Divine image. On that occasion, on the mount, this testimony of the Father to Christ from Heaven, as His beloved Sen, made a strong impression upon these Apos- tles. Peter says, " We were eye wit- nesses of His majesty — for He received from God the Father, honor and glory, when there came such a voice to Him from the excellent glory. Thou art my beloved son, in whom I am well pleased." John, in kindred terms, here testifies that they beheld His glory, "as of the only-begotten of the Father," &.c. The glory which they saw was manifestly that of the only-begotten — according to the special testimony from Heaven. See Acts 1 : 21. ^ The only-begotten. This term is used by John alone, as applied to Christ. See vs. 18 ; ch, 3 : 16, 18. 1 John 4: 9. He is the only Son of God in the highest sense beyond all that " children of God" and "sons," so called, can be — for He is in the bosom of the Father, and alone able to declare, or reveal Him, because He is one with Him. Of course, therefore, the term means more than that He was specially dear, or beloved ; though in this light He is set forth as the highest idea that can be given to us of the relation. He was "with God, and WAS God." ^ Full of . This con- nects with the clause — ''divelt among x\s"—full of &c. This is the way in which He displayed Himself. "For it pleased the Father that in Him should all fullness dwell." Col. 1 : 19. He was the manifestation of the Divine 82 JOHN. 15 John * bare witness of liim, and cried, saying, This was he of whom I spake, He that Cometh after me is preferred a Matt. 3. 13, &c. grace to men for their redemption — and also of the Divine truth as connec- ted with grace. " Mercy and truth met together in Him. Righteousness and peace kissed each other." Ps. 85. The Gospel plan is the exhibition of grace to sinners as consistent with truth. Hence, Christ in all His con- duct and works, displayed the grace of God to sinners — healing, pardon- ing and blessing them, (vs. IG,) bestow- ing abundant grace : and He vindicated God'a truth and revealed the truth, the will of God for our salvation — as Him- self "the way and the truth and the Life." Ch. 14: 6. So Isaiah predicted that the Messiah would bring forth judgment or salvation unto truth, or by truth. Isa. 42: 3. He was always contemplated as accomplishing salva- tion in perfect consistency with truth and by a clearer revelation of the truth. The isles were to wait for his law. And such a system of grace and truth came by Him, (vs. 17,) as makes the gospel, in distinction from the law that was given by Moses. Observe — 1. Grace without truth would not satisfy the conscience, nor give peace. Truth without grace would only proclaim our just perdition. 2. Christ executes the office of a Prophet in revealing to us, by His Word and Spirit, the will of God for our salvation. 3. Christ exe- cutes the office of a Priest, in His once offering up Himself a sacrifice to satis- fy Divine justice, and reconcile us to God, and in making continual interces- sion for us. 15. Bare tvitness. In vs. 7, John the Baptist, was spoken of as sent for this purpose, to bear witness of Christ, in order that all men, by his means, might believe. Here, accordingly, his testi- mony is given. ^ And cried. His wps "the voice of one crying in the wil- derness." Isa. 40 : 3. He made open and public proclamation of Christ. before me : for he was before me. 16 And of his fullness ^ have all we received, and grace for grace. 6 Jno. 3. 34. ^ This was He. The Evangelist repre- sents the Baptist, as referring back to a previous testimony which he had given, before Christ appeared. So he says " this was i/e," as though poi7iti7iff out the one of whom he had testified before He came. vss. 26, 27, SO, 33. Of course he gave the testimony in the power of the Spirit, for it was before he thus had recognized Him in the flesh. '^ After me. That is, somewhat later ihsin myself. He announced Him as about to come. vs. 9. Our Lord ap- peared about six months later than John. And this was John's way of announcing his speedy coming. ^ Is preferred. Has become greater than I. Has received a greater rank, or dignity. This alludes to what John distinctly declared, that Christ's ministry should increase while he should decrease, ch. 3 : 30. T[ For He was before me. The term "tvas" here is the same as in vs. 1, and refers plainly to His previous existence before He appeared in the flesh. It expresses an indefinite past. This, therefore, is given as the reason for Christ's increase and preferment before John — that He existed before John — even from Eternity, (vs. 1,) though John was born before Christ. Such exalted testimonies of Jesus were given by the Baptist as appears further, ch. 3 : 27, &c. This was in the true spirit of his ministry. He was sent for this. 1 6. And of His fullness. The Evan- gelist had declared, vs. 14, that Jesus was " full of grace and truth," and now he goes on to testify for himself, and for the disciples generally, that they had all received of His fullness of grace and truth. Eph. 3: 19.— "That ye might be filled with all the fullness of God." Col. 1 : 19.— "It pleased the Father that in Him should all fullness dwell." See Ephes. 3: 17. In Him dwelleth all the fullness, ^-c. He means to say that CHAP. I. 33 17 For the law was given by Moses, hut grace * and truth came by Jesus Christ. a Ps. 85.10. Ko.5.21. they, (believers,) could speak from ex- perience, more than confirming the Baptist's testimony of Christ's proper and superior rank, as the Eternal AVord. (Verse 15 is not a parenthesis, but is the Baptist's testimony in proof of what was said in vs. 14, that Christ had dwelt among men. ) All true be- lievers can further confirm this testi- mony by their experience. John the Evangelist wrote after many churches had been formed, of Jew and Gentile believers, in all the principal cities of the world : after Paul had traveled from Jerusalem to lUyricum and Home, (Rom. 15: 19,) and the Gospel had gone to remote parts of the Empire. And he gives it as the united witness of believers, that they had received of Christ's fullness of grace and truth — had been made partakers, from His rich treasury, of heavenly benefits. Eph. 1: 23; 3: 19; Col. 1: 19; 2: 9. Observe — Christ .Jesus is an inexhaus- tible resource of all things pertaining to life and godliness. 2 Pet. 1 : 3. And we may come boldly to Him, for there is in Him an infinite store of grace for sinners, and of truth also, so that by His knowledge, (the knowledge of Him,) He, (God's righteous servant) justifies many, for He has borne their iniquities. Isa, 53: 11. ^ Grace for grace. Literally, " Grace instead of grace,^'' grace in such abundance as to crowd on in a perpetual flow, like wave upon wave, where one constantly rushes on to take the place of another; or, rather the inwai'd spiritual grace of the new covenant instead of the outward grace of the old. The law under the old covenant was written on the cold tables of stone, uttering its demands and giving no adequate helps. Under the new covenant the law is written in grace on the warm tables of the heart, and grace comes first, heralding and establishing the truth and securing its fulfillment in us. It first gires, then 18 No man hath seen Grod ^ at any time; tha *= only -begotten Son, which is in the bosom of B Ex. 33. 20. ITi. 6,16. c IJno. 4. 9. asks. This is, therefore, superior grace — a better covenant — better pro- mises. Heb. 8 : 6, 8, 9. We have Law- giver for Lawgiver — Christ for Moses — Head for Head — the second Adam for the first Adam. And we have grace for grace. Hence, the phrase may refer immediately to the new dispen- sation of grace as in place of the old. "They that are effectually called, do in this life partake of justification, adoption and sanctification, and the several benefits which in this life do either accompany or flow from them." "The benefits which in this life do accompany or floAV from justification, adoption and sanctification, are assu- rance of God's love, peace of con- science, joy in the Holy Ghost, increase of grace and perseverance therein to the end." 17. For. A reason is here given for this new and siiperior supply of grace ; because Christ and His ofiice work must be understood as far superior to that of Moses. The law (which Moses gave,) is of works, and so it is necessa- rily limited and restricted. But in this dispensation of the Gospel, grace is a free flowing stream, always pouring upon us from the fountain. Moses gave the law — the Old Testament econ- omy, full of positive regulations and burdensome rites, (Acts 15: 10;) and he was only dispensing it, as a servant in the house. Heb. 3:5. It rather announced and heralded some better economy as coming. Accordingly grace and truth came by Jesus Christ, or be- came, as the new and " better covenant, established upon better promises." Heb. 8: 6. The law worketh wrath. Rom. 4 : 15. \ Grace and truth. Lit- erally, the grace a7id the truth emphati- cally — or in reference to vs. 14, the grace and the truth already mentioned. *^ Bg Jesus Christ. He was Himself the efiicient source. The phrase here, " came by " is the same as that which 84 JOHN. [A. D. 26. the Father, Mm. he hath declared •[f 19 And this ^ is the cLu. 3. 15, &c. declares tliat all things ivere made by Him. vs. 3. " The law was not Moses' own. Grace and truth are Christ's own." — Bengel. He is the Son in the Father's house, and Moses was the ser- vant. This shows the superiority of the new disi^ensation to the Old, and of Christ to Moses — though those were good in their place and for their pur- pose. See Epist. to Hebrews. The great distinction of the new covenant is, that it reconciles grace and truth — briogs them into perfect harmony. It is what the law could not do, on ac- count of its weakness or impotency by means of our fleshly or depraved nature. Rom. 8: 3. The Gospel by Christ declares His righteousness — that God might be just, and yet justify him that believeth in Jesus. Rom. 3 : 26. 18. No man, ^-c. See chap. 3 : 13. Moses went up to God on Mount Sinai, and communed with Him. But it was amidst clouds and darkness, and fire and tempest; so that he said, "I ex- ceedingly fear and quake. " But Christ, in a very different sense, hath seen God, as dwelling in His bosom, and as partner of the Godhead. Moses had nothing to reveal of God, from any essential connexion and relation such as Christ had. So it is said of the Spirit, that, on account of His pe- culiar, essential relation to the God- head co-existing in the Trinity with the Father, "He searcheth all things, even the deep things of God." (1 Cor. 2: 10.) If Which is. The term implies Essential being, without relation to time. He does not merely lie upon the Fa- ther's bosom for a season. He lives there always. This is the great advan- tage of Christ over Moses, even for any full revelation of God. "No man hath ascended up into Heaven save He that came down from Heaven, even the Son of Mnn, which is in Heaven, ch. 3: 13. See Heb. 3 : 3-6. \In the bosom. This expresses, b^ an oriental figure, record of John, when the Jews sent priests and Levites from Jeru- salem to ask him, Who art thou ? the idea of vss. 1, 2, that the Son was in the closest possible relations with the Father, The guests teclined at table in the East, leaning on the left arm. Hence the person on the right hand of the Master of the feast, leaned toward his bosom, and was said to "lean on his breast." ch. 13: 25. John was the beloved disciple who leaned on Jesus's breast. Hence he was the one to ask Him the most mo- mentous questions, ch. 21 : 20. John naturally uses these terms to express the most striking idea of Jesus's fam- iliar and full knowledge of the Father, and of His personal communion with Him, making Him the very one, and the only one to reveal Him. None could know the Father, from personal knowledge, as He could. *\\ Declared him. From this term in the Greek, we have the word '■'■exegesis,^'' in Eng- lish. He, and He alone, hath revealed Him, or set Him forth. The Son is the Revealer of the Godhead. And the Spirit, too, makes known to the people of God — u-ithin — the things of Christ, (ch. 16: 14,) and the things prepared by the Father for those who love Him, as " Eye hath not seen nor ear heard." 1 Cor. 2: 9. God in these last days hath spoken unto us by his Son. Heb. 1 : 14. § 18. Testimony of John the Baptist TO Jesus. — Bethany beyond Jordan. Matt. I Mark. I Luke. l John. I I I 1.19-34 19. This is. John the Baptist's u-itnss which has just been spoken of, is here given. The word ^^ record'^ is the same as is used in the verb, (vs. 15,) icit- nessed. It is not xcrittcn, but spoken testimony. T[ The Jncs. John's men- tion here of the Jews, seems to inti- mate that they had ceased to be a na- tion when he wrote, and that the Gen- tiles are supposed by him to be his read- ers. His use, however, of this name, Age 80.] CHAP. I. 35 20 And he confessed, and denied not; but confessed, I am not the Christ. 21 And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou ^ that prophet? And he answered. No. 22 Then said they unto him, Who art thou ? that we may give an answer to ttem that sent us. What sayest thou of thyself? 1 or, a prophet. is usually to designate the officers of the Jews — the Sanhedrim — and here the terras, "from Jerusalem," should be connected with "the Jews," to sig- nify the Sanhedrim — the Jews — the leaders of the Jews who were from Jerusalem. This highest court of the nation were charged with the care of religion — and it was their business to examine into the law^fulness of any prophet's pretensions. % Priests and Levites. These were the two classes employed about the temple service, (Josh. 3:3,) and they were here sent officially to inquire into the pretensions of the new teacher, (vs. 25,) who had gathered such crowds about Him, (Matt. 3: 5,) and had excited public expectation that he might prove the Messiah. Luke 3 : 15. 20. Confessed. That is, openly and publicly acknowledged — professed. He did not profess to be what he was'not. This shows his sincerity. He was very popular and might have claimed to be the Messiah, as Christ had not yet publicly appeared. Among the learned and the unlearned, there were many doubts as to the prophecies about the Messiah, ch. 7 : 40-52. 21. Elias. This is the Greek way of writing Elijah, whom the Jews ex- pected to come down from heaven in person, to anoint the Messiah. The whole appearance of John reminded them of Elias. Matt. 3: 4. 2 Kings 1 : 8. He denies that he was Elias in any such sense, though he was person- ally the Elias prophesied by Malachi, (3 : 1, 4, 5,) but that he came "in the 23 He * said I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet ^ Esaias. 24 And they which were sent were of the Pharisees. 25 And they asked him, and said unto him. Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet ? a Mat. 3. 3. Mar. 1. 3. Lu. 3. 4. c.3.28. 6 Is. 40.3. spirit and power of Elias," was the most that could be said. Besides, he announced that the kingdom of God was at hand, and they naturally turn- ed to the last of their prophets for the indications there given. Mai. 4 : 5. Lightfoot shows from their Rabbinical teachings that they expected a general purification, or baptism, to be adminis- tered by Elias, before the coming of the Messiah Ezek. 3G: 25, 26. Zech. 13: 1. The conversation of Christ with Nicodemus, opened the true sense of these predictions, ch. 3: 5-10, ^ That prophet. The Jews looked for '■'■one of the old -prophets risen again,'^ to herald the advent of Christ. They differed in their views of the person — but some thought it Jeremiah — some one and some another. Matt. 16: 14. This also he disclaimed. This may refer to that prophet like unto Moses, promised. Deut. 18: 15-18. Seech. 6: 14. 22. An ansicer. They came as an official delegation, and they must have some definite report to carry back. 23. / am the voice. Here John ap- plies the prophecy of Isaiah to himself, which the Evangelists apply to him. Isa. 40 : 3. I am he whom Isaiah describes. 24. 25. The Pharisees. This seems here thrown in, to explain the question immediately following. The Pharisees, who were so exact and strict about ceremonies, would naturally want to know all about his authority for bapti- zing. They pretended to be the high- est authorities on all such ritual points. 86 JOHN, [Age 30. 26 John answered them, saying, I baptize with water: but there whom you, standeth one ^ amon^ ye know not: 27 He it is, who, cominir after me. Hence, Avliile they admitted that Christ would have a right to baptize when he should come — and perhaps, these prophets — they inquired Avhat author- ity John had, if he was any other than they. The Sadducees had no concern about these nice points of ceremony, for they opposed the Pharisees in regard to all such matters. — "Why takest thou upon thee this office of administering baptism, if thou art not able to prove thyself to the Sanhedrim as one or other of the great personages promised to come?" And especially did they ask this with some severity, as he under- took to baptize, not only proselytes, but Jews. He had declared who he was, (vs. 23,) and this they should have understood. He had applied to him- self the description which Isaiah had given of the Messiah's forerunner. But they seem not to have understood. This at least would not account to the Pharisees for his baptizing. T[ Neither. If John was neither of these that they had fixed in their minds to expect, they could not regard him as having any right to use the .Jewish ceremonies officially. AVho could he be ? 26. John noAV explains. His bap- tism is a mere symbol of the greater baptism which Christ would perform — a mere forerunner of that, as he was of Christ Himself. *[[ There standeth. This is the more formal aunouucement of Christ's presence among them as proclaimed by John — to satisfy them of his near relations to the promised Messiah, and to show that though he was not the Christ whom they looked for, yet, Christ Himself was there among them. He elsewhere further declares, that Christ baptized with the Holy Ghost, &c. T[ Ye knoiv not. The multitude knew not Christ, excepting as John afterwards pointed Him out. The sign at the baptism was not for is preferred before me, whose shoe^s hitchetl am not worthy to unloose. 28 These things were done in Bethabara ^ beyond Jordan, where John was baptizing. 6 Judg. 7.24. them, but for John ; so that he might make Him known to them. 27. He it is. He further sets forth the relations he sustained to the Mes- siah who had really come. •[[ Coming after me. See vs. 15. He it is whom I spake of as coming after me, and about to rank before me. This testimony of John was doubtless delivered often, and in different terms and circumstan- ces. It will be observed that this was after Christ's baptism, when John had already recognized Him ; and that the testimony in Luke (3: 16,) was given before the baptism, and accord- ingly, in the latter, he uses the term " There cometh." Christ was known as the comer — "He that cometh" as pre- dicted. The Hebrew name of God in the Old Testament, ("Jehovah,") is sup- posed by some to mean " lie shall he'' — as the promised Redeemer — the one that was to come. '^Shoe's lafchet. Shoe-string. The people of the East wore only the sole of a shoe, bound fast to the foot by strings passed over and around it. This was more pleas- ant for hot countries. But it was the work of lowest servants to stoop and unti^ this sandal. See Plate, Luke 10: 34, voL 1, p. 200. This shows us John's true humility. Though ci'owds were attending upon him, he took no honor to himself except that of point- ing out his Master, and urging all to follow Him. There is no higher honor than this for any ministers or disciples of Christ. 28, Bethabara. The manuscripts favor the reading of Bethany. The ancient interpreters have it Bethabara, which may have been only another name for the Bethany here referred to. Betha- bara means a place of passing over^- and Bethany means a place of shipping. ^ Beyond Jordan. That is on the east side of the river, but upon the river • Age 30. J CHAP. I. 37 29 The next day, John seeth Je- sus coming unto him, and saith, Behold the Lamb * of God, which ^ taketh ^ away the sin of the world ! 30 This is he of whom I said, After me cometh a man which is oEx.12.3. Is. 33. 7, 11. He. 5.6. 1 or, beareth. He. 9.38. 6 Ac. 13.39. IPe. 2. 24. Re. 1.3. 29. The next day. The day after the delegation of the Jews inquired of John. This "was just after Christ's return from the temptation in the wil- derness, that they came to him. Tf The Lamb. The question is, what refei-ence John could have had in the use of this name. A lamb was killed and eaten, in commemoration of Israel's deliver- ance from Egypt. Christ was predic- ted by Isaiah as a lamb led to the slaughter, (53: 7,) who "hath borne our griefs and carried our sorrows." And here accordingly He is announced as bearing or taking away the sins of the world. This bearing of sin, is a He- brew idiom frequent in the Old Testa- ment, and signifying, to remove the (guilt or) penalty of sin by expiation. Levit. 10: 17. Ex. 34: 7. Num. 14: 18. The prophecy in Isaiah was ap- plied to the Messiah by early Jewish commentators. And this idea of taking away sin, by bearing it, or suffering on account of it, so as to expiate it, was conveyed in the Jewish sacrifices and must have become familiar to the people. A lamb was offered morning and evening in the temple- worship, to keep up this great idea. He, our Pass- over, or Paschal Lamb, was sacrificed for us. 1 Cor. 5:7. ^Of God. Jesus Christ was God's Lamb, as the sacri- fice provided by God, (ch. 3: 16,) and accepted by the Father as a satisfac- tion for sin, according to the plan of grace. It was not any private offering like the lamb which any sinner brought to the altar. But it was God's un- blemished offering furnished by His Infinite Love "to take away sin, and in Him is no sin." 1 John 3: 5. T[ Taketh away. John the Baptist was inspired so to announce Jesus, in lan- guage thus strikingly expressing His mediatorial office, as a Priest — our preferred before me : for he was before me. 31 And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water. Great High Priest. He was what all the bloody sacrifices typified, as Paul has clearly shown in the Epistle to the Hebrews. The sacrificial lamb which bears the sin, also takes it away. There is no bearing of sin as mediator, without removing it. This cannot be done by mere teaching — nor even by Christ as a teacher, but only by Christ as " our Passover," (ch. 3: 1-16,) whose blood must be sprinkled on our conscience. The doctrine of substitu- tion, that is, of one's punishment endu- red by another, was clearly taught in the Old Testament. This is the light in which Isaiah sets forth the suffering Messiah, "He was wounded for our transgressions, "&c., (ch. 53, through- out.) SeeEzek. 13: 5; 22: 30. Isa. 64: 7; 106: 23. Jobn therefore means to say. Behold the sacrificial Lamb — the great appointed sacrifice prepared by God, predicted and brought forward by Him, to bear the sin of the world. The Lord hath laid upon Him the iniquities of us all : by His sufferings and death, to remove the punishment of sin — by taking it, to take it away. ^Of the icorld. The Old Testament often refers to the Messiah's work as extending to the Gentiles. So Simeon understood that it was not for Jews alone. Luke 2: 31, 32. 30. This is He, &c. He points to Him as the very one of whom he had spoken before the baptism, as ^o come, and whom he had rej^resented as supe- rior to himself. Matt. 3: 11, 12, 13. Now he repeats the terms of the an- nouncement, implying that this per- sonage who had come according to the description, would answer to these particulars. 31. / knew Uim not. This may read "/ also, (referring to vs. 26,) knew Him not." That is, he knew Him not, JOHN. [Age 30. 32 And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode uj^on him. 33 And I knew him not: but he that sent me to baptize with water, the ^ame said unto me. Upon whom thou shalt see the Spirit descending, and remain- ing * on him, the same is he as he was to know Him certainly by an api^ointed sign. vs. 33, John was sent to make Him publicly known, and He was to be made known to John, beyond any mistake. This was ac- cording to the testimony which John gave before the baptism, as to his re- lations to Christ. He was enabled to recognize Christ when He applied to be baptized by him, and He was revealed to him on the occasion, by this sign from heaven. He knew Him not, so as to make any collusion or conspiracj^ between them possible. It would seem from Matt. 3 : 14, that John knew Christ when He came to him for bap- tism, but knew Him not yet by revela- tion, as was appointed, vs. 32. 32. This is John's further witness, which more fully explains the forego- ing verse. He testified that Christ had been clearly made known to him from heaven — and that therefore he did not base his witness of Christ upon any mere natural, personal acquaintance. He tells the sign which was appointed from heaven by which he should, with- out fail, recognize Christ — so that it was by this Divine signal, and not by mere personal knowledge, that he could point Him out to Israel. God leaves none of His ministers in the dark, when they are intent upon doing their work, and wait on Him for tokens and directions. 33. This was, of course, a special claim which John had upon the confi- dence of the Jews, who boasted their belief in Jehovah, that the Messiah was witnessed to from heaven by the which baptize ch ^ with the Holy Ghost. 34 And I saw, and bare record that this is the Son of God. ^ 35 Again, the next day after, John stood, and two of his disciples; 36 And looking upon Jesus as he walked, he saith, Behold the Lamb of God! h Ac. 1.5; 2.4. Father's own appointment, and by a Divine token. See Matt. 3: 16. 34. Bare record. I have testified, as you know and remember. 1 19. Jesus gains Disciples. — The Jordan — Galilee ? Matt. I Mark. I Luke. | John. I I |l. 35-51. 35. Again. We need not suppose that these disciples were absent the day before, when John pointed out Jesus. But that what he said to the multitude, perhaps, or to a band of disciples the day before, became now more directly applicable to themselves, by their being the only two who were present. So it often is that small au- diences are more moved by the preach- ing, than larger ones. Ministers who preach to few, need not despond. Stormy-day congregations are some- times the most encouraging on this account. It is not the number ad- dressed, but the number reached and truly affected, that is the great matter. We hear of none moved to embrace Christ the day before, when the ad- dress was to many. Now that it is to tico, we find them both moved to seek Jesus. This shows us, too, that preach- ing should not be general, but particu- lar, so that it should be made to apply to individual cases. 36. Looldng vpon. This term inti- mates something more than John's seeing Jesus, as before in vs. 29. It is the term that is used of the maid look- ing upon Peter, closely q/eing him, and of Christ looking upon Peter, which drove him out to weep bitterly, (Mark Age 30.] CHAP. I. 89 37 And the two disciples heard him speak, and they followed Jesus. 38 Then Jesus turned, and saw them following, and saith unto them, What seek ye ? They said unto him, Rabbi, (which is to say, being interpreted, Master,) where dwellest ^ thou ? 1 or, abidest. 14: 67; Luke 22: 61,) and of Jesus looking upon the young man lovingly, (Mark 10: 21,) and looking upon sin- ners, (vs. 43.) John is represented as earnestly looking upon Christ at this time, and thus proclaiming him with effect. Perhaps we should infer that the hearty contemplation of the Sa- viour by the preacher himself, may be expected ordinarily to be accompa- nied by a successful exhibition of Him to the hearers. 37. Folloived. Not as disciples, leaving all, as yet, but rather going after Him, in the way of inquiry, as appears from the verses that follow. "We note these as our liOxdCs first words to his first disciples. 38. Jesus here shows His lively in- terest, anticipating their inquiries, by inquiring after their want. So it is always under the Gospel. Christ is be- forehand with us. If any one sets out, takes any step towards Him, he- finds already for him in the Gospel, words of grace, leading him along to salvation, inviting him to coine and see. ^ Rahbi. This term is the Jewish title for Master, which they gave to their great men. Matt. 23 : 8. Our Lord forbade His disciples to be so called, or to choose such distinctions. John interprets the name, reminding us that he wrote after the Jewish polity was destroyed. ^ Where dwellest thou. How natural is it, after knowing of Chi'ist as the atoning Lamb and Saviour, to ask after the place where He dwells. Ob- serve — Christ dwells in His church, in His people, in the ordinances, private as well as public, and in the written word. Here may we find Hira at any 39 He saith unto them. Come and see. They came and saw where he dwelt, and abode with him that day : for it was about ^ the tenth hour. 40 One of the two which heard Johu speak, and followed him, was Andrew, Simon Peter's bro- ther. 2 That was : 1 hefore nigTit. time. They ask for His lodging place, as though they wanted to know where to find Him at any time, or rather, perhaps, to know how far He was now going on. Whatever question any in- quirer asks of Christ, to know more of Him, of His dwelling, of His way, of His plans, He meets it by the invita- tion. Come and see. 39. This was the common saying of the Jewish Rabbis to their disciples — Come and see, let it be explained to you. And with our Lord there was implied a promise, Come, and ye shall see, and experience all that ye seek. See ch. 11 : 34; Rev. 6: 1, 3, 5, 7. Observe— 1. This foregoing love of Christ has shown itself in His dying for sinners, before we ever took a step, or had a thought about salvation. 2. He is come for this very object, to seek and to save the lost. See the case of Zac- cheus. He is seeking us more than we are seeking Him. And if any one has the first rising care for salvation, and the first desire after Christ, it is an evidence that Christ is seeking Him. T[ Tenth hour. So accurately does John give the hour, perhaps to show, in con- nexion with the foregoing conversa- tion, that it was now towards evening, and that therefore it was asked where Christ lodged, or perhaps to show that this was a memorable occasion, which made the very hour worthy of note to him, as the hour of his first seeking and following after Christ. The tenth hour, in the Jewish calculation, was 4, P. M. John was doubtless the other disciple. 40. One of the tico. The o^A^r is not mentioned. This agrees with the Evan- gelist's way of introducing himself in JOHN. [Age 30. 41 He first findetli his own bro- tlier Simon, and saith unto him, We have found the Messias, which is, being interpreted, ^ the Christ. 42 And he brought him to 1 or, the anointed. his narratives, and "we see no other reason for his keeping back the name, while the particular mention of the hour would signify that he was con- cerned deeply in the occurrence. We see John's special modesty, as in this case he was one of the very first who had Christ pointed out to him, 41. He first. Not (as Alford,) that both went in search of Peter and An- drew first found him. But the frst thing he did, or the first thing in the morning after visiting Christ at His dwelling, was to go in search of his brother. How natural this, in any true discovery of Christ. The first prompting is to go after near relatives and othei's, and tell the glad news, " We have found Christ.'^ Or, we may under- stand the terms as intimating that what Andrew was first to do, namely, to biing "his own brother," that John, "the other disciple," also did, and brought "his own brother" James, and that this accounts for the order of names in the common list of the twelve, the oldest brother being named first of the first called pairs. Simon and Andrew, then James and John. Ob- serve — 1. How sweet and sacred is this influence of a brother for Christ. 2. A younger brother may even lead the elder to Jesus. Yes ! Andrew may even lead the impetuous Peter, and so may the mild and winning John lead James. ^ His oum brother. This ra- ther suggests the reason of his making this his first business after finding Christ for himself: to acquaint "//?'s oivn brother " with the cheering fact, and seek to lead him also to Christ. Even Dives, in torment, felt for his five brethren on earth, lest they also come to that dreary abode, and asked Abraham to send them a messenger, even Lazarus, to warn them away from it. Luke 16: 28. If we feel not now for Jesus. And when Jesus beheld him, he said, Thou art Simon the son of Jona: thou ^ shalt be called Cephas, which is, by interpreta- tion, ^ A stone. a Matt. 16. 18. 2 or, Peter. our relatives and others, we may feel for them, as Dives did, when it is too late. _ 42. Beheld, or, literally, looking upon — earnestly contemplating him. See vs. 36, notes. Our Lord here intimates that He knew him first and last — that his being now brought to Him by his brother Andrew was noth- ing so important as his being brought to Him, by the Holy Spirit. That as with Nathanael, (vs. 50,) whom Jesus knew before Philip called him, so He knew Simon before Andrew called him ; and indeed knows now, already beforehand, his future character and ca- reer. ^ Brought him to Jesus, How natural, how beautiful and how momen- tous in its results was this Christian act! How blessed is the work of bringing to Christ one earnest, faithful soul — much more one able, influential minister — a missionary — a winner of multitudes of other souls. ^ Simon. Peter was the first fruit of Christ's pub- lic ministry, the first one looked out and brought in by one of the future twelve. And it would seem he was the first publicly recognized as a future apostle, by this neiv name. On this account, it may be, that he is frequently men- tioned first in the list and spoken of with some distinction, among the twelve. T[ Cephas. This term is Ara- maic, and signifies — a stone. His name was Simon. Now Christ adds this new name, which in Greek is Peter. It was a declaration beforehand, of what Peter ivas to be made in the gospel ser- vice, and of what part he was to have . in the upbuilding of the early church. He was to have a primary work, in ftict, but no primacy in rank. Peter's confession of Christ was the foundation truth upon which the church was to be built, (Matt. 16: 18.) See Gah 2: 9, where Cephas is spoken of as a pillar, Age 30.1 CHAP. I. 41 43 The day following, Jesus would go forth into Galilee, and findeth Philip, and saith unto him, Follow me. 44 Now Philip was of Bethsaida, the city of Andrew and Peter. 45 Philip findeth Nathanael, and saith unto him, We have found him of whom Moses ^ in the law, and the prophets did write, a Lu. 24. 27, 44. but only "o«e of the pillars" — with John and James. John records this case to show Christ's Divinity by His foreknowledge and prerogative in thus designating Simon. 43. The day folloicing. The next day after Peter ivas so called and designated — and so it was the fourth day after, vs. 19, supposing Peter's naming to have been the day after the visit of Andrew and John. Tf Folloiv me. Christ here calls him to be a disciple, not an apostle. This is the first instance of His making such a call. 44. Bethsaida. There are two places of this name mentioned in the New Testament. One Avas at the head of the Lake, and was called Bethsaida Julias. This one here mentioned was the town more commonly known, where Christ wrought, and which was de- nounced, with Capernaum, for its un- belief. Matt. 11: 21. It was on the western side of the Lake. It was a fishing place, probably, but no trace of it can now be found. We made many inquiries in vain. 45. The first thing spoken of, as done by Philip after he was called by our Lord, was this — '■^ he findeth Na- thanael." It was the same feeling as in Andrew's case, (vs. 42,) leading him to go after his brother Simon. It is a characteristic of true conversion — this prompt movement to tell to others what a Saviour has been found, and to lead them to the same Jesus. First, we have had shown to us the beautiful instances of individual effort for Christ, as shown in the family circle — brothers and younger brothers leading their 4^ Jesus of Nazareth the son of Joseph. 46 And Nathanael said unto him, ^ Can there any good thing come out of Nazareth ? Philip saith unto him. Come and see. 47 Jesus saw Nathanael coming to him, and saith of him. Behold, ° an Israelite indeed, in whom is no guile ! 6 c. 7. 41. cPs. 32. 2. Eo.2.28,29. elder brothers to Christ, as Andrew and John. Here observe, we have individual effort displayed outside of the domestic circle — where friend pre- vails with friend to come to Jesus. This Nathanael is spoken of (ch. 21 : 2,) as of Cana in Galilee, and Jesus was now probably in that vicinity, as in ch. 2:1, he is mentioned as being there. This case is now given, in which Christ proved Himself to be Divine, so clearly as to convince a sin- cere Jew, by the evidence of His omniscience. The Hebrew name Na- thanael answers to the Greek Theodo- rus. It is supposed that Bartholomew, who is found in the list of the twelve, and is named with Philip, was the same with Nathanael, who is not mentioned otherwise in the number. So that Nathanael teas Bartholomew, which means the son of Tolmai. So Peter was Barjona. See' Matt. 10:3; Mark 3: 16 ; Luke 6 : 14. ^ Moses in the law. In the first five books of the Old Tes- tament, which were written by Moses, and called "the Law," according to the general division of the Books, Christ is variously referred to : as "the seed of the woman," and as in Balaam's prophecy, (Numbers 24: 17,) whei-e He is called The Star. And so, our Lord himself "beginning at Closes, and all the pi'ophets " expounded to the disciples on the way to Emmaus, the things there written concerning Him- self. 1" The Prophets. Not— which Moses in the prophets — but which the prophets did write in the prophecies — and Moses wrote in the law. The Old Testament Books were divided into 42 JOHN. [Age 30. 48 Nathanael saith unto liim, Whence knowest thou me? Jesus answered and said unto him^ *' The Law, the Prophets, and the Psalms." Isa. 53: 9; 6: 7; Jer. 23: 6, 6; Dan. 9: 24-27; Zechariah 13; Mai, 3. TT J^estis of Nazareth. It would seem from this, that Philip had had some acquaintance with Jesus before — or that he gives this particular account of Christ's earthly relations, as his mode of proclaiming him to Nathanael, a devout Jew. He knew of Him as residing at Nazareth. 46. Can there any good thing come, ^c. It has been generally supposed that the notorious wickedness of the place is here referred to. But as Nathanael was a Galilean, we need not suppose that he expressed on his part this kind of contempt, but rather that he referred to the meanness and insig- nificance of the place, as not likely to give any great personage to the world. Ch. 7 : 52 ; Matt. 2 : 53. He alluded, also, to the contempt in which Galilee was held in the popular estima- tion, and Nazareth was only a small despised town of Galilee. The name Nazarene and Galilean was a name of derision. This was a natural expres- sion. It was a prejudice natural enough to the human heart. It was a feeling of distrust of the person, because of the place from which he sprang. So unreasonable are the objections which many urge against Christ and His gospel. Tf Come and see. This reply was the only way to meet such a false judgment. Every man should examine for himself. His prejudice Avas not so obstinate as to forbid this fair trial from personal investigation. This is the substance of Clirist's invitation to men. Come to me and prove the Gospel true. Observe. — If men will first of all go to Christ and see the gospel plan with all its evidences and fruits — its pj'omi- ses, provisions and hopes — they will find rest to their souls. All their petty prejudices should be laid aside, Before that Philip caUed thee, when thou wast under the fig-tree, I saw * thee. and instead of caviling, querying and fault-finding, they should at once go to Christ and see. 47. We need not suppose that our Lord had any reference in His remark to this conversation of Nathanael. The plain meaning is that He knew him by a Divine power. T[ An Israel- ite indeed. One truly or really an Israelite — one who truly answers to that title. It was our Lord's work to pronounce upon character, especially to distinguish tlte true Israel (vs. 13,) from the nominal. His fan was in His hand, and He was purging His floor and gathering His wheat into His gar- ner. Matt. 3 : 12. This man was one of the true sons, or people of God : like Simeon and Anna, waiting for the con- solation of Israel like Zacharias and Elizabeth, walking in all the command- ments and ordinances of the Lord, blameless. This would seem, indeed, in his reply to Philip, where he speaks of the Messiah as a ^'■good thing." He was, at least, ready to hear of Christ. Tf No guile. No hypocrisy — as with the Pharisees — no false profession. See Ps. 15. It is not meant that Nathan- ael had no sin, but that he was a sin- cere, honest and pious Jew — and therefore, as was proved, ready to receive Christ. Rom. 2 : 28, 29. No guile was in him as was in Jacob, before he wrestled with the angel. Nathanael was found in prayer. There- fore, our Lord speaks of him as a specimen of the earnest seekers and prepared pupils that He would have — His own Israel out of the mere exter- nal Israel, looking for Him, and coming to Him with readiness to receive His invitation. Thus ought all Israel to be prepared for Him as their Messiah. Not that Nathanael had yet embraced Jesus as the Christ, but he accepts the invitation. Come and see — and soon his prejudice is lost iu his happy experi- ence. Age 30.] CHAP. I. 43 49 Nathanael answered and saitli unto him, Rabbi, thou * art the Son of Grod; thou art the King ^ of Israel. 50 Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig-tree, a Matt. U. 33. c. 20.28,29. 6 Matt. 21. a; 27.11. 48. This claim to a thorough knowl- edge of Nathanael, awakens his inquiry as to whence this stranger, whom he never before saw, had learned anything of him — or so much, as now to be tell- ing his acquaintances (as Philip,) about his private character. •[[ Bpfore that. Christ always shows Himself before- hand of all human agency for our salvation — more acquainted with us, and with our character and wants than our nearest fiiends — and knowing all about us before ever we heard of Him, before we ever moved toward Him, and before any one ever moved to lead us to Him. Before we ever heard a sermon, or were spoken to by any one about Christ, He knew all about us, and was more concerned for us than all beside could have been. *l When. Our Lord now gives an evidence of His Divine knowledge of him. He knew where he was, when he thought himself in deepest solitude, and He refers to this on purpose to show His super- natural knowledge. So He did with the Samaritan woman. Ch. 4 : 18. He showed His particular acquaintance with her circumstances and history, as He could not have known them but for Divine power. We may suppose that Nathanael was under the fig-tree at prayer or meditation, as was cus- tomary among the Jews. So our Lord, Ch. 18: 2; Luke 6: 12. 49. The effect upon Nathanael was similar to that upon the Samaritan woman. It was a proof of Jesus being the Messiah. ^ The Son of God. By this, perhaps, was meant the Messiah, as in Ps. 2:7; John 11: 27; Matt. 16 . 16 ; Luke 22 : 70. ^ The king of Israel. This was another title of tlie Messiah. It was written on His cross, " The King of the Jews." John the Bap- believest thou? Thou shalt see greater things than these. 5 1 And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven *= open, and the angels •* of God ascending and de- scending upon the Son of Man. cEze. 1.1. dGe.28.12. Da. 7. 9, 10 Ac. 1. 10, 11. tist, however, had called Jesus "the Son of God," (vs. 34,) in his testimony after the baptism, and Nathanael might have referred to this claim set up for Him by John — meaning, "Thou art the Son of God," as is claimed. Nathan- ael could not yet have understood the mystery of Christ's Divine nature. But this proof of His Omniscience was indeed enough, when carried home by the Spirit to show that He was God— at least, that He Avas the Christ. Observe — 1. The Gospel of Christ shows the deepest knowledge of our hearts. It is when we see how exactly it is suited to our condition, that we embrace it as Divine. 2. Christ shows us plainly that He has all along seen us, and followed us up with warnings and messages of love. When we see this and so read His providence, we find Him to be God, and embrace Him as a Personal Saviour. " My Lord and my God." So Christ called out Zaccheus, by name, before Zaccheus knew Him. Luke 19: 5. 50. Our Lord commends the prompt believing of Nathanael on this simple evidence of His Omniscience. He assures him that he shall witness more abundant tokens of His Divinity. He thus meets his faith with new and lar- ger promises. So it is with every believer till he enters Heaven. 51. Verily, verily, ^lost certainly. This repetition is for emphasis, to show the solemn truth of Avhat is uttered. \ Ye shall see. This is spo- ken to all the disciples. Tf Heaven open. The reference here is plainly to Jacob's ladder, wdiich he saw in vision. Gen. 28: 12. That was an image of the Incarnation and Divinity of our Lord, and of his mediatorial work, which should engage the angels as ministering spirits to the heirs of 44 JOHN. [Age 30. CHAPTER II. Tf A ND the third j\_ day there was salvation. The meaning here is — that they should see Divine glories dis- played in His Person and Work, and Heaven should be seen open — not any more shut — open for the free entrance of sinners — " by a new and living way which Chi'ist hath opened for us through the vail, that is to say. His flesh." Heb. 10: 20. t Ariffels of God. They are all ministering spirits to the heirs of salvation. Heb. 1 : 14. They often appeared on commissions from God to His servants under the old economy; to Abraham and Lot, and Daniel : and in the New Testament, they appear to Zacharias, and Mary and John, and to Jesus, once and again. Mark 1: 13; Luke 22 : 43 ; John 5: 4. The Heaven was seen open by Stephen, (Acts 7 : 55 ; ) by the three disciples on the Mount, (Matt. 17 : 5 : ) by the disciples who beheld Christ's ascension. Luke 24 : 51 ; Acts 1 : 9. It was no bodily vision promised to Nathanael, but that spiritual apprehen- sion of the heavenly world, and of our Saviour and inheritance there which all believers Avere to enjoy. 1 Pet. 1 : 3, 4, 8 ; Revelation. 1 Ascoid- ing, &c. Christ had brought the heavenly agencies down to earth — the foot of the ladder He was planting here in His earthly mediatorial work. And the angels as ministering spirits should ascend upon Him, from His mediation, and descend full of blessing for men. Angelic ministries would be opened up to men by Christ's Incarna- tion and Death. These heavenly spir- its would keep up intercourse with men through Christ as a ladder upon which they would travel between heaven and earth. What Jacob saw in dim vision — that they should see in fact. T[ Son of Man. See Dan. 7 : 13, 14. This title is never applied to Christ by any but Himself, except in Acts 7 : 56, by Stephen, and in Rev. 1:13 and 14 : 14, which are rather cita- tions from Daniel. Christ was found a marriage in Cana * of GraHlee ; and the mother of Jesus was there : fflJos. 19. 28. c.4.46. in fashion as a man. Phil. 2:6, 7. Observe — 1. Christ maybe known by His knowledge of us, of our sins, of our ruin, and only recovery. 2. They who believe from the light they have, will have more light. 3. We enjcy free communication with the heavenly world through Christ alone. Heaven is open to our view, as He has revealed its glories ; and it is open to our en- trance, as He has made the ladder to it, and is Himself the way. Why will not men cease to folloAv after delu- sions — after schemes of consulting spirits, and of opening the spiritual world, when Christ is the only ladder and the only door. CHAPTER IL I 20. The Marriage at Cana op Galilee. Matt. I Mark. 1 Luke. I John. I I |2. 1-12. 1. The third day. That is, the third after the incident jvist recorded, viz : the calling of Nathanael; making one whole day only, and parts of two days between that event and the marriage. This was the first public miracle of our Lord, and so it was the first fulfillment of ch. 1 : 51. See vs. 41. « Cana of Galilee. The small village now called Kefr Kenna on the road from Nazareth to Tiberias, has been com- monly held to be the same place. We found a modern chapel erected there, and large water pots standing out on the road side. The monks have fixed upon this as the spot, and strive to keep up every appearance of its being the same. But Dr, Piobinson has shown that a village called Kana-el- Jelil, (the very name "Cana of Gal- ilee,") about three hours N. E. from Nazaretlt, is the real spot ; that it was in earlier times recognized as the place, and that the same name is given in the Arabic version of the New Tes- tament, as the place where this miracle was wrought. It was the birthplace Age 30.] CHAP. II. 45 2 And botli Jesus was called, and his disciples, to the marriage.^ 3 And ^ when they wanted wine, Ec. 10. 19. Is. 22. 11. of N.-ithanael. ch. 21: 2. ^Marriage. Our Lord prefaces His public ministry by appearing at a marriage, and show- ing Himself thus differently from John in His social relations. He here con- fers special honor upon Marriage by His presence, and by Avorking His first public miracle for its guests. He came to dignify and sanction our social ties. He foresaw, says Trench, that some would arise in His church who would despise marriage, or fail to give the Christian family all its honors. And surely He knew of the apostacy whose mark is the "forbidding to marry." 1 Tim. 4: 3. *:^ The mother of Jesus. Joseph was most probably dead. He is last mentioned where Christ was sought at the Temple, at twelve years of age. Luke 2 : 43. 2. Was called. Was invited. The mother of Jesus "was there" uninvi- ted — was there apparently as one of the relatives of the family in whose house the marriage took place. His brothers also seem to have been pres- ent in the same way. vs. 12. Jesus and His disciples were pai-ticularly invited, as He probably would not have gone without the invitation. Blessed are they who invite the Saviour to their festive circles — and will have Him to honor and sanctify and bless every happy occasion in their house. Tf His disciples. Those, as we suppose, who were named in the last chapter as hav- ing lately been called by our Loi'd, were now invited out of regard to Him. There were the six disciples — Peter and Andrew, James and John, Philip and Nathanael. 3. When they icanted. Piather — when the wine had begun to fail. Mary seems to have been so related to the family as to know when the wine was beginning to give out. And she also interests herself at once in the matter, and bespeaks of Him some interference. ^ They have 7io wine. Lightfoot argues that the wedding was the mother of Jesus saith unto him, They have no wine. 4 Jesus saith unto her, Woman, in the house of Mary, wife of Cleopas, a sister of the mother of Jesus, (ch. 19: 25,) who was also the mother of James and Joses, (elsewhere called the brethren of our Lord? Matt. 27: 56.) Our Lord's mother seems to have had some expectation from all that she saw and heard of Him, that He would display His power for the supply. He may have privately wrovight certain wonders in her presence already, but none publicly before this. At the opening of the marriage ceremony among the Jews, the priest took a glass of wine in his hand and said, " Blessed art thou Lord, our God, King of the universe, the Creator of the fruit of the vine." This was also the prayer at the table. How appropriate then that He should show Himself their Lord God upon their own solemn acknowledgment, by showing that He was the "Creator of the fruit of the vine." 4. His answer here shows that her address to Him was an appeal for help, either by way of His wonderful wis- dom, or of His wonder-working power. T[ Woman. This is no term of re- proach or contempt, or disrespect. It is the same as He used so tenderly from the cross, ch. 19: 26. This is the term in which He addressed Mary ]\Lagdalene — and which the angels had used in addressing her before. Matt. 20: 13-15. It is to be observed that in this answer He intimates that He is no longer to be considered as in subjec- tion to His human parent — but having now entered on His official work, He is to be understood as the Son of God rather than the son of Mary. Com- pare Matt. 12: 48, 50, and Luke 11: 27, 28. He would show His objoct to be far higher than a mere gratification of these guests or of herself, indeed — • and higher than to produce the mere earthly supply- — while yet He will not refuse to work the miracle. ^ ]Vhat have I to do, &c. This seems to carry 46 JOHN. [Age 30. what have I to do with thee? Mine hour is not yet come. 5 His mother saith imto the with it somewhat of repulse. The phrase is used elsewhere in Scripture, and where the impression conveyed is that the speaker has been unseason- ably intertered with. Jos. 22 : 24 ; Judges 11: 12; 2 Sam. IG: 10; 19: 22; 1 Kings 17: 18; 2 Kings 3: 12, 13; 2 Chron. 35: 21; Matt. 8: 29: 27 : 19 ; Mark 1 : 24. The meaning is not that He would have nothing to do with her — far from it, as appears from what follows. Literally, the phrase is "what to me and thee." What is there to us in common, seeing I am thy Lord as well as thy Son — the Son of God, as well as the Son of Mary. As regards the miraculous power, what could there be in common between them ? Here He must declare His essential independence of her dii'ection. It was only as her Lord that He could do this thing, and here He must disclaim her authority, T[ With thee. That this could not have sounded so harshly to her ear as it may sound to us, is plain from what follows. He gave her to understand that at the proper time He would act — only that His thoughts were not her thoughts, nor His ways her ways. Isa. 55. And so again. He would declare His superiority to her, in His official character and relations. And this was necessary — for His being the son of Mary, was to many minds the evidence that He was not the Son of God. Only as He should be seen to be bcth, would He be properly understood. She, the fond mother, was to be taught that He was much more than her son. " That which in me works miracles was not born of thee." Observe. — He has also here shown us how false is that doc- trine of the Romish church which makes Mary an object of worship as a mediator between us and the Son. "There is one Mediator between God ani men, the man Christ Jesus." (1 Tim. 2 : 5) How blasphemous is that new article of faith in the Romish servants, Whatsoever ^ he saith unto you, do if. 6 And there were set there six a Lu. 5. 5,6. church, that Mary was conceived with- out sin — placing her on a level with her Lord — and making a goddess of her so as even to throw His Godhead into the shade ! ^ Mine hour. \Vh?t- ever our Lord intended by the fullness of these words, there was a present sense in which they wore meant and received. My time for this public manifestation is fixed — is approach- ing — but it has not yet come. When it comes I shall be ready to prove my Divine nature and commission, and show myself, upon thtir own acknowl- edgment, the Lord Jehovah, as being the Creator of the fruit of the vine. Observe. — Christ has come to turn the water of earth into the wine of Heaven. He could as easily have turned stones into breod wlien Satan challenged Him. But He will do nothing at the suggestion of such — yet He will do all things at the sug- gestion of love. Nor even at the dii-ection of His earthly mother will He do Divine works, or out of any mere earthly love — for He had a higher relation to Heaven. He was disposed to meet her request, only that there was as yet an obstacle in the Divine plan. His hour was not yet come. His hour was not he?- hour. Z/ers was when the wine was failing. His was when the fountain was opening. Zach. 13: 1. He had "«mc and milk" to furnish "without money and without price." Isa. 55: 1. And His hour is coming when at the marriage supper of the Lamb, He shall furnish new wine in His Father's kingdom for His redeemed and glorified guests. 5. From this it is plain that his mo- ther understood that he would work the desired supply, and might do it at any moment — that it was onl}'^ a ques- tion of time. This throws light on the sense in which His reply was meant to be understood — as the miracle was soon wrought according to this intima- tion. Age 30.] CHAP. II. 47 water-pots of stono, after the man- ner of the purifying of the Jews, containing two or three firkins apiece. 7 Jesus saith unto them, Fill G. The Evangelist now tells us how there came to be a quantity of water there for a special use, and this was turned into wine. It would make the miracle no less. As they were icater- pots, they could have had no remains of wine in them. The Rationalists try to understand this miracle as no- thing more than the bringing in of a new supply of wine, after the provision was exhausted. Absurd ! Observe — Our Lord chooses not here to create out of nothing — but to change one li- quid into another, which, nevertheless, was virtually a new creation. Augus- tine says, "i/'' made wine at the nup- tials, who every year makes it on the i vines." I'O/" stone. They were of earthen or stone-ware, and were there, ■t after the manner, or according to the cus- torn of the Jews, for the " divers wash- ings," which they practiced at their feasts. Matt. 15: 12. Mark 7: 4. % Firkins. If this "firkin " be the same measure as the Jewish bath, it would be near eight gallons : some make it thirteen and a half English. And as each pot contained two or three of these, there would be at least, over a hundred gallons in all. This large quantity has been caviled at. But if there had been only a few gallons it might have been charged to some trick, as though it could have been brought in, secretly; or, as though this small supply was unworthy a miracle. Our the water-pots with water. And they filled them up to the brim. 8 And he saith unto them. Draw ''out now and bear unto the governor ^ of the feast. And they bare it. Lord never wrought small miracles — never produced scanty supplies, but always an over-abundance, that, like His provisions of grace, there might be '■'■enough and to spare.'''' 7. The water was poured 'm fresh by the servants, so that there could be no deception. Those who had to do with the vessels, and the contents, would thus be made witnesses to the facts. They could testify most certainly that it was water, when they put it in, just before, and that they put in the water at His direction. These facts would be most important to verify the miracle. T[ To the brim. To the top — brimming full. Every one could see that it was water. It was not a small quantity of something at the bottom of these large vessels. But all was plain and open, to make the miracle more con- vincing to all. 8. The servants who had just poured in the water, were those who are now directed to draw out the contents. If they found that what they drew out was wine, knowing as they did, that what they poured in was ivater, how irresistible was the conclusion, that it had been miraculously changed. This was done, too, at once, and without any third party stepping in, to deceive. T The governor. This term is used only in this chapter of the New Testa- ment. It means the person (an hon- ored guest, ) who presided at the table. 48 JOHN. [Age 30. 9 "When the ruler of the feast had tasted the water that was made wine, and kneAV not whence it was, (but the " servnnts which drew the water knoAv,) the gover- nor of the feast called the bride- groom, 10 And saith unto him. Every man at the beginning doth set aPs. 119. 100. C.7. 17. The tables had three sides, and the ruler of the feast sat, or reclined, at the head, opposite the open space. His was the honored post. There was usually one each at his right and left. At the head the one leaning to- wards him, on his right hand, (as they all reclined on the left arm, ) was said to '•''lean on his boso7n." ch. 13: 23. There were also three persons usually on each of the other two sides of the table. Becker's Gallus, p. 473. 9. Knew not. This statement calls •ittention to the fact, that without knowing whence it came, he pronoun- ced it so genuine and superior, and that he could not have conspired with others to deceive. \ Who drew. Ra- ther, who had drawn. 1 0. Have loell drunk. This is a gen- eral remark with regard to the common practice at feasts — not referring to this feast. It is the remark, too, of the governor, not of our Lord. The sim- ple idea is plain, that men commonly, in serving their guests with wine, bring on the best at first, before they have become satisfied and before they have lost the relish by abundance. This was said to express the opinion of the governor or ruler of the feast, as to the quality of the wine. This is im- portant. He seems to give an inde- pendent judgment without reference to the miracle, and probably Avithout knowledge of it. It was of the very best quality, in the opinion of the head of the feast, whose business it was to taste and judge. Our Lord never pro- duced a poor article, but what He made was the best. What lie supplies us in our want is never the poor stuff forth good \rine; and when men have well drunk, then that which is worse : hut thou hast kept the good ^ wine until now. 11 This beginning of miracles did Jesus in Cana of Gralilee, and manifested " forth his glory; and his disciples believed "^ on him. 6 Ps. 101.15. Pr.9.2,5. cc.1.14. d 1 Jno. 5. 13. that the world gives, ch. 14: 27. And yet, He keeps the best till the last — "the new wine that he shall drink with us in His Father's Kingdom," is "far better." Phil. 1 : 23. 11. This beginning, &c. This is not a useless statement. Many pretended miracles have been published as wrought by Christ in infancy. This shows that they are false as they are silly, and unworthy of our Lord. T[ Manifested forth. Displayed — made manifest. \ His glory. This was the glory of which John was writing and which he attempts to testify of, most conclusively, which he says also, that he and others, (Peter and James,) be- held — the glory of the Incarnate Word. 1:14. It was to set forth this glory that Christ wrought this miracle — and for the same purpose now John records it. He declared that it gave powerful manifestation of His glory before the disciples. If His disciples believed on Him. This record seems strange. His disciples might be supposed to have already believed on Him. But they were to be taught as well as others. They knew not as yet half that they would soon learn, of Him, or of His works. Our Lord bears with us in our ignorance, takes us by the hand while we know so little, and by many precepts and dealings instructs us more fully, day by day. It is not because we are fully taught, that He takes us into His discipleship, but that we may be. Here these disciples saw, as He promised, greater things than the Omniscience displayed in the cose of Nathanael. ch. 1 : 50. Obsekve — 1. The first miracle of Moses was a Age 30.] CHAP. II. 49 12 After this he went down to Capernaum, he, and his mother, and his brethren, and his disciples: and they continued there not many days. *^ 13 And the Jews' turning of crater into blood. The law w orketh wrath and death. Exod. 7 : 20. The first miracle of Christ is a turning of Avater into wine. The gos- pel brings its heavenly ^'ivine and milk, without money and without price." Isa. 53. 2. Christ comes to supply what we lack, even in our gladdest, most joyous feasts. Our sources of comfort fail, even where we have provided our bcvst, and He comes to create a richer and better supply, when all ours is gone. 3. He can turn our common beverage into the richest — our water into wine. 4. He honors marriage, and blesses the relation. When it is dishonored, society becomes corrupt and debased, 5. He wrought this first public miracle at a marriage, as this is the relation by which He chooses to set forth His love to the church. Eph. 5 : 25, 6. Let us call upon Christ in every strait. He can and will supply whatever we truly need. He can bless everyplace — honor every occasion, and sanctify all the joys and endearments of life. 7. This unne was not that fer- mented liquor which passes now under this name. All who know of the wines then used, will understand rather the unfermented juice of the grape. The present wines of Jerusalem and Leba- non, as we tasted them, were commonly boiled and sweet, without intoxicating qualities such as we here get, in liquors called wines. The boiling prevents the fermentation. Those were esteem- ed the best wines which were least strong. Wc may be sure that our Lord's wine would neither be drugged, nor mixed with deleterious ingredients, but would be pure. For bread he would give a stone, as soon as for wine he would give poison. He gives riches that add no sorrow. 5 passover * was at hand, and Jesus ^ went up to Jerusalem, 14 And found ° in the temple those that sold oxen and sheep and doves, and the changers of money sitting : a Ex. 12. U. 5 ver. 23. c. 5.1; 6. 4; 11.55. c Matt. 21.12. Mar. 11. 15. Lu. 19.45. 12. Capernaum. This was on the Sea of Galilee, and about ten hours N. from C ana-el- Jelil, and of course far- ther from Jerusalem, where He was next to go. It is said that He ^^went down," not only because it was going away from Jerusalem, but also, towards the Sea. 1" His brethren. See Notes, ch. 7:5. % Not many days. Because the Passover was near, and they went up to attend the feast at Jerusalem. vs. 13. PART III. Our Lord's First Passover^ &c. till the Second. I 21. At the Passover, Jesus drives THE Traders out of the Temple. Jerusalem. Matt. I Mark. I Luke. | John. I I I 2. 13-25. 13. This visit to Jerusalem for the first Passover during His ]\Iinistry, is not given by the other Evangelists. This cleansing of the Temple, there- fore, is not the same as in Matt. 21 : 12. But at the beginning and end of His Ministry, He did this work, that was also symbolical of what was to come, in purifying the church. 14. The Temple. This was the court of the Gentiles, The outside area — within which there were three other courts, *[[ Sold oxen, &c. This mar- ket appears to have sprung up since the captivity, with a view to the con- venience of those Jews who came from a distance to provide them with the beasts for oflFering, and to change their foreign money into the sacred shekel, which alone was allowed to be paid in for the Temple tax. Matt. 17: 24. This would (1,) produce a mixture of saci'ed and profane transactions, be- sides, (2,) opening the way for abuses 50 JOHN. [Age 30. 15 And wlien he liad made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers' money, and overthrew the tables; 16 And said unto them that sold in the traffic. Perhaps this first cleansing had regard to the former, and the last to the latter of these e-vils. 15. The Lord had now come to His Temple — even the Angel of the Cove- nant, and who could abide the day of His coming? This Avasa hint of what He was to do as Malachi had prophe- sied of Him. He should be "as a re- finer's fire, and as fuller's soap."' Mai. 3: 2. His fan was in His hand, as John the Baptist, (the Elias,) had de- clared, (iMatt. 3: 12,) and He would thoroughly purge His floor. The scourge of small cords was rather the emblem of His wrath than the instru- ment of it. His object was to cleanse the worship and church of God, to "purify the sons of Levi," and intro- duce the change predicted in Isa. 06. 16. Some think, that as the doves were Bold for the poor, He deals more mildly with those who trafficked in them on this accoimt. But this is not stated. Their object was the same as that of the rest. All the traffickers were driven out. And these were even the worst, perhaps, as they made gain of the poor by keeping up this mercenary traffic in God's house. Besides, the doves should now be removed, for Christ was Himself come, the one free offering for the poor. The occupation of these traders was gone. And it was more doubly offensive in His Tem- ple, in the face of this one perfect and holy sacrifice, who had come to claim it as His own. In keeping with this, He speaks of His body as the Temple. vs. 19. ^ My Father's House. He had spoken of the Temple under this name some eighteen years before i,his. Luke 2: 49. Thus He makes known His claim to be the Messiah, by claiming God for His Father and doves, Take these things hence; make not my Father's house an house of merchandise. 17 And his disciples remembered that it was written, ^ The zeal of thine house hath eaten me up. 18 Then answered the Jews and by showing this zeal for His house. Thus, also, He shows by what author- ity He docs these things. Matt. 21 : 23. Josephus informs us that more than 250,000 victims were offered up at one Passover. T[ An house of mer- chandise. At the later cleansing He speaks with greater severity, as was fit, in view of their continuance in sin. "Ye have made it a den of thieves.^' Matt. 21 : 13. 17. Remembered. Possibly it was not until after He was risen from the dead, that they remembered this. See vs. 22; comp. ch. 12: 16. This was surely more distinctly and clearly understood by them, when He opened unto them in all the Scriptures the things concerning Himself. The trans- action was calculated to bring this passage to mind. The Psalm had in it a reference to the Messiah, which the Holy Spirit would thus afterward bring to view. It is found in Ps. 69 : 9, IF The zeal. Jealousy, intense de- votion to the House of God is here meant — ardent zeal for the purification of religion and its sacred institutions. ^ Eaten me up. Consumed, devoured me ; swallowed up my desire and pas- sions, and absorbed my energies. The Prophet Isaiah sees the Messiah "clothed with zeal as with a cloak," going forth to vengeance, punishing the rebellious, and introducing a glo- rious change in the condition of His Church. Isa. 59: 17, 18. 18. This agrees with the demand which they afterwards made upon Him at the second cleansing. See Matt. 21. They required to know, by mira- cle, His authority for such a proceed- ing, according to His claim which He hints of in vs. 16, that the Temple was His Father's House, and He, of Age 30.] CHAP. II. 6; said unto liim, What sign that sbewest thou thou unto us, seeing doest these things ? 19 Jesus answered and said unto them, Destroy ^ this temple, and in three days I will raise it up. a Matt. 12. 38, &c. c. 6. 30. 5 Matt. 26. 61 : 27, 40. course, the Son of God. See Notes on Matt. 21 : 23. 19. Destroy. This is the -vconder- ful sign given. It is, of course, no command. It is as much as to say, you may destroy it, (as jou will, ) &c. Or it is hypothetical — '• if you de- stroy this Temple.'"' The construction would then be the same as in Matt. 12: 23. Or, He may be understood as saying, "Go on to destroy it," like the passage in which the Prophet is charged to go on to do what was fore- seen would be the fruit of His mission. Isa. 6: 10. " ^Make the heart of this people fat." His death and resurrec- tion were to be a sign to them, just as elsewhere he terms it "the sign of Jonas the Prophet." ^ Tliis Temple, From vs. 21 it is plain that He spake of His death and resurrection which He so fully foreknew. Yet the lan- guage was most proper. In the In- carnation, the human body of Christ became the dwelling of God in the flesh, and thus it took the place of the old Temple, and showed the true sense of the Sanctuary {yaoq,) under the old economy. " In Him dwelleth all the fullness of the Godhead, bodily," — in the body. Coloss. 2 : 9. The Temple was truly glorious only as the residence of Jehovah, and His visible seat. 2 Chron. 36: 15; Ps. 76: 2. Now His body was the most glorious earth- ly dwelling of Jehovah. Ch. 1 : 14. So the Christian Church is now His body on earth, and the true Christian Church is to be His cleansed Temple. It is, then, as though He had said, "Destroy this body which is now the proper sanctuary, or holy place, as the dwelling of God among men, and in three days I will raise it again." The language was to be remembered 20 Then said the Jews, Forty and six years was this temj^le in building, and wilt thou rear it up in three days ? 21 But he spake of the temple ° of his body. c Ep. 2. 21, 22. Col. 2. 9. He. 8. 2. afterwards, and interpreted by the event, vs. 22. ^ / will raise it. This Omnipotent act of resurrection is here spoken of as performed by Christ Himself. This is also declared in ch. 10: 18. See ch. 6 : 39, 40, 44; Matt. 12 : 38, 39. This language was also made the ground of accusation against our Lord at His trial, as the other Evangelists have noted, though they have not recorded the circumstances in which it was spoken by our Lord. John, therefore, narrates this very important conversation, so that we can see the sense in which it was spoken, and the falsity of the charge which they found- ed upon it. See Matt. 26: 61 ; 27: 40. 20. This temple, restored and beau- tified by Herod the Great from the sec- ond temple of Zcrubbabel, was begun in the eighteenth year of his reign, (Joseph Ant. XV. 11. 1,) reckoning from the death of Antigonus. This would be sixteen years before the birth of Christ, or twenty' before our era. And counting thirty years after that for our Lord's age at this time, we have forty-six years. But the temple was not yet finished, and the meaning is that this structure was already so many yejirs in the course of building. When this saying was brought up against Him by the false witnesses, (Matt. 26: 61,) their falsity consisted in putting a different sense to His Words, and really altering them also, so as to make quite a different meaning, "/ am able to de- stroy" &c., representing Him as an enemy of the temple, and some added, that "He would raise another, built u-ithout hands." 21. But lie spake, &c. They were blind to any but the most carnal and false meaning. He meant to say what would soon be understood by His dis- 52 JOHN. [Age 30. 22 When therefore lie was risen from tlie dead, his disciples re- membered ^ that he had said this Tinto them: and they believed the scripture, and the word which Jesus had said. 23 Now when he was in Jerusalem, at the passover, in the feast day^ ciples, namely : that His body was Jehovah's Temple, and that this would come to pass respecting it. 22. The scripture. That is, the Old Testament scripture. The Holy Spirit in the New Testament alludes to Christ's resurrection as taught in the Old Tes- tament, and this is our best authority, though we may not see it as fully as it is taught. See ch. 20: 9; Luke 24: 26, 27: 1 Cor. 15: 4; comp. Ps. 16: 2, 7 ; Hosea 6:2; comp. Acts 2 : 27-32; 13: 35-37; Isa. 20: 19: "Thy dead men shall live — with my dead body shall they arise." The Holy Spirit brought to view the spiritual sense of Old Testament passages, especially ** taking the things of Christ (in them) and showing them unto them." ^ The word. They saw, (1,) the meaning of such passages on this subject as they had not understood before, and, (2,) they saw the truth of His prediction as it was interpreted and made clear by the event. .See Matt. 20: 19; Luke 18: 32, 33. Observe — God will show the truth of all His prophecies and promises, by the fulfillment. 2. One fulfillment should strengthen our faith for ano- ther, and confirm our confidence in all God's word. 3. We ought to treasure up the words of scripture, so as to be ^ble to recognize their trvith when they come to pass. 4. Children are to be taught the scripture, thovigh they may not yet fully understand it ; that they may be brought to remember the sacred words and believe. Often these passages have been brought to mind by God's Spirit, with power ; and wayward youth who have been taught God's word, in childhood, have remem- bered the scripture, under some deal- many believed in his name, when they saw the miracles which he did. 24 But Jesus did not commit himself unto them, because he^ knew all men, 25 And needed not that any should testify of man: for he knew what was in man. 61Sa.l6.7. lCh.28.9; 29.17. Je.17.9,10. Matt. 9, 4. ch. 16. 30. Ac. 1. 24. Re. 2. 23. ing of His hand and by the working of the Spirit, and have believed. 23. The feast. The Pas£;over feast lasted eight days. '^ Many believed in His name. In His authority, and mis- sion as the Messiah from beholding the miracles, which He did. It would seem from this, that He wrought some miracles which are not recorded here. 24. Did not commit Himself. Liter- ally — Did not trust Himself to them — did not believe in them, because He knew them inwardly and knew that this believing from the evidence of miracles alone, was only from an out- ward constraint. They more truly believe who are led by His teachings beyond all the evidence of miracles, as Nicodemus. 25. Needed not. This is here decla- red by the Evangelist as already the substance of his observation. Na- thanael believed in Christ on account of his own experience of His being the searcher of hearts, and knoAving what is in man. 1 : 48, 49. See also ch. 5: 42; 6: 04; Matt. 9: 4. This testimony of the Evangelist is thrown in as a kind of summing up thus far, of the evidence given to His essen- tial Godhead. Observe — "The Lord knoweth them that are His" — and this is the great truth on the seal of the foundation of God, in His church. 2 Tim. 2: 19. He distinguishes mere outside or intellectual belief, frcm an inward and hearty reliance. See ch. 21: 17. "Lord thou knowest all things, thou knowest that I love thee." It is well if each professor of Christ can say this. "Let every one that nameth the name of Christ depart from iniquity," and prove his faith by Age 30.] CHAP. III. 63 CHAPTER III. If rpHERE was a man X of the Pharisees, ac. 7.50, 51. c. 19. 39. his works. "They that are Christ's have crucified the flesh, with the afl"ec- tions and lusts." "The fruits of the Spirit are love, joy, peace," &c. CHAPTER III. ^ 22. Our Lord's Discourse with NicoDEMUS. — Jerusalem. Matt. I Mark. I Luke. I John. _ I _ I _ 13.1-21. An instance is now given of such a believer as is mentioned in ch. 2: 23 — one who was convinced by the miracles which Christ wrought, and who went so far as to conclude that God must needs be with Him, (vs. 2,) but who, from what follows, is shown to have had the greatest ignorance of Divine things, and an utter inexperience of the new birth. The result is not here mentioned. But from the notice made of him, (ch. 7: 50, and 19: 39,) we infer that he was led to embrace the Gospel by this interview. Observe. How a man may be convinced of Christ's Divine mission, and of His Divine Person, and not know anything of true conversion. He lacks the great saving change. This interview oc- curred during our Lord's brief sojourn at Jerusalem, at this first Passover of His Ministry. Christ is here presented as opening to a Jewish Rabbi, the spiritual doctrine of His kingdom, as so difi"erent from the false notions of the Jews, generally. This accords with John's object, which is to set forth the proper Godhead and Messiah- ship of Jesus. 1. A Ruler. He was a member of the Sanhedrim, the chief council and court of the nation, ch. 1 • 19. 2. B>/ niijht. This was for fear cf being cast out of the synagogue, (ch, 12: 42,) and perhaps, also on account of his own doubts he had not yet the firm faith which led him after- wards to defend Christ, (ch. 7: 50, 51,) and to bring a load of spices to embalm 5* named JNicodemus, * a ruler of the Jews: 2 The same came to Jesus Tdj the dead body of our Lord. ch. 19 : 39. It is supposed that the interview was between Xicodemus and Christ alone. But John may also have been present. And if he was not, there is no difficulty, as the Holy Spirit re- vealed to John this important conver- sation, as promised, ch. 10 : 13, 15. Our Lord Himself could have told it to the beloved disciple if it were needful. •[ We knoic. He seems to have spo- ken not only for himself but for others, such perhaps as Joseph of Arimathea, and the class of Jews who received Christ, and to whom He gave the privilege to become the sons of God. ch. 1: 12. *^ A Teacher. He was ready to recognize Christ as a teacher, but not further as a King, nor even as a Prophet, for declaring the Divine will, but only as an instructor Divinely sent and as perhaps able to tell something about the kingdom of the Messiah which was so earnestly looked for, at that time. This was not the idea which the Jewish Scriptures gave of the Messiah, as Nicodemus must have well known. There are those who would regard Christ as only a great moral instructor come to teach the virtues, and to be a pattern of them, and noth- ing more. If Come from God. The term here used refers to Christ as He who teas to come, and is thus commonly used in the New Testament. *^ For no man. Nicodemus inferred that Jesus was divinely commissioned, from the miracles which He wrought at Jerusalem, ch. 2 : 23. Many others believed for the same reason. Miracles were promised to the twelve as a proof of their divine commission, (Mark 16: 17,) and so the apostles claimed to be believed on this ground, as Paul, Rom. 15: 11. The presumption is, j that God would not give miraculous I powers to any false teachers — and we j may be sure that a genuine miracle : will never accompany error. There 54 JOHN. [Age 30. night, and said unto bim, Eabbi, we know that tliou art a teacher come from Grod ; for '^ no man can do these miracles that thou doest, except ^ Grod be with him. a c. 9. 16. 33. Ac. 2. 22. 6 Ac. 10. 38. may be gross impostures — like the pretended Ptomisli miracles Avliich are childish, winking pictures, &c. — or, there may be shrewd counterfeits of divine miracles, which Satan himself may aid. But if the tvork is certainly of God, and such'as could be wrought only by omnipotent power, the word will be such also — though no marvel- ous work could possibly prove false- hood to be truth. Hence, our Lord appeals directly to His miraculous works as the sufficient proof of His Divine authority, ch. 15: 24; 10: 25, 88. The people called for such proof, ch. 6 : 30. The principle was insisted on. ch. 9: 29-33, Some hold that the miracle did not prove the divine authority of the person who wrought it, but only claimed for him a hearing, and that it must be judged from the doctrine which was to be established by the miracle, whether it was wrought of God, or of Satan: and that this principle is referred to, ch. 9: 29. But it does not appear that the objectors had any such right ground to stand upon — and we see that Nicodemus was convinced by Christ's miracles that He was from God before he knew of His doctrine. 3, Our Lord waits for no inquiry. This confession is enough. He at once replies against this serious mistake so fatal to all true piety. ^ Verily, verily. This is the form of introducing the most solemn discourse. He tells him that it is not learning, but life, that is necessary for entrance to the Messiah's kingdom — and life must begin by birth, and if Nicodemus Avill now receive Him as a Teacher, indeed, he must be taught this truth — first of all. "My teaching is not of doing and of leaving undone, but of a change in the man — not of new xcorks, merely, but of a neio man to do them — not of a new life only, 3 Jesus answered and said unto him, Verily, verily, I say unto thee, *= Except a man be born ^ again, he cannot see the kingdom of God. 6C.1.13. Ga.6. 15. Ep. 2. 1. Tit. 3. 5. Ja. 1. 18. 1 Pe. 1.23. 1 Jno. 2. 29; 3. 9. 1 or, from above. but of a Jietv birth." ^ Except a man. This solemn declaration includes every man — Jew and Gentile. Our Lord could not make Nicodemus an excep- tion. His being a Jew, or a ruler — a member of the Sanhedrim — or his being rich, could make no diflFerence. This truth was meant to embrace all men, and every man is included in it. ]\ Born again. This phrase, as will be seen, v,as, used to introduce Nicode- mus to the true spiritual nature of Christ's kingdom, and by means of the terms and customs in use among the Jews, to open to him the higher sense. The Jews called those proselytes new- born, Avho were received by baptism into their church — into the Messiah's kingdom, as they claimed their church to be. But how infinitely below the true requirement was this ! The true regeneration lies not in any outward ordinance — in any boasted rite, as our Lord will explain to this Jewish Babbi. It is a neio birth, indeed. Our first and natural birth was corrupt. We were conceived in sin and shapen in iniquity. Ps. 5l. " The carnal mind is enmity against God." Rom. 8:7. "By nature children of wrath, even as others." Eph. 2 : 3. We need a different birth. We are dead by nature. We can be alive only by being born again. Nico- demus thought only of a mere outside form of connection with a corrupt and formal church. In order to have any sight or experience of Christ's kingdom, the heart must be changed, and not merely the outward church relation. And this is a work which none but God can do. It is called a new crea- tion. 2 Cor. 5 : 17. It is a new life and being. That the birth of the in- ner man is here meant — a new and more important beginning of life, beyond the birth of the natural man — is plain from the connexion. The term Age 30.] CHAP. III. 65 4 Nicodemus saitli unto liim, How can a man be born when he is old ? Can he enter the second time into his mother's womb, and be born? here rendered again is used twelve times in the New Testament, in five of which cases it means '■'■from above.'' Hence, this is regarded by many as the true meaning here. In Luke 1:1, it is translated "-from the very begin- ning,'' in which sense it would express here the thoroughness of the change called regeneration. The word had no double meaning in the language which our Lord used. And Nicodemus plainly understood it as meaning again — a second birth. The old Syriac version renders itaneio. ^ Cannot. Literally — is not able. Instead of being new-born in the Jewish sense, by entering into the church, our Lord shows how one must be new-born in order to enter into His gospel church or kingdom. ^ See. Experience, attain to, or have any experimental sense of it. Observe. — This is nothing arbitrary with God, It is in the nature of things impossible for a man unrenewed to enter Christ's kingdom. He is not able to see it. ^ Kingdom of God. This phrase in the New Testament is taken from the prediction in Dan. 2 : 4i. 4. It is not likely that this man was so utterly ignorant of our Lord's meaning as to suppose that he was speaking of a literal second birth of nature. The general idea of a new birth was already in use, as proselytes were spoken of as neio born, when they came into the Jewish Church by bap- tism. And our Lord here gives the deeper, more important sense in which a new birth was necessary for coming into the church of the Messiah, that is, for being His true disciples and members. Nicodemus understood the term only as applied to proselytes en- tering the Jewish Chui'ch. But how it could apply to the Jews, and be made a prerequisite for entering the Messiah's kingdom, he could not see. 5 Jesus answered, Yerilj, verily, I saj unto thee. Except a man be born of water =" and of the Spirit, ^ he cannot enter into the kingdom of God. o Mar. 16.16. Ac. 2. 38. 6 Eo. 8. 2. 1 Co. 2. 12. Indeed, it seemed to him just as ab- surd as to think of a man when he is old, (already born and advanced in age,) entering again into his mother's womb, and being born, as for a Jew already in the church, the true and only church, going back to enter the church for the first. Our Lord, therefore, more fully explains. Beyond the form, is the inward reality which is the great requisite, and without which the form is only an empty sign and shadow. 5. Some understand the water to refer to the ceremony of sprinkling with jowre icater, mixed with the ashes of the heifer, (Numb. 19: 7-10,) or with the blood of the leper's bird, (Levit. 14: 50, 52,) as appljing the benefits of the vicarious sacrifice. In this case the water would be '■Hhe water of purifying,'^ as representing the cleansing etncacy of Christ's blood. This would make the two terms here express the double cleansing, of Christ's blood, and of the Spirit's influence, as shown in justifica- tion and in regeneration together. 1 John 1 : 7 ; 5 : 6, 8. Guthrie's Ezekiel. T[ Of water and of the Spirit. Bap- tism was the outward sign of embra- cing this religion of Christ, the act of public profession, as adults were ad- dressed. Hence men were summoned to be baptized. This was not, surely, for any virtue in the baptism, but for what it signified. In such as Simon Magus, it was of no benefit. Acts 8 : 13, 23. To guard this, therefore, it is added, '■^ and of the Spirit," which is the great essential requisite. And as John's baptism was only with water, and Christ's was with the Holy Ghost, (which the water only signified,) this baptism of the Spirit was the great vi- tal matter. John's announcement of Christ explains tliis language. ' ' Of wa- ter, and of the Spirit," without which the water is nought. Or — of water, 56 JOHN. [Age 80. 6 That ■" wliicli is born of the flesh is flesh : and that which is horn of the Spirit is spirit. 7 Marvel not that I said unto thee, Ye must be born ^ again. a 1 Co. 15. 47-i9. 2 Co. 5. 17. 1 or, from ahove. even of the Spirit, -which the water- baptism signities and sets forth, but cannot give. " He connects the water and the Spirit, because under that vis- ible symbol, He attests and seals that newness of life which God alone produ- ces in us by His Spirit." — Calvin. So in the further explanation, vss. 6 and 8, the water is not named, and only the birth of the Spirit is mentioned, as the essential energy which the water itself represents. Here Christ points to baptism, as performed by John and by Himself, (through His disciples,) and points beyond it to the new spiritual birth which is signified as indispensa- ble, and which Christ came to bestow. This had been set forth under the Old Testament as a spiritual baptism, to be outpoured upon the church in the Messiah's time. *'I will sprinkle clean water upon you, and ye shall be clean," &c. Ezek. 86: 25. Therefore, Nico- demus should have understood it. The. quickening had been prefigured as a raising to life of d7y bones. Ezek. 37. It should not have been so utterly strange then to this Master in Israel. vs. 10. Our Lord, in this discourse, will illustrate what had been declared, ch. 1 : 17. ^ JEnter i7ito : — practically. The Kingdom, in vs. 3, relates more to experimental acquaintance. Here, be- yond this, the reference is to prac- tical living. 6. That xvhich is horn. Our Lord here declares the general principle to show how impossible it would be, by any natural birth, such as Nicodemus speaks of, to be born of the Spirit. It would be only twice born in sin. And so. He shows that true believers are "born not of flesh, (see Gen, 8: 21,) but of God.'^ vs. 13. Like begets like. A lion begets a lion, and not a lamb. " Who can bring a clean thing out of unclean ? Not one." — Job. Only 8 The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so ^ is eyery one that is born of the Spirit. the Spirit of God can create a new spirit in us. Ps, 51 ; Eph. 2:3; Rom. 5:17,18. See 2 Cor. 5 : 17, &c. No one by natural birth has the right of citi zenship in the Messiah's Kingdom. Eph. 2 : 19. This general declaration would also teach Nicodemus that it is not a birth of bloods," (vs. 13,) as the boasted descent from Abraham, which could give them membership in His kingdom. 7. Ye must be. Our Lord Himself was born in the flesh, but not properly of the flesh. He took our infirmities upon Him, as Mediator, yet He was " without sin" — "knew no sin." The term here for must, is literally. It is neces- sary that ye be born again. It is used by John to express the necessity which there is according to the divine plan : though as we see from the term, vs. 3, it is also in the nature of things, im- possible to belong to the true kingdom of Christ, without the new birth. He must exercise towards us the office of a King, in subduing us to Himself. 8. AVonder not, or do not marvel at this doctrine of a new birth by the Spirit, FOR there are mysteries also in the natural world. How absurd that men should complain of mys- teries nowhere bat in religion, when they are equally to be found every- where in nature. Mysteries of wind, weather and climate they do not disbe- lieve because they cannot understand them. They rather suit themselves to the case. ^ The tcind. This illustra- tion is taken, because the same word in the Greek and in the Hebrew, means tvind and spirit, and is used for the Spiiit of God. It means the gentle wind, silent and mysterious. As in the Old Testament, also, both mean- ings belonged to the same word, Nicodemus ought not to be a stranger to such a sense of the term. The He- Age 30.] CHAP. III. 67 9 Nicodemus answered and said unto him. How can these things be? brew word means breath, wind, spirit, and is used in the title, "Spirit of God." Gen. 1. So in the vision of dry bones, the Prophet was coramanded to proph- esy unto the wind, and say to the tvind, " Come from the four winds, breath, and breathe upon these slain, that they may live." Ezek. 37. So also at Pentecost, the Spirit came *'as the sound of a rushing mighty wind." Acts 2:2. ^ Lisleth—icilleth, As the summer breeze bloweth where it pleaseth, that is, not regulated or con- trolled by man, so the Spirit is God's "free Spirit," dividing as he will. 1 Cor. 12: 11. Yet, though all gracious influence is of God's free pleasure. He has appointed to hear prayer, and he who seeks shall find, and more freely than parents give good gifts to their children, will He give the Holy Spirit to them that ask Him. Luke 11: 13. Dr. Brown understands the term through- out to mean Spirit, ap^d not wind at all, and he renders it, "The Spirit breathes where He will, in inspiration, and 3^ou do not know the reason or nianner of His beginning or closing the work, but you observe its effects. You know His voice, the revelation. So in the work of regeneration. He gives no account but by the effects." But the common understanding of it is better. ^ Thou hearest. So is the mysterious work of the Spirit. We cannot trace it out in its secret plans and courses, any more than we can trace the wind that sweeps by us now, to the first impulse which the air ever received. Philosophers tell us that a mere lifting of the hand causes vibra- tions in the air which never end. How can we calculate, then, how the wind that blows upon us to-day has been caused in connexion with ten thousand secret influences ? We can know of it only as we see its effects. So, also, we cannot dictate the time and manner of the Spirit's working. It is neither confined to ordinances of a certain 10 Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things? pale, nor is it produced by human de- vices and schemes. 9. Nicodemus here inquired into the reason of the matter, how these things could be. But if he could not under- stand plain matters of fact which he could see, how should he comprehend things far above him, which he could not see ? He could not understand how any such radical change could be necessarj^ for a Jew, in order to share the benefits of the ^Messiah's kingdom, which, he supposed, the Jewish nation was entitled to. Observe — 1. Many persons think that if they have been born in the church, and learned the Cat- echism, &c., they do not need any spe- cial change. Or, they think they are regenerated thus. 2. Many stop to ask how this and that ciin be, instead of believing God's work, and receiving His provisions and promises. "Ob- serve (says an early vfriter,) when a man trusts spiritual things to reason- ings of his own, how ridiculously he talks." 10. A master. Art thou such an one as claims to be a teacher of Israel, a Rabbi, and art yet ignorant of these things, xsicodemus was one of the chief doctors in Israel. Besides he alone, of them all, had come to Christ to learn of Him. They had required a sign, some wonder-working of Christ, to prove His authority in such summa- ry clearing out of the temple courts, ch. 2: 18. After rejecting their de- mand by indicating a sign full of mys- tery to them, (ch. 2: 19,) we find that He wrought miracles in Jerusa- lem, which led many to believe, (ch. 2 : 28,) though this was not the trustwor- thy faith, (ch. 2: 21,) and Nicodemus came forward secretly with his testi- mony only so fjir as this — and we see how, as he came by night, so he was yet benighted. Now, however he had come into contact with the true Light of Life. Well did he act his part afterwards when he defended our 58 JOHN. [Age 30. 11 Verily, verily, I say unto tliee, "" We speak that we do know, and testify that we have seen; and ye receive not our witness. a 1 Jno. 1. 1-3. Lord's opinion, (ch. 7: 50,) and His •deed (ch. 19: 39,) in both which places mention is made by the Evangelist of this interview. Nicodemus should have known these things from the Old Testament. He was a Rabbi, and the Spirit spake by David and all the prophets, and all the Old Testament scriptures about this Kingdom, and its spiritual nature. Like Simeon and Anna, he should have recognized Christ when He came — and should have under- stood His offices. This spiritual change to be wrought upon Lsrael, had been spoken of. Jer. 31: 31-33. Ezek. 18: 31 ; 36 : 26. Paul, in the Epistle to the Romans, treats of such as he. Rom. 2: 17, 19, 20. 11. Our Lord now replies to his un- belief, (vs. 9,) and shows the need of faith in Him. ^ We sj)eak. Here He includes the Spirit as speaking with Himself, (Heb. 1: 1,) by the prophets and in His word. Or more, as in ch. 8: 16-18, He refers to VaQ double testimony of the Father and of Him- self. This would allude to the mirac- ulous works in which the Father bare "witness, with and to the Son. See ch. 8: 26, 28, 38, 40; ch. 15: 15. So also He addresses Nicodemus as represent- ing the Jewish people, for indeed He came speaking in the plural, as if for others also. \ That we do know. The truth that we know and are positively, personally svire of, we testify to you. You have come professedly to be in- structed by me, and call me Rabbi, and a Divine teacher. And now when I tell you the truth tliat I perfectly know — the most important truth, which I have the most perfect assurance of, you do not receive it. See 1 John 1:1. Every prep-cher and teacher of the Gos- pel can claim to be listened to, when he can say, ^^ I know this from my own experience." He can come to his peo- ple or to his class in the sabbath 12 If I have told you earthly things, and ye believe not, how shall ye believe if I tell you of heavenly things ? school, with the message which he has proved in his own case. This will give the truth a greater weight. Nothing is so calculated to influence us, as the testimony of others from their own experience — when they speak most confidently because they have tried for themselves. \ Have seen. Here our Lord claims to have a most immediate knmoledge of Divine and Spiritual things. "For what man knoweth the things of a man, save the spirit of man which is in Him," and so Christ and the Spirit are the Persons in the God- head, by whom God is revealed. 1 Cor. 2:11; Heb. 1 : 1 ; ch. 1 : 18. He who is in the bosom of the Father as one belonging there, (see notes,) hath re- vealed Him, as no mortal could. \Ye receive not. Our Lord here declared what was and would be His reception among the Jews as a nation. Hence, this conversation was intended not alone for Nicodemus, but for them all : and for us. How inconsistent and contradictory was it in this man and the people, to reject the testimony which they professed to seek, and the teaching which they acknowledged to be from God. vs. 2. So many pretend to seek religion, and finding that it re- quires them to give up worldly con- formities, and the customs and max- ims of the flesh, they reject it. So some enter the church, and finding its rules to restrict evil practices and cross their notions, they tui-n aside. Faith is the receiving of a witness. It is far above mere reason, as it receives and acts upon a message from God. 12. If I have told you. Our Lord here shows the inconsistency of com- ing to Him for teaching, without a sincere disposition to receive His truth, 'ii Earthly things. Already tho professed inquirer had stumbled utter- ly at what might be called the ground work — the earthly things — the matters Agt; 30.] CHAP. III. 59 13 And ** no man hath ascended up to heaven, but he that came aEp.4.9, 10. about the new bh-th, which involve per- sonal experience and the great saving change of heart and life, and entering into the earthly kingdom of Christ. These are matters which are of every day concern, and these practical proofs of the religion of Christ, are palpable, and can be everywhere pointed to — the great change Avhich it works upon men and society — how it plainly makes men new creatures. And these things, so at hand, and capable of being attes- ted, ought to be received, and received by faith — believed — even though not fully understood, for they are not con- trary to reason, though sometimes they are above reason. ^Heavenly things. These are the higher mj'steries of His Kingdom, the secret counsels of God, If the lower, more plain and practical things were so stumbled at, and not believed, how should the higher truths engage their faith, especially if they adopted the false principle of believing only so far as they could understand. Observe — There are two sides of Gos- pel truth — the earthly and the heav- enly — the lower and the upper side — the revealed things which belong to us, and the secret things which belong to God. Deut. 29: 29. Both sides are presented in the scriptures. Many puzzle themselves about the secret counsels of God in election, and about the mysterious work in regeneration, and do not attend to the plainly re- vealed way of life. He asked for the how of the matter — the philosophy of the operation — when He should have received by faith the clearly revealed truths. Observe — If men reject the ^^ earthly things,''' the plain, personal truths, of native depravit}', corruption of the whole nature and need of re- newal by Almighty power, they cannot believe the great, high truths which ore built upon these — such as media- ation, regeneration, sanctification and the whole plan of redemption by Jesus Christ through the Holy Spirit. The whole plan of grace supposes our lost down from heaven, the Son of man which is in heaven. condition as granted. If men deny that they are lost, how can they receive the message of salvation ? Only such as own themselves to be sinners, can relish or receive the salvation for sin- ners which is in the gospel. 13. And no mail. This agrees with the passage, ch. 1 : 18. "No man hath seen God at any time," &c. Our Lord had just declared that a knowl- edge of these earthly and heavenly things, and a believing reception of them as taught by Him, were essential. And now He declares that if they reject them as conveyed by Him, they could not get them from any other source — because no man had gone up to heaven for the purpose of revealing these things, nor so as to be qualified for teaching them, for none had returned for this — neither Enoch, nor Moses, nor Elijah. ^ But He. It is not meant, of course, that Christ had ascended up to heaven, but that He alone is able to teach these things, as no mortal had gone up thither for this, and as none could pry into the secrets of the Father's bosom; but He who came down from Heaven could alone reveal these things — and He was the Son of Man, who belongs always essentially to heaven, so that His Incarnation did not remove Him entirely, nor cut off His connexions there. ^ Which is in heaven. This won- derful Personage so united Divinity and Humanity, as to be on earth and in heaA^en at the same time. This phrase, — "The Son of Man which is in Heaven," expresses the great truth that Jesus belonged to heaven — came from heaven and was destined to return thither, and even then, while on earth, held his place and relationship there. " Christ, therefore, who is in heaven, hath clothed himself with our flesh, that by stretching out His brotherly hand to us, He may raise us to heaven along with Him." — Calvin. Observe — - 1. "We have not gone up to the door of heaven for these eternal benefits, but God has come down to us -with CO JOHN. [Age 30. 14 And "" as Moses lifted up the serpent iu the wilderness, even so them. Eternal love has stooped to our low estate — taken our flesh, and brought these blessings to our doors — to our lips. 2. Now that Christ has come, why should we stand and spec- ulate and ask the hoiv and ?/7?y beyond what is revealed ? What is revealed, is what "eye hath not seen, nor ear heard, but what God hath revealed to us by His Spirit." 3. "The word is nigh us," W/it/ should we say in our hearts, "Who shall ascend up into heaven to bring Christ down?" Rom. 10: 6. The way of salvation is plain and nigh. 14-16, Our Lord proceeds now to speak of some Divine things, which Nicodemus would so poorly under- stand. As a Jewish doctor he had diiferently understood the Old Testa- ment predictions and tyj)es of the Mes- siah, He looked for a successor of David on the Jewish throne, as a pow- erful Prince, (Dan, 12,) who should deliver their nation from bondage, and punish the Gentile nations, or make them minister of their wealth and power to the Jews — misinterpretiog the prophecies of Isaiah ; ch, 60, &c. Here, therefore, our Lord begins at Moses, and expounds unto him the things pertaining to Himself, The Messiah, He says, shall be exalted, not on a temporal throne, but on a cross, as the serpent was lifted up on a pole, (Num. 21 : 8, 9,) for an amazing cure. It is the bite of the Old Serpent that afflicts the race, Jew and Gentile, and from this they are to be delivered, as a worse than Egyptian, or Babylonish, or Roman bondage and curse. For God so loved, not Israel merely, but the race of men, Jevrs and Gentiles, that He gave (devoted to death as a victim) His only-begttten Son, that whosoever, of any nation, believeth on Him, should not perish, but have everlasting life. For as to the object of His IMissicn, God sent not His Son into the ■world to condemn the Avorld — not to destroy the Gentile nations and to do must the Son of man be lifted up; an exterminating work, as you have vainly dreamed — but that the world, of all nations, ("whosoever will," "as many as receive Him,") through Him might be saved, without regard to nation or other worldly distinction. Therefore, except a man, any man, be born again — experience an utter change of mind and heart, be born of the Spirit, who takes the things of Christ and shows them unto us — who sheds abroad in our hearts the love of God — he cannot enter into the king- dom of God, 14. The connexion of the passage is this: Ye receive not my testimony, and yet ye can obtain the truth from no other source. I am come indeed as the Teacher whom you would profess to recognize, but not a mere teacher, nor a mere man, for I am in heaven while on earth. I belong to heaven, to the bosom of the Father from which I came as the Revealer, and I am also come as a vicarious sufferer and a glorious Deliverer, in which offices I was dis- tinctly symbolized by the Healing Serpent, raised up in the wilderness by Moses, of which you ought to know. ^ And as Hoses. It was in tlie wilder- ness, on their journey to Canaan, that the people of Israel were bitten by liery serpents. They were dying under the fatal bite. Moses was commanded to make a brazen image of the serpent and lift it up upon a pole, so high that all could easily see it. And the wonder- ful provision of God's mercy Avas, that whoever should look upon that serpent should be healed of the fatal bite. Our Lord refers to it as a type of Him- self, and shows us by this use of it, how we are to regard Old Testament per- sons and events, as often carrying in them a reference to Him, as here, to the Great Healer and Saviour from the sting of Satan and from the miseries of sin. ^ Lifted up. This lifting up of the serpent by Moses was typical of Christ's being lifted up, (ch. 12 : 32,) and so it is here explained to this JeAV- Aqe 30.] CHAP. III. 61 15 That whosoever * believeth in liim should not perish^ but have eternal life. 16 For ^ God so loved the world, ish doctor, who was familiar with the narrative. That symbolical transac- tion in the wilderness is here inter- preted by the Lord Himself. 1. It meant more than was there apparent. It was a likeness of the serpent that was erected on the pole. So Christ was made in the likeness of sinful flesh. Kom. 8:3. " He who knew no sin, was made sin for us." 2 Cor. 5:21. 2. As it was a looking on the Serpent which gave healing, so a believing look upon Christ, (beholding the Lamb of God,) gives salvation. 3. It was lifted up as a representation of that by which they had suffered, and as a trophy, to show that there was victory over the plague. So Christ made a show of Satan, tri- umphing over Him in His cross. Col. 2:15. The lifting up of the Redeem- er, was not merely His crucifixion, but His glorious exaltation. The eye of faith directed to Him, finds peace for the conscience, in a view of His sacri- fice for us ; and beholds Him in His accepted Mediation, His perfect adapt- ediiess, and His finished work. ch. 1 : 30. Here also is a prediction of His death on the cross, and of His trium- phant ascension to glory. ^ 3Iust. The term here used signifies, as com- monly in the Gospels, that necessity that belongs to the Divine plan. Luke 24: 26. ^Son of Man. See Ps. 80: 17. This title our Lord oftenest uses of Himself. According to the Hebrew idiom, it means. He who is eminently possessed of Manhood, as "Son of Consolation," " Son of Thunder," "Sou of Perdition," mean such as are in a special sense or degree possessed of these qualities or characters, so our Lord is the Man, the highest style of man, the only perfect, sinless man, the perfect pattern to all men, the Man above all others, the second Adam, the glorious God-man, who is not only very God, but also very man, and as truly 6 that he gave his only-hegotten Son, that whosoever believeth in him should not perish, but have everlasting life. one as the other, "in two distinct na- tures and one person forever." 15. This agrees with the passage, "And I, if I be lifted up, ivill draw all men unto me," "signifying by what death He should die." ch. 12: 32, 33. ^ That ichosoever. This is the world- wide application of the plan — con- fined to no nation or rank. ^ Believeth in 111)71. It is not the believing that is meritorious, but it is the one believed in, that is so vital. Men trust to other confidences and hopes and reject this, and so they perish. 1[ Not perish. All will certainly perish if they are not willing to receive and follow Christ. Herein is His love — that He dies to meet the law's requirement so that they may not perish forever, if they will accept His substitution. 16. Our Lord here continues, and opens more fully the great truths con- tained in that type in the wilderness, "i^or" connects the passages, as show- ing that what follows is a further dis- coursing on the subject of vss. 14 and 15, by the same speaker. T] So loved. This love of God is according to a defi- nite plan. It is not love in general, as some men profess to hope in "the general goodness of God" without any plan, and discard the revealed plan in the Gospel. He so loved the world (in this manner,) that (as an exhibition of the love, and as the only plan in connexion with which He does, or will exhibit His love to men,) He gave (as a free gift,) His only-begotten Son — (and this, in strict accordance with a definite plan as to the results) — that — [in order that) — whosoever believeth in Him (and only they, in the very neces- sity of the case,) should not perish, (as they must otherwise inevitably do,) but have everlasting life: as the fruit of His mediation— and the benefit of His finished work, Titus 3: 4, 5. Observe. — Love is, in its very nature. 62 17 For * God sent not his Son into the world to condemn the JOHN. [AaE 80. world ; but that the world through him might be saved. particular and personal, and not indis- criminate. T[ The world. This great truth, as here announced to a Jew, shows him that the Gentile world is included in God's love, and that the Jews are not exclusive objects of His affection. The plan of redeeming love is here set forth in its great distinctive features. He thus — so — after this man- ner — exhibited His love to mankind. Then follow the particulars. ^ That. So that. This is the statement, show- ing the magnitude of the love. This is the astonishing fact. (It might refer this inquiring Jew to the case of Abraham and the son of premise.) ^ He gave. The term here expresses the absolute freeness of the gift. He spared not His own proper Son, but gave Him up as a victim. It was a free gift. Isa. 55: 1. ^ His only- begotten Son. John uses this new name of our Lord — the only-begotten — and is the only one of the Evangelists who uses it. See ch. 1 : 14 — This is the matchless grace. The whole plan is here traced to the love of God the Father sending the Son. This is the precious Lamb of God, furnished by the Father — the only Lamb of His fold that would suffice — and His office is to take away tlie sins of the world. It is not as though the Father had no love, or as though the Son must interpose to ap- pease an angry God Avho took no interest in the sinner's salvation, and exacted the most costly sacrifice. But the Fath- er's love is at the bottom of all the plan — giving up freely His own Sou — only be- gotten Son, who, as freely undertook to meet the eternal demands of justice. Horn. 8: 32. T[ That— In order that. This describes further the plan of redeeming love. This was the object of so unspeak- able a gift. His love was so great to oui- fallen world that He gave His Son — and this was His plan and object in so doing — not that all should thereby be saved without exception or distinction, but that every one, without exception or distinction, who believes in Christ should be saved and not perish. This clause i8 here repeated from vs. 15, showing that the lifting up there, refers to the same event as the giving up here — and that "the Son of man" there spoken of, is the same person as " His only- begotten Son" here named. The plan of redemption as here set forth by our Lord Himself cannot be understood without taking into view these differ- ent clauses of the verse. Every one who believeth is to be saved just as every one who looked on the brazen serpent was healed. ^ Believeth in Him. This is the definite plan. It is founded in a natural necessity. We must have confidence in the plan, or we cannot get the benefits of it. We must believe in Christ, must believe in His Person and offices — in His suffer- ings and exaltation — and their being for us — suited to our case and ac- cepted for our deliverance — else we cannot take the comfort — can have no hope in Him — cannot be living for Heaven — cannot be following Christ. " He that honoreth not the Son, honor- eth not the Father who hath sent Him." ch. 5: 23. If we believe not in Christ, we reject God's love — put contempt upon the Savioui-'s agonies — make God a liar, (1 John 5: 10,) and cannot possibly be saved, " Neither is there salvation in any other." Acts 4 : 12. ^ Should not perish. Just as the bitten Israelites, poisoned and ready to die, were, by that miraculous intervention of God, saved from perish- ing, as they must have done — so this is His gracious object, in sending His Son. He gave Him up for this. Observe. — Perdition in the eye of God is so dreadful — so much more fearful than men ever conceive, that He did not spare His own Son to die, rather than that all men should die eternally. Faith is that saving grace whereby we receive and rest upon Christ alone for salvation, as He is offered to us in the Gospel. 17. This verso denies that Christ Age 30.] CHAP. III. 63 18 lie *'' that belie vcth on him is not condemned : but he that believeth not is condemned al- came into the world to condemn it, as the Jews believed that He was to come to condemn the Gentiles. It was no part of God's object in sending the Son, to fulfill any such Yindictive plans as the Jews had in view, nor to condemn the race as He might justly have done. To judge, sentence and punish sinners was not His aim, but to furnish a Saviour for sinners and for the world. Observe. — When God might have revealed Himself in wrath, He revealed Himself in saving love and mercy. Instead of being arraigned to answer at His righteous bar, we are invited to be pardoned at the mercy seat. ^ Be saved. The expression is here varied. It is not said that they might have opportunity to save them- selves, but that through Him they might be saved. And this agrees every way with the requirement j ust stated — that is, faith in Christ, which receives and rests upon Him alone for salvation, as He is offered to us in the Gospel. 18. He that believeth. He who by faith receives and rests upon Him alone for salvation as He is offered to us in the Gospel, trusting in His atonement, embracing His righteousness, relying on His finished work, and receiving Him in all His offices as cm- only Saviour. ^ On Him. As distinct from any and all other objects and grounds of confidence — renouncing self- righteous- ness and all other hopes. ^ Is not condemned. He is not in a condemned state. Because Christ removes the condemnation, by His sufferings and obedience being applied to his case. He accepts Christ's finished work, and in Christ he stands. He stands justi- fied by faith in Christ, and has accept- ance, peace, and all the blessings of salvation. This agrees exactly with the plan of grace as set forth by Pavil and all the apostles. Rom. 8 : 1. " There is therefore now no condemnation to them that are in Christ Jesus'' — who believe in Him, and stand in Ilim. "Being ready, because he hath not be- lieved in the name of the only- begotten Son of Grod. justified by faith" — by this believing in Christ " we have peace with God." Rom. 5:1, &c. This agrees also with John the Baptist's testimony, (vs. 3G,) " Hath everlasting life." Tf Condemned already. That is — by the very nature of the case — he who rejects the only way of pardon and acquittal, stands condemned — spurning or neglecting the only way of justification, he is of course condemned already. As he was condemned, so he remains; only under condemnation greatly aggravated by this rejection of the only way. So that this is THE condemnation now, above all. vs. 19. ^ Because. Unbelief keeps a man in the condemnation from which Christ would release him through the exercise of faith. He is condemned by nature ; but he does not perish for lack of any way of salvation, but for lack of faith in the only appointed way. Therefore it is clear that the condemnation takes effect upon him, because he has not embraced the offered release. This is also the greatest aggravation of his condemna- tion. He is also condemned already by this very rejection of Christ with- out any need of any extra act of God in condemning him. "The word (of salvation) that Christ hath spoken, the same shall judge (condemn) him." ch 12: 47, 48. Observe— 1. Unbe- lief seems to many to be only negative, and no positive sin. But it is a most heinous and aggravated offence. It is putting contempt upon God's costly plan of grace. Besides, "he that believeth not God, hath made Him a liar, because he believeth not the record that God gave of His Son." 1 John 5: 10. 2. No matter how amiable and excellent otherwise a man may be, unbelief in Christ is the gi-eat grievous sin which excludes from salvation, and it cannot be otherwise. Hence, all whom the Holy Spirit convinces are convinced and convicted of this sin — ■ because they believe not on Christ, ch. 16: 64 JOHN. [Age 30. 19 And this is the condemnation, that light ^ is come into the world, and men loved darkness rather than light, because their deeds were evil. a c. 1.4,9-11. 6 Job 24. 13, 17. Pr. 4. 18. 9. 3. We see that the reception of Divine truth is not merely intellectual, but chiefly a moral act. 19. And this. Our Lord here states more fully the whole case as it is with every man. Many wonder why they should be condemned. They cannot see that they have done so much that is evil, they do not consider what they have omitted to do. Here is the rea- son given for their condemnation, and and it is from the Judge himself. It is their willful rejection of the Light after it has come to the world. *^Light.. Literally, the Light, spoken of, ch, 1 : 7. Nicodemus had owned that Christ was a teacher come from God — a great teacher, such as the Jews were wont to call a Light. Christ was the Light of Lights — "the Light of Life," the Light which was "the Life of men." ch. 1 : 4: 8: 12. Nicodemus was not ready to follow his own clear convic- tions and accept of Christ's teacliings. And in all cases this is what condemns men, even at the bar of their own con- science. *^Loved darkness. Literally, the darkness (spoken of,) that of their natural condition. This is a general statement. It is the universal history. " The darkness comprehended (re- tained, received,) it not." ^Rather than Light. Literally, the light, espe- cially the true light — Jesus Christ. J!e who has done most for men, suffered most and offered most — is most avoided by them. How strange that any who can have light, should prefer the dark- ness. Such hate the Scripture as ap- plied to themselves. The reason is not that the revelation is not clear enough, or well enough proved ; but it is because the love of ignorance, error, and sin, and all the darkness and corruption of nature is so strong, that they choose to remain in their nat- ural condition. Any turning to Christ 20 For every one that doeth evil, hateth the light, neither ^ Cometh to the light, lest his deeds should ^ be reproved. 21 But he that doeth *= truth 1 or, discovered, c 1 Jno. 1. 6. is avoided, because it condemns their whole life and casts away all their trusts and boasts and pleasures of sin. 20. Here our Lord adds a still fuller explanation of this common course of men. He traces it to a radical princi- ple of depraved nature. Evil doers do not love exposure, nor seek the truth. IMen do not come to the Light there is in Christ, because they see that it will expose and condemn their darling sins, and will require them to give up their wicked indulgences. They will avoid the scripture and prayer, and pungent preaching, or con- versation on this great subject, for this reason. ^ Doeth evil — practiccth evil things. In ch. 5: 29, this same dis- tincUon is observed between the two classes. ^ Be reproved. The term here used, means to refute or expose, with condemnation of the wrong conduct. It is the same term as is used, ch. 16: 8, of the Spirit's work in convicting sinners. This distinction of opposite characters would apply to the two classes among the JeAvs — the carnal, who would not receive Christ when He appeared to them, and the spiritual, like Simeon and Anna and Cornelius, who waited for the consolation of Is- rael. The principle is general and plain, and applies to all, in all ages. vs. 21. This course of sinners, will- fully rejecting the light, shows the jus- tice of their condemnation. How could they endure heaven, where "the Lamb is the light thereof." Rev. 21 : 23. 21. Doeth truth. Literally, doeth, (worketh) the truth. He whose deeds are in accordance with the truth, "as the truth is in Jesus " — cometh to the light that he may have everything clearly manifested and nothing con- cealed or kept in the dark, that he may know wherein he does amiss, and may have it appear, that his deeds are Aqe 30.] CHAP. III. 65 Cometh to the light, that his deeds may be made manifest that they are wrought ^ in Grod. If 22 After these a 3 Jno. 11, ! ■wronght in God. Instead of wishing to have his deeds concealed, he would have them revealed, brought to light — not for any vain boast before men ; but for examination of himself in the light of God's word — so that judging himself ho may not be judged and condemned with the wicked. 1 Cor. 11: 31. •[ Cometh to the light, vss. 16, 18. See ch. 18: 37. 1 John 3: 19. The gen- eral principle is to be applied especially here. This is only another mode of expressing that believing which is not merely an act, but a spirit, a temper, a principle always more or less acting, whereby we receive and rest upon Christ alone for salvation. Coming to Christ is really and eminently "coming to the light." He is God's revelation to men, "the way, and the truth, and the life." Such well-doers will come therefore to the scripture, from a sincere desire to know what God teaches, and will come to Christ, whom the scripture sets forth. The princi- ple is of universal application. All sincere men would come to the light — but sinners have a bad conscience, and therefore avoid it. All who are true workers of good, come to Christ, and refuse to trust in themselves or in their own doing. This is light to them — the way of light. Any other plan is dark- ness. Of course it is not taught, that men have a good conscience before they have faith, or that by believing we deserve the praise of good works, but rather that no one can be said to do good works who hates the light — and will not come to the true Light as revealed in the Gospel. ^ Made mani- fest. Maybe shown, proved. ^Wrought in God. This is the object in coming to the light. It is that he may "prove his own works," and know that they are of God, and "that men may see his good works, and glorify his Father which is in heaven." Matt. 5. It is not 6* things came Jesus and his dis- ciples into the land of Judea; and there he tarried with them, and *> baptized. for any glorifying of self, but that God may be glorified in him, and in all his daily living. It is to have it seen that his works are wrought, not in himself, or in any reliance on his own strength, but in God — in the light and strength which God gives, (Eph. 5: 8; 1 Cor. 7: 39,) to show that his life has its sources in God — "hid with Christ in God"— that his works are only proofs of this new birth by the Spirit. Observe — We hear nothing of the working of this interview upon Nicodemus, except from the effects. We hear the '^sound" (vs. 8) of the Spirit's efiScient operation, where his devotion is afterwards referred to. ch. 7 : 50 ; 12 : 42 ; 19 : 39. This dis- course teaches — 1. The absolute neces- sity of the new birth in the case of every man, whoever he be. 2. The way of salvation by Jesus Christ, as originated in the Love of God — and as calling for men's believing reception and embrace, 3. The condemnation of sinners — so aggravated by the com- ing of such light, of such sufficient knowledge, of such light which is "the life of men," so different in this respect, from the light of the law, which is their death. Observe — Soon after this conversation Jesus and His disciples depart into the vicinity of John the Baptist, who again testifies to Him. ^ 23. Jesus remains in Judea and BAPTIZES — Further testimony of John the Baptist. Matt. I Mark. I Luie. I John. I I |3. 22-36. 22. After these things. Not immedi- ately, but a while after. It is probable that this preliminary work in Judea, of which John gives special account, and which the other Evangelists have not recorded, did not occupy more than two months in all. IF The land of. It is here meant that they came, on this 66 JOHN. 23 And John also was baptizing in Enon, near to Salim, ^ be- cause there was much water there ; and ^ they came and were bap- tized : a]Sa.9.4. 6 Matt. 3. 5, 6. occasion, into the rural districts of Judea, either from the chief city, Jeru- salem, where He had conversed a short time previously with Nicodemus, or, possibly, from Galilee, ^ Baptized. Our Lord is here said to have done what was done by His authority ; for, it is said, (ch. 4: 1, 2,) that He Him- self baptized not, but His disciples. 23. And John. John the Baptist we see, did not repel those who will- ingly came to him, though Jesus had thus far commenced (through His dis- ciples) to administer the Christian baptism. Yet John invited the people less than before. — Bengel. ^ Enon. This name is from a word signifying '■'■ fountain,'^ which is a common name for watering places, (Ain.) We often made our stay for the night at some Ain. The place here referred to is generally located fifty-three miles N, E. of Jerusalem, in Samaria. The ancient Salim, or Shalem, however, (Gen. 33: 18,) was located near to Nablous, towards the Jordan, and South of the hilly range of Gilboa. This would seem to have been the more probable vicinity. Some understand it to have been the spot in the wilder- ness of Judea as mentioned in Josh. 15: 61, where Salim is named in the same chapter. \ Much icater. The phrase is " ina:)\y ivaters'^ — many small streams. This would serve his con- venience in going from point to point, both for baptizing and for drink for the people and cattle. Some imagine that "much water" being named as his reason for being there, refers to the depth cf the water, and would go to prove that he baptized by immersion. But this inference is utterly destroyed by the literal rendering — as many streams would be no reason for an immersionist to tarrj^ there, when one deep stream like the Jordan would have [Age 30. was not yet cast 24 For John into prison. 25 Then there arose a question between some of John's disciples and the Jews, about purifying. been a reason. There would be other reasons for selecting a well-watered region for several days' sojourn in that hot land. The crowds who came to be baptized, would need to have easy access to water for themselves and for their animals with which they traveled. As we traveled through that land our dragomen always carefully arranged to have us stop at places where there was good water with ample and certain supplies. All other conveniences were made secondary to this. The great scarcity of water throughout the coun- try, and the danger of streams being dry, made it necessary to know where the water would he sure — so that we might stop for the night where our company and the animals could have drink, and where water would be fresh and good to fill our bottles till we reached the next water station. Where a great company was gathered, and baptizing also was to be done, the many waters would be a most impor- tant consideration, without inferring anything from this as to the mode of baptism. We observed that this region was the best watered with small streams, gushing from springs in the hill sides — little rivulets and brooks. 24. For John. This accounts for John's continuing his work, as his ministry had not yet come to an end, and Christ had not yet formally and fully entered oa His public official work, as He did after John was cast into prison. The other Evangelists have given the narrative, more or less in detail, of John's imprisonment. This Evangelist only alludes to the fact. Christ's baptizing, throvigh His disci- ples, was rather preparatory to His pub- lic ministry, and unaccompanied by the fuller manifestation. But as John's ministry was waning, our Lord's was waxing. H Not yet cast, &c. Here Age 30.] CHAP. III. 67 26 And they came unto John, and said unto him, Rabbi, he that was with thee beyond Jordan, to whom thou *• barest witness, be- hold, the same baptizeth, and all ^ men come to him. 27 John answered and said, A " a c. 1. 7. 15, &c. h Ps. 65. 2. Is. i5. 23. c 1 Cor. 2. 12-U ; 4. 7. He. 5. 4. Ja. 1. 17. it is implied that John was soon after imprisoned, but not yet. And this notice is thrown in, perhaps to guard against an inference that he had been imprisoned already, since the other Evangelists had not recorded any ministrations of Christ prior to the Baptist's imprisonment. John's aim, however, is to narrate the events in Judea, and he accordingly gives these preliminary doings that occurred there. 26. The different baptizings of John and our Lord, not far apart, led to a questioning about the two. It was started by John's disciples. They began to be jealous for thoir Master's wa ling reputation and work, and hence they challenged the Jews who went for Christ's baptizing — as to the %chole matter of purification. This was the Jewish term, and was used for the Levitical Baptisms, ch. 2 : 6. They probably insisted that John's baptism was pre-requisite even to Christ's ; while on the other hand, the Jews attending upon Christ's baptism would naturally m-ge that the Master's pres- ence and work dispensed with that which was merely preparatory to it. The disciples of John appeal to him. ^ He that. Christ is here referred to as one yet comparatively unknown, at least, by name. ^ To whom. This may convey the idea that He who was indebted to John's testimony for his prominence and popularity, was now likely to supersede .John. \ All men. The multitude flocked to Christ's bap- tism. 27. A man. I, who am only a man, cannot (am not able to) receive or assume any thing except by Divine gift. I cannot go beyond my divinely man can ^ receive nothing, except it be given him from heaven. 28 Ye yourselves bear me wit- ness, that I said, ^ I am not the Christ, but that ® I am sent before him. 29 He that hath the bride ^ is 1 or, take unto himself. d c. 1. 20, 27. e Lu. 1. 17. /Ca. 4.8-12. Jer. 2. 2 Eze. 16. 8. Hos. 2. 19. 20. Matt 22.2. 2 Cor. 11. 2. Ep.5.25, 27. Re. 21. 9. appointed ofl&ce-work. This is all as it should be, and as it was predicted to be — and as I announced that it was to be. 28. He now appeals to them that this was just what he had all along de- clared. ^ IVie Christ. John does not directly call Jesus the Christ, but so speaks of him that this may easily be inferred. — Bengel. \ Before Him. This, points personally to Jesus, as the One whose forerunner he was. 29. He that hath the Bride. He to whom all come, thus shows himself to be the Bridegroom, by having the bride attend upon Him.~See Solomon's Song. T[ Friend, A'c. This refers to the grooms- man — the master of ceremonies — who is also the particular, personal friend of the groom. By this one John des- ignates himself, and his name (John) signifies the grace or "favor of God." 1[ Which standeth, c^-c. These terms ex- press his own attitude of icaiting upon the Master whom he heralded. ^ Re- joiceth greatly. Literally — rejoiceth with joy, — '■'■without sadness and envy." But it is rather the Hebrew idiom for ^^ greatly rejoiceth.^' ^ Voice. Be- cause His voice indicates His pres- ence, and shows that his own pre- paratory heralding work is fulfilled. Besides this, the voice of such a friend cheers and charms him. This may re- fer to a part of the ceremony of mar- riage among the Jews, as it is the part of this officiating friend to lead the groom in to the spouse, and uncover her face to him. His voice, then, would mean the joy and gladness of this intro- duction. See Jer. 7: 34; 25: 10. In the East, this introduction on the mar- riage occasion, is often the first sight that the parties have of each other. 68 JOHN. [Age 30. the bridegroom : but the friend "^ of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom's voice. This my joy therefore is fulfilled. The wliole arrangement for their mar- riage is made by the parents. — This that they comphxin of, he rejoices in. Observe — As the Bridegroom is here said to be known by his having the Bride (the believing church) attending upon him, so may it be asserted, that she that hath the Bridegroom is the Bride — the people ivho have Christ with them are Christ's Church. T[ This my joy. This would seem to refer to the advent of the Bridegroom, as wit- nessed by his voice — rather than to the following clause. To herald Christ is what he came for, and he is satisfied to exalt Him. 30. He must. The term rendered ** must," is commonl}^ used in the New Testament to refer to the Divine pur- pose. It points to the necessity in God's plan. It is ordained that He must in- crease. That is, to Him hereafter ail must come, (Josh. 4 : 14,) and not even death would hinder that increase of Christ. Hence, the Evangelists speak very differently of John's death and of Christ's. — Bengel. ^Decrease. John's name and office would go dou-n, as Christ's went up — just as the stars grow dim when the sun rises. Christ's ad- vance would make John's preparatoi"y work decline, for he was sent to an- nounce Christ as coming, and to point him out and then to disappear. And this was the Divine plan. 31. John the Baptist here continues his discourse, to show the reason why he must decrease, while Christ must increase. He sets forth Christ's supe- rior qualifications and prerogatives as a witness-bearer — that He has a higher rank — and is able to speak not of what He hears, but of what He knows from experience. For these reasons which he here gives, John was properly enough to be cast in the shade by His 30 He must increase, but I must decrease. 31 He that cometh from above,'' is above all : he '^ that is of the earth, is earthly, and speaketh of 6 c. 6. 33 ; 8. 23. Ep. 1.20,21 cl Cor. 15. 47. coming. As the principal had appeared, the agent might disappear. ^ He that cometh. Here is the title that desig- nates Christ as the comer according to the prophecies. " He that cometh," or " He that should come." He wa3 Divinely commissioned the Apostle of our profession. ^ From above. This was pn appeal to the Jewish belief, as they admitted the Father's authority, and were therefore bound to recognize the Son, as sent from Him. TJ Above all, — in rank : and as He was above all, He was above him, of course — and so far above him as to be above all dig- nitaries or functionaries on earth. T[ Of the earth. John now describes his own origin and rank, in contrast with that of Christ. Literally, it reads, " He that is of the earth is of the earth." This is the most that you can make of him, as to his rank. He is infinitely beneath the Divine being. ^ Speaketh. Of course he can give only what he has got. He is bounded by his own being and relations. He can speak only of earthly things from any independent knowledge of his own. He must be a mere mouth-piece for God in proclaiming heavenly things. John would sink himself utterly into insignificance to have Christ exalted. So should all ministers of Christ do. He does not disparage his ministerial commission, as sent to proclaim Christ. He would have it plainly understood, that when Christ Himself appears, (and in comparison with Christ) he is noth- ing. As he is of, and from the earth, he can speak even of heavenly things, only from an earthly platform and point of view. Bengel remarks, that on this account, the multitude are more ready to hear such a speaker. But the spiritual excellence of a preacher is not to be measured by the eagerness of the hearers. Age 30.] CHAP. III. the earth : he that cometh heaven, is above all. 32 And what he hath from seen and and heard; that he testifieth ; no * man receiveth his testi- mony. 33 He that hath received his 32. John here repeats his assertion of Christ's Divine authority and supre- macy as above all — explaining ch. 1 : 1. ]\ What He hath seen. John de- clares that Christ could speak from His own personal, immediate knowledge, and of things that He had seen in Heaven, and in the Godhead whence He came. Ch. 1 : 18. ^ Testifieth. Christ could hear witness of heavenly and divine matters as He personally knew them from His own sight and hearing. While John could only sjjeak of them, at this great distance from them, Christ spoke with every ad- vantage and authority, as He belong- ed to the bosom of the Father, (ch. 1 : 18.) and was even while on earth es- sentially in Heaven, as to His Divine nature, vs. 13, ^ No man. John now shows that while Christ deserves universal attention, on account of His origin, rank and personal knowledge of what He testifies, He is received as a witness by comparatively noiie. Bengel says that John so ardently de- sires that Christ f-hould have all, that what the disciples called ^^ all" (vs. 20,) John calls noiie, ^' no man," here. 33. It appears from this that John did not mean to say that no?ie received Christ's testimony, for here he speaks of those who did receive His witnes=, as he himself did. and others, as Si- mon, Andrew, Nathanael, &c. ch. 1 : 40, &c. i Set to his seal. That is, hath certified — hath put his seal to the acknowledgment — hath subscribed for himself, and confessed and profess- ed before others. '^That God is true. That is, as Christ is sent from the Father, the receiving of His testimony .s a sealing of God's truth. And far- ther, as Christ himself is God, our be- testimony hath ^ set to his seal that God is true. 34 For " he whom God hath sent, speaketh the words of God : for God giveth not the Spirit by measure ^ unto him. 35 The Father loveth the Son,* 5IJohn5.10. cc. 7. 16. d Ps. 45. 7. Is. 11. 2 ; 59. 21. c. 1. 16. Col. 1.19. B ilatt. 28. 18. lieving in Him, subscribes to the truth of God. ch. 12 : 44. This agrees with the language of John the Evangelist, 1 John, 5: 10. "He that believeth not God, hath made him a liar ; because he believeth not the record that God gave of His Son." Observe — Here, again, in another way, John the Baptist's tes- timony of Christ's Godhead is set forth by the Evangelist in accordance with his object of testifying to Christ's Divinity. 34. Here again the Baptist refers to Christ as the sent of God — the Ambas- sador of God — the Apostle of Jehovah — the Servant of the Most High. Isa. 42 : 1. As thus Divinely commissioned and sent forth from God, He speaketh the words of God — delivers the Divine message. What He says is therefore to be received as the very language of God the Father, f For God. Here the reason is assigned for the words of Christ being Divine. It is the unlimited gift of the Spirit which Christ received, in this distinction from all others — who had it only measurably. Ephes. 4 : 7. God giveth not the Spirit by measure unto Him, as He does to other messengers, or ambassadors of truth. He possessed the Holy Spirit originally, in perfection, and hence, needed not to receive it in lim- ited supplies, as others did. The Trinity here appears — the Father, Son and Spirit. 35. Here a reason is assigned for the unlimited gift of the Spirit to Christ, viz : The unlimited love of the Father, who gives the Spirit. See Matt. 11: 27: 29. "For that love, with which embracing the Son, He embraces us also in Him, leads Him to commu- nicate all His benefits to us by His hand." — Calvin. The Bride is His, (vs. 29,) and Life is His, (vs. 36.) Since therefore, every gift and blessing ia 70 JOHN. [Age 30. and hatli given all things into his hand. 36 He * that belie veth on the Son hath everlasting life : and he that believeth not the Son shall not see life; but the wrath ^ of God abideth on him. oHa.2.4. ver. 15.16. 6Ro.l. 18. put into Christ's hand, only they who "will take from Christ's hand by faith, can have any saving gift or blessing. He has purchased them all by his blood, and they must flow through Him, as from the fountain. Christ himself ueclared that his Father's love to us was so great, that He loved Him especially, because He laid down His life for His peopl?, 36. The Baptist here rises to a high strain of Evangelical doctrine, and speaks like the Evangelist himself, in setting forth the absolute need of faith in Christ. He presents it in the strong- est light — as if rising to this conclu- sion, or irresistibly borne to it by all he had just surveyed. Christ being such a divinely provided SaAdour, he who receives and rests upon Him by faith, is saved — He hath eternal life, hath it already, in the principle within him, and in the promise in God's word. Our Lord uses the same language, (ch. 6 : 47. ) The believer obtains par- don and peace by faith in Christ, (Ptom. 4: 1, 8: 1.) gets release from condemnation, and hath passed from death unto life. T[ Believeth not. These two clauses agree with our Lord's com- mission, " He that believeth shall be saved, but he that believeth not shall be damned." *^ Not see life. As there is no way of escaping from death but by the deliverance furnished us in Christ, he who receives not this by faith, must be lost. *'If it be the office of Christ to save what Avas lost, they who reject the salvation offered in Him, are justly suffered to remain in death." — Calvin. They shall never see, or enjoy, or attain to life. But they lie under the condemnation and wrath of God, from which Christ alone could have rescued them. CHAPTER IV. Wi HEN therefore the Lord knew how the Pharisees had heard that Jesus made and baptized ° more disciples than John, c c. 3. 22, 2S. CHAPTER IV. ^ 24. John's Imprisonment and Jesus's Departure into Galilee. 4. 12. Jfark Luke. 6. 17-20. 3. 19-20. 1.14. 4.14. 4. 1-4. John had first shown how Christ disclosed Himself to a devout Israel- ite, Nathanael — and obtained a confes- sion of His Messiahship — then, how He wrought conviction of His Divine Mission in the mind of a Jewish Rabbi, by His miracles, and further revealed Himself by His discourse. He now proceeds further to set forth the Divin- ity of cur Lord as confessed by a Samaritan woman, and gives the stri- king incidents. This occurrence is not immediately connected with the former chapter. Johji^s imprisonnunt, (^ 24,) as recorded by the other Evan- gelists, belongs first in the history. In the 3d chapter, vs. 22, it was sta- ted that Jesus tarried with His disci- ples sometime, in Judea — and here we are told that after that delay. He re- turned into Galilee. John's object is alst3 here seen to give some of the most important discourses of our Lord. AVe observe also the order of his testimo- nies. Next to that of a Jewish Rabbi, he gives that of the Samaritans, who were a connecting link between the Jews and Gentiles, a mixed people, with a different worship, and hated by the Jews. It was in this same order that Christianity went forth — to Sama- ria first, from Jerusalem. Acts 8 : 5. And so it was jDredicted by our Lord. Acts 1 : 8. 1. When therefore. The reason for this movement of our Lord, is dis- tinctly given. *^ K7iew. He knew it as soon as it came to pass, and knew Age 30.] CHAP. IV. 71 2 (Though Jeaus himself bap- tized not, but his disciples,) 3 He left Judea, and departed again into Gralilee. even what they had heard, -without needing any report of it. ^ Heard. That is, " with indignation and of- fence." *^ Made and baptized more. Lit- erally, makes and baptizes — is now doing it. The offence of the Pharisees, that is, of their leaders, may have been what was already complained of by John's disciples, (ch. 3 : 26,) the grow- ing popularity of our Lord. This, however, would affect them differently from the followers of John. John's baptizing was to them an innovation. Hence, they had early sent a deputa- tion to John, to know by what author- ity he baptized, ch. 1 : 25. They were most jealous about rites and ceremo- nies, and claimed to be the regulators of worship, as they were a majority in the Sanhedrim ; and the Sadducees cared nothing for outward forms. And they had scarcely allowed John's bap- tism, after many seai'ching inquiries I about his authority. Now this man \ Jesus was even going beyond John in ; this questionable work. '^ Jesus Him- self. This clause may be added either to show wherein the Pharisees had been misinformed, or perhaps to show, wherein they chiefly woi'e offended — that Christ was instituting the ordi- nance, and it was performed already in His name, by His disciples — and that thus these common men were doing what was scarcely tolerated in John the Baptist, and without author- ity from themselves, the Sanhedrim. Our Lord did not baptize, as Paul did not, because baptism was not salvation, and His office was rather to preach and teach. 1 Cor. 1: 14-16. ^ He left Judea. Because He knew also -\^hat the malice of the Pharisees would do. He did not fear any danger when His hour should come. But He had not yet finished His earthly work. Hence, He went into Galilee, to be removed from their im- mediate jurisdiction. Their seat was at Jerusalem, where their leaders, who Tf 4 And he must needs " go through Samaria. 5 Then cometh he to a city of Samaria, which is called Sychar, a Lu. 2. 49. persecuted our Lord, sat in the Sanhe- drim. Mark 2 : 22. Matthew states (ch. 4: 11, 12, 17,) that it was when our Lord heard that John was imprison- ed, that He departed into Galilee. But this statement of .John, alludes to the Pharisees' knoicledge of John Baptist's nvimerous followers — and that now they had heard that Christ's were even more numerous. Their knowledge of John's popularity had probably just led to his imprisonment — and our Lord heard of their receiving information about His greater popularity, in a way to show plainly what He might expect from them accordingly. He had heard of John's being imprisoned, and of the Pharisees having even a stronger mo- tive for laying hands upon Him, from what tliey had heard. \ 25. Our Lord's Discourse with THE Samaritan Woman. — Shechem or Xeapolis. Matt. I Mark. I Luke. 1 John. I I 1 4. 4-42. 4. He must needs. It was not abso- lutely necessary, but this was the shortest road, and especially it lay in the Divine plan. The term is so used by John. It was in the path of His mediatorial purpose and work. That was always to our Lord the best road, which was the road to spread His Gospel, and to save lost souls. For this. He went even to the borders of Tyre and Sidon, just to seek and find the poor Syrophenician woman. And now he orders His course, so as to meet and save this Samaritan woman. Our Lord's purpose here was not mere speed, since He tarried two days on tlie way. None but the very strict Jew passed around Samaria, through Perea, out of hatred to the Samari- tans, vs. 9. The Galileans ordinarily took the direct course of about three days on foot. 5, 6. Sijchar. This town is also 72 JOHN. [Age 30. near to the parcel of ground that Jacob gave '^ to his son Joseph. 6 Now Jacob's well was there. a Ge. 33. 19 ; 48. 22. Jos. 24. 32. named in the Old Testament Sychem, or Shechcm. Gen. 12: 6. It was called by the Romans Flavia Neapolis, from which the present Arab name Nablous, has come. It lies about 34 miles North of Jerusalem and 15 miles South of the city of Samaria, and in the narrow gorge between Mount Gebal and Mount Gerizim. Before entering the gorge from the South, we came upon the well of Jacob. Two pairs of grey granite columns about 15 paces apart, and one quite similar, outside the low rude wall, are the ruins of an ancient church, erected to mark the spot. It is remarkable that not only Jews and Samaritans, but Christians and Moham- medans, all agree in the traditions of Jacob's well and Joseph's tomb ; and that they can be traced back as early as the beginning of the fourth century, in the time of Eusebius, the Historian. The well's mouth we found closed by a huge stone, and it was quite dry. We came to it in the heat of the day, about two o'clock, and could well ap- preciate our Lord's weariness which led Him to sit carelessly down upon the well-side, as we also did. At the junction of two valleys, and looking up through the narrow pass between the two great hills of Ebal and Geri- zim, it is a retired and beautiful spot. We wished in that quiet and sacred- ness, as it was on the eve too of the Sabbath, that our Lord would meet us there and talk with us, as He did with the woman so long ago. The people of Nablous are the most bigoted and hostile toward Christians. Boys hoot- ed and spat at us, and threw stones, which we learned was only a common expression of this feeling there. It is strange that there, where they refused Christ their hospitality, and where the disciples would have called fire down upon them, and where afterward the Spirit descended, the old hostility should yet exist. The place has now Bome 12,000 inhabitants, and fine ba- Jesus therefore,being wearied with Ms journey, sat thus on the weH : and it was about the sixth hour. zaars. Large granite columns are here and there to be seen, lying along the side of the streets. At the further gate we saw a group of lepers stand- ing — one with the nose eaten ofi" — others white around the wrist. Fifteen of them followed us to our tents. As we were alarmed, our Dragomau offer- ed them two piastres each, to go away. They refused, and demanded five. Towards evening we rode up the steep and stony sides of Mount Gerizim. On the summit are immense ruins, of bev- eled stone work, indicating a great antiquity, and supposed by some to be the remains of the Old Temple there, as they contend, but this is not likely. On our way to Samaria, near "the drowned meadow," we met a Samari- tan named Yakob, whom we found to be the man that recovered the Bible dropped by Bonar and ]\IcCheyne, down the well of Jacob. He said that the day after the morrow — the Pass- over, was their great feast day. That they were then to sacrifice their seven lambs on Mount Gerizim, according to the Divine command — that they had the ancient Law written on Gazelle skin, and thirty-four hundred and sixty years old ; that they were sixty-seveu in number now, and as soon as they should reach seventy, they would be the greatest people in the world ; as this was the number with Avhich Jacob went down to Egypt and became a nation. They keep Saturday as their Sabbath. They have a synagogue, and have public praj^crs there, at morning, noon and evening, and meet also on the four great festivals, Passover, Pente- cost, Tabernacles and Atonement. They read the Law. They have no dealings v/ith the Jews at this day, as of old the Jews had none with them. T[ Parcel of ground. From Gen. 33 : 19, we find that Jacob bought a field near Shechem — and from Josh. 24: 32, we find that Joseph was buried there, and it is said that it became the Age 30.] CHAP. IV 73 7 There cometli a womau of Samaria to draw water. Jesus inheritance of the children of Joseph. This well, as Robinson suggests, may have befen dug by Jacob for an inde- pendent supply of water on this plot of ground, as the region around here, is well watered otherwise. We saw a white tomb near the foot of the hill, which salth drink. iiuto her, Give me to is pointed out as the tomb of Joseph. See Ileb. 11 : 22. '^Sat thus: or accord- v^glij — that is, as He was tired. The woi-d thus, stands connected with the word therefore, and reads ^Hhere/ore — 50," therefore being wearied, so ][e sat doAvn, &c. ^On the well. As we found (be well, there was ovei :iit mouth » ' vaulted chamber, which, tc..'Ugb now j oeiow the surface, may have tfcen j origiua/v the well-curb, that often is j to bt» seec around these ancient wells, i in Palestrae. In the valley beyond Samaria, we round a well, which had overflown, ;ind it seemed only a shal- low pond ot wjitei, with a large stone in the centre. Jne of our company, an active, muscular man, rode up to it to give his thirsty horse ;i drink. The animal, stepping forward into the water, to enjoy a fi-ee draugbt, pitched into the well. The rider instinctively sprang forward, and laid hold of the stone, which proved part of the well- curb ; while the poor horse was strug- gling in the well, just keeping his head 7 out of the water. It was only by laying hold of him with all our forces, by bridle, saddle and mane, that we at length succeeded in dragging him out. ^ Sixth hour. That is, twelve o'clock at noon It was the hotir for mid-day meal, and hence, the disciples had gone into the town to buy food. 7. Woma?i of Samaria. Not from the city of Samaria, but a Samaritan woman, from Sychar the adjacent town. In the East it is still the busi- ness of women to carry water, (as above) : and it is customary for trav- elers to stop at wells, or fountains, which are few, and, in that warm coun- try, most refreshing on a jotirney. It was to be a sign to the two disciples commissioned to prepare the Passover, 74 JOHN. [Age 30. 8 (For his disciples \^'e^e gone away unto the city to buy meat.) 9 Then saith the woman of Samaria unto him. How is it that thou, being a Jew, askest drink of me, which am a wo- man of Samaria ? — for the Jews tliat they should meet a man bearing a pitcher of water — Avhich was unusu- ah Tf Give me. Our Lord improves her errand to press His own errand. He asks of her, in order to have her ask of Him. This is the spirit in which He makes all His demands upon us. It is not that He has need, so much as that He may lead us to obtain the blessings which He has to give, and which we so perishingly need. 8. The Evangelist mentions this to show how He came to ask of her, as His disciples were not present. Our Lord, as a man, hungered, and thirsted, and was weai'ied. But His meat was to do His Father's will, and to give His salvation to sinners, \The city. Sy- char. It was about half an hour's dis- tance from the well. 9. IIow is it. She knew from His dress, features and accent, (Judges 12 : 6,) that He was a Jew. She inquires, therefore, on account of her surprise at His asking of her a favor, or to express her national alienation fi-om the Jews — probably the former. The explanatory clause here added, is ccmmouly taken as the Evangelist's and not the woman's. T[ No dealings. The disciples had gone into the city to buy meat — which shows that there was some dealing between them. But no social intercourse ex- isted. The enmity originated at the building of Zerubbabel's temple. Neh. 4 : 2. Ordinarily, the Jews were not allowed even to buy of the Samaritans. But our Lord did not encourage such a feeling. 10. If thou kneioesf. Our Lord's reply would rather intimate that she made objection to His request. Else it was meant to show her that He does have no dealings ^ with the Sa- maritans. 10 Jesus answered and said unto her, If thou knewest the gift ^' of God, and who it is that saith to thee,Give me to drink; thou would- est have asked of him, and he would have given thee living ° water. oAc. 10. 28. 6Kp. 2. 8. c Is. 12. 3 ; 41. 17, 18. Je. 2. 13. Zee. 12.1; 1J.8. Re. 22. 17. not partake of the .Tewish enmities toward her people. Ho therefore hints to her that she has more to expect from Him than He could possibly ask of her. *[] The gift of God. Here Jesus opens to her His meaning — that He was no common Jew — and that He was divinely commissioned to give to her more than she could give to Him, and rather to give than to take. The obligation would be all on her side if she only understood it. This gift is Christ, Avho is "the unspeakable gift,''^ (2 Cor. 9; 15,) as is further expressed in the next clause. If she only knew who He was, she would understand God's gift which He came to bestow. This may refer more expressly to the Holy Spirit, as symbolized by the water — which was the gift which He should impart, ch. 7 : 37-39. T[ Living ualer. Here our Lord further hints of His high spiritual meaning. He had living water to give. In a mere natural sense this would mean, spring water in distinction from cistern ivaier — run- ning water and not stagnant. In a higher sense he meant it as being the "water of life;" (Rev. 22: 1,) from " the fountain of living waters." Jer. 2:13; 17: 13. In Palestine, where water is scarce, ^' living tcater" — that is, running water, or water perpetually supplied — as in springs and fountains and deep wells — is counted very pre- cious. Where these are lacking, they often hew out cisterns from the lime- stone rock, to catch the rain and hold a supply for travelers along a desert road. Coming up from the Dead Sea to Bethlehem, we were suffering from thirst until we came to such a large reservoir hewu out of the rock, The Age 30.] CHAP. IV. 75 11 The woman saitli unto him, Sir, thou hast nothing to draw with, and the well is deep : from whence then hast thou that living water '/ 12 Art thou greater than our father Jacob, which gave us the well, and drank thereof himself, and his children, and his cattle ? 13 Jesus answered and said unto water was covered "with a geeen scum, and looked most uninviting. But on letting down a skiu bottle by a cord, the scum was found to cover cool, clear water, which was most sweet and refreshing. See Plate, p. 73. 11. To draw ivith. The term means a bucket, or bottle, such as they let down with a cord into the well. Ti-av- elers carry these, as we also did. The woman, living in mere earthly ideas, does not yet catch the spiritual sense, but refers to the well. She was evi- dently puzzled, as we see from her next question. If Deep. The well is, by some measurements, seventy-five, by others, a hundred and five feet in depth, nine in diameter. % That living water. Literally — " The water which is living,^'' " from wells of salvation." Isa. 12 : 3 ; Zach. 14: 8. "For with thee is the fountain of life." Ps. 86: 9. 12. She sees that lie claims some prerogative, she knows not what, and now addresses Him, "&>." \ Art thou greater — more excellent. She now wants to know if He boasts of any thing beyond the patriarch Jacob — of any better Avater, or better well, or more abundant supply. She claims Jac 'b as the father of her nation, as the Samaritans still do. The Samari- tans were a mixed people, springing partly from a remnant of the ten tribes, and partly from Chaldeans brought thither. Hence, they were regarded as a connecting link between the Jews and the Heathen. And this was rej^ognized in the plan for the progress of Christianit3^ Acts 1 : 8; 10: 28. When men are called to give up their false systems, they fall back upon their ancestors who have handed these her, AVhosocver drinketh of this water shall thirst again : 14 But =* whosoever drinketh of the water that I shall give ^ him, shall never thirst : but the water that I shall give him shall be in him "^ a well of water springing up into everlasting life. 15 The woman saith unto him, ac.6. 35, 5S. 6 c. 17. 2, 3. Rom. 6. 23. c c. 7. 38. down to them, and so, one generation of falsehoods supports another. How many hoary systems of superstition, and irreligion stand on no better foundation than their antiquity. And yet the newness of a theory is no proof of its worth, any more than its an- tiquity is, in itself, a disproof of it. % Gave us. This was tlie common tradition — and the well had so much greater value, in her view, because it was used, as she believed, by Jacob, who owned the ground, and because it was a gift or bequest from him, as she believed, to her people. All this was said boastingly in a Avay that would convey a passing reflection upon the Jews, as not thus descended from Jacob, or, at least, not so honored by him, 13. Our Lord now further opens His meaning, and declares that He can give a better supply than she could get from the best well on earth. He says nothing of being greater than Jacob. He appealed to her own experience as to the inability of that water to satisfy her thirst beyond the present time, much less for all the future. And herein He promised a much better kind of water — allowing no distressing thirst — as its supply and satisfaction never fail. 14. In him. A supply tcithin — a portable, internal well or fountain — how wonderful ! to be carried about in the bosom. This shows that it was a spiritual matter — a gushing tccll in the heart, springing up unto everlasting life — flowing forever — and ending in life everlasting, which alone can realize its full benefits, 15. This was such a commendation 76 JOHN. [Age 30. Sir, give me this water, that I thirst not, neither come hither to to draw. 16 Jesus saith unto her, Go, call thy husband, and come hither. 17 The woman answered and said, I have no husband. Jesus said unto her. Thou hast well said, I have no husband : 18 For thou hast had five hus- of what He had to give, that she could no longer hesitate to ask it of Him. It would, at least, save her the trouble of coming constantly to draw, at that well. Oh ! how much severer trouble, heart trouble, it would save her, she did not yet understand. So our Lord gently leads her into the truth — taking her up at the lowest point, and from her carnal perceptions draAving her along by divine constraints to heavenly realities. From the following verses, we infer that beyond the meaning of this to us all, there was a special application to this woman who had been vainly going "to the broken cis- terns of carnal lust." Observe. — 1st. Christ is the fountain of all grace and peace, and every blessing. 2d. The religion of Christ is an unfailing supply for all times and necessities. Sd. The true Christian has his sources of happi- ness within the soul — in the hope and joy and peace wliich Christ gives, as "the unspeakable gift of God." "Christ in him, the hope of glory." 4th. It is a living resource when all earthly springs are dry. 5th, It is life. The true believer in Christ hath everlasting life in possession. It is everlasting in its nature. He has now the beginning of it, and it ends in life everlasting. 16. Go call thy hushand. This is His first step in granting her request, though, alas, she little understood it so. His first work is to convince her of sin. This is the first business of the Comforter whom He now gives, (ch. 16. ) He was also taking the same method as with Nathanael, to show His bands ; and he whom thou now hast is not thy husband : in that saidst thou truly. 19 The woman saith unto him, Sir, I perceive ^ that thou art a prophet. 20 Our fathers worshipped in this mountain ; ^ and ye say, that in Jerusalem ° is the place where men ought to worship. a c. 1.48, 49 6Ju.9. 7. cDe.12.5-11. lKi.9.3. omniscience, by disclosing his perfect knowledge of her case and history, (ch. 1 : 48, 49.) 17. This was nothing new to our Lord. He perfectly knew her whole life of sin, but this was her vain at- tempt to cover the facts by her equiv- ocation. She spoke the literal truth, and our Lord exposed the case as being to her shame — the more true, the more disgraceful. 18. Five husbands. She had had so many, lawfully, no doubt, as distin- guislied from this sixth one, who waa not lawful, but she had left them, per- haps luilawfully, or they had been di- vorced from her, or had died. T[ Truly. Literally, " This true thing thou hast said," This one thing is true. 19. This discriminating knowledge of her case opens her eyes, as it prob- ably also wakens her conscience, ^ A Prophet. A Divine teacher — not nec- essarily one who foretells future events. Here she virtually confesses that His account of her case was true, though she did not own Him to be the Messiah, (ch. 6: 14, 15.) She saw only that He must be from God. She had got only as far as Nicodemus was when he first came to Christ. 20. Possibly she was so far con- vinced of His Divine mission, as to seek some instruction about acceptable worship. Or, perhaps before accept- ing any religion from Him, she would, naturally enough, fall back upon the old difiiculty between their worship and the Jews. So, commonly, when men are convinced of sin, they put forth the objections to one or another Age 30.] CHAP. IV. 77 21 Jesus saith unto lier, Woman, believe me, the hour cometh, when 'ye shall neither in this moun- llal. 1.11. Matt. 18. 20. chm-ch as an excuse, or the inconsist- encies of professors, or the doubtful forms of worship in use. They take a momentary refuge behind "the Beets " in the church, or often pass from one excuse to the other. Tf Our fathers. Our Samaritan fathers, or perhaps meaning the patriarclis, and thus re- flecting upon the Jews. T[ This moun- tain. Mount Gerizim, which she could point to, rising very near to Jacob's well, where they sat, and overlooking the town of Sychar. On the summit the Samaritans had erected their tem- ple, while the Jews had built theirs at Jerusalem. See Neh. 13: 28. It was destroyed B. C. 129, by John Hj-rca- nus. AVe saw on the summit a small chamber, where the priest officiated to the sixty-seven Samaritans at that passover. Gerizim was the Mount of blessing, and Ebal the Mount of curse. Their copy of the five books of Moses has Gerizim, instead of Ebal, in Deut. 27 : 4. Some travelers imagine that Ebal is more barren-looking than the other, but it is scarcely so. The as- cent of Gerizim we found most stony and difficult with horses. The mas- sive ruins on the summit are judged to he the remains of a castle, erected by Justinian. The walls are about ten feet in thickness, and we wandered over huge heaps of grey granite bev- eled stones, ready to believe that it might have been their ancient temple, though they do not so regard it. Tliey show you the place near these ruins, where they say are the twelve stones, brought up by Israel from the Jordan. They believe that on that Mount, also, Abraham was directed to offer up Isaac, and that there, not on Moriab, that interesting event occurred. They call it the holy mountain, and turn their faces toward it in prayer. ^ Ye say. Ye Jews, in opposition to the Samaritans, say that the place for Divine worship, appointed by God, is m Jerusalem. The rivalry and hatred tain, nor yet at Jerusalem, wor- ship the Father. 22 Ye worship ^ ye know not 6 2 Ki. 17.29. between the two people was so great, that the Samaritans would not allow the common hospitalities of their country to our Lord and His disciples when they would pass through their land, because their face was as though they would go to Jerusalem. Luke 9 : 53. *^ Jerusalem. On "Mount Zion," as it was commonly called — including Mo- riah, which was more properly the site, the temple of Solomon was built. The name " Moriah" seldom occurs. The two hills are adjacent and only separated by the Tyropeon. A bridge connected the temple with Zion, and the ruins of it still remain. The massive stones jut out from the wall, broken off, at the springing of the arch, but show- ing plainly their connection with that bridge, as described by Josephus. We examined the remarkable manner in which they are morticed into the im- mense stones of the temple waU. See Notes on Luke, and Plate. 21, Our Lord answers her that all these differences are of small account. The forms are not the essentials. The heart is that which is chiefly required in worship, ^[Neither. That is, not. only here or there — not in any place exclusively. Our Lord here perhaps re- ferred to the success that would attend the Gospel in Samaria, Acts 8. T[ The Father. God the Father, who is so superior to their father Jacob. 22. Our Lord now shows that the Jewish worship alone was the true, and in this He spake as a Jew. If Yeu-or- shij). The Samaritans received only the Pentateuch — rejected the further revelations of God by His prophets. Therefore they had not the oracles, and covenants, &c., (Rom. 3: 1, 2,) as the Jews had, and they had no proper, full knowledge of God, as He had revealed Himself for an object of intelligent worship. IF What. He does not say whom, for the question was not about a true or false God — but what — as though their views of worship altogeth- 78 JOHN. [Age 30. what: we know what we worsliip; for ^ salvation is of the Jews. 23 But the hour cometh, and now is, when the true worship- er, were vague, and without any clear idea of God's personal revelations, and certainly without any true idea of God in Christ, or of the Messiah, who was revealed so especially in the prophets. Theiz- separate worship liad its origin in sinful spite. Their independent tem- ple set up there was contrary to the Divine appointment which fixed the sanctuary upon Zion. 2 Sam. 7 : 2, 1 Kings, 5 : 5, 12 15- They therefore cut themselves loose from the Saviour, and from salvation, which is of the Jews " of Avhom, as concerning the flesh, Christ came." Rom. 9 : 5. They have kept up to this day their separate pretension, aud look vainly for a " Guide," or " Teach- er." *5[ We know. This clause is made to correspond with the former, so as to show the contrast in stronger light — we knoiv what. This advantage the Jews had — the law and the covenants, and the worship of God, and the prom- ises. Rom. 3 : 1, 2. «[ We ivorship. Speaking as a Jew here, He includes Himself and in this instance alone. ^For. The reason here assigned for their bet- ter knowledge and more ass'^red confi- dence in Divine worship, is, that " the salvation " promised and expected, is of the Jews, belongs to their nation as having it promised to them, and sprung from them, and from them the Messiah had already sprung. Luke 2 : 30, 3, 6. Tf Is of the Jews. Not is to be, for Clarist had already appeared. 23. This vei'se connects with vs. 21, and further sets forth the true spiritual worship. ^ Now is. The time has arrived for setting aside distinctions of places, and of forms, in comparison with the worship of the heart. This He mentions lest she should think that the spiritual worship was to be set up in Judea. It is now and here and every- where, the great requisite. ^ Trvc. As distinguished from the false Avho pers shall worship the Father in Spirit ^ and in truth : for the Father seeketh such to worship him. were so many, and from former formal worshipers generally, who went so much on a diff'erent principle. ^ In spirit. As distinguished from mere form with- out the soul of devotion. ^ Truth. The requisite is " //i spirit and in truth," not '■'■ In this mountain." The worship which Christ would establish, was above such narrow restrictions of place. He says, "In every place, (Mai. 1: 11,) incense shall be ofi'ered to my name, and a pure offering." These true worshipers would be dis- tinct both from the mere formal Jews and from the false Samaritans. They would worship in truth, as distinct from Jewish forms and ceremonies which were shadows of the true, and as distinct from a false worship unauthor- ized by God, such as that of the Sa- maritans. His would be worship in the highest sense — the genuine — the real. This intimates that all mere for- mal worship is more or less false and not true. It has a pretence and show that are not answered to by the reality. It makes great outward appearance of worship, but does not truly worship God — and often does not worship the true God — but some false notion of God — or even some image or idol in- stead of God. ^ For. The reason is that the Father — the Jehovah whom they acknowledged, had so revealed His will, and never could be satisfied with a mere external service. Espe- cially would He soon demolish the boasted Jewish Temple, and require universal worship. Mai. 3. Tf Seeketh. Is seeking. This again expresses the tender solicitude of God for us, and for our proper service. He knows what is sincere worship, springing from the heart aud soul, and engaging all the affections, and such worship and worshipers He seeks. God is seeking us more than we are seeking Him. As the shepherd seeks the lost sheep, Age 30.] CHAP. lY. 79 24 Grod * is a Spirit : and they that worship him must wor;ihip hwi in spirit and in truth. 25 The woman saith unto him, I know that Messias cometh, a 2 Cor. 3. 17. and the ■woman the lost coin, so He seeks us for His service and glor3^ Ps. 144: 18. 24. This requirement of spiritual ■worship is founded on God's spiritual essence. " (rorf is Spirit." So far as this could refer to the Mosaic worship, it shows that even in that, God sought nnd required, not merely the form but chiefly the Spirit, and the Spirit in and through the form. And now, in the worship of the new covenant He is seek- ing a moi'e spiritual service. So the clause may properly read : as the refer- ence is not to His personality, but to His essential nature. This is His essence — pure sph-it — not confined, as we are, to place or to a material body, but invisi- ble, and everywhere present. To ap- proach God acceptably in spirit, we must be made His temple. This sug- gests the gift of the Holy Spirit for this end. The expression " the Fath- er,''^ brings to view, also, the " new birth " by the Holy Ghost. See ch. 3. This passage, therefore, forms a con- clusion to the subject of these first chapters. *' God is become one flesh with us that we might become one Spirit with Him, He requii-es wliat is agreeable to His Divine nature. So He is Truth, and requires truth : not par- ade pretension or pomp, without sin- cority and spirituality. Thus Stephen reasoned with the Jews. Acts 7 : 48. So Saul argued on Mars' Hill, in re- gard to heathen temples. Acts 17 : 25. 25. But, if God be pure Spirit, how can He be approached? This seems to suggest to her the idea of the Mes- siah, as the medium of understanding and approaching God. She yielded readily to His teaching, as to God's re- quiring a more excellent worship and abolishing the old. But she intimates that this must be deferred till the Mes- siah comes. She at least seems to have a which is called Christ : when he is come, he will tell us all things. 26 Jesus saith unto her, ^ I that speak unto thee am he. general idea of something great and excellent as promised, which would be clearly explained by the expected Mes- siah. Observe. — This expectation of a Messiah, by Samaritans, as well as Jews, shows that it was no recent idea, but ancient ; and that, as these people were hostile to each other, it was de- rived not fi-om each other, but from a common soui'ce, which could have been only the Books of Moses received alike by both. The Samaritans, too, seem to have looked for the Messiah as a Teacher rather than as a political Con- queror — they seem, also, to have look- ed upon the ^losiac law as not perma- ment, but temporary ; and as to pass away when Christ should come. ^ Called Christ. These are probably the words of the woman, alluding to the popular name of the Messiah among them — as Christ is the Greek term meaning the same as Messiah in the Hebrew. J Tell. Will declare by Divine authority, as "the Prophet, like Moses." Deut. 18: 15. 26. This is our Lord's first declaration of Himself as the Messiah. Some wonder that He should have done this when He forbade others to make Him known so early. But this case was dif- ferent from theirs. It would have per- iled His life in some instances, but it did not in this. It led to the conver- sion of many, vs. 39. He knew all things, and suited Himself to the cir- cumstances as to when, where, and how far He should make Himself known. ^ That speak. " I am He who am now speaking unto thee," and ^^tel- liiig thee," as you expect to be told by the Messiah. *This refers to her words as she had confessed. See vs. 29. Ob- serve. — 1. How early our Lord here declared Himself to the Samaritans who were not His people. His heart burned for all the world, even for those 80 JOHN. [Age 80. 27 And upon this came liis dis- ciples, and marvelled that he talked with the woman : yet no who hated Him, and refused Him their hospitality, 2, John alone records this remarkable proof of Christ's God- head, as this is His great object. 3. How beautifully our Lord improved this occasion of delivering to this wo- man the truth of His salvation. It was as they incidentally met — though she did not know Him. It was not with harsh denunciation that he treated her, though she was in error. It was no rash, offensive, abrupt dragging in of the subject. It was delicately, pru- dently done. 4. Religion gives more than it asks for. He asked for water, and gave her the water of life. It does not even appear whether He obtained the water He asked for, or not. It is so much more important to show that she obtained the grace and salvation that she had not sought. Christianity is worth more than it costs. 5, Christ seeks us more than we seek Him, If He had not sotight us first, we had never sought or found Him. " To Ilira that souglit us first Before the world began." 5. Christ never announced Himself more clearly even to the disciples, than He did to the Samaritan woman. 27. Upon this. Just as He said this. ^ Marvelled. They wondered that He spoke with the woman — because she was a Samaritan. Some suppose, also, that it was because she was a woman ; and the Rabbins despised the female sex as utterly without religious knowl- edge. In the Talmud it is said, "No one salutes a woman." " He who in- f^tructs his daughter in the law is like one who acts the fool." But, rather, they marveled because He took the trouble to speak with evident interest, to one whom as Jews they could oiAy despise and hate. ^ No man. No one of the disciples. They asked no ques- tior.s about the matter, not willing to pry into His plans, though they won- dered at Him. We may learn a lesson not to ask for the v)hy and ivherrfore of man said, What seekest thou ? or, Why talkest thou with her ? 28 The woman then left her God's ways, though we may marvel. We are to be satisfied that what He does is right, even if we do not fully understand. ^ What seekest thou. They neither made this inquiry of the wo- man, nor did they ask Christ, "Why talkest thou with her." 28. It was our Lord's whole conver- sation that convinced her — and not merely His last words declaring Him- self to be the Messiah. She had been impressed by His "telling her all things," as she was led to expect of the Messiah, (vs. 25,) and she could plainly see that He was divine from His omniscience. His announcement of Himself as the Messiah makes her think now more seriously of what He had told her of herself. Observe. — She leads others as Christ led her. She makes no assertions except other own experience — and upon this she would have others come and see for themselves, and judge as to the grciit question. We are to leave all for Christ's service. 1. She left her pres- ent earthly concerns for the greater concerns of the soul. These led her to forget her errand, and her natural thirst was lost in her greater thirst for divine things. 2. She hastened as soon as she found Christ, to make Him known to others. Not to reproach or dictate to them, but to invite them to come with her and see what she had seen, and judge. 3. She — a woman — dared to publish Christ to the men, who thought themselves far superior to her. True religion emboldens women to do what they can properly do, in making Christ known in society — by speaking of Him to others whom they meet — by distributing tracts and teaching in the Sabbath School. But it does not lead them to public preach- ing or teaching in the church, which the Scripture forbids. True religion will never lead any beyond their proper sphere. 4. True conviction and re- pentance must spring from proper Age 30.] CHAP. lY. 81 water-potj and went her -way into the city, and saith to the men, 29 Come, see a man, which told me all things that ever I did : Is not this the Christ? 30 Then they went out of the city, and came unto him. 31 In the mean-while his disci- views of God, It is only -when we understand Clirist's declarations of Himself as the Redeemer, that we properly understand His declarations of ourselves as the sinners that we are. 29, Christ's deep, inward knowledge of her heart and life convinced her of His being God. So we soon- find that the religion of Christ is made by the same God who made our souls, and understands all our lives. We find that it is every way so perfectly suited to us, as no one but the heart-search- ing God could devise. When she finds that He who had told her of her sins is the Messiah, she goes away with eager interest, thinking more of the Christ she had found, than of her sins which Pie had exposed. So we are to rejoice at finding Christ rather than to be so oppressed with our sins as to for- get His preciousness. Our sins are to be thought of to make us wonder at His grace, and glad and grateful at finding Him. ^ Told me. So Nathan- ael was convinced of Christ's Messiah- ship by His Divine knowledge of him, and of his secret ways. Ch. 1. ^\ Is not this, &c. She speaks modestly — but puts forward the plain evidence which she had received, as sufficient to satisfy a,ny — aud yet would have them expe- rience for themselves. She also would be glad to have their experience in confirmation of her faith. John's ob- ject being to present the various proofs of Christ's Godhead, gives here the very grounds on which one of a hostile nation, was led to believe and publish the great truth — -just as Nathanael of the devout Jews had done. 80. And came. Eather, they were pics prayed him, saying, Master, eat. 32 But he said unto them, I have meat to eat that ye know not of. 33 Therefore said the disciples one to another. Hath any man brought him aught to eat ? 34 Jesus saith unto them. My* aJob. 23. 12. c.6.38. coming, but had not yet reached Him, when what follows occurred. 31. As the woman left her water pot and seemed to forget her natural thirst, so Christ seemed to forget His natural hunger. This was the begin- ning of His labors outside of the boun- daries of Israel, and His soul was deeply exercised in it. So it was when the Greeks came to Him at the feast. Ch. 12:23-83. % Eat. The disciples had brought the food which they had gone to the city to procure. They accordingly set it before Him, and urged Him to eat. This seems to imply, also, that He seemed not as ready to take food as might have been expected from His natural want. Therefore they urge Him to eat. 32. / have meat. The term rendered meat, means /ooc? of any kind. See vs. 34. His meaning was, that He was engaged in a work that was more pleas- ant to Him, than bodily food : a work for which He had the strongest relish, and a work which was to Him, instead of all common and physical gratifica- tions — though they had no proper idea of it. 33. They do not understand His meaning. They think only of His having a supply from some other quar- ter. He proceeds to enlighten them. How amazingly does He bear with our ignorance and willful blindness, and lead us into His truth, "bearing lorg with us." 3-1. My meat is. Here He explains. His whole living — His proper food and sustenance, His Avhole life and relish, was to do His Father's will — as he in- timated, already, when a boy in the Temple. It was then already more to 82 JOHN. [Age 80. meat is to do tlie will of liim that sent me, and to finish =" his work. 35 Say not ye, There are yet four months, and then cometh a c. 17. 4. Him than earthly parents or home. Luke 2 : 49. See Job 23 : 12. *![ To do. Literally, in order that I may do. My ■whole aim and satisfaction is this — not merely the obedience itself, but the loork, that I may carry forioard the great work of Eedemption, step by step, to completion, ch. G : 38. He •would show that He had a high object in all His travels, and conversations, and miracles— an object far above the satisfying of natural hunger, and that for this end He had been employed even in their absence. He was intent on the great work of giving salvation to perishing sinners — and all his ac- tions aimed at that result. He was advancing that great object in teaching this poor woman. And soon on the cross He would say " It is finished." 35. It was four months in Judea from sowing seed till harvest. Our Lord refers to this common saying. In Palestine the seed is commonly sown in November to December, and January. The four or five months that elapsed from the sowing till the harvest was a remarkably quick reaping, in comparison with many lands. But in His work the harvest is even more speedy. It is immediate. No sooner was the seed of Divine truth sown in some hearts, than it sprang up — as in case of this woman. The great spir- itual harvest — the reaping of souls for heaven was at hand, in connexion with His work, which He was so anxious to finish, vs. 35. It is not necessary to suppose that it was harvest time when our Lord spake these words, though it may liave been — and through the pic- ture He may have urged the higher truth on their attention, as He often did. Some suppose it was the sec d-time, taking the proverbial saying for the fact, at the time. But had this been His meaning, that it Avas only four months to harvest from the time when harvest ? behold, I say unto you, Lift up your eyes, and look on the fields, for they are white al- ready to ^ harvest. He spoke. He would not have so intro- duced the remark — '•'■Say not ye," ^ Look. Our Lord would animate them by the bright prospect. Many of the people were thronging to Him from the city, at the report of the woman. He may have pointed to these, whose eager coming and prompt believing, was proof of the readiness of the great field to be reaped, as soon as the seed was sown. Or He may have referred gen- erally to the successes that Avould more and more attend His gospel. Matt. 9 : 37; 13: 3. ^ White. Just as grain when it ripens and is ready to be reaped, turns to a bright j^ellow or whitish color ; so here, tlie time for ingathering. had come, and the indica- tions were plain. Pentecost, the feast of first fruits of harvest, was the time of the Spirit's outpouring, and the commencement of a higher, happier ingathering, as had been promised of old. Observe — 1. The encourage- ments for laboring in the spiritual field, by sowing the good seed of the word and kingdom, are far greater than the farmer has for planting the soil. We may be sure of a harvest — and, in our Lord's time, the results will be far more prompt, and we shall reap speedily. 2. The world is the great field that now waits to be sown and reaped, and we are to lift up our eyes, and see the indications, and pray for the laborers that are so urgently needed. 3. We may be sure that ear- nest, prayerful effort is our business. We are to plant and to water faith- fully — and God, whose prerogative it is to give the increase, will do it, as He has promised. 5. The consumma- tion of God's purposes of grace is has- tening. We live amidst the last days. The prophecies are fast accomplishing. Laborers in Christ's spiritual field may look for glorious results — even more so than at the introduction of Christi- ncitv. Age 30.] CHAP. IV 83 S3 And he that reapoth rccciveth j wages, and gathereth fruit * unto life eternal ; that both ^ he that i Ko.6. 22. 6 1 Cor. 3. 5-9. 36. The encouragement which our Lord presents to His disciples, is this — that they shall reap in due season if they /ami not — and this is the reason •why they should not be weary in well- doing. He would incite them to a cheerful, hopeful spirit in their great gospel woi'k, which he would soon en- trust so to their hands. \ Reapeth. They would be reapers — the harvest was already so ripe — the promise was so graciously sure. And this reaping of fruit, and such fruit, was promised them as icages — souls they should have for their hire. The ivages will there- fore be great, and satisfactory, because it will be unto life Eternal, like the fruit. This will be the joy of success- ful teaching and preaching in the gos- pel service — the results will be eter- nal — the fruit reaped and harvested will be of souls, for Eternity. The wages therefore — the joy and rejoicing will be Eternal. See vs. 37. ^He that soicefh. The plan is, " that both he that soweth and he that reapeth may rejoice together," over the eternal fruits of their labors. Therefore it is to be understood that the sower also receiveth wages, and even they, who like those disciples, should rather reaj? the ripened harvest, would receive wages also, forgathering in the fruit — and thus both sower and reaper would rejoice together — they would share to- gether in the joy. Observe — Om* Lord rejoiced over one repenting sin- ner — He therefore did not lose any opportunity with any. How much Avas reaped from that incidental sowing at the well ? How large a crop and how speedy a harvest. If all His dis- ples would enter into His spirit, as sowers and reapers — improving evei'y opportunity — always looking at the fields and watching the indications, how much would surely be accom- plished ! 37. That saying. Our Lord here refers to a proverbial saying in com- soweth and he that reapeth may rejoice together. 87 And herein is that saying mon use — that the sower is one and the reaper another, and not the same person — meaning that often a man may sow the seed, and not himself reap the harvest, but another shall do it. Such a Greek proverb was in use, and the Hebrews had a similar one, Isa. 05 : 21, 22 ; See also Micah 6 : 15. This would be fulfilled in their case. The plans of grace had been long coming to matu- rity. The preparations of the gretit field which is the world, had been long making by the prophets, and by John Baptist, and by Himself. Already they were in " the latter days," prophe- sied of. ^ To reap. They would have the privilege of reaping the fruit of other men's labors. Their share in the preparations was comparatively nothing. '{^ Other men. The chief ref- erence here is to our Lord Himself, as laboriously preparing the way for their harvest, according to the plan of grace. The general principle admits of gen- eral terms. But He looks upon their work as though it were accomplished, while it is the accomplishment to which He urges them, from these encouraging considerations. Observe — How hon- ored is the Christian ministry in this view — that it is an entering into the fruits of Christ's labors. Even the Sabbath school teacher becomes a reaper of rich fruit, because Christ has died and preached the gospel to men — and purchased the Spirit's influ- ence to accompany the truth to salva- tion. We may reap what He has sown. We may sow, for He prepares the soil. And so, also, Christ and the humblest teacher or preacher of the Gospel, will rejoice together with joy and singing over the eternal fruits. 2. No matter how we may be called to labor in the great field, whether as sowers or as reapers — whether in laying founda- tions or in carrying vip the structure, we shall have a share in the eternal joy. We are to go forth bearing pre- cious seed, and even though weeping aa 84 JOHN. [Age 30. true. One * sowcth, r.nd another reapeth. 38 I sent you to reap that where- on ye bestowed no labor : other ^ men Liboured, and ye are entered into their labours. 39 And many of the Samaritans of that city believed on him for the saying ''of the woman, which testi- fied, He told me all that ever I did. 40 So when the Samaritans were come unto him, they besought him that he would tarry with them : and he abode there two days. Mi. 6, 15. 5 1Pe.l.l2. ever. 29. we go, we slirJl come again with re- joicing, bringing our sheaves with us, Ps. 126: 6. 3. There is a work of sowing seed which is most important to be done, and without which there can be no harvest. The humble la- bors of the Sabbath school teacher, and of the private Christian, and of the faithful tract distributer, are val- uable auxiliaries to the ministerial work. [For remarks on vss. 39-43, see Appendix, § 26. Jesus teaches publicly in Galilee. Matt. I Mark. | Luke. I John. I I 1 4. 43-45. 43. After tivo. Literally — after the two days. vs. 40. So short a time He spent among the Samaritans. He showed thus His preference for Galilee, and perhaps He feared lest His longer stay might give His own people occa- sion for jealousy, and lead them to use the Proverb against Ilim, " Physician, heal thyself." Luke 4: 23. 44. For. This verse refers to the following narrative, and explains beforehand what is said in vs. 48. He went thither, not because they were better, or more ready to receive Hira than the Samaritans, but rather the contrary. Neither did He go expect- ing any welcome that He did not receive — for He knew what was in them — and He testified, on certain 41 And many more believed because of his own word ; 42 And said unto the woman, Now we believe, not because of thy saying ] for ^ we have heard liim ourselves, and know tliat this is indeed the Christ, the Sa- viour of the world. ^ 43 Now after two days he departed thence, and went into Galilee. 44 For Jesus himself testified, that ° a prophet hath no honour in his own country. dc. 17.8. lJno.4. 14. e Matt. 13. 57. Mar. 6. 4. Luke 4. 24. (subsequent) occasions, what was to be expected by a prophet in his own country. Luke 4 : 24 ; Mark 6 : 4 ; Matt. 13 : 57. But this rather led Him to go. He chose wicked Galilee for His public ministry, where He was to be rejected by His own townspeople at Nazareth. A people so disposed toward Him, would be the first to blame Him for staying too long among the Samaritans. Yet, by His perseve- ring labors amidst persecution and rejection, many believed on Him. ^ His own country. This was Galilee ; for though He was born at Bethlehem, He was ^^ brought J/js" at Nazareth. Nor would the proverb apply equally to Bethlehem, for there he had not been so familiarly known, as to have these objections brought up on account of His humble origin. Some, how- ever, understand that John, whose aim is to record more especially the minis- try of our Lord in Judea, speaks of this as His oivn country, in contrast with Galilee — since He was, indeed, born in Judea and returned to Naza- reth, instead of Bethlehem, only by »• divine direction. But the objection to such an understanding is, that our Lord applied this proverb to Galilee, as ^'^ His own country," and to His reception there. Luke 4: 23, 24; Matt. 13: 67. This surely fixes the reference in this passage, where the Evangelist seems to bring forward Age 30.] CIIA?. IV. 85 45 Then, when ho was come into Gralilee, the Gralileans received him, havino; seen ^ all the thing's that he did at Jerusalem, at the feast : for ^ they also went unto the feast. a c. 2. 23. & De. 16. 16. those very instances of its application by our Lord, as also suited to this occasion. It shows that our Lord referred more than once to Galilee, as "His own country.'^ It must be re- marked, however, that our Lord intro- duced His ministry in Judea, and at Jerusalem, as He afterwards comman- ded His apostles to do. Nor did He turn aside to Galilee until His own people had shown their aversion to Him, and the Pharisees had imprisoned John the Baptist; nor indeed, until the report of His gaining more disci- ples than John, was about centering their cruel enmity upon Him, as the next victim. Galilee, therefore, was His own country. Thither He went from the persecution of His own Judea. And this had been already foreshadowed in the divine direction on the return from Egvpt, that they should "turn aside into the parts of Galilee." Matt. 2 : 22. This, therefore, was always the course of Christianity, " beginning at Jerusa- lem." Acts 1:4. He came unto His own, (country) and His own (people) received Him not. But as many as received Him, (though not " His own," in the same sense,) to them He gave the privilege, rank, of socs of God — even to believers, of whatever land or name. eh. 1: 11, 12. Hence, the proverb in question really applied to both countries — to Judea, where it had first been tested, and to Galilee, where it was afterwards proved. And we might, in this light, understand the Evangelist as throwing in here our Lord's use of the proverb in regard to Galilee, as applicable, in his view, to His turning aside from Judea, on this occasion. Observe, also. He had gone from the Jews to the Samaritans, and thence to the Galileans, just as He directed the apostles to do in cstablish- 8 ^ 46 So Jesus came again into Cana of Galilee, where he made '^ the water wine. And there was a certain ^ nobleman, whose son was sick at Caper- naum. c C.2. 1, 11. 1 or, courtier ; or, ruler. ing His church, and as they did. Acts 1:8; 8:5. 45. Received. The Evangelist pro- ceeds to record His reception in the light of the proverb which influenced His return. Therefore — accordingly — when He came into Galilee, the Gali- leans received Him — not with any genuine faith, but simply under the impulse of sense — and from their sight of His miracle, vs. 48. Such a recep- tion it was that He was distrustful of, and He would not confide Himself to such. ch. 2 : 23. It is noted here, also, in connection with the last verse, to indicate the contrast between the Samaritans who believed Him for His icord, and the Galileans (His own peo- ple,) who received Him merely on account of His miracles, which they had seen at Jerusalem. ^ For they. This explanatory clause is added by John for the information of such as did not know their custom, and this explains how the Galileans had wit- nessed the miracles which He wrought at Jerusalem, ch. 2 : 23, § 27. Jesus again at Cana, and HEALS THE NoBLEJIAN's SON. Matt. 1 Mark. 1 Luke. I John. 1 I 1 4. 46-54. 46. So. That is, on accoimt of their being so influenced by His mira- cles. Though this was not the best kind of faith, our Lord was always ready to meet people "a great way off," (Luke 15: 20,) and lead them along from the first beginnings of interest in Him, even when at first they were influenced only by low and worldly views. So it was with Zac- cheus and the Samaritan woman. ^ Where He made. See ch. 2. ^ Nobleman. [iaGLJ.LKOQ. This term is used by Josephus to distinguish the JOHN. [Age 30. 47 When he heard that Jesus was come out of Judea into Gali- lee, he went unto him, and be- sought him that he would come down, and heal his son : for he was at the j)oint of death. 48 Then said Jesus unto him, officers of the kings (as Herod's) from those of Rome, (Coesar's). This man may have been Chuza, Herod's stew- ard ; (Luke 8: 3,) but this is conjec- ture. He appears to have been a .Jew. ^ At Capernaum. The site of Cana .nnd Capernaum is involved in doubt. If Cana be — as Di-, Ptobinson con- tends — not Kefr Kenna, but Cana-el- Jelil, .".bout six miles N. of Nazareth, it was within an easy day's travel of Capernaum, supposing that to have been Khan Minyeh, as Dr. E. supposes. Or, even if Capernaum were the pres- ent TM Hum, as most believe, Cana was within a day's journey. 47. Come out of Judea. This seems to imply that he had heard of our Lord's miracles at Jerusalem, and per- haps had been at the feast (vs. 45,) and seen what He had done there. T[ Come down. The man seems to have thought it necessary that Jesus should go to Capernaum to work the miracle. In this he showed low views, though his faith was strong enough to make him go to Jesus. 48. ExcejH ye see. This is not to distinguish the nobleman's faith from the people's, but rather to include his weak faith with their's. These words seem addressed to them all, for our Lord saw the defect of his faith as it again appears in His rejily. He means to say that they would not believe, as the Samaritans did, by His simple preaching, but they must have mira- cles wrought, (1 Cor. 1 : 22,) and even His miracles would not secure their faith — but these also were rejected, ch. 12: 37. And yet they must have more miracles. So the tempter in the wilderness insisted on Christ's working miracles to satisfy His unreasonable, unbelieving; demands. So His cruci- Excopt yc see signs "■ and wonders, ye will not believe. 49 The nobleman saith unto him, Sir, come down ere my child die. 50 Jesus saith unto him. Go ^ thy way; thy son liveth. And the man believed the word that Jesus ol Cor. 1.22. 6 Matt. 8. 13. M.ar. 7. 29, 30. Lu. 17. 14 tiers at the cross taunted Him with such challenges, when i\\Qy would not believe any sooner if He had met their new requirement. So also it is that common unbelievers in our day, would make their own terms — are never satis- fied with the ample evidences and proofs of Christianity — and call for new demonstrations, as though none had been made. 49. Come doicn. He could not believe there was such omnipotence in the Great Healer, as could dispense with His goi7iff dozen to where the sick child was. T[ Ere viy child die. Much less could the man think of any possi- bility of Christ's raising the child after death. He must come doivn, and He must do it soon, or it would be forever too late — the child would be dead. 60. Behold the readiness of the blessed Saviour to meet the inquirer a great way off. As He would not break the bruised reed, at Jacob's well, so He would not quench the dim candle- wick here. Isa. 42 : 3. Notwithstand- ing such inadequate views, and such narrow faith, the Lord receives the nobleman more than the nobleman receives Him — and He works the sign that was needed for his fuller convic- tion, rather than send him empty away. He put his faith to the test in the very point where it was weakest. And it is plain, that just as He gave strength to the man of the withered hand, when He commanded him to stretch it forth., so here He gave faith to the nobleman when He commanded him to go his icay, and believe that his son was restored without His bodily presence. \ Thy son liveth. The anxious father said tliat the child was "at the point of death" — dying — and considered that in all likelihood the child might be ■^ »' Age 30.] CHAP. IV. 87 had spoken unto liim, and ho went his way. 51 And as he was now going down, his servants met him, and told him, saying, Thy son liveth. already dead. But Christ gave this strong assurance — it was living, and would live and not die, in this sickness. And moreover. He intimated that these woi'ds of Ilis carried authority, as they did, to send fresh life to the dying child, and give to it the elements of recovery, at that very moment, vss. 52, 53. Observe. — In the centurion's case, (Matt. 8,) where, from humility, the man requests Him to speak the word only. He offers to go to his house. Here, where the weak faith of the applicant requires Him to go down to the house. He speaks the word only. — A/ford. Thus the weak faith of the nobleman is strengthened, while the humility of the centurion is honored. ^ Believed — that is, in Jesus — not merely in His word, but in Hun. — Trench. Here oiu' Lord was working a mightier miracle in the nobleman's heart, than He promised to do in the child. The great marvel is, that these words of .Jesus, without anj' convincing sign, should so have satisfied the man. What he needed more than signs or wonders, (though he knew it not,) was the inward working of divine power in his heart. 1[ The v-ord. He believed Christ's toord. This gave him peace. He went homeward in comfort. Ps. 130: 5. 51. As he loas noiD going. How beautifully he was furnished with assur- ance, when he went forward with con- fidence in Christ's word. Just as the lepers were healed on the way to do Christ's bidding, so here, Christ blesses the first, faintest step of obedience and confiilence, and gives more assurance. The joyful message came to hira in the way of faith and obedience. So always the sweet comforts of the gospel come to us in the way of believing Christ's word, and acting upon it. 52. Doubtless now he was ready at once to give the credit of his child's recovery to Christ — though he proba- 52 Then inquired ho of them the hour when he began to amend. And they said unto him, Yesterday at the seventh hour the fever left him. 53 So the father knew that it was bly liad not expected to hear of it so wonderfully and so soon. In order to make sure of the facts, he inquired into the particulars. Such inquiry does not imply doubt in us, but a desire to have the fullest knowledge of Christ's faith- fulness from careful inquiry into our affairs. ^ Seventh hour. This was one o'clock in the afternoon. He had twenty-five miles to go to Capernaum, wliich he could reach the same evening. But he was now in the next day. Therefore it would seem he Avas going leisurely and calmly (trusting). "He that believeth shall not make haste." 53. The same hour. Our Lord was fully believed on this positive, mathe- matical proof — from the icatch — that the child's recovery was owing to His word. ^ And his ivhole house. The Evangelist had thus shown the divine glory of Christ in this further instance, and, as is usual, the whole house is spoken of as having become a Chris- tian house by this saving change of the parent. The household covenant is thus referred to, and God's estab- lished dealing with men by which He transmits His religion in families and by means of a pious posterity. Observe. — 1. How Christ encourages the weakest faith, so that none need hold back for more correct feelings. 2. Though He may not grant our prayers precisely in the manner we suggest or expect, He will answer us in His own way, and prove His faith- fulness. 3. We are to believe Christ's word, however contrary it may seem to our understanding. This brings peace, and we go on our way rejoicing, and are not disappointed. Christ's word never yet has failed. 4. It is in the way of faith and obedience that we are met by the good news which takes away our remaining doubts and fears, vs. 51. 5. We are to do our Lord the justice to inquire into His dealings 88 JOHN. [Age 31. at the same " hour, in the which Jesus said unto him, Thy son liveth: and himself believed/ and his whole house. 64 This is again the second miracle that Jesus did, when a Ps. 107. 20. 6 Ac. 16. 34 ; 18. 8. with us, and credit Him for His good- ness and grace towiird us. vs. 52. Thus only it is that we see fully the astonishing deliverances wrought out for us by our Lord, and are led into the fullest confidence, and the most unmixed devotedness. 6. It is often by sickness in the family that a whole household is brought to God. 7. God honors parental piety, and loves family religion. A parent's faith is thus often accompanied or followed by that of his house. 54. Tlie second. As the Evangelist had noted the miracle at Cana as the first that Jesus did, so here he notices this as the second. Both showed His tender regard for us — to furnish onr table and tolieal our sick — to turn our water into wine, and to heal a son at the point of death. He began with family miracles, preaching thus to households, and manifesting His glory to interested groups, rather than to single individuals. John has thus fur- ther set forth our Lord's divinity. "For to restore life and health to a dying person, at a distance, and by a simple act of volition, and at the same moment to have a perfect knowledge of His recovery, was surely a most convincing proof of divine power and omniscience." — Tittman. PART IV. Our LorcVs Second Passover j and onward to the Third. Time, one year. CHAPTER V. g 3G. The Pool of Betiiesda, the Healing of the Impotent ]Man, AND OUR Lord's Discourse. Matt. I Mark. | Lube. I John. I I |5. 1-47. It is to be observed that after the miracle of healing the nobleman's son, he was come out of Judea into Galilee. CHAPTER V. If A FTER this there was j\_ a feast "^ of the Jews ; and Jesus went up to Jerusalem. cLe.23. 2,&c. De. 16.10. c. 2. 13. our Lord went to Nazareth, where He was rejected, and then fixed His abode in Capernaum. After that He called the two pairs of brothers — Simon and Andrew, James and John — at the sea of Galilee, to be Apostles as He had before called them to be disciples, (ch. 1 : 40, 41,) healed a demoniac iu the synagogue at Capernaum, and Peter's wife's mother, &c., and went throughout Galilee with His disciples — healed a leper and a paralytic, and called Matthew. He comes now to Je- rusalem. See Harmony, Matt. 1. After this. LiternWj, after these i?nn(/s. This phraseology implies the lapse of considerable time. When an immediate succession of events is intended, John uses the phrase, "After this," which is different. TT A feast. JNIuch doubt is ex- pressed by many commentators as to what feast this was. On this will de- pend the question of how long our Lord's ministry continued. If this be the Passover, besides the other three mentioned by John, the time of our Lord's ministry must have been three and a half years. See Dan. 9: 27. Otherwise, one year less. See ch. 2 : 3; ch. 6 : 4. There would seem very weighty reasons (with few solid objec- tions) for considering it the Feast of the Passover. One of the chief objec- tions to this, is the omission of the ar- ticle in the text. But similar instances occur elsewhere, as Matt. 27 : 15 ; I\Iark 15:6; Luke 23 : 17. It is fur- ther urged, that it would make a year between this chapter and the next, where a Passover is also spoken of. This is of no weight, as John did not aim at a full or continuous narra- tive. But further it is said, that as He did not go to the next Passover, (ch. 6 : ) this would make our Lord to have been absent from Jerusalem a Age 31.] CHAP. V. 89 2 Now there is at Jerusalem, by the sheep ' market, a pool, which is called in the Hebrew tongue Bethesda, having five porches. \ or, gate. Xe. 3. 1; 12. year and six months, which could scarcely have been, consistently with His strict observance of the Jewish law. But this would be accounted for by their going about to kill Him. The plucking of the ears of grain by the disciples, (^ 37, Luke 6:1, 5;) shows that a Passover had just been kept. This was also the understanding of the early chiu'ch, as Ireneus, &c. : though on account of the indefiniteness of the terms, almost every one of the Jewish feasts has been argued for, in this con- nection, by the more recent commenta- tors. There is nothing recorded in the chapter, which would make it necessa- ry to allude to the time or nature of the feast. Hence it is not specified; though as this was the great feast of the Jews, it was commonly called the feast., and here a feast emphatically. ^ Went up. He went up from Caper- naum, where he called ^Matthew. Mark 2: 13, 14. P5. 2. There is. The present tense here, leads some to maintain that this narra- tive was written before the destruction of Jerusalem. But this is no proof, as it was doubtless according to his habit of describing a locality, which he was so familiar with — and, indeed, the pool, the gate, &c., were yet existing as lo- calities of Jerusalem, when he wrote — although, as we suppose, the city had been destroyed by Titus, before this time. The pool itself is generally pointed out as that walled enclosure near St. Stephen's gate, which is dry and in appearance much like the Pool of Siloam. It is some three hundred and sixty feet long, one hundred and thirty broad, and seventy-five feet deep to the rubbish, which has long accu- mulated. YVe observed the tops of two arched vaults at the south-west corner. One of these is twelve feet broad and the other nineteen or twenty feet. These are the doorways to chambers, 3 In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water. one of which Dr. Robinson traced for more than one hundred feet, and thinks these were vaulted supports to the city structures above, and that the reser- voir extended much farther westward. (He is disposed to make the Pool of Bethesda the same with the Fountain of the Virgin, or, Solomon's Pool in the valley of Jehoshaphat.) It was ev- idently used as a reservoir, and was lined with stone and plaster. Dr. R. holds it to be the ancient fosse which protected the fortress Antonia, and the temple on the north. Large trees are growing in it which do not reach to the level of the street. ^ Sheep market. The word market is not in the Greek, and is erroneously supplied by the translators. We hear nothing of such a locality, while we know there was a sheep gate, which is probably in- tended here. Neh. 3: 1, 32; 12: 39. It was the gate near the temple where sheep for the sacrifices were generally brought into the city, or held for sale, in the open space, as we saw them. We were struck at the sight of a flock of beautiful sheep, gathered just inside the gate, (St. Stephen's) which is now adjoining the temple area, and which has been commonly regarded as the '■'■Sheep Gate." Anciently, however, the city wall ran along the valley of Jehoshaphat, and terminated probably at the eastern portico of the temple, (Rob. 1 : 4G0,) so that the Gate was not the very same — and the present wall in that vicinity is not more an- cient than the time of Agrippa. '^Be- thesda. This name is significant, and means " the house of mercy,'''' from two Hebrew words. It would seem to have been built by the contributions of the benevolent. \Forches. These were covered recesses around the pool, for the shelter of the sick. 3. Impotent folk— Sick persons. ^With- ered. The term refers to such diseases 90 JOHN. [Age 31. 4 For an angel went down at a certain season into the pool, and troubled the water : whosoever then first ^ after the troubling of the water stepped in, was made whole ^ of whatsoever disease he had. aPr.8. 17. Ec.9. 10. Matt. 11. 1?. 5 Eze. 47. S, 9. a.s paralysis, which takes away the use of the liml'S. ^ Waiting, ^'c. From this word to the end of vs. 4, there is some doubt about the text ; but there is strong reason from the context to suppose it genuine, as it gives an im- portant exphxnation of the other parts of the narrative. That a miraculous cure was waited on, is clearly implied, by the number of different diseases here mentioned, and by the fact that the cure was dependent on one's being the first to get in after the stirring of the water. It is not said that the angel was visible ; and invisible agencies of angels are doubtless much more com- mon than we generally suppose. Rob- inson suggests that as the water in these fountains is intermittent, this may be the "troubling of the water" referred to, flowing in and out. And if this were so, an angel may have been sent to dispense the healing qualities at such times. Barnes refers it to medicinal properties in the water, in a way to exclude any mirac- ulous effect. We see no reason for evading the plain sense of the terms, which would surely convey the idea of a supernatural power exerted at inter- vals for the cure of one, and lim- ited to the one yxho first stepped in — whereas if the healing lay in the virtue of the water, how could it liave been so restricted ? 4. An angel. It is not said that an angel toas seen doing this. Nor need we suppose that this mention of an angel, is merely according to the Jew- i.sh notion, of ascribing all favors to the ministiy of angels. Surely where they are all declared to be minis- tering spirits to the heirs of salvation, (Ileb. 1: 14,) it is not merely accord- 5 And a certain man was there, which had an infirmity ° thirty and eight years. 6 When Jesus saw him lie, and * knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole ? c Lu. 8. 43 ; 13. 16. d Ps. 142. 3. ing to Jewish notions. Rather we may suppose that our notions are wrong in referring so few matters to the ministry of angels. They doubtless have to do Avith many common mercies which are thought to spring from natural causes and which may be brought about through natural operations, under their immediate agency. Many critics have regarded this explanatory pas- sage as added by a transcriber and not belonging to the text. It is not found in some of the manuscripts. In others, it is written on the margin. But to leave it out, would destroy the con- nection of the passage — making the Evangelist stop with the tetm "wiYA- ered'' (vs. 3,) and proceed with vs. 5. And why should the sick be lying there, and why should the man have been so long waiting anxiously to bo put in, unless some known effect fol- lowed on the troubling of the water, at these intervals, when he wished to be put in and could not be. — Atford. ^ Certain season. At intervals, which were irregular, else the sick need not have waited. 6. Had an infirmity. Literally — was thirty and eight years in the sickness — had the same disease so long, but not at Bethesda all the while. This is mentioned to show the extreme case, as exhibiting Christ's supreme power and mercy. 6. Here, again, John records our Lord's superhuman knowledge of per- sonal character and history — that He knew how long the man had been ill, &c. So He knew of Nathanael under the fig tree before he was called by Philip, and of the Samaritan woman and her five husbands, and of the no- bleman's son. John's object is to re- Age 31.] CHAP. V. 91 7 The impotent man answered him, Sir, I have ^ no man, when the water is troubled, to put me into the pool : but while I am a De. 32.36. Ps. 71. 12; 142. 4. Ro. 5. G. 2 Cor. 1.9,10. cord such instances which prove Christ's Divinit3\ ^ When Jesus saiv, &c. Our Lord's knowledge of his distressed case moved Him to compassion. So our sin and misery have moved Him to such pity as to bring Him into our world, a Healer, Substitute and Sufferer, Victim and Saviour, for lost man. Why He singled out this man among the many, we cannot say. It must be referred to His Sovereignty. Yet this was no damage or injustice to the rest. None had any claim on His favor. But it is implied that the special distresses of this man — his helplessness — his utter hopelessness, and his long continued suffering, brought our Lord to him. T" Wilt thou. Literally, art thou loil- ling — dost thou icish ? So our Lord introduces His great salvation. He offers it — asks if we will have it, and if we would desire to have deliverance wrought out for us, such as we cannot else obtain. If we care to be saved — if we feel our miseries, and would feel glad at the glad tidings. He is read3^ He has come already. This is now the news to all. He would have us con- sent to be saved — to be made ivhole, by His Divine power and grace. This is the question with which he addresses every man, impotent and without help, as all are, and He alone can deliver and save. 7. The man thought of nothing be- yond the ivater, and of the means of obtaining that kind of cure. His an- swer implies, that he had no one even to bring him daily to the pool, (for such an one might also have put him in at the proper time,) but that he crawled along to and fro, or perhaps remained there in his helplessness for long seasons. This poor impotent man, had neither ability nor help. Of course ho means to be understood as iiaviug a strong desire to be healed — coming, another steppeth down before me. 8 Jesus saith unto him, Rise, ^ take up thy bed, and walk. h Matt. 9. 6. Mar. 2. 11. Lu. 5. 24. and as only wishing he could see any possibility of it in his forlorn case. 7 Before me. If his cure must depend on his being beforehand of others, he must despair. His was just the worst possible case. All others had the ad- vantage of him, and were always be- fore him. Oh! if he had only some kind friend and helper near, to put him in, in season, so that he might be the first, and get the healing advantage. What a mercy ! 8. Rise. This is the surprising way in which Christ brings deliverance. His commands are sweet. They are in mercy. The duties He enjoins are the very modes in which He would bring to us His Salvation. Without going into the icater, the poor sick man is cured. It is not needed, if Christ pleases to dispense with it. If He had commanded it, it would have been indispensable — as when He said, " go to the pool of Siloam and wash," ch, 9: 11. IMeans, ordinances and even sacraments, have no saving virtue in themselves, or apart from His saving power. Yet who shall dare omit them where Christ commands ? Here He would have the man see that salvation is of Christ alone — that He is more than the water — more than the angel, more than both, though the man "was impotent and Christ would have seem- ed to be commanding an impossibility, yet his inability w^ould have been no excuse for disobedience. It is enough that Christ commanded him to do this thing. He always gives the strength to do what we attempt at His com- mand. Christ told him to rise, though he could not help himself, and to take uj) his bed, and go away cured, walking as any well man could do, to show that he was perfectly cured just by His Divine word. ^ Bed. This was usu- alh' a mat or rug ; or the cloak, the oiiter garment, as it is still in Pales- 92 JOHN. [Age 31. 9 And immediately the man was made whole, and took U23 his bed, and walked : and on =" the same day was the sabbath. 10 The Jews therefore said unto him that was cured, It is the sabbath-day ; ^ it is not lawful for thee to carry thy bed. ao.9. H. 6Je. 17. 21,&c. Matt. 12. 2. &c. tine. Observe — 1. Christ's commands are different from those of the old economy. They gave no adequate helps. Christ gives while he demands. Nay, He first gives — then asks. The motto of an ancient saint, was, "Only give what thou commandest, then com- mand what thou wilt." 2. Christ's commands are in the way of healing and salvation. The sum of all His requirements i.s, that we be saved. How precious are His obligations, be- cause they are gracious — binding us fast to Life and Heaven. 9. The man's healed condition was first to be shown in the discharge of duty — in obedience to the Divine com- mand. He doubtless saw that Christ spake with authority — He was led to attempt to obey, though he might have pleaded his inability and said, "how can I rise and take up my bed, when I am a helpless paralytic, and when this power to get up and walk, is just what I need ? If I could do this I could get to the water and be cured." Our Lord's authoritative word put away from the man all such objections, and accordingly he attempted obedience, and immediately he found himself healed. If The Sabbath. Our Lord hod directed this to give Him occa- sion also for laying down the rule in regard to the Sabbath. 10. The Jeivs. John uses this term. Not of the people, but of the offi- cers — the rulers, either some of the Sanhedrim or others — who are in open controversy with our Lord. T[ Not latrful. It was against the Mosaic law to carry burdens on the Sabbath. Neh. 13: 15-19; Jer. 17; 21; Exod. 31: 13-17; Numb. 15: 32-36. But the Pharisaical Jews had introduced a 11 He answered them, He that made me whole, the same said unto me, Take up thy bed, and walk. 12 Then asked they him. What man is that which said unto thee. Take up thy bed and walk? variety of false and worrisome dis- tinctions, so that it had become " al- most impossible for a plain unlearned man to know what was forbidden and what was permitted." See Luke 13 : 15, 16. 11. The man's answer conveyed a weighty truth. It was really enough for him, or for any one, that a person who could work such an Omnipotent cure, had authorized him to carry his bed on the Sabbath. And this was indeed the very ground which Clirist Himself took — that He, as Lord of the Universe, was Lord also of the Sabbath day. We may safely obey such a Divine and gracious Master. Further, also, such a gracious work proposed to be wrought on the ninn, laid him under obligations to respect and follow His directions. Besides in this case, the carrying of the bed had' been commanded only as properly a part of the cm-e, or the natural result of the cure, so that the ctire is to be charged with the violation of the Sab- bath, if anything. And the question would simply be, whether it is not lawful to do good on the Sabbath day. See Luke 6 : 9. For he who could do a work of necessity and mercy on that day, does wrong if he leave it undone, when by this neglect or omission, great evil may ensue. See Matt, 12: 6-11 ; Luke 13: 14; 14: 5. 12. Instead of inquiring more about the miracle, or asking, "who healed thee'^ — they were bent on finding the author of this pretended violation of their law, to punish Ilim if they could. Tlieir question is — who told thee to do this which we pronounce unlawful? Their narrowness, severity, and big- otry, are here made to appear. It is Age 31.] CHAP. V. 93 13 And he that was healed wist * not who it was : for Jesus had conveyed ^ himself away, ^ a mul- titude being in that place. 14 Afterward Jesus findeth him in the temple, and said unto him, a c. 4. 19. 6 Lu.4.30. 1 or, from the multitude that was. no matter to them, though Divine pow- er has been exerted in the cure of so hopeless a case, they are only the more encouraged against such a dis- tinguished opposer of their opinions — and they will hunt Him down. They leave the man, in order to find the one who authorized him so to do. The man's reason too, was good in itself, and shifted the responsibility upon Ilim who wrought the cure. The man meant to offer this in vindication of himself and of his wondrous, unknown Healer, whom the rulers sought to ac- cuse. They were ready enough to trans- fer the blame to Christ. They did not take any favorable view, nor look at the good that was done, but they saw only the ceremonial side of the matter, and ci'ied out against a breach of observan- ces such as their bigotry presci'ibed. They looked not at what they might ad- mire, but onl}' at what they might cal- umniate. They will hear nothing in de- fence. Bigotry is most unreasonable. 13. Wist not. The man had not thought of inquiring who this was, until that wonch-ous word came to him from the stranger, in which he found life ; and then, the stranger had disap- peared. T[ Conveyed Himself aivay. Rather the term signifies, "to avoid by turning the head aside," and so it may mean — had escaped his notice. Oa account of the multitude, amidst so great a number, the man lost sight of Ilim. He was naturally so much exci- ted and engrossed with the cure, that he lost sight of everything else, for the moment. It may express also, the easy, unobserved manner in which He, as it were, glided through the crowd. How amazing the love. When we were strangers, aliens, enemies, Christ died for us — delivered us, though we knew Him not. Behold, thou art made whole : sin " no more, lest a worse thing come unto thee. 15 The man departed, and told the Jews that it was Jesus which had made him whole. 14. Aflenoards. The terms would intimate that it was some time after- ward. T[ Findeth. Our Lord will find out those whom He has healed — re- minding them of His grace and giving them His gracious direction. This se- cures their perseverance and final salva- tion. 1[ The temple. The healed man was in the courts of the Lord, and, it is to be hoped, was engaged in devout worship. Such as have been healed from long sickness, or saved by grace, might be expected to find their way at once to God's house, for worship. ^ Sin no more. This would, perhaps, imply, that his long disease had como from some habits of sin. Of this we cannot be sure. But if so, the man would be convinced more fully of Christ's Divinity from His knowledge of his history, so long back. So it was with the Samaritan woman, and with Nathanael. Lidulgence in sin often brings on long continued dis- ease — takes away the strength and produces premature decay and death. When one has been raised up from such a condition, the best advice that can be given, is not to indulge any more in these destructive vices. Besides this. He who works the deliverance, hates the sin, and out of gratitude to Him, it ought to be avoided ever after. Still further, the case of those who go on to sin, becomes worse and worse. Tf A worse thing. This may mean, a worse condition, beyond any possible help, even from the Only Deliverer, and thus, at last, eternal death. A worse thing, observe, than thirty-eight years of pain and infirmity, is threatened. 15. This he may have done out of joy at finding oxit his Deliverer, not thinking of the mischief it might bring upon Chris*. He could not have had any wish to bring trouble upon hi.s 94 16 And therefore did the Jews persecute Jesus, and sought to slay him, because he had done these things on the sabbath-day. 17 But Jesus answered them, gracious benefactor. Some men, with vei'y good motives, do very imprudent things, and injure Christ's cause, while they aim to benefit it. He perhaps did this to obey the rulers, and possi- bly to apologize further to them for himself. He speaks gratefully of his Healer, and records the salvation wrought out for him. "/;; ivas Jesus who made him lohole.^' None but Jesus can make a helpless sinner who'e. 16. Persecute Jesus. These men cared neither for the poor paralytic who was healed, nor for the Messiah who thvis had proved Himself divine. They caviled at the way in which He did this work of mercy, because it opposed their views — and so they sought even to take His life. They would have it that He "was Avicked, and that they were holy, and they would listen to nothing else. ^ To slay Ilim. It was directed in the law of Moses that a Sabbath-breaker should be put to death. Exod. 31: 15; 35: 2. T[ Because. As though they could find cause in what He had done, to slay Him as a violator of the sanctity of that day. This is the spirit which showed itself in this cruel nation, and which at last accomplished its malicious object, in putting to death the Prince of Life. 17. It appears that they found Christ and accused Him as a violator of the Sabbath. But Avhat had He done? He had only spoken with His divine word to a poor cripple, and the man had been made whole. They blamed Him probably for the man's carrying a bed, at His direction, and upon His authority. ^ My Father worketh. Our Lord here meant to say that Jehovah, whom they professedly worshiped, and whom He claimed as His Father, had always worked — on Sabbaths and on other days — never JOHN. [Age 31. Father wcrketh hitherto. My and I work. 18 Therefore the Jews sought the more to kill ^ him, because he not only had broken the sab- ac. 9. 4: 14.10. 6 c. 7. 19 he J ith ^ ceasing to rule and order all things in His works of creation and providence — "making His sun to rise and set" — " giving rain and fruitful seasons." In like manner also He i/zV?«se// worked. As the Jews proposed to worship the Father, and could not find fault wit Jehovah for working at all times as Lord of all — so He Himself did only ? what the Father did, and just because they did not and could not work apart — much less in any opposition to each other. He did not here plead that this work was a work of mercy, but He took higher ground — that He was Lord of the Sabbath, and therefore had a perfect right to do His divine work on that day. Of course He thus claimed the same right as His Father, and by calling God His Father, He made Him- self equal with God. Observe. — Our Lord here corrects their false notion, that the true Sabbath observance con- sists in ceasing from every outward work. He honored the Sabbath by doing His divine works more than Ho could have done by ceasing from them. The Sabbath is to be sanctified by a holy resting all that day from all such worldly employments and recreations as are lawful on other days, &c. Vvith God, ceaseless activity and holy energy are His highest repose. He rests in ceaseless labors of love. " God's works of Providence are His most holy, wise and powerful, preserving and govern- ing all His creatures and all their ac- tions." ^ Hitherto. Until now — from the beginning. God executeth His decrees in the works of creation and providence. 18 The more. What He said in His vindication only enraged them the more. They could not be reasoned with. A ncAv ground of otTcnce they pretended to have now, in Jlis claiming to he the Son of God. ^ His Father. Age 31.] CHAP. V. 95 bath, but said also that God was his Father, making * himself equal with God. 19 Then answered Jesus and said unto them, Yerilj, verily, I say unto you, ^ The Son can do a Zee. 13.7. c. 10. 30, 33. Ph. 2. 6. 5 ver. 30. Literally — His own Father — His own propel' Father. This was their under- standing of His language, and this was His meaning. To make God " His own Father,'' claiming "peculiar, personal Sonship " (and not as He is '■^ our Father,") was, in their view, blasphemy. This gives Him occasion to set forth His proper Person and offices, together with His special rela- tions to the Father. And He will not keep back the truth merely because it will enrage them. This claim, in their view, went quite beyond the claim of Messiahship as commonly understood. They sought therefore to kill Him, for blasphemy and violation of the Sabbath, both of which were punishable Avith death, accordins; to their law. Num. 15: 35; Levit. 24: 11-14. 19. He here declares that His rela- tions to the Father make it impossible for Him to do anything apart from the Father, or alone and disconnected from the Father. As they are essentially one, He could not possibly do anything except what He is sure, from Bis own personal knowledge, that the Father doeth. ![ Can do nothing. Literally — is not able to do anything, ^ What Heseeth. As He "is in the bosom of the Father," He can see what the Father doeth, as none other can. "No man hath seen God at any time. The only-begotten Son lohich is in the bosom of the Father, He hath declared Him," ch. 1: 18. TT For. The truth is now further stated in its broadest sense. The fact is, that \ohatever things the Father may at any time do, these things also the Son doeth likewise — in like mnnner — after the same fashion and plan. And as this perfect oneness belongs to all their doings, they can be no other than one. This indicates a unity of he,i.ng as the ground of unily nothing of himself, but what he seeth the Father do : for what things soever he doeth, these also doeth the Son likewise. 20 For " the Father loveth the Son, and sheweth him all things c Matt. 3. 17. C.3. 35; 17.26. in action. It cannot be understood as only a moral unity — or unity of will, or of action in the operations of the Father and the Son, For, it is said expressly, the Son is not able to do any- thing of Himself, except what He seeth the Father do. ^ What things soever He doeth. Literally — may, at any time, do. The Greek particle here, which expresses contingency, conveys this shade of the idea, and hence, the terms are most srong and comprehensive of every possible case. Of course, the per- sonal ofl&ces of the Father are distinct from those of the Son, in the work of creation and redemption. But what is meant is, that Avhatever belongs to the Father as God to do, belongs to the Son, also as God — and that the Son has the same divine attributes of Omnipotence and Omniscience and Omnipresence as the Father, for all possible divine works. "Kiss the Son," 20. For. This perfect unity is fur- ther explained and traced back to the peculiar, infinite love of the Father to Him. The Son was the object of the Father's love, eternally. It was always necessary to the Father to have an object of His love — and this was the Eternal Son, There is nothing, there- fore, contradictory in this relation. And the Son cannot have any plan or operation but such as the Father approves. See ch. 10: 30; 17:21, Observe. — This unity of action is necessary. 1st. From the union of the two Persons in the Godhead. 2. From His peculiar, personal knowledge of the Father's acts; which He ^^ seeth" as none other can. 3. From the con stitutional love of the Father to the Son, making Him the reflection of Himself — the character (Gr.) or stamp, "express image of His Person"^ '^shewing Him all things that Himself 96 JOHN. [Age 31. that liimself doetli : and he will shew him greater works than these, that ye may marvel. 21 For as the Father raiseth up the dead, and quickeneth them ; dodh " — " having no secrets zvith Him. " ^ Sheweth Him all tilings. This also represents the essential unity of their being and action. It also proves the Son to be Omniscient, as no mere crea- ture, however exalted, would be capable of having all the doings of God shewn to him — no tinite mind could possibly take in such a communication of all the divine works if it were offered. U Will shew Him. This fur- ther future unfoldino^ or the Father's plans to the Son, refers to the develop- ment of them in Providence — for the carrying on of the Mediatorial work. And this increasing display of the Father's purpose in Christ's redeeming work, would make them marvel, and would produce greater wonder than these miracles of healing, &c. 21. For. He now asserts His proper and essential work by His divine pre- rogative — the highest work that can be performed upon men — raising them from the dead and giving them life. He not only could heal the poor cripple of Bethesda, but could raise up and quicken, in the highest sense, whomso- ever He pleased. ^ Raiseth up. If they stagger at the healing of the impotent ma\i, they will be compelled to own His essential jdivinity in this greater wovk. In this passage He plainly refers to both the spiritual and bodily resurrection. Raising up the dead is more than curing the cripple. But quickening or imparting life to svich, is more than raising them up. All this is most plainly a divine work. And that quicke7iing of the soul to the highest style of life, from the death of trespasses and sins, is also the sovereign prerogative of the Son, as ^Mediator. If Quickeneth — 3Iaketh alive. This the great woi'k which the Son performs in union with the Father. even * so the Son quickeneth whom he will, 22 For the Father jiulgeth no man, but hath committed ^ all judgment unto the Son : a Lu 8. 54. c, 11.25; 11.2. b Matt. 11. 27. Ac. 17. 31. 2 Cur. 5. 10. U Whmn He will. This power is exercised according to His good pleasure. He is, therefore, supreme, not subject to restraint from any one. His will is the Father's, and he also is God. cb 1 : 1, 2. Besides, He is sovereign in this work of making such men spiritu- ally alive, as He will. Yet it is according to " His own (700a pleasure. " This is not arbitrary nor blind. He has been pleased to reveal His will, and to show the plan of grace accord- ing to which He chooses to make men alive. This work refers both to resur- rection and regeneration, because the resurrection of the body, while it is to come upon all, comes to the believer alone as a privilege and blessing, promised to Him by divine covenant, and as a part of the Mediator's w^ork. Phil. 3: 20, 21. Observe.~1. To "quicken the dead " was acknowledged as a peculiar prerogative of God. Rom. 4. 17. Christ, then, claims to be equal with God by claiming to cio this, and in the highest sense. 2. To quicken or give life to men, is here understood as something more than to ^^ raise the dead.''^ So Christ says, " I am the Ptesurrection anc? ^AeZ?/e." ch. 11: 25. Giving Life in the spiritual sense, includes the physical resurrection, specially promised to all such Though all men shall be raised from their graves, it will be a ^'■resurrection of life " only to such as have been already quickened \n their dead souls. 22. For, &.C. Literally — " For neither does the Father fudge any 7na?i.'" He goes on to show the further preroga- tive of the Son, in reference to men, even having the work of fudging men committed to Himself, and that in dis- tinction from the Father. This is indeed a solemn and awful relation in which He stands to men — and for the Age 31.] CHAP. V. 97 23 That all men should honour the Son, even as they honour the Father. He that honoureth not the Son, honoureth not the Father which hath sent him. 24 Yerilj, verily, I say unto you, highest reasons. This "work of judg- ment shows Him to be God, as it sup- poses Omniscience, since none could be universal Judge but one having power to search all hearts and under- stand all motives. Tf Hath committed. This is part of the Father's will which is to be more fully *' sheum,'' (vs. 20,) and which shall be greater than the healing of the paralytic. Acts 17: 31 ; Matt. 25. 23. The object of this exaltation of Christ as Judge of the world, is to re- quire His being honored as God. This will be the demand, because He will thus be shewn to be God at the great judgment day. The term here used " to Judge,^' means also in its wide sense to rule — includes the whole ad- ministration of the Divine moral gov- ernment, (Ps. 110: 1;) the Governor and Universal Lord, being also Uni- versal Judire. Phil. 2: 9; Eph. 1: 21 ; 1 Pet. 3 : 22. '^lle that. There can be no honor paid to the Father by those who refuse honor to the Son ; for the Father can be " honored by us only as the Father who Stmt His aSoh." Besides He could not be the Son if there were not the Father, nor could the Father be such if there were not the Sun. Observe. — Worship is here claimed for Christ the same as for God the Father. There is no God but the Triune God, Father, Son, and Holy Ghost. He who denies or dishonors either of these persons in the Godhead, denies or dishonors God, Hence he who refuses to worship Christ as God, does not worship the true God, and cannot be a Christian. The Jews wor- shiped the Father and claimed to be j most devout and strict in their wor- | ship. But they were not worshiping | the true God if they refused to worship i Him as the Father of Jesus. Ob- i 9 He * that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation ; but is passed ^ from death unto life. ac. 6.40, 47. 6 1Jolin3.14. SERVE. — Our Lord claims Divine wor- ship, equal to that which is due to the Father, and on three grounds. 1. The community of nature. He calls God His own proper Father, as He is called in the same terms, God's ou-n proper Son. Rom. 8: 82. "He that spared not His own Son.'" 2. From community of Divine attributes and agency as quickener and judge, and from the unity of being, making it impossible for the Son to do any thing independ- ently of the Father. 8. From the oneness of their honor, as one cannot be honored without the other. " The Father can be honored in no way but through the Son.'' He who does not honor the Son does not honor the Father in the character in which He has manifested Himself by the Son, namely, as the Father of Jesus Christ : does not acknowledge the grand attri- bute of the Father, His love in send- ing His own Son, does not pray to the Father as ' ' the Father of Jesus Christ," does not and cannot trust with joyful confidence in the Father because he does not trust in the Son — cannot love the Father because he does not ac- knowledge the love of the Father, and, in fine, cannot obey the Father because he is without the aids obtained by faith in Christ the Son. Only they who honor Christ, pay any proper worship, or have any earnest and pure devotion. Men's devotedness to God is just in proportion to their love for the Re- deemer. Observe. — To denj^ one vital doctrine of scripture leads to the de- nial of all. 24. Verily. This introduces a most solemn practical truth. ^ Heareth. Faith Cometh by hearing, and it is he that not only heareth but also believeth. Our Lord here declares that faith in His word and in the Father as having sent 98 JOHN. [Age 31. 25 Yerily, verily, I say unto you, The hour is coming, and now is, when the dead " shall hear the Eph. 2.1. Ilim, (ch. o: 17;) is ihc sure evidence of this eternjil life wLich He claims to give. vs. 21. It is remarkable that here lie repeats the declaration of John concerning Him (ch. 3: 36;) in almost the same words. Christ had said the same to Nicodemus and refer- red to the necessity' of His being lifted up, in order thai every believer in Him might have eternal life, (3: 15,) and He here declares that every such one hath eternal life. ^ And shall not come. This refers to His power of passing judgment (vs. 22,) and implies that he who believes not shall come into con- demnation in the last day. T[ But is passed. Kather, has passed. The be- liever is justified ah'eady by faith and has peace with God, (Rom. 5 : 1,) not by his works, but through our Lord Jesus Christ. His faith in Christ is a, proof of liis having been quickened — made alive by Christ — from the death in trespp.sses and sins, in which lieAvas by nature. Ephcs. 2: 1. "To him there is no difference, in point of fact, between this world and the world to C'lme." Augustine says, "In this life which is not yet life, we pass from death unto life," by believing in Christ. John says, "We know that avc have passed from death unto life, because we love the brethren." 1 John 3: 14. The state of man by nature, is that of spiritual death. He is insensible to divine things. It is death in trespasses and sins from which believers are quickened by Clu'ist. Ephes. 2: 1. The new birth is the name Avhich Christ gives to this quickening, ch. 3. The teaching here is the same as that to Nicodemus. Men are dead in sin, until Christ, by his word and spirit, gives them the new life. They who are in a state of nature will not admit that they are thus dead. But when thoy arc regenerated, they feel often that the change is like that of "pass- ing from death unto life." So our Lord spoke of the unbeliever as "coudemued voice of the Son of God : and they that hear shall live. 26 For as the Father hath life in already." ch. 3:18. John the Baptist, too, had spoken of the unbeliever, (ch. 3: 3G,) that "he shall not see life, but the wrath of God abideth on him." And this he said, too, in a similar con- nexion, as he had just declared, " For the Father loveth the Son, and hath given all things into His hand." 25. This is a more direct reference to His work as going forward now. "His fan is in His hand, and He will thoroughly purge His floor, and gather His Avheat into the garnei-." Thii He is now carrying on. The spiritual quickening is going on. If The hour is coming, &c. This announces such things as would characterize His spiritual kingdom which then was coming, and had even commenced. It also looks beyond to the final resurrec- tion especially of believers, as really involved in their spiritual resurrec- tion — their bodies being still united to Christ, do rest in their graves until the resurrection. T[ Hear the voice. Thi3 is in the sense of healing His word, (vs. 24, ) believingly. His tcord, as preached by Himself, by His apostles and minis- ters — shall be heard by a certain class, and they, and they alone, shall live. T[ Theg that hear. This shows that a ■spiritual awakening is here chiefly meant. Hearing is evidence of life. Only the living hear. 20. Such as hear Christ's voice by faith shall live, because He lives, ch. 14: 19. His life is the pledge of theirs. Their life is hid tvith Christ in God. They shall live by His power and merit and finished work ; and here He declares that He lias life in Himself — and has it also, not in opposition to the Father whom they worshiped, but from the Father, as he is the Son of God. 1[ In Himself The father has made Him the independent source of life, and dispenser of it to men as Mediator. "As thou hast given Hin\ power over all flesh, that He should give eLernal life to as many as tiiou Age 31.] CIIAf. V. 99 hiniself, so hatli lie given to the Sou to have life * in himself; 27 And hath given him au- o 1 Cor. 15. 45. h.ist given Him." ch. 1' He bath given Him to have life in Himself. It is not said that the Father hath given life to the Son, but hath appointed Him as the fountain of divine life to mankind. "It pleased the Father that in Hira should all fullness dwell." This appointment does not make Christ inferior to the Father — for it "was an official appointment as Mediator, show- ing only the relations which He sus- tained to the Father in this icork. And this appointment to such a vforkimplies a capacity in Him to exercise the office, and this capacity must prove Him to be divine. None but God would be capable of exercising such an office. 27. Connected with this power of giving Life to men, is the authority to execute judgment, also, as the Son of Man. ^ Authority. That such au- thority was given to Him, is proved by His own resurrection, (as a pledge of that of His people,) and by His ascen- sion, in which He was exalted to the right hand of God, to exercise univer- sal dominion as Mediator — waiting till the appointed day, when He shall come to judge the world. This is part of His glorification. ^ Execute judgment. Not merely to judge, but to pass judg- ment in a formal way, on the great final day. Acts 17: 31. *^ Because. The reason of His having this office of Judge assigned to Him, is, that He wears our human nature. This is tlie kindest arrangement. 1. Because He who undertook to mediate for man with God, must have the most tender j regard for man, and would naturally I be chosen by us, to judge in our affaii's. } 2. He who, as God, took our nature and battled with the tempter, yet with- out sin, would sympathize with us, as to all our temptations. 8. As God- man, He would have a fellow-feeling with us, as well as with God ; and as no one could so well be oxir Mediator, 80 no one could so well be our judge, 28. But this judgment occasion, tlioritj ^ to execute judgment also, because he is the Son of man. 28 Marvel not at this : for the when He shall execute judgment, is con- nected Avith the resurrection of the body from the grave. 1. Because the body and soul must be together, to make the proper person of any man. It is not body alone, nor soul alone, which makes the man, but both. 2. Because as body and soul together, have been en- gaged in the deeds of life, so together they must be judged. It is for the deeds done, (not by the body, but) in the body, (by the soul,) that men are to give account. There will be a judgment at death according to the necessities of the case — not of body and soul, but of the soul alone, to de- cide the state of the soul. But the final public judgment will be of the proper person, as including soul and body. ^ Marvel not: — at this office- work of judgment being committed to th-e Son, or to Him as man, for you shall see greater things than these. T[ Is coming. He does not add — " and now is," because He is speaking of the future judgment and resurrection day. f All. This is not the resurrection of a paj't of the race — ^'tvhom lie icill." That was spoken of before, (vs. 21,) and was spiritual. But this is the res- urrection of ALL~the dead and buried — of good and bad — believers and unbe- lievers — at the last day. ^ In the graves. This speaks most plainly of the dead bodies being raised, not neces- sarily in the same material form — but in the same person, that which shall be identified as the same, but "chan- ged," as God shall please, (1 Cor. 15: 35,) a body, but "a spiritual body J* "Many of them that sleep in the dust of the earth shall awake," «&c. Dan. 12: 2. % Shall hear. In verse 25, it was said that some only should hear His voice, that is, practically and be- lievingly, for there He refen-ed to the spiritual awakening. Here, all are spoken of as hearing— for all the dead shall be raised. His voice, too, shall have power to bring them forth, how- 100 JOHN. [Age 31. hour is coming, in the which all that are in the graves shall hear his voice, 29 And shall come forth ; they * that have done good, nnto the resurrection of life ; and they that ever reluctantly the wicked may come. This shows Him to be God. None else could command the universe of mankind, and none else could raise the dead. The Jews owned that this was the peculiar work of God. 29. Come forth — from their burial as Lazarus. See ch. 11 : 43, 44. Dan. 12:2. ^ Done good. The words here are different in the two clauses. So also, in the same phrase, ch. 3: 20, 21. They that have done good, and they that have practiced evil. The former refers rather to ivorks — the latter to habits. A Christian has loorks to follow him — good fruit which remains. In this sense all the works of the wicked are vanity and falsehood, and they do not remain. Ch. 15: 10. Matt. 23: 34-36. Observe — A true Christian will show his faith by his works. 2. It will be enough to condemn unbe- lievers that they have not believed in Christ, and that they have done nothing truly good, nor by patient continuance in well doing, sought for glory, honor and immortnlity. ^ Resurrection of life. It is so called to distinguish it from the other kind of resurrection next spoken of. All will be raised from the dead, but not all to life. " Some shall awake to shame and ever- lasting contempt." Dan. 12: 2. It is here a rising to the possession and enjoyment of life, such as Christ gives to men, (vs. 21,) and such as they who believe on Him have, (vs. 24,) and such as true believers haxQ passed over to, from their natural, original death in sin. "At the resurrection, believ- ers being raised up in glory, shall be openly acknowledged and acquitted in the day of judgment, and made per- fectly blessed in the full enjoyment of God, to all eternity," This is called ^Hhe resurrection of the j'ust,^' (Luke have done evil, unto the resurrec- tion of damnation. ^ 30 I *= can of mine own self do nothing: as I hear I judge: and my judgment is just, because I seek not mine own will, but the 6 Matt. 25. 4C. c ver. 19 14: 14,) and the first resurrection. Rev. 20: 5, 6. Observe — The eternal state of men must correspond with their character and conduct here. Though believers will not be raised to life eternal on account of any good deeds which they have done, these are nevertheless mentioned as characteri- zing them. The saved, are "they that have done good." The lost are " they that have done evil," lived lives of unbelief and disobedience. ^ Of damnation. Of condemnation under which the true believer is said not to come, because lie has passed from death unto life. The unbeliever has never experienced this change, has never made this passage, and hence, is yet in death, and rises as he fell, to the sentence of condemnation. He that believeth not is condemned al- ready, and must appear condemned at the judgment. Only they ^'■icho die in the Lord," are declared by the Spirit blessed, (Rev. 14: 13,) and these rest from their labors, and their works do follow them. Observe — As the righteous are raised to eternal life, so the wicked are raised to eternal condem- nation. Matt. 25: 46, 2 Thess. 1: 8, 9. They who deny future rewards and punishments in the life to come, deny this and such like scriptures — where Christ Himself has declared the awful truth. 30. Here begins the second part of the discourse. Our Lord has vindica- ted His right to do His Divine work on the Sabbath — and has brought the great subject of His supremacy home to His caviling hearers. Here He goes on to show what abundant testi- mony He has. 1. He shows that as He is essentially one with the Father, all His acts are to be regarded as necessarily sanctioned by the Father — Age 31.] CHAP. V. 101 will * of tlie Father which hath sent me. 31 If I bear witness ^ of myself, my witness is not true. 32 There is another "^ that bear- eth witness of me; and I know that the witness which he wit- nesseth of me is true. aPs.40. 7. 8. Jfatt. 26. 39. c.4. 34;6.38. 6Pr.27.2. C. 8. 14. Re. 3. 14. cc. 8. 18. Ac. 10. 43. lJuo.5. 7-9. and so with His judgment — it cannot be independent of the Father — but must be officially directed by Him. This ought to satisfy the Jews, who claimed to worship the Father. He now speaks plainl}^ of Himself as "the Son of God," whom He had spoken of in the previous passages. ^ As I hear. Referring to His commission from the Father as ^Mediator. Every thing which He did in His woi-k of judgment would be under this commission. He came to declare God's will to man for his salvation. He will be governed by the highest, strictest rules of eternal Justice, in all His decisions. God may be said to be bound to act in confor- mity with truth and equity, for He is necessarily governed by these eternal principles. It proves no subjection nor inferiorit}', for it is the very necessity of His perfect nature. And on the same ground, Christ's being bound to act according to the Father's direc- tion, does not prove any inferiority in Him. ^[ Because I seek. They con- stantly thought of Him as a private person, seeking His own selfish ends. He shows that He is engaged in pro- moting the Father's will, and by infer- ence, they who opposed Him must be opposing the Lord Jehovah. 31. He now brings forward the tes- timony which He had received. If, as a private person, He had nothing to refer to, or depend upon, but His own testimony of Himself, lie could not claim to be believed. He goes on then to show that He has John's witness and the Father's witness, which is greater — in His miraculous works — as well as in the Father's voice from Heaven. In ch. 8: 14, He says, 9* 33 Ye sent unto John, and ^ he bare witness unto the truth. 34 But I receive not testi- mony from man : but " these things I say that ye might be saved. 35 He was a burning and a shining light : and ye were willing "though I bear record of myself, yet my record is true." But this is, as He there shows, just because it is not un- supported, but necessaril}' the Father's testimony witnessing in Him — -'fori know whence I came and whither I go," If His witness were indepen- dent of, and separate from the Father's, it would be false and they would be right — but as it cajmot be, He is right and they are false. Moses's law requi- red .^zro ?c?7/?e5ses, Deut. 17: G. 32. Another. He evidently points here to the Father, as He will gradu- ally show. This is the greater witness upon which He relied, and by which especially they ought to be convinced. From man He received not testimony, and John's was valuable chiefly as coming from God, and confirming the truth of God. 33. Ye sent, &c. ch. 1:19. *^ He hare tvitness. ch. 1 : 26-29, 36. They had enough confidence in John to regnrd him as a prophet and to send a formal deputation to him, to inquire who he was, and when he testified so plainly and fully to Christ, this should have been enough to satisfy them on their own ground, 34. But He would not rest His claim on any human testimony. It was not to boast of John's good opinion, or sanction, that He mentioned this — but that the}'^ might make proper use of that testimony which they themselves had sought, and might be saved. He sought, most of all, their salvation — and He wished them to believe on Him, because it was the only way in which they could be saved. This was not a selfish question about authority, origin, rank, &c. as among men, (vs. 102 JOHN. to rejoice in liis [Age 31. * for a season light. 3G But I have greater witness than that of John ; for the works " which the Father hath given me a Matt. 21. 26. Mar. 6. 20. 6 c. 10. 25 ; 15. 24. Ac. 2. 22. 44,) but a question vital to their sal- vation. Observe — Wlien men are met on one ground, they are apt to fly to another, because they are unwilling to receive t4ie truth. 35. Our Lord now testifies to John, that he was an eminent teacher among them, here called a light — as they were used to call their great teachers, ^^liffhts." The word is not the same as is applied to Christ, when He is called the Light — but another word signifying a pcriable light, as a candle, lamp, lantern. iNIatt. 5 : 15. It is used here with the article — " He was the burning," &c. ^'ihe lamp Avhich was to lead you" — or eminently, the light, nearest to the Sun itself, and greatest among the prophets, (Matt. 11 : 11,) none born of icomaji, who was greater, in his time, or under the old dispensa- tion, T[ Burning. The term is pas- sive — lit up, and not burning of itself. ^ And shining, doing its part as convey- ing light — referring to John's eminent teaching — but also transitory — shining yesterday and not to day ; for this is "what he toas. He Avas now cast into prison. '^ For a season. '■^ For an hour,'^ literally — while it was the fash- ion — and while it was a novel and ex- citing matter. But soon they tired of him as he preached repentance, and they turned away from his instruc- tions. The masses at first crowded after him, but with many good opin- ions of him, as a prophet, they heeded him not as the forerunner and herald of Christ. 36. Literally — " I have the witness greater than John " — for John was himself a witness. \^ The ivorks. All His works, both miraculous and saving, not His miracles alone, for they were only in order to His saving work — quickening dead souls — which was His great work. ch. G: 29. But the mir- to linish, <= the same works that I do, bear witness of me, that the Father hath sent me. 37 And the Father ^ himself, which hath sent me, hath borne cc. 17.4 dllatt. 3. 17; 17.5. acles such as Christ wrought to satisfy John's messengers, (Luke 7: 21,) Avere addressed to the senses, and were such as they ought to receive. ^ 2^o finish. The Father gave Him a work as Medi- ator, to carry on to ccmpletion, and these same v.orks, (which he was then doing,) in pursuance of this commis- sion and office work, bore witness of Him. These supernatural works, showed that He was sent from God, for -'no man could do those miracles which He did, except God were with Him." This was the confession of one of them, Nicodemus. ch. 3 : 2. And though it was not the kind of convic- tion which He preferred, or relied on, it was such as they could not in any fairness avoid. So He appealed to these when everything else failed. "If ye believe not me, believe the works." ch. 10: 38. Observe — Christ's finished work is our only hope for salvation. He has made atonement — He has wrought out and brought in everlasting righteousness, and "our hope is now set beforeus in the gospel." See Heb. G: 18, 19. He said in death, "It is finished," and expired. To receive Him as our " Avisdom, righte- ousness, sanctification and redemp- tion," is our only Avay to be saved. 37. Beyond the indirect testimony of these miraculous works, the Father Himself hath given a direct testimony of me in His Avord. vs. 39. Not in- deed by sensible manifestations, speak- ing as man to man, and showing Him- self in visible form, as to Closes at Sinai — but in their own scriptures. Indeed, "no mnn hath seen God at anytime; the only-begotten Son which is in the bosom of the Father, He hath declared Him." ch. 1 : 18. The Father's direct, explicit witness of Him at His baptism and at His transfigura- tion, were in an audible voice, but these Age 31.] CHAP. V. 103 witness of me. Ye '' have neither heard his voice at any time, nor seen his shape. 38 And ye have not his word ^ abiding in you : for wliom he hath sent, him ye believe not. 39 Search " the Scriptures; for in them ye think ye have eternal aDe.4. 12. ITi. 6. 16. 84. JO. Lu. 16. 29. 6 1John2.U. cIs.S.i "were rare inanifestrttions — not the usual ones, and thoy wei-e of course confined to a few. Instead of these, and as a com- mon property which they all possessed, He hud witnessed of Christ in His written word. 38. Nor, had they the imcard witness from a true faith in His word, as "he that believeth on the Son of God hath the witness in himself." 1 John 5 : 10. If thoy had believed on Him they might have been satisfied, without a sensible manifestation of God the Father. 30. But they have also a kind of witness which even they could be ex- pected to receive — their own scriptures were the Father's testimony of Him ; for "the testimony of Jesus is the (very) spirit of Prophecy." Rev. 19 : 10. T[ Search. This is a solemn challenge to them — to search earnestly their own scriptures of the Old Testament, in which they boasted as containing the covenant with their nation, and giving them the promise of eternal Life. ^ They are they . These scriptures will be found upon a fixithful candid search, to testify of Me, as the author and source, and giver of Life Eternal. After His Resurrection He more ex- pressly showed this to be true, for "beginning at Moses and all the prophets, He expounded unto them in all the scriptures the things concern- ing Himself." Luke 21: 27. So Philip declared to Nathauael. ch. 1 : 4.j. Observe — Our Lord hero appeals to a fourfold testimoii}-, and there is a regular gradation in the witnesses that He claims. 1. The witness of John. 2. Ilis miracles and gracious works which confirmed .John's words. 3. His own doctrines which gave still stronjrer life : and they are ^ they which testify of me. 40 And ye will not come ^ to me, that ye might have life. 411 receive not honour from ' men. 42 But I know you, that ye have not the love of God in you. dLu. 54. 27. 1 Pe. 1.10,11. 1 Til. 2. 6. ec.3. 19. /ver. 34. proof of His having come forth from tho Father as the Messiah. 4. The weightiest testimony of all, was the Father's direct witness as given, (at His Baptism and transfiguration not only,) but in the Scriptures, which had been specially committed to the Jcavs. 40. And (yet) ye icill not come to ine, that ye may have life. I am the only true way of Life — "the way, the truth and the Life" — all in all for salvation — and so your own scrip- tures abundantly, plainly testify — and yet, ye will not come to me — Literplly, Ye are not icilling — do not wish. The difficulty is in your repugnance to Me. It is not for want of testimony. But it is for want of disposition to embrace me and my finished work. Though you think you possess in the scriptures, eternal life, yet you are not willing to come to me, of whom they testify. 41. They evidently wished a Mes- siah who should be great among men, (vs. 44,) a leader, a Ruler, a conqueror for their national, political advantage. But His kingdom came not " with observation," with outAvard pomp and j show. Hence, their position and His I were entirely opposite. His glory was from an entirely different source. 42. The great difficulty with them was their lack of love to God — and their taste for human pomp and ap- ! plause. This taste He could not grat- liy, but could only break it down, " casting down imagination and every high thing that exalteth itself against the knowledge of God," (2 Cor. 10: 5,) and hence they rejected Him. TT / knoiv you. I have known you — of old. •[ The love of God — He knew the Father, (vs. 32,) and so He knew them. And 104 JOHN. [Age 31. 43 I am come in my Father's name, and ye receive me not : if another shall come in his own name, him ye will receive. 44 How can ye believe, which ^ receive honour one of another, and He knew their radical alienation from the Father, though they pretended to love Him. If they had any love to Him, it would teach them to love the son of His Love, (vs. 20,) and to seek the honor that cometh from God only. ^ In you. In yourselves — where the fault lies. This was the inward, per- sonal difficulty — a matter of the heart. Hence, it turned out, that these who clf.imed to have every thing religious and godly in themselves, and even persecuted Christ out of a boasted zeal for God, had no such real feeling or qiiality. Observe — How this one word of Christ pronounces judgment beyond appeal, reaching the depths of the soul. "Who may abide the day of His coming," "/ hnoio you,^^ notwithstanding your pretences and boasts. How all vain hopes and self- fltt.tteries will sink away before this word of the Judge ! He knows us better even than we know ourselves. We gain nothing by avoiding self- inspection, lie will bring our true character to light. 43. He came with the highest au- thointy in His Father's name — and they rejected Him. T[ If another. See vs. 32. He brought another's witness, even the Father's. But if another than He should come idthout icitness, they would receive him, and thus would show how false-hearted they were, and that the difficulty was not in the icitness, but in themselves — in their own hearts, and that in reality, while they would be thought to be jealous of God's honor, they had nothing of His love in them. So, as He had before shown, they did not worship the Father in truth, because they did not recog- nize Him, as He who sent tlie Son. So they stood every way condemned. T Will receive. Some Ihink the refer- seek ^ not the honour that cometh from God only? 45 Do not think that I will accuse you to the Father: there is " one that accuseth you, even Moses, in whom ye trust. 5E0.2. 10. cRo.2. 12. ence here is to the Anti-Christ of the latter days, (2 Thess. 2: 8-13,) who will be received by such without any Divine witness. The direct reference is to the false Messiahs, (more than one, even including the great Anti- Christ in his last form,) whom they would be so ready to receive. John in his epistles wrote of '■'■many Anti- christs,^^ as being then already abroad in that time. 1 John 2:18. Though our Lord's true disciples were few, a Jew from Egypt, as Josephus tells us, gathered to his standard on Olivet, 30,000 deluded followers ; and this apparently " in his own name," with- out any such testimonies, human or divine, as Christ had. John defines Anti-Christ, as "he who dcnielh the Father and the Son," which the Jews really did — as Christ showed, (ch. 5 : 23,) — and for such they would have affinity. Observe — Those who are most slow to believe the truth of God, are often most ready to believe impos- tures of every kind. God often sends them strong delusion, to believe a lie. See 2 Thess. 2: 11. 44. IIoiv can ye — Literally, ^^ How are ye able to believe ?" The great dif- ficulty in the way of their believing God, is here traced to their undue con- fidence in man and regard for human opinion and applause. So the prophet charges upon the unbelieving of old. "And their fear toward me is taught by the precepts of men." Isa, 29: 13. ^ From God only. Literally, from the only God, implying that they had their idols — false gods — that they worshiped men and men's opinions, and sought honor from creatures rather than from the Creator. This was directly con- trary to the teachings of Moses, and to the Law of God, which they boasted : as He proceeds to show. Age 31.] CHAP. V 105^ 46 For had ye believed Moses, I 47 But if '' ye believe not his ye would have believed me : for ' writings, how shall ye believe my he wrote * of me. words ? oGe.3.15; 22.18. De.l8. 15, 18. Ac. 26. 22. 45. It -would not be necessary for Him to accuse them to the Fatlier — for Moses whom they professed to fol- low, would do it. They had rejected His claims as God, yet they had made to themselves false gods — idol divini- ties, which they worshiped. They had professed to receive and rest in Moses as their Teacher, yet Moses taught of Him. It was not His business to accuse them, (as if for His own plea- sure,) for they would stand every way condemned by their own Scriptures. Christ, though He is the Judge, declares that He will not condemn men, (arbitrarily,) but the words that He has spoken, the same shall judge them in the last day. ch. 12. 49. 1" Trust: (See vs. 39; Rom. 2: 17; ) "making i their toast in the law," as bringing I them salvation and "eternal life." Compare Deut. 31 : 21, 26 with ch. 7: 19. 46. 3Ioses. His writings, vs. 47. This is our Lord's testimony that Moses is the author of the books which bear his came — the five books of Moses, from Genesis to Deuteronomy inclu- sive — and that those books teach of Christ as the angel of the covenant, in whom God appeared unto their fathers — and as "the prophet, like unto Moses." See Paul's Epistle to ^ He wrote of me. Gen. 18: 18; 26:4; 49; 10; Deut. 18: 15-18. This is an important testimony as to the sense and object of the writings of Moses. " A"o?'./^ ere," says Bengel, ''did he not 2crite of Christ.'] The Pentateuch, in its history, genealogies and institu- tions is full of Christ, even though we niijy not have noticed this. ''Search the Scriptures to find Christ in them all." 47. His u-ritings. The term here is not the same as is used to signify "Scriptures " — but rather refers to the the Hebrews. 3: 15; 12:3; Numb. 21:9; outward form — the letters, writings — referring to the sacred documents as held by them, and to their own Moses as the human agent in producing them. Writings are naturally more revered than words. Especially was it so among them, as they boasted of these documents which had been handed down to them through long ages, and which they kept with such jealous care, as "the oracles of God." If they rejected the teachings of their own boasted and cherished Scriptures to which He appealed, and by which He was ready to be tested, much more would they reject His words, when they came to them with no such ancient reverence and acknowledged authority. Again, says Cahin, He shows their unbelief to be more aggra- vated, because the truth of God recorded in an authentic form has no authority with them. Besides, Moses leads to Christ. If they rejected this w-itness of Him, how would they receive Him in His own person. If tliey rejected the schoolmaster's instructions, how would they receive the Person of whom he taught? Observe. — Many profess to receive the Scripture and yet receive not its teachings — do not ever search the Scriptures to find what is their real testimony, vs. 39. 2. The Old Testament Scriptures agree with the New Testament, and are equally of God, and testify of Christ. Those who do not value them as such, cannot receive the New Testament in its proper light. 3. They who reject one part of the Bible do virtually reject all of it — for it is the work of one and the same Divine Spirit, revealing one and the same system of religion. John has thus advanced a step farther in His narrative to testify of Christ's divinity. He has here shown what our Lord professed to be, and how He claimed so positively to be God. 106 JOHN. [Age S2 CHAPTER VI. •f 4 FTER ^ these things j\_ Jesus went over the sea of Galilee, which is the sea of Tiberias. 2 And a great multitude followed oMatt. 14. 15, &c. Mar.6. 34, &c. Lu.9. 12, &c. CHAPTER VI. § 64. The twelve return — Jesus retires with them across the Lake — Five Thousand are fed. Capernaum, — iV". U. Coast Lake. Matt. j Mark. I Luke. 1 John. 14. 13-21. |6. 80-44.19. 10-17.] 6. 1-14. Here John further testifies of Christ's divinity hy narrating u notable miracle, and introducing thus a very remarli- able discourse of our Lord, to the same end. It was delivered just before His third Passover, and it was therefore only about a year before His death. John has selected this of all our Saviour's discourses during a year and a half, as being very specially fitted for his object. This is one of the few passages in Avhich John falls in with the other Evangelists. There is an interval of about a yenr between this and the discourse in the preceding chapter, during which time our Lord chose His twelve apostles — delivered the sermon on the Mount, &c. ^ 30 — § 64. Meanwhile the twelve had finished their mission, and were now returned, and Jesus retires with them across the Lake. Herod was pronoun- cing Christ to be John the Baptist (^ 63,) risen from the dead! 1. Afle?- these things. The phrase here implies a longer interval than usual, in the narrative. It is general — as we say, '■^ after a while." 1[ Over the sea. The last chnpter recorded a discourse at Jerusalem. Here our Lord is at the sea or lake, which was well understood to be that of Galilee. His chief labors had been in Galilee, through which He had made His second and third circuits since John's last record of Him. ][ Which is. This may be explanatory, as it was to the Gentiles the more common and well known name of the sea, from the him, because they saw his miracles which he did on them that were diseased. 3 And Jesus went up into a mountain, and there he sat with his disciples. ancient city which stood on its S. W, shore, and took its name from Tiberias Ca3sar. From Luke's narrative (9, 10,) we learn that He went to Beth- saida, (.Julias,) on the N. E. corner of the sea. 2. Because they saio. This can be understood only by observing from the Harmony (g 62, &c.,) that He had been working many miracles throughout Galilee. The people, as the other Evangelists tell us, had gone on foot round the Lake, and had arrived first, so as to receive Him when He stepped on shore. See Matt. 14: 13; Mark 6: 33. The '■^ great multitude^' is further explained by vs. 4, that " the Passover was nigh," and many were thronging to Jerusalem. ^ Which lie did. Which He u-rought upon the sick. 3. A mountain. Rather — the moun- tain. The sea is skirted with a chain of hills on either side ; and thus it lies in a basin, which accounts for the sud- den gusts which so often disturb its waters. It was ou the E. shore, as least frequented, that our Lord went for retirement from the crowd. We came upon the Lake from Nazareth and Tabor over the beautiful hill that slopes gently down upon Tiberias. Not a ripple was upon the water — nor was a boat to be seen, nor any trace of the fishing which used to find profit- able employment there. The old circle of fishermen who had become known to all the Avorld, were known rather as " fishei'S of vien." The Lake \\\y there as ever, and its features, as we looked upon them, would be recognized doubt- less by our Evangelist as the face of a familiar friend. We had seen no Lake so much resembling it, as the Lake of Geneva, on whose hilly banks we had looked across the placid waters upon CHAP. VI. 107 4 And the passover, a feast of the Jews, was nigh. old Mont Blanc, glowing in a glorious Bunset, But this av.is a more glorious scene where we seemed to see "the Ancient of Days " walking on the 5 When Jesus then lift up Ms eyes, and saw a great company troubled waters, at the fourth (last) watch of the night, and the sea and hills all lighted up with the effulgence of the Sun of Righteousness. .^^ 4. The Passover. This was the third Passover of our Lord's ministry, and a year before His death. John writing for those not familiar with Jewish cus- toms, and after the Jewish polity had been destroyed, explains — that it was " a feast of the Jews." This accounts for a great multitude being gathered on their Avay to Jerusalem. 5. Our Lord, of course, know before- hand that they would follow after Him. But lie acted as a man — for He w\as also man as well as God : and the inspired writer records His action as it appeared to liuman view. ^ When Jesus. It might seem from this that He asked this question as soon as He saw the company. But this is not said. From the other E^'angelists we learn that it was after He had dis- coursed to them and healed their sick. Luke 9: 11. John does not attempt to relate all that occiuTcd, but sets out to tell of this miracle, and so he intro- duced it at once, and gives only what belongs to it. ^ Unio Philip. Some have variously conjectured the reason for His addressing Philip rather than any other — as that he was weaker in the faith, or slower to believe than tlje 108 JOHN. come unto hiiiij he saith unto Philip, Whence shall we buy bread, that these may eat? 6 (And this he said to prove him : for he himself knew what he would do.) 7 Philip answered him, Two " .1 Nu. 11.21,22. 2Ki. 4. 43. rest. See vol. Mai-k and Luke, notes. Blunt supposes the reason to be given, tlmt " Philip was of Bethsaida, the city of Andrew and Peter." But that was. doubtless the other Bethsaida, a city of the same name, near Chorazin, on the W. coast of the Lake. Hence, Birks has conjectured that the city of Bethsaida on the W. coast had a dis- trict belonging to it on the Eastern shore, for the convenience of its fishing business. There needs no reason for Philip being addressed. Some one would be spoken to, in asking such a question — and the object was not to meet the case of Philip so much as to meet the case of all — by preparing the way for the miracle as He was wont to do, by getting first a confession that no human power could accomplish it. If this Bethsaida be that of the W. coast, as has been suggested, (see Notes on Luke 9: 10,) we can see a striking reason for Philip and Andrew being prominent in this matter, as they belonged to the city, and would know about the supply of provisions. We observed the mountainous border of the Lake, as we approached from Nazn- reth over the beautiful and high hill overlooking Tiberias, and gently slo- ping down to the shore, which is said by tradition to be the site of the miracle of feeding the four thousand with seven loaves. It is, however, more pi-obable that this Bethsaida was across the Lake, as it is so constantly spoken of as "on the other side," (rregav) that is — from where they lived. We ob- served that the hills on the other side, were higher and more bare and wild in their appearance — which also agrees with this narrative. ^ Whence. The object was to call attention to the great quantity that would be needed to feed hundred pennyworth of bread is not sufficient for them, that every one of them may take a little. 8 One of his disciples, Andrew, Simon Peter's brother, saith unto him, 9 There is a lad here, which hath so many, and to their utter lack, so that when He should furnish a supply, they must confess that it was done by miraculous power. — Stier notices six wonderful words of Christ in this mira- cle, of which this is the first. 6. This is recorded to shoAV that our Lord foreknew what would be said and done, and that His object was only to draw out a confession beforehand of their inability to feed so many. 7. Tico hundred pennyicorth. About $25. This would seem to have been the sum in hand, provided by the dis- ciples for their support, and for the expenses of their journey to Jerusalem. Mark has it, that they asked if they should expend this sum — (their whole amount of money (?) ) and Philip owns hf^re that it would not furnish enough. So our Lord will first have men con- fess that their utmost means will be quite inadequate to supply their want, and then He will work His salvation. Some understand that the sum named was only a round sum, proverbial among the Jews, and meaning more than they had. See the narrative strikingly detailed in Mark G: 35-37. "We are to learn not to be too confident in our reckonings, so long as they are made for more or less, icithout the host. How many great counting houses and mer- cantile houses have forgotten in their books, the column for the blessing or the curse of God ! " ^ That every one. This amount cf money would not buy enough for each of the multitude to have a little. 8. Andrew. He was of the same city with Philip, and they were doubt- less very intimate, ch. 1 : 44. 9. A lad here. This is a mere par- ticular narrative than that of the other Evangelists. It seems that this was CHAP. VI. 109 five barley-loavos and two small fishes : but what are they among so many ? 10 And Jesus said, Make the men sit down. Now there was much grass in the place. So the men sat down, in number about five thousand. 11 And Jesus took the loaves j and when he had given thanks, he distributed to the disciples, and the disciples to them that were set down; and likewise of the fishes as much as they would. 12 When they were filled, "" he said unto his disciples. Gather up the fragments that remain^ that nothing ^ be lost. 13 Therefore they gathered tJiem together, and filled twelve baskets with the fragments of the five barley-loaves, which remained over and above unto them that had in possession of a boy in the company. Tlie others speak of it as belonging to the twelve, (who at once bought it,) or, perhaps to the company of whom the lad was one, and among whom they had just made inquiry. Mark 6 : 38. Observe — 1. A lad — a small boy — has in hand that which Christ uses to feed five thousand people! A child may cai'ry the tract or message which shall save one soul, and be thus the means of saving thousands. 2. Andrew, who called Simon Peter, is the one who notices this lad, and finds out what he has that is made to be so much, though it was in itself so little. They who have a true zeal for souls, will notice the children — and will find out what they have, and put them in the way of being useful — and this will lead, through Christ, to the feeding of thousands. 3. Let the children know that they can do much for Christ and for the world, if they will. "J. little maid " prevailed with the Syrian captain, Naaman, to send for the prophet of the Lord, and he was healed of his leprosy. 2 Kings 5 : 3, 4. "What time the Saviour spread His feast, For thousands on the nutuntain side; • , One of the last and least, ^V« Tlio abundant store supplied." i. Let the boys and girls from the streets and crowds be gathered into the Sabbath school. ]0. Much grass. John gives the account as an eye witness. This agrees with the time of the Passover, in spring, when the grass is high ond 10 eaten. a Ne. 9. 25. 6 Ne. 8. 10. flowers abound in the fields. ^ Sat down — in ranks, or companies. See notes on Mark and Luke. It was at this season of the year when we were in the Holy Land : and we can under- stand how there could be " much grass" in the place, in March, before the Passover. The vernal rains had ceased; and we were assured before- hand, as we found it, that after the middle of March, no rain, or almost none, would fall for many weeks. The fields were in their freshest dress — everything luxuriant in the genial sun after the copious showers — the anemone opening its broad, crimson leaves, and spreading over acres a royal robe, while in the rank grass our tents were pitched at evening without risk from any dampness, or we cast ourselves down at noon to sleep on the velvet carpet, under the shade of any tree, or shrubbery. <' Blessed are they who are fed by the Master in His own Holy Land — in the Heavenly Canaan — where the Lamb which is in the midst of the throne, shall feed them, and shall lead unto living fountains of waters," Rev. 7: 17. 12. Gather vp, &c. This command is net recorded by the other Evangel- ists. He would have it seen how there was more left from the abundance which He had wrought, than they had altogether without His help. But besides this, He would have them lose nothing, but gather the fragments for their own use — each in his traveling basket. Li this the Jews commonly 110 JOHN. 14 Then those men, when they had seen the miracle that Jesus did, said, This is of a truth that * Prophet that should eome into the world. ^15 When Jesus there- fore perceived that they would come and take him by force, to make him a king, he departed again into a mountain himself o alone. a Ge. 49.10. De. 18.15- carried food, lest they shovild be pol- luted by the food of the people through whose territory they passed. Observe. — If our Lord, who could, by a word, create such an abundance, would have the fr.igments gathered up, how must He frown upon a reckless waste of His bounties. Whether men waste His gifts upon appetite, show, pleasure, or squander them because He has given them so large a supply, they offend God, by not taking proper care of what He gives them, and making proper use of it. 14. John alone records this ejfect of the miracle. It falls in with his design, to show the Divinity of our Lord. Here, therefore, he gives the testimony of those who saw it wrought. T[ That Prophet. Namely, "the prophet like unto Moses," who was promised. The Messiah. In ch. 1: 21, they asked John if he was that prophet, viz : which should come — who was predicted as to come into the woi'ld. Now they have found from Christ's miraculous work who that Prophet is, as John had declared, \ 65. Jesus walks upon the water. Lake of Galilee — Gennesaret. M.att. I M.<)rlf. John, o. 15-21. 14.22-3G.iG. 45-56.1 15, 3Iake Him a King. The people were ready from what they had seen, to exalt Him over tliem as king — or to proclaim Him the King of the Jews in Jerusalem, whither they were going. Yet their views were secular and worldly — they did not receive Ilim as the true Messiah, with any just views 16 And ^ when even was noio come, his disciples went down unto the sea, 17 And entered into a ship, and went over the sea toward Caper- naum. And it was now dark, and Jesus was not come to them, 18 And the sea arose, *= by reason of a great wind that blew. 19 8o when they had rowed about five and twenty or thirty furlongs, 6Matt. 14.23. Mar. 6.47. &c. cPs. 107.25. of His reign. Therefore He would withdi-aw from them. The other Evan- gelists record the fact of His with- drawing, while John also gives the rea- son, and thus throws light upon the narrative. 16-21. See Notes on Matthew and Mark, for an explanation of this mira- cle of walking on the Sea. It is given in substance by John, but most briefly : for his object is merely to record the fact as another proof of our Lord's Divinity, and then pass on to the Discourse. 20. It is I. Literally, I am. This recalls the Divine name. Exod. 3 : 14. ^ Be not afraid. This word of encour- agement had been used under the Old Testament — but now first in the mouth of the Sen of Man, has it the full power really to take away all fear. Thus did He come into the world with His miraculous manifestation, "I am the Helper." Happy he, indeed, who in the true faith of a disciple, although it may at first be weak, gets acquaint- ed with the gracious Master, in order to be helped. So then every new "/j{ 25/," always more efi'ectually dissipates anxious fears, until the gracious words are heard for the last time, in the last fear of death, as in Rev. 1: 17, 18, John does not record the incident of Peter's impetuous experiment and the result. Only Matthew mentions it. Stier shows Peter's doubt at the start, "If it be thou" — his asking to go out of the ship to Christ, instead of to have Christ come into the ship — his asking this for himself "Bid me come," where CHAP. VI. Ill they sec Jesus walking on the sea, and drawing nigh unto the ship : and they were afraid. 20 But he saith unto them, It is * I; be not afraid. 21 Then they willingly received him into the ship: and immedi- ately the ship was at the land whither they went. T[ 22 The day following, when the people which stood on the other side of the sea saw that there was none other boat there, save that one whereinto his disci- ples were entered, and that Jesus went not with his disciples into aP3.35.3. Is. 43. 1,2. Ee. 1.17,18. the me is the flaw in the great faith, on nccount of which it shall soon become so little — running before it is called, begging for a call for single me, where me is not first called to the ven- ture by Christ. Because he will out- run the others in showing his faith, he will be allowed to show himself the *' stone," upon the water, that he is. 21. They received Ilimivillingly. (Lit- erally, " they were willing to receive Him into the ship," as they had not been at first, on account of their fear,) and immediately (hinting of His power which had perfect control of the ele- ments, J by the calming of the sea, &c. as His providential favoring, the boat was at the land. 1. How many are afraid of Christ — fear to come to Him, or to have Him come to them — look upon Him as an inquisitor, rather than a Saviour, and have dread of His requirements rather than any trust in His plan of grace. They go about in doubt and terror from legal fears, and do not receive Christ into their vessel, and hence do not get a smooth arrival at their haven. 2. Some hold that no one can walk upon the waves of the world, and of history, and that the Christ who really does so, must be only a phantom of men's imagination. Yet these very skeptics are ready the boat, but that his disciples were gone away alone : 23 (Howbeit there came other boats from Tiberias, nigh unto the ^ place where they did eat bread, after that the Lord had given thanks;) 24 \Yhen the people therefore saw that Jesus was not there, neither his disciples, they also took shipping, and came to Caper- naum, seeking for Jesus. 25 And when they had found him on the other side of the sea, they said unto him, Rabbi, when camest thou hither? enough to take a phantom of their own imagination to be God ! I 66. Our Lord's discourse in the Synagogue at Capernaum. ]NL\ny DISCIPLES TURN BACK. PeTER'S PROFESSION OF FAITH. — Capemaum. Luke. I John. 6.22-71. |7. 1. 22. The Evangelist here relates what the multitude had noticed as to the facts of Christ's departure — nameh'', that there was but one boat, and that this they saw go away without Christ, and hence, that as they found Him the next day at Capernaum, He must have gone across in some unexplained manner. This statement is given to show how their observation of the facts would correspond with the mira- cle. 23. Other. This is thrown in here, as a parenthesis, to account for their getting across — namely, that other ves- sels came from Tiberias to the vicinity of the place where the miracle had been wrought. 25. ^Vhen. They are puzzled about the time and way in which lie had gotten there, and are not inquiring about the more important matters of salvation. So men are inclined to query about the Trinity and about the 112 JOHN. 26 Jesus answered them and said, Verily, verily, I say unto you. Ye seek me, not because ye saw the miracles, but because ye did eat of the loaves, and were filled. 27 Labour ^ not for the meat 1 or, worli not. Incarnation, rather than about Aow; they can be saved by Christ. Such vain questionings our Lord does not encourage. 26. Instead of satisfying their in- quiry, our Loi'd exposes their hollow hypocrisy, and shows that their inter- est in Him is of the lowest kind, and that His miracles have wrought no proper conviction in them. TJ Miracles. Kather — signs — miraculous signs or to- kens of the Divine presence, as in vs. 2 and 14. It appears plainly from vs. 30, that the miracle which He had just wrought, had been of no effect in con- vincing them of His Divinity. There- fore He charges them with their car- nal, grovelling aim, which looked no higher than the satisfaction of bodily appetites. — Many profess Christ from low motives of temporal advantage. Christ invites the weary and heavy- laden to come to Him for rest, and the hungry, for food. But they must come to Him as the only Lord and Saviour, and the only true and lasting portion of tlie soul. 27. Labour not, &c. Work not — egyn^eads He turns their attention now from carnal provisions to spirit- ual, and takes occasion from the mira- cle to illustrate His greater work for giving food to the soul. He does not forbid them to labor for temporal pro- vision, but rather chiefly to labor for the soul's food. They were chiefly concerning themselves about the per- ishing food, such as He furnished them, which could answer only for a day's supply, or for a meal. Tf Which perisheth — as to its nourishment: and more is immediately required. If Meat. The term means not meat, but food — and this is used in all languages to signify figuratively sustenance for the which perisheth, but for that * meat which endureth unto ever- lasting life, which the Son of man shall give unto you: for him " hath God the Father sealed. 28 Then said they unto him, oJer. 15.16. c.4.14. rer. 54, 58. 6 Ps. 2. 7 ; 40. 7. Is. 42. I. C.8. 18. Ac. 2. 22. 2Pe. 1.17. soul. ^ But for that. Labor, be con- cerned in seeking for that food, which is not perishing, but enduring, in its qualities, and in its power to feed the soul : lasting eternally, as long as the soul lasts. ^ Shall give. He here first hints of what He means to open to them further by degrees. He heie first states only that He has this food to give, and proposes to give it. Our Lord is thus teaching them as He did the woman of Samaria, by means of the commonest necessaries of life, how needlvil and suitable is His salvation. 1[ For. He is fully authorized to give this food — for this is His office and commission from the Father. T[ Sealed. The Father has set the stamp and seal of Divine authority upon His per- son and work, testifying at His Bap- tism, "This is my beloved Son," &c. and stamping His work by miracles. OfiSERVE—lMen are commanded to labor for salvation, and yet it is the free gift of God, in Jesus Christ. The gate is wide open, but they are to strive to enter in. They are to con- cern themselves about salvation, to inquii'e — to find the way — to lay hold on the hope — to flee from the wrath to come, and to labor for this rather than for temporal possessions ; and yet all their working is not to merit it, but only to receive and apply it for their salvation. Observe — Our Lord in this miracle showed His power and plan to restore the ruins of the fall. Wajit is a fruit of sin. He can supply all want and create a superabundance. And by the lower gift He illustrates the higher provision, which He has to bestow for the soul. 28. As He had just exhorted them to concern themselves chiefly for another kind of food, they take Him CHAP. VI. 113 What shall we do, that we might work the works of God ? 29 Jesus answered and said unto them, This * is the work of God, that ye believe on him whom he hath sent. 30 They said therefore unto him, What sign ^ shewest thou then, that we may see and believe thee ? what dost thou work ? a 1 Jno. 3. 23. 5 Matt. 12. 38. 1 Cor. 1. 22. up at the word, and ask what they are to do, to fall in with this that He pro- poses — (the same word is used here as is rendered " labor,'^ in vs. 27,) — they seem to understand Him so far as to inquire what kind of work He exhorts them to do : and how they shall work such works of the law as God requires. 29. The work. He speaks not of ivories. They had thought of a round of lejal u'orks, which should be accept- able to God. There is but one work, properly speaking — and this is no legal work. This is the thing required — namely, to believe — to accept the finished work of Christ, as accepted by the Father in the room and stead of sin- ners. 30. "When they see that it is a work of the heart — a spiritual obedience and submission that He requires, they at once alter 1heir tone, and talk doubt- ingly of His authority. They now again demand some sign. They seem to make nothing of His miracle. This shows that they cared for nothing in the miracle but the food. And now they demand a sign as though none had been wrought. Observe. — 1. How many go about seeking some method of salvation, as though there were no Gospel, no Christ, no hope set before them. 2. How unreasonable is the spirit of unbelief, that makes noth- ing of all the evidences and proofs which Christ has furnished, but de- mands something more convincing, and such as it shall dictate. Like the cavilers at the crucifixion, who demand that He should show His divinity by 10* 31 Our fathers *^ did eat manna in the desert; as it is written,"^ He gave them bread from heaven to eat. 32 Then Jesus said unto them, Verily, verily, I say unto you, Moses gave you not that bread from heaven; but my ® Father giveth you the true bread from heaven. c Ex. 16. 15. Ku. 11.7. 1 Cor. 10. 3. 78. 24, 20. e Ga. 4. 4. d Ne. 9. 15. coming down from the cross — or like Satan who demands that He should turn stones into bread, or cast Himself down from the pinnacle of the temple. Calvin says, " How many eagerly embrace the Gospel, when they think it will flatter their vices ; but when they are called to deny themselves and to bear the cross, then they begin to renounce Christ, and to ask whence the Gospel came." 31. They seem to demand something like the miracle of the manna in the wilderness. 1[ 3Ianna. Literally — the manna. Exod. 16: 4, 15. This miracle they regarded as the greatest one wrought by Moses. "They for- got," says Stier, "that their fathers disbelieved Moses almost from the time of their eating the manna, as is set forth in the very Psalm to which they refer, and that they even despised the manna and preferred ordinary bread to it." They seem to challenge Him to show something coming down so directly and plainly from Heaven as the manna. Over 2 million were fed daily, for years, in that miracle. 32. Moses. They had not named Moses, but our Lord knew that they credited him with the miracle — and it was not Moses who even gave them the manna, but God. The idea is, also, that in this miracle they did not get the real bread from Heaven, such as He spoke of, but for that, they must look to God, who giveth now, the true bread— literally, the bread from Heaven, which is true. •[ Giveth— is now giving. ^ True. Substantial, as opposed to shadowy — bread in the highest sense — 114 JOHN. 33 For the bread of God '^ is he which Cometh down from heaven, and giveth life unto the world. 34: Then said they unto him, Lord, evermore give us this brccad. 35 And Jesus said unto them, I am the bread of life : he ^ that over. 48, 58. 6 Ee. 7. of which the other was only a type — bread for the soul. oS. For. The great ditference Detween that manna and His bread, is, that this is really from Heaven, and has the wonderful property not merely of sustaining life, but {ji giving Ufa unto the tvorld. It is like the living water, better than that from Jacob's well, and better than anything which they could boast from their ancestry — it would Sj ring up to everlasting life. T[ The Bread of God. The Bread which God provides and supplies, is really of heavenly origin and quality. T[ Is He. Kather — is that. Our Lord here means to sny that this is the only bread which really comes down from Heaven. The manna came from the clouds. He does not mean as yet to declare Himself as the Bread. This He does in vs. 35, 3-1. They reply to Him very much as the Samaritan woman replied. As much as to say, if you have any such wonderful bread, give it to us by all means, and evermore. They were willing enough to have some heavenly food like the manna, or better than that, yet of the same kind, to supply their earthly want, so they ask it. INIen are ready enough to take any temporal advantage from the Gospel, and are Avilling often to have churches, schools and a ministry for the good order they bring, and even will join the church for ts respectabilit3^ But they have no -dea of asking any spiritual supplies. They will use the Loi'd's Prayer, " Give us this day, (or day by day,) our daily bread," but will rot ask lor the soul's sustenance. 3'). Our Loi-d now reveals Himself as tltat bread of God. So He is, for expiation, the Lamb of God. He declares Himself to be the Bread of cometh to me shall never hunger; and Jie '^ that bclieveth on me shall never thirst. 36 But I said unto you, that ye ^ also have seen me, and believe not. 37 All -^ that the Father -giveth : c. 4. 14 ; 7. 38. d ver. 64. .45. c. 17.6-8, &c. Life, which includes all the ideas of its heavenl}^ origin, and its property of giving life. So He called the benefits He had to bestow, tlie living icater, or the toatcr of life, when speaking to the Samaritan woman, Ch. 4, He explains — that it is by a believing resort to Him, that the benefits are obtained. He giveth richly " all things that per- tain to life and godliness." 2 Pet. 1 : 3. This is not merely by His teaching — but by His entire provisions of grace. We take his finished work — His atone- ment — His righteousness — His Spirit — and " of His fullness we receive, r4nd grace for grace." And hence, He adds to the benefits of coming to Him, that besides ceasing to hunger we shall cease to thirst. The doctrine here taught, is, that Christ, in the doctrines of the Gospel, and in the provisions of grace, is the proper sustenance of the sold. ^ Never thirst. This He adds to show that it is not merely natural bread which He offers which could not satisfy thirst ; but rather a full pro- vision for all the soul's wants, of every kind ; and thus He directs their atten- tion to higher views of His salvation. And hence, He varies the language so as to show that by coming to Him is to be understood, believing on Him. 30. But. He now, after this plain statement of the way for recei\ing His provisions of grace, charges them with their deep-seated unbelief which would stand in the Avay of their salvation. They have had opportunities and means for exercising this faith in Him, but in vain. They are, therefore, willfully rejecting these provisions while tliey pretend to seek them. 87. Though they do not believe, their unbelief shall not make void His gracious mission. If the results CHAP. vi. 115 me shall come to me ; and him "" that cometh to me I will in no wise cast out. 88 For I came down from hea- a I's.lOMT. Is.1.18; 56.7. Malt.11.28. Lu. 23. 42,4a. ITi. 1.15, 16. K»1. 22.17. depended on men alone, none would accept His offers. But He acts in covenant with the Father, a.s He ib also sent by the Father, and coiiifs to carry out the eternal plan of redemp- tion. Though men do not incline to come to Him, it is not of him that willeth, but of God that sheweih mercy. And tho.«e who shall come to Him. are given to Him by the Father. The Shepherd has his sheep. And all the malice of hell could not defeat His pur- poses of grace. They may be certain of His success with many, though thei/ should refuse and peri.sh. And if they persist in rejecting Him, they only prove themselves thus to be such as the Father has not given to Him ; and while they boast of v.'orshiping the Father, they show themselves to be not included in the Father's grace. This would be calculated to awake their fears, lest they be proving themselves outcasts ; and it should stir iu them a sense of dependence, as in the hands of God. ^ All. Literally — every thing — perhaps so worded to include every person and thing — all interests of the world — all commerce, all wealth, all government, all power of men, and also everything pertaining to every one of my people, even to their dust. So in vs. 39, He speaks of losing nothing of whatever Is given Him. *j[ And him. With this dechiration of their depen- dence and of the divine sovereignty. He sweetly invites them to come. Wha* ever they may think of the fo" mer declaration, this is all they cor'.d ask. It opens the way to whosoever will, to take freely the living bread and the water of life. The former c'ause relates to the secui-ities which He has of success in His work. This relates to the securities which men have of success in their application to Him. "Would men have Christ die without any certainty of saving any ? Does yen, not to do mine own will but ^ the will of him that sent me. 39 And this is the Father's will <= which hath sent me, that of all 6Ps. 40. 7,8. CO. 30. c Matt. 18. 14. c. 10. ^8; 17. 12 ; 18.9. 2. Ti. 2. 19. this hinder any being saved ? No, surely ! It is just the very efficient help which any one has in coming to the only salvation. If Xo icise. The terms are the same which are rendered in vs. 3o, never. It is a double nega- tive, and signifies by no means — not at all. Christ disappoints no right expec- tation. They who are lost are such as repose no confidence in Him according to the Gospel, and hence, no confidence is violated or disappointed. All who rest and trust in Him, wiil find Him all that they expected or could expect. '•The doctrine of the Gospel, says Calvin, will be salutary to all believers, because no man becomes a disciple of Christ who does not, on the other hand, feel and experience Him to be a good and faithful teacher." 38. Again, He presses them with the fact that His work is of the Father's planning, and that He Himself comes to men under His direct commission, having, therefore, all the authority He could have, and all which they ought to ask. " Hence, finally, it follows that faith Avill never be useless." — Calvin. 39. He now shows the securities and warrants of His work. " The design of the Father is, that believers may find salvation secured in Christ." — Calvin. 1[ Of all. He acts under this will of the Father — that He is to lose nothing of whatever is given Him. All power in Heaven and earth i? given Him, therefore, for this. Matt. 28. The Father hath given Him power over all flesh that He should give eternal life to as many as He had given Him. ch. 17: 2. And this exercise of universal power implies a divine nature in Him. He must be God in order to use it. And this divine and universal power secures every thing appertainii.g to every one of His people, even their rotten dust, so that He will raise it up at the last day. John refers to this say- 116 JOHN. which he hath given me I should lose nothing, but should raise it up again at the last day. 40 And this is the will of him that sent me, that ^ every one which secth the Sou, and believcth on him, may have everlasting life : and I will " raise him up at the last day. 41 The Jews then murmured at aver. 47. 54. c. 3. 15, 16. 6 c. 11. 25. ing; at the time of our Lord's arrest, ch. 18: 9. His sheep hear His voice — He knows them and they follow Him and He gives vmto them eternal life, and they shall never perish ; neither shall any pluck them out of His Fiither's iiand. ch. 10: 27, 28. 40. Which sealh. He had just charged them v/ith having seen Him, without believing on Him. On the contrary, those who see and believe on Him have eternal life. This is the Father's plan. Not that it is necessaiy to see Him, but to believe the message we have of Him. The belicvir.g on Him is in accordance with the truth brought to view; and to believe nn Him as He is set forth and freely offered in the Gospel, is the true faith here required. The term here is stronger than that in verse 36, and means more than seeing with the eye. It means rather to behold Avith an awakened attention. The plan secures to such, everlasting life, and in this is secured the raising of the body — since the body and soul together constitute the proper person. The promise of everlasting life includes the promise of the body's resurrection, as Christ will lose nothing of those Avho are given to Him, and " the adoption,''^ to wit, the redemption of the body, is waited for by tlie whole creation. Eom. 8. Eternal life is alread}^ begun within such, through their vital union with Christ. Sec vs. 50. Ch. 11 : 26. Obsehve — The revealed will of God is, that whosoever receives Christ as He is freely offered in the Gospel, shall be saved. 2. The unrevealed will of God, as to whom the Father hath given to him, because he said, I am the bread which came down from heaven. 42 And they said. Is ° not this Jesus, the son of Joseph, whose father and motlicr we know? how is it then that he saith, I came down from heaven ? 43 Jesus therefore answered and said unto them, Murmur not among yourselves. Mar. 6. 3. Lu. 4. 22. Christ, cannot alter or hinder this truth. 3. We can know of our election only so far as we know of the salvation going on within us. H" we are chosen to be saved, we shall find ourselves being more and more delivered from the power of sin. 4. "He who is not satisfied with Christ, but indulges in curious inquiries about eternal predes- tination, such a person, as far as lies in his power, desires to be saved con- trary to the purpose of God." — Calvin. If "God has chosen us to salvation," we may be sure it is "through sanctifica- tion of the Spirit and belief of the truth." 2 Thess. 2 : 13. These marks, there- fore, we must search for in ourselves, and if we are not sure of having such evidence, we must labor and pray for it. 41. When the Jews found that this much talked of bread of life meant nothing more than Himself, and that He claimed to liave come down from heaven, Avhich they could not admit, they murmured; and began at once, to cavil at His lowly origin among them. This, that was a proof of His grace — namely. His condescending to be a man among men, they turned to His re- proach, and on this very ground rejec- ted Him. "I3y our own sinful views we pervert all that belongs to Him, and to His doctrine. It is a great liin- drance to us, that only with carnal eyes we behold Christ." — Calvin. "They saw that this coming down from hea^ en implied some extraordinary mode of coming into the world." — Alford. 43. Our Lord does not satisfy such vain cavilings, but charges it upon them, as a token of their depravity, CHAP. VI. 117 44 No man can come to me, ex- 1 me, draw "* him : and I will raise cept the Father, which hath sent him wp at the last day. ■which, if left to itself, will be their ruin." Their blindness ought to alarm them. And if they are so ready to cavil at Christ, and yet have no way of salvation except through Christ, they might well take alarm. Here, therefore, by showing His prerogative and their dependence, He would set them inquiring for the way, and asking humbly to be saved. This also would account foi"^ their murmuring and rejec- tion of Him. This He does, also, says Calvin, that their unbelief may not disturb weak minds, who depend so much on the opinions of others. 44. Xo man can come. This inability of men to come to Christ is not physi- cal, because the coming, which is the same as believing, is not a bodili/ coming. It is an inability growing out of a depraved nature — an inability of heart and will — and yet it is as real and great a hindrance to the soul, as iron bars could be to the body. Until it is removed by Divine power, no man can come. It does not mend the matter to say that it is only an inability of heart or will ; for this is the worst kind of inability, where the heart and will are so depraved, as not to be able to receive Christ. ^ Draw him. This term shows that this inability is over- come without violence. The term expresses a drawing to a certain point. There is another term in the Greek which would more proper)}' express a dragging by violence. Here it is not by violence, for the will is incapable of violence. And yet the unwilling are drawn— constrained; powerfully, sweet- ly, irresistibly made willing. If the will were not averse, thci-e would need no drawing. God's woi'k secures a consenting will. '■^ Arc you not draicn?'^ says Augustine. ^'^ Pray that you may j be drawn." It is what God alone can ' do — to renew the temper and spirit of the mind, to secure a consenting will, | to work an entire regeneration without j compulsion ; not against the will, but regenerating the will, working in us to 1 will and to do, or rather, as the terms are, "the willing and the doing," and that, of His own good pleasiu'e. "As to the kind of drawing,"' says Calvin, "it is not violent, so as to compel men by external force, but still it is a powerful impulse of the Holy Spirit, which makes men willing, who formerly were unwilling and reluctant. Those are drawn whoso understandings God enlightens, and whose hearts He bends, and forms to the obedience of Christ." Observe — AVhile some abuse the doc- trine of dependence, so as to excuse tliemselves and "wait God's time," others equally abuse the doctrine of independence, so as to wait a more convenient season. 2. Our Lord shows us how cavilers are to be treated — they are to be charged with their blindness as being their sin and ruin, and that they have no help but in God. Human dependence, as here taught by our Lord, is so set forth as to put men in the dust to entreat the Divine draw- ings, for if they provoke Him to abandon them, they are lost forever. 3. How sweet are the workings of Divine grace in the heart — moving among the thoughts and aifections, irresistibly and effectually, but without violence, drawing, not driving — leading along by soft and winning constraints. "Draw us, we will run after thee." " Those are drawn," says Calvin, " whose minds God illumines, and bends the heart, and forms to the obedience of Christ." It is done always in con- sistency with the laws of mind — in use of truth and motive, but not by them as the efficient cause. " Effectual calling is the work of God's Spirit, whereby convincing us of our sin and misery, enlightening our minds in the knowk'dge of Christ, and renewing our will, He doth, persuade and enable us to embrace Jesus Christ, freely offered to us in the gospel." *ii And I icill raise him up. See vs. 40. This is repeated here, as the result which shall follow upon this Divine effectual drawing— 118 JOHN. 45 It is written '' in the prophets, And they shall be all taught of God. Every man ^ tbereforc that hath heard, and haih learned of the Father, cometh unto me. o Is. 54. 13. Je. 31.34. Mi. 4. 2. 6 Matt. 11.27. the same as is noted, vs. 40, to follow upon believing. This implies that the drawing, by the Father, works this believing, and is always so exhibited in the life. They who believe are the same persons as tliose who are drawn by the Father. They come to Christ believingly for salvation. This promise of a final resurrection is given as com- prising everything — including death and the grave, and compassing the results of the last day. This shows that everything will be done for them. 45. 'i he prophets. This is expressed in substance by different prophets. Jer. 31 : 34 ; Micah 4 : 1-4. But our Lord quotes from the book of "the Prophets," that is, from that division of the Old Testament scriptures knoAvn as "the Prophets," (in distinction from "the Law,"' and "the Psalms,") and refers probably to the passage in Isa. 54 : 3, which pointed to gospel times. This quotation is used to enforce what He had just said. This teaching of God belongs to their draiving. The Holy Spirit is the great Teacher, and in this effectual drawing or calling, He convinces us of our sin and misery, enlightens our minds in the knowledge of Christ, and renews our wills, and so He per- suades and enables us to embrace Jesus Christ freely offered to us in the gospel. ^ Heard, &c. This is the fruit of the divine teaching just spoken of. In vs. 40, it was expressed as seeing the Son and believing on Him, that was the great requisite. And here it is decla- red that in order to this believing, we must hear the Father and Ica^m of Ilim. It is by receiving the Divine instruc- tions that any one comes to Christ. This is the human side of the matter. The Divine side was just mentioned, the Father's drawing. The thing.s revealed belong unto us. We are not to sit idly waiticg for the Divine cou- 46 Not ° that any man hath seen the Father, save he which is of Grod; ^ he hath seen the Father. 47 Verily, verily, I say unto you, CC.5. 37. dLu.10.22. straints, but we are to hear and learu from God's revealed truth, and embrace the offered salvation. Those who so hear and learn of God in the gospel, humbly receiving and applying the Divine word, do come to Christ, and only such. 46. Here our Lord cautions against misundei'standing His words. He does not mean that only those who have some personal and face to face audience with the Father — as Moses on Sinai, come to Christ; for no man has had a personal, immediate vision of God. T Save He, &c. He has seen the Father, ns others have not, because He dwells in His bosom, ch. 1 : 18, — comes forth from Him and declares Him — is the only one who can possibly make Him knoAvn to men. Here thus our Lord insists on His Divinity and Humanity, as the Son of God. This is the sense of the passage, (ch. 3: 13,) "No man hath ascended up to heaven save He that came down from heaven, even the Son of Man, which is iu heaven." 47. Our Lord labors to show the simple plan of salvation, in opposition to all their vain speculations. It is not going up to heaven to see the Father, but receiving and embracing Christ, who alone has seen the Father, and who, as dwelling in His bosom, is alone able and authorized to reveal Him. He thereftre repeats in sub- stance, the declaration made (vs. 40,) as to the only wny of being saved. ^ Hath. There is this additional idea here — that the believer is already in possession of eternal life — "Aa/A" — (not as in vs. 40, "that he may have" as something only fnture.) He has the life already in him, wliich shall gi-ow up in all things into Christ, who is the Head. "Where the Bread of CHAP. VI. 11» * He that believeth on me hath everlasting life. 4S I ^ am that bread of life. 49 Your fathers did eat manna in the wilderness, and " are dead. 50 This is the bread which com- aver. 40. B rer. 33, 35, 51. c Zee. 1. 5. Life is, there is Life, even before the last day." — Bengel. See ch. 3. 48. This is so, because Christ is the Bread of Life, whose property it is to give life to those who partake of Him. Herein He shows the difference be- tween partaking Him and eating the manna — and the superiority of Himself to the manna, as that, rather, which the manna typified. Hence, a portion of the manna was preserved in a golden vessel, and laid away in the Holy of Holies within the ark of the covenant, along with the tables of the covenant (Heb. 9:4; Exod. 16: 33, 34) and the \ rod of Aaron that budded — and so it I was carried about with the tabernacle ! as a sacred memorial of that miracle \ not only, but of Christ, the Bread of \ Lije. The Sheiv-hread also in the holy i place, which was renewed every week — i' a portion for each of the tribes — point- ed forward to Him as the only perfect exhibition of obedience — and as bring- ing in anc, 3.16. IJno. 2.2. cc.3. 9. speaking of, and offering to give, is His flesh. The figure is henceforth dropped. The bread is no further spoken of, but Himself. His flesh, which He meant all along by the bread — this He was to give, by His death on the cross, as the Lamb of God, and the substitute for sinners who will accept His offered salvation. This is the way in which He is to become the Bread of Life to all who believe on Him. These words would be understood more fully at His death. *[[ The ivorld. The manna was only for their fathers, but His flesh is given for all people, and not alone for the Jews — as explained al- ready — (vs. 50) — that any one may eat thereof and not die. See ch. 3: 16. 52. The Jeii's. These are, as before, the persecuting rulers — the Sanhedrim. ^ Strove. They not merely murmured at Him, but began to quarrel among themselves; some, probably, iiavingan idea of the* spiritual sense, and others treating it literally, as absurd. Ob- SEKVE — They stumble as Nicodemus did, at what seems so impossible ac- cording to the letter. " How can a man be born when he is old?" " How can this man give us His flesh to eat ?" Our Lord replies in very much the same manner as to Nicodemus: He does not soften the terms, nor retract any thing ; but rather insists the more, and speaks not on'y of eating His flesh, but also of drinking His blood. Observe — 1. Persons who are utterly without piety may nevertheless earnestly strive about religious things. 2. A spirit of bitter- ness in controversy shows more regard for self than for the truth. So their unbelieving fathers, whom they now boasted, had asked in the wilderness, "Can He give meat also? Can He furnish a table in the wilderness ?" 53. He uses here similar expressions to those used in the institution of the Lord's Supper, (Luke 22: 19,) and can this man give us Ms flesh to eat? 63 Then Jesus said unto them, Yerily, verily, I say unto you, plainly refers to the same great truth, in both cases. We are habitually to feed on Hini — on His finished work — on His promi:^e.s — and on all His bene- fits — jnst as we live on our daily food. This great truth would be set forth by lively symbols afterwards, and then they w^ould more fully understand it. He used the bread and cup in the Lord's Supper with the same meaning, showing that " the worthy receivers are, not after a corporal and carnal manner, but by faith, made partakers of His body and blood with all His benefits, to their spiritual nourishment and growth in grace." His language, in both cases, is meant to set forth Christ and Ilim crucified, as the living food and drink of the soul. Of course it cannot be meant as Papists vainly hold, that eating the bread and drink- ing the wine at the Lord's Supper, is eating His real body, and drinking Hia real blood — for it is plain from all the connexion, that He speaks of Himself as to be eaten in a figurative, spiritual sense, just as He calls Himself bread, figuratively. Besides, it is plain from the context, that this eating and drink- ing is the same with believing — for the same benefits are connected with the two. And partaking of the Lord's Supper cannot be meant here, because it was not yet instituted, and could, therefore, have no application to those who were then addressed for their present practice and salvation. Nor could it have been intelligible at all to them, if it referred simply to the par- taking of the sacrament. But " ^Ats gives to us in icords, what the Loid's Supper gives to ns in visible action." — Da Costa. A misapprehension of this passage in the third century, as refer- ring to the sacrament, and making it thus absolutely requisite for salvation, led to the absurd practice of adminis- tering the Lord's Supper to infants, j CHAP. VI. 121 Except * ye eat the flesh of the Son. of man, and drink his blood, ye have no life in you. 64 Whoso ^ eateth my flesh, and drinketh my blood, hath eternal life : and I will raise him up at the last day. a Matt. 26. 26, Besides, the Papists maintain that eat- ing at the sacrament is enough, and deny to the people the privilege of drinking; while here, our Lord con- nects the two, and requires both eating and ch'inking, so that the Papists con- ti-adict themselves. Our Lord would have us live upon Him, and partake of Him in every way, and both for meat and for drink — thp,t is, for our all. To eat His flesh is to apply to our- selves Christ's Person and sacrifice — for His body was broken that each may have a part. And it is to live upon Him as our living Lord and portion. To drink His blood, is to apply and partake for ourselves. His satisfaction, as the ground of remission ; and so to be refreshed by a sense of pardoned sin. ^ No life in you. Because He is the only source of life to the soul, they who do not feed upon Him — in His oflFered grace — ns the only sacri- fice for sin, and the only hope and sustenance of the soul, cannot have life in them. By rejecting Him, they also prove that they are without spiritual life. " The Jews asked about the possibility. Jesus replied by declaring the necessity of it." — Bengel. 54. Oiu" Lord here shows that this eating and drinking is the same with believing on Him — for it has the same result. See vs. 47. It puts eternal life in the possession of such an one. He Acts it, even now, by having Christ, the life of the soul, for his por- tion. This would show them that the eating and drinking were spiritually meant. The same truth would be more expressly symbolized in the Lord's Supper. \ Raise him up. Such a partaker of Christ, namely, the one who believes on Him, shall enjoy all the benefits before promised, (vss. 39, 11 55 For my flesh is meat indeed, ° and my blcod is drink indeed. 56 He that eateth ^ my flesh, and drinketh my blood, dwelleth ° in me, and I in him. 57 As the living Father hath sent me, and I live by the Father; cPs. 4. 7. dLa. 3. 24. e c.l3. 4. lJno.3.24; 4. 15,16. 40,) even to the final and glorious resurrection of the body, which is the crowning act. Luther says, "When I reflect how Christ was crucified for me, it ought not to be a mere thought, but over and above the thought I should have such an heart as builds upon Christ, whose flesh and blood I receive into my heart, and consider it as being given for me." 55. Fo7\ This assigns a reason fop such benefits of feeding upon Christ as had just been named. ^ Indeed. This is opposed to the doubt expressed by the Jews. My flesh is truly, really meat. All other meat is but a faint shadow of this in its power of sustain- ing life. To partake Christ so as to live upon the benefits of His incarna- tion and vicarious Sacrifice, is the only true style of living. They who feed upon Him as He is ofi'ered in the gospel, have the most substantial food. It is not a mere idea. It is a living reality. They are sustained and sup- ported more than by daily bread. 56. This is just because such a par- taking of Christ as is here meant, makes Christ part of the believer's life. Christ enters into such an one ; and as food becomes part of the system, so Christ enters into such, and there is a living union. For such to live is Christ. IF Dwelleth. Rather, abideih. See ch. 15: 5. The term is the same as is used of abiding in the vine. The reference is to the vital union which exists between the true believer and Christ. It is not any mere theoretic faith, which receives the doctrine of Christ as part of one's creed. It is a partaking, feeding upon Christ in His Person and offices for life and salva- tion. And this He labors to mako clear in every way. 122 JOHN. so * he that eateth me, even he shall live by me. 58 This is that bread which came down from heaven : not as your fathers ^ did eat manna, and are dead : he that eateth of this bread shall live for ever. 1 Cor. 15, 22. 6ver. 49-51. 57. The vital union is even like that which exists between Him and the Father. See ch. 5: 26. The whole doctrine is further set forth — that as the living Father, who is the fountain of life (ch. 5: 26,) hath commissioned Him, and given Him as Mediator, to have life in Himself, that He should give eternal life to His people, (Col. 1: 19,) and as He lives by virtue of His union with the Father, so, he that eateth — fealeth upon Him — shall live by virtue of his union with Him, and because Christ lives, he shall live also, in Him as the source of his soul's life. ch. 5 : 28. IT By one. 1. The parta- kers of Christ shall have life by Him, as He has procured life by His death, for sinners. 2, He gives life, and that life is perpetuated. He gives life from the dead — life over death — life in death — and life after death, "What is stated r mounts to this, that God the Father in whom life dwells, is at a great distance from us, and that Christ placed between us, is the second cause of life in order that what would be otherwise concealed in God, may proceed from Him to us." — Calvin. Observe. — Though some would make this refer to eating the Lord's Supper, it is such an eating of Christ, as to live by Ilim, and not by the sacrament. 58. Our Lord here sums up what He had said. \ This is. Of this kind- having these qualities which He had Bet forth. Such is the bread. T[ Which came. He returns to the comparison of this Bread with the manna, as at the beginning of His discourse. And now He speaks of this Bread as having already come down from heaven, refer- ring plainly to His own descent from above. ^ Not as. The contrast which He insists on between this Bread and 59 These things said he in the synagogue, as he taught in Caper- naum. 60 Many therefore of his disci- ples, when they had heard thisj said, This is an hard saying; who can hear it ? the manna which they boasted — is that the partakers of it, (of Himself,) have eternal life, while those who ate the mannaj are dead. He, therefore, is the true Bread, which can not only sustain life at the time it is eaten, but can give life and life eternal. Hence, He is more to be valued than that manna in the wilderness, and His being sent from God to men, is a greater miracle, and should be received as a more majestic display of Divine love, than that daily raining down of food for so many j'ears, for two millions of people, around their wilderness camp; or, than that feeding of the thousands on the few loaves. Bread of heaven ! feed me till I Avant no more. — " There is no reason why you should prefer Moses to Me because he fed your fathers in the wilderness, since I supply you with far more excellent food, for I bring heavenly life with Me." — Calvin. 59. This important discourse was public, and John notes the place. 'i[The Synagogue. The same Synagogue, doubtless, which the faithful centurion built, as a lover of the Jewish nation. Luke 7 : 5. 60. An hard saying. The term here used is generally applied in the New Testament by way of reproach, as harsh, repugnant, rough. It does not mean " hard to be understood." Calvin says, "it was in their hearts, not in the saying, that the harshness lay." These who are here called disciples, were such as attended upon His teachings, but of course, were not truly His followers. See Matt. 17: 16; 10: 24. ^ Saying, or discourse, referring to all i that He had said about the true Bread, I Avhicli He had summed up at the close. j TI Can hear it. Literally, who is able to \ CHAP. VI. 123 61 "When Jesus knew in liimself that his disciples murmured at it, he said unto them, Doth this offend jou? 62 What and if ye shall see the hear it ? Who can endure to hear such things ? 61. Knew in Himself. It is implied that they did not utter their comphiints aloud, so that He could hear — but that He knew from His own Omnis- cience even of human hearts, oil that they thought and said. ^ Offend. Lit- erally, scandalize. Is this a stumbling block and offence to you ? 1. Ho had claimed to be Himself a greater mirac- ulous gift, than the manna. He asser- ted His Divine origin, and the need of living on Him, in terms such as seemed absurd, or ridiculous to them. They were offended that He should thus, in such strange language, set Himself before the highest gifts to their fathers, and make Himself and their partaking of Him, essential to their salvation. This was putting great dishonor upon Moses and the Fathers, and exalting Himself, who seemed to them none other than the son of Joseph and Mary, to a position which they could not appreciate. The necessity of Christ and His atonement for being saved, is always an offence to the natural heart. 62. He meant now to declare, that there was a yet higher truth more difficult and harsh, to common, unre- newed understandings. Instead of explaining that of which they com- plained, He further asserted His dignity and Divinity. "What if possibly ye may see the Son of Man ascending up where lie icas before ?" What a convin- cing proof of Jlis coming down from heaven was reserved for all cavilers in the fact, soon to be realized, of His ascending up where He icas before ! So our Lord often met His caviling oppo- nents, by presenting still higher truths, which should yet come home with 0^ erwhelming evidence to their souls, as the last judgment, &c. As He "would ascend to heaven, it could not Son of man ascend * up where he was before ? 63 It ^ is the Spirit that quicken- eth; the flesh profiteth nothing,; the words that I speak unto you, ac. 3. 13. Mar. IG.IO. Ep.4. 8-10. & 2 Cor. 3. 6. be His bodily flesh, upon which they were to feed. G3. The Spirit. The Spirit is that which quickeneth — or giveth life. It was not " the corporal and carnal" eating of His flesh that was to be saving. It is the province of the Spirit to give life. So He had already shown to Nicodemus. ch. 3. Their views of His doctrine were low and groveling. How He was bread, and living bread, and how they were to eat Him, and how this was essential to their salva- tion, seemed to them simply absurd — and so they murmured — while their pride also was wounded by His pre- tensions. Hence He vindicates His discourse from their low, literal con- struction of it. They were like the Papists, in supposing that any eating of His flesh, or drinking of His blood, could be required, or could be saving. So He charges them that their low and carnal aim after the loaves and fishes, was vain and profitless, unworthy of His greater work. *|[ The words. His doctrine was received by them only in a carnal way. The words, however, which He used were to be taken spi- ritually — and they are "the Sword of the Spirit," (Eph. G: 17,) and "quick and powerful, sharper than any two- edged sword" — (He, 4: 12.) — they are " the incorruptible seed" — the living germs — which spring up by the power of the Holy Ghost, to a true life in the soul. They are not empty sounds — they are not gross absurdities. They are spirit — life-giving — the seeds which the Spirit vitalizes — the sword which the Spirit wields — and they are life, in the renewed soul — giving life from the dead— and full of life, energizing the renewed conduct. "We are born again — by the word of God which liv- eth and abideth forever." 124 JOHN. they are spirit, and they are life. 64 But there are some of you tliat believe not. For Jesus knew "• from the beginning who they were that believed not, and who should betray him. 65 And he said, Therefore said or. Ro.8. 29. 2Ti. 2. 19. 64. But. The diflSculty is not in the truth, but in your unbelieving spirit. IT Knew, &c. This directly asserts our Lord's omniscience, as such knowledge implies a perfect understanding of the heart, and of the future conduct and result. Tf Betray Him. He even looked forward to the issues of all this oppo- sition in the closing transaction of His life, when the same bitter hostility of the human heart to His doctrines of grace, should bring out a Judas to de- liver Him up to death. "He knew all things that would come upon Him." Ch. 18: 4. 65. Therefore. Their conduct, and His perfect foreknowledge of it, would explain what He had said before, that with such obstinate, inborn depravity, no man could come unto Him except by Divine grace drawing him — giving him the renewed will and enlightened understanding — vss. 44, 45. All their inability lay in their spirit of unbelief — their willful hardness and blindness. This would always make it impossible for them to apprehend and receive Christ's words of truth and grace, ex- cept by the almighty and irresistible operation of God. Tf Giveii. Calvin saj's, He here uses the word give in- stead of draw, (vs. 44,) to show that there is no otlier reason why God draws, than because out of free grace He loves us. Those whom the Father gives to Christ (vs. 37) to them He gives to come to Christ. 66. From that time. Though the word *' time" is in italics, it is fairly implied in the Greek terms : and they could not mean " from that ciracmstance,'^ as that would be expressed by another phrase. ^ Went back. This is ex- plained by the next clause. They I ^ unto you, that no man can come unto me, except it were given unto him of my Father. 66 From that time many of his disciples went back, " and walked no more with him. 67 Then said Jesus unto the twelve, "Will ye also go away ? 5 ver. 44, 45. c Zep. 1. 6. Lu. 9. 62. He. 10. 38. ceased to attend upon His teaching. It does not mean any such thing as that they were Christians, and ceased to be such, or fell from grace. Those who are really the Lord's, will persevere to the end. They are kept by the power of God through faith unto salvation. Observe — L Not all who outwardly profess Christ, and wait upon Him in the public teachings, are true Chris- tians. 2. How strange that what is the life and soul of all true believers should be an offence to the mere worldly professor. Only they who feel their need can relish the plan of grace and salvation by Christ. 3. These were attracted to Christ by His furnishing the loaves and fishes. When He pro- posed, beyond this, to give food for the soul forever, they murmured like their unbelieving fathers in the wilderness. 67. The tivelvc. The apostles. These were but men, liable to be aflfected by the turning away of others. He would try their spirit of faith now, at a time when the spirit of unbelief was preva- lent. Instead of ticelve, scores probably went away. They were outnumbered by the skeptical, murmuring, caviling throng. This has great power with some. Many are staggered by hearing of crowds turning infidel. But the question is, whether they have taken up this religion, just by the popularity of it, and so are ready to go away when the love of many waxes cold. This is a test which our Lord puts now to the twelve. Observe — Our Lord was always jealous of the sinners' love — anxious for it — applying for it — testing it, so as to make it sure. Amazing condescension, that says to Peter, ^' Lovcst thou me?" — and to us all, " Will ye also go away ?" He had, Age 32.] CHAP. VI. 125 68 Then Simon Peter answered him, Lord, to whom shall we go? thou hast the * words of eternal life. 69 And ^ we believe and are O Ac. 5. 20; 7.38. 5 Matt, 16. 6. c.l. 29; 11. 27. and has still, a human nature that could be grieved by desertion, and comforted by the devotion of men ! 68. Simon Peter. This apostle an- swers promptly for the rest, as in INIatt. 16: 16, perhaps because one of the first that was called to be a disciple, (ch. 1 : 42,) and one of the first called to be an apostle. Mark 1:17. '^ To whom. This expresses the genuine feeling of every true believer — that there is none like Christ, that none teaches like Him — loves like Him, or saves like Him — and that if our hope in Him must be given up, we must despair forever. It is not a question between Him and others — any other — but between Him and despair. How cruel are the skeptics, who would try to reason away from the soul this only hope for eternity. ^ The words. Peter here acknowledges the living, life- giving power which Christ claimed for His words. It is justbecaiise Christ's words are spirit and life, that we can- not go away from Him. Because they pledge to us eternal life, and are the words upon which He has caused us to hope, fPs. 119: 49,) therefore, we can- not leave Him. " Who shall separate us from the love of Christ" — that is, the love which Christ has displayed to us, as it is revealed in the Gospel? Rom. 8. 69. We believe. Literally — ^ce have believed. He speaks absolutely — "We believe, and have always done so." This is substantially the same thing that Peter confessed so remarkably, (Matt. 16: 16,) and for which Christ pronounced him blessed, and gave him his new name, and promised him the keys, which he gave to the eleven. Peter here, as there, speaks in the name of all the apostles. ^ A}id are sure. This expresses the strongest confidence. Faith was confirmed by 11* ^ sure that thou art that Christ, the Son of the living God. 70 Jesus answered them, Have not I chosen you twelve, and one of you is a <= devil ? their experience. Bengel remarks, that here, knowledge follows faith, (2 Pet. 1 : 5, ) and that they are perverse who demand knowledge before faith, for it follows faith and obedience. Ch. 7: 17; 2 Cor. 5: 1; 1 John 5: 20. 1 That Christ The Christ— the Anoin- ted One — prophesied as to come. Some texts read— "the holy one of God." The reasons here added for not forsaking Christ, are sober, solid and sufficient. Who that ever knew this Saviour could be induced to forsake Him? How blessed to have such a gracious and glorious friend — the Son of God — the giver of eternal life. 70. Have not I chosen, &c. This reply of our Lord must have greatly shocked the confident Peter, who was so ready to speak for them all. The Master hei-e declares, that so far from all of them being so bound fast to Him, as Peter had just affirmed, one of them was, to his own knowledge, a devil. This, of course, would prompt them to self-examination. No reply of Peter, or of any of them, is recorded. But this astounding remark of our Lord would show his reason for asking, "Will ye also go away?" vs. 67. If Judas had not already been hardened, he must have felt like withdrawing or repenting. But perhaps his heart had not yet been drawn out — his hypocrisy may not yet have fully developed even to his own view. Perhaps like many a formal, hollow-hearted professor, he gave outward assent to the apostolic confession of Peter. It only needed the hour of temptation to come, in order to bring out the black hypocrisy of his heart. ^ Twelve. Literally — you, the twelve. Bengel remarks that the article has great force here. The twelve chosen ones — these here before me — have a devil among them — "one of the twelve," So in the narrative of 126 JOHN. [Age 32. 71 He spake of Judas Iscariot the son of Simon : for lie it was that should betray him, being one of the twelve. Judas's treachery, it is again emphati- cally said — It was Judas Iscariot, *'owe of the twelve!" How dreadful to have it said, this or that criminal is a professor of religion — a member, or officer of the church ! Yet, though Judas had been an apostle, lie never had been a true Christian — never a sincere, humble believer. Christ had chosen him for one of the twelve, but it is plain from the result that He had not chosen him to eternal life — else he would not have fallen away and per- ished, ch. 10, Our Lord did not here point out Judas as the one to whom he referred. He only threw out for the benefit of all, this positive declaration, as from the searcher of hearts. T[ Is a devil. This is the strongest mode of expressing the diabolical spirit of Judas — that he was animated by the temper of the devil, so as to be ?mong the twelve, what Satan was among the family of God in Heaven. He was a fallen apostle, as Satan was a fallen angel; and soon this would come to light. He said this much beforehand, that when it should come to pass, they might believe. This was meant to touch the heart of Peter, and to set him on his guard. 71. He spake of Judas. This is added by the evangelist, not from any thing then said about the particular person, but from what was afterwards made plain by Judas's fall. The other apostles seem to have confided in Judas after this time. He still carried the bag, (ch. 12: 6; 13: 29,) and they did not seem to know that he was meant, even when our Lord declared plainly that one of them should betray Him — until at length He pointed him out. Ch. 13: 26. Observe— 1. The for- bearance of our Lord toward Judas — allowing him such opportunities of salvation, and bearing for three years with his false professions. 2. Church membership, and even the highest office CHAPTER VII. AFTER these things, Jesus walked in Galilee: for he would not walk in Jewry, be- in the church may be held for years respectably by a man that is a devil at heart. 3. The lamentable fall of others should make us humble and lead to earnest self-examination. CHAPTER VII. 1. After these things. It will be ob- served from the Harmony, (see Synop- sis, Notes on Matt.,) that the year be- tween the second and third Passovers of our Lord, is opened by John in ch. 5, and closed with this announcement, in the first verse of ch. 7 : so that John has only two chapters of his narrative falling within this second year of our Lord's ministry. The other Evangelists have related the chief events of this year, embracing several important miracles. There are several parables which are not given by John, and also the Sermon on the INlount. Tf In Gali- lee. Our Lord had been in Galilee during the year. And now the empha- sis is upon the verb ^^zcalked" — which literally means '^walked about" — tra- versed — and comes also to refer to one's course of living. The meaning here would seem to be — He went about still in Galilee, when it might have been expected that after so long a time he would go into Judea — and especially as the yearly feasts would naturally take Him up to Jerusalem. It is men- tioned to introduce the account of His not going up at first to this feast. From ch. 5: 18, we find that already at the beginning of this year, and im- mediately after the second Passover, the leaders of the Jews were showing their hatred towards Him. But His hour was not yet come, and He there- fore kept out of their way, when He might lawfully do so. So we find that He u'ent about in Galilee at the opening of the next year, traveling to the bor- ders of Tyre and Sidon, and to the coasts of Decapolis. The incidents are related chiefly by the other Evangel- Age 32.] CHAP. VII. 127 cause the Jews sought to kill him. T[ 2 Now the Jews, feast * of tabernacles was at hand. ists, (as the seading forth of the Sev- enty, &c.,) and John passes over this tour with the simple statement in this verse, §66, and continues the narrative at §81. t Jewry. This is in the Greek *' Judea." The name here given is the old English name. It refers to the southern division of Palestine, below Samaria. See map, 3Iatthew. ^ Be- cause. The reason for this course is here given. The hostility of the Jeics here mentioned, that is, the leaders of the Jews, was fast ripening to bloody violence. It was not the common people, but the persecuting, bitter Sanhedrim, who were seeking to put Him to death, as will be seen in the ensuing verses. Observe — That the 11th verse of this chapter brings us to the Festival of Tabernacles, which was only about six months before His death. We come now immediately to His final departure from Galilee. PART V. From our Lord's Third Passover until His fined departure from GalileCy at the Feast of Taher- nacles. Time, six months. § 81. Jesus goes up to the Festival OF Tabernacles. His final de- parture FROM Galilee. Incidents IN Samaria. Luke. 9. 51-56. John. 7. 2-10. Luke, in the parallel record, makes no mention of this incident, but records the conduct of the Samaritans, who re- fused Him the hospitalities of their country on this last journey from Gali- lee to Jerusalem. James and John therefore asked if they should call down fire from heaven to consume them. 2. Feast of Tabernacles. Literally, The Feast of tents. It was in com- memoration of the Israelites' dwelling 3 His brethren therefore said unto him, Depart hence, and go into Judea, that thy disciples also may see the works that thou doest. in tents or booths in the wilderness, when they were brought out of Egypt. The feast commenced on the 14th and 15th of the seventh month Tisri, which is our last of September and first of October. Deut. 16: 13, &c. ; Numb. 29 : 12. It was one of the three prin- cipal feasts of the Jews. It was also connected with the celebration of the vintage, as the Passover and f*entecost were also connected with the harvest celebrations. At this festival of Tabex*- nacles, the Jews were accustomed to erect booths, of palm branches and willows, or poplars, and to dwell in them as their fathers did in passing through the desert ; so bringing to mind those wonderful events in their history, which they were wont to sing in their triumphal psalms. 3. His brethren. The question has been much discussed, whether these were His actual brethren, born of the same mother, or only near relatives, as cousins. The term here used some- times has this sense. Some hold that our Lord had no brothers or sisters. But they are referred to by name, along with His parents, as showing His lowly origin. Matt. 13:55. See also Ps. 69: 8. It is urged that if Mary had had other sons, it is not probable that they would have had the same names as the sons of Mary the wife of Cleopas — (the cousins) — one of whom was called James, another Joses, (Matt. 27: 56,) and especially that the title, *' Mary the mother of James and Joses," would not have been used to distinguish the latter. 2. That if the mother of our Lord had had own sons besides him, He would scarcely have committed his mother to John's care instead of to theirs. But this is not conclusive, for all along He declared that his nearest relatives were his most ftiithful disciples — " he who doeth the will of God, the same is my brother 128 JOHN. [Age 82. 4 For there is no man that cloetli any thing in secret, and he him- self seeketh to be known openly. If thou do these things, shew thy- self to the world. and sister and mother." Mark 3 : 35. And 3. That the family of David seems to have been regarded in the prophets as ending with our Lord. But on the contrary, verse 5 lays a stress upon the unbelief of these brethren, as though they were of His own nearest kin. If so, there could have been no brothers of our Lord among the twelve, unless we understand "the brethren" as applied here to the majority of them, with a single exception. It is urged by those who take the former view, that the "James" who was so promi- nent at the Apostolic Synod in Jerusa- lem (Acts 15) was now an unbeliever — and that, as in the case of Paul, he who held out so long in unbelief, be- came afterwards most eminent in the service of the Master, and yet was not an apostle. It was held by early writers that these were sons of Joseph by a previous marriage, and thus were only half-brothers of our Lord. See note Matt. 12: 47. Tf Depart hence. These brethren have as yet taken only the lowest views of His wonderful character. They seem to have some faint notion of His ma- jesty and superiority, but they treat it in the most secular way. They would have Him go to Judea to make a show of Himself. They say this perhaps not so much in derision as in vacilla- tion ; not knowing what to make of Him, but urging Him here to show Himself. They doubtless thought that at the feast, when crowds would be thronging Jerusalem, He would have the best opportunity of making Him- self conspicuous. ^ Thy disciples. Those in Judea who had become His disciples in His previous visit. Ch. 4: 1-3. As He had now been so long in Galilee, those in Judea had not wit- nessed His recent miracles. Or the reference may be to the disciples who 5 For neither did his "brethren * believe in him. 6 Then Jesus said unto them, My '' time is not yet come : but your time is always ready. o Mar. 3. 21. 5o. 2. 4; 8.20. ver. 8.30. would be assembled from all quarters at the feast. There may also be a re- ference here to the desertion of many disciples, which had just occurred. Ch. 6 : 66. When these brethren say, " thy disciples," they seem to imply that they themselves are not of the number. See vs. 5. 4. For, The reason which is urged is one of principle — that as He sought to do wonders. He would naturally bring these wonderful works to public view, since, on His own principle, a candle is not lighted to be put under a bed, or a bushel, but to give light to all that are in the house. Matt. 5: 15. ^ If thou do. This, perhaps, implies a doubt. If there is no mistake about all this wonder working, and if, really, as it seems, thou doest these wonders, make thyself manifest to the world. Do not remain here in the obscurity of Galilee, but go up to Jerusalem among the crowds. — Perhaps, as His brethren, they were disposed, if He had any such greatness, to get the advantage of His fame. Yet, on the whole, they had no spiritual convictions of His Divinity. 5. For. This verse connects closely with the preceding, and is intended to define the position of these brethren — and to show their unbelief, as the basis of the foregoing question. ^ Neither. This may be read, not even. It is meant to call attention to the fact that even those who were so related to Him, did not believe on Him. Observe. — It is not natural fleshly relations, nor any outward affinities or opportunities that can secure faith in any. It is only the power and grace of God, the Holy Spirit. 6. My time. Literally — The conve- nient time, which is mine. His time — His set time, according to the Divine plan — for manifestation to the world, Age 32.] CHAP. TIL 129 7 The * world cannot hate you ; but me it hateth, because I testify of it, that the works thereof are evil. 8 Gro ye tip unto this feast : I go and for going up to the feast, was not yet. There were reasons why it was not yet the suitable time, and He was not at liberty to go up on such carnal principles as they suggested. He acted under a Divine commission and with regard to the Divine will. — In the fol- lowing verses where the idea is repeat- ed, it is implied that the present hin- drance, was the bitter hatred of the world. ^ Your time. They had no such thing in their way. They would be kept back by no such principle as His, and by no such enmity as He must encounter. \ Always ready. They could go up at any time. "Like does not cast oif like." " They are fine fel- lows," says Luther — "they have kind High-priests. If I would speak what the Papists wished to hear, I could easily go to Magdeburg or Rome, as Bishop." — From vss. 10-12, we see how well He foreknew the opposition which would be shown towards Him, when He should arrive at Jerusalem. 7. The world. He now explains fur- ther His delay, on account of the enmity He would meet, and this enmity was grounded in deep principles of the human heart. He was not of the world, else the world would love its own ; but because He was not of the world, therefore the world hated Him and His disciples. ^ Because I testify, &c. He here gives the reason of the human enmity He must meet. The world hated Him because He faithfully bore witness against their doings. They were animated by the opposite spirit. This is also the ground on which faith- ful ministers of Christ will often be opposed by the ungodly world. 8. Go ye up. Do ye go up, and not wait for me. ^ I go not up yet. Some manuscripts read, "I go not up," which some understand as meaning, I do not intend to go. But this could not up yet unto this feast; for my time is not yet full come. 9 When he had said these words unto them, he abode s^iY/ in Galilee. 10 But when his brethren were not be the meaning, as the verb is in the present. I go not up, at present, and in the reason which He gives immediately He adds, "for my time is iiot yet fully come." This is abundant to show that He did not mean to deny any purpose of going at another time. Yet such poor pretences do infidels seize upon, like those persecuting Jews to find some accusation against our Lord. This was the aim of Porphyry, and of others, since. But this only shows what Christ here declares, that the world of ungodly men hate Him. 9. When He had said. Having so expressed Himself, He accordingly re- mained, while they went up. He did not go in their company. He would thus avoid going up with unbelievers, and He would not mingle with the excited crowds along the roads. He would also avoid exciting the jealousy of the Jewish rulers, by going up with a throng. Later in the feast, the ex- citement would be less, than if He had appeared in the caravan of His rela- tives and countrymen, when all were on the look-out for Him. 10. Then went He also. He waited until after His brethren had gone — a day or two, for He arrived and had made already much stir before the fourth day, or "midst of the feast," (vs. 14,) which lasted seven days. T[ Not openly. Not in the common caravan parties. The custom was for neighbors and kinsfolk to go up in company. Luke 2: 41. This is still the custom of the country. We saw them in groups of fifty and a hundred, thronging the chief roads, and with music and banners going up to Jerusa- lem on feast days. ^ But as it ivere. This rendering of the Greek particle conveys a wrong sense as though there was a show of secrecy, or an affecta- tion of it, without the fact. The par- 130 JOHN. [Age 33. gone up, then went he also up unto the feast, not openly, but as it were in secret. T 11 Then ^ the Jews sought him at the feast, and said. Where is he? 12 And ^ there was much mur- muring among the people conceru- a c. 11. 56. 6 c. 6. 19. tide here, commonly rendered "as," is also used to express the intention. See Acts 17: 14, where the same wrong idea is given in the translation, "to go as it were to the sea,'^ but where the real intention is meant to be expressed, and not any false pretence — " to go as to the sea." — Luke now relates the healing of ten lepers, in a Samaritan village, on His way to Jerusalem. PART YI. The Festival of Tahernacles, and the suh&eqiient transactions until our Lord's arrival at Bethany, six days before the fourth Pass- over. Time, six months less one week. § 83. Jesus at the Festival of Tabernacles — His public teach- ing. John. 7.11-53. 8.1. 11. Then the Jeics, As soon as the caravan arrived at Jerusalem, a gene- ral excitement and inquiry ensued. "The Jews," here spoken of, are the leaders — the Sanhedrim — and not the people. The latter were more open to conviction. The former were bigoted and bitter — intent on His death. They were all bent on finding Him out. T[ Where is He 9 Literally — Avhere is this 07ie — this fellow. Some suppose that He went up very soon after the caravan, and remained in Jerusalem secretly, until about the middle of the feast, vs. 14. 12. Murmuring — fluttering of one ihi7ig and another — zchispering — not speaking openly — for fear of express- ing him : for some said. He is a good man : others said. Nay ; but he deceiveth the people. 13 Howbeit, no man spake open- ly of him, for fear of the Jews. 14 Now about the midst of the feast, Jesus went un into the tem- ple, and taught. ing any good opinion of Him before the Sanhedrim. ^ The people. These were feeling very differently from the rulers, for the most part. Yet there was a division among them. ^[ Some. As His Galilean disciples and the con- verts of Judea. ^ Good. One of good motives and of honest, benevolent pur- pose and character in opposition to deceiving, ^ Others. There are always fault-finders where Christ or His people are found. The name " Satan " means ^^ accuser" — accuser of the brethren, and of Christ. % Deceiveth. This is opposed to the goodness of character which His friends claimed for Him. Instead of being honest and benevolent, " He deceiveth the people " they said — by setting up false pretences of being the Son of God — the Messiah, &c. 13. Spake openly. Literally — with boldness. That is — none of His friends made bold to speak their good opinions of Him. These were His advocates in the crowd so far as to give an opinion very cautiously in His favor, where His merits were passingly discussed. But they were not ready to profess Him boldly among His bitter enemies. Many, doubtless, do now profess Hira in elegant churches, who would not acknowledge Him in Pilate's judgment hall — nay, many who will not take sides with Him openly against the ungodly world, if it will cost them any sacrifice. 14. About the midst. This was probably on a Sabbath. This would seem to have been His first public teaching at Jerusalem : and hence, the inquiry of the Jewish rulers who were persecuting Him, They were evidently astonished at His open, public teach- j ing in the temple. It was the great i Age 33.] CHAP. VTI. 131 15 And * the Jews marvelled, saying, How knoweth this man ^letters, having never learned? 16 Jesus answered them, and a Matt. 13. 54. 1 or, learning. colonnade of the temple where He resorted for this purpose. And at the time of the feast, crowds would natu- rally be about the temple. This furnished Him a desirable opportunity for His teaching. In the colonnade which surrounded the great space before the courts, the Sanhedrim had their chamber, and in that quarter there was also a synagogue or school for instruction, where the learned Rab- bins discussed important points of the law. See Plate, ch. 10: 23. 15. How knoweth. No one was per- mitted to teach publicly who had not been a regular disciple and colleague of a Rabbi for some j^ears. Even then he could only teach the opinions of others. He must be a regular Rabbi in order to be allowed to teach his own opinions. Some do doubt, however, whether this rule was fully established in the time of Christ. ^ Letters. This refers not to Scripture learning except as the Old Testament Scriptures were the only literature of the Jews. The people considered every religious discourse as a proof or pretence of learning, like that of the Rabbins. And this question was asked in order to throw contempt upon Him as un- schooled in Jewish learning. So Peter and John were called "unlettered," in the same sense. Acts 4: 13. 1" Ho.vinj never learned. Having never been the scholar of a Rabbi. 16. Our Lord takes up this challenge and proceeds to show the wide differ- ence between His teachings and those of the Rabbins, and in the same words justifies His unschooled teaching, as having come from the highest source. Here again He pi-esses the Jewish rulers with the stubborn fact, that He taught under a commission (proved by His wonderful works,) from the Jeho- vah whom they professed to worship ajid to teach. He had learned of one said, My doctrine is not ^ mine, but his that sent me. 17 If ° any man will do his will, he shall know of the doctrine, 6 c. 8. 28 ; 12. 49. c e. 8. 43. higher than all their Rabbis — of the one whom their teachers professed to vindicate and to make known. 17. Will do. Literally — if any man is icilling to do. It is not meant that an outward performance of God's com- mands will insure such a knowledge of the truth — but that a disposition which is set on pleasing God, shall find the truth clear, and the evidence satisfac- tory. He goes on to show them a sure method of proving His docti'ine, and seeing whether it is of God, as Ho declared. It required only a right state of mind in regard to the practical duties of religion to convince any one respecting the nature and origin of His doctrines. These people were full of professions and of external devotions toward God, but the truth was, that they were intent only on doing their own will and not God's. This princi- ple would strike at the root of their vain pretensions, and show them to be wrong at heart, and at enmity with God and His revealed will. This would show the nature and ground of their darkness. Calvin says, " A right judg- ment in regard' to divine things, flows from the fear and the reverence of God. If, therefore, they had possessed minds penetrated with the fear of God, they would easily have known of His doc- trine, whether it was true or false." It is here shown how wonderfully a man's capacity for divine knowledge is dependent on His inclination. Pascal says, " In order to love human objects it is necessary to know them ; in order to know those which are divine, it is necessary to love them." In this sense we see " the law is our schoolmaster to bring us unto Christ." Unless you be- lieve, says Augustin, you icill not tinder- stand.— Those whose hearts are wrong, never had their minds truly enlightened. The fall has blinded the mind as well as corrupted the heart. Where there 132 JOHN. [Age 83. whether it be of God, or wliether I speak of myself. is a hearty aversion to divine truth, it is not received in its right light. It is misunderstood, perverted, rejected. How can an unrenewed man under- stand the Scripture doctrine about sin, or salvation — when he will not admit and does not see his sin, nor see how he can need such a salvation. Of course he cannot appreciate the plan of grace — nor apprehend the great doctrines of the Gospel. Let one's heart be set right, and let him be intent on pleasing God, and he shall see the fitness and truth of the Scriptures — he will feel their suitableness to himself. Observe — It is the disposition to com- ply with God's requirements, and not the bare performance of His outward commands which is here spoken of as fundamentally important. 2d. This disposition of heart must go before knowledge, and is in order to it. It prepares us to receive God's revealed truth with humility and docility, with- out cavil or prejudice or pei'version. 8d. We see thus, how essential is true piety to a correct knowledge of the Gospel. No other mind than one savingly illuminated will receive these humbling truths, and the practice of true piety will greatly promote all right understandings of God's revealed will and ways. 4th. We see how it is that poor, unlettered cottagers, who have little knowledge of books, are so clear and well informed in divine things. They have been taught of God. Their views are often far more sublime than ever entered into the mind of worldly statesmen and scholars who despise holy living. 5th. The evidence which true Christians have of the truths of Christianity is most conclusive and satisfactory. They know of the doc- trine from their experience in religious duty. They know these truths from having put them to a personal test — and this is a kind of evidence which no arguing of infidels can disturb. It is the evidence of the blind man, (ch. 9,) "One thing I know, that whereas I 18 He ^ that speaketh of himself, seeketh his own glory : but he that was blind, now I see." 6th. This is the only kind of evidence that many of the poor of this world have handled — and we ought to bless God that thus he puts his glorious Gospel within the reach of the humblest — and that while these things are hid from the wise and prudent, they are revealed to bales. Observe — 6th. If any one cannot fully see, let him not wait, but go forward, earnestly seeking to serve God, and the truth shall be made plain to him. " Then shall ye know if ye follow on to know the Lord." Hos. 6: 3. 18. Our Lord adds a most clear, convincing test of His doctrine, as diflFerent from that of the Jewish doc- tors. T[ Of himself. Not concerning himself, but by his own authority. Such an one as speaks of his own prompt- ing — self-commissioned — not sent by a higher authority — such an one seek- eth to promote his own ends, is self- seeking, and aims at self-exaltation. All His teachings tend to this object. He meant to intimate that this was the character and spirit of the Jewish doc- tors, and that in this respect, His teachings were widely different from theirs. \Buthe,kc. (Purity of motive is no security for correctness of doc- trine. Men may even submit to hard- ships to establish their doctrine — may even be cast out from the society of their friends, and this will not prove them to be teachers of the truth. Some even love to endure persecutions for their extravagant opinions, and then plead their self-sought persecutions as a proof of their true teaching.) Bengel says, there are two things included in this mark of a true teacher. 1. He is sent. 2, He seeks the glory of Him who sent Him. The stress is to be laid here upon the teacher being sent. Christ is the great apostle, which means " sent,^^ and He proved His i mission by seeking the glory of the j Father: whereas the Jewish doctors had no commission from God, to vouch for their false and selfish teachings. Age 33.] CHAP, VII. 133 * seeketh his glory that sent him, the same is true, and no unrighte- ousness is in him, 19 Did not Moses ^ give you the law, and yet none " of you keepeth the law ? Why go ye about to kill ^ me? 20 The people answered and said, a Pr. 25.27. 6 Jno. 1. 17. Ga. 3. 19. cRo.3. 10-19. d Matt. 1-'. U. C.5. 16, 18, Tf No unrighteousness. One who is not only, not self-seeking, but is aiming at the glory of God, must be true, and worthy of confidence, because he seeks only the promotion of His honor, who is truth itself — and there is no falsity in him, nor can he be a deceiver of the people as some of them alleged, vs. 12. 19. He now charges home upon them, the fact that they had proved their character by their conduct, in regard to the law of Moses. They professedly regarded Moses as the giver of the law — they had no doubt about that, as they professed to have about the authority and mission of our Lord. But what was their real regard for the law of Moses ? Their fathers had rejected Moses — and they had no hearty care for doing the will of God as delivered by Moses. This showed plainly that the difficulty was not in their disbelief of our Lord's authority; for, though they pretended to have the highest confidence in Moses, as being sent from God, they paid no proper obedience to the law which he delivered. Therefore He could say to them as He did here in substance, "If ye believe not his writings, how shall ye believe My words ?" ch. 5 : 47. The law was to be read before all Israel at the feast of tabernacles every seventh j^ear. ^j" Whg go ye about. Literally, Why seek. Herein they were showing their real temper of enmitj'^ against all truth and righteousness. Our Lord Jesus is the sum of all excel- lence — most worthy to be loved — most suited to engage the warmest affections of all the true and good in the universe. Therefore it is said, " If any man love not the Lord Jesus Christ, let him be 12 ^ Thou hast a devil : who goeth about to kill thee? 21 Jesus answered and said unto them, I have done one work, and ye all marvel. 22 Moses ' therefore gave unto you circumcision ; (not because it is of Moses, but « of the fathers ;) e c. 8. 48. / Le. 12. 3. 3 Ge. 17. 10. anathema maranatha," because he does thus put himself outside the sphere of all true excellence — and his doom, however dreadful, is only the natural necessary result of his hearty aversion to the essence of all perfection. 20. The people. Not the rulers, but the mixed multitude, who were distin- guished from the persecuting rulers, and may not have been aware of their foul and murderous designs. From vs. 25, we see that there were such. Yet it would not be strange if even they who were bent on killing Him, had declared themselves innocent, and pretended to be utterly ignorant of any such scheme. They may not yet have known their own hearts — that their hatred was virtually murder. Matt. 5 : 21, 22. ^ Thou hast a devil— A deman. Thou art possessed with a spirit of lunacy, and art mad. 21. One work. Our Lord drops the direct charge which they so flatly denied — and passes to expose their hatred as exhibited toward Him, in regard to the most beneficent miracle of healing the impotent man at Beth- esda. This He speaks of as "one icork,'^ perhaps in contrast with the multitude of works which the}^ performed on the Sabbath, as He goes on to show. ^ Marvel. Are amazed — a strong term, expressing their great surprise — as if they were horror struck. Some con- nect the " therefore," of the next verse with this, and read, ye all marvel at this. But the received reading is better. 22. Moses therefore. They had com- plained of His work of healing the impotent man, because it was done on the Sabbath, and our Lord proceeds to 134 JOHN. [Age 33. and ye on the sabbath-day circum- cise a man. 23 If a man on the sabbath-day receive circumcision, ^ that the law 1 or, without breaking the law of Moses, condemn them, and justify Himself, on their own principle. 1. He says that Moses gave to them the rite of circum- cision — and this, not as though it ori- ginated with him, but because it came down to him from the fathers, (Abraham, Isaac and Jacob,) as a seal of the Abrahamic covenant, therefore he gave it to them. Accordingly it was their custom to circumcise a child on the Sab- bath day, whenever "the eighth day," prescribed in the law for circumcis- ion, came on the Sabbath. And they did this, that the law of Moses, in regard to circumcision, might not be broken. ^ Are ye angry. He asks now how they could be angry at Him, (not for circumcising, but what is much greater and b':'tter,) for curing a man — making an impotent man, entirely whole on the Sabbath day. They performed circum- cision, that the lata of 3Ioses should not he broken. Levit. 12 : 3. But the ordi- nance of circumcision was really of prior and higher authority than Moses, as having come down from the patri- archs. And yet, even in this view, the law of love and mercy which He fol- lowed in this healing act, was of still prior and higher authoi'ity, as having l)een from the very beginning, and, like Christ Himself, before Abraham, If then, they, in order to keep the law of Moses, were accustomed on the Sab- bath to perform the rite of circum- cision, with so many works belonging to it, of washing, bandaging, healing, &c., how could they consistently com- plain of Him — nay, be so enraged at Him, because He, on the Sabbath, did a work that was of earlier and more urgent obligation — a work of necessity and mercy ? Our Lord here shows that if to keep a Mosaic law, they thought it right to do this work of circumcising a man, (a male child) on the Sabbath, He could plead a law older than Moses, or the patriarchs of Moses should not be broken ; are ye angry at me, because •^ I have made a man every whit whole on the sabbath-day ? a John 5. 8. even, for His work — the original funda- mental law of God, the law of love and mercy. Matt. 9 : 18. Observe, — If our Lord had held that the Sabbath law was no longer binding, He would certainly have said, you can do either or any work on the Sabbath, because the fourth commandment is no longer in force. But His object was here, (as elsewhere often,) to correct their false views of the Sabbath, and to show that works of necessity and mercy could be done on that day. So He taught them, in the case of others. They had superstitious ideas of the day and perverted the commandment. The seventh day of the week, was still the Sabbath, till the resurrection of our Lord on "the first day of the week," consecrated another day, as " the Lord's Day." Rev. 1 : 10. This came gradually to be held as superse- ding the other, along with the institutions of the old economy. 2, In circumcising according to the Mosaic law, they did right, and in healing according to the original law of love. He did right. Neither of these was a violation of the Sabbath. "The Sabbath was made for man, and not man for the Sab- bath." 8. If our Lord had held the Sabbath to be a mere ceremonial insti- tution. He would have said, "ye allow one ceremonial institution to be set aside by another." You circumcise, to keep the law of Moses. But the Sab- bath also is such. — But He speaks of the Sabbath law as evidently some- thing different, and resting on distinct grounds. And the simple question was, whether His act of healing was any more inconsistent with the true spirit of the Sabbath as an original, fundamental law, than their work of circumcision. He would show them, that according to the proper idea of the Sabbath, both were allowable. Besides, circumcision was appointed to Age 33.] CHAP. VII. 135 24 Judge '^ not according to the appearance^ but judge righteous judgment. 25 Then said some of them of Jerusalem, Is not this he whom they seek to kill ? 26 But, lo, he speaketh boldly, o De. 1. 16. 17. be done on ^^the eighth day^ And as the seventh day was the Sabbath of the week, it came to denote the sacred portion of time; and so '■'■the eighth day" (which followed it,) cari'ied with it a foreshadowing of the new. Chris- tian Sabbath, which should supersede the Jewish Sabbath and its ritual ordi- nances, ch. 7 : 37, notes. TT Every whit ivhole. Literally — The whole man healed. Circumcision related to the outside merely. But this healing re- stored the whole man. It was not superficial and ceremonial, but it gave soundness to the entire person. Some take it to refer to soul and body. But we are not sure that this man was renewed, vs. 14. 24. According to the appearance. He had set forth this act of healing as not in violation of the Sabbath, according to the true spirit of that institution, and of His own act. He meant by this to turn tiieir attention to the in- ternal motive of His conduct, and to urge upon them a spiritual view of the whole matter. At first appearance, it migjt seem that their circumcising or His healing was in violation of the Sabbath. But carefully, justly con- sidered in their proper spirit, and ac- cording to righteous judgment, the case would be clear — and His act would prove justifiable no less than their work. Tf Righteous judgment. Literally, The righteous judgment — that Avhich alone is righteous, and true, according to the inner pi'inciple, and not swayed by the outward ap- pearance. 25. Of Jerusalem. Literally, Some of the JerusalemJXes. These seem to be citizens of Jerusalem who were well disposed, and diflferent from " the peo- ple" mentioned in verso 20. They and they say nothing unto him. Do ^ the rulers know indeed that this is the very Christ? 27 Howbeit *= we know this man whence he is; but when Christ Cometh, no man knoweth whence he is. 6 ver. 48. c Matt. 13. 55. speak here as lookers-on, who knew of the hatred of the Sanhedrim there, and were curious to observe the turn which things would take. They were surprised at the boldness with which Jesus defended Himself, and at the way in which He was allowed to pro- ceed — as though, perhaps, the rulers had come to some change in their views. 26. Do the rulers Jcnoio indeed. The rulers were the Sanhedrim, who, as was well known in Jerusalem, had sought to take the life of Jesus. It was there- fore to be expected from the public in- quiries made by them about His pre- sence at the feast, that when He should appear they would lose no time in seiz- ing Hira. But their quietness, and their allowance of His open, bold dis- course and defence, made these joeopZe of Jerusalem query whether the riders had indeed become possibly convinced of His Messiahship. It was their busi- ness to search into it. The people themselves were probably quite ready to believe in Him — His words moved them to conviction. ^ Indeed — Truly. Have they ascertained of a truth ? Seo vs. 48. 27. Hoicheit. They are willing to take human authority in rejecting Christ, but not in acknowledging Him? They are not ready to believe and adopt the consequences of it, even if the rulers have so done. They easily find some flaw in the evidence, just where they would be pressed to the point of giving in their adherence to Him. There is a " but'' in the matter. IT We knoio this man, &c. This was their flimsy and false reasoning. "We are given to understand in the Scripture, that no one will know whence the Messiah ori- jrinatefj, and where He is born. But # 136 JOHN. [Age 33. 28 Then cried Jesus in tlie tem- ple as he taught, saying, Ye both know me, and ye know whence I am : and * I am not come of my- oc.5.43. it is well known that Jesus was born at Bethlehem — therefore He can not be the true Messiah." But plainly enough their own Scriptures declared that Christ was to come out of Bethle- hem. It was some false notion of their teachers, therefore, or some false con- struction of theirs, on which this mis- take rested. It may have come from the idea which is met with in the Scrip- tures, that when the Messiah should come, no one would know His eternal, heavenly origin as the Son of God. Is. 53: 8; Micah 5: 2. And this they may have so misunderstood as to refer it to His earthly birthplace. Even His tribe, family and lineage, as well as His birthplace, were distinctly pointed out in their Scriptures. Or it may have been their misapprehension of Daniel 7: 13, where the Messiah is represented as coming with the clouds of lieaven. Some of the Jews thought that the Messiah would not be known until He should be anointed by Elias, when He would suddenly ccme forth from obscurit3% while others held that He would appear and then be hid, as Moses was. Observe — It is plain that this was only a subterfuge to which they were driven by their rising convictions. .Just such foolish, un- reasonable pretences does the carnal heart always find to resist the truth. " It belongs to God to give the true understanding of His own Scriptures, and otherwise human reason does but make every thing in them intricate. It often happens that men think them- selves very knowing in the Scriptures, and in the ways of God, when they really are as blind in respect of them as these very Jews." — Qucsnel. 28. ^45 He taught, saying — Teaching and saying. Our Lord liere takes them at their word ; and shows with great pointedness and severity, that while they do, indeed, know of His earthly self, but he that sent me ^ is true, whom " ye know not. 29 But ^ I know him : for I am from him, and he hath sent me. 6R0.3. 4. cc. 1.18; 8.55. dMatt. 11.27. c. 10.15. origin, they do not at all know whence He originally has come, nor Him from whom He came. They knew that He was from Nazareth, as the place at least "where He was brought up," and that His family was that of Joseph and Mary. But this was all they knew. And so, in reality, the conditions which they claimed for the Messiah were ful- filled in Him — namely, that they did not know whence He was. Tf And I am not. Bather — And yet I am not, &c. 1[ But. Rather — And moreover — besides this. T[ True. This is not the common word for '■'■ true.'''' It means rather, genuine, real, original, as dis- tinct from the image or representation. It is the term used in the fifteenth chapter — " I am the true vine.'" See Notes. It is not in the sense of being icorthy of belief but as being a sub- stantial and veritable person, who has in Himself all the perfection that is expressed in the image or type. Christ was the reflection and image, or stamp of the Father, (Heb. 1: 3,) and the Father was the genuine essence, an- swering to all that He represented and showed forth. Besides this, the Father was true, as distinct from their merely shadowy and partial views of Him. *\\ Whom ye hioio not. They claimed to know the Jehovah of their Old Tes- tament Scriptures. But our Lord shows that they did not know Him, and in this sense, indeed, they did not know whence He came, just because they did not know Him as the Father of the Son. No one who denied Him as the Messiah could know the Father as Jehovah — for he that honoreth not the Son honoreth not the Father who sent Him. Ch. 5 : 23. And the same could be said of the present case, He that knotccth not the Son knoweth not the Father who sent Him. 29. / knoiu Him. This clause fur- ther sets forth the close relation to the Age 33.] CHAP. VIT. 137 30 Then * they sought to take him, but no man laid hands on him, be- cause his hour was not yet come. 31 And many ^ of the people aMar. 11. 18. Lu.20.19. c,8.37. bc.i.39. \ Father which Jesus claimed. He -was in a position such as gave Him a pecu- liar knowledge of the Father. He was in the bosom of the Father — and the only-hegotten son of the Father — and, therefore, He could reveal Him, because He most immediately knew Him. ch. 1:18. Therefore, also, they did not know Him, because they had no inti- mate relation to Him as children, and this was shown in their rejection of His Son whom He had sent. 1[ From Him. This denotes the eternal Son- ship from which follows His mission. 30. They sought. That is, the rulers — the Sanhedrim, as distinct from the people. This was because of His bold reproof and plain declarations against them. ^ But no man. It is wonderful that with all their zeal for His destruction, no man laid hands on Him. There were doubtless some sufl&cient reasons for their keeping back — perhaps from the fear of the people who differed, as we have seen, from the rulers, in their judgment of Him, and their feelings toward Him. vss. 25, 26 and 31. But the Evan- gelist gives only the reason back of all, and behind all second causes, viz : that His hour, appointed by the Father, had not yet come. ch. 17: 1. 31. And many. Rather — butraoxij. This gives us some hint of the difficul- ties which the rulers had in carrying out their bloody designs. Many of the people who did not share in the selfish opposition of the Sanhedrim, were really believing on Him, at least, in His prophetic character, if not as Messiah, and the rulers saw that they would have the people against them if they made any attempt upon His life. Observe — 1. Our Lord's divine mis- sion was proved by this continual miracle of His preservation amidst the malice of His enemies ; and He was plainly apprized of the time and man- 12^ believed on him, and said, When Christ Cometh, will he do more miracles than these which this man hath done ? ner of His end, as appointed by the Father, ch. 17: 1. " I am immortal," said Whitfield, "till my work is done." 2, There was, nevertheless, a natural connexion of events leading to that great hour — and John gives us the narrative of how it came to pass — and gives it no less carefully or minutely because he saw it to have been divinely appointed. ^ Of the people. As distinct from the rulers. See vs. 48. These com- prised also strangers Avho were visitors at the festival from different quarters, as distinct from the Jerusalemites, who were residents of the city. vs. 25. T And said. They were able to give a reason of the hope that was in them. f When Christ cometh. That is— according to the Scriptures, which pre- dict Christ's coming, are we author- ized to expect more. T[ More miracles? This was a good reason for believing in .Jesus. They were given to expect from their Old Testament Scriptures that the Messiah, when he came, would work miracles. Isa. 35 : 5, 6, &c. And now it was a fair question for his per- secutors to answer, whether more miracles could be expected to be wrought by any other than had been wrought by this Jesus. Observe — 1. All the learning and subtilty of the Jewish doctors does not come up to this plain and conclusive argument of the common people. Miracles are promised to be wrought by Christ to show the divine witness to His mission, when He comes. This man has wrought many miracles without doubt. Does the Scripture say that "when Christ cometh," He shall work more miracles than these. 2. The plain common sense argument of the humble cottager, which brings forward the Scriptures, is confounding to all the fine-spun sophistries of philosophers and men of science, folsely so called. "I thank thee, Father," &c. (Matt. 11: 25.) 3. # 138 JOHN. [Age 33. 32 The Pharisees heard that the people murmured such things con- cerning him; and the Pharisees and the chief priests sent officers to take him. 33 Then said Jesus unto them. How often infidelity in its zeal, has the effect under God to bring out humble faith, to a more bold and forcible expres- sion. How many of the able defences of Christianity have been called out by the denial of vital truths. And so it is that God overrules the workings of evil, and controls all things to the furtherance of His cause. Things seemed all the while now to be getting worse and worse. But God was gath- ering His elect people in the midst of vilest, bitterest oppositions of those in power, and He would bring even out of the death of His Son, the light and life of the world. 32. Murmured. This term means to ivliisper — to talk over in a low tone. This was the Avay probably in which the people were expressing themselves in groups, or discussing the matter in private parties. They Avho fear the Lord will speak often one to another, even in the worst times, (Mai. 3: 16.) and the Lord hearkens and hears them, as well as the bitter persecutors. It is not said that the Pharisees heard them — but that they heard of them. It was reported to them that the people were so talking among themselves. Nor is it said that the people were seeking concealment. But the popular excitement in His favor, brought the masses to such earnest conference wherever they met. The Pharisees and chief priests are both mentioned here, as the Sanhedrim was made up of these. Tf Sent officers. This dem- onstration of the people's faith, was an alarming symptom in the view of the Pharisees. They therefore, sent at once their officers — not to seize Him immediately, but to stand ready for a convenient moment. 38. Our Lord here continues the dis- coui'se which was interrupted, vs. 29. Yet ^ a little while am I with you, and then I go unto him that sent me. 34 Ye ^ shall seek me, and shall not find me: and where I am, thither ye cannot come. a c. 13. 33; 16. 16. 6Hos.5.6. c.8.21. And He continues with a reference to what He perfectly knew of all their secret plots against Him. He seems to refer to the movement they were making to lay hands on Him — whether there was anything open in it, or not, is not said. He signifies to them, that the time for His death was rapidly approaching, and that therefore they need not be so impatient to seize Him. ^ Him that sent me. This implied that He would soon ascend to the Father. And it would seem that they would have understood it so, as He had just been speaking of being sent by the Father, vs. 29. And yet they most grossly misunderstand it, or willfully pervert the meaning in ridicule, vs. 35. It was a dark saying to them, as they did not know Him who sent Him. vs. 28. 34. Ye shall seek Me. Some take this to refer to their seeking Him, to kill Him. But it probably has the sense of seeking the Messiah, whom they had despised in Himself. " The time shall come, (at my death,) when the Messiah, whom you have rejected in my person, you shall then seek in vain." And even while the judgments would be hanging over the Holy City, they would ask, (many of them,) whe- ther this Jesus whom they had cruci- fied, might not possibly have been the promised Messiah. ^ Shall not find me. You shall not find the Messiah, for I am the true and only Messiah, and having put me to death, you shall seek for an- other in vain. Nay, though you maj- be driven by your calamities and self-re- proaches to wish me back again, you shall not find me. T[ Where I am. He was "the Son of Man which is in Heaven," (ch. 3: 13,) and the words, ^^ where I am'^ — which some have taken to be rather, " uhere I go," are meant to Age 33.J CHAP. VII. m 139 85 Then said the Jews among themselves, Whither will he go, that we shall not find him ? will convey the same ideo. as in eh, 3 : 13, and to signify that such was His won- drous nature, that even while He was on earth, He was also in heaven. My bodily presence shall be withdrawn from you. I shall be safely at rest, where ye cannot come. He means to say that all their violence cannot seri- ously harm Him — much less put Him out of existence — that He shall be in a better place, where they might be glad to be, and where they could not follow Him in the flesh, and where, in their present unbelieving state, they were not able to come. Prov. 1 : 28. ^ Cannot come. Literally, ye are not able to come. He says, " where I am," rather than " ichere I shall 6e," to signify the essential truth, as applicable to their condition at that moment, in thfir unbelief, and to show the infinite distance at which they then already were — only that they had not yet waked up to see it in any way, and when, in their coming calamity they should, as a nation, seek for Him, that is, for the Messiah, they should not find Him — and more than this, where He then was, and would be, they as they then were, would not be able to come. So in ch. 8: 21, He says more severely, ye shall seek me and shall die in your sins. " For if ye believe not that I am He, ye shall die in your sins." ch. 8: 21, 22. Observe.— This declaration of our Lord is the text upon which He discourses to them in the following chapter, and in ch. 16: 16. Our Lord, therefore, as much as said : "Unwise men, ye know not what ye do in rejecting me, your Deliverer! Soon enough will your foolish desire to see me removed from you, be ful- filled. I shall remain with you only a short time, and then return to my heavenly Father." You shall be in the doxk about my abode, and thus reject- ing me now, you shall find the fruits of your unbelief settling upon you in judicial blindness, and ye shaU die in he go unto the dispersed * among the ^ Gentiles, and teach the Gen- tiles ? a Is. 11. 12. Ja. 1. 1. 1 Pe. 1. 1. 1 or, Greeks. your sins, by cherishing and continu- ing in your unbelief. How sadly is this threatening fulfilled in their de- scendants ever since the time of Christ. The Jews as a nation, still groping along in the dark and looking for the Messiah, do not find Him, and many give up to despair and utter infidelity, because they reject Jesus Christ. Ob- serve. — How often the cavils which men indulge in, settle ujjon them, so that they cannot shake them off when they wish to. All the objections and soph- istries which they have resorted to, in order to quiet their consciences in unbelief, will, by the very laws of their own minds, so fix upon them and fasten them down in their sins, that they cannot get rid of them, even, when in the solemnities of a dying hour, they would fain believe. They who spend their lives in finding fault with church members, and with minister.", and cul- tivating a spirit of objection to the truth — will find that though Christ is gracious as ever, they have been weav- ing a winding sheet for their souLs — forging a chain for their eternal im- prisonment. They cannot escape from the net which they have thrown around themselves. "Because I called, and ye refused," &c. Prov. 1 : 24-26. 35. The Jews either understand Him to speak of going to some other coun- try — or they mean to turn His words to ridicule, and pervert their proper sense. They ask, therefore, if He will go among the Gentiles and teach the Gentiles? Will He leave Palestine, where He has met so much opposition, and out of despite will He turn to the Gentiles whom the Jews so much hate, and teach the Gentiles? "The dis- persed," being mentioned here, may mean those Jewish congregations who were scattered abroad in Gentile lands, from whom He might operate upon the Greeks." The meaning is, will He leave Palestine and go into the coun- tries of the Gentiles, (Greeks,) among 140 JOHN. [Age 88. 36 What manner of saying is this tha,t he said, Ye shall seek me, and shall where I am, come? not find me : and thither ye cannot whom our brethren are dispersed. Will He even teach and proselyte the Gentiles ? Then, indeed, we shall not follow Him. This is evidently spoken in ridicule. Our Lord returns no answer to these cavils. ^ Gentiles. Those who were not Jews were called Greeks, (Gentiles,) because those for- eigners whom the Jews knew of, were chiefly such as spoke the Greek tongue. The term here rendered " Gentiles," is, literally, " Greeks," viz — the aliens and strangers from the commonwealth of Israel — the Gentiles. Observe — This is precisely what Christ has done — and for this very reason, viz — His going to the Gentiles, the Jews yet at this day reject Him, and die in their sins without a Saviour. 36, }Vhat manner. Literallj^ — %chat is this loord, &c. They mean to say [lightly^) that it is a dark saying — that they cannot see what it means unless it be what they have just said, or some- thing of the kind. 37. In the last day, &c. The last day of the Feast of Tabernacles was the closing feast day of the year. Some take this to have been on the seventh day, understanding that the proper term of the feast was seven days. Levit. 23 : 34-36 ; compare Neh. 8 : 18 ; Numb. 29 : 35. But we find that the first day was to be a solemn assem- bly and feast Sabbath — and on the eighth day, another solemn assembly and feast Sabbath. It was doubtless this eighth and closing day — that was called the great, the crowning day of the feast. We find the eighth day thus signalized also in the Passover feast. The day after the Paschal Sabbath was made great by the waving of " the first fruits." And all along, there was a pointing forward in the festivals of the Old economy to the great festal day of the New Testament, when Christ, " the 37 In the last * day, that great day of the feast, Jesus stood and cried, saying. If ^ any man thirst, let him come unto me and drink. aLe. 23. 36. 6 Is. 55. 1. Ee.22.17. first fruits," was presented in His Re- surrection — the EIGHTH DAY — which is ihQ first day of the week, and not the last, the day when the Fountain is opened, and when living waters flow forth from the Temple at Jerusalem. Ezek. 47 : 1-12 ; Zech. 14 : 8. This eighth day was celebrated with specinl pomp and splendor. There was a uni- versal jubilee among the people, and the Rabbins were accustomed to say, " Whoever has not witnessed these fes- tivities has no idea of a Jubilee." This day was a d.ay of rest from servile labor — a holy day — a Sabbath — and so it did very plainly shadow forth the glorious Sabbath of the New Testa- ment. This was properly enough the preaching-day of our Lord, when, in terms so remarkably clear and direct, He begins to set forth the Gospel pro- visions, more fully than to the woman of Samaria, ch. 4. It was remarkable about this feast, that the animal sacri- fices offered were diminished each suc- cessive day, until the last day, when but ONE was offered — pointing plainly to the vanishing away of those sacri- fices, and to the one only sacrifice, " the Lamb of God." Besides, that to which our Lord here especially alludes, is the ceremony in which every day, at the morning sacrifice, the priest brought from the Fountain of Siloam, which sprang up in the interior of the Temple mountain, and flowed under the shadow of the Temple, a golden vessel full of the water, and mingling it with sacrificial wine, poured it out upon the altars, and amidst the sound- ing of trumpets and cymbals they sang the words of Isaiah, 12: 3, " With joy shall ye draw water out of the wells of salvation." The Ilallel was then sung. Ps. 113-118. Some allege that this ceremony was not performed on the eighth day. (There is evidence that Age 33.] CHAP. VII. 141 38 He that believeth on me, as the Scripture hath said, out * of aPr.18.4. Is. 38. 11. c. 4. 14. it was done on each day of the feast.) But if not, this would not make it in- appropriate for our Lord to refer to the ceremony of the preceding seven days. He refers to the water here as a symbol of Himself, or of His gospel grace, just as He does in the next chapter, to the illumination at this feast, when He speaks of Himself as " the Light of the world:' The later Rabbins call this festivity "The Joy of the Law," because the water was a symbol of Divine grace. They sup- posed the passage in Isaiah to refer to Messianic times, and translated it, "With joy shall you receive the new doctrine from the chosen ones of righte- ousness." Our Lord connects His gospel teaching with their ceremonies, to show how fully the doctrine which He brought answered to all the shadows of their services, and best realized all the expectations which their ritual properly called forth. He tells them, therefore, that He was Himself the Great Reality of what they rejoiced in under that figure. That He was " the living water" — "the water of Life" — " the Fountain opened." If Stood and cried. He was accustomed to teach sitting. Matt. 5: 1. Now, however, on the last day of the last feast which He should attend prior to the Passover in which He was to be the victim. Wis- dom stood and cried standing in the chief place of concourse. Prov. 1 : 20- 23. T[ If any man. Whoever he be — Jew or Gentile — bond or free. *[ Thirst. This sense of thirst is used to ex- press that intense uneasiness and long- ing for supply and satisfaction which the soul often feels. They were fa- miliar with these terms of invitation in the Old Testament Scriptures — " Ho every one that thirsteth, come ye to the waters." Is, 55 : 1. And this was meant to announce Himself as the one pointed to by Isaiah — as the " fountain opened," (Zach. 13: 1,) and this invi- tation as that which the prophets had in view. It is not intended to limit his belly shall flow rivers of living water. His gospel offer to those who shall be able to prove that they have just this intensity of desire, called thirst. It is not meant to say that only those whose desire for salvation is so deep and anxious as to answer to the idea of thirst, can be allowed to come to Him. It is an invitation — not a restriction. It is meant to invite most broadly all who will — not to limit the offer. The emphasis, therefore, is rather upon the words '■'■ any man" and Me, than upon the word '^thirst." For thirst is taken as that intense longing for some supply to fill the soul, which all men have in some shape — and to all, there- fore, the Saviour would make known that He alone can meet the desire, and satisfy the need. As though He had said — " Ho ! ye who pant for living streams, And pine away and die ; Heye you may quench your raging thirst With springs that never dry." 38. Faith is here set forth as the great requisite. 1[ As the Scripture, &c. The reference is to the promise of living water flowing from the be- liever: and the difl&culty is, that a promise in such terms is not to be found. But we understand Him to refer to the Scripture as somewhere substantially conveying this idea. And we find it in the very connexion of this ceremony, where, in Ezek. 47 : 1-12, and in Zech. 14: 8, living water is spoken of as flowing forth from Jeru- salem and from the temple. Now the temple was the sacred residence or seat of God on earth. But God, by His Spirit, should dwell among men, and in them, when Christ should ascend on High and receive gifts for them. Ephes. 4:8; Ps. 68: 18, Therefore, the Christian is spoken of by the apostle as the temple of the Holy Ghost. 1 Cor. 6 : 19. Hence, as " liv- ing waters" of spiritual influence should go forth from the Christian church, as the temple of God and the New Jerusalem — so also should they 142 JOHN. [Age 33. 39 (But this spake he of the ^ Holy Ghost was not yet given; Spirit, which they that believe on him should receive : for the o Is. 41 3. Joel 2. 5.7. Ac. 2.17, flow forth from each believer. And this should be, when God by His Spirit should dwell among men, (Ps. 68: 18,) — "tabernacle with men" — and dwell in the believer as His temple. Gal. 4: 6; 1 Cor. 3: 16. The next verse shows this to be the true expla- nation — as it refers to the fact that the ascension of Christ to receive gifts for men, was the condition upon which the Holy Ghost was to be given. 39. TJiis spake He. This is the ex- planation thrown in by the Evangelist to show that the gift of the Spirit and His indwelling in each believer, is what our Lord spake of in the general reference to the Scripture promise in vs. 88. Accordingly we find that the apostle understands the Old Testament promise (Ps. 68: 18,) in the same sense : for where he refers to it in Ephes. 4 : 8, he goes on to speak of the various gifts — "some apostles and some prophets and some pastors and teachers " — all of which are to flow forth — "for the perfecting of the saints, for the work of the ministry, for the edifying (building up) of the body of Christ." Ephes. 4: 11, 12. Therefore, the explanation of the Evangelist is as much as to say, that our Lord did not mean to quote in the very terms, any promise of the Old Testament, yet He spake these words in reference to the Spirit which be- lievers should (according to the promi- ses,) receive, that is, after His own ascension. ^ lor. The reason is an important one, as has been already shown. The Spii'it's more special effu- sion and ministration was made to depend on Christ's ascension. *[ JS^ot yet. The word ^^ (jivcn'" is not neces- sary to be Fupplied. " The Spirit teas not" simply means that it was not yet the season of the Spirit's dispensation — just as it is written in Mark 11 : 13, ^Hhe time of figs was not." The Spirit had not come in, as the other Comforter^ because that Jesus was not yet glorified.) promised. Ch. 14:16; 15:26; 16:7. The event of Christ's ascension was sig- nalized by the outpouring of the Spirit at Pentecost, (Acts 2: 33,) which was a token of what was to be expected in the church, and a fulfillment in part of the prophecy in Joel 3:1; Ezekiel 36 : 25 ; 39 : 29, and Zachariah 12 : 1 ; Isaiah 32: 15; 39: 29. Of course it is not intended to say that the Spirit was not at all imparted — nor at all working in believers and the church — for it wrought in the prophets and all saints from pious Abel, (Heb. 11,) and not a soul ever believed in Christ, or wrought righteousness without the Spirit — for faith is one of the fruits of the Spirit. Gal. 5 : 22. \ Glorified. It is John's object to set forth the glorious dignity of Christ and of His work, and he shows all the events as steadily tend- ing to Christ's glorification. See intro- duction. His death was even to lead to His being glorified, as he should thus be exalted to the riglit hand of power on the Mediator's throne. The Psalm already quoted, (68: 18,) con- templates Him as having ascended on high, and having led captivity captive, and having received gifts for men — while M the apostle Paul (Eph. 4: 8,) has it "i/e gave gifts to men" — because He received the gifts in order to give them — and while the Psalmist contemplates Him as receiving them, the Apostle con- templates him as bestowing them, dis- tributing them graciously, iu the church. Believers did not receive them in their full measure until He should ascend ou high, and receive them to give them out according to the promise and the plan of redemption. Observe — 1. These gifts of the Spirit are paid to be "according to the measure of the gift of Christ," (Eph. 4: 7,) as they are all of grace. And yet we are to exercise them according to the proportion (measure) of faith. Rom. 11: 6. As Augustine has said, "Each is filled Age 33.] CHAP. VII. 143 40 Many of the people therefore, when they heard this saying, said, Of a truth this is the Prophet. " 18.15,18. c.6.14. according to the size of that vessel of faith which each brings to the fountain. If the love of the world dwelleth in thee, there is no room in thee for the love of God. Pour out what thou hast, that thou mayest receive what thou hast not. Each according to his thirst shall find drink in God." 2. We pray for Christ's ascension gifts. They are gifts of grace to us — but gifts of merit to Him. He has earned them by His ftnished work. Hence, it was when He ascended to Heaven, having triumphed over the grave and death and hell, and having finished what was given Him to do, that He received these gifts for men (His people,) as the reward of His atoning work. Hence, He said to His disciples on the very eve of His crucifixion, "If I depart, (to Heaven,) I will send Him (the Comforter, the Holy Ghost,) unto you. For if I go not away, the Comforter will not come unto you." ch. 15: 7. 3. " The glorified body of the Lord is the temple from under whose threshold the Holy Spirit flows forth to us." See ch. 1: 1(3; Rom. 8: 11; Col. 2: 9. 4. Christ has now ascended. He is glorified and sitteth at the right hand to shed forth freely the gifts of the Spirit. "Ask and ye shall receive. I will give unto him that is athirst, of the fountain of the water of lile freely." The river of water of life, clear as crystal, is revealed to us as proceeding out of the throne of God and of the Lamb. Rev. 22: 1.— 5. The Gospel provisions are represented by water, ( 1) in their suitableness — suited to every man as water is suited to his thirst ; (2) in their fullness — full as the run- ning fountain which he cannot possibly exhaust ; and (3) in their freeaess — free as the gushing spring at the road- side for every thirsting traveler. 6. As this living water is a icell-spring in each believer, springing up to ever- lasting life, (ch. 4: 14,) and as it is a flowing stream, which is to fiow forth 41 Others said, This is the " Christ. But some said, Shall « Christ come out of Galilee ? from every Christian bosom, as t'uly as it flows forth from the original source to him, so our graces, if we have them, must be diffusive. There- fore, divine grace in the heart is repre- sented as light: and it is the very property of light to shine. It is not light unless it shines. "As every one hath received the gift so let him minis- ter." 1 Pet. 4: 10. "By their fruits ye shall know them." Matt. 7 : 20. If each believer were a flowing spring of Christian influence, how soon the knowledge of God would cover the earth as the waters fill th-e sea. 40. Many. There was a division among them, Cas there always will be,) some approving, some rejecting. So it was, all along, (vs. 12,) and many were inclining to Him. vs. 31. Here also we find the impression wrought by His sweet and tender invitation — His bold defence — His earnest manner, (as He stood, that all might see, and cried that all might hear,) and especially by the secret working of that Divine Spirit, which as yet was only partially dis- pensed, t The Prophet. That is, the Prophet who was predicted as to come, (Deut. 18: 15-18,) the prophet like unto Moses — of whom some thought one thing and some another. See ch. 1: 21; Matt. 16: 14; ch. 6: 14; 4:19. The impression made upon the people, of His being the great prophet who was to come, is expressed in the lan- guage of conviction, "Of a truth" — really — certainly this is He. It is as in the case of the centurion. Matt. 27; 54. So Matt. 14: 33; ch. 4 : 42; 6: 14; 7: 26. 41. The Christ. Some of the Jews held that the prophet who was to come, was diff'erent from the Messiah, and was to herald His coming. Others held that he was the same with Christ. Here they seem to be distinguished. Some took Jesus for the prophet, and others for the Christ Himself See ch. 1 : 20. f But some said. These ob- 144 JOHN. [Age 33. 42 ITatli not the Scripture said, That Christ '^ coineth of the seed of David, and out of the town of Bethlehem, ^ where David " was. 43 So there was a division among the people because of him. oPs.132. 11. Je. 23.5. 6 Mi. 5. 2. Lu. 2. 4. cl Sam. 16. 1, 5. jectors were always ready, ever stifling by the scripture itself the yearnings of faith. A true sample this, of the world's wisdom in things spiritual. Knowing so much, yet knowing so little — ready enough to bring forward difficulties and pick flaws, but not at all ready with the proper explanations, even when they are plain to a child. TT Out of Galilee. This was a sheer perversion of the facts, as contrary to the scripture which they professed to know all about. The facts were in exact and wonderful harmony with the scripture. The hint of His connexion with Galilee, was given in Isaiah 9 : 1, 2. (Comp. Matt. 4 : 15,) while it was not true that Christ came out of Gali- lee, in the sense of His being born there. Observe. — How often the car- nal heart in its prejudice against the truth, is ready to distort the facts, and to quote Scripture to sustain errors — when if the facts could only be known, and the truth thoroughly sifted, scrip- ture would never contradict the reality. All the facts in nature — as in Geology, Astronomy, &c., are sometimes very boldly brought forward as contradictory to the Scripture, when if the two books of God's revelation — in Nature and in the Inspired word — were understood, they would be found most exactly to agree. Our Lord was brought up in Nazareth of Galilee, but He came out of Bethlehem — that is, was boim there. 2. How often men who seem very zealous for the Scripture, use it against Christ and against the truth as it is in Jesus. 42. The Scripture. So many events had occurred since our Lord's birth — and that was so strangely away from His home, at Bethlehem, where the parents were on a passing visit for the taxing — and He was so short a time at 44 And some of them would have taken him ; but no man laid hands on him. 45 Then came the officers to the chief priests and Pharisees ; and they said unto them, Why have ye not brought him ? Bethlehem, before the flight into Egypt and the return to Nazareth, that it is not strange if He seemed to the people, to have been born at Nazareth, rather than at Bethlehem. Joseph does not seem to have been generally known, as "of the house and lineage cf David." But it was well understood among the people from the prophecies of the Old Testament, that Christ was to be of royal descent, and was to be born at Bethlehem. 2 Sam. 7: 12; Jer. 23: 5, 6 ; 33 : 15, 16 ; Ps. 132 : 11 ; I\Iicah 5: 2. 43. A division. Literally, a schism. There were two parties, and now they began to take positive sides, so as to form two bodies ; the supporters and the persecutors of our Lord. So it came to pass, according to His own predic- tion, that He came to bring a sword instead of peace, (Luke 12 : 51 : 1 Cor. 14: 33;) not as though this was the aim or the proper efi"ect of His mis- sion, but because of the perverseness of men, by which a man's foes should be they of his own household. Matt. 10 : 36. 44. Some of His opposers had it in their hearts to seize Him, as we have before found in vs. 30. It is not for lack of the disposition, that they keep hands off of Him. They are still held in check by a Divine power, because His hour for suffering death had not yet come, as is stated already in vs. 30. There were not wanting many from the multitude attending at the feast, who were ready to serve the chief priests and Pharisees. And as they had officers out, commissioned to tako Him, so they were careful to have also enough of the crowd in their cruel interest. 45. The officers. These were probably Age 33.] CHAP. VIIL 145 46 The officers answered, Never * man spake like this man. 47 Then answered them the Pharisees, Are ye also deceived ? the same as are spoken of in vs. 32, as having been sent by the Sanhedrim to take Him, or to stand prepared at least, and watch their opportunity. They had already been on the watch during this public excitement, and had probably heard His discourse at the close of the Feast of Tabernacles, vs. 37. This discourse had impressed many of the people, vs. 40, And we find that even these officers were deeply moved. ^ W/ii/. It is not unlikely that the Sanhedrim were in council, informally, at least, and awaiting some report from the officers. They seem to have expected the arrest to be made, and to have been disappointed that He was not brought to them — at least that the officers returned without Him. 46. Never man. They do not say it was for lack of opportunity or of suffi- cient force to take Him, or for fear of the people — but simply that His won- derful discourse had held them back. It was doubtless his august manner — showing somethinjc of His divinity — that moved them, even though they may not have quite appreciated His doctrine. Matt. 7 : 29. Yet the tender invitations which He gave, coupled with His earnest and convincing de- fence, appealed to the conscience of tlie.-e men, and they could not resist. Even Stephen's discourse had such ir- re^sistible power with the conscience. Acts 7 : — . We see that these officers choose rather to meet the frown of the Sanhedrim than to lay violent hands on such an one as He. How could they seize one as a criminal from whose lips such words of love and pity flowed? They come back to the Sanhedrim, preaching Christ. Augustine says, " He ivhose life was lightning, had words of thunder !" 47. Are ye also. In vs. 12, we find Jesus charged with deceiving the people. The cutting question now put to these 13 48 Have any of the rulers ^ or of the Pharisees believed on him ? 49 But this people, who knoweth not the law, are cursed. 5Je.5.4,5. c. 12. 42. 1 Cor. 1.26. officers is. Are you also allowing your- selves to be cheated by this impostor? Are you giving heed to His claims, and believing blindly in His pretensions ? 48. The favorable report of the offi- cers is further rebuked by the ques- tion, whether they had any authority for believing in Jesus from the example of any of the Sanhedrim. As much as to say. Wait till some of us have be- lieved, who are the proper leaders of the public sentiment, and who have a right to know whether He is true or false. — It is not unlikely also that they began to fear lest this strange report of their officers might have had somo such ground as this, and lest some "ruler" or Pharisee had indeed be- lieved. Jairus, Joseph of Arimathea, and Nicodemus were rulers, and be- lievers: and in ch. 12 it is recorded that "among the chief rulers many believed on Him, but because of the Pharisees they did not confess Him, lest thev should be put out of the syna- gogue."' Ch. 12: 42. 49. But this people. This common people — this crowd — this rabble — as distinct from the rulers, &c. The language is that of vexation and con- tempt. They accuse the populace of being an ignorant mob, who had no right to have any opinion, at least none of their own, and none dIflFerent from that of these learned and official men. And so they pronounced them cursed — not in any formal sentence of the court — for it was spoken rather in scorn of the crowd, with whom these officers were supposed to sympathize. It will be remembered that it was on account of some manifestation of favor toward Him on the part of the multi- tude, that they had sent these officers to take Him, vss. 31, 32. Observe— 1. The testimony of the people, and of these officers, to our Lord's wonder- ful discourse. What must have been 146 JOHN. [Age 83. 50 Nicodemiis saith unto them, (^he that came ^ to Jesus by nighty being one of them,) 51 Doth ^ our law judge ani/ ac.3.2. Ito him. 5 De. 17. 8. Pr. 18. 13. the aspect, tone, manner and doctrine of the Saviour, to send tLese men back with such a report, when they were sent to seize Him — and sent by the highest in church authority. Doubt- less, however, it was the unseen and powerful working of the Holy Spirit through the natural conscience which held them in check. 2. How often those who have gone to the sanctuary to lay violent hands on the minister of the gospel, have been powerless, and have returned converted. 3. The chief priests of a superstitious and corrupt hierarchy, as the popes, and archbishops of the papacy, have often *'sent officers" of the State to seize and murder the servants of Christ. They are as intent upon it now as ever — and nothing keeps them in check, where they have the power, except it be the Divine arm, for the time. 50. After this question of the San- hedrim to the officers, (vs. 48,) how startled they must have been to hear one of their otvn body speak out, who hitherto had been only a secret be- liever, ch. 3 : 1, &c. Inasmuch as they accused the people of not knoiviiTg the laio, so as to judge of Christ's pretensions, Nicodemus takes up the charge, and puts it home to them. He reminds them of the law of Moses, that no one was to be condemned, unheard. Exod. 23 : 1 ; Deut. 1 : 16, 17, 19, 15. The Sanhedrim were likely in session, and had intended at heart to condemn Jesus at once, as soon as the officers should bring Him. It would seem that the Sanhedrim had sent the offi- cers, (vs. 32,) for "the Pharisees and chief priests" are they — and it was {),gainst such hastj^ informal, and ille- gal procedure, that Nicodemus' ques- tion is directed. Hence it turns out, that these sticklers for the law, are the very men who are breaking the law. And so it was throughout. They man before it hear him, and know what he doeth ? 52 They answered and said unto him. Art thou also of Galilee? were very jealous of the Sabbath — so much so, that they would have the bones of Jesus broken on the cross, and a hasty end put to His life, lest the Sabbath hours should be encroach- ed upon! Ch. 19: 31. What hypocrisy is not the humrn heart capable of? Observe. — It is a bad sign when men are very particular about the externals of religion — the mode of public wor- ship, form, &c., and perfectly regard- less of justice and right, as between man and man. This was our Lord's denunciation against these very men — "tithing mint, and anise, and cummin, and omitting the weightier matters of the law, judgment, mercy and faith." Matt. 23 : 23. 52. Art thou also, &c. They reply to the sober, weighty question of Nico- demus, not with argument, but with ridicule. This shows their bloody purpose. They had already concluded against Christ without trial. Hence, they felt more keenly the home ques- tion of one of their number. This is the answer they had least expected to their inquiry, whether any of the rulers had believed on Him. They see, and they are worried by the fact, that the contagion is spreading and even invading their own ranks. "What else can they say in reply ? In utter lack of reason they must use ridicule. They even descend to personal sneers. They want to know if he is also one of them — and a Galilean, as Jesus Him- self, and as most of His followers. So they accused Peter in the judgment hall, " Of a truth this fellow also was with Him, for he is a Galilean." Their contempt for Galilee, and their vexa- tion made them lose sight of the history. For it was not unknown to them that some of their own prophets had arisen out of Galilee, that is, had beeii horn there. At least, Jonah and even Eli- jah, the greatest of the prophets, were Age 83.] CHAP. VIII. 147 Search and look : for out of G-ali- lee " ariseth no prophet. 53 And every man went unto his own house. Galileans; perhaps also Nahuni and Hosea. Yet, at the risk of thtir own boasted learning in the Scriptures, they dare Nicodemus to search and see. Luther says, " Nicodemus's words touched their conscience and confused them so that they did not know what they said." They may have meant that no prophet who was predicted as to come, was to arise out of Galilee — and hence, they challenge him to exam- ine the Scriptures as to whence "the prophet'' predicted as the Messiah, or as the herald of the Messiah, was to arise. 53. The Sanhedrim seems to have broken up in some confusion — and so far, the protest of Nicodemus had effect. This verse which relates the scattering of the chief priests and Pharisees to their respective homes, is closely connected with the first verse of the following chapter; and they should not thus have been separated. For the contrast is meant to be shown between our Saviour's course and theirs. They went to their own houses. Jesus, who had no home of His own, went to the mount, where he often resorted from the city and from His persecutors, for meditation and prayer. CHAPTER VIII. JESUS went unto the Mount of Olives. CHAPTER VIII. This passage, (1-12, ) with the closing verse of ch. 7, is judged by many critics to be spurious. Alford regards this as an authentic fragment of Apos^ tolic teaching, which was esteemed too valuable to be lost, and was therefore adopted into the sacred text, in or soon after the 4th century. It is not found in many of the ancient manuscripts and versions, and there are three dif- ferent texts of it, which is remarkable, while many words and idioms are found here which are not elsewhere used by John. Besides, vs. 12 would connect very well with vs. 52, ch. 7. So that it is difiicult to decide whether it is genuine or not. This brief history has given great diflficulty to interpreters. It is so brief, and gives so few of the circumstances, as to make it doubtful with many how the plot against our Lord is to be un- derstood, in this case. vs. G. 1. Jesus went. While every one of His opposers retired, in confusion, each to his own house, our Lord retired to the mountain where He so frequently re- sorted. T[ Of Olives. This is a high hill 148 JOHN. [Age 83. T 2 And early in the morn- ing he came again into the temple, and all the people came unto him; and he sat down, and taught them. 3 And the scribes and Pharisees brought unto him a woman taken rising quite abruptly from the Valley of Jehoshaphat, and overlooking Jerusa- lem on the east side. At its foot, be- tween the city and the hill, is the brook Cedron, and on its slope, just across the brook, is the garden of Gethsema- ne. eh. 18: 2. A winding footpath leads over the hill to Bethany (ch. 11 : 1,) on the other side. Our Lord seems to have passed the night on the mount, perhaps at Bethany, where He was wont to resort, (ch. 11: 3, 5,) away from the bustle and turmoil of the crowded city, and from the malice of His ene- mies. g84. The Woman taken in Adul- tery. — Jerusalem. Matt. I Mark. 1 Luke. I Johu. I I Is. 2-11. 2. The temple. Not the temple pro- per, but the po7-ch of the temple. There He was wont to teach. This sacred building, with all its courts, stood on the steep edge of the precipice, oppo- site the Mount of Olives, Avith Cedron and Gethsemane between. From the mount, (or hill,) therefore, as He went in and out daily, '* He beheld the city," (Luke 19: 41,) and in front of all its buildings rose the temple, the scene of His labors. 5. As He was teaching the people, His persecutors of the Sanhedrim made trouble. It is not said whether they brought this woman to our Lord in the course of any legal proceeding against her, or not — but it is rather implied that it was for the purpose of involving Him in difficulty. Probably it was as they were taking her to the tribunal in the temple, where the court of the San- hedrim sat, that they took this oppor- tunity of perplexing Jesus— "The Ro- mans, iu settling the provincial govern- in adultery ; and when they had set her in the midst, 4 They say unto him, Master, this woman was taken in adultery, in the very act. 5 Now ^ Moses in the law com- ment of Judea, which they had con- quered, deprived the Jewish tribunals of the power of inflicting capital pun- ishments. Ch. 18: 31. The law of Moses, however, was understood as condemning adulterers to be stoned to death. This woman had been taken in a way to make her guilt most clear Jesus, therefore, as they supposed, must determine against the law, which inflicted death — or against theEomans, who suifered them not to put nny one to death, and who would still less have allowed it for such a crime as adul- tery, Avhich was not a capital offence among them." — Greenleafs Testimony. Tl Stoned. The punishment for this crime, by the Jewish law, was death. It is not said expressly that it should be by stoning. Lev. 20: 10; Deut. 22: 22-25; compare Exod. 31 : 14; 35: 2, with Num. 15: 35, 36. Strangling was the common idea of capital punishment in Scripture, as we gather from the Rabbins, because it was the easiest of the four modes in use among them — viz., stoning, burning, beheading, strangling. "There were eighteen crimes to be punished with stoning. The mode was this — The offender was led to a place without the gates, two cubits high, his hands being bound. From hence one of the witnesses knocked him down, by a blow upon the loins. If that killed him not, the witness lifted up a stone, being the weight of two men, which chiefly the other witness cast upon him. If that killed him not, all Israel threw stones upon him. The party thus executed being quite dead, was afterwards, in greater ignominy, hanged on a, tree till towards the sunset, at which time he and the tree were both buried." — Goduyn. In Pent. 22: 20-25, four species of fornication axe mentioned ; Age 33.] CHAP. YITI. 149 manded us, that such should be stoned : but what say est thou ? 6 This they said tempting him, that they might have to accuse him. But Jesus stooped down, and with li is finger wrote on the ground, as though he heard them not. 7 So when they continued asking him, he lifted up himself, and said unto them, He that is without sin with the first and third (20 and 23) the punishment of death by stoning is named — with the second and fourth, (vss. 22 and 25,) it merely said '■'■ diey In Ezek. 16: 38-40, this crime was punished b}^ stoning and thrusting through with a sword. If the adul- teress was the daughter of a priest, she was to be burned to death. 6. Tempting. Putting Him to a test, in oi-der to get a ground of accusation ag'unst him. How they hoped to en- tangle Him is not stated. But if He had decided that she should be put to death, they might accuse Him of in- terfering with the State, who legally claimed the power of life and death, though they often waived it as in the case of Stephen. If He decided to let her go, they might accuse Him of sanctioning crime and abrogating their law, Augustine, Luther and Calvin understand it rather thus — If He said yea, they would charge Him with de- ciding against that compassion to sinners which He preached. If He said nay, they would hold Him as in opposition to Moses. Tf Wrote on the ground. This was a common mode of showing one's unwillingness to attend — or of expressing one's indifference. If As though. This last clause is not in the original, but is added by the trans- lators, and conveys to some a wrong impression, as though our Lord meant to deceive. It was, rather, a customary way of showing that He meant to pay no attention to their inquiry ; and they would so understand it. 7. They continued to ask (inquire) as before, pressing the question, and 13* among you, * let him first cast a stone at her, 8 And again he stooped down^ and wrote on the ground. 9 And they which heard zV, being convicted by their own conscience, went out one by one, beginning at the eldest, even unto the last; and Jesus was left alone, and the wo- man standing in the midst. oDe. 17. 7. Eo.2. 1, 22. determined to entangle Him l:i some difficulty. This led Him at letgth to reply. If Without sin. Withoui sin of this kind — (not, sinless, nor fre^e from this particular sin, as it can &;£/rfcely be supposed that all of them ^erc adulterers, but) — free from sins of un- deanness. He meant to turn the tables upon themselves, and to confound them by convincing them all of sin. He was sent, not to deal with this or that par- ticular sin, but with all sin — and He could charge them all with grievous sin, as He was the searcher of hearts. Therefore He challenges any one who could boast freedom from all such sin, to step forward and first cast the stone. This was to be done by the witnesses^ according to the law, (Deut. 17 : 7,) that they might feel their responsi- bility in giving evidence, 0. They had said that the law com- manded that such should be stoned. They now perceive that they them- selves were such. See vs. 46, ^ The eldest. The term is, presbyters — elders. It seems to be taken here not officially, and yet may have respect to rank — tho?e in highest repute — even unto the last, or lowest. It is not meant that they went out in the exact order of rank, but the general idea is express- ed, that the one and the other with- drew; and it is also hinted that when the more elevated took leave, the less had less courage to remain. — Thol. T[ Alone — with the woman, without her accusers, who had gone away. The disciples and people were also there, and the latter He addresses. vs. 12. 150 JOHN. [Age 33. 10 When Jesns had lifted up himself, and saw none but the ■woman, he said unto her, Wo- man, where are those thine ac- cusers ? hath no man condemned thee ? 11 She said, No man, Lord. And Jesus said unto her, Neither do I 10. Condemned thee. He had chal- lenged any innocent one among them, to act as witness and take the step required of witnesses by the Law. But this would make such an one declare himself innocent, while he would really condemn himself, for he deserved the same. Therefore none came forward. This was our Lord's most sweeping sentence, unexpectedly bi-inging them all into the same condemnation, and driving them away convicted and self- condemned. They had shrunk from taking the part of public, judicial pro- cess against her, and thus had implied a confession of their own guilt. 11. Neither. Our Lord would not take judicial measvircs against her, as the accusers had not done the part prescribed by the law, and He would not do the witnesses' part of throwing the first stone. Neither would He act as a magistrate, since He did not claim civil authority. Luther says: *' He does not take from them their rights, and He lets INIoses alone — says neither yea nor nay, but in a masterly way He says both to them. Why do you not what Moses commands? K you wish to judge according to my kingdom, let the case be with me. For my judgment is: This adulteress is not the only one — there is no one of you that is not just as perverse and wicked." They came to Him for a judicial decision, vs. 5. He shows in the next verse that He regarded her as a siuner, and condemned her in this sense: but He came not to condemn the world. This was not His errand, to enforce penalties and cut men oJf from hope, but that the world through Him might be saved. condemn '^ thee : go, and sin ** no more. ^12 Then spake Jesus again unto them, saying, I " am the light of the world : he that ^ followeth me shall not walk in darkness, but shall have the light of life. OC.3. 17. 6 c. 5. 14. cc. 1.4; 9.5. dc. 12. 35,46. ^ 85. Further public teaching of OUR Lord. He reproves the un- BELir-viNG Jews, and escapes. — Jerusalem. Matt. I Mark. | Luke. 1 John. I I 1 8.12-59. 12. This verse may be read as con- necting with vs. 52, ch. 7 — the para- graph in regard to the woman being thrown in as a parenthesis. This is a continuation of the discourse, and the incident in regard to the woman may easily have occurred just then, and there, in the treasury : and after dis- posing of it, our Lord resumes His discourse to the disciples and the peo- ple who were present, while the perse- cuting, questioning Pharisees had reti- red in shame. Hence, this verse is introduced by the word "again," sig- nifying that the discourse is resumed. Our Lord here proceeds with an allu- sion to the custom at the feast of Tabei'nacles, to light up two large golden chandeliers in the court of the women, the light of which illuminated the whole city. This was done on the first night of the feast, and some sup- pose on every night. And as before He alluded to the custom of carrying water from the pool of Siloam, (vs. 37: ch. 7:) so here He refers to the other custom as to Light, and proclaims Himself to be what that signifies. It is to be considered also, that the Jew- ish doctors were accustomed to call themselves "the Light of the world." Besides, it was one of the well known titles of the Messiah. "Arise, sliine, for thy Light is come." Isa. 60: 1; 42 : 6 ; 49 : G. So this Evangelist had rei^resented Him — as the Liyht, and the true Light ^ which lighteth every Age 33.] CHAP. VIII. 151 13 The Pharisees therefore said unto him, Thou "• bearest record of man that cometh into the world, (ch. 1, and notes,) as that Light also, pre- eminent and superior to lesser lights, like the Baptist, who was only as a morning star to the sun, heralding His way by a faint reflection of His glory. And yet John the Baptist, was "a burning and a shining light." ch. 5 : 35. Christ was ^'■the Light of Life^ See ch. 1 : 4, 9 ; 6 : 48; Mai. 4:2; Isa. 42 : 6. "For with thee is the fountain of Life. In thy light shall we see Light." He came "that those who see not, might see, and that those who see might be made blind." The connexion therefore with the case of the woman, is sufficiently direct, for He had been exposing the darkness of their minds, and as "whatsoever doth make mani- fest is Light," He had been showing thus His own essential Light, by His power to reveal the darkness of sinful nature. \ He that foUoiceth me. Our Lord here sets forth the only way of getting the benefit of His Light. — It is by following Him. No light is of any benefit if one gets away at the farthest distance from it. One may even get down into a deep cell, or hide in a cavern away from the sweet shining of the sun, and thus he will be in dai-k- ness at noon-day. We must form a living habitual connexion with Christ, or we cannot enjoy the benefits of His Person and work. Besides, our Lord drew His illustration here from their ceremonies, in order to show the ful- fillment of all the jNIosaic ordinances in Himself. As if He had said, I om all that this splendid illumination of the temple-courts and of the city, sig- nifies. Through Me alone it is that the world can have light, or any creature in the Avorld. Through Me Jerusalem is to be the light of the world. Zcch. 14: 7-10. ^ In darkness. Literally, in the darkness — that is, of nature and of the world that lieth in wickedness. In this connexion also. He often gave sight to the blind, to show by His miracles what He was and what He thyself; thy record is not true. 14 Jesus answered and said unto came to do — to give light to them who sit in darkness and in the region and shadow of death — to open the blind eyes of the soul. Ch. 9 : 4, 5. ^| The lAght of Life. The light which we are promised in following Christ, is the light of Life. It leads to life, while apart from Him we must go down to death. He is the way, and the truth, and the life. He is the Life, and the truth which reveals it, and the way which leads to it. This light from golden chandeliers would go out. His light is eternal. It is "the light of life," as the water He gives is "the water of life." "This is life eternal, that they might know thee, the only true God and Jesus Christ, whom thou hast sent." ch. 17 : 3. Observe. — In the ancient tabernacle, there was the golden candlestick standing in the Holy Place, which represented the relative piety of the people, and yet pointed onward to Christ as the only pattern of perfect obedience, 13. The Pharisees now accuse Him of being a self~u-it?iess, because He bore witness of Himself — and that, as He had none to bear witness of Him, His own self-testimony stood unsupported and could not be received. It was a plain principle of common sense recognized also in their law, {Deut. 17: G,) that no man's claim could be taken as sufficiently attested when it had no evidence except that of the interested party. But they do not say that His evidence is not sufficient and that it needs confirmation, but that it is not true. They did not call for fur- ther proof, but thej^ use this flimsy pretext for rejecting all His claims. These Pharisees may not be the same as were mentioned in vs. 3. 14. See ch. 5: 31. The passages are not inconsistent. There He de- clared that if He had no testimony but His own, as a man might testify of himself merely, it would not be suffi- cient. But His was not such a case. For He had the Father's testimony, 152 JOHN. [Age 33. them, Though I bear record of myself, yet my record is true : for I know whence I came, and whither I go ; but "^ ye cannot tell whence I come, and whither I go- a c. 7. 28 ; 9. 29, 30. •which was entirely one with His. Here He declares that His witness of Him- self was true because it was no common self-testimony, but the Father's also in Him, (vs. 16,) and of this vital, essen- tial connexion He was infallibly sure. Hence, He says '■'■ though, ^^ or even if I witness of myself, the case is alto- gether peculiar, and it is yet a double witness. Besides, He had already pointed them to John the Baptist's testimony of Him — and yet that w\as of small account as compared with that of the Father. See ch. 5. ^ I knoiv, &c. His witness was true as He claimed, for it resulted from His most absolute knowledge, to which men were, by nature, strangers, and could not attain. "Light," says Augustine, "both shows itself and other things. Light affords witness to itself. It opens sound eyes, and is its own evidence." Then also only he who knows can wit- ness, and Jesus alone knew this. I know (He would say,) perfectly my origin, my mission, and my plans, and no human evidence could be free from any possibility of error, or have such absolute certainty as mine, ^ But ye cannot tell. Literall}^ — ye do net k?iou\ His origin in God, (whence I came,) and His return to God, (whither 1 go,) were divine actions which surpassed all human knowledge, and could not be reached except through divine reve- lation, which they would not receive. 15. Yc judge after the flesh. They were poor judges — for they judged from cutwiird appearances — and could not comprehend spiritual and divine things. And they were carnal in their judg- ments, rejecting Him from mere preju- dice, and pronouncing His word and claims untrue. His work was, how- ever, not now a work of judgment, but 15 Ye judge after the flesh ; I " judge no man. 16 And yet if I judge, my " judgment is true : for ^ 1 am not alone, but I and the Father that sent me. 6 c. 3. 17 ver. 29. c 1 Sa. 16. 7. Ps. 45. 6, 7 ; 72. 2. only of testimony. He was bearing witness to them — offering salvation with all its evidences — and pressing eternal life on their acceptance. He "came not to condemn the world, but that the world through Him might be saved." ch. 3: 17. So He had not even condemned the adulteress to death, but preached to her repentance and forgiveness and salvation, vs. 11. Though judgment is not what He now does, the time will come for it, and then these rejectors of His gracious, peace-speaking Gospel shall perish, because they rejected the light of life. 16. And yet, if I judge. Literally — but, and even if I judge. Though this is not my object or habit now, to judge any man, "because I came not to judge the world, but to save the world," (ch. 12: 47,) yet, even if I pass judg- ment as I am authorized to do, because the Father judgeth no man, but hath committed all judgment unto the Son, (ch. 6: 22,) '■^ my judgment is true^' — just because of this peculiar personal relation to the Father which they could not understand. The Father had given over to Him the whole work of judg- ing the world at the last day, in order that thus His equality with the Father might be set forth, and "that all men should honor the Son, even as they honor the Father." ch. 6: 23. If True. The term here is, in the best reading, the same as is used ch. 5 : 30, and is different from the common word for true. It means, rather, genuine, as hav- ing in itself all perfection — as being all that is represented by the soundest ideas of judgment. His judgment also would be original and final, (without appeal,) for He was not alone, but was so personally associated with the Father, and so essentially one with the Age C3.] CHAP. YIIT. 153 17 It is ill so written * in your law, that the testimony of two men is true. 18 I am one that bear witness of myself, and the Father ^ that sent me beareth witness of me. aDe. 17.6; 19.15. h c.5. 37. Father, that His acts as well as His testimonies, must needs have the high- est confirmation. 17. In your law. He now puts the case home to them on their own princi- ple that the law requires a double witness, vs. 13; Deut. 17: 6; 19: 15. The emphasis is upon "yowr" — the law which they had made so completely their own, and in which they boasted. •^ Of two men. It was in the mouth of two or three witnesses, that every word should be established. This allowed of two, as enough. He now claims that He has two. 18. I am one. Our Lord here refers to His twofold nature in one Person. The Son and the Father, as of the blessed Trinity, are the two witnesses to whom He refers. He points to the Son of man which wp.s in Heaven, while He was in His human nature on c.orth, as one witness. The Father was another — and the Spirit who had not. yet been brought forward, would be a third. (See 1 John 5 : 7, which is disputed as of doubtful authority, but the doctrine is elsewhere taught and is implied here.) The Jews might reject this as being, after all, His own evi- dence to Himself — as they did not understand His two natures. But so also would they reject the claim to the Father's testimony, because they did not admit that this had been given, and they would say that He had no v/itness but His own. What, there- fore, could He ground His claim upon, so as to make it suit their wicked judg- ment ? ^ The Father. He had already snid (ch. 5: 86,) that the u-orks which the Father had given Him to finish, bore witness of Him that the Father had sent Him. "The Father that dwelleth in me, He doeth the works." ch. 14: 10. 19 Then said they unto him, Where is thy Father ? Jesus answered. Ye " neither know me, nor my Father : if ^ ye had known me, 3'e should have known my Father also. c ver. 55. c. 16. 3 ; 17. 25. d c. 14. 7, 0. 19. Could they have supposed that He meant by His Father, some mere man — or that He referred to Joseph, His reputed Father? Or was this question spoken in derision? He had surely often enough and plainly enough, declared that by His Father He meant Jehovah. And their question is inten- ded to deny His claim in a way to put it to scorn — as much as if they had said, You have no other Father than an earthly one, like any of us. Where then, is your Father? "Is not this the carpenter's son?" Matt. 13: 55. This is an instance of their judging after the flesh, as He declared, (vs. 15,) and how could He furnish evidence suited to such carnal minds ? For " the natural man receiveth not the things of the Spirit of God — for they are foolishness unto him — neither can he know them, because they are spiritu- ally discerned." 1 Cor. 2: 14. ^ Ye neither knozv me. The great difficulty was that they did not knoAV Him. His Divine nature — His heavenly origin — His Godhead — and hence, they did not know the sense in which He spake. They knew Him only as a man, and misjudged Him every way as such. They knew nothing of Him as the Son of the Eternal Father, and hence, they knew nothing of Jehovah as the Father of the Eternal Son, though they boasted their knowledge of God". 1[ If ye had. If they had really understood Him, who He was, and what He claimed, they would have known the Father also, for the one cannot be known apart from the other. Christ alone has re- vealed the Father, (ch. 1: 18.) as Himself being in the Father's bosom, and the Father, is the Father of the adorable Son, and cannot be known apart from this. ch. G: 46; 14: 7-9; 5: 23. "I and ray Father are one." 154 JOHN. [Age 33. 20 These words spake Jesus in seek the treasury, " as he taught in the temple : and no man laid hands on him ; for '' his hour was not yet come. 21 Then said Jesus again unto them, I go my way, and ye •= shall a Mar. 12. 41. 6 c. 7. 30. cc.7.34. Observe.— 1. It is only through the revelation which Christ has made, that we can sufficiently know God. 2. The way to know the Father is to learn of Christ. 3. This is Life Eternal— to know the Father as the only true God, and Jesus Christ as sent by Him. 4. As Christ and the Father are essen- tially one, how can they who reject Christ, ever dwell with God, or ever have any correct and saving knowledge of God? 20. Treasure/. There were thirteen chests in the court of the women, in which the offerings for the temple were placed. In this very court were the great chandeliers, which had been lighted at the feast, and from which Jesus had drawn an illustration of Himself as the Light of the world. It was pi'oper, therefore, to note that His discom'se was spoken in this place. ^ For His hour. We see how the Holy Spirit all along gives notice of this fact — that as the hour appointed by the Godhead for His suffering unto death, had not arrived, no man laid hands upon Him. This was the only explanation of their keeping back. See ch. 7 : 30, &c. 21. Again. Jesus now addresses them very much as He had done, ch. 7 : 33. This concludes the series of His discourses to the Jews. It was about six months before His crucifixion. \ I go my way. He refers to His ap- proaching death as being voluntary. Men could not kill Him, if He did not purpose to die. Therefore, while it was their way to kill Him, He would only be going His way, viz : to the Father who sent Him. ch. 7 : 34 ; 8 : 14. T[ Shall seek me. See notes on ch. 7 : 83, &o. Our Lord here speaks me, and ^ shall die in your sins : whither I go, ye ® cannot come. 22 Then said the Jews, Will he kill himself? because he saith, Whither I go, ye cannot come. 23 And he said unto them, Ye d Job 20. 11. Pa. 73.18-20. Pr.U.32. Is. 65. 20. Ep. 2.1. eLu.16.26. Still more plainly and pointedly than before, until their enmity rises to the highest pitch. He declares to them the dreadful consequence of their re- jecting Him, and of His withdrawal from them, (vss. 23-24,) the conviction which should seize them when they should have put Him to death. 26-29. He gently leads those who have the first beginnings of faith in Him, and exposes the Jewish pride and malice of His enemies, (30-47,) and then finally takes occasion from their further charges to declare His own dignity and glory. 48-58. 1[ Die in your sins. Literally, in your sifi. This is explained in vs. 24. If they persisted in their unbelief and rejection of Him, they could have no salvation — they must die in their sin, because they rejected the only Saviour from the power and curse of sin. *[[ Whither I go. J3y this He shows His perfect knowledge of all that was to come upon IHm, and that His departure from the world, though it was to be by their bloody hands, was entirely of His OAvn will, and included in the Divine plan for the salvation of men. He was to go to the Father, (ch, 17: 1,) and thither they could net come, just because they would die in their sin. Their sin would be unre- pented of and unforgiven, and as He would go His way, and to His own place, so they must go their way and to their own place, as Judas went. Acts 1 : 25. 22. Kill Himself. Here again they pervert His words, yet differently from before, ch. 7 : 35. Here also, as there, they are full of reproach and scorn — for they regarded suicide as a crime that inevitably led to hell. 23. He now enters into an expla- Age 33.] CHAP. VIII. 155 are from beneath; I am from above : ye are of this world ; I am not of this world. 2 i I said =" therefore unto you. nation. They belonged to diflferent worlds — and hence, they could not, in departing this life, go to the same place. Observe. — Sinners perish, not by any arbitrary decree of God, but by the very necessities of the case — just as a stone sinks in the water, while an ark/oa^5. "Except a man be born again" — obtain a new nature — he must naturally go to perdition just because he is from beneath — all his tastes and tendencies are to destruction — to the world and portion of the lost. "Except a man be born again, he cannot see the Kingdom of God." ch. 3. 2. They whose joy and portion are in this world, must perish with it. Therefore the tender exhortation of this Evan- gelist is : " Love not the world, neither the things that are in the world," for such a love proves the worldly, unre- generate nature — for "if any man love the world, (as his portion,) the love of the Father is not in him." And so his end is sure. For the world passeth awny, and its votaries must perish with it, "but He that doeth the will of God, abideth forever." 1 John 4. This is the great, fixed, eternal prin- ciple from which none can possibly escape, and which none can blot out, because it belongs to the very nature of things. 1 John 4, 5 ; ch. 3 : 31 ; James 3 : 15. 24. / said, therefore. This is the explanation — the principle from which there can be no departure. This mi:kes the case perfectly clear and sure. ^ For. If they perished it would be by their unbelief and rejection of Him, Literally, it reads, "If ye believe not that I AM " — that is, that I am God — the Son of God and the true Messiah. The name of Jehovah with which they were familiar in their Old Testament Scriptures was, "/ am." And this form of expression might convey to them a further hint of His claim. So that ye shall die in your sins : for ^ if ye believe not that I am he, ye shall die in your sins. 25 Then said they unto him, in ch. 6: 20, the reading is, ''lam," though it is rendered, ''It is I." Observe — 1. John in his Epistles dwells much upon this great truth — and shows that the confession of Christ as come in the flesh is an evidence of the new birth — while a denial of Him as being the Son of God is a mark of Antichrist. 1 Jno. 4: 3. 2. Christ offers the only way of salvation, and who- ever refuses to believe in Him refuses the only hope, and must therefore die in his sin. 3. Unbelief in Christ is the great fundamental sin, at the root and source of all sin. Therefore, when the Holy Spirit comes He convicts men of sin, because they believe not on Christ, ch. 16: 9. 4. Men are iu a state of sin by nature, alienated from God by wicked works ; and without a living faith in Christ the only Saviour from sin, they must die as they have lived, in a state of alienation from God — unreconciled to Gcd. 25. Who art thou? They still insult Him by stubbornly asking of Him, icho He is — as though He had not already told them — or, as though He must make Himself to be something else, before they could comprehend His language. This profession of the most profound ignorance after all that He had said, was the most downright defiance of the threat which He had just uttered. As much as to say, "xcho are you, and what have we to do with believing in you. We know noth- ing about you " — as having any such sxiperior claims. The dreadful inso- lence of these men might justly have brought upon them swift destruction. But behold the forbearance of ovir Lord. He came not to judge, or surely these must have been sentenced and hurled into perdition. Still He for- bears, and gives them yet space for repentance, only forewarning them of their certain doom if they continue to 166 JOHN. [Age 33. "Who art thou ? And Jesus saitli unto them, Even the same that I said unto you from the beginning. 26 I have many things to say and judge of you : but =" he that sent me is true ; and I speak to the workl those things which I heard of him. disbelieve and reject Him. T Even. This properly reads, "What I am speaking to you all along from the beginning'" — or — "In very deed — essentially — that same which I am speaking to you all along." What He reveals Himself to be, that He is. "I am, that I am." Exod. 3: 14. The term rendered "i;i the beginning,'" rather means here, primarily — essentially — "traced up to its principle." — Alford. See also Is. 52 : 6. He could only answer to all questions concerning Him by reiterating the declarations He had made, as He had been laboring to set forth His proper dignity and glory — the mystery of His Godhead, which they could not and would not under- stand. 26. As to Himself, He had much that He might say and judge concerning them, as in vss. 23, 24. He had, how- ever, declared to them faithfully the truth of their sin and danger — and He might go on to blame and condemn them more and more. But He was now acting under a commission from the Father — having a definite testimony to give — and what He had said of Him- self and of them, Avas simply in accoi'd- nnce with this commission. He thus again refers them for His origin and authority to the Father whom they professed to worship — and as for Him- self, though He might now doom them to perdition. He confined his discourse to these things. Our Lord is meek and lowly in heart, and gives liberally with- out upbraiding. He came, "not to condemn the world, but that the world through Him might be saved." He was kindly but faithfully urging on them the claims of salvation with a view to reclaim them, and with many 27 They understood not that he spake to them of the Father. 28 Then said Jesus unto them, When ye have lifted up ^ the Son of man, then shaU ye know that I am he, and that I do nothing of myself; but as my Father hath taught me, I speak these things. h C.3. 14; 12.32. it had this effect, vs. 30. We may learn, hence, how we should deal ten- derly but plainly with men for their salvation. T[ To the world. He had a testimony for the world at large which He must deliver. This was His work. He could not stop now to speak and to judge of them as He might do. The judgment day would come soon. 27. They understood not. Literally — they hiew not. They did not recog- nize this, nor lay it to heart, but were likel}^ to overlook the fact, as He did not speak of the Father by name. Therefore, He proceeds more expressly to speak of His relations to the Father. Observe — How amazingly ignorant are men of the most common truths of religion, where they have no relish for them. Those who are well informed in all other kinds of knowledge, stum- ble and show their ignorance about the plainest doctrines of God's word. '■'■ Havirg the understanding darkened.''^ 28. He now refers them forward to the guilty transaction in which they should soon show their hostility toAvard Him. That should be to them a day of clear and fearful revelation. ^ Lijted up. — When ye shall lift up, (as ye will do,) &c. See ch. 3: 14. He here points them out almost as distinctly as He afterwards pointed out Judas at the table. He refers, by this language, to His death upon the cross, when He should be suspended as a malefactor; and He forewarns them of what they should do to Him. ^ Son of Man. When He spoke of being lifted up, (ch. 3: 14,) it was as "the Son of Man." He took a body, in order to suffer a sacrificial death for sinners. Heb. 10: 5. f That I am. The pro- noun **IIe," is not in the Greek text Age 33.] CHAP, VIII. 157 29 And lie that sent me is with Die : The Father hath not left me alone; for I do always those things that please him. here : and the sense is more striking "without it — " thai I am." The centu- rion was convicted at His death. Mira- cles attested His divine commission — as the rising of the dead, and their go- ing through Jerusalem, after His resur- rection. Beyond this, His resurrection and ascent to glory would show who He was, and the cutpouring of the Spirit at Pentecost perhaps brought convic- tion to these very persons. In all these things He should have the Father's seal set to His claims and to His work — and this wou'd silence their doubts as to His acting alone as a mere man, and without authority from Heaven. From the time of His crucifixion, the Jewish people more or less began to see who He was. See Matt. 27 : 54 ; Luke 23 : 48; Acts 2: 41; 6: 7; 12: 24; 19: 20. ^ But as my Father. See ch. 5 : 20, notes. They should then see His relation to the Father, which was now so dark and repugnant to them. They would theu behold the evidence from on High, which He had all along claimed. Acts 2, 29. Is icith me. This is something further than the mere commission, or authority. He enjoyed the Father's presence. This refers farther, to the mystei-y of the oneness which He had with the Father. He was not appoint- ed to do His work alone, nor was He acting alone — but in close companion- ship with the unseen Father — the Fa- ther's fellow. Ch. 1:1. ][ Hath not Irfi me alone.'' So fully does He express, in every variety of form, the great truth of His essential partnership in the Godhead. He was " sent," yet not so as to be separated from the Father who sent Him. See vs. 16. And this essential union of natures is evidenced by the character of His works. Ch. 5: 37, 38. ^ For. This is given as amply justifying such a connection. The Fa- ther loves -Him because He laid down 14 30 As he spake these words, many ^ believed on him. 31 Then said Jesus to those Jews which believed on him, If His life in the work of redemption, Ch. 10: 17. The Father, also, declared Himself ivell pleased in Him, and in His work. Matt. 3: 17. It is a work done by covenant with the Father. Tf That please. That are pleasinff, acceptable to Him. 30. This earnest, pointed discourse of our Lord led many to renounce their unbelief. Conviction was earned to their minds. Yet it was not even His forcible presentation of truth, but the Divine Spirit, which alone could secure true conversion. The same Spirit which the humblest minister of Christ needs to bless his labors, our Lord re- quired to make even His preaching eifectual. This Spirit was given already at times, and in a measure, though not fully and universally until Christ was glorified. Ch. 7: 39. 31. Our Lord now proceeds to strengthen these weak disciples — forti- fying them for the future trials of life, and warning them of their only secu- rity. Every thing would depend on their continuing in H'.s doctrine, and enduring unto the end. They would have many temptations to depart from His word and ways. He saw in them per- haps an intellectual persunsion, with- out any hearty trust. And these words would, at any rate, be adapted to the differentclasscs and characters. % Con- tinue. The same term is elsewhere ren- dered, dicell, (ch. 15,) abide. They were not only to express and profess their belief now under this discourse, and soon depart from it — but they were to abide in His doctrine — " con- tinuing steadfastly" in it — " rooted and grounded" in it. If In my word. In the doctrine which is mine. In the revelation of Himself, which He made. It is only by abiding in Christ that we can be disciples indeed — or bear any fruit of discipleship, that shall show us to be living. Ch. 15 : 7. They pro- 158 JOHN. [Age 83. ye continue * in my word, then are ye my disciples indeed ; 32 And ye shall know ^ the truth, and the truth shall make you free.'' aRo. 2. 7. Col. 1.23. He. 10.38, 39. 6 Hos. 6. 3. cPs. 119.45, c.n.17. Ro. 6. 14; 18.22. Ja. 1. 25 ; 2.12. fessed their belief iu Ilis claims. But they might reject some of His humbling doctrines. The result would soon ap- pear. It is by following on to know the Lord that we truly know Him, (Hos. G: 3,) and are truly proved to be His disciples — attending humbly upon all his teachings. 32. A happy result of this abiding in His doctrine is, that with a sincere disposition to receive the truth as it is in Jesus, we shall know it, and it shall work out our glorious deliverance. " If any man is willing to do His will be shall know of the doctrine." See note, ch. 7: 17. f The truth. The revelation of Christ in the Gospel is the highest truth, worthy of being called truth itself. % Make you free. Shall give you true liberty. The truest personal liberty is announced in the religion of Christ, and brings to the believer, freedom from the slavery and captivity of sin. Rom. 6: 16, 17, 19, 20; 7: 6, 8, 11 ; 8: 21. The service of God is the highest freedom. V/hen the truth as it is in Jesus comes to the heart, it works at once a wonderful freedom from harassing cares and from turbulent passions — from Satan's ty- ranny, and from the fear of death. It comprehends the freeing of the intel- lect (2 Cor. 8: 17) and the freeing of the will from the bondage of sinful nature. Rom. 7: 23, This idea is found with all the apostles, as a doc- trine peculiar to Christianity. Rom. 6: 18; 7: 6; 8: 21; Gal. 5: 1-15; 4: 26-81; 1 Pet. 2: 16; Jas. 1: 25; 2: 12. But this idea they could not un- derstand. How little do unbelievers know in what bondage they are, or into what ^'glorious liheriy of the chil- dren of God" they might be brought by the Gospel message. " Let Papists," says Calvin, "now go and proudly vaunt of their free-will ; but let us who 33 They answered him, We be Abraham's seed, and were never in ^ bondage to any man : how sayest thou, Ye shall be made free ? are conscious of our own slavery, glory in none but in Christ our Deliverer." Some men speak as though an enslaved will were nothing, and as though it could be easily got rid of, by so willing, when this is just the greatest difficulty. We could will aright, if our will were not depraved and defiled and enslaved. And this is the most serious bondage, where the xoill is the very thing that is concerned. "It is God that worketh in us both the willing and the doing, of His good pleasure:" and this is our only hope — Christ has come to set us free from this and every bondage of sin. 33. This reply seems to have been made by unbelievers in the crowd, and not by the same persons, (the many,) who are spoken of as having believed, unless we suppose, with some, that it was made to those who believed in a gen- eral sense, but were not yet disciples in- deed, as not being ready to "abide" in His doctrine. But as our Lord in vs. 81, spoke expressly to those of the com- pany "who believed on Ilim,'^ the infer- ence is, that the reply here made, came from the other class — the un- believers. ][ Abrahani's seed. They claimed that they were descended directly from the patriarch, and were not bondmen. But this was at best only their boasting pretension — for their ancestors had been bondmen in Egypt, and in Babylon had been cap- tives ; and now they themselves were groaning under the Roman yoke. Yet they still vainly imagined a certain kind of independence, "The most common laborer, who is of the seed of Abraham, is equal to kings," says the Jewish Talmud. Observe. — 1. Those who are the greatest slaves to sin, are often the least aware of it, and least willing to acknowledge it, and are the most unwilling to be charged with it. 2. The very men who longed to be Age 33.] CHAP. VIII. 159 34 Jesus answered tliera, Yerily, verily, I say unto you, Who- soever * committetli sin is the servant of sin. 35 And the servant ^ abideth not in the house for ever : hut the Son abideth ever. 36 If ° the Son, therefore, shall make you free, ye ^ shall be free indeed. aRo.G.lG, 20. 2Pe.2. 19. 6 Ga. 4. 30. c Is. 61. 1. dEo.8. 2. Ga.o. 1. released from political bandage, and sought a Messiah who would do this, were indignant at the very mention of being made free, because it implied that they were slaves. 3-i. Our Lord now shows in what sense He promised freedom — not as they really would like, from political bondage — but from the power of sia. Tl Commitieth. That is, practiceth — ha- bitually doeth. ^ Sin, — The sin : for one sin may hold a man in perfect bon- dage, and whatsoever sin it is that he practices, that sin enslaves him. ^ Is the servant, (slave,) of the sin. Rom. C: 16; 2 Pet. 2: 19. 35. He now refers to the distinction between two diiFerent descendants of Abraham. Some are his posterity by Isaac, but others by Ishmael. The latter are cast out as the children of the bondicoman, and only the former, the true children, can remain in the house, entitled to all its privileges. This is explained in Golat. 4: 19, &c. This was insisted on by the apostles, especially by the apostle to the Gentiles, against their vain boast of an outward descent — that "They are not all Israel which are of Israel, neither because they are the seed of Abraham, are they all children. But in Isaac shall thy seed be called." Rom. 9: 6, 7, 8, 12. " He is not a Jew who is one out- wardly." Rom. 2 : 28, &c. See Gal. 4: 30, with Gen. 21: 10. 36. They therefore were, after all their boasts, not real sons, and could be saved only by a living connexion "With the New Testament Isaac, "the Son of promise," the Lord Jesus. In I 37 I know that ye are Abraham's seed : but ye seek to kill me, be- cause my word hath no place in you. 38 I « speak that which I have seen with my Father; and ye do that which ye have seen with your father. 39 They answered and said unto him^ Abraham ^ is our father ec. li. 10, 24. /Matt. 3. 9. this way, also, they would come into the relation of sons, and be introduced into the glorious liberty of the children of God. Rom. 8: 17. ^ Free indeed. The term is not the same as is rendered ^'indeed'' vs. 32, where it meant truly, in distinction from falsely. Here it means rather, essentially, substantially. 37. He admits their Abrahamic lin- eage according to the flesh, but He speaks of a true Israel, who are ac- cording to the Spirit. "And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise." Gal. 3: 29. This idea is found running through the prophets, as Isaiah, &c. and is the basis of some of the glowing predictions of what awaits Israel, the true church, the spiritual seed, the genuine discipleship. Now, though they were Abraham's seed according to the flesh, they were showing by their works that they were slaves to sin, and needed deliverance, and were even rather, the children of the Devil, as He would show. ^ Hath no place. Has no room, finds no lodgment — is not entertained, and received in you. How obstinate is the opposition of the carnal heart, to the truth in Christ. This showed them to be vitally differ- ent from Him, and proved them to be children of the Devil, whose murder- ous spirit sprang also from hatred of the truth, vs. 44. 38. He here re-asserts His vital connexion with the Father, and shows their proper relation to their father, (vs. 44, ) in both which they may be known by their fruits. 89, They thought they had an ad- 160 JOHN. [Age 83. Jesus saitli unto them, If ^ ye were Abraham's children, ye would do the works of Abraham. 40 But now ye seek to kill me, a man that hath told you the truth, which I have heard of God : this ^ did not Abraham. 41 Ye do the deeds of your father. Then said they to him, "VVe be not born of fornication; a Ro. 2. 28, 29 ; 9. 7 Ga. 3. 7, 29. b Eo. i. 12. Tantage now, as He had declared that they did the works of their father — for surely they said, they were the chil- dren of Abraham, and this was just what they boasted. But, instead of proving their fruit from their outvv'ard origin. He would prove their real origin from their fruit. Tf Children. The term here is not the same as for seed — there Avas a great difference. True enough they were the seed of Abraham, but not his children — de- scendants, but not sons, for else they would have done as he did — and thus would have proved that they inheiited his character and spirit. Paul alrO makes this distinction. Rom. 4 : 11, 12; 9: 8. 40. What then do they do, so con- trary to Abi-aham's works ? See vs. 37. In thus persecuting Him they proved themselves hostile to the truth which He received from the Father, and they were fighting against God. This is the attitude of unbelievers, battling with the only Lord God, and vainly contend- ing with the Sovereign of the universe. How shocking the folly of caviling at what is shown to be God's truth. T[ I'his did not. This is utterly con- trary to Abraham's practice. "Abra- ham believed God," &c. vs. 56. Gen. 18. 41. He would noAV prove upon them a different parentage, tracing it from their works. It was true that they did the works of their real father, and thus showed whose children they were, by their conduct. Abraham would not have acknowledged them. They now affect to be indignant, and charge Him with calling them "ia^- we *= have one Father, even God. 42 Jesus said unto them. If * God were your Father, ye would love me : for I proceeded forth and came from God ; neither came I of myself, but ^ he sent me. 43 AVhy do ye not understand my speech ? even because ye can- not hear my ' word. c Is 63. 16; 64. 8. d Mai. 1. 6. ljno.5. 1. ec.17.8, ?.3. /Is. 6. 9. tards, (Heb. 12: 8,) and not sons," which was indeed spiritually true. They claimed to be the lawful children of Abraham, who was the founder and head of Israel. Isa. 63: 16; 64: 8 ; Deut. 32 : 6. T[ One Father. They also boasted, that as a nation they alone were the children of God, and that Abraham and themselves, had a common father, even God. So that any other intimation was an insult to the whole Jewish people. They seem to have caught a hint of the higher sense in which He spoke, and laid their claims high, accordingly. 42. Our Lord here takes them up upon this profession, and shows how false it was, as proved by their treat- ment of Him, who had come from God, to reveal the Father. He was "set for the fall and lising again of many in Israel, that the thoughts of many hearts may be revealed." How false must be that pretence of love to God, which rejects Christ Jesus. 43. Our Lord now brings the matter to a point, and traces all their opposi- tion to i's source in the depraved na- ture. Tf Understand — take cognizance of — apprehend. Why is there this dullnes.'^, and this perversion of my speech ? He refers to the spiritual sense which all alonf ran through His discourse, and which, with all His explanation, they were so slow to understand. How blind is the natural mind ! The simplest truths which a child might understand, cannot be made clear to such. And why is this ? He gives the reason. ^ Cannot hear. Literally — ye are not able to hear. It Age 33.] CHAP. VITI. IGl 44 Ye * are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode ^ a Matt. 13. 38. 1 Jno. 3. 8. 6 Jude 6. is a deep-seated inability — not of the ears or outward hearing. If this were all, the impressions could be conveyed through the eyes. But it was an ina- bility of heart, which prevented them from hearing favorably His discourse. They cried, " This is an hard saying, vrho can hear it ? " who is able to give ear to it? ch. 6: 60. This native, inbred repugnance to the truth is not physical, but it is natural — that is, by nature, and it is uU the worse because it is moral and spiritual, instead of physical. If it were only that a man's limbs were chained so that he could not go to the house of God to hear the Gospel, this would be a trifle, so long as he had the hearty inclination to receive it. But alas ! though the ^'■cannot,'''' in the view of many, is no inability, because it is only a < ' icill not,^' it is on this very account the greatest inability, as the will is enslaved and needs to be delivered. It is depraved and needs to be renewed. It is repug- nant, and needs to be converted. IMelancthon says, "Ye are not able, because the preponderating bias of the heart draws it to evil." " By putting the question," says Calvin, " He in- tends to take out of their hands what was the subject of their continual boast- ing, that they are led by reasoii and judgment to oppose Him." How igno- rant are they who claim to be so enlightened as to reject God's word — His only written revelation from Heaven ! How enslaved are they who boast of being free thinkers, and who cry out against trammels of Christian doctrine and of religious truth ! Our Lord, the final Judge, here traces their true paternity, shows who is their father, and whence their works proceed. 4-1. Yeicilldo. Litei'ally — ye will to do. This is much more than is ex- pressed in our English version. It is not saying merely what they zcill do 14* not in the truth, because there is no truth in him. When he speak- eth a lie, he speaketh of his own : for he is a liar, and the father of it. in future — but what they are inclined to do, by nature and habit — what their choice is. This is the condemnation — that men choose darkness rather than light. They arc heartily disposed to evil, and this is their slavery. It is not such a slavery as binds them hand and foot against their will, but a slavery that binds their u-ill to act in a swift and ready obedience to Satan. 1[ A murderer. They show themselves the true children of Satan, for He was a murderer, and the first murderer, and the3% in seeking to kill Him, were only showing the spirit of his children. ^ From the beginning. That is, from the very beginning of society, in tlio I outset of man's history. Satan brought sin and death into the world by deceiv- ing our first parents, and the first murder immediately followed their fall, and grew out of it — so that Satan was the parent of it. 1 John 8 : 8. " He that committeth sin is of the devil ; for the devil sinneth from the beginning." 1 John 3: 12. "Cain — who was OF THAT WICKED o^'E, and slew his brother " We see that Satan is a real person, and active among men. TT Abode not. The fall of Satan is here referred to, and in this state of apostacy, He is the parent of all apostates — so that, secondly, He is not only a mur- derer, but a liar, and hater of the truth — and in this respect also, they showed their real parentage. This shows that the seduction of our first parents is the murder here spoken of, in which Satan showed his true charac- ter of falsehood. Gen. 3: 4. Ob- serve — Satan was created holy, but in this estate he abode not. He was a leader of those angels " who kept not their first estate." .Jude, vs. 6. % No truth. No truthfulness. His lie has become his very nature, and this, therefore, is his life, and such as hate the truth are his children. 1[ His 162 JOHN. [Age 33. 45 And because * I tell you the truth, ye believe me not. 46 Which of you convinceth "^ me of sin? And if I say the truth, why do ye not believe me ? 47 He that is of God heareth God's words; ye therefore hear own. The term is plural. Of his own things — "out of his own treasures or resources." Matt. 12: 35. Out of the evil treasures of his heart, he bringeth forth the evil things, and so it is with his children. They deal in lies. Noth- ing so proves one to be a child of the devil, as the habit of lying. " All liars shall have their part in the lake that burnetii with fire and brimstone." T[ Father of it. Rather — the father of liim — that is, of the liar, and of every liar — and, of course, of these lying Jews. 45. Ye display the character of the devil — ye delight in his works — for he plotted the murder and destruction of men from the beginning. Falsehood is his most prominent trait, and, there- fore, ye do not believe me, because I speak the truth. This was the crown- ing condemnation — that just because our Lord told them the truth in regard to themselves and the only way of salvation, they believed Him not. If He had told them some pleasing false- hood, they would have received it. If one should come to them in his own name, and not in the Father's, him they would receive, ch. 5 : 44. How true is it that it is the truth which men object to, because they do not relish it. But if it be, nevertheless, the truth — and especially, the saving truth, how mad is it in them to rpject it. Will they have only what is pleasing — whether true or false ? and " Once wedded fiist To some dear fulsehood, hug it to the last? " 46. Which. Literally, who of you convictclh me of sin? " Convinceth," is not the word here used. It was not to satisfy Him of any sin, that He here challenged them. Convicteth is the term. The question was, who of them them not, because ye are not of God. 48 Then answered the Jews, and said unto him, Say we not well, that thou art a Samaritan, and *= hast a devil ? 49 Jesus answered, I have not could prove any sin against Him, to show that He was not a faithful ser- vant of God. He asserted his perfect sinlessness, as a reason why He should be received as sent from God. ^ And if. Unless they could show either from His life or His doctrine that He was false, why did they not receive and believe Him? Plainly because they were, as Ho said, the children of the devil, and so were opposed to truth itself. This answers His own question in the preceding verse. 47. If they were of God they would surely show it, by hearing and receiv- ing the words of God — the revelation He gave by His Son. Thus He forced upon them their opposition to God's truth, as gi'owing out of their alienation from God. Thus He convicted them of sin. This was most conclusive against them. 48. They can reply to this only by railing accusation. Men often repel the truth by reviling at the messenger or the message. They had quarreled long with the truth — now they cavil at Him and rail madly at His spotless person. ^ Say we not tvell. He was repeatedly charged with casting out devils by leagiie with the prince of the devils. And here they charged Him with being crazed. Tf A Samaritan. This Avas the severest reproach among the Jews, to call one a Samaritan, or heathen — with whom they had no deal- ings. Ch. 4 : 9. But this was not enough. They charged Him with having a devil also — with being de- moniacally possessed. 49. How mildly Jesus answers to all such bitter revilings. He only re-as- serted His claims and the purity of His doctrine and woik. And more than this, He would let them know, Age 33.] CHAP. VIII. 163 a devil ; but I honour my Father, and ye do dishonour me. 50 And I ^ seek not mine own glory : there is one that secketh and judgeth. 51 Verily, Yerily, I say unto you, If a man keep my saying, he shall never see death. 52 Then said the Jews unto him, Now we know that thou hast a devil. Abraham is dead, ^ and the prophets; and thou sayest, If a man keep my saying, he shall never taste of death. 53 Art thou greater than our father Abraham, which is dead? .5.41. & Zee. 1.5. that He sought not mere human ap- plause — their scandal would not harm Him. He would do His Father's •work, and refer all the results to Him who seeketh His honor, and judgeth •what is right. Ch. 5 : 23. 51. Wonderful grace is it that our Lord yet still further puts forward the invitation of the gospel, even to such willful and wicked revilers. He would show them here, the blessed effects of. keeping, cherir^hing and abi- ding in His word, which they, as chil- dren of the devil, could not receive. ^ See death. Shall not die eternall3\ Ch. 11: 26. 52. From this the Jews, (the rulers and leaders of them,) took advantage, and supposed they could now entangle Him. They took Him to mean bodily death, and they supposed they could contradict Him, and prove Him to be false, by saying that Abraham and the prophets who were good men, and had kept God's words, had died. — They blasphemed Christ : and yet the com- passionate Saviour bore with them. 53. Art thou greater. So the Sa- maritan woman asked : Art thou greater than our father Jacob ? ch. 4 : 11. This pride of ancestry and of the old economy came up to resist the claims of Christ. ][ Is dead. Rather, who died. ^ Whom makest thou. As And the prophets are dead : whom makest thou thyself ? 54 Jesus answered, If "^ I hon- our myself, my honour is nothing : it is my father ^ that honoureth me ] of whom ye say, that he is your God : 55 Yet ye have not known him; but I know him : and if I should say, I know him not, I shall be a liar like unto you : but I know him, and keep his saying. 56 Your father Abraham re- joiced to see my day: and he ^ saw it, and was glad. cc.5.31, 41. dc.17. 1. c He. 11. 13. much as to say, who are you ? How can you pretend to keep your followers from dying, when all the great and good who were God's favorites died. What power is this that You are claim- ing for Yourself? 54. He replied, referring them again to the Father, whom they boasted as their God, and whom they worshiped. This was all along what our Lord meant, by constantly claiming to have been sent by the Father, and to have had the Father's testimonies. Since they professed to worship the Father, they were bound to receive Him and His message. 55. Yet the difficulty lay in their ignorance of the Father whom they claimed to know so entirely, and in their rejection of Him who came to reveal Him. 56. Rejoiced. The term is one ex- pressive of strong delight. Our Lord meets them with the fact that their father Abraham, whom they so much boasted, was a believer in Him, and that if they were true children of Abraham, they would also gladly re- ceive Him. And thus also in tlie sense which He intended, Abraham was liv- ing and had not seen death. Luke 20: 37, 38. The literal meaning of tl.e passage is, " Abraham rejoiced that he should sec my day." He looked forward 164 JOHN. [Age 33. 57 Then said the Jews unto him, Thou art not yet fifty years old^ and hast thou seen Abraham ? to it, with all the confidence of ftiith — it was cherished by him as a joyful reality yet to come; and the benefits of it he fully expected to realize. It was in regard to this seed of promise that "Abraham believed God, and it was counted to him for righteousness." Gen. 15: G; Rom. 4: 8. He, like the other patriarchs and prophets, " di'^.d in faith, not having received the promises, (in their fulfillment,) but having seen them afar off, and were per- suaded of them, and embraced them," &c. Heb. 11: 13. The promise of Christ's coming was ma le to Abraham. " To thy seed — which is Christ.'" Gal. 3 : 16. He was also favored with a view of Christ's death as a sacrifice for sin, as it was shadowed forth to him in the command to otfer Isaac. Gen. 22 : 1- 13; compare Heb. 11: 19. The ex- pectation of the Messiah's time, as to be realized by him, in all its benefits, was the source of lively, exultant joy to Abraham. ^ He saiv it. That is — ofar off. Hob. 11 : 13. And he so en- tered into it, by faith, as a reality cer- tainly to be enjoyed, that it had with him the power of a present experience. He saw it as represented — and was justified by the faith of it, " when he ofTercd up Isaac, his son, upon the altar." Jas. 2: 21. ^ And icas glad. He so vividly saw it in the distance as to be gladdened by the vision of it, and this prospect of it cheered him in his life and death. The name "Isaac" signifies laughter. Perhaps the mean- ing may also be, that he saw it in his glorified state. "It is not said that he saw Christ, but Christ's day — these latter days — the time of Christ's king- dom when he appeared in the Avorld clothed with flesh, to fulfill the office of a Redeemer." — Calvin. This fas- sage, therefore, is not at all inconsist- ent with Luke 10: 24. There was evei'ything in this declaration calcu- lated to strike from under them their ground of boasting, and to show how 58 Jesus said unto them, Veri- ly, verily, I say unto you, Before Abraham was, I ^ am. aEx.3. U. Is.43.13. c. 1. 1, 2. Col. 1.17. Re. 1.8. idle is the objection drawn from the name of Abraham. And if he so ex- ulted in seeing Christ's coming, as it was set forth in promises and prophe- cies, how opposite to him must they be who reject Christ when He has come ! Our advantages are much greater than those of the most favored patriarchs. To see Christ's day as ice see it — to live in the times of the gospel dis- pensation, is the highest privilege. And our responsibilties are proportion- ably great. 57. The Jews at once charged Him with the absurdity of saying that some- how He had been seen by Abraham, and as they knew that Abraham had died so long before, they would have Him explain how it could possibly be. T[ Fifty. He was not even fifty years old, they said. He was in fact only about thirty-three. But He might have appeared much older, as He vras " a man of so7-roics,'' and they could say that, at any rate, He was not ffty yet — perhaps conveying also a sarcasm, in naming this greater age. As much as to say, You are making yourself cen- turies old, and we are sure j'ou are not fifty yet, at oldest; for fifty would more than cover all your claims to age. And hast thou seen Abraham? This He had not said ; only they wero determined to misunderstand and per- vert His language. They were willing enough to charge upon Him this ab- surdity. He had a higher meaning. 58. Before Abraham, &c. Here He brings out the astonishing truth, Avhich they wore so poorly able to compre- hend, and so unwilling to receive. He here asserts His essential pre-existenco — that He existed before Abraham. 1[ Was. This word is different from that which is here used to express our Lord's existence. More literally, it would read " before Abraham teas born, or icas made, (implying that Abraham had a beginning,) I am." And in this connection the use of this different Age 33.] CHAP. IX. 165 59 Then took they up stones to east at him : but Jesus hid himself and went out of the temple, going through the midst of them, and so passed by. verb, in reference to Himself, implying essential existence, and immutable, inde- pendent being, (in the present,) would show that He claimed an underived origin. ^ / am. This was the very form in which Jehovah declared Him- self under the Old Testament — " I am that I am." It was understood to im- ply His uncreated and essential being. And His object here was to show that He existed as God in the beginning, and that the Word was with God, and was God. Ch. 1: 1. In His divine nature He existed before Abraham was made, though in His human nature He was only thirty-three years old. This de- claration was also made most solemnly, somewhat in the form of an oath — " Verily, verib/' — and it was therefore important for John's purpose, -which ■was to establish, in every way, the proper Godhead of our Lord Jesus Christ — not merely that He was di- vinely commissioned, or of a divine nature, hut that He was truly God. He does not say " / u-ors," but " lam," as implying also that He was the very same yesterday and to-day and forever. It is not the mission and work of our Lord that is here spoken of, but His nature and essence, to meet the ques- tion as to His existence in Abraham's time. 59, To stone, &c. They probably held Him guilty according to their law. Levit. 24: 16. "We see how g^reat is the madness of inconsiderate zeal," — Calvin. We need not suppose any miraculous escape here. But the connexion rather favors such an influ- ence. Calvin says, " I have no doubt that Christ rescued Himself by His secret power; but yet under the appearance of a low condition — not intending to make a clear display of His divinity as yet," CHAPTER IX. ^ A ND as Jesus passed J\^ by, he saw a man which was blind from his birth. 2 And his disciples asked him, CHAPTER IX 90, A MAN BORN BLIND — IS HEALED ON THE Sabbath — Our Lord's sub- sequent Discourses, — Jerusalem. Luke. I John. 9.1-41. |l0.1-21. It would seem that the incidents recorded by Luke, in part of chs. 10 and 11, belong to this portion of the his- tory. The return of the seventy is supposed to have occurred at or near Jerusalem, and just preceding the miracle here narrated. 1, Passed by. Not necessarily nor probably in His escape from the Jews, ch. 8 : 59, This is more like the com- mencement of a new paragraph ; and is such an introduction as marks an ordinary occasion. "As He was going along." ^ From his birth. The man may possibly have been pro- claiming the fact of his having been born blind, in order to work upon the sympathy of the passers by — which would account for the disciples asking the question. 2. Who did sin. The Jews be- lieved that special calamities were evidences of special sin. The 38th Psalm is founded on the general idea that affliction is the fruit of sin. — In Luke 13: 1-4, our Lord met their mistakes on this subject. It may be said in general terms, that suffering in the world is the fruit of sin. But we have no right, therefore, to count those persons the vilest who suffer the most. It is, indeed, often the very reverse of this, in God's providence. And though some have supposed from their question here, that they thought the man could somehow have sinned brfore he was born, it is not necessary to infer that they had any very definite theory in regard to such a case as this. They asked rather because of a special 166 JOHN. [Age 33. saying, Master, who did sin, this man, or his parents, that he was born blind ? 3 Jesus answered. Neither hath difficulty in this case, growing out of his being born with this calamity upon him. Generally, the personal suffer- ing would infer personal sin. But how this man could have been a sinner before he was born, would be the diffi- culty here. And hence, they inquire whether it could have been visited on account of the parent's sin. This idea they wei'e familiar with in the law, (Exod. 20: 5,) where God declared Himself as "visiting the iniquities of the fiithers upon the children, unto the third and fourth generation, &c." 3. Our Lord takes occasion to cor- rect their mistakes. They had no right to look upon this calamity as a proof of some special sin committed, either by the blind man or by his parents. He further settled the ques- tion, (Luke 13: 2,) in the case of *' those eighteen upon whom the tower in Siloam fell." He did not mean that they were sinless, but that special sin was not to be charged upon them from such evidence as this. This was the cruel error of Job's friends. ^ But that, &c. The sin of the parties was not ihe procuring cavise of this, but it was ordained, in God's works of Prov- idence, for the manifestation of His power and grace. In his blindness, the sovereignty of God was displayed, and in his cure, the mercy of God would be displayed also. This was now the view of the case to which they should give attention. So the sickness of Lazarus was declared by our Lord to be for the glory of God the Son. Observe. — We are not to infer the character of ourselves or others in God's sight, from the out- ward temporal circumstances. 2. We are to show pity to those who suffer, knowing that often the greatest suffer- ~ ers are the best of men. 3. If God has sent calamity upon us, we are to ' regard it as only making occasion, this man sinned, nor his parents, but that "" the works of God should be made manifest in him. 4 I must work the works of if we will, to display His power and grace for our deliverance. We are to take it as an invitation to get our necessity relieved by Him. 4. We ought not to complain that we are born sinners and sufferers, when we consider that a Saviour has been sent to us, to deliver from sin and death. 5. Evil in the world is not merely an occasion for God's work of mercy. It is real, and no less real because God has graciously provided a remedy. Because it is so real, and because the curse here and here^ifter is so dreadful, He has undertaken to save — has given His only-begotten Son, that men should 7iot perish, bvit have everlasting life. 4. This case fell directly in the way of our Lord's work on earth. He came "not to condemn the Gentile world," as they would do, "but that the world through Him might be saved." And this commission of mercy He must ac- tively execute, during the short time that remained for Him on earth : in- stead of starting or sanctioning such vain speculations as they suggested. Observe, — We are to employ our time in doing good to men, rather than in speculations about the origin of evil, and about the measure of other peo- ple's sin. Tf Day. This refers to His allotted time for laboring on earth. It was limited and short, and now within six months of His death : and while the time lasted He must fulfill His commission and till up His time wiiJi such works as the Father had sent Him to do, T[ The night. See ch, 11:9, 10. There is probably here some hint of its being the Sabbath, vs. 14. The close of His earthl}' mission was ap- proacring — and as night closes the labor of the day to all men, and also to Himself, so the end of His day, (of His allotted time,) would bring His earthlj' labors to a close : and He must occupy Himself, therefore, in glorifying Age 33.] CHAP. IX. 167 him that sent me, while it is day : the night cometh, when no man can work. 5 As long as I am in the world, I * am the light of the world. 6 When he had thus spoken, a c. 1.5, 9; 8.12; 12.35,46. the Father, and in doing His appointed work. Some understand it rather as meaning, that no man "who has not done his work in the day, can do it in the night. Besides there is this, that is peculiar in His case, that not only is His lifetime His day for work, but while His life continues He makes the day for the world. See vs. 5. 5. While He may be said to be under limitation from His approaching deah, His day is something more than a mere opportunity for Him to work. It is daytime to the world. Therefore all men are eminently interested in His work on earth. Besides He here refers to the prophecy of Himself as " a Light to lighten the Gentiles."' This claim He also made. ch. 8: 12. See Ps. 36: 9. The work which He is now about to do — namely, this giving sight to a blind man, is only a hint of what He is able and ready to do, in giving light to the darkened souls of men. See ch. 1: 4; 8: 12. His miracles were re- demptive acts, and they were intended to be signs of His complete redemption from sin and death, for men of every class and nation. As this poor blind man, whom they would discard as a grievous and accur.j and was set down again, he said unto them, Know ye what I have done to you ? 13 Ye ^ call me Master, and Lord : and ye say well ; for so I am. 14 If I then, i/oiu- Lord and Master, have washed your feet, ye also ought to wash one another's feet. 5 Matt. 23. 8-10. Ph. 2. 11. IIi?n. Gr. — The betrayer — the one be- traying Him — that is, who was about betraying Ilim. This is the reason why our Lord made the exception. John did not understand it at the time, for he asked at the Supper, who it was. vs. 35. But as he wrote this go?pel his- tory some Mty or sixty years after the event, he testifies here as to the mean- ing which was made so clear by the events. 12. " As Peter was not the first that He washed, (vs. G,) so he was not the last. Judging from what follows, John was more probably the first, then Peter, then the rest." — Alford. ^^ Know ye. This He says to call their attention to the explanation He would now give. This was the kind, patient manner in which our Lord would urge His in- structions upon t'lem, and secure their being understood. "Do ye know the meaning of what I have done to you, and its design?'^ 13. Master. \j\iQrn\\y, Teacher. "% Lord. The Greek shows that these were titles which they gave to Christ. '■'■Lord'" is a term by which the Greek trans- lators of the Old Testament liave ren- dered the name .Jeliovah. It is con- stantly applied to Chi'ist in the New Testament. It means, properly, I^ro- prietor. Ruler. These titles He claimed and deserved. 14. The lesson He meant to give by that action was this— That if He, their Head, Teacher and Proprietor, had condescended to do to them this work of a servant, they, surely, should be I willing to serve one another in such an I humble manner, by such acts of con- I descending kindness. This action of 240 JOHN. [Age 33. 15 For ^ I have given you an example, that ye should do as I have done to you. 16 Verily, verily, I say unto you. The servant is not greater than his lord: neither he that is sent greater than he that sent him. our Lord, notwithstanding this expla- nation, has been misunderstood and applied to a mere ceremonial religion. Since the foiirth century, the washing has been practiced literally upon those newly baptized, as though it were meant as a mere outward ordinance. (Bingham, Ant. Eccl. iv., p. 394.) The Pope, at Easter, is accustomed to wash the feet of twelve beggars! But this is Burely a human institution ; for if literally to be done, it is nowhere limited to twelve, nor to beggars, but is to be universally done. Bengel says, " The Pope would do a more remark- able thing, if in unfeigned humility he washed the feet of one king, than he does in washing the feet of twelve poor men." It was neither called for nor fit, except where sandals were used ; and there it could be practiced as a work of love, (1 Tim. 5: 10,) like any other loving service. It is plain, there- fore, from the very nature of the command, that it was not meant to re- quire every Christian to wash the feet of every fellow Christian, but to do what is signified by this, in various condescending acts of Christian kind- ness. Even the Moravians have the outward form practiced in their church: but optionallj^, and not as a fixed obli- gation. It was not observed by the Apostles and early Christians as an outward ceremony. Our Lord, in this impressive way, meant to warn them against ambition. But with what poor grace does the outward washing of a few of his beggars' feet come from the Pope, who beggars so many by his ambitious tyranny ! L5. Should do AS. Not that ye should do the same thing — but similarly. It is not the act, but the spirit, that is to be practiced. It is to be imitated by en- 17 If^ye know these things, happy are ye if ye do them. 18 I speak not of you all; I know whom I have chosen : but that the •^ scripture may be fulfilled. He that eateth bread with me, hath lifted up his heel against me. 6 Ja. 1. 25. c Ps. 41. 9. deavoring, " if a man be overtaken in a fault, to restore such an one in the spirit of meekness," — (Gal. G: 1-16;) ''forgiving one another if a man have a quarrel against any" — and by bearing one anot)ier''s burdens — and by doing acts that might be regarded as servile, yet mutually self-denying for Christ's sake — assisting each other by all means in temporal and spiritual progress, and esteeming other better than self. Of ceremonies that have become empty, Claudius says — " They are little flags which reach forth over the water, and mark where a ship with her rich lading has sunk." 16. This proverbial expression is applied here in a sense that agrees with the tenor of the discourse. "If the Master thus humbles Himself, much more should His servants and messengers." Matt. 10: 21; Luke 6: 40, 17. See Luke 12: 48. *^ If ye knoiv. "As I have given you the teaching, and explained it to you, blessed are ye if ye put it in practice." It is much easier to know than to obey. After all my acts and explanations of this duty, it is nothing for your good, un- less you observe it. Observe — 1. It is a source of true happiness to show a disinterested, self-sacrificing love. For even Christ " pleased not Him- self." 2. From our Lord's washing the feet of Judas with the rest, though He knew what was in his heart, we are taught the duty of treating professed Christians as sincere, until they prove themselves otherwise. 18. I speak not. In thus addressing them as to Christian character and privilege — as clean, &c.. He must be understood again, as excepting one among them, though He did not give Age 33.] CHAP. XIII. 241 19 Now ^ I tell * you before it come, that when it is come to 1 or, from henceforth, a c. 14. 29 ; 16. 4. the name. So He liad hinted, vs. 10. ^ Have chosen. The term is used once as including Judas, and refers to the choosing out from His disciples of the twelve for the apostleship : '• Have not 1 chosen you twelve, and one of you is a devil ?" Ch. 6 : 70. But here it evi- dently refers to His eternal and gra- cious election, by which He "hath chosen His people to salvation through sauctification of the Spirit and belief of the truth." 2 Thess. 2 : 13. This be- trayal that He referred to, therefore, would not come upon Him unawares. He knew who were His, in distinction from such as were not. He knew, as others, and even the fellow disciples, did not know. The Good Shepherd knows His sheep. " The foundation of God standeth sure, having this seal. The Lord knoweth them that are His." 2 Tim. 2: 19. See ch. 15: 16, Ob- serve — Every Christian may ask Him- self, " Who maketh thee to differ from another?" and what keeps any of us from being such as Judas, but the sovereign and free-electing love of God in Christ, who "hath ordained us that our fruit should reuiain." Ch. 15. *^ But that, &c. Our Lord would say. That Ju- das' treachery had not come upon Him unforeseen, nor contrary to His certain knowledge. The Scriptures had all along looked forward to such a result, an.i the event would be only a higher fulfillment of the passage in Ps. 41: 1), which if perhaps it immediately referred to Ahithopel or Mephibo- shcth, and to his conduct towards David, nevertheless looked forward to the traitorous act of Judas toward the New Testament David. It seems, how- ever, that the passage is a more direct prediction of Judas' betrayal. The person speaking is not David, but the righteous svfferer, who is to be under- stood as eminently the Messiah. He is here characterized as the poor man, and Christ had not where to lay His head. See also vs. 5 of the Psalm. So far, therefore, from oiir Lord's be- 21 pass, ye may believe that I am he. 20 Verily, verily, I say unto you, ing disappointed in Judas, He knew that he Avas not one of His chosen — but was the son of perdition; and the act, though so infamous, was one of the transactions contemplated by the whole plan of grace — foreseen and pro- vided for. Tf He that eateth^ &c. This was regarded as an act of friendship. Gen. 43: 22; 2 Sam. 9: 11. The meaning is, that Judas had been on the most intimate terms with Christ — had been his disciple, constantly at- tending upon Him, sharing His lot — admitted to personal friendship a3 " 07ie of the twelve.''^ This was the amazing iniquity, that "Judas, one of the twelve," (Matt. 26: 14,) should betray his Lord. Observe — The allu- sion to Judas becomes more distinct, until he is pointed out at the table as the betrayer. T[ Bread. In the Psalm the Hebrew reads "????/ breadJ^ ^Lift- ed up, (fcc. Bengel thinks that this al- ludes to the washing of the feet, and to the mode of lying stretched out at table. Christ had just now washed the feet of Judas, and he was ready to lift up his heel against Him. 19. Now. This verse throws light upon the object of our Lord's previous remarks. They would naturally be alarmed by the treachery of Judas, when so soon it should be revealed. They might think that He had been overwhelmed by His enemies and de- ceived by a pretended friend, and had sunk powerless under His betrayer, He would provide them with this fore- warning, and fortify their minds against the shock, that when it should come to pass they might not disbelieve Him, nor be offended in Him, (ch. 16: 1,) but might rather take this additional proof of His being God. Ch. 13: 19. It marked Him out as a true prophet — as the injured Person to whom the prediction refers — and as God the searcher of hearts, whom no hypocrisy could escape. 20. The connexion of this verse with the foregoing, seems to be this. 242 JOHN. [Age 33. " He that receivetli whomsoever I send, receiveth me; and he that receiveth me^ receiveth him that sent me. T[ 21 When "^ Jesus had thus said, he was troubled in spirit, and testified, and said, Verily, verily, I say unto you, a Matt. 10. 40. 6 Matt. 26. 21. Mar. 14. 18. Lu. 22. 21. Though Judas was to fall from the high office of the Apostleship, his falling away was not to desecrate the office. They were not to be ashamed of their office on this account. They were to be received on the higher principle of regard for Him, in His name, for His sake, and not for any mere personal superiority — for all of them would fall like Judas, but for His electiug and restraining grace. Tf Receiveth me. See Notes, Matthew 10 : 40, He who re- ceiveth my messengers, receivetli me, in so doing. Aud so, also, receiving me, he receives Him who sent me. And in this way, their office as ambas- sadors for God, was one of such solem- nity, and the fruits of their mission were to be so extensive. As the treat- ment rendered to one of His ministers was to be regarded as shown to Him and to the Father, they might go forth humble and ready to wash each other's feet, yet confident in their office and work, and not disheartened by the fall of one of their number. These words were spoken for their encouragement beforehand, showing the grounds on which they had to go and claim a reception among men, viz — that they were ambassadors for Christ. 2 Cor. 5 : 20. This would strengthen them to hear what He was now to declare. Observe — It would be unjust to dis- parage the office of the ministry, because some who have held it have been guilty of gross crimes. It is still *'the ministry of reconciliation." § 135. Jesus points out the Traitor. Judas withdraws. — Jerusalem. Matt. I Mark. [ Luke. I John. 2G.21-25.1l4.18-2l|22.21.23.|l3.21-35. 21. Our Lord now proceeds to show that one of you shall betray me. 22 Then the disciples looked one on another, doubting of whom he spake. 23 Now there was leaning on Jesus' bosom one "of his disciples, whom Jesus loved. CC.20. 2; 21.7,20. His perfect foreknowledge of all that was to come upon Him. It seems amazing that such a direct exposure of Judas, and of his dark plot, did not break it up. But He who knew the end from the beginning, declared most positively that it should take place, and that nothing would hinder it. 1" Was troubled. This awful trouhling of spirit occurred on several distinct occasions, and was so serious as to be recorded by the Holy Ghost. Ch. 11 : 33 ; 12 : 27. The term means, to be agi- tated — as water in a pool. There was, perhaps, a deep sense of that dreadful depravity of human nature which Judas's treachery only acted out, and whicii was made to meet upon our Lord (Isa. 53: 6,) as Himself standing in the sinner's place. He speaks the words of affectionate sorrow, not of anger. ^ Testified. Solemnly bore ivitness and arinowiced. This is the first time He had so plainly made the declaration. ^ One of you. This was so far a relief to them, that it con- fined the infamous transaction to one of their number ; whereas, before this, He had spoken indefinitely. 22. Looked one on, &c. This describes their agitation and surprise, wondering at the word of ou.r Lord, and naturally enough, gazing at each other — each to see how it struck the rest — and whether any of them could explain it — or who of them could be the guilty one. ^ Doubting. The term means, being at a loss. Observe — Their sweet charity. 23. Since the captivity, the Jews lay at table in the Persian manner, on divans or couches, each on his left side, with his face toward the table, his left elbow resting on a pillow and support- Age 33.] CHAP. XIII. 243 24 Simon Peter therefore beck- oned to him, that he should ask who it should be of whom he spake. 25 He then, lying on Jesus' ing his head. Thus the second guest to the right hand, lay mth his head near the breast of the first, and so on. See Cut, Xotes, ch. 2. The one at the right hand of Him who sat at the head of the table, reclined toward His breast, and was said to ''lean on His bosom." It is conjectured that "as John was on Christ's riffht hand, Judas was on His left hand — and that so there was exhibited at the Paschal supper what was afterwards seen on the cross — Jesus between two, who bore in a man- ner the image of those who shall stand at His right and His left hand, in the last judgment" — "the beloved disci- ple," and "the son of perdition." ^ Whom Jesus loved. Here John first uses this phrase. This delicate way in which John speaks of himself, covers nothing like a pro ad boast, but rather a most humble acknowledgment. He boasts indeed of being loved by Christ, and not as Peter, of showing his love. It is the expression of modest, earnest gratitude, John's name was express- ive of the same idea. It means the favcr or grace of God. The Evangelists show that they do not seek notoriety for themselves. Much more desirable is it to be loved by Jesus, than to be called by any name, or to have that name celebrated on earth. 24. He occupied such a position as to have the best opportunity of asking our Lord — and as specially beloved by the Master, his relations were such as to allow of his asking Him who would soon entrust His own mother to his charge. 25. Lying on Jesus' breast. These terms are quite different from the for- mer, in vs. 28. They mean rather — '•'■falling upon the brccsl of Jesus" — leaning his head actually upon His breast, to ask the question. Matthew and Mark describe the twelve as in- breast, saith unto him, Lord, who is it? 26 Jesus answered, He it is to whom I shall give a ^ sop, when I have dipped it. And when he quiiing among themselves, " Is it I? " and Judas himself, as repeating the question — but last of all. See Notes. Therefore, this that passed between Peter and John and our Lord may have been unnoticed by the rest. 26. Ansicered. He seems to have made a general reply to the general questioning of the disciples as well as this more express reply to the particu- lar inquiry of John. Mark says, "He answered and said to them," it is " one of the twelve that dippeth his hand with me in the dish " — one sitting in closest company so as to be eating from the same dish. See Cut, ch. 2. *i A sop. This word means a morsel of food. After the second cup of Avine, at the Paschal meal, the master of the feast took a piece of unleavened bi-ead, brake it in pieces and gave a bit to each one of those present. It was commonly dipped in the broth, made of bitter herbs. This was now done in a way to point out Judas— either given to him alone at that moment, or given to him differently from the rest — after dipping it. '• This giving the sop was one of the closest testimonies of friendly affection." It is doubtful whether any of the twelve, except Peter and John, understood this signal — perhaps only the latter, as the act was proper to the occasion. And what was said in reply to John's question, may have been spoken in an undertone, and only fcr the inquirer. See vss. 28, 29. Observe — He whose feet Jesus had washed in full knowledge of all that was to take place, shall have nothing but kindness from the Saviour through- out. Odsehve — Jesus gives a portion in this life to His enemies. Often it serves to reveal their wickedness — and how often is it soaked with bitterness. ^ Judas. Here the full name of the traitor is given. In so di-eadful a con- 244 JOHN. [Age 33. he had dipped the sop, he gave it to Judas Iscariot, the son of Simon. 27 And after the sop, Satan ^ entered into him. Then said Jesus unto him, That thou doest, do quickly. 28 Now no man at the table knew for what intent he spake this unto him. nexion it is proper that lie be designa- ted as plainly and fully by the Evan- gelist as he was by our Lord. 27. Satan entered. It was before said that Satan put it in his heart to betray Jesus. Now, as a further step in the Satanic impulse, the devil is said to have entered into him — taken full possession. He "filled the heart" of Annnias and Sapphira to lie. Acts 5. But this is more. He entered in with his whole train of malignant spirits, so that he was under the full power of Satan — given up to the devil — to do the fiendish work at once. ][ Do quickly. Hitherto Christ had given him warnings and opportunities to repent of his evil pur- pose. Now He gives him up at last and says, go on then, and do what you are so intent on doing. Go on if you will, and that without further delaying at my table, and among my disciples. Go to your own friends, to your own work, and to your own place! This is the most dreadful sentence of God — in which he abandons the sinner to the power of Satan, and bids him go on and work out his own perdition with no salvation for him. When our Lord said, do quickly what you are, to my certain knowledge, about to do. He may have meant to rebuke his hypo- critical pretence of ignorance when he said, "Is it I." Matt. 20: 25. 28. No man. This shows how far the thought was from the bi'east of any of the rest. Probably John excepts himself in this remark — though some think that he means to include himself as not knowing what Christ meant by these words, not supposing that the deed was so soon to be done. 29 For some of them thought, *» because Judas had the bag, that Jesus had said unto him, Buy those things that we have need of against the feast ; or, that he should give something to the poor. 30 He then having received the sop, went immediately out : and it was night. 29. Against the feast. Rather — the festival — including the whole duration of the festival, and not referring to the Paschal meal. As it was now on the evening of Thursday, introducing the sixth day of the week, Friday, it was growing late, and haste was necessary to make purchases for the Friday, and following days. Our Lord had not, on this occasion, commanded all the neces- sary preparations to be made before the festival. The^^ therefore, natu- rally enough supposed that this was what was directed by the Master. See Exodus 12:16. '^ To the poor. Our Lord it would seem, had been accus- tomed to give him such orders. It might have been thought to refer to some help for the poor in making pro- visions for the peace-oflFerings and thanks-offerings made in the temple during the festival. Num. 10 ; Deut. 12: 17; 14: 26. 30. Having received. Judas had watched the questioning of John about the betrayer, and all the looks and movements of our Lord pointing him out, and now, at this direct reference to him, though it was only in itself a com- mon token of friendship, his conscience doubtless stung him most keenly. The Master against whom he was plotting, was following him up Avith kindness, which now heaped coals of fire on his guilty head. ^ Went immediately out. Luke mentions that the cup of the Lord's supper was given after the Paschal meal. Luke 22 : 20. Hence we infer that Judas went out before the institu- I tion of the Lord's Supper. Perhaps our Lord pressed upon Judas to with- draw, (vs. 27,) in order that he might Age 33.] CHAP. XIII. 245 81 Therefore, when he was gone out, Jesus said, Now ^ is the Son of man glorified, and God ^ is glorified in him. 32 If Grod be glorified in him, a c. 12. 23 ; 17. 1-6. 5 c. 11. 13. 1 Pe. i. 11. have no part in the holy ordinance. ^ Night. The Evangelist means by this to show that it was yet the same night, introducing Friday, the day of our Lord's death. The night had already set in, when the traitor hurried out in the darkness to do his darkest deed. It must also have been before midnight, as the Paschal supper could not con- tinue beyond that time. 31. Here the language plainly inti- mates that Judas' withdrawal gave our Lord an opportunity, which He much desired, to open to His own true and faithful followers the burden of His soul. At first, Ee spake familiarly and answered their anxious questions, while yet at the table — then risiug from the Supper, He discoursed in a higher strain. Ch. 14: 31. Then follows His parting prayer. Ch. 17. Krummacher calls this portion of our Lord's history "THE MOST HOLY PLACE." ^ Glori- fied. This step of Judas He saw as leading directly to the great and glori- ous consummation. It was to result in His death. But He looked beyond that to His resurrection and to His ascension, which would be His glorifi- cation with the Father. Bengel says : "Jesus here regards His sufi"ering as a short journey, and loves to look at the goal." " The Son of 3Tan,^^ is a title which our Lord takes to Himself as peculiar to Him. The prophet Ezekiel •was called "Son of Man," as being a man in this high prophetic office ; but Jesus is by eminence " the Son of Man." The phrase is found sixty-six times in the gospel narratives, and in every instance is used by our Lord of Himself. According to the Hebrew idiom, the son of any thing is one who has that quality or nature in a special degree. Jesus is man in the highest sense, as is seen in the 8th Psalm. He is the perfect man — the second 21* God shall also glorify him in himself, and shall straightway glorify him. 33 Little children, yet a little while 1 am with you. Ye shall Adam, as Head of His redeemed people. Heb. 2:16. He is the appointed " Son of Man" lohom God made strong for Himself (Psalm 80: 17,) and He is the God-Max. 1[ God is glorified. Looking upon Himself as being thus about to close His labors on earth. He sees the Father glorified in His having finished the work which He gave Him to do. ch. 17: 4. See also ch. 12: 28. ''God IS glorified'^ He says, as though it were already accomplished — so certain is the end, and so near. God would be glorified in His power, wisdom, jus- tice, faithfulness and love. See Brown's Discourses. 32. If Rather — ^4^ surely as " God is, and is to be, glorified in Him," that is, in His mediatorial work — in His sacrifice and obedience, as completed by His death — the Father "shall also glorify Him" — that is, by His miracu- lous testimony to Him as the Son of God — in the signs that should accom- pany His death — in the powerful declar- ation of His Sonship by the resurrec- tion from the dead, (Rom. 1:4,) and also in the exaltation of Him to Glory. He had a glory with the Father, in the Godhead, before the foundation of the world, (Ch. 17: 5;) but this special glory was to be as ''the Son of Man," with His risen manhood. T[ In Himself. See ch. 12 : 28 ; 17 : 5. In the Father — as His perfections all shine forth in the Son, and as in the redeeming work of Christ, so gloriously finished, the perfections of the Father have their highest lu.?tre ; His wisdom, holiness and grace are glorified. Thus Christ's glory is the glory of the Father, and the Father's glorifying Christ, glorifies Himself, so entirely are they one. IF Straightway. This leads to the re- mark in the next verse. 33. Little children. The Evangelist uses this term elsewhere, (see Epistles 246 JOHN. [Age 33. seek me : and, '^ as I said unto the Jews, Whither I go, ye cannot come : so now I say to you. 34 A new ^ commandment I give unto you, That ye love one ac. 7.31; 8.21. 6 Le. 19. 18. c. 15. 12. 17. Ep. 5. 2. lTh.4. 9. Ja.2.8. lPe.1.22. IJno. 2. 7, 8 ; 3. 11,23; 4. 20, 21. of John,) but Christ only here. It ex- presses their tender relation to Him as sons, (1 John 3 : 1,) growing out of His glorious Sonship. It implies that they are heirs, also, (Rom. 8: 17;) and it denotes their weakness as babes, yet not to be left orphans. Ch. 14: 18. IT A little zvhile. The glorification of which He spake was just at hand. He should continue with them only a little while yet, as He knew His death to be hastening, ^ Cannot come. He had so said to the Jews, but in a dif- ferent sense. Ch. 7: 37; 8: 21. He said it now to them in a sense which He explains, vs. 36. He should disap- pear from them, and go to heaven. They should seek Him, but could not follow Him, as they had done when passing from place to place on earth. 34. This is introduced here to show the way by which alone they shall fol- low Him to Heaven — by love to Him and to one another. If A new com- mandment. Love to God and man was the substance of the Old Testament commandments. But it was " to love thy neighbor as thyself." Now it is, *' to love one another as I have loved you." The love of Christ to us is made the motive and measure of our love to one another. This is a higher rule of love than any other. This is a new rule. This Christ calls " my commandment," 15: 12. Paul calls it "the law of Christ." Gal. 6: 2. James calls it the "royal law," 2:8; and Christ again calls it "the first and great commandment." It was to be also a peculiar love — a Christian love — a love to one another as Christians, as fclloio-heirs, as redeemed together. This was to surmount all other distinc- tions. This love was given to them to be a badge of their discipleship. Like Christ we are to say, " He that doeth another; as I have loved you, that ye also love one another. 35 By this shall all men know that ye are my disciples, if ye have love one to another. the will of God, the same is my bro- ther and sister and mother." It was to make the Christian brotherhood most peculiarly one. Ch. 17: 22, 23. It was to lead to mutual aid — brotherly self-denials. Hence, " bearing one an- other's burdens" was considered as fulfilling "the law of Christ." Gal. 6: 2. It was a neiv commandment in its connections with His love to them, as now about to be displayed in its strong- est light. " Greater love hath no man than this, that a man lay down his life for his friends," and so "we ought also to lay down our lives for the brethren." 1 John 3 : 16. This com- mandment is new, therefore, in the character of the love that is required. 35. This mutual love should unite them in one faithful brotherhood, and should everywhere distinguish them from the world beside. The early Christians regarded this as their glory. 1 John 3 : 23 ; 1 Thess. 4 : 9 ; 1 Pet. 1: 22; 2 Thess. 1: 3; 2 Pet. 1: 7. The heathen often exclaimed in amaze- ment, "See how these Chi-istians love one another, and how ready they aro to die for one another." — Tertull. Apol. c. 39. They "had all things common," " as every one had need." Acts 2 : 44. And in the first centuries, their liberal contributions to the poor saints and to the church, shoAved their love. Acts 11 : 29. Lucian, a heathen writer of apostolic times, said contemptuously of the Christians, " Their Lawgiver has persuaded them all to be bre- thren." By this, also, they were themselves to know that they were His disciples. 1 John 3: 14. John, in his First Epistle, (3: 16,) thus ex- presses it — " Hereby perceive we the Love, (it is not said ivhose, since there is but one instance of such love,) because He laid down His life for us — Age 33.] CHAP. XIV. 247 T 36 Simon Peter said unto him, Lord, whither goest thou? Jesus answered him, Whither I go, thou canst not fol- low me now; but °- thou shalt follow me afterwards. 37 Peter said unto him. Lord, why cannot I follow thee now ? I will ^ lay down my life for thy sake. a c. 21. 18. 2Pe.l.l4. 29, &c. Lu. 22. 33, &c. h Matt. 26. 33, &c. Mar. 14. and we ought to lay down our lives for the brethren." See 1 John 4: 21 ; 3 : 23 ; 2:8. Brotherly love in such form had never been seen in the world. g 136. Jesus foretells the fall of Peter and the dispersion of the Twelve. — Jerusalem. Matt. I Mark. I Luke. | John. 26. 31-35il4. 27-31122. 31-38|l3. 36-38 36. Peter seems to have understood Him by vs. 33 that He would fall into violent hands — be seized and carried away — else why could he not follow Hi And even in such case why not ? ^ Shalt folloiv. This leads to the ample explanation in the opening of the next chapter. There was room in His Father's house for more than Himself. He should follow Christ by a similar death. Ch. 21 : 18, 19. 37. Why? It is natm\al to ask the explanation of God's rules — especially where He lays any restriction upon us. But often we find, as Peter did, that He knows us better than we know ourselves. ^ 3Iy life. This was the impulsive Peter — who was al.^o so warm and earnest, and yet so cowardly, as it proved — "a stone," and yet " a stumbling-stone." This was no hypo- critical profession. He felt it all, but he did not know himself. His denials, thrice repeated in a few hours from that time, helped to show him his own heart. The risen Saviour refers to this loud profession, (ch. 21 : 15,) and we find this great apostle, after he was recovered from the fall that so followed upon his self-confidence, declining to saj' any more than " Lord, thou knowest all things — thou knowest that I love 38 Jesus answered him, Wilt thou lay down thy life for my sake ? Verily, verily, I say unto thee, The cock shall not crow, till thou hast denied me thrice. CHAPTER XIV. TT ET <= not your heart I i be troubled : ye be- lieve in God, believe ^also in me. cIs. 43. 1,2. ver. 27. 2 Th. 2. 2. d Is. 12. 2, 3. Ep. 1.12,13. IPe. 1. 21. ^Aee." Matthew and Mark are n^ore full, and have it, " Though all men shall be ofi"ended in thee, yet will I never be offended." See Notes. ^ Shall not croiv. See Notes on Luke 22 : 34. CHAPTER XIV. §138. Jesus comforts His Disciples — The Holy Spirit projiised. — Jerusalem. Matt. I Mark. I Luke. | John. I I |l4.1-31. In these wonderful Discourses, says Tholuck, (chap. 14-16,) there is a childlike tone, and a certain subdued style of delineation, not possible to have been invented by man. No where throughout the entire Gospel, has the language of Christ such perfect art- lessness — a character so adapted to the minds of His disciples as here. As Luther says, "He speaks as one must who would charm and win the simple." 1. Be troubled. This term was used in the last chapter, vs. 21, respecting Christ as being " troubled in spirit." Now He who lias felt such troubling of soul, pities His troubled disciples. The term expresses strong agitation, as water agitated by tempest. No wonder they are troubled at the thought of their Master's death — of Peter's denial, and of Judas' treachery, all of which had just been foretold with deep emotion. If Ye believe. This term may be rendered in the impera- tive — '■^Believe.'''' It is in the same form in both clauses, and it would very properly read, "Believe in God, believe also in me." But the common reading is to be preferred. It makes 248 JOHN. [Age 33. 2 In my Father's house are many mansions : if it loere not so, I the also more emphatic, and agrees best with the drift of His discourse. He assumes their belief in God, of which, as Jews, they always boasted — speaks encouragingly of this as the ground of their belief in Him — for He came forth from God, and produced ample testimonies from the Father. This was just the point of difficulty, that they did not fully believe in His oneness with the God of Abraham — and this was the point at which He labored with them till the last : as in the case of Thomas, &c. Hence He says " My Father's House." This command is closely connected with all that He had just said in ch. 38 : 81, 82. They ought fully to believe in tlie glorious results of His work, as en- suring the glory of the Father and the Son, and as providing for their future glorj^, so that they should follow Him afterwards. They were not taking high views of His work — and especially they were not trusting fully in the plan of grace for their own salvation. Now He addresses them amidst all their fears with the sweet words of consolation — as though He had said, Do not be disheartened at all these gloomy forebodings : only trust in the Father and in Me, as united so entirely in the work of redemption — and as so tenderly providing for your personal case. 2. House. They are now encouraged to confide in Him as one with the Fa- ther—for He shows them that His Fa- ther's house is the place to which He is going, and to which He conducts them : that there is ample room there for many. Some understand this house to mean the universe, and that He would here assure them of His only going to another part of the same Father's house. But this would be compara- tively a poor consolation — that death would not remove Him entirely away from them, but only to a different apartment. His Father's house is here expressly spoken of as the place to would have told you. I go * to prepare a place for you. a He. 6. 20 ; 9. 8, 24. Ee. 21. 2. which He was going to prepare for them an abode, so that they could he to- gether, and it refers to the Upper Tem- ple — Heaven — "Paradise," where God dwells, and whither He was going soon in His glorified hodj— taking the thief with Him. Luke 23: 43. Observe — This is properly in reply to Peter's question. Ch. 13: 36. What, then, could hinder their following Him soon ? ^Mansions. Literally, abiding places. He meant to say to them, There is room enough for you all. Luke 14: 22. This is your personal interest in the matter. Why then be discouraged ? What more consolatory than that you shall follow me, and that every provision will be made by me. — They should have ^^ abundant entrance." 2 Pet. 1: 11. ^ If it xcere not so. Literally, if not. All along He had encouraged them to expect ample benefits from His work ; and if there Avere not these provisions for them in His Father's house, and if they could not follow He would have told them so. He would not have encouraged such expectations if they were not to be fulfilled. ^ I go — lam going. He now sets forth His part in the matter, and shows what His de- parture has to do with it. They ought to trust in Him, that He will make good all His promises. The very ob- ject of His going was this — to prepare — to make ready a place for them, where they should sit down with Abra- ham and Isaac and Jacob. Luke ] 3 : 28, 29. He does not even go back to His Father's house solely on His own account. He was to ascend, not sim- ply as having finished His work on earth, but also to carry it on in Heaven. Our High Priest was to present the blood in the holiest of all, and there to make intercession for us. Heb. 9: 12. He was to enter there before us as our Forerunner y to wait for us — and to stand as the warrant for us till we should come. Heb. 4: 14-16; 7: 25- 27; 10: 12; 18: 19-22. He was the true Joshua — the Leader into the Rest Age 33.] CHAP. XIY. 219 3 And if I go and prepare a place for you, I ^vill * come again, and receive you unto myself; that ''where I am, there ye may be also. 17.24. lTft.4.17. of God. Heb. 4 : 8, 9. He opened the way, through death to Heaven for all believers. 3. And if, &c. There is no doubt ex- pressed in these terms. It means ' ' ivhcn I shall have gone," &c., or, as surely as I go. It was not merely necessary to prepare the place, but to come and lead them to it. ^ / will come. Rather — '■'■lam coming again, and will take you,'" &c. He is coming again at the second Advent to the final judg- ment. His going to prepare a place, implied His return to take them thither for its occupancy. But, meanwhile, there would be divers "comings" of His which should more and more point to that, and give assurance of it as foreshadows of the great final event. This coming is begun at His resui'rec- tion — carried on in the spiritual work, (vs. 23,) by which they should be made ready for the place prepared — it is further advanced, when each believer is taken away, to be with Him, (Phil. 1 : 23,) — when the Son of man comes to each in death, (2 Cor. 5:6-9; 1 Thess. 5 : 10,) — and it is fully comple- ted at His coming in glory — when they shall be ever with the Lord. 1 Thess. 4: 17. IF That ichere I am. That where I belong — where my abode is — my Father's house, there ye may be also. In ch. 17: 24, He prays in His parting petition, "Father, I will that they also, whom thou hast given me, be with me where I am ; " and He states the reason for this — that they may behold my glory. 4, Ye knoiv. He means to say that now He had answered their question in ch. 13 : 3G, both as to whither He was going, and the way for their going thither. He had plainly stated it in the foregoing words. He was going to His Father's house. There was room enough there for them all. He 4 And whither I go ye know, and the way ye know. 5 Thomas saith unto him, Lord, we know not whither thou gocst ; and how can we know the way? was going with the express object of arranging everything for their arrival. And He assured them of His coming again to take them to Himself, that they might be there also. If they were not utterly blinded they must see what he had made so plain. 5. Thomas. This is the loving, but doubting Thomas — who was ready to say, "Let us also go that we may die with Him," when the Master would go up to Bethany. Ch. 11 : 16. He would not believe in the resurrection without seeing the print of the nails. Ch. 20 : 25. Yet that was, evidently, because the news seemed to him too good to be true. So here it is the lan- guage of deep interest and of jealous love. It was the language of afl'ection, too deep to be indifferent to such a matter, and only too inclined to look on the dark side. This would forbid encouraging views, and keep up per- petual disquiet. How many such are there in the church — habitual doubt- ers, yet not unbelievers — having not enough assurance about their own gracious estate to give them animation in Christian duty. We shall find that it is just this flagging spirit that keeps Thomas from the prayer meeting. Ch. 20: 24. So here he does not A:«o?r any- thing certainly or clearly about the matter, after all that the Master had said. He was full of other notions and expectations which served to keep him in the dark about the true nature of Christ's kingdom. Their fancy ran, says Henry, on His going to Bethle- hem or Nazareth or Capernaum or elsewhere, to be anointed King. The idea yet lurked in the minds of some of them, that He would thus restore the kingdom to Israel. "When He arose, they were ready to look for that event as likely to take place then, or soon. Acts 1 ; 6. And with such views, so 250 JOHN. [AoE 33. 6 Jesus saitli unto liim. I au^ tlic * way, and tlie truth, ^ and the life ; C. 10. 9. He. 10. 19, 20. 6 c. 1. 17 ; 15. 1. persistently entertained, we cannot wonder that Thomas could not under- stand this language of our Lord. But had He not said, "What and if ye shall see the Son of man ascend up wliere He was before ? " Ch. 6 : 62. 6. Jesus might easily have left the doubter without any further effort to explain. But in infinite condescension He goes further, and shows the spiritu- alit}^ of the subject. Thomas had asked how they could know the way — and as this question had respect to their following, Jesus replies on this point for their practical benefit, that He Himself i,s everything — all in all — "the way, the truth, and the life." Calvin says, "The sum of the expression is this — whoever possesses Christ, lacks in nothing. But He marks three grades or degrees, and says as it were, that He is the beginning and the middle and the end. Whence it follows that the commencement is to be from Him — in Him it is to be continued and ended." This is Luther's view, also. TT The tcay. Not merely ihQ forerunner, going to prepare the place — but the way for men to the Father — the only way for their getting there — as He shows in the last clause — " the new and liv- ing way," (Heb. 10: 20,) opened for believers thi-ougli His death — the veil of His flesh being rent for their access to the holiest of all. Had He not already said "/ am the door of the sheep. By Me if any man enter in, he shall be saved, and shall go in and out and find pasture." Ch. 10. Had not the persecuting Pharisees asked "Whither will He go that we shall not find Him." Ch. 7 : 35. And had He not replied, "Ye are from beneath, I am from above." Ch. 8: 23. Had He not said, " Whoever climbeth up some other way, the same is a thief and a robber." Ch. 10: 1. If The truth. He is not only the way, in His atonement and finished work — the only way of access to the Father — but He is the p'uth in regard to the way, and the life •-' no '^ man cometh unto the Father but by me. c. 1.4; 11.25. c? Ac. 4. 12. to zvhich the u'ay conducts. He had "come a light into the world, that they which sec not might see," (ch. 9: 39,) and "not abide in darkness." Ch. 12: 44. Peter had confessed, " Thou alone hast the ivords of eternal life," and had asked, "Lord to whom felse) shall we go ? " Ch. G : 08. He ^is, therefore, the object of most implicit faith, in order to get the benefit of Him as the way ; for though He is the appointed and only way to God and Heaven, none will enter by Him unless they believe His words. This He had all along insisted on. Besides, He is the sub- stance of all the revealed truth of God. Ch. 5: 46, 47. "In Him we have boldness and access with confidence (to the Father) by the faith of Plim." Col. 3 : 12. He is the revelation of the Father. Ch. 1: 18. "In Him are hid all the treasures of wisdom and knowledge." Col. 2 : 3. In Him alone can any man gain that knowledge of God which is eternal life. Ch. 17 : 3 T[ And the life — to which the way leads, and which the truth points out. He is the Bread of life — is the Prince of life, (Acts 3: 15,)— and He alone gives eternal life to His people. Ch. 17: 1. Because He lives, they shall live also. vs. 19. Their "life is hid with Christ in God, so that when Christ who is their life shall appear, they also may appear with Him in glory." Col. 3 : 3, 4. This fact becomes the high- est motive to holy living. He is " the living way.'''' Heb. 10: 20. He is all IN ALL. Seech. 6: 57; 11: 25. T[ No man. This shows them plainly the glorious place whither He was going, that is — '■'■to the Father'' — to His Father's house, in Heaven, and the way of getting there. This is that follow- ing Him which He had spoken of, and which they had asked about. Ch. 13: 36. To come to the Father thus in Heaven, we must first come to Him here by prayer and holy living. This we can do only in Christ's name, and through His merit. And we can never Age 33.] CHAP. XIV. 251 7 If ye had known mo, ye slioulJ have known my Father also : and from henceforth ye know him, and have seen him. be reconciled to the Father, except by the atonement of Christ. We can come to the Father with acceptance only by faith in Christ's finished work. This none of us can do "except the Father draw us " by the Ilobj Spirit of Christ. Ch, 6: 44. — How false and wicked is that system of religion which makes mani/ mediators between the Father and the sinner — which teaches men to pray to dead saints and to the Virgin Mary, rather than to Christ — and to depend on the act of the priest rather than on the work of our great High Priest and only Saviour. It is the characteristic of His sheep, that they folloio Him as THE Way, (entering by Him as the door, ch. 10: 9,) — they follow Him as THE Truth, (for they hear His voice, and they know His voice, ch. 10 : 4, 27,) and they follow Him as the Life — - (for He is come that they might have life more abundantly, and He laid down His life for the sheep.) Ch. 10: 10, 15. 7. If ye had hnoicn vie. Though He ■was indeed " the way and the truth and the life," they had made but little pro- gress, with all His teachings. He here repeats what He had said, ch. 8 : 19. It appears that He had ground for the exhortation in vs. 1, for they had not yet fully known Him, nor the Father. While they looked for new discoveries froi.i some source, He would have them lock to Him as all in all, beginning, middle and end — "wisdom and righteousness, and sanctification and redemption." Observe — 1. Men look for new revelations, when the great difficulty is, that they do not receive and comprehend what they have. 2. Who would not follow Christ through trial and death, when this is the only way by which we can enter into heaven? ^'Follow me,'' He says, and this is not merely a call to Christ- ian duties, but a call to heavenly bles- sedness. They had not understood 8 Philip saith unto him, Lord, shew us the Father, and it suf- ficeth us. 9 Jesus saith unto him, Have I His work — the nature of His kingdom — His real object, and the ends of His mission — else they would have under- 'Stood the Father's plan. So He would have it urged upon them, at the opening of this consolatory discourse, (vs. 1,) the great need of believing, not only in the Father, but in Himself also. They did not yet understand Him, else they would have understood what He meant by His Father's house, and by their coming to the Father by Him. If they could only understand Christ, they could understand the Father, whom He came to reveal ; for He was the way to the Father — the true knowledge of the Father was by Him, and He was the source of that eternal life which is with the Father. % From henceforth. He had said, (ch. 13: 31,) " Now is the Son of Man glorified, and God is glorified in Him." Looking upon His death and ascension as at hand. He says also here — fro7}i now — from tliis time of my glorification, ye know Him ; these events will reveal Him to you, and you will, after this, under- stand Him, as revealed in .Jesus Christ. You will regard me as the brightness of His glory, and the express image of His person. Heb. 1:3; chs. 12, 44, 45; Col. 1: 15; 1 Tim. 6: 16. Be- sides this. He had now surely made Him known. 8. Shew us, &c. Philip started at this idea of seeing the Father, and per- haps thought that some special sight of Him was now to be granted. This, he says, would settle every doubt. But our Lord had meant only that the Father's plans would be revealed to them, so that they would know Him when the great facts of His death and resurrection should soon burst upon them. Instead of receiving the ample testimony which they already had, they looked for some thing different, which they supposed would be more conclu- sive. But in the parable of the Rich 252 JOHN. [Age 33. been so long time with you, and yet hast thou not known me, Philip ? He * that hath seen me bath seen the Father : and how gayest thou tlieiij Shew us the Father ? man it is testified from heaven, that the Scriptures are as strong and suf- ficient evidence as any one's rising from the dead could be, or any coming down from heaven. Christ had come from the bosom of the Father, and was not this enough? See ch. 8: 19. 9. So long time. More than three years Christ had been with them — in- structing them as to His work and kingdom, and oneness with the Father — working miracles, to show the Father's union with Him, and testimony to His mission. And no wonder that He ex- claims now, at such poor effect of His long presence Avith Him. % He that hath seen me. They had had the Fa- ther shown to them by all His life and work. He came from the bosom of the Father on purpose to reveal Him to men — to make known His plans of grace and purposes of salvation. He was "the brightness of the Father's glory, and the express image of His Person." "No man hath seen God at at any time. The only-begotten Son which is in the bosom of the Father, He hath declared Him." Ch. 1: 18; ch. 12 : 44, 45 ; Col. 1:15; Heb. 1 : 3; 1 Tim. 6: IG. So inseparable is the Father from the Son in essence, though distinct from Him in person, that when the Eternal Word appeared among men, it was a revealing of the Father, and they who properly beheld Christ, by faith, would see Him in this light. This was the truth of His essential oneness with the Father, which the nation so stubbornly rejected. It is, indeed, a great mystery, and only the eye of faith can behold the Father in the Son. This demand, therefore, not- withstanding all His manifestations, to sliow them the Father, as though Christ had not revealed Him, or as though He wa5 to be seen with bodily eyes, 10 Believest thou not that I am in the Father, and the Father in me ? The words that I speak unto you, I speak not of myself: but the Father, that dwclleth in me, he doeth the works. was only the working of natural and carnal unbelief, quite unworthy of His professed disciples, and most unworthy of His Apostles. It was the same challenge which the Pharisees threw out, (ch. 7 : 19,) " Where is thy Fa- ther?''' And our Lord reiDlied there very much as He does here — " If ye had known me ye should have known my Father also" — and this simply be- cause " I and my Father are one." 10. Believest thou not? The point of this question is as to Philip's faith — that he should review it and examine himself. Did he not profess to believe in His oneness with the Father, and did he really believe it ? This was the Philip whose faith was tested prior to the miracle of feeding the five thousand. Ch. 6:6. " AVhence shall we buy bread that these may eat ?'' And hence it would appear that he was very sluw to apprehend the Godhead of the Son. Observe — 1. It is important to ques- tion ourselves often upon the first principles of our faith — whether we really believe in a covenant-keeping God — and an omnipotent Saviour. 2. Our practice is often such as to con- tradict the simplest articles of our faith. We yield to doubt and unbe- lief in matters that are elementary in our professed creed. Therefore the Saviour pointedly asks — " Believest thou," &c. \ In the Father. It is not easy for words to express this mystical and Divine union. It is not to be ex- pected, much less is it to be claimed, that finite creatures, such as we, should understand the modes of the Divine existence. " The Son is in the Father, as light is in that light out of which it floweth without separation. The Father is in the Son as light in that light which it causeth and leaveth v^qV— Hooker. See ch. 10: 38: 17: Age 33.] CHAP. XIV. 253 11 Believe me that I am in the Father, and the Father in me : or else believe me for the very works' sake. 12 Verily, verily, I say unto you. 21. T[ The 7cords. Words and works are both spoken of here in such a way as to show that they are equally com- prehended in the statement. The idea is, that both the words and works of Christ come from the Father as really as from Himself, because of their essential oneness — and the Father is equally present with Himself in all the words and works. Besides, all the works are an utterance and revelation of the Father. Ch. 5:19. 1[ Dwelleth in me. This is the same term as is used in ch. 15, of the believers abiding in Christ. If Doeth the ivorks. The Father doeth the miraculous works which prove that the words which I speak are from Him and not from my- self. 11. Believe me from the doctrine, the words — or if you cannot take the mystery from the 2vords — upon the simple statement, yet believe me from the works — from the evidence which my miraculous works afford. Literally, on account of the works themselves — sim- ply on that basis. Observe — They ought to have believed in Him for His own sake — they should have credited His statements, simply because they were His. Such an implicit faith in God's word is beautiful, and it is that which oiu- Lord has a right to claim — and which, therefore, He first of all demands. Ch. 4 : 42. The faith which rests simply on the evidence of mira- cles He counted quite inferior, and was not willing to trust it, (ch. 2 : 28, 24.) but it was better than none. Ch. 4: 48. It was even a greater witness than John's, which the works afforded. Ch. 5 : So. Ana it would aid the faith of many, and lead from faith in the works to faith in the word. Observe — God often makes His works of Providence a powerful means of grace, leading men from such sensible manifestations of Himself, to credit the simple word 22 He * that believeth on me, the works that I do shall he do also ; and greater woi^ks than these shall he do; because I go unto my Father. of Scripture — for all His works con- firm His word. The revelation which He makes of Himself in His works are intended to illustrate and demonstrate the revelation which He makes of Him- self in His word. Hence, it is truly said, " An undevout astronomer is mad," for he who is conversant with God's works of creation, and does not see Him in them, so as to be led to a belief in His more minute and full revelation in His word, is mad. 12. He proceeds now to show how by faith in Him they, the Apostles, should acquire such wonder-working power. It is here promised to them, 1. That they should in the power of Christian faith do the works which He did — that is, they should work miracles in His name, and by faith in Him as the risen Lord — Acts 3, &c. — and 2. That they should even do greater things than work miracles, because His going to the Father would leave the interests of His cause on earth devolving upon them, to carry it forward to a more wonderful development — and especially because He should, at His ascension, receive power and glory for the efficient prosecution of His redeeming woi'k, through their instrumentality. It is not meant that they should do more astounding miracles than He. Nor that they should do of themselves a greater work than He. But it was so ordered in the Divine plan, that the disciples should carry forward what He had begun. Yet it should be by virtue of His sovereign power at the light hand. Acts 5: 15; 13: 11; 19: 12; Mark 1(3: 17. They should do gi-eater things in the conversion of souls, (Acts 2,) and in the extension of the kingdom — (Acts 10)— in the planting of churches and in testifying among different nations — carrying the Gospel to the Gentiles, and bringing about great events, by extensive work- 254 JOHN. [Aqb 33. 13 And * wliatsoever ye shall ask in my name, tbafc will I do, that 1 John 5. 14. ing of miracles in the chief cities of the earth. Yet it should all be by virtue of His sovereign power at the right hand on high. Hence the book of " the Acts" is rather a history of the Acts of the risen Lord, through the agency of the Apostles. "He shed forth'" that ■which was seen at Pentecost, Acts 2 : 33. ^ Because I go. This would be the reason wJiy they should do these greater works. He would ascend for this purpose. This was also spoken beforehand, to prepare them for His departure, and to train them gradually to an expectation of blessed results from His ascension. Ch. 16: 7,. &c. Observe — The progress of Christianity on earth is directly owing to our risen Lord, who mightily works, in carrying on His kingdom to final victory through His believing disciples. See Matt. 17 : 19, 20; Matt. 21: 20-22. 2. It is because of His being exalted, and crowned with glory and honor, as the reward of His sufferings, that we are to work hopefully, and to expect con- fidently the fruit of our labors. 3, " Christ has sown, and we reap: and the harvest is greater than the seed- time." Observe — We know of not more than G20 disciples (120 in Jeru- salem and 500 in Galilee) whom our Lord left on earth at His ascension — while as the result of the preaching at Pentecost, accompanied by the Spirit's outpouring, 8000 souls were converted. Acts 2: 41. Besides this, as the result of the first miracle, and the defence and preaching that followed, 5000 more were converted. Acts 4 : 4. 13. The connexion is this. He had appealed to His works in proof of His oneness with the Father, vss. 10, 11. He had shown further, that by virtue of His going to the Father, thry shall do these same works by faith in Him, and shall even do greater things, vs. 12. (which is also a proof of His oneness with the Father. Acts 2 : 33.) And now, still further He shows that it will be rather His doing, by means of their the Father may be glorified in the Son. asking the Father in His name — and this further proves His oneness with the Father. The risen Lord ascended to the right hand of the Father ; that is — to a share in the dominioji — occupy- ing the mediatorial throne. Ps. 110 — also Pss. 2 and 72. ^ Whatsoever. Here the plan for carrying forward His glorious work is further set forth, namely — that He shall be exalted on high, to receive their petitions — as Lord and Christ, (Acts 2 : 33, 36,) and to execute whatsoever they should ask when presented thus in His name, on the ground of His finished work and His promises. Besides this, the asking in His name, means, as properly repre- senting His interest on earth — asking thus such things as were needful for the promotion of His cause. This im- plies that from the right hand on high, He will pray the Father, who will send down the Comforter in His name, and He shall indite their petitions, for they know not what to pray for as they ought, but the Spirit maketh interces- sion for them, (Rom. 8: 26,) and prayers which He thus prompts in them, (Phil. 2: 13,) He will surely and always execute. T[ That will I do. He will do it by His own power in Heaven ; He, as exalted to be a Prince and a Saviour, will do it all. Ch. 15:7. This is not an unlimited grant, to ask what they please — but only what they shall ask in His name. If the desire regard only our own will, the prayer is not in the name of the Lord, even though it relate to spiritual good, which maybe sought in a wrong spirit. This promise of Christ implies His essential omniscience as well as om- nipotence — and it is a distinct asser- tion of His Personal Godhead. ^ That the Father. The aim and result of this arrangement shall be that the Father shall be glorified by these wonders of grace and triumphs of the Gospel through the Son, as the risen Lord, shedding down His ascension gifts, and working still through His servants to Age 33.] CHAP. XIV. 255 14 If ye shall ask any thing in my name^ I will do it. the completion of His kingdom on the earth. Acts 4 : 29, 30 ; 3 : G-8 ; Phil. 4 : G ; 2 Cor. 12 : 9 ; Rom. 15 : 18, 19. Besides, the fact that this is His aim, and this the plan of His kingdom, to glorify the Father by the Son's omnipo- tent work, proves still further the one- ness of the Father and the Son. Ob- serve — 1. The end of the economy of grace, is the glory of God, by the agency of the Son. 2. This high aim of all the Gospel plan encourages our praj^ers and labors. It is a plan for glorifying the Godhead, and it must prosper, 3. Whatever we ask of the Father in the name of the Son, the Son performs, and this shows the essential oneness of the Father and the Son. The Son knows of whatever is asked of the Father — and He is able to do it by His own Almighty power. 14. Here He solemnly repeats as a promise what was incidentally asserted before. It is distinctly declared that this promise should extend to "a?i_y- thinff," ^' u-hatsoever'" they should so ask — and it is emphatically said, " I will do it." The pro?ioun "I" is here used, as it was not in the former clause, as much as to say, "It is / that will do it." The promise is thus virtually repeated and doubled in order to give every assurance to them, and to meet their doubts. It is so emphatically said, "I will do it" — to show them that He will be Himself on high — the same Personal Saviour — and that, as their risen Lord, He would directly act in answer to their prayers. The whole history of the Acts of the Apostles shows that this was the very truth which they were so slow to understand, and which was constantly urged upon their attention. Acts 1 : 24; 3: 21, &c. 15. As the asking, however, was to be in His name, so it must be in the way of loving obedience and service. ^ ^ If ye love me. He had exhorted them to believe in Him — in His very essential Godhead, (vs. 11,) and He had uttered the richest promises to them if they should so believe — even 15 If * ye love me, keep my commandments. ac. 15. 10, 14. ver. 21.23. 1 John 5. 3. that He would so fully perform what they should ask believingly. And now He appeals to their love, and it is in this tender form — "7/" ye love me," as ye profess, and as ye ought, and as is needful for any right prayer and labor, keep my commandmenls. After show- ing His love to them, He thus appeals to their love to Him, and exhorts them to make practical protf of it. Thus it is that this exhortation connects with verse 11, Faith and love are tested by obedience. Faith works, and it works by love. Gal. 5 : 6. See vs. 23 ; vss. 21, 24. So John elsewhere re- marks, (1 John 5: 3,) "This is the love of God, that we keep His command- ments." "Love is the fulfilling of the law," because it prompts to every practical fulfillment. And here this appeal is made to furnish them a solid, uniform principle for the regulation of their conduct in His absence, namely : to prove their love by their obedience. Besides, it is meant to turn away their attention from vain regrets at His personal departure, and to show them that they could most acceptably man- ifest their love to Him, even while He should be absent from them, namel}': by keeping the commandments which He had given them. Ch. 8 : 51 ; 1 John 5 : 2, 3. He refers especially to the "new commandment" of love. Ch. 13 : 34. ^ My commandments. The commandments of Christ are not naked injunctions of do this and that, but when He commands He also gives to believers the grace to obej'^ His commandments. So Augustine used to say — "Only give what thou com- mandest, then command what thou wilt," Hence we have immediately the promise of this needed helper. 16. And I u-ill pray, &c. Pie promises, therefore, in this very con- nexion, the gift of the Holy Spirit to dwell with them, and to be in them ; so that He does not mean to leave them to struggle on, in darkness and doubt, in His absence, but to have His place fully supplied, and more. For 266 JOHN. [Age 33. 16 And I will pray tlie Father^ and he shall give you another the Spirit, instead of being confined to places, as He was in the flesh, could dwell in all their hearts at once, and wherever they should be. It was, therefore, a much better arrangement than His continuance with them could be. See ch. IG: 7, &c. The Spirit could abide with them forever, and dwell ivith them and in them. How blessed a provision — this gracious and almighty Tndweller, who works in the very springs of thought and feeling, and works so sweetly, constraining us so softly and gently, by using the love of Christ as a tender and powerful motive to all obedience. Observe — 1. Christ requires obedience to his commands " They are not grievous." 1 John 5 : 3. They are such works as are done by love, through faith in Him. 2. This promise of the Holy Spirit is to be taken in close connexion with His command to obedience, for only thus are we furnished with any abil- ity to do what he requires. The term here rendered "^jroy," is a term denot- ing a familiar mode of asking, as of friend asking friend, and refers to the essential equality of the Father and the Son. It also hints of His asking face to face, as He was to ascend to the Father, and carry on His mediato- rial work in heaven. The term mean- ing to pray as a mppliant, is different. In this official character He would intercede for them, and He would ob- tain this advent of the third Person of the Blessed Trinity, as a further step in the glorious Pian of Redemption. T[ lie shall send. The Spirit was to be sent as the fruit of Christ's atoning work. The Father, therefore, is here said to send Him. But in ch. 15 : 2(3, Christ is said to send Him. T[ Another Comforter. The term here rendered "Comforter," is the Greek word ^^Par- aclete." Whatever it signifies, it was such an office and work as Christ had hitherto performed, for the Holy Spirit was to be '■'■ another," as Christ had been one. Nay, Christ should continue to be one, but not bodily present^ as Comforter, "^ that he may abide with you for ever ; I before. The term also is here used appropriately to the context, both as adapted to what they should require, (in order to keep His commandments,) and to what this Paraclete is to per- form, as is stated here and in vss. 20, 27; ch. 15: 2G, and in ch. 16. He was to " teach them all things, and bring all the tnings of Christ to their remembrance," (vs. 26,) while it wss doubtless by ihe Spirit that " Christ was to manifest Himself unto them," and often come to them in their orphan estate, vs. 18. The Paraclete was also to bear witness of Christ. Ch. 15 : 26. He was also to lead them along in the way into all the truth, and He would show them the things to come. He was to take of Christ's and show unto them — opening to them the excellen- cies, and unfolding the beauties and glories of Christ to them. Ch. 16 : 13- 16. He was therefore to be such a reminder and expounder of Christ, and of His truth and salvation, as would furnish them the greatest consolation in His absence — and most fully make up for His bodily departure. Naj', they should know more of Christ from the Spirit's unfolding than they knew by Christ's own abiding with them — and more than they could know by His continuance with them in the flesh. Thus we see the Spirit was to be a Paraclete by His comforting instruc- tions and suggestions, which should be always so full of Christ. He was also to "dwell with them, and to bo in them." This seems to refer to help and strength, which He Avould furnish — standing near as an assistant, and pleading, interceding as an Advocate. The term originally means, one u-ho is called to stand by another — which was most appropriate here when they thought only of beiiig deserted. Christ is our Advocate with the Father, (James 2: 1,) standing by us with the Futher — and standing at the right hand of the Father for us. The word has such a fullness of meaning here, that it is not easy to express all the ideas Age 33.] CHAP. XIV 257 17 Even the Spirit of truth ; whom * the world cannot receive; a 1 Cor. 2. 14. down, but immortal as the soul itself. 1 Cor. 6: 19; 3: 16, 17; 2 Cor. 6: 16. They would need His offices at all times, to bring Christ and all His things to remembrance, to lead and guide them into all the truth as it is in Christ. Ch. 16: 16. Observe— This Paraclete is a Person no less than Christ, and His Personal acts and works are spoken of. So that here the three Persons of the Blessed Tri- nity are brought to view. 17. The Spirit of truth. How appro- priately, therefore, the Spirit is so called, from all that we have seen of His offices. He is called by this name also, in ch. 15: 23, and ch. 16: 13. The Spirit is called " Truth,'' by John, (1 John 1: 6,) and here the name means not the true Spirit, as some understand, but the Spirit who is Truth, and who works Truth in us — who leads into all truth, (ch. 16: 13,) who reveals the truth as it is in Jesiis, and shows forth Christ as "the Truth." It is not a single truth to be understood, but the very principle of truth which is here referred to, which overcomes all the vanity and falsehood of the natural, sinful life. Christ came "full of grace and truth." Ch. 1 : 17. And here the Redeemer promises in His bodily absence, the presence of a new and higher principle, namely — the in- dwelling and working of this Personal Truth in them, to bring their minds and lives into entire conformity with the mind of God. T[ Whom the icorld. This describes the Holy Spirit — this third person of the Blessed Trinity. Just as the world — the unregeuerate world did not receive Christ when He came — so neither will they receive the Spirit. ^ Cannot. Literally — is not able. There is even an inability to receive the Spirit for the reason stated. It is not a physical inability, but a spiritual one — yet it belongs to us by nature. Is is none the le?s an inability, because it is not a bodily one. It is even more, because it is an inability of the heart, about things that belong to the heart. An inability of the eyes in one term. It combines Comforter and Advocate. The sense, however, in which the Spirit maketh intercession for us, is explained in Romans 8 : 26, 27 — namely, that it is within us, while Christ intercedes above us. It is " with groanings unutterable," that the in- dwelling Spirit pleads — responsive to the pleading of Christ at the right hand on high. This accords with His office of Teacher, and Reminder of Chi^ist — Christ's Revealer on earth. As Christ revealed the Father, so the Spirit reveals Christ in all His com- forting and beautiful qualities and offices for the soul, ministering thus the most heavenly consolations — lead- ing in Christ's ways, and opening to the inward sight Christ's lovely attri- butes, as by opening a casket and showing the jeAvels, one by one, in their richest light — "shedding abroad in the heart the love of Christ," which Christ has shown to us. Rom. 8 : Hence we see, that whether it is com- forting, strengthening, advocating, or helping — it is expressly by means of the TRUTH, as it is in, Jesus, that the Spirit is promised to work. This was just what was needed as the next step in the plan of redemption. It is to be understood that the term "comforter" had the sense originally of strengthener, from Latin confortare ; and we should bear in mind, says Hare, that "the Spirit is the Comforter in the primary as well as the secondary sense of that word, and that He did not come merely to console the disciples for their loss, but mainly to strengthen their hearts and minds, by enabling them to understand the whole truth, and to feel the whole power of the Gospel." — Mission of the Com., p. 355. If That He may abide, &c. Christ must depart to carry on His advocacy on high. The Spirit would be a permanent indwelling Para- clete. What a consolation that He would never leave them. Christ taber- nacled with them, as in a tc7it, mova- ble and temporary, as the term means. The Spirit abides, dwells in them /or- ever, as in a temple never to be taken 22* 258 JOHN. [Age 83. 1 because it seetli liim not^ neither knoweth him : but ye know him ; would be of small account — for the truths of God's word that could not be read, could be learned from the lips of others. But it is an inability of the inward sense, which is the most serious inability, because it does not lessen the responsibility, and because it is not to be overcome except by divine power. So Paul says, (1 Cor. 2: 14,) "The natural man receiveth not the things of the Spirit of God, for they are fool- ishness unto him. Neither can he [is he able to) know them, because they are spiritually discerned." The unrenewed world cannot receive the Spirit, because it has no spiritual sense. It cannot discern these things of which the Spirit treats, because they can be apprehen- ded only with another eye. The blind eyeball must be new created before it can receive these rays. There may be a dim sight of outward objects — of shapes and figures and of light as dis- tinct from darkness. But at best, it is only "men as trees walking," that can be seen — not a sentence of God's glorious gospel — not a feature of Jesus' face — not a glimpse of the heavenly glory — because these things are spiritu- ally discerned, and cannot be seen by the carnal eye. TT Because it seeth Him not. The reason here given for the world's inability to receive the Spirit, is the spiritual nature of the object, not visible as worldly objects are — and they have no faith nor inward dis- cernment of divine things. T[ Neither knoweth Him. The world is not able to know the Holy Spirit experimentallj^ because they have no spiritual discern- ment. The spiritual man "looks not at the things which arc seen, but at the things which are not seen " — and by faith he communes with God — has fellowship with the Father, and with His Son Jesus Christ, (1 John 1: 3,) and has his "conversation (citizenship) in Heaven." Phil. 3: 20. But the natural man neither recognizes the person or work or word of the Spirit — nor knoiL-eth Him experimentally. He may be learned enough in worldly for he dwelleth with ^ shall be in you. aRo. 8.9. lJno.2. : you; and knowledge, and may be acquainted with the great ones of the earth, but God the Spirit he has no knowledge of, as to His person or His work in the heart. 1 Cor. 2 : 10-16. "All that the Scripture tells us about the Holy Spirit is regarded by worldly men as a dream, because, trusting to their own reason they despise heavenly illumina- tion." — Calvin. \ But ye know Ilim. This is the contrast between believers and the unregenerate world. Whilo carnal men make no account of the Spirit, see no need of conversion, and do not understand regeneration, believ- ers make great account of the Spirit, without whose influence they "cannot even think anything as they ought" — "know not what to pray for as they ought." They have constant need of "the COMMUNION of the Holy Ghost,''^ and this, therefore, is in the apostolical benediction along with " the grace of our Lord .Jesus Christ," and "the love of God," (ICor. 13: 14,) audit is what all require. Our Lord, there- fore, appeals to their experience. They already had inward knowledge of the Spirit, though they may not have learned fully to distinguish His offices and w^ork. T[ For He dicelleth with you. Already the divine Spirit could be said to dicell — abide tcith them — and He was to be given to abide with them more fully and manifestly and forever, vs. 16. *|[ Shall be in you. He was also to dwell in them, taking up His abode in them, as in a temple. 1 Cor. 6 . 19. Hence, Paul the Apostle testifies, "Now we have received not the spirit of the world, but the Spirit which is of God, that we might know the things that are freely given to us of God," &c. 1 Cor. 2 : 12. The Spirit in believers works appropriate fruits, (Gal, 5 : 22-24,) and His work of sanctification is progressive, and He is needed to continue His abode in them. Hence, believers are exhorted not to grieve the Holy Spirit, (Eph. 4: 30,) — not to quench the Spirit, (1 Thess. 5: 19,) but to tcalk in the Spirit as a Age 33.] CHAP. XIV. 259 18 I will not leave you ^ comfort- less : I * will come to you. 19 Yet a little while, and tlie 1 or, orphans. a ver. 3. proof of their living in the Spirit. Gal. 5 : 25. 18. Leave you comfortless. The term here rendered comfortless means orphcDis; indeed it is the very word '■^ orphan- ous," in the Greek. Christ had prom- ised the Spirit as the Comforter, to compensate for His bodily absence, and more. Now, He goes further, and assures them that He is not going so as not to revisit them. He owns His paternal relation to them. The re- moval of Himself, as their family Head, ■would seem to them to make them orphans. But He will not leave them really bereft. He will still be their family Head in heaven. He would give them evidence in the mission of the Spirit, at Pentecost, of His living interest in them. And personally, as Mediator — God-Man — the Second Per- son of the Blessed Trinity — He would often come to them in special mani- festations of Himself by the Spirit. *\\ I toill come. Literally, / come, or am coming. He refers not mainly to the final, second advent, which is rather the climax of his frequent com- ings, nor to the other bodily advent at the resurrection. It is rather "the great revisitation in all its blessed progress," which He here pledges to them ; for the Spirit will take of the things of Christ and show unto them. Ch. IG: 14. By this means they should really see more of Him — see Him more fully, and know and appre- ciate Him more than they did in the flesh. So Paul testifies — " Henceforth know we no man after the flesh : yea, though we have known Christ after the flesh, yet now henceforth know we Him [thus) no more." 2 Cor. 5 : 16. Observe — 1. Christ would come per- sonally, only not bodily, by the Spirit. 2. The Spirit would make Him more manifest and near to His people than j\ bodily form could do. 3, How blessed and desirable is this work of the Spirit — how glorious is His person, world seetli me no more ; but ye see me : because ^ I live, ye sball live also. and how earnestly should His opera- tion be sought when it can be had at the asking. Our heavenly Father gives the Holy Spirit to them that ask Him. Luke 11 : 13. 19. Yet a little tvhile. He refers here to the great event for which He would prepare their minds: namely. His withdrawal fi'om human bodily sight, in death. He would be no longer visible according to the flesh ; and to the common, worldly view, He would be unseen. TT J^ni ye see tne. There AVPS a sense, however, in which His believing disciples would continue to see Him. The Spirit, whom He would send, would show Him unto them — and they would have inward perception of Him, and holy communion and fellow- ship with Him. He cannot refer merely to the brief interval of forty days, in which He would show Himself to them after His resurrection, and not unto the world, (Acts 10 : 41,) for He would then, again, so shortly leave them, as before. He may include that, however, and more than that He refers to the spiritual sight of Him, which would more than compensate for His bodily absence, vs. 17. See ch. 16: 16. ^ Because I live. This habitual sight of Christ by the inward sense, so much nearer and better than that of the bodily sight, where He appears in the very chambers of the soul, and nothing to cloud or color the view, shall come from the spiritual life in them. And this is founded upon His life. This refers to the great truth, that He is the source and " Fountain of Life " to all His people — that thej stand in Him as their substitute, righteousness and portion — and that He is "the Life." Ch. 1:4. If He should be crushed by the power of death, His work could not avail them. But He essentially lives — He has the keys of Hell and of Death — He will abolish death by virtue of His Divine Life, and bring Life and immortality to light. 2 Tim. 1 : 10. 260 JOHN. [Age 33. 20 At that day ye shall know that I am in my Father, and ye in me, and I in you. Therefore, though He should seem to yield to death and the grave, He here assures them that He lives. "lam He that liveth and was dead, and behold I am alive for evermore, Amen! and have the keys of hell and of death. Rev. 1 : 18. And because He lives — just on this ground of His living, despite of death, and living after death, and living eternally beyond the power of death — ^just because of His so tri- umphing over death and hell and hav- ing the i-oyal prerogative of Life, Jlis people shall live also. Psal. 16 : 10, 11 ; Psal. 21 : 4. He laid down His life and took it again, after He had fully accomplished His object in laying it down. In Him was Life, and the life was the light of men. Ch. 1:4. He hath life in Himself. Ch. 5; 24, 26. He is "that eternal life," which was from the beginning, (1 John 1, 2,) " He quickens, (raises to life) Avhom He will." Ch. 5: 21. His people "shall reign in life by One — Jesus Christ." Rom. 5 : 17. "Their life is hid with Christ." As true believers have their spii'itual life on the ground of His life, so they are to live after death by virtue of His eternal and glorious life in Heaven — "when Christ, tvho is their life, shall appear." Rom. 8: 10, 11; 1 Cor. 15: 26, 53, 54; 2 Cor. 5:4; Col. 3: 3, 4; Phil. 3: 21; 1 John 3: 2. Observe. — 1. This is life in the highest sense, life spiritual and eternal, which we get from Christ and by virtue of His life. " ' Tis not the whole of life to live." 2. "The world seeth not Christ — but as soon as any man begins to live by the spirit, he is immediately endued with eyes to see Christ. Accordingly when the question is, how are we to obtain life, our eyes must be directed to Christ, and His life must be conveyed to us by faith, that our consciences may be fully convinced that so long as Christ lives we are free from all danger of destruction." — Calvin, ' ' Cause me 21 He * that hath my command- ments, and keepeth them, he it is that loveth me : and he that aver. 15. 23. to live in, by and according to thee, Jesus, my life and my eternal glory." Quesnel. 20. At that day. Under the dispen- sation of the Spirit. This refers to " the uninterrupted course, as it were, of a single day, from the time when Christ exerted the power of his Spirit till the last resurrection." — Calvin. j4s the prophets were accustomed to speak of the Messiah's times as " that day," "in that day," so here our Lord refers to the times of the Spirit as still more emphatically " that day," to which all the plans of grace looked forwai'd. This time of the Spirit's ad- vent is to be a time of peculiar life and knowledge. He promises them, there- fore, the knowledge of such high truths asnow they stumbled at. How wonder- fully these very apostles did afterwards enter into these lofty truths unJer the ministration of the Spirit. How deeply Peter penetrated them. 1 Peter 1 : 1-0, 17-23 ; 2 : 3-12, 21-25. 2 Peter 1 : 3-12. And John, in this gospel narrative, and his Epistles and Reve- lation ; and James, in his Epistle. ^ / am in my Father. This was what they did not yet understand. This was the topic which he had been ex- pounding to them, (vss. 10 and 11,) and for which He appealed to the wo7'ks. See I^^otes. T[ And ye in me. This was yet a more practical truth for them to understand. They might not be able to comprehend the relations of the Blessed Trinity, yet they would receive abounding proofs of Christ's j essential Godhead from His resurrec- | tion, (Rom. 1:2.) and from His send- j ing down the Holy Spirit, according j to promise, and from His almightj'^ i works in the Church, as well as from the whole plan of redemption, as it j should be more inwardly revealed to I their experience. Thej^ would also ' have practical knowledge of their stand- ing in Him as their only life and hope. They would know that high spiritual Aqe 33.] CHAP. XIV, 261 loveth me shall be loved of my Father ; and I will love truth of theii* being "m Him,^^ as the branch is in the vine, (ch. 15,) and of their justification and new creation in Him, (2 Cor. 5: 17,) by the working of the Spirit — elect through sanc- tification of the Spirit unto obedience and sprinkling of the blood of Jesus Christ. 1 Peter 1:2. If And I in you. This doctrine of Christ's being in believers, is collateral with that of their being in Christ. It is a mutual indwelling — Christ in them was to be more and more clearly, and the only hope of glory. Col. 1 : 27. When He exhorts them to abide in Him, He adds, "and I in you." Ch. 15. "I in them," He says, "and thou in me," (ch. 17: 23,) where He makes His intercessory prayer to the Father: and in vs. 26, He adds, "that the love wherewith thou hast loved me may be in them, and / in them^ This is the deep desire of His soul, to establish this indwelling of His power and grace in them — setting up in their hearts His throne, and thus more fully and firmly identifying them with Himself, as those "given to Him" — as His own (peculiar) people — as His rich and glorious inheritance, and as destined to be with Him forever, where He is. Observe — We are in Christ as His members — we are of His body, His flesh, and His bones, and He is in us by His indwelling spirit, to sanctify and govern us, and to communicate to us, as the Head to the members, or as the heart to the whole man, the life of grace and glory. So John, in the Revelation, records the saying of Christ to him in vision, "I will come into him, and sup with him, and he with vie,'" expressing this reciprocal re- lation. "Accomplish in me, 0, my God ! these last mysteries of thy love and mercy. Vouchsafe to work that quickly in my heart which thou here promisest," — QuestieL 21. Hath my commandmeiits. The Spirit's work aims at a living obedi- ence : and the sanctification of be- lievers is to be accomplished by His him, and will manifest myself to him. advent. Therefore our Lord again de- clares that obedience is the true test of love, as before, (vs. 15,) — and that such personal, vital, habitual con- formity to Christ is the proof of His indwelling, and of these close relations just spoken of. It is not mere theory, or dry doctrine, or formal profession. It is living truth, working out in daily practice. To have Christ's command- ments means, says Calvin, " to be pro- perly instructed in them." To have them is surely something more than to have the record of them, or the verbal memory of them. One may have them at his tongue^ s end, and not have them. One may have them written in front- lets and phylacteries, and not have them. It means a living possession of them, " laying them up in the heart," and the keeping them is a "practicing them in the life." Here our Lord lays down the great principle of the Christian life, that the relation to Christ, can be proved in this way — that mere profession or church con- nection is not enough — and that the Christian living must show the Christian standing, as nothing else can : that kind of having, holding, and holding to, and holding fast His commandments, and KEEPING them in daily conduct, which will spring from love to Him — and which will prove itself as the proper fruit of love — which could not be ac- counted for, except by the constraifiing love of Christ — this He distinguishes as the proper mark of His people. T[ Loved of my Father. The Father loveth the Son, and so also He loveth all those who love the Son. He loveth truth and holiness and so He loveth all those who express their love to Christ by truth and holiness of life. It is only as we stand in Christ that we can be looked on with favor by the Father, wlio loves us purely for Christ's sake. "Behold, God, our shield, and look upon the face of thine Anoint- ed." Ps. 81. There is also another sense in which God's love to us is the cause of our love to Him. " We love 262 JOHN. [Age 33. 22 Judas "" saitli -unto him, (not Iscariot) Lord, how is it that thou Him because He first loved us." It is both the efiicient cause and the excit- ing cause of it. But here it is set forth as also the reward of our love. So that His love acts first, to work love in us, and then to reward the very love which He has excited in us, by a warmer love towards us ; on this ac- count His love supports us in the com- bat, and then eternally crowns those whom He all along supported ! " Be- hold what manner of love the Father hath bestowed upon us, that we should be called the sons of Grod. And it doth not yet appear what we shall be." 1 John 3. Obsekve — " Jlath" and " keepeth,^^ in this verse, Augustine understands as " hath in his memory and keepeth in his ///e." ^ And I ivill love him. It is not only the Father's love that we get in return for our love to Christ, but the love of Christ al?o — of the adorable, ever-blessed God-man — the Saviour, Intercessor, and final Judge — the friend that sticketh closer than a brother — the sympathizing High Priest, merciful and faithful. This love has in it a sweetness beyond even the love of the Father. It is closer. " I will come in to him and sup with him, and he with me." Rev. 3 : 20. ^ Manifest myself. This, says Stier, "is the highest promise which can be made to man, and yet it is made to every man who has and keeps Christ's com- mands, out of love to Him." This not only implies a greater discovery of Christ, day by day, on the principle that " then shall we Icnow if we follow on to know the Lord," but it includes a personal and gracious manifestation to the soul, in a holy communion and fellowship — as the return for our love to Christ, our love shall be so warmly responded to. vs. 23. This sight of Jesus is, indeed, the most glo- rious, precious sight in the universe, when He manifests Himself to the in- Avard man, in the chambers of the soul. How much better is this for us, in our present state, than any manifestation wilt manifest thj/^self unto us, and not unto the world ? in the flesh to our poor, dull senses, where we might misapprehend Him, and take Him to be a spirit, (Luke 24: 37,) or mistake Him, even at tho open sepulchre, for the gardener! Manifest thyself to us. Blessed Saviour, in thy word, in thy providence — in thine ordinances— in the Holy Supper, Observe — INlany look for some mar- velous manifestations of Christ in a sensible form, instead of looking for Him, where He is to be found, in His gospel. There he gives us the vivid revelation of Himself — there He records for us the answers beforehand to our prayers. 22. Judas. This question of the faithful Judas shows, alas ! how un- spiritual the apostles even were, as yet, in their views of Gospel truth. They thought first of all of a glorious manifestation to the world, according to their .Jewish notion of a conquering, earthly king. How utterly is that notion to be crushed out of them, during the next few hours, by His seizure and death ! T[ Not Iscariot. This Judas was the brother of James. He was not the traitor, though having the same name. He had also (happily,) other names, as Lebbeus and Thaddeus. Matt. 10 : 3. This one Avas the Apos- tle — and author of the Epistle of Jude. But see that Epistle for the proof of the Spirit's enlightenment according to the promise here. Ho had received an understanding of this, for he writes of the world, (vs. 19, &c.,) "These be they who separate themselves, sensual, having not the Spirit. But ye beloved, building up yourselves on your most holy faith, praying in the Holj' Ghost, keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life. And of some have compassion, making a difference, and others save with fear, pulling them out of the fire." ^ How is it. How diff"erent from our natural vieAV is this Gospel plan and doctrine throughout. This is, indeed, a clear Age 33.] CHAP- XIV. 263 23 Jesus answered and said unto him, If a man love me, he will keep my words : and mj Father will love him, and ^ we will come unto him, and make our abode with him. 24 He that loveth me not, keep- eth not my sayings : and the word proof of the inspiration of the Scrip- tures. Who would ever have thought of such a manifestation of Christ — to a few — and in the Spirit. 23. This is our Lord's answer. He repeats what He had already said, so as to urge this spiritual truth upon the comprehension. In vs. 21, he had spoken of obedience as proving one's love, and now He speaks of love as working out obedience. ^ TT'e ivill come. Both the Father and Son — which must also include the Spirit, who shows the Son unto us, and sheds abroad His love in the heart, just as the Son reveals the Father. Besides, "the things of God knoweth no man but the Spirit of God, for the Spirit searcheth all things, yea, the deep things of God." 1 Cor. 2:10. t Make our abode. They will take up their familiar residence with such. " I will come in to him and sup with him, and he with me." Rev. 3 : 20. The idea of abode is that of permanency, not only as distinct from sojourn, but it is the idea of a dwelling, a mayision — the same word as is used in ch. 16:2. "In my Father's house are many mansions." Christ dwelt among us in the flesh. See ch. 1 : 14, where the terra ex- presses a temporary dwelling, as in a tent, tabernacle. The Father and the Son now come by the Spirit — really, but not visibly — personally, but not bodily — and they make their perma- nent abode with every believer. The Father is recognized and embraced by that Spirit of adoption which He hath sent forth as the Spirit of His Son into our hearts, whereby we cry Abba, Father. Rom. 8: 15; 2 Cor. 6: 16; 1 Cor. 3: 16; 6: 19. Observe— It is only such a heart of love and obedi- which ye hear, is not mine, but the Father's, which sent me. 25 These things have I spoken unto you, being yet present with you. 26 But ^ the Comforter, ichicli is the Holy Ghost, whom the Father will send in my name, he '^ shall 5ver. 16. cc.16.13. IJno. 2.20,27. ence that God can dwell in — only such a heart as is prepared by the Spirit — swept and garnished for His abode. 24. The reason is here given why this communion cannot be had with the ungodly world. They do not keep His saijinys. And this is no small mut- ter, nor is it an arbitrary distinction, for this "word " is here shown to be of the highest authority. And "as these who show their love to me by keeping my words, will be loved both by me and my Father ; so, on the other hand, they who, loving me not, do not keep my sayings, will be excluded as Avell from my Father's love as from mine ; since the word which ye hear from me is not mine only, but my Father's also who sent me." Ch. 5: 19; 7: IC. 25. Yet present. As though He had said, I have spoken these things to you while I tarry here in the flesh. But though you do not yet understand them, there is a provision even for this — and this more inward unfolding of these things to you will be the peculiar oflice-work of the Holy Spirit. 26. The Comforter— He. Many find it most difficult to conceive of the per- sonality of the Holy Spirit. But — the '^Spirit is Just that very thing itself, tchich is personal." — Ols. Our Lord here for the first time tells them most distinctly that the Paraclete (or Com- forter) is "the Holy Ghost;" though He had spoken of Him before as "the Spirit of Truth." vs. 17. ^ In my name. That is as the Spirit of Christ, (Rom. 8: 9,) in whom the Father tes- tifies concerning Christ, and who takes of Christ's things and shows them unto us. Ch. 16: U. Tbe Father would send Him "in the name of" Christ, that is, to carry forward to completion 264 JOHN. [Age 33. teach you all things, and bring all things to your remembrance, the gracious work "which Christ had begun. He would urge the great work of sanctification. In ch. 16 : 7, Christ speaks of Himself ^b sending Him, and in ch. 15: 26, as sending Him '■'•from the Father," which He did. See Acts 2 : 33. ^ He shall teach you all tilings. Our Lord being yet present with them could teach them only a feAV things comparatively, and these only partially, as they could not yet understand them. The Spirit was "to supply all their need" — to teach them inwardly and fully all things, especially that belong- ed to their apostolic office-work — whatever they should require to know in founding the church, in recording the scriptures, and in carrying forward the interests of His kingdom. By "all things" here, is not meant every item or branch of possible knoAvledge — as about science, and worldly learning, but all things requisite in their cir- cumstances. The church of E.ome takes this as the promise of further revelation continually, through the church. Fanatics and Pantheists use the passage to support their idea of individual illuminations beyond what is written. As Tholuck has well said, it is only the blade from the seed that we are at most to expect — the unfolding of the same truth which Christ has already deposited here. " And observe how Paul, in opposition to those who would complete Christianity from with- out by philosophical tenets, declares, "In Him are hid all the treasures of wisdom and knowledge." Coloss. 2: 3. Observe — This is a clear promise of the Spirit's infallible guidance. The Apostles wei'e inspired men. They not only claimed this, but Christ here dis- tinctly promises them the gift of Inspira- tion. And, if they were not inspired. His promise was not fulfilled to them. ^ Brijig all things to your remembrance. Otherwise they would be liable to forget many sayings and teachings of Christ, which they would need to recollect in preaching and composing the gospel narratives, and in founding and in- whatsoever you. I have said unto structing the churches. In the course of three years He had delivered to them so many precious doctrines, pre- dictions, precepts, warnings and con- solations, that naturally they would not retain them all, especially as they understood them so poorly, and now He promises to quicken their memories by His Hlviiie Spirit, so that they should recall fully and promptlj', as it might be needed, whatever He had said to them. He v/ould be thus not only a teacher, but a Remembrancer. And in both these offices He would most perfectly serve their necessity. But, besides quickening their memories to recall the sayings of Christ, the Spirit would also bring these things to mind in their freshness and fullness of meaning — opening them to the under- standing in their true light as the unassisted memory could not do — illuminating their minds — " shedding abroad," (like a river) "the love of God in the heart." Rom. 5:5. So it was in regard to His saying about the temple. Ch. 2: 17-22. So it was in regard to His triumphal entry into Jerusalem. Ch. 12: 16. Observe — It is on the fulfillment of this promise to the Apostles that the inspired au- thority of their writings in the New Testament is grounded. It is on this ground that we receive their testimony, in respect to all that our Lord did and taught, as an infallible testimony. Observe — Our Lord shows that every way, this advent of the Paraclete would be to their advantage. Even in the matter of instruction, while they were so wont to hang upon the lips of the God-man, and could not see how they could find His absence compensated, He shows them the wonderful provis- ion made for their permanent tuition — and that, by this means, the things which He had said and which thej'^ had forgotten, would be wonderfully and beautifully recalled, and they should thus lose nothing of His teachings, and should gain more abundant and com- plete instruction. Observe — "The Age 33.] CHAP. XIV 265 27 Peace * I leave with you, my peace I give unto you : not as the world giveth, give I unto you. aEph.2.14, 17. Ph. 4. 7. aiflference between Christ's teaching and that of the Spirit — and yet their sameness. It -was the same teaching, but in a different way. Christ taught them — the Holy Ghost made them understand. The word gave the doc- trine. The Spirit gave the capacity. The Saviour was a teacher icith them. The Comforter was a teacher within them. The change, therefore, was not to be so much in the teaching, as in themselves — as when a man's eyes are dim and you give him a Bible, and he can scarcely read it. The word is God's word — but its use to him is small. Let his eyes be healed, how- ever, and what a change comes over his use of it. It is the same : but to him, at the same time, how different ! The teaching of the Spirit makes the teaching of the Son of Man available." Observe — How false is the theory of those who charge these inspired wri- ters with inaccurate memories. Ob- serve — "The Spirit will not be a builder of new revelations. By this single word we may refute all the in- ventions which Satan has brought into the church from the beginning, under the pretence of the Spirit." — Calvin. The Apostolic benediction pronounces this as the sum of gospel blessings for the people of God. "The grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all." 2 Cor. 13 : 14. 27. Peace I leave, &c. This hints of His speedy departure, and most sweetly speaks the word of parting. This was customary among friends. Peace is the common oriental saluta- tion and benediction and farewell. See 1 Sam. 1 : 17 ; Luke 7 : 50 ; Acts 16 : 36: 1 Pet. 5:14; 3. John 15; also, Gen. 43 : 23 ; Jud. 6 : 23. It was not, however, an empty word with our Lord. The world can say "Peace," and can do nothing to give it. He speaks, therefore, of leaving it with them, and He could not leave with them what He 23 Let not your heart be troubled, neither let it be afraid. 28 Ye have heard how I said had not in possession. He promises to leave it with them, that it should be theirs after His departure — in His ab- sence. This was most consolatory. What could they want more than peace from the Prince of Peace ? This one word strikes at the root of a thousand apprehensions and anxieties. It was better than to say, "I leave friends with you, and earthly possessions " — for with these there might be no peace. If we have peace, it is just that which, all the rest of our possessions aim to give us. It is just what we want of them ; and they are worth nothing if they give us not this. Observe — How one word of this Gospel, as Luther has said, is often like the very gate of Paradise, '■'■ Peace, ^^ '■'■Rest.^'' We are to get peace from Christ, through His W^ord and Spirit. " These things have I spoken unto you that in me ye might have peace." Ch. 16: 33. \ My peace I give. This is emphatic. He not only promises general peace, but that peculiar peace which is His — which can come from Him alone. " The peace of God, which passeth understand- ing, keep your heart and mind through Christ Jesus." Phil. 4: 7, 9; CoL 3: 15. This peace, which is distinguished from every other, He gives in actual donation to them at the time — and this is what He was all along to do. It seems also to be implied that as believers are to enter into His joy by virtue of His merit imputed to them, so the peace which He gives is the very peace which He enjoys in Himself. So He is called by Isaiah "the Prince of Peace." Is. 9:5. ^ Not as the icorld giveth. In a thousand empty forms the world gives peace, but gives only the name. In a thousand deceitful promises and vain hopes, it gives only the shadow and counterfeit after all. But He gives it as its rightful possessor, and gives it pure from the fountain, and gives it to be as eternal as Him- self. The world often gives tribula- 266 JOHN. [Age 33. unto you, T go away, and come again unto you. If ye loved ma, ye would rejoice, because I said, I •* go unto the Father : for tion without peace. Ch. 16 : 83. Christ gives peace in the midst of tribulation. ^ Let not your heart, &c. He saw that they grieved at His speedy depar- ture; and in addition to all the con- solation He had spoken, He bids them be comforted, and take the peace He gives them. He would have them dis- miss their trouble and their fear. This He had urged (vss. 1 and 2,) by all the confidence they had in the Father and in Him. 28. Ye have heard. See vss. 12, 18, 23. He had frankly told them that He was going, and for what purpose, namely — to prepare a place for them— and that He would also return to them to take them to Himself, vss. 2, 3. *^ If ye loved me. Now He declares to them that this departure was connected with His highest interests as well as theirs, and that, therefore, instead of grieving for themselves, they should rejoice on His account, while the secret of the m.atter was that His exaltation was also theirs. "F(r the kingdom which I shall receive at the right hand of the Father is over all, and it is better that I should pass from earthly littleness and infirmity into the power and dominion in which the Father is." — Luther. ^ My Father is greater. This is said only in the plain sense which is implied, vss. 2 and 3. He was now to end His humilia- tion, and go to His OAvn eternal home — to "the glory which He had with the Father before the world was." Ch. 17 : 5. "Christ does not here compare the Godhead of His Father with His own, nor His human nature with the divine essence of the Father, but rather His present condition Avith that heavenly glory into which He was soon to be received." — Calvin. He refers here to His state of humiliation. But now He was to go to the Father to be crowned with glory and honor — to receive the reward of His death, and ^ my Father is greater than I. 29 And now I have told you before it come to pass; that, when it is come to pass, ye might believe. 6 1 Cor. 15. 27, 28. to Sit on the right hand of power to send the Spirit down, and as the risen Lord to carry forward, most effectively, the great work which He had begun. How should He hold back ? Would they have Him forfeit all His reward- leave His work unfinished — and remain in this state of humiliation beyond the necessary time ? This would also be their perdition. Now, therefore, if they loved Him, they would rejoice at His entering into His glory — at His being crowned King of kings and Lord of lords — at His receiving gifts for men — and at His so successfully triumphing over death and hell in the last great conflict — especially when it was not for Himself only, but for them also. Observe — This passage is to be taken in connexion with others in which He speaks of Himself as " in the Father, and the Father in Him, (vs. 10,) as one with the Father, (ch. 10: 30,) and as not separate from the Father; but so that they could both be seen and known under one, vss. 7, 9. Christ here refers to His going to the Father, as the head of the glorious Trinity, in the plan of redemption. See Phil. 2 : 5-11; see ch. 17: 1, 2, 5; Eph. 1: 20-22; Heb. 1: 3, 4; 2:9; 12: 2. In ch. 10: 29, He said, " My Father which gave them me is greater than all," and in vs. 30 He said, "land my Father are one." Both declara- tions are true, and must be interpreted so as to consist with each other. We must receive them both, because they are both revealed, even though we may not be able to harmonize them perfectl3\ 29. This shows how tenderly He was looking forward to the coming trial of their faith, and was fortifying them by telling them beforehand what should take place. The efi'ect would naturally be, that they would be re- minded of these sayings by the events Age 33.] CHAP. XIV. 267 80 Hereafter I will not talk much with you : for the prince ^ of this world cometh, and hath nothing ^ in me. a c. 16. U. Ep. 2.2. 6 2 Cor. 5. 21. He. i. 15. 1 Jno. 3. 5 which were so near — and that His foresight of them, which would thus be proved, would prove Him to be God, and show that His Avork was planned from the beginning. So they did often recall His sayings, under tlie sugges- tions of the Spirit, and thus they found their faith strengthened. See ch. 1 3 : 1 9. 30. Hereafter, &c. He now gradu- ally closes up the discourse, and de- clares again the near approach of His and their conflict. He will not have much more to say, but some more He will have occasion to say. \\ The Prince of this ivorld. This was Satan. He had met our Lord in the wilderness at the threshold of His ministry, and when He was defeated, departed from Him only "for a season." See Luke 4 : 13; ch. 22: 53. As he tempted Him with the bait of pleasure then, so now he tries Him by means of fear. Matt. 4. He is called "the Prince of this world," because the world is yet sub- ject to him — under his sway. He is " the Prince of the power of the air — the spirit which now worketh in the children of disobedience." ^ Hath nothing in me. He possesses nothing within me which he can call his. There is nothing within me, in league with him — nothing upon which he can lay hold for his attack. There was no evil sentiment or tendency in our Lord with which Satan could co-operate. Only those who have something in them to respond to Satan's suggestions, can be overcome. A cunning searcher bath pried narrowly into every corner of His heart and life, and if there had been anything amiss, would have been sure to have spied it and proclaimed it, but he could find nothing — he has, holds, possesses nothing in him. There- fore, Satan shovild not triumph, but should be defeated in the conflict. His death would result not from Satan's victory, but from the eternal plan of 31 But that the world may know that I love the Father; and as "^ the Father gave me commandment, even so I do. Arise, let us go hence. cPs.40.8. Ph. 2.8. redemption. For " He spoiled princi- palities and powers, and made a show of them openly, triumphing over them in His cross." 31. But my death, He adds, is an act of voluntary obedience, (ch. 10 : 18; 15: 10,) springing from a loving fidelity to the Father, in the -work given me to do. Ch. 17: 4, 5. Ftead the parting prayer (ch. 17) throughout. He was to go through death to the Father, according to the Divine plan, and in obedience to the Father's com- mandment, for the world's redemption. " For God so loved the world that He gave His only-begotten Son," &c. Ch. 3. "As thou. Father, art in me, and I in thee, that they also may be one in us — that the world may believe that thou hast sent me." Ch. 17: 21. Thus He was aiming to vanquish the Prince of this world, by extending His king- dom among men through His death. It was to be the preaching of Ch-ist crucified, by which the world should be savingly enlightened in reg.'ird to the true intent of His work and His true relations to the Godhead. " I, if I be lifted up, will draw all men unto me." Observe — It is when we see Christ's death in its true light, not merely as the death of an innocent man, but as the death of the atoning Redeemer, that we see clearly all the great truths of the Gospel, and understand all His life and His work. " We preach Christ crucified — unto the Jews a stumbling block, and unto the Greeks fooli.shness — but unto tliem that are saved, both Jews and Greeks, Christ the power of God and the wisdom of God." 1 Cor. 1: 23, 24. *[ Arise. This touching discourse is now closed by the sum- mons to move from the table. They 1 had been in the large upper guest- j chamber, at the Sacred Supper which ! He had instituted beforehand, as a I memorial of His death. 268 JOHN. [Age 33. CHAPTER XV. If T AM the true J[ vincj * and my CHAPTER XV. § 139. Christ the True Vine, 6:c. — Jerusalem. Matt. I Mark. I Luke. I John. I I I 15. 1-27. It has been supposed by some that the figure of the Vine was suggested by the vineyards on the way to Geth- seniane — or by the vine carved on the great doors of the temple ; and that the company passing towards Geth- semane, rested in oce of the porches of the sacred edifice. This would be possible, except that we have reason to suppose, that such a discourse would scarcely have been delivered to them as they walked along the public street, and seems more likely to have been uttered after they had risen from the table, and were standing ready to depart. Having risen to go, they linger. Departing, yet tarrying, the impulse to communicate still more, detains the Saviour in the room. It is not necessary to suppose any thing immediately suggesting this idea of the Vine, and if any Avere needed, "the cup," and the fruit of the Vine," in tlie sacred Supper, just instituted, had also been the subject of special meditation and of special prediction. Luke 22: 18. Besides — this figure of a Vine by which to represent the close relations between Himself and His church, was familiar to them all in the Old Testa- ment scriptures. Isa. 5:1; Jer. 2: 21; Ezek. 19: 10; Ps. 80: 8-19; Joel 1: 7. The idea that they were familiar with, however, was that the Church was the Vine, only that it was of His planting. Here, however, He declares that they are only the branches, of which He is the stalk and root. This shows the cheering truth that they live in Him, and hence, that the church is safe in Him — and that all that is re- quired of them can be done through His life and strength, in which they Father is the husbandman. ^ 2 Every *= branch in me that beareth not fruit he taketh away : cMatt.15. 13. are to abide. The Christian Life is now set forth in its hidden principles and plain duties. This doctrine was here most important and timely, as Vine and branches were now to en- counter a most severe trial. It seems altogether most probable that they had not yet gone from the supper-chamber, since ch. 18: 1, speaks of their then gohig out on the road. 1. 21ie true vine. So He calls Him- self "the true Bread," (ch. 6: 32,) the true Light, (ch. 1: 9,) says John — He is what the earthly Bread and Light sig- nify as only patterns of the true. He fulfills in Himself in the highest sense, all the excellencies of these. The term here used is not the common word for true, but means original, of which the others are only copies after their poor sort, and this the antitype and arche- type. " The natural relation between the vine and its branches, shooting forth in all the glories of their noble fruit, is realized in its most perfect sense, (?) a7vi]divri,) in the spiritual rela- tions." That which Paul says of the mystical union between the Redeemer and His church, has found its most beautiful expression in this language of our Lord." — Tholuck. So Isaiah introduces "the servant of Jehovah," as a complex personage, including the Messiah and His church, of which He is the Head. Isa. 42 : 1-4.— The dra- pery is not that of the parable, but rather of an allegory. It is no event in history, but a relation in the world of nature, which is spoken of; and this is employed from the commence- ment to express a spiritual relation — so that the literal and figurative mean- ing run into each other. Observe — The connection between the Vine and branches is much closer than that be- tween the shepherd and sbeep, and it more nearly answers to that in Ephes. 5 : 23, 36, between the Head and the members. It is one and the same life which animates them, and the life of Age 33.] CHAP. XV. 269 and every hranch that ^ bearetli fruity he purgeth it, that it He. 12. 15. Ee.3. 19. the branches is dependent on the life of the stalk and of the root. If The hmbandman. The Father is always spoken of as the Head in the counsels of Redemption. His commission the Son executes, as Redeemer. So Paul, (Heb. 3:4.) "Every house is buildod b}'^ some (man,) but He that built all things is God." Hence, Christ will at length be subject unto Him that put all things under Him, that God may be all in all. 1 Cor. 15 : 28. The Father is therefore appropriately enough sty- led the husbandman — or more literally the vine-chesser. As such He has plant- ed the Vine in our human soil — watches over it with Divine care — both stalk and branches. He has to do with this relation between the branches and the Vine, between Christ's people and Christ Himself, and He looks for the appropriate fruit. 2. Every branch. The whole treat- ment of the Vine is such as well to illustrate our Heavenly Father's dis- cipline of us. The old dead wood of a vine is known to be of positive injury to the fertility of the plant. The skill- ful pruning has more to do with the yield than any other one thing, in or- dinary circumstances. ^ Beareth not fruit. He has to do with two kinds of branches — the unfruitful and the fruit- ful. There were branches that bore no fruit — dead branches — never having had any thing but leaves — and utterly worthless, detracting from the vigor and value of the vine. These are the external professors — the merely bap- tized members, who have no life and never had — though they belong to the outward connection. "Christ intends by these words to awaken anxious in- quiry, by declaring that all the un- fruitful branches will be cut oif from the vine. But here comes a question — Can any one who is ingrafted into Christ be without fruit? I answer, many are supposed to be in the vine, (according to the opinion of men,) who actually have no root iu the vine." — 23* may bring forth more fruit. 3 Now ^ ye are clean through Ic. 17.17. Ep.5.26. lPe.1.22. Calvin. ^ He taketh axvay. All such merely nominal Christians — mere pro- fessors — those belonging only to the outward pale, and yielding no fruit, He removeth — He cuts off their connec- tion. This is due to the vine and to the other branches. It is due to Christ and to His church that false professors should be removed. This our Heavenly Father does in various ways. By trial and affliction, as is shown in the para- ble of the sower — by choking cares of this world. In the slight rooting or jointing to the stalk, Avhere no life is derived, the scorching heat withers it, and persecution is a rough handling, which easily breaks it off from its very slight connection. God also removes such from the church, by its laAvful discipline and by death. ^ Purgeth — cleanseih. The fruit-bearing branches are dealt Avith according to the nature of the plant, as it is well known to the Great Vine-dresser. This purging, or cleansing, is the stripping off of worth- less leaves, (of pretension,) and of superfluous tendrils, (of worldly con- formity,) where the branch puts out too much of its strength for mere show, without any gain to the fruit, but with positive damage to it. This the Divine hand so skillfully and tenderly does, by His own gracious and wise methods — by His word — by His providence — by His ordinances — by His Spirit — by severe winds, that blow off the useless leaves, and by whatever dealing may be needful to separate the superfluous shoots that take awaj'^ the vigor from the branch. He takes away property, worldly connections, children — blasts secular enterprises that have too much engrossed the heart, and thus He prunes and cleanses the fruit-bearing branch. T 3Iore fruit. This is His gracious object — to make it more fruit- ful, more valuable. Observe — It is on this account that we are not to de- spise God's chastenings, nor faint un- der His rebukes — for they are thus to His people an indication of His love 270 JOHN. [Age 33. tlie word which I have spoken unto you. 4 Abide * in me, and I in you. As ^ the branch cannot bear fruit of itself, except it abide in the alJno. 2. 6. 6HOS.14.8. Ga. 2. 20. Ph. 1.11. and tender, faithful care. " What is man, that thou visi test him every morn- ing, and triest him every moment." Ps. 8 ; James 1 : 1-4. Observe — " He here shows what ought to be the pro- gress of believers in the course of true religion. ' ' — Calvin, 8. Kow ye are, clean. He speaks this for their comfort, as they might tremble to think that they Avere possi- bly of the unfruitful sort that were to be removed. He does not say, ye are of the fruitful kind, but ye are clean. The term is taken from the verb just used, (kathairei,) — purgeth — and now He says, ye are [katharoi) purged or cleansed. They were so already by anticipation, and in foresight of what His word should accomplish in them. They were in process of this purging through His word. Already they were to some extent cleansed. See Coloss. 8 : 9, 10. His instructions had recti- fied many of their views — and Judas had been removed from their circle. So in Eph. 5: 26. Christ is said' to have " loved the church that He might sanctify and cleanse it with the wash- ing of water, by the word." "But ye are washed, but ye are sanctified, but ye are justified," &c. 1 Cor. 6: 11. This great truth had been already rep- resented to Peter, by the towel and basin, and he had been given to under- stand and yield assent to it. Ch. 13 : 6-10. They were then pronounced cleansed, excepting as to the feet, which needed a new washing daily. And then He said to them in these very words, '■'■Ye are clean — hut not all." Judas also was a dead branch that needed removal, and now at the Supper this had just been done. Observe — "Christ does not mean that the Apos- tles were clean from all sin, but He holds out to them their experience that they may learn from it that the con- tinuance of grace is absolutely ne- vme ; no more can ye, except ye abide in me. 5 I am the vine, ye are the branches : he that abideth in mo, and I in him, the same bringeth cessary. Besides, He commends to them the doctrine of the Gospel from the fruit which it produces, that they may be more powerfully excited to meditate on it continually, since it resembles the vine dresser's knife, to take away what is useless." — Calvin. 4. The word itself would not be enough without a vital, personal union with Him. Here is something which they, as living branches, are to cure for — their abiding connexion with Him. As we stand in Christ by faith, so we are to stand fast in Him — abide and dwell in Him, by the diligent use of all appointed means — by " His ordinan- ces, as His word, the sacraments and prayer, all which are made eifectual to the elect for salvation." ^ A)id I in you. This is involved in the former. It is a mutual relation. If the branch is united to the vine, the vine is united to the branch. The duty, therefore, involves so great a privilege. Our earnest care to abide in Christ, secures His abiding in us. ^ As the branch. Now He shows the importance to them, in all the Christian life, of hav- ing this vital union with Him. They would be just as fruitless apart from Him as the branch would be when separated fiom the vine. The Chris- tian life is as naturally and beautifully fruitful where this connexion is main- tained — where the love of Christ is shed abroad in the heart — and where there is an abiding and vital connexion with Christ — as the bough of the vine, well pruned, is loaded with clusters. " For we are members of His body, cf His flesh, and of His bones." Ephes. 5: 30. Observe — Any professing Chris- tians who are living without deriving their life from Christ — without prater and fellowship and filial service — are fruitless, of course. " To me to live is Christ." Age 33.] CHAP. XV. 271 forth much fruit : ^ for without me ye can do nothing. 1 or, severed from me. 5. This verse explains the figure in its proper force and its present rela- tion to themselves, as they already must have understood. How wonder- ful — how gracious, that the Saviour •would deign to acknowledge creatures and sinners as branches of Himself, deriving of His life. This is the plan of grace. The life of God in the soul of man is so operative that we live by His life, and thus it becomes Christ for a Christian to live. This is the definition and description of his life — Christ. ^Ile that abideth, &c. The great truth already stated negatively is now further expressed positively— the dependence of the believer on Christ, as his life. Not only can no one bring forth fruit with- out abiding vitally in Him, but, more than this, by abiding in Him, even such branches as we are will produce fruit, and much fruit. This is the plain doc- trine of the Christian life. No good ■works in the sight of the Judge, can be brought forth, except in vital union with Chi'ist, and then they are pro- duced out of His life, by virtue of His spiritual energy in us. And so it is that it is " much fruit " — for it is owing to His life, and not to our independent life. This makes it much, where in itself it would be little. *^ For. The reason is here given, namely, that this connection is so indispensable and vital; that nothing can come forth without it. ^ Without me. Separate from me — in this state of separation from the vine — not deriving of its life. \ Nothing. That is, nothing, as Christ, the Final Judge, estimates it. One may do many amiable things — things excellent, according to human judgment. One may '■'■ have xchereof to glory, butnothefore God." Rom. 4: 2. Here the great truth is plainly stated which was pic- torially represented in the previous language. Even these Apostles could do nothing without Him — nothing for the establishment of the church, and nothing for common Christian living. "Without faith it is impossible to 6 If * a man abide not in me, he is cast forth as a branch, and is a Matt. 3. 10 ; 7. 19. please Him," (Heb. 11: 6, J because faith it is which keeps up the vital connexion and derives of the Divine life. 2 Cor. 3 : 5. Q. If a man, &c. This is a general statement, that further keeps up the figure, and sets forth the case of a pro- fessing Christian, who does not abide in Christ. This may refer to those outward branches that do not bear fruit, (vs. 2,) which have only a for- mal, dead connexion — or it may be laid down here as a general principle, that shall set them on their guard against apostacy, as possible enough in itself, and impossible to true believers, only by the grace of God. So Calvin says, "Not that it ever happens that any one of the elect is dried up, but because there are many hypocrites who, in outward appearance, flourish and are green for a time, but who afterwards, when they ought to yield fruit, show the very opposite of that which tho Lord expects and demands from His people." If, however, it is insisted that these branches are said to be in Christ, and must therefore be regarded as having a living connexion, then we must understand the Saviour as stating a most solemn truth, applicable to all who regard themselves as in Christ — that this vital connexion is indispensa- ble to salvation, that it must be kept up, and that if one regarding himself a true believer should depart from Christ, and live apart from Him, the sad results here stated would folloAV. Final apostacy, however unsupposable in the case of real Christians, is to be warned against. So Paul warned all on ship-board, that if they remained not on board the ship, they would surely be lost. Yet he was assured in a vision, that not one would be lost, and none of them was lost. The warn- ing, however, was none the less neces- sary. It was part of the decree. They were to be kept on board the ship' by the warning, and by being kept thus they were saved. (Acts 27 : 31- 272 JOHN. [Age 33. •withered ; and men gather them, and cast them into the fire, and they are burned. 84. ) ^ Cast forth — cast out. This is what must be experienced by every one who departs from Christ — who does not stand, and abide, and live in Him. He will be treated like a worthless, dead branch, ^ Men gather them. The word ^^men" is not found in the Greek, except impersonally — "they gather them," any one and every one. This is the treatment which apostates re- ceive at the hands of men. They are commonly despised in the community. Their characters are severely handled. They are pointed at as hypocrites. They are dealt with as men deal with stubble. Many stand ready, with no little care, to gather up all such cases, and it is often a most scorching ordeal that they are suljected to from their fellow men. \ They are burned. Lit- erally— TTiey burn. They are used as fuel, (Matt. 6: 30,) in which there maybe an allusion to the fire of hell. This is fearfully applicable to hypocrites, dead professors, and apostates who go back unto perdition, (Heb. 10: 39,) having had no real, living, abiding con lexion with Christ — who are only as a branch that is fixed upon a stalk for a decep- tion, as distinguished from a living branch. These will be gathered by the angels, (Matt. 13: 40-42,) and cast into hell fire. Compare the parable of the sower, in which those hearers who spring up quickly, but without root, making a fair profession, do yet wither under the scorching heat of persecu- tions and afflictions, and are cast into eternal perdition. Observe — 1. Our Lord could not possibly have intended to teach that any true Christian can fall finally away — that any living branch, once growing up into Him, can be cast out with the stubble into the fire of per- dition, because He had just taught the impossibility of this. Ch. 10: 28, 29. "Neither shall any pluck them out of my hand." 2. Warnings addressed to true Christians, as to the fearful con- sequences of apostacy, are needful, be- 7 If je abide in me, and my words abide in you, ye ^ shall ask what ye will, and it shall be done unto you. cause they are to be kept from falling away, in the use of means and by such motives and considerations as our Lord here deems it proper to use. So Paul says, "If we sin wilfully, after that we have received the knowledge of the truth, there remaineth no more sacri- fice for sin." Heb. 10: 2G. And again, Heb. 6: 8, "It is impossible for those who were once enlightened, &c., if they shall fall away, to renew them again unto repentance." 3. We can have no valid evidence of being the Lord's, except so far as we can show the life of piety, and exhibit some fruits of grace in the heart and life. The branches which do not incorporate with the tree, but hang upon it as dead stuff, or fall oflf, are gathered by the vine dresser for the fire. So John the Baptist, in substance declared : " The axe is laid at the root of the tree." Matt. 7: 19; 3: 10. 7. If ye abide in me. This is added now to meet the deep feeling of want which the true Christian has when he considers what he ought to bring forth, and how much he falls short. Our Lord well knew that many a true dis- ciple would begin to fear from what he had just said, that he might be a cast-away. Now therefore He provides comfort for the hungry soul. See 1 Cor. 1 : 5. It is the vital union with Him, even more than any evidence of an hour's devotions, that must stand us for life. There is here a large promise — but it is only to such as maintain a living, abiding connection with Christ — partaking of His life. \ And my words. That is, if we abide by a vital union in Him, and live ac- cording to Plis plan in the gospel, as enjoined, vs. 4, we shall be fruitful. But how ? In such case we shall ask for things agreeable to His will, and so He will hear us, 1 John 5 : 14 ; 1 Pet. 1 : 23, \ Ye shall ask ivhat ye will. See vs. 16. For thus abiding in Him we can will only in accordance with Age 83.] CHAP. XV. 273 8 Herein is my Father glorified, that ye bear much fruit ; so shall ye be my disciples. His will, as His words abide in us, and ■we have a living connection with Him. ** Whatsoever we ask we receive of Him, because we keep His command- ments and do those things that are pleasing in His sight." 1 John 3 : 22. This large promise is repeated from eh. 14: 13, 14, where we are to have whatever wc ask in His name, on the ground of His atonement, and for the promotion of His glory with a defer- ence always to His will. Observe — 1. This is spoken with direct reference to the xVpostles, and was immediately and especially applicable to them, as commissioned to spread the gospel. But through them it comes also to us, even to every believer, though he be the obscurest of all. 2. Many believ- ers who feel no confidence in their fruit or inward evidences, can be sure of their sincere desire to be such as Christ would have them to be. And this promise is for their consolation. ^^ Prayers themselves are fruit, and they increase the fruit." — Bengel. 8. Herein, &c. This refers not mere- ly to the viuch fruit-bearing — but also to what has gone before, including the whole plan and process which results in viuch fruit — the mystical vital union, the Cliristian prayer, &c. See ch. 15 : 16. If any should ask whether a little fi'uit would not suffice, wishing to know only how little they could do and get to Heaven, our Lord sets the standard high and calls for much. They who aim at glorifying the Master and not merely at saving themselves, will bring forth much fruit. As re- spects the Apostles, they were to be animated by large views of their work, and not to be satisfied with small things. Observe — 1. Every true Chris- tian will aim at great things, and ought to ask for great things, and expect great things, 2. Our principle of con- duct should be not to do as little as we can, consistently with being saved, but to do as much as ice possibly can. ^ So shall yc be. Literally — And ye shall 9 As the Father hath loved me, so have I loved you : continue ye in my love. be. Bengel reads. Herein I will have disciples bringing honor to me. The AViclif, and Tyndale and Geneva ver- sions read, "And that ye be made my disciples." Cranmer and Rheims — " And become my disciples." Calvin — " That you may become my disciples." The Syriac reads, "And ye will be my disciples." Tholuck — "-And so will ye be." The idea is, that this large fruit-bearing Avill honor Him as well as the Father — will show them to be His disciples while it will glorify His Father. Observe — Those who profess Christ and bring forth little fruit, put dishonor upon Ilim. For the fruit that is produced by a vine of any given name, is to the credit or reproach of that name. That " this fruit — so poor, is called so, or so," is the report every- where, to the disgrace of that kind of vine, wherever spoken of. Claiming that this is the fruit of that vine which is Christ — borne on His stalk, they profess that this is the proper fruit of His life, and the kind of fruit which He beai's. Just as the branch puts forth its fruit as the fruit of the vine, so the professing Christian says : This living of mine is Christian — that is — it is like Christ — the fruit of Christ, which is as much as to say that Christ is of that nature — and so it degrades Him. A fruitful profession will bring hcnor to Him. 9. ^45 the Father. He now declares the height and depth of His love to them, in order to provoke their love to Him. "Wonderful indeed is it that He should have loved us sinners in any manner to compare with the Father's love to Himself. Thus it is that we are called " the sons of God." 1 John 3: 1. The highest possible affection is that with which the Father has always loved His only-begotten Son. ]Matt. 3 : 17; 17: 5. It is in Him that the Father looks upon us and loves us, and Christ, looking rpon us as the purchase of His death, calls us not servants but friends. Ch. 15: 15. " For whom He 274 JOHN. [Age 33. 10 If * ye keep my commancl- ments, ye shall abide in my love ; even as I have kept my Father's a c. 14. 21,23. did foreknow, He also did predestinate to be conformed to the image of His Son, that He might be the first-born among many brethren." Rom 8. ^i In my love. Literally — Abide in the love that is mine. Not "continue to love me," but abide in the knowledge and acknowledgment of the love which I bear to you — continue to enjoy it, and to glory in it. So the Apostle, argu- ing about the glorious greatness of the love of God to sinners, in Christ, comes to the transporting conclusion, " Who shall separate us from the love of Christ ?" — that is, from the love which Christ bears to us, and from His love as revealed to us in the plan of salva- tion, which is by virtue of His love. 10. // 1/e keep. The direction for abiding in His love is here given, and it is full of meaning. It is only, by keeping His commandments that we obtain the benefit of His love. Any other plan of living rejects this plan of salvation. None can plant them- selves firmly upon His love as revealed in the Gospel, except it be in the way of habitual obedience and holy living. Men may entertain some vain confi- dence in the general love of God in Christ, but it can be no well-grounded hope. The plan of salvation by Christ is a plan of love to men, which, if we heartily embrace it, will lead us to holy living. His commandments cannot be grievous to such, for among them is, *' Believe and be saved," " Come unto me, and I will give you rest." And the great command, Follow me, is a command to follow Him i?iio heaven by the only way, which is Christ — by the only (/uide, that of His Truth — at the only door, which is Himself. His sal- vation is a salvation from sin : and it takes hold of us in its abounding love, only so far as it saves us more and more from sin. The obedience which believers render to Him is not the cause of His continuing to love us, but it is rather the effect of His love. See commandments, and abide in his love. 11 These things have I spoken ch. 14 : 23, 24. When, therefore, Paul cried out, "Who shall separate us from the love of Christ ?" he was fired with zeal in the Master's service, and added, " Shall tribulation or persecu- tion," &c. Rom. 8: 35. As spoken to the Apostles, these words would have the highest force in their responsible office-work, as publishers of Christ's love. ^ Even as I. As though He had said. Take me for an example of obe- dience and continuance in my Father's love, and so being fruitful of good works, be disciples worthy of me. 11. These things. He states the ob- ject of such directions as connected with their highest happiness. ^ 3Iy joy. Literally — The joy which is mine — which is peculiar to me. As we are to enter into His joy at last, (Matt. 25: 21,) if we are His, so the joy that springs from His redeeming love to us, is that which we need to possess and retain, and to enjoy in fulfillment, and not to lose. The world's joy we could afford to spare, but not His. " In whom, though now we see Him not, yet believing, (in these precious words of His,) we rejoice with joy unspeak- able and full of glory : receiving the end of our faith, even the salvation of our souls." This was especially appli- cable, therefore, to the Apostjes, who were to be sustained in their severe trials, and under the discouragements of His absence, by the presence of this, His joy, in their hearts. See parallel passages in ch. 13: 15, 16. " Let us, therefore, learn that we ought to seek in the doctrine of Christ the assurance of salvation, which re- tains its vigor both in life and in death." — Calvin. 1[ That your joy. Namely, the joy thus imparted to you — the joy which springs from my love, understood, embraced, and delighted in — which no aflSiction or persecution can separate you from, and which will help you to triumph in sorrow and in death — this joy of yours will thus be Age 33.] CHAP. XY 275 unto you, that my joy might re- main in you, and that ^ your joy might be full. 12 This ^ is my commandment, That ye love one another, as I have loved you. 13 Grreater " love hath no man than this, that a man lay down his life for his friends. c. 16.24; 17.13. & c. 13. PULL, just SO far as you keep my com- mands in a filial spirit, abiding in my love. And this -whicli was addressed to these Apostles was proved in their case, (1 Pet. 1 : 6; 4; 13,) and of Paul, Romans 8. 12. This is my commandment. He accordingly proceeds to show what it is that He commands ; for in this respect they might greatly mistake. It is no system of legality that He ■would enjoin upon them. His com- mands are gracious — not grievous. The sum of the commandment is Love. And what He calls " the new command- ment" which He gives to them both in His word and in His example, is to love one another — which is an evidence of our love to God. Ch. 13 : 34. Here also He calls this His commandment emphatically. By this, all men would know them to be His disciples. Ch. 13: 34, 35. •[ As I have loved you. Christ's love to us is to be at once the grand motive and pattern of our love to the brethren. We love Him and keep His commandment to love one another, because Hearst loved us. 1 John 4: 19. And we love the breth- ren because they love Him, and are made like to Him. Ch. 13 : 14. Ob- serve — John is often called "the Apos- tle of Love," because He so prominently keeps this doctrine in view, both in this gospel narrative and in his Epis- tles. It is related of him that when he had grown too aged to stand and preach, he was carried into the Chris- tian assembly at Ephesus, and was wont to repeat these words, "Little children love one another." When he was asked why he always reiterated this, he replied, "It is the Lord's 14 Ye ^ are my friends, if ye do whatsoever I command you. 15 Henceforth I call you not servants; for the servant knoweth not what his lord doeth : but I have called you « friends : for all things that I have heard of my Father I have made known unto you. d ver. 10. e Ja. 2. 23. commandment, and if it is obeyed, all is well." 13. Our Lord now sets forth His love in this connexion. He laid down His life for us, and John has elsewhere drawn from this an inference that we ought to lay down our lives for the brethren. 1 John 3: 16. And here, says our Lord, this laying down of one's life for his friends is the highest example of friendship to be found in the world. He does not here say any- thing about His greater love of laying down His life for His enemies, (Rom. 5: 6, 8,) as He is here only pressing upon them the duty of earnest self- sacrificing love towards the brethren. We are to do good unto all men» "especially unto them that are of the household of faith." Gal. 6: 10. "Walk in love as Christ also hath loved us," &c. Ephes. 5: 2. 14. This that He had just said would suggest the great point of differ- ence between all human love which, at its highest pitch, is confined to friends, and His dying love which was shown to enemies. Therefore, He hints of this by saying here, " Not as if I died for you when ye were friends, but when ye were enemies ; and now you have this most powerful motive to be my friends ; and ye are my friends if ye do whatsoever I command j^ou." So only could they prove themselves to be His friends. "Our hearts," says Calvin, "must be harder than stone or iron, if they are not softened by the inesti- mable sweetness of Divine love." 15. Henceforth I call you. Not any longer do I treat you as servants. He here looks forward to the closer, more confidential relatiou in which they are 276 JOHN. [Age 33 16 Ye * have not chosen me, but I have chosen you, and or- dained ^ you, that ye should go and bring forth fruit, and that alJno.4. 10, 19. 6Ep.2. 10. to stand to Him henceforth. In these valedictory discourses He opens His ■whole heart to them more fully than before— takes them to His very bosom— and pours out His soul of love before them. And this is only the beginning of what should more and more take place under the dispensation of the Spirit. ^ Servmits — slaves. They had before this been treated more distantly, as ch. 13: 16. "The servant is not greater than his lord." ^ For the ser- vant hioioeth not. This had been their case all along — and, hence, they had to walk according to orders, in a most dependent and submissive way, with- out any full and satisfactory unfold- ing of His plans. , Henceforth, He would treat them more like intimate friends, in this respect — and thus He does already in these discourses. Ob- serve — 1, It is a privilege to be His servants. But a higher privilege is it to be treated by Him as friends. 2. While He exhorts us to treat Him as a friend. He engages to treat us as friends. If He had not already first befriended us, we should never have been brought into friendship with Him. *[[ Frie7ids. This is His condescending love to us sinners, Abraham, the father of the Faithful, was called by this honorable name, " the friend of God." And these Apostles, He was now and henceforth to treat with a very special friendship, as they were to be entrusted with His plans, and with a most important commission. TI For all things. This is the purely confidential and intimate way in which He was to treat them — opening the mj^steries of His kingdom, and unfold- ing the Father's will and ways, as He received them from His bosom. In a special sense, the secret of the Lord was to be committed to them, and He would show them His covenant. So they afterwards say, "We speak the your fruit should remain; that whatsoever " ye shall ask of the Father in my name, he may give it you. CTer. 7. c. 14. wisdom of God — the hidden wisdom," &c., (1 Cor. 2: 7; 2 Cor. 4: 6,) as "the kindness and love of God our Saviour toward man appeared." Titus 3: 4. This friendship would be per- fected in Heaven. This refers to what is past as a pledge of what is to come. Ch. 16: 12, 16. Ye have not chosen me. As regards this fi'iendship, it originated on His side, not on theirs. Nay, they would have chosen the world and self and sin — anything rather than Him. ^ 1 have chosen you. This still connects with His laying down His life as the highest possible example of love ; and thus delicately does He come to the distinctive feature of His love, that they were naturally estranged, and enemies. 1 John 4: 10, 19. ^ And ordained you — constituted — appointed. Acts 13: 47. Even these Apostles, so conspicuous in His service. He had chosen from the world, (vs. 19,) and further from among all His disciples, had called them and constituted them Apostles. They were fishing and col- lecting customs, and engaged in their worldly avocations, and He called them to His special service, as they would remember. ^ That ye should go. This may refer to their apostolic commis- sion, "Go YE into all the world and preach the gospel," or it may mean merely that they should go on in an active, living piety, and be fruitful of all good works. ^ Fruit. The Apos- tles afterwards often spoke of their fruit, or the effects of their ministiy. Rom. 1: 13; Col. 1:6; 1 Thcss. 1: 5, 6. Here He encourages them before- hand with the promise of their labor being productive. " The chief accom- plishment of this promise, says Calvin, may be at the very time when there is no appearance of fruit." Tf Should remain. How truly the fruit of their labors remains to this day, and goes Age 33.] CHAP. XT. 277 17 These =" things I command you, that ye love one another. 18 If ^ the world hate you, ye know that it hated me before it hated you, 19 If ye were of the world, the aver. 12. 6 1John3. 1,3. on to propagate itself. In tlieir in- spired writiugs — in their evangelical doctrines and institutions, ivbat abi- ding fruit have they had. So that though persecutors may have seemed to them to peril the very existence of the church, it stands enlarged and established more and more, and shall stand to the end. So said Calvin, *' Our preaching is not for a single age only. New fruit will be seen to spring up after our death." Observe — While He speaks of their fruit. He yet says that their fruit-bearing was of His appointment, and because He con- stituted them for this end. And Paul himself says, ''Neither is he that planteth, anything ; nor he thatwater- eth, but God that giveth the increase." See 2 John 8 ; Rev. 14 : 13. f That whatsoever. 1 Cor. 3:7. So He had said, (vs. 7,) that the prayers which they should offer in the way of keep- ing His commandments, should be granted. Here He says that it belongs to the plan of choosing and appointing them, that they should ask and re- ceive — that they should bring forth fruit by means of answered prayer — and that whatever they should ask in the way of such fruit-bearing service should be granted, (see vss. 7 and 8,) because it would be asked in His name — on the ground of His work — as repre- senting His interest, and for His glory. This would be to them a great encour- agement, in the various trials of their office, and of their private Christian life. Observe — The election of any one to eternal life, includes all the particulars of holy living, even the habitual Christian praying — (asking in Christ's name,) and the answering of prayer as part of the Christian life. 17. These things. If John is "the Apostle of Love," it is because Christ 24 world would love his own : but because ye are not of the world, but I have chosen you out of the world, therefore "^ the world hateth you. 20 Remember ^ the word that CC.17. 14. dllatt. 10. 24. Lu, 6. 40. c. 13.16. is the Lord of Love. See vs. 11, 21. Ch. 16: 1, 25, 33; 17: 1; 18: 1, &c. This verse, therefore, points back to vs. 12, and what comes between is ra- ther an enlargement upon the example to be drawn from His love. % Love oneanother. See 1, John 4: 11. "If ministers do not maintain brotherly intercourse," says Calvin, " they may possibly erect some large heaps, but they will be utterly disjointed and confused, and all the while there will be no building of a church." 18. From this verse to ch. IG: 4, He forewarns them of the persecutions the}' should be called to endure from the world. "After having armed them for the battle. He now exhorts them to patience." They were not to marvel, if the world hated them, considering their treatment of Him, which should be more and more developed unto His death. This last and crowning act of hatred is spoken of as already passed, for it was certain and just at hand, and it would be past so soon, that they would shortly have to contemplate it as a most astounding fact. \ Ye know, &c., or Knoto ye. In truth, the world hated Him before it hated them, for it hated Him as soon as He came into the world, (ch. 1 : 11,) in His Public Min- istry; and before they were ever called, lie had been persecuted. So He had said, ch. 13: 16, " If they have perse- cuted me," &c. The term rendered "6e/bre," is taken by some to refer to rank; and then it would read, "It persecuted me, your chief," and the servant is not greater than his lord. So Calvin, Lardner, &c. Ch. 15 : 20. See Gal. 1 : 10. But the common reading is better. 20. Remember the word — referring to ch. 13 : 16. In Matt. 10: 25, He had also uttered a similar warning, "If 278 JOHN. [Age 33. I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also per- secute you : if "" they have kept my saying, they will keep yours also. 21 But ^ all these things will they do unto you for my name's sake, because they know not him that sent me. 22 If ° I had not come and spoken a Exe. 3. 7. 6 Matt. 10. 22 ; 24. 9. c. 16. 3. c c. 9. 41. they have called the Master of the house Beelzebub, how much more shall they call them of His household?" *f[ Persecuted. He states the principle, that they might expect treatment cor- responding with His, whether good or bad, as they were sent to represent His cause on the earth. 21. All these things — hating and per- secuting, ^ For my name's sake. The Christians in the opening of the second century, were put to death for profes- sing to be Christians, and because they would not renounce the name. Pliny wrote to Trajan, the Emperor, that this was his practice in Bithynia. So Athcnagoras pleaded before the hea- then magistrates, that the Christians should not be punished for bearing the name, when in other respects they were blameless. TertuUian says in the second century, "Even the name is hated in men perfectly innocent." The disciples were called Christians, and Peter says, " If any man suffer as a Christian, let him not be ashamed." 1 Pet. 4: 6. James asks, "Do they not blaspheme that worthy name by which ye are called ? " Jas. 2:7. T[ Because they know not. It is in this way they prove their blindness to Divine truth. "For had they known it, they would not have crucified the Lord of glory," (1 Cor. 2: 8,) and "they know not what they do." Luke 23 : 34. The Jews knew not the Father whom they pro- fessed to know, because they knew Him not as sending the Son. 22. This ignorance and blindness of theirs was sinful and without excuse. Wisdom had cried without effect. Prov. unto them, tliey had not had sin : but '^ now they have no ^ cloke for their sin. 23 He that hateth me, hateth my Father also. 24 If I had not done among them the works ^ which none other man did, they had not had sin : but now have they both seen and hated both me and my Father. d Ja. 4. 17. 1 or 1 : 20-31. He had spoken to them of their sin, as never man spake: and the aggravation of their iniquity was so great, from the fact of their rejecting Him, that comparatively, they would not have had sin but for this. lie does not mean to say that there is no sin but unbelief, or that men before Christ came were not sinners — for Christ, as predicted, was to be received and be- lieved in, but that this people had incurred the special, dreadful guilt of rejecting Christ, who came to set forth the gospel of Divine love. Observe — They who still continue in sin, under the light of the gospel, incur a deeply ap-gravated condemnation. The worst of the heathen have not this peculiar shade of guilt. See Matt. 9 : 32-34 ; 12 : 22-24 ; John 5 . 8-16 ; 8 : 43-59 ; 9: 13-22; 10: 29-39; 11: 43-53, as instances in which Christ had spoken to them and been rejected. " He that rejecteth me, the words that I have spoken shall judge him." Ch. 12 : 48. 23. As Christ was the only Personal manifestation of the Father, hatred to Him was in reality hatred to the Father also — and so the searcher of hearts understood and reckoned it. Ps. 69 : 9, compare with Rom. 15: 3. So He had said, "He who honoreth not the Son honoreth net the Father." ch. 5: 23. So impossible is it for any to love God and not love His beloved Son, who is the only personal revelation of God to man, 24. The locrks. This continues the summing up of that people's condem- nation. His words and His works had been alike rejected. See ch. 12: 37- Age 33.] CHAP. XV. 279 25 But this cometh to pass, that the word might be fulfilled that is written in their law, They ^ hated me without a cause. 26 But when the Comforter ^ is oPs.35. 19; 41. Christ evidently here holds, that His miracles in themselves were suffi- cient attestations of His message, and that He and His message should have been received on the basis of such works as could have come from God only. Their proper effect was seen' in the case of Nicodemus. Ch. 3 : 1, 2. See ch. 10; 37, 38. *[{ None other man did. He wrought miracles as no other Person ever did. The Prophets wrought them not in their own name or strength, but in that of God. He wrought them by His word — at a dis- tance, in every variety. ^ Seen and hated. See ch. 12: 45; 14: 9. Christ had manifested Himself and the Father to them. They had seen the Father through the only-begotten Son from the bosom of the Father, who alone could reveal Him. Their condemna- tion was clear, for they had deliber- ately and positively, and perseveringly hated them both. 25. In so doing, however, they had shown the truth of God, for they had fulfilled His prophetic word. This was not any unexpected and disap- pointing result. It had been foreseen and foretold. God's plans would not be defeated by the enmity of sinners. He maketh the wrath of man to praise Him and the remainder of wrath He will restrain. Tf That the word. This did not come to pass just in order to make the prediction good. This was the result and not the object of their conduct. IF Their Law. The Old Tes- tament scriptures are often called '■^the Law," as in ch. 10: 34. Sometimes the Old Testament is divided into " the Law, the Prophets, and the Psalms." This prediction is found in the Psalms. See Ps. 35: 19; 69: 4; 100: 3. It is found substantially in these several passages, but chiefly in the two former. ^ Without a cause. This means, with- come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he " shall testify of me : c 1 John 5.6. out any provocation. The word is rendered "freeh/," without equivalent, in Matt. 10: 8. They did it freeli/ from the natural prompting of their hearts, and without any ground. This shows the depth of human depravity. Out of the heart proceed murders and all this natural, free, spontaneous, and constant hatred of God and Christ. 26. While ihis Avas the sad case of the people who rejected Him, He would not leave Himself without witness. The only hope for a depraved world is this advent of the Comforter — which could be only — as He elsewhere show- ed — by the Saviour's departure. Ch. 16 : 7. The Spirit of God is the Spirit of Truth, and His testimony should be given to the injustice and wickedness of the world's hatred towards the God- head. The Spirit should come forth from the bosom of the Father, as He did, and should reveal the secret love of His breast, and the wonders of the Divine counsels. 1 Cor. He should witness also of Christ — "taking the things of Christ and showing them unto them." So the coming of the Spirit witnessed in its effects of the exaltation of the Son, as having risen and "shed forth this," which the peo- ple at Pentecost saw and heard. See also Acts 8 : 29 ; 10: 19 ; 11 : 12 ; 13 ; 2. The Spirit should carry on the testimony of Christ, and on the one hand this seeing and hating must not be expected to cease, while on the other hand the Spirit will never cease to overcome the haters of Christ by His testimony, even to the end. Ob- serve — 1. In the economy of grace the Son is said to send the Spirit, in His ofSce of Paraclete and as a sub- stitute for Himself upon the earth — and 2. In the essential nature cf tne Spirit, He proceedeth from the Father. He is also said to be sent by the 280 JOHN. [Age 33. 27 And * ye also stall bear wit- ness, because ^ je have been with me from the beginning. CHAPTER XVI. I rpHESE things have JL I spoken unto you, oLu.24.48. Ac. 2. 32; 4.20,33. 2Pe. 1.16. tlJuo. 1.2. Father in the name of the Son, as rep- resenting the Son, and carrying on His redeeming work upon earth, ch. 14: 26. 27. Ye also. The Apostles should bear witness by their inspired records of Christ's Life, which we have in the gospel narratives. This they should do, not independently of the Spirit — but under His prompting, and yet indi- vidually, giving each his own testi- mony. See the four histories. Besides this, they should bear witness to Christ in their life, under the influence of the same Divine Spirit of truth. "First the Holy Ghost will give testimony internally in your hearts, and then outwardly by miracles and through your confession and preaching," — Lu- ther. ^ From the beginning. They were raised up for this, to witness of Christ from the beginning of His public min- istry to the end. So it is stated when they set apart another Apostle in the stead of Judas. Acts. 1 : 21-23. See also Luke 24 : 48 ; Acts 1 : 8 ; 2 : 32 ; 4: 20, 33; 10: 41. So the Apostles claimed to be His witnesses. *' And we are witnesses of these things and so is the Holy Ghost whom God hath given to them that obey Him." They doubt- less often remembered those precious instructions and consolations of their Divine Master, who here so graciously mapped out for them the course they were to follow. This Evangelical nar- rative of John Avas itself such a wit- ness, and herein he fulfilled in part this vocation, in times of bitter perse- cution. See also 1 John 1 : 1. His testimony, accompanied by that of the Spirit — nay, which is also that of the Spirit, and which He recognizes and seals as His own — has come even to our day and to ua. that ye should not be offended. 2 They shall put you out of the synagogues : yea, the time cometh, " that whosoever killeth you will think that he doeth God service. 3 And ^ these things will they do unto you, because * they cAc.2C.9-ll. dc. 15. 21. el Cor. 2.8. 1 Ti. 1.13. CHAPTER XVI. 1 140. Persecution Foretold — Fur- ther Promise or the Holt Spirit, &c. — Jerusalem. Matt. I Mark. I Luke. I John. I I 1 16: 1-33. Our Lord now more directly fore- warns the Apostles of coming persecu- tions, in His absence, and comforts them with the promise of the Holy Spirit, opening to view more distinctly the work of the Comforter, for them and for all His people. 1. These things — referring to what had just been said, especially ch. 15 : 18-27. 1 Be offended. The idea in- volved in the term is, that of meeting with an unexpected hindrance, or stumbling block. Our Lord declares it to be His object to provide them against the troubles that were fast coming on, lest their coming upon such adversities unfortified might prove dis- astrous. 2. They shall, &c. He here refers to that kind of persecution which they should first encounter — that from the Jews — bringing against them all the power of the synagogues, Avith excom- munications, &c. See ch. 9 : 22 — 34 ; 12 : 42. Instances occurred early in their history, (Acts 8 : 1 ; 9 : 1 ; 23 : 1,) and the confession of an arch- persecutor, Saul, is put on record from his own lips, that in most severely persecuting them he verily thought that he was doing God service. Acts 20 : 9. 1[ Yea. Rather, Yet more^ a time Cometh for every one to think, &c. ^ Foery one. This showed them that it should not be merely by popular outbreak or fanatic mobs, but b}^ in- dividuals also, coolly calculating that God would thus be served. ^ Doeth Age 33.] CHAP. XVI. 281 have not known the Father^ nor me. 4 But these things have I told you, that, when the time shall come, ye may remember that I told you of them. And these things I said not unto you at the beginning, because I was with you. God service. The term used here is that for the offering of sacrifice, and means that the act of persecution, as *• for the sake of God," was regarded as a solemn, religious service rendered to God : and the slaying of the Chris- tians was to them like the slaying of animal sacrifices, as if appointed and accepted by God. " This blindness, however, was not innocent, since the true knowledge of God would have led them to acknowledge the cause of Christ." Ch. 15: 23, 3. This persecution will result from that ignorance of God the Father, and God the Son, which the Jews persisted in, against all His various revelations. So Paul traces the crucifixion of Christ to ignorance of God's revelation on the part of the rulers, " for had they known it, they would not have cruci- fied the Lord of glory." 1 Cor. 2 : 8. See ch. 15: 21-24. 4. Our Lord now repeats the object "which He has in view in forewarning them of these coming trials, and of the causes of them. As He had already, in vs. 1, declared, it was to prevent their stumbling or being offended by the sudden encounter of such adversities. And, moreover, it was to increase their confidence in Him by finding how fully He had foreknown all these re- verses and provided against them. See Matt. 24 : 25. ^ / told you. This is emphatic — that / myself told you. 1" And these things. He refers particu- larly to this full account of their com- ing persecutions and oppositions from the world, and of His provisions for them in His absence, which He now gives as never before. While He was yet with them they enjoyed His ready 24^ 5 But now I go my way to him that sent me ; and none of you asketh me. Whither goest thou ? 6 But because I have said these things unto you, sorrow ^ hath filled your heart. 7 Nevertheless I tell you the truth : It is expedient for you that I go away ; for if I go not counsel and comfort in every strait. But now as He was to depart. He noti- fies them of their dangers and re- sources. He had indeed spoken of the hatred of the world in the general, set- ting forth the principle, as Matt. 5 : 10; 10: 16. Now He speaks more ex- pressly of what was so shortly coming on. 5. But now He says I am going my way to Him that sent me, (as I have given you to understand, ch. 14, in answer to your question, ch. 13: 36,) and none of you asketh me, (or — does none of you ask me,) ichiiher goest thou? They were so inquisitive while they seemed to think only of His going to some city for being crowned King, or otherwise ; and now that He had open- ed to them the plan for His departure, (that He was going to the Father, &c. ; a:oing His icay, instead of their way,) they are quite mute on the subject, and are overcome with sorrow on their own account, when they ought rather to be glad. 6. Sorroiv hath filled. Stier remarks that these are the same disciples who afterwards, when their risen Lord had ascended to Heaven — without any pang at parting with Him — returned ^vith great joy to Jerusalem, believing. 7. Nevertheless — though you ask no- thing about the nature of my departure, I tell you — without your asking — the truth of the matter. It is expedient for you that I depart, He would show them that His departure, which seemed so dark and grievous to them, was in truth immediately connected with their highest comfort and confirmation. It was necessary for Him to go, according to the original, eternal plan of Redemp- 282 JOHN. [Age 33 away, the Comforter will not come unto you : but if I depart, I will send liim unto you. tion. Besides, it was even expedient, profitable for them, as directly bringing the exhaustless sources of consolation and strength to their souls. T[ Go aioay. This term means simply depart — absent myself. The next term, ■which is rendered "depart," signifies remote to another place, as to the Father. T[ / will send. He promises thus an ade- quate substitute — a co-equal Person of the Godhead — who would take His place, and that with the great advan- tage of being present to their hearts rather than to their eyes. " From this right of mission on the part of the Son, is argued the procession of the Holy Ghost from the Son, as well as from the Father." "As one whom His mo- ther comforteth, so will I comfort you, and ye. shall be comforted." 8-11. When He is come. The " He " is emphatic, and refers to the coming of this Divine Personage, as a glorious era in the church. The following words set forth His personal work among men — what He will do when He comes. Tf Will reprove. Tyndale's, Coverdale's and Cranmer's translation have it ^'■rebuke.'''' This term describes the direct work of the Holy Spirit up- on the hearts of men. The term "re- prove " does not express the full meaning. The verb has rather a double force, including the idea of convincing and convicting — convincing one class for their conversion — convicting the other class who are not converted, and who shall go on to destruction. The testimony of the Holy Ghost in behalf of Christ, as opposed to the unbelieving world, is essentially a refutation — a demonstration of its wrong and error. 1 Tim. 5: 20; 2 Tim. 4: 2; 3: IG; Ti- tus 1:9. So the Holy Spirit actually wrought and the Apostles preached "with demonstration of the Spirit, and ■with power." \ The tvorld — meaning in John's narrative, those who are as yet outside, but who may be brought in — has, of itself, no accurate knowl- 8 And when he is come, he will ^ reprove the world of sin, and of righteousness, and of judgment : 1 or, convince. Ac. 2.37. edge of what sin is, or righteousness or judgment. Only indistinct and im- perfect views of these great subjects can they have without the Spirit's working. The conversion of a sinner has never taken place without the convincing work of the Spirit. This means much more than tlie work of teaching and convincing by presenting reasons. It is not enough to under- stand by this work, that "He will so apply the truths of God to men's own minds, as to convince them by fair and sufficient arguments that they are sin- ners." It is only by His inward work- ing that he convinces us — inwardly removing the scales from the eye-sight, quickening the conscience and shedding light upon the soul. The Spirit uses truth for the practical result. His convincing work supposes truth to be in view, and He is "the Spirit of truth." — We are to interpre't this prom- ise of the Spirit's work, ("when He is come,") by the actual work of the Spirit, since He has come. — I. The preaching of the Apostles, which He so extensively employed after his com- ing, was mainly upon these three topics, as involved in "Jesus and the Eesurrection." See Acts 2 : 22, 23, 27. — 1. Christ the only Saviour, and the fatal sin of rejecting Him. 2. Righteousness, orjustification, through the finished work of Christ, as wit- nessed by His Eesurrection. 3. The destruction of Satan's kingdom and the advancement of Christ's kingdom of grace, and the hastening of His kingdom of glory. II. In every case of effectual calling, the Spirit, (1.) con- vinces of sin and misery, (2.) enlight- ens the mind in the knowledge of Christ, (3.) renews the will, and thus persuades and enables the sinner to embrace Jesus Christ as ofi'ered in the gospel. The threefold working of the Spirit is here set forth. IT Of sin, be- cause. Unbelief in Christ is here taken to be the root and ground of all sin ; Age 33.] CHAP. XVI. 283 9 Of sin, * because they believe not on me ; Ro.3.20; 7.9. just as believing in Him is the necessary term of salvation, and source of holy living. This is the sin, also, for ■which there is the least excuse, as it is against the clearest light. So it was then — so it is now. The Spirit's work is to take of the things of Christ, and show them unto men. Those, there- fore, who believe not in Christ, set aside all the Spirit's teachings. Hence the dreadful heinousness of this sin will be brouf'ht home to all who are effectually called — the Spirit convin- cing them of their sin and misery, in rejecting Christ, enlightening their minds in the knowledge of Christ, and so leading them to embi-ace Him for salvation, as he is offered in the gos- pel. Those who perish will also be reproved and convicted of their unbe- lief, as their condemnation. Ch. 3: 19. See 1 John 2 : 22 ; 4: 3. \ Of right- eousness. The work of the Spirit in effectual calling, is not only to convince of sin, but of sin in the form of unbe- lief, — of sin as committed against Christ, and against the only. plan of salvation. This is connected with a kindred woric, of enlightening our minds in the hiowledge of Christ. Without this, all conviction of sin would be use- less, and must end in despair. There- fore, He convinces of righteousness as well as of sin. Of righteousness, as found in Christ alone — as Avell as of sin, as consisting fundamentally in the rejection of Christ. These convincings go together in effectual calling. Tf Be- cause I go, &c. This departure to the Father would need to be understood as connected with the true and only righteousness — for it was by His going to the Father that this righteousness should be proved to be wrought out — finished and accepted. The Spirit would show this in His convincing operation — enlightening their minds in the knowledge of Christ, and of His fin- ished work. The unbelieving world, also, will be convicted of Christ's 10 Of righteousness, ^ because I go to my Father, and ye see me no more ; 6Is. 42. 21 Ro.1.17. righteousness, as condemning their own self-righteousness. Never was this more forcibly done than in the Resur- rection and Ascension of Christ — when He to whom Barabbas was preferred, went to the Father, and Avas thus shown to be the beloved Son of God. Melancthon says, "The Spirit will ac- cuse this very opinion of human reason, which feigns that men are righteous, that is, have remission of sin, on ac- count of creditable actions and virtues of their own." ^ Of judgment. This is a third point, intimately connected with the others, in this work of the Spirit. The general term here used, includes properly all false judgments of men, as to be tried and condemned by the judgment of Chi-ist, and that judgment or condemnation of the Devil, (the Prince of this wor;d,) is closely connected with our Lord's death, in which He " spoiled principal- ities and powers, and made a show of them openly, triumphing over them in His cross." Col. 2: 15. This "con- vincing of — or concerning judgment, in- cludes the sense of a judgment to come, which the Spirit will produce in men — in some to regulate their ac- tions — in others, to warn them of their condemnation. ^\ Because. The judg- ment of Satan — his condemnation by Christ's triumphant death and resur- rection, will be a ground of pre of by which the Spirit will show that all will be judged, and that the ungodly world will be condemned along with its Prince, or Leader. This judgment also will be progressive, going forward with every advance of the Kingdom of Christ, until the consummation, when Christ Himself shall sit as Final and Universal Judge. Gen. 3: 15; Luke 10: 18; Phil. 2: 10. *^\ The Prince, &c. This is He, "the old Serpent," "the Devil," "the Prince of the pow- er of the air," who was predicted to be "cast out" by Christ's work. Ch. 12: 31; Rev. 20: 10. Observe— This 284 JOHN. [Age 33. 11 Of judgment, * because ^ the prince of this world is judged. 12 1 have yet many things to say unto you, but ° ye cannot bear them now. 13 Howbeit, when he, the Spirit a Ac. 17.31. c He. 5. 12. threefold work of the Holy Spirit in convincing and convicting men, is car- ried on under the preaching of the gospel. Men are convinced of sin — its nature, its aggravation, and of sin in reference to Christ. They are made to see the grievous sin of unbelief, which they cannot see unless they are en- lightened in the knowledge of Christ. So also they are made to see the only true righteousness for sinners, and the false and worthless nature of self- righteousness. They come to see, too, how Christ by His finished work, has brought in an everlasting right- eousness for sinners, and is now in heaven, interceding for those who are His — offering his spotless righteous- ness to the Father, for all his believing people, and that His judgment is com- ing, when no other righteousness will be admitted for a soul's salvation, 12. Yet mamj things. These things, as is explained in the following words, belong to the truth which the Spirit would more fully reveal after His com- ing at Pentecost. They could not (were not able to) bear, then, such an unfolding of all the truth as they should afterwards receive. The events of the crucifixion, resurrection and ascension would open to them new views, when the Spirit should take those things of Christ and show them unto them. So the Apostles afterwards saw what they could not then have believed — as re- gards the restoring of the kingdom to Israel, (compare Acts 15: 16, Acts 1 : G.) and their apostolic work — the in- gathering of the Gentiles, and the breaking down of the partition walls. Some of these things He revealed to them after His resurrection. Acts 1 : 8 ; Luke 24 : 45, 4G. 13. The Spirit of truth. This title of truth, is^come, he ^ will guide you into all truth : for he shall not speak of himself; but whatso- ever he shall hear, that shall he speak : and he ^will shew things to come. ic.U.26. e Re. 1.1, 19. you means to ascribe the truth to Him as the Author of revealed truth in the Scriptures, as He who conveys the truth to believers, and as Himself truth itself. ^ Will guide you. The term refers to the office of one who points out the way and leads the trav- eler — one who acts the part of a guide. \ Into all truth. Rather— into all the truth — namely, of the many things which He had yet to say to them, in- cluding the higher doctrines of His Kingdom, and the wider views which were yet to be unfolded by the Spirit. '' Into the full truth.'' See Hare. This does not warrant us to look for all kinds of truth in the Bible, as though it were given to tell us all science and learning in every department. No truth or science can ever contradict the real teachings of Scripture — for all truth is consistent with itself, and the same God speaks in the book of inspi- ration and in the book of nature. But the Spirit is here promised to lead into ALL THE TRUTH, as it is in Jesus, This was first of all, a promise to the Apos- tles that they should be inspired for the foundation of the Christian Church, to speak and write what Christ would have to be delivered to men as the gospel of His grace. This had been promised in other terms. Ch. 14 : 26. But we cannot inwardly understand the sim- plest truth of revelation, without this Divine enlightening. iMen's arguments or illustrations cannot convince or con- vert men savingly. And the Spirit is necessary to lead us into all tlie truth of Christ in our common daily affairs — into Christ's claims, calls, chnracter — • and into our glorious Christian hope, as these great truths are more fully set forth by the Spirit through the Apos- tles. \ Of Himself . Christ here speaks Age 33.] CHAP. XVI. 285 14 He shall glorify me : for he shall receive of mine, and shall shew it unto you. of the Holy Spirit as like Himself, acting under a commission from the Father, and so discharging a special office, for the extension and consum- mation of His Kingdom. This same language Christ used of Himself and His own office work. Ch. 12 : 49, &c. And as the Spirit was to take of the things of Christ and show them to believers. He is sent from the Father and from the Son. If Whatsoever He shall hear. He shall not communicate something absolutely neio, but shall unfold what was given to them by Christ. See ch. 14 : 26. Luther says, " There is a holy conference between the Father and the Word, and the Spirit is the hearer." ^ Things to come. The things. Besides showing them things past, which He should bring to their remembrance. He should show them also the things future. See Acts 11: 28; 20: 23; 21:' 11; 1 Tim. 4:1; 2 Tim. 3: 1; 2 Pet. 1: 14. This He did especially to the early Church in the Book of the Revelation — ■where the Holy Spirit revealed to John for the churches, " the things that shall be hereajter.^^ Rev, 1 : 1-10. — This would include also immediately the things to come upon Ilim, in the events of His Death and Resurrection, (ch. 18: 4,) which the Spirit should explain to their troubled minds. 14. This was to be the Spirit's work — to honor Christ — to set forth Christ's claims, and to show, both in His revelations to the Apostles and in His work in the heart, the love of Christ to sinners, and the preciousness of Christ as the only Saviour. He sheds abroad in the heart " the love of Goer. The Publican, smitten Avith sense of sin, dared not lift up his eyes to heaven — but Christ had no sin, and He prayed here not as a suppliant, but as our Great High Priest, standing between earth and heaven. T[ And said. This prayer is given by John through the inspii-ation of the Holy Spirit, as was promised in ch. 14: 26, and it is all of it, doubtless, to be re- garded as the prayer of our Lord, with- out any mixture of the Evangelist's words. Since, however, it is ren- dered into Greek, from the Syro Chaldaic, the Greek form of it is in the style of John's other narratives. ^Fa- ther. His Father and His people's Fa- ther. "I ascend unto my Father and your Father." Ch. 20:17. ^\Thehour. That is, "the hour for the Son of man to be glorified." Ch. 12: 23, 28; 13: 31, 32. The hour of His death, as the hour of His triumph, and as leading to His resurrection and exaltation. This hour had often been referred to as not yet come, (ch. 7 : 30 ; 8: 20.) and now it is spoken of as at length arrived, as before hinted, ch. 12: 23; 13: 1. ^ Glorify thy Son. The Son glorified the Father. Yet there was a mutual glorifying. He prays here in His :Me- diatorinl character, in wl.ich He was afterwards exalted according to His prayer, to be a Prince and a Saviour to give repentance to Israel, and re- mission of sins," for the glcry of the 202 JOHN. [Age 33. 2 As thou liast given him power over all flesli, that * he should give eternal life to as many as thou hast given him. ac.5.27. ver.24. Father. Augustine explains it, "Raise Me from the dead, that by Me thou mayest be known to the whole world." See Ephes. 1 : 20-23. H That thy Son. These words prove the equality of the Son with the Father, as touching His Godhead. What creature could stand before his Creator, and utter such words ? There is a mutual glorifica- tion of Father and Son, in this mani- festation of God to men by Christ. By the Spirit there was to be a further manifestation of God in men, conse- quent upon Christ's being glorified, and by which the Father and Son and Spirit should be glorified together. 2. As thou hast. Inas7nuch as, &c. The plea here olfered is, that the glori- fication at the end of His work is appropriate to the preparation and commission at the beginning of it. Glorify Him now even as thou hast already given Him the authority over all flesh for this work. Matt. 28: 18. Observe — He prays for what is already promised and made sure to Him. Ps. 2. Even He was to ask in order to receive His inheritance. How much more is prayer indispensable in our case. \ Power. This word means rather, authority as "Head over all things to the church" (Ephe. 1: 22,) — having the whole creation put under Him as the second Adam, (Psalm 8,) — and more especially everything is given to Him, as the literal reading is, for the express object of His glorifying the Father by gathering in His own peo- ple. See Matt. 28 : 18, where all power in Heaven and on earth is claimed as given to Him, and on this ground He commissions the Apostles to go every- where, teaching and baptizing and in- gathering. ^ As many. Literally — "that as to everything Avhich thou hast given to Him, He may give to them eternal life." So in ch. 6: 37, it reads, ^^ Everything that the Father giveth me shall come to me, and Him 3 And this ^ is life eternal, that they might know ^ thee the ^ only true God, and Jesus Christ, whom ° thou hast sent. 51Jno.5. 11. cJe.9. 23. 24. dlTh. 1.9. ec.10.36. that cometh," &c. This is not an acci- dental mode of expression. The Father, says Bengel, has given the Son every- thing, the totality — all tilings — that He may gather in His own people as one, vs. 11. He will lose none who are given to Him — and He will lose noth- ing that belongs to any of them, (ch. 10,) not even their bodies. Ch. 6. T[ Eternal life. The gift which He is to bestow is eternal life. " In Him Avas life, and the life was the light of men." "The Word of life" was He whom the Apostles had heard, seen and handled, and the life was manifested, and we bear witness and show unto you that eternal life which was with the Father, and was manifested unto us. 1 John 1:2; 5: 11. 3. This is life eternal — //ielife eternal — not, this is the way to life eternal, but thi% is it: \ That they might know. The knowledge of God the Father, as set forth in Christ, is life eternal, accord- ing to the divine plan — and it surely involves it. This, therefore, is what the Saviour gives by His word and Spirit, viz — this knowledge, the inward apprehension and appreciation of God the Father, and of Christ the Son, as revealed for our love, obedience and salvation. "By His knowledge," said the evangelical prophet — hy the knoxol- edge of Him — shall my righteous ser- vant justify many, for He shall bear their iniquities. Isa, 53: 11. "This is the record, that God hath given to us eternal life, and this life is in His Son." lJohn5:ll. The right knowl- edge of God through Christ is, there- fore, the divine life in us. "He that hath the Son hath life." 1 John 5 : 12. Ireneus says, "To know God, and to have experience of His graciousness, is the very participation of Him, and life results from the participation of God." ^ The only true God. In distinction from the false gods of the heathen, and from any vain divinities of men. So Age 33.] CHAP. XYII. 293 4 1'' have glorified tliee on the Gcarth : I '^ have finished the work which thou gavest me to do, 5 And now^ Father, glorify ac. 14. 13. 6 c. 19. 30. 2 Ti. 4. 7. He is called "the only wise God." "And we know that the Son of God is come, and hath given us an under- standing that we may know Ilim that is true, and we are in Him that is true, even in His Son Jesus Christ. This is the true God and eternal life. Little children keep yourselves from idols." 1 John 5 : 20, 21 ; Rev. 5 : 7 ; 1 Thess. 1:9. It is the conscious acquaintance with God Himself as one, and with Jesus as the manifestation of God in the flesh. Our fellowship is with the Father, and with His Son Jesus Christ. 1 John 1:3. Tf And Jesus Christ. The knowledge of both Father and Son is defined here to be eternal life, and this proves the essential oneness of Father and Son in the Godhead. How could the knowledge of God and a creature be eternal life : or how could they be so connected ? Our Lord here, in speaking of Himself, uses the name by which He was known, that prophetic name Jesus, divinely given Him as the Saviour of men, accompanied with the official title, Christ — thus solemnly recognizing these titles as embodying the treasures of that knowledge of which He here speaks — and giving a sweet sanction to this double title for the Church in all time. ^ Whom thou hast sent. So Christ is to be acknowl- edged as having come from God. The Father cannot be truly known or wor- shiped except as having sent the Son, vs. 8, (ch. 5: 23,) nor can there be any true, saving knowledge of God, except as God in Christ. See vs. 22. 4. I have glorified thee. That is, as is immediately added, hy finishing the work given Him to do. His teaching, His holy living, His constant battling with the powers of darkness, His won- der working, and His laying the foun- dations of the church, and especially the finishing of His work so soon upon the cross — this was His meat and drink (ch. 4 : 34 ; 5 : 36)— and all this work 25* thou me with thine own self, with the glory which I "^ had with thee before the world was. 6 1*^ have manifested thy name CO. 1.1,2. Ph. 2.6. He. 1.3, 10. dPs.22. 22. ver.26. ! had been done to the glory of the Father, according to the eternal cove- nant. And now, having performed His part on earth — including what was immediately to come as the clo.sing act — He asks to be glorified on high with the Father, according to the eternal plan. T[ Have finished. " How doth He say (says Polycarp, a disciple of John,) that He hath finished the work of man's salvation since He hath not yet climbed the standard of the cross? Nay, but by the determination of His will, whereby He had resolved to en- dure every article of His mysterious passion. He may truly proclaim that He hath finished the work." So Paul, in his old age and in prospect of death, says, " I have fought the good fight — I have finished ray course." Our Lord was now within some seventeen hours of His death, when He cried, ''It is finished.'' Our blessed Saviour, as the surety of the better covenant, gives us to rest upon His finished work. 5. Glorify thou me. He here declares His essential Godhead, when He says, 1. That He had this glory with the Father before the world was ; 2. That He had left it only for a time and pur- pose, and 3. That He ought to return whither He belonged, and whence Ho came. Compare ch. 1 : 1, 2 ; 6 : 62 ; 8: 58; Col. 1: 17; 1 John 1: 1, 2. See what is said of " Wisdom," Prov. 8 : 22, 23. And this personal Word— the same Being as that personal TT7s- dom — pleads now to be received back to His oi'iginal estate. Theophylact explains, " Bring my human nature into a participation of the glory which I, the Word, had with Thee before the beginning of the world." If With thine oivn self. ch. 1.1. At the right hand of the Father — where Stephen saw Him standing, (Acts 7 : 50) — and in par- ticipation of the throne and kingdom — "made higher than the heavens." Heb. 7:26. ^ The glory which I had. 294 JOHN. [Age 33. unto the men which thou ^ gavest me out of the world : thine they were, and thou gavest them me : and they have kept ^ thy word. a Ro. 8. 30. ver. 2, 9, 11. 6 He. 3. 6. "This teaches plainly," says Calvin, <' that He is no recent one, nor newly contrived, for if His glory was eternal, so also was He. Besieges a plain dis- tinction is here drawn' between the Person of the Father and that of the Son ; from which we see that He is not only the Eternal God, but that He is also the Eternal Word of God, be- gotten by the Father before all ages." This prayer was answered, for " God also hath highly exalted Him." Phil. 2: 6-9. The Apostles testified that He was "Exalted to be a Prince and a Saviour." Acts 5: 31. Observe — 1. There is shown here, also, the oneness of Christ's person, in His three estates, *' before the world was" — ow earth and afterward in Heaven. 2. This glory of Chi'ist He did not receive, hnt pos- sessed. He HAD it originalh% and al- ways — and never began to have it. 6. / have manifested. As the Re- vealer of the Godhead, (ch. 1 : 18,) "the brightness of the Father's glory, and the express image of His Person." Heb. 1: 2, 3. " The Life was man- ifested." 1 John 1:2. ^ Thy name. He came from the bosom of the Father, to declare and reveal Him — to set Him forth to men for a true knowledge of .Jie only true God. vs. 3. This was llie name whereby the prophet said He should be called "Jehovah our Righteousness." Jer. 23 : 6. The wame of God which Jesus manifested or made manifest to men, as it could not otherwise have been, was all that by which He maketh Himself known — His titles, attributes, ordinances, words and works. \ Unto the men. These are they for whom He goes on to pray — the disciples as well as the twelve — all to whom He had especially revealed the Divine name. Though He preached to many unbelievers. His more special work was for the believ- ing people, whom the Father had given Him in the covenant of Redemption. 7 Now they have known that all things whatsoever thou hast given me, are of thee. 8 For I have given unto them See vs. 2. The good shepherd was to gather the sheep, ^f Thi7ie they ivcre, &c. They were the Father's in the same sense in which they were yiven to the Son. In the covenant of Re- demption, the Father is spoken of as giving the Son those whom He has chosen from all eternity ; so that they are said to have been the Father's first — as it is the Father who covenants with the Son for the salvation of all who shall believG. Hence it is said, "All that the Father giveth me, shall come to me." So that this covenanting to save them does not dispense with their coming to Christ, but rather secures their coming. So also it is here added, ^^ And they have kepi thy ivord." This is the saving indication in them. This proves them to be the chosen of God. Christ had spoken of having Himself chosen them out of the world. Ch. 15: 19; 13: 18; 15: 16. This He had done as cne with the Father. Here He speaks of the dis- tinct offices and relations of Father and Son. Here our Lord reports to the Father that thus far, these who were given to Him, have been carried forward. They have been called eflfec- tuall}^, and have embraced the gospel, and have entered upon a life of obedi- ence. See vs. 7. How remarkable a tes- timony is this to come from the lips of Christ! How He identifies Himself with His disciples — and prosecutes their cause till they attain to Heaven. 7. They have knoiim. They have a knowledge derived from experience. They have that knowledge which is promised to those who follow on to know the Lord. His disciples — espe- cially the Apostles — knew that what Christ offered was from Heaven. They had no doubt of the Divine source of these benefits which He proclaimed. So said Paul afterwards, though not of this present number, "I know whom I have believed." " We know Age 33.] CHAP. XVII. 295 the words * whicli thou gavest me ; and they have received them, and have known surely that I came c.6.68; 14.10. that we have a building of God." And John in his Epistles declares their most assured knowledge of the truth in Christ, (1 John 1,) and that they knew God in Christ as the substance of the gospel. So Peter said triumphantly, "We have not followed cunningly de- vised fables." They knew that these things of Christ were from God, and of no inferior origin, 8. For. Christ had delivered to them the very doctrines and revela- tions directed by the Father, In this respect He was the true prophet, of whom it was predicted, " He shall speak unto them all that I shall com- mand Him," Deut. 18: 18, 19. So they confess, (ch. 6: 69,) "And we believe and are sure that thou art the Christ the Son of the living God." ^ Which thou gavest me. As He had before said to them, (ch, IJ:: 24,) "The word which ye hear is not mine, but the Father's which sent me." See ch. 7: 16, 17; 8: 28; 12 49 ; 14 : 10 ; 5 : 19, 30. ^ Have received them. By faith. They had embraced His doctrine as Divine. Thus they had '■^received Him^^ — the messenger and the message — and thus He ranked them as "the sons of God." Ch. 1: 12. Their reception of the truth came from His manifestation of it to them, (vs. 6,) and their reception of it was cordial, leading to obedience. ^ Have known surely. Svich positive convic- tions belonged to their reception of the truth. It was not only their certain knowledge but their knowledge of a certainty. They regarded Him as He claimed to be, in the very particular in which the world rejected Him — namely, His coming from the Father as God, and His jNIissiou as Mediator. 9. I pray for them. Here our Lord begins to fulfill His promise. Matt. 10: 32, Up to this point He had claimed His own glory with the Father, as having performed thus fnr His part in the Covenant of Iledemption. He has out from thee, and they have be- Heved that thou didst send me. 9 I pray for them : I pray not just presented the case of His people, as called, taught and trained thus far, and now He prays for them as to the future. This He does, not as a suppli- ant, but as a claimant. The term used expresses this distinction. It is not the term to j^ray as a sujJj^liant, but to ask as a friend, and face to face. He asks as the Great Shepherd, Jehovah's fel- low — the Apostle and High Priest of our profession, and He asks for His flock. Literally, it reads, " I ask con- ceriiing them." They are the subject of my intercession. T[ Not for the world. This is His intercessory plea for His own people, and does not em- brace others, because He is here on the eve of departui-e from His own Apostles and disciples, and He pleads, of course, for them as He does not for others. His prayer is such as would be heard on their behalf. These are a distinct class, and it is not a general petition referring to none in particular, else it it had been of small value to us — but it is for all who are His believing peo- ple. It is not meant that He never could or would pray or ask anything for the world as distinct from His peo- ple ; for He does ask for the world's daily preservation from the doom that all have deserved, so that the gospel may be preached to sinners, even to such as will finally reject it, and be lost. The words here might be ren- dered, "/am praying for them — I am not praying for the woi'ld." Observe — "The Lord knoweth them that are His," and this is the inscription on the seal of His foundation. 2 Tim, 2 : 19. \ For they are thine. This is declared to be the ground of His plea for them, that they are the Father's as well as His. In vs. 6, He had said, " Thine they were," before giving them to Christ, in the covenant of Redemption. Here it is said, Thine they are, even af- ter thej'^ are given to Christ. It is not as though the Father hated them, or had no interest in them — for the love 296 JOHN. [Age 33. for the world, ^ but for them whicli thou hast given me ; for they are thine. 10 And all ^ mine are thine, and ol Jno. 5.19. originated in the Father's bosom, who "so loved the world, as to give His only -begotten Son." Yet many regard the Father as though He were hostile to their salvation, and hard to be icon by their prayers, or even by the en- treaties of Clu'ist. " In that prayer for Eternal Life, (says Bishop Hooker,) which our Saviour knew could not be made without effect, He excepteth them for whom He knew His suffer- ings would be frustrate, and commend- eth unto God His own. They are the blessed of God, for whom He ordained His kingdom, (Matt. 25 : 34,) and to whose charge nothing can be laid. Rom. 8: 33." 10. And all mine. This is in the neuter — all my things — comprehending things as well as persons. So in vs. 2, Christ as Mediator, derives all His instructions and all His people from the Father. His people come from the Father as a gift to Him in the cove- nant, and to the Father they are re- ported as brought in, &c., according to the terms of that eternal compact. T[ Tliine are mine. How could any creature say this ? What larger claim to Godhead could be made ? It is not "all thy people" merely, but all things that are thine are mine, including, of course, the Godhead. But here the special reference is to His p.eople, and all things necessary to their salvation, and therefore all things in order to their salvation. For in order to bring about the salvation of His people, it was necessary that He be " Head over all things." Eph. 1:22. Hehadalready said, (ch. 16: 15,) "all things that the Father hath are mine." " These things are spoken to confirm our faith. We must not seek salvation anywhere else than in Christ." — Calvin. "Do not suppose that they are any the less the Father's, because they are His, or any the less His because they are the Fa- ther's." — Chrysosiom. f Glorified. In thine are mine ; and I " am glori- fied in them. 11 And now I am no more in the world, but these are in the cGa. 1. 24. lPe.2.9. their redemption He would get glory 10 His name. " He shall come to be glorified in His saints, and to be ad mii-ed in all them that believe." 2 Thess. 1 : 10. How comforting that Christ finds any motive for our salva- tion, in His own glory ! Knox, the great Scotch Reformer, triumphed in death, upon this truth as expressed in Ezekiel, (Eze. 36: 22,) "I do it for mine own name's sake." "This is a most excellent testimony for confirm- ing our faith, that Christ will never cease to care for our salvation, since He is glorified in us." — Calvin. Christ is glorified in His saints by their life, (1 Cor. 10: 21,) by their death, (ch. 21 : 19,) by their "manifestations " in the last day, (Rom. 8: 19,) as "the Sons of God." 11. No more. "I am about to be no longer in the world." This was the immediate occasion of His interceding here for them, as He was so soon to leave them — and they who heard this intercessory prayer, could never doubt of His pleading for them continually, on high. Neither should we doubt it who read the same. ^ These are. This is the occasion of His petition. His people would be in the world com- passed about by enemies and by infirm- ities while He would be absent with the Father. Therefore, He implores the guardian care of the Father on their behalf. And as He so prays hero on earth, we are given to see how Ho will make this the burden of His prayer in Heaven, at the Father's right hand. Here we get a glimpse within the vail. T[ Holy Father. This word Holy, as applied to the Father here, points to the fidelity of the Father in the covenant. The Son had stipulated to redeem those given Him by the Father — and the Father, as true to the covenant, would surely lieep them by all the guards and defences of His throne. So believers are said by Peter Age 33.] CHAP. XVII. 297 world, and I come to thee. Holy i world, I kept tliem in thy name Father, kee23 ^ through thine own name ^ those whom thou hast given me, that they may be one, as we are. 12 While I was with them in the olPe. 1.5. Judel.24. to be "KEPT (defended as by a garrison, ) by the power of God through faith unto salvation " for the inheritance which is reserved in Heaven for them. 1 Pet. 1 : 5. Christ calls the Father "Right- eous," in vs. 25. ^ Through thine own name. Rather — in thy name. That is, in the confession of thy covenant name, "Jehovah our righteousness." Keep them in the knowledge and acknowl- edgment of thy covenant titles and truths. ^ Tliose. Many corrected editions read here, " which " — referring to name. "In thy name ichich thou hast given me." See Jude 21. Christ was to "be called Jehovah our right- eousness." See Is. 9 : 6 : Jer. 23 : 6. IT One as we are. That is — that they may be one by the indwelling of the divine Spirit — not merely one in will and purpose, but one in " the divine nature," (2 Pet. 1:4,) through " the exceeding great and precious promi- ses " — and in this respect made like to God. ' ' Then will our unity be truly happy when it shall bear the image of God the Father, and of Christ, as the wax takes the form of the seal which is impressed upon it." — Calvin. 12. While I was. The Lord Jesus here speaks as though He was already standing at the right hand, and no longer on earth. Pleading as High Priest, He seems to rise to the Holy of Holies — and this He does to give us an idea of His loving pleas for us which He would continue to make on high. ^ / kept them. He is here reporting Himself as Mediator, and showing how He had fulfilled His commission. AVhile He pleads with the Father to keep them henceforth. He here says that He had kept them hitherto. He had exer- cised His official care over them, and preserved them according to the cove- nant — suffering for them — and ready to die now on their behalf, and it is those that thou gayest me I have kept ; and none of them is lost, but the son of perdition ; that the scripture *= might be fulfilled. every way fit, therefore, that He should commit them to the Father's care, aa beloved also by Him. Observe — If we compare His keeping of His own and His Father's keeping of them, we see that both Father and Son must be God — that they must be of equal power and dignity. ^ In thy name. In the knowledge and acknowledgment of thy covenant name, and of thy truth and salvation. \ I have kept. Literally — I have guarded — or kept as icith a mili- tary guard — a stronger word than the simple word "kept" which precedes. T[ Xone of them is lost. He reports to the Father this success of His mediato- rial work on earth — that of those given Him by the Father, He has lost none. That He does not mean by these words to make Judas an exception, as if this one was given Him by the Father and had been lost, is plain from the refer- ence to this very passage in ch. 18 : 9. " Of them which thou gavest me, have Host NONE." The proper reading here is, "None of them is lost. But the son of perdition is lost." The words ren- dered "except," are elsewhere used to signify " but," — hut only — not inferring that Judas was given Him by the Father, but the contrary. And that God's plan was in no way frustrated by the fall of Judas is also plain from the title here given to him — " the son of perdition " — meaning according to the Hebrew idiom — one devoted to perdition — or having in himself that quality in an eminent degree, as "the man of sic," is also so called. Besides, this fall of Judas is expressly said to have been in fulfillment of prophecy, and, therefore, altogether foreknown by God, and provided for from the beginning. Ps. 109: 8.. So in ch. 13: 18, our Lord expressly says, "I know whom I have chosen, but that the Scriptures may be fulfilled," &c. 298 JOHN. [Age 33. 13 And now come I to thee ; and these things I speak in the world, that they might have my joy ful- filled in themselves. 14 I have given them thy word; and " the world hath hated them, hecause they are not of the world, even I as am not of the world. It was no falling from grace, because he had no grace to fall from, for none is able to pluck His sheep out of His hands. Ch. 10. ^ That the Scripture. Of course, it is not meant that Judas fell just in order to fulfill the Scripture. But when He fell, it was seen to be in exact fulfillment of the prediction long before uttered. If God did not know the end from the beginning, how could He save any? If His plan could be frustrated in the case of any, why not in the case of all ? How comforting to know that He will lose none of His own believing people — that none shall pluck them out of His hand — nor is any able to pluck them out of His Father's hand. Cb. 10. 28, 29. 13. And now. He speaks of His departure as just at hand, and this makes the urgency of His prayer. T[ That they might have my joy. He gives this as the reason why He speaks these things in the world — ^just as in ch. 15: 11, He had given the same as a reason for His speaking tho.se things to them. Hence we find that His promises and cheering exhortations, in ch. 15, had for their aim the completing of His disciples' joy. And here these gracious words of intercession are offered up, and spoken in their hearing for this same end. Observe — It is not enough for Christ that His people be perfectly safe for eternity. He will have them also perfectly happy. See ch. 16 : 24 ; 1 John 1 : 4—" And these things write we unto you, that your joy may be full." His object was that they might have complete, or fulfilled in them, the joy which is peculiarly His — which He receives as Mediator, in view of His finished work, 15 I jDray not that thou shouldest take them out of the world, but ^ that thou shouldest keep them from the evil. 16 They are not of the world even as I am not of the world. 17 Sanctify •= them through thy truth : thy ^ word is truth. 5Ga. 1.4. c Ac. 15. 9. Ep. 5. 26. 2 Th. 2. 13 and which they shall share, as they enter more and more into the full bene- fits of His work. See ch. 15 : 11 ; com- pare Is. 53: 10, 11-14. He had kept them under guard (vs. 12) in this wa}^, by giving them His word. The motive, therefore, of the prayer for the pro- tection is, that they bear the same principle within them as our Lord Himself — a principle conflicting with the world, and rebuking it, (ch. 3 : 20; 7:7,) and therefore they cannot escape persecution. 15. The request is not for their re- moval from the world, because they have yet a work to do on earth, and a w^ork is to be done for them, and in them here below. Luther understands it — " They are not to depart from the world with me, for I have more work for them to do ; to wit, that they in- crease my little host." ^ The evil. Some read from the evil one. The words may be so read. They arc the same as in the Lord's Prayer. Matt. 6: 13. See 1 John 5: 19; 2 Tim. 4: 18; "from every evil ivork.-' We are not to seek our removal from the earth before the time — nor to retire from active part in the affairs of this life — but we are to labor in cur business here, seeking only to be preserved from the evil, and to grow in grace. How encouraging that the divine love is concerned for this very thing. 17. It is not only to be kept from positive evil, but to be advanced in the divine life that our Lord asks for His people. It is part of His gracious plan. He had given them the divine word, as witnesses and depositories of the truth, (vs. 8,) and through its re- ception and possession He asks that Aqe 33.] CHAP. XYII. 299 18 As thou hast sent me into the world, even so have I also sent them into the world. 19 And "^ for their sakes I sancti- fy myself, that they also might a 1 Cor.l. 2, 30. holiness may be wrought in them. Tf Sanctify them. This term has the Old Testament sense of setting apart to a sacred service, (vs. 19,) and the New Testament sense of spiritual purification. Kere it includes both. Their official consecration comprehends or implies sanctification. It refers not mainly, however, to setting them apart to the ministry, but it refers especially to the inward work of sanctification to be carried on by the Spirit applying the word. TT Through thy truth. By thy truth applied under the ministration of the Spirit. Through this word they were said to be already clean, (ch. 15: 8,) but needed that daily habitual feet washing which should more and more cleanse them from defilements of the world, vs. 15. ^ Thy word is truth. See ch. 18: 37, 38; Acts 20: 32. The revealed word of God is the only rule to direct us how we may glorify and enjoy Him: and " the Word of Truth" is the name given to " the Gospel of our Salvation," (Eph. 1: 13; Col. 1: 5,) as it is the embodiment of saving truth, and the revelation of Him who is "the Truth." Whatever contradicts this divine word is falsehood. 18. They need this sanctification on account of their high vocation and holy mission. They are commissioned to a work requiring personal holiness. They are sent, (Apostle means one setit,) as He was se7it, "the Apostle and High Priest of our profession." Heb. 3: 1. 19. / sanctify myself. This, as ap- plied to Christ, cannot refer to spiritual sanctification, but has necessarily the Old Testament sense of holy self-conse- cration to His sacrificial death. He Bpoke of Himself as sanctified, (set apart,) by the Father, and sent into the world. Ch. 10: 36. So in Heb. 10 : 29. Christ is said to have been be ^ sanctified through the truth. 20 Neither pray I for these alone, but for them also which shall believe on me through their word; 21 That they all may be one; ** 1 or, truly sanctified. b Ro. 12. 5. " sanctified (set apart) by the blood of the covenant." He consecrated Him- self to a sacrificial death for the sake of His people, enduring the penalty as a substitute for them. This of course implies personal Holiness as necessary to His character and work, as sacrifice, Apostle, and High Priest, &c. See Heb. 9: 14; 7: 26, 27. ^ That they also. The object which He had in view by His holy consecration, was that they also might be set apart to God's service with a holy consecration. ^ Through the truth. Rather— /« truth, considered in its highest and fullest manifestation, vs. 17. The doctrine of Christ's vicarious sacrifice as a spotless oflFering, is here recognized };s that sanc- tifying truth which of all others Avould be most powerful. "Be ye \i6\j for I am holy." " For such an High Priest became us, (Heb. 7: 26,) who is holy, harmless, undefiled," &c. "For both He that sanctificth and they who are sanctified, are all of one." Heb, 2: 11. And the consistency of this sacrificial provision with eternal truth, is an im- portant sanctifying element. 20. Neither do I pray (or make re- quest) concerning these alone. There were other sheep not of this fold, whom He must bring. Ch. 10: 16. See ch. 11 : 52. The Apostles believed through Christ's word. Others after His departure should believe on Him through their word — the same Divine word delivered by them, leading men to believe in the same Saviour. Rom. 10 : 16, 17. " Wo to the Papists," says Calvin, "who are not ashamed to belch forth the abominable blasphemy, that the scripture contains nothing that is not ambiguous, and that consequently the tradition of the church is sole mis- tress of what they are to believe. But we should remember that the Son of God, our only Judge, approves of that 500 JOHN. [Age 88. as thou, Father, art in me, and I in thee, that they also may be one in us ; that the world may believe that thou hast sent me. 22 And * the glory which thou gavest me I have given them; that they may be one, even as we are one : 23 I in them, and thou in me, that they may be made perfect in faith alone, which is received from the teaching of the Apostles." 21. This was the substance of what He asked concerning all these, whe- ther present or future believers — that they should be one, as becomes one flock under one shepherd — having "one Lord, one faith, one baptism," &c. ^ ^5 thou. So in vs. 11, that they may be one as we are " in the unity of the same Spirit " — for he that is joined to the Lord is one Spirit, ^ One in vs. It is only by haviDg fellowship with the Father and with His Son Jesus Christ, that they could be one. It is only as standing in the same Savijur, and bearing the same image of Christ, and having the same spirit of adop- tion, to put forth the same cry of Fa- ther, that they could be o?ie. How much is hei'e signified as to the only proper means of Christian unity — that it is not in uniforndty but in true spir- itual piety. This unity may consist with a variety of form, but it cannot consist with diversity of spirit. ' ' Union, (says Jay,) implies parts.'" Only the different parts, like different mem- bers of the body, should move harmo- niously under one and the same Spirit of truth and love. T That the ivorJd. A further object in this petition of our Lord, is the convincing power that such Christian unity must have for the world of beholders, leading others all along to believe. This was the effect in primitive times and since. Ilistort/ Waldenses. Ps. 183. See ch. 13 : 35, Notes. This belief in the Mission of Christ, implies a belief in His whole work and of&ce. one ; and that the world may know that thou hast sent me, and hast loved them as thou hast loved me. 24 Father, I will that they also, whom thou hast given me, be ^ with me w^here I am ; that they may behold my glory, which thou hast given me ; for thou lovedst me before the foundation of the world. 22. The glory. He had made them to be sharei\s in His glory, as partakers of the Divine nature, and of llis full- ness of grace and truth. Ch. 1 : 14. Believers stand in His merit, and are made to sit together in heavenly places in Christ, (Eph. 2 : G,) and all the glo- ry that He is entitled to as Head, He gives to be shared by the members so far as each can receive it, and show it forth. This glory is already given, in order to their unity in the brotherhood, that it may be even like that in the God- head, which is a unity of essence, con- sistent with a diversity of form. 23. These close relations of Father and Son are made to bear upon the unity of the Christian membership. The stalk and root of the Vine are one, so as that the branches should be one also, by having all of them a vital relation to the Vine, and deriving of its one life. ^Perfect in one. "Consummated in one — brought to perfect unity." — Ben- gel. The church is to progress toward the perfection of a spiritual unity, which shall be manifest to the world. " Till we all come in the unity of the faith," &c. Eph, 4: 13, 15. \ And hast loved them. Such distinctive Christian unity is a clear proof to tlie world, not only of Christ's Divine Mis- sion, but of the Divine love toward them. As we love Him, so also we love one another, becatise Ifc first loved us. 24. Here this wonderful intercesso- ry petition branches into a claim for the transfer to heaven of His people. T[ / will. This is the language of claim founded on right, as equal with the Age 83.] CHAP. XVIII. 801 25 righteous Father, the world hath not known thee : but I have known thee, and these have known that thou hast sent me. 26 And I have dedared unto them thy name, and will declare it ; that the love wherewith thou Father, and on the merit of His atone- ment. When the Christian dies, we may regard it as being at this ex- pressed "I will" of Christ, where the object is so tender loving and gra- cious — that they may behold Ilis glory by an immediate presence with Him where He is. Here on earth the Christian sees through a glass darkly, and knows only in part — is encom- passed with darkness and doubts, from net clearly beholding His glory. Therefore He claims that they shall have death to do them the service of introducing them to the beatific vision of their Lord. 2 Cor. 3 : 18; 1 Cor. 13: 12; 1 John 3:2. ^ Behold— as in 1 John 3 : 2, the open beholding of His glory, in connexion with which we shall be changed into His perfect image. Luther says, "We should make this sentence our pillow, and a Ded of down for our souls, and with a glad heart repair to it when the happy hour draws nigh." This sight includes a partaking. We are to " e7itcr into thejoi/'^ of our Lord. No mere spec- tator could see this glory. See Rom. 8 : 17; 2 Cor. 3: 18. ^ For thou lovedst. The eternal love of the Father to the Son will be displayed as at once the source of all the heavenly glory and the spring of all their blessedness in Him. 25. There seems an appeal here to the Father as righteous in reference to the unbelieving world, while it was their blame and shame that they had not known Him, and His boundless lOve. He (the Son,) had known Him, "and these," the opposite class of men, believers in Him, had known His Per- son and office work, as sent by the Fa- ther. 26. / have declared. He now closes by declaring how He had instructed 26 hast loved me may be in them, and I in them. CHAPTER XVIII. HEN Jesus had spoken these words, he went forth with nvi them in the character and will of God, by personal manifestation, by direct and constant teaching, and by the influences of tlie Spirit, in a meas- ure, and how He will still contimie to make known to them the same great truths of God, in order that the Fa- ther's Love, as shown toward Him might be '■^ shed abroad"' \n i\\Q\\\, Vii\& that Christ Himself might abide in them as the living vine abides with all its roots and fatness in the branches. TT Will declare it. This implies that He would continue this work of reveal- ing the Father, by the mission of the Comforter, and that all these unfold- ings of the Divine character, in all ages of the church, ("the love of God being shed abroad in the heart by the Holy Ghost given unto them,") should work in them a "hope that maketh not ashamed," — "Christ in them, the hope of glory." Rom. 5: 5; Col. 1: 27. CHAPTER XVIII. I 142. Dep4iiture to Gethsemane. — Mt. of Olives. Evening introducing the sixth day of the week. Matt. I Mark. 1 Luke. I John. 26: 30,36-46 1 14: 26, 32-42. [22:39-46 1 18:1. The Evangelist now proceeds to record the history of our Lord's be- trayal and seizure in Gethsemane. He omits altogether the narrative of His agony in the garden which is given by the other Evangelists. See Harmony, Mattheiv. He touches lightly upon what they have nari'ated, and gives some circumstances omitted by them, seeming to write in view of their histo- ry as already known. If Went forth. Out of the gate. *[ The brook Kedron. The other Evangelists say "to the Mt. of Olives.'^ John alone names this brook in this connexion. The path 802 JOHN. [Age 33. his disciples over the brook Ce- dron, ^ where was a garden, into the which he entered, and his disciples. ^ 2 And Judas also, a 2 Sa. 15. 23. that winds down the hill from the gate, now called St. Stephen's, out of which Jesus '^icent fo?-th,'' near the temple, crosses this stream near the garden of Gethsemane, and passes up the Mt, of Olives. We found a small bridge laid over the dry bed of the rivulet a few feet in length, along the line of this path, "the prophet's bridge.'' The deep ravine of Jehoshaphat, on this (the East) side of the city, separates the Temple summit from Mt. Olivet. The enclosure which is now pointed out as Gethsemane, and which contains the large and ancient olive trees, lies at the foot of Mt. Olivet, as it begins to slope from the edge of the brook. Other olives, of more recent growth, are scattered along the hillside, and the footpath, which is probably ancient, winds^from the bridge along the site of the garden, over the hill to Bethany. We traversed it with deepest emotion, to and fro, taking views of the city from it, near the summit, where we may suppose our Lord to have toept over Je- rusalem^ and remembering at every step the sacred and touching associations. The term here rendered brook, is com- pounded of two words, meaning a water-stream, and refers to a winter stream, that is dry in summer. The name Kedron, as here found, means "0/ the cedars,''^ though the Hebrew name from which it is taken may signify black, and thus, a black stream would refer to the dark waters of it, or to the dark narrow ravine through which it flowed. It is more commonly called Kidron. John is the only one who mentions it in this narrative. See the Old Testament mention of it. 2 Sam. 15: 23: 1 Kings 15: 13; 2 Kings 23: 6, 12 ; 2 Chron. 15 : 16 ; 30 : 14. ^y A garden. The other Evangelists say, "/o the place called Gethsemane.^' John tells us that it was a garden plot. Likely enough, from the location, it which betrayed him, knew the place ; for Jesus oft-times resorted thither with his disciples. 3 Judas ^ then, having received a band of men, and officers from 6 Matt. 26. 47, &c. Mar. 14. 43, i-c. Lu.22.47,&c. was the retired edge of a farm. Jo- seph of Arimathea had a tomb in a garden outside of the gate, and some have thought that Gethsemane may have been a plot belonging to the grounds of some one of His disciples. It appears from the next verse that Je- sus was in the habit of resorting thither. The present site was probably fixed upon by the Empress Helena, A. P. 320, when she located so many places of sacred interest in the Holy Land. This garden is now enclosed by a heavy stone wall, twelve feet high, built in 1850 by the Latin monks. Finding one day some of them at work inside, we obtained entrance. All the natural features of the ground are de- stroyed except the eight old olive trees, the monks having removed the grass and shrubbery, to lay it out artificially as a flower garden. A terrace is thrown up in the centre about two feet high, with rose bushes planted around. ^ 143. Jesus betrayed and made Prisoner. — 3It. of Olives. Evening introducing the sixth day of the week. Matt. I Mark. 1 Luke. I John. 26.47-56.1l4.43-52|22.47-53.|l8. 2-12. 2. Judas, &e. John passes by the agony of our Saviour in the garden, of which he must have betn witness, and which we may suppose he would have here detailed had it not been accurately and sufficiently given by the other Evangelists. He alone states the fact that Judas was familiar with the place, as he had often accompanied our Lord in His retirement there. Often Jesus had sought this retreat from the bustle and persecution of the city. The wretch who could plot to betray our Lord could take a guilty advantage of such sacred privacy. T[ Often. See ch. 8 : 1 ; Luke 21 : 37. 3. A band. Properly — the band — that is — which was then on duty — a Age 33.] CHAP. XVIII. 303 the chief priests and Pharisees, Cometh thither with lanterns and torches and weapons. 4 Jesus, therefore, knowing ^ all things that should come upon him, went forth, and said unto them, Whom seek ye ? 5 They answered him, Jesus of ** Nazareth. Jesus saith unto them, c. 10.17, 18. AC.2.2S 6Matt. 2. 23. c. 19. 19. Roman cohort, or detachment of it, which was stationed in the castle of Antonia, and attended the Sanhedrim at the great festivals, to keep the peace. IT ScrvcDits. These were the Levites who served in the temple, and attended upon the Sanhedrim, under officers. The soldiers went from a suspicion that resistance might be made, and under a pretence probably of keeping the peace. If Lanterns and torches. See Cut, Mark 14 : 43. These were carried by sol- diers on a njght march, together with their weapons. 4. Knoicing. This is a most impor- tant declaration as to our Lord's fore- knowledge and voluntar}^ meeting of His death. Matt. 26 : 54. He had an express work to do — and this was the plan of the Father. If Should come. Which were to come. This is the term used in speaking of the future things which the Spirit would show to them — and these things are included in the Spirit's showing, viz — the mystery of His death by wicked hands for the sal- vation of sinners. ^ Went forth. That is — from His retirement. He went forth into the open moonlight, as it was the time of full moon. ^ Whom seek ye 9 He would show His voluntary ofl'ering of Himself. This brings Him now to approach them, and to yield Himself up, perfectly aware of their intent. Besides, He would have them to own, distinctly, their dreadful design. Observe — "When men sought Him to make Him a king, He fled. Now that they seek Him to put Him to death, He goes forth to meet them." 5, 6. The kiss of Judas that belongs after this paragraph of the narrative, and is given by the other Evangelists, I am he. And Judas also, which betrayed him, stood with them. 6 As soon then as he had said unto them, I am he, they ° went backward, and fell to the ground. 7 Then asked he them again. Whom seek ye ? And they said, Jesus of Nazareth. 8 Jesus answered, I have told cPs. 27. 2; 40.14. is omitted by John. The answer which the band here give, indicates the hatred which they had toward Him, as they call Him by the despised name of Nazarene. This fulfilled the prophecy, (see Matt. 2: 23,) and accordingly also this name went with Him to the cross, Y Judas. John here notes the fact that Judas was among them, which was to be inferred at any rate, but is mentioned here perhaps as from an eye- witness : Judas having attracted his attention particularly — or perhaps to show that even Judas, as one of the terrified group, fell to the ground at the presence and word of Jesus. This was something more than a mere natural effect of His unexpected appearing, or of His innocence upon their self- reproaching consciences. It was such a glimpse of His divinity as now shone through His flesh, which brought them to the ground. Criminals are often deeply moved at the presence of inno- cent men, especially of innocent suffer- ers. But no mere human look could so have prostrated them, as now pro- bably brought all, even Judas, to the ground. It was like the effect of the earthquake and angels afterwards, in the miracle of bursting the sepulchre. Our Lord thus proved how able He was to crush all His foes — so that His death was not from helplessness, but from choice. 7. Again. He asked the same question a second time, that in so im- portant a case they might fully declare their purpose, and that He might as fully and understandingly yield Him- self up to them. 8. / am lie. Literally — / am. So He shall reveal Himself at the last day 304 JOHN. [Aqe 33. you that I am Jie : if therefore ye seek me^ * let these go their way : 9 That the saying might be ful- filled which he spake, ^ Of them which thou gavest me have I lost none. 10 Then '^ Simon Peter, having a sword, drew it, and smote the a Is. 53. 6. Ep.5.25, 6 c. 17. 12. c Matt. 26. 51. Mar. 14. 47. Lu. 22.49, 50. as the " I am," to the everlasting dis- may of His enemies. ][ Let these go. He -would have these Apostles who were with Him left untouched. This was as much as to say to them, Go. This shows that He knew of the vio- lent intent of Judas' band, and plainly saw that they sought Him, to destroy Him. Therefore, with a clear plan, according to which He alone was then to die, and not His Apostles, He be- speaks their release and safety. His Divine purpose is most particular. It confounds no different persons nor in- terests. Nothing can occur contrary to His eternal plan. Not even the mad fury of His foes can overreach His wisdom, cr overmatch His pro- vision. These trembling Apostles had yet a great work to do, in preaching His Gospel, and bearing witness of His Resurrection. 9. That the saying. In ch. 17: 12, our Lord uttered these Avords as a pre- diction. "When he said — "None of them is lost : but the son of perdition (is lost), " He looked forward to this very time, and now He provides for what He had predicted, while it agreed entirely with the plan cf the traitor. But the prediction had also a deeper meaning, and looked forward to the higher truth, that He will keep all His own true followers, that none of them will ever be lost, while traitors and hypocrites, like this son of perdition, will be lost — and that this temporal deliverance now was only an earnest of that spiritual safe-keeping which He pledges in His covenant of grace. 10. Immediately after this opening incident, the kiss of Judas was given as a signal, for the arrest of Jesus. It was as the band loid hold of Him that high priest's servant, and cut oiF his right ear. The servant's name was Malchus. 11 Then said Jesus unto Peter, Put up thy sword into the sheath : the cup ^ which my Father hath given me, shall I not drink it ? 12 Then the band and the cap- d Matt. 20. 22 ; 26.39,42 Peter, in prompt resistance, drew his sword. John is the only Evangelist who has given these names. Some suppo.«e that this is because Peter was dead before this narrative was written, and that the others had avoided the names because it might have brought upon Pet^r some public punishment, if his name had been given in his life- time. But it is stated that a relative of this Malchus detected Peter (vs. 2G) as though he identified him, possibly, with that transaction. See Notes on Matt. 26 : 51, 52. 11. The reply of our Lord is given in MatthcAv very much as here, with the addition of the reason there set forth — that the sword is not His weapon, and should not be theirs — and that they who use merel}'^ carnal weapons shall fall by them — and that He needs no such defence in that ex- tremity, for He could surel}^ pray the Father, and obtain twelve legions of angels in His aid — that, therefore. His death was most fully anticipated and voluntary. This last idea He here ex- presses. ^ The cup. In Matthew this is given, " How then shall the Scrip- tures be fulfilled, that thus it must be." He would have them understand that He was not only voluntary in offering Himself to His betrayers, but that all this was by appointment of the Father, and clearly foretold in their Scriptures. This ought to open their eyes to His great work, and to brnce them in this sudden, shocking extremity. Mark alone records the healiiig of the ser- vant's ear, with the remark of our Lord, " Sulfer ye thus far." See Notes on Mark. 12. The other Evangelists here re- cord our Lord's protest, at the same Age 33,] CHAP. XVIII. tain and officers of tlie Jews took Jesus, and bound him, 1 13 And led them away to Annas " first; for he was father-in-law to Caiaphas, which was the high priest that same ^ year. 14 Now Caiaphas was he which gave counsel ^ to the Jews, that it a Lu. 3. 2. 1 And Annas sent Christ iortnd unto Caiaphas , the high priest. b c. 11. 49. 50. time, against such an armed attack. Had He not taught openly among them, and was there any disposition in Him to make resistance? He would have them understand, as well as the dis- ciples, that He needed not to be hunted as a fugitive, nor laid under military ai-rest as an armed robber, (not " a thirf,") but that He was a voluntary sufferer. So He will have it testified before earth and hell, that He has a purpose to accomplish in His death, and that though they will be held guilty, they " would have had no power over Him, except it were given them from above," g 144. Jesus before Caiaphas. Pe- ter THRICE denies Him. — Jerusa- lem, Matt. 26, 57-58 69-75 Mark. 14, 53-54 66-72 Luke. 22.54-62 John. 18. 13-18 25-27 The other Evanse- 13, Annas first. lists mention only the arraignment before Caiaphas, John gives this ad- ditional particular and a reason for it. Seevss. 19,24, The former relations which Annas had sustained to the High Priesthood, both in himself and in his family, would make him an honorary officer still. He had been High Priest eleven years, and five of his sons had succeeded him in the office which was now held by his son-in-law — and he himself was probably a vice High Priest. Besides, in so special a case, it would seem fit that he should be consulted. If, as is supposed, he lived in another quarter of the same palace with Caia- phas, it would be still another reason for such an incidental turning aside to this venerable dignitary, and former 20* was expedient that one man should die for the people, 15 And •= Simon Peter followed Jesus, and so did another disciple : that disciple was known unto the high priest, and went in with Jesus into the palace of the high priest. 16 But Peter stood at the door C Matt. 26. 58, &c. Mar. 14. 54, Lu. 22. 54. chief of the nation, ^ That same year. This particular notice is given both here and in ch, 11 : 49 ; as if to connect these two acts of Caiaphas, and to show that he who there uttered such remarkably prophetic words, and was so determined beforehand upon Jesus' death as a stroke of public policy, is the same who, of course, condemned Him here in the trial ; accordingly the next verse further explains, 14, This Caiaphas, the same who is spoken of in ch, 11: 49, was he who gave counsel in the Sanhedrim for our Lord's being pvit to death as a politi- cal expedient, lest the whole nation should be destroyed by the Romans. This is here mentioned to show that Caiaphas had already given judgment against Jesus, so that a fair trial was not to be expected there. 15, Another disciple. Literally — the other disciple, a phrase by which John often speaks of himself. It is judged by some to denote in this connexion the close intimacy which existed be- tween Peter and John, (one of a well known pair,) as is elsewhere apparent, in the history. We also infer that this other disciple was John, from the rec- ord in Acts 4: 13, that ^'■they (the Sanhedrim) took knowledge of them," (Peter and John) — recognized them — that they had been with Jesus at the trial. The narrative here agrees with Mark's, that "Peter followed Him afar off," It also appears from John's be-- ing known to the High Priest, that he was of some consequence in Jerusa- lem, where he had a home. 16, That kept the door. It is yet customary in the East, to have female 306 JOHN. [Age 33. without. Then went out that other disciple, which was known unto the high priest, and spake unto her that kept the door, and brought in Peter. 17 Then saith the damsel that kept the door unto Peter, Art not thou also one of this man's disci- ples ? He saith, I am not. porters at the houses of the great. We visited the palace of a wealthy Jew, in Damascus, and were admitted by a maid, who kept the door, receiving a fee for her service. 18. ^ fire of coals. The term is anthracite, though not used to desig- nate a kind of stone-coal as now, but a fire of coals from wood. ^ Cold. At this Passover season, the nights are often cold in Palestine. We were in Damascus at the corresponding time, and though the temperature would not be the same every year, it was deci- dedly cold, Avithin the season of the fes- tival. ^ Peter stood with them. Not unlikely Peter was more conscience- stricken than cold — and it would ap- pear that he took his place among the servants to seem as one of them, and to stand by his denial. For an ac- count of Peter's denial, see Matt. 26 : 69, Notes. Tholuck notes, however, that Peter's entering where certain death would have resulted if he had been detected as the one who wounded Malchus, is proof of a courage which could only have sprung from devoted love to the Master. I 145. Jesus before Caiaphas. He DECLARES HlMSELF TO . BE THE Christ. — Jerusalem. Morning of the sixth day of the week. Matt. I Jlai-k. I Luke. I John. 26.59-68jl4.55-65|22. (i3-7l|l8.19-24. 19. This questioning may possibly have been a preliminary one before jVnnas, as would seem from vs. 24, where Annas is represented as sending Him '■'■therefore'" — on the ground of that examination — bound, as a prisoner to Caiaphas. See Notes on Luke 22 : 18 And the servants and officers stood there, who had made a fire of coals ', for it was cold : and they warmed themselves : and Peter stood with them, and warm- ed himself. If 19 The high priest then asked Jesus of his disciples, and of his doctrine. 61. The inquiries seem here to be quite different from those given by the other Evangelists — being in regard to His doctrine and His disciples, and having no formality of witnesses, &c. such as the others relate. If this be so, the section as given by the other Evangelists would relate to the formal questioning before Caiaphas and the Sanhedrim — and this to the preliminary questioning by Annas given by John alone. How Annas is called the High Priest in that case, is perhaps no more difficult to account for than that Christ should have been sent to him at all, and sent to him first, as John relates. Luke calls them both High Priests in Acts 4: 6. There were arrangements about the High Priesthood that Ave do not now fully understand, else this mat- ter would be clear. It is enough to know that Annas had long borne the office — had had five sons successively in the office — and now, as John states by way of accounting for this incident in the trial, He was father-in-law of the act- ing High Priest. It has usually been understood, however, that this exami- nation was before Caiaphas, and that vs. 24 should read, "Now Annas had sent Him bound to Cainphas." This is favored by the notice of Caiaphas in vs. 14, as though- it was he who pre- sided at the trial, though this verse may be included in the parenthesis. ^1 Of His disciples The fact that our Lord was gathering many disciples, and thiit they would soon wield a for- midable power against the Jewish hierarchy, alarmed the priesthood — and the object of this question Avas to draw something from Him, as to their numbers and strength, and as to His Age 33.] CHAP. XVIII. 307 20 Jesus answered him, I spake " openly to the world : I ever taught in the synagogue, and in the temple, whither the Jews always resort : and ^ in secret have I said nothing. a Lu. i. 15. c. 7. 14, 26, 28 ; 8. 2. 6 Ac. 26. 26. teachings, that might be used for His condemnation. ^ Doctrine. The aim was to convict Him of some teaching against the Roman government, or again.st their Jewish law, so that He might be accused before Pilate, or the Sanhedrim, of being an enemy to law and order. 20. Openly. Boldly — not in any secret way as one Avould do who plot- ted against the government. He had taught in public, and all could know perfectly what His doctrines were — what were His aims and those of His adherents. In the synagogue and in the temple, where the Jews resorted always, He declared His views and published them openly for all to hear. This was not the way of one who would carry on some conspiracy against the public good. ^ The world. This is used commonly by John, to denote the outside world wlio were not of His disciples. IT I^ secret. This surely ■was in His favor, and it was also beyond contradiction. And this He said to show that they who questioned Him did so, not for information, nor with any honest intent of finding out His teachings and position, but to entangle Him in His talk. This had been their mean and wicked plan from the beginning, else He would have answered them freely and fully. See Isa. 45: 19, and 48: 16, where the Messiah speaks. 21. Our Lord here appealed boldly to the public whom He had openly taught. It was, however, no mere popular appeal — nor was it from any thought of enlisting the populace on His side. But it was to show that His doctrine was nothing to conceal nor to be ashamed of — and that He would challenge any fair investigation. This was due to Him, both as to His disci- 21 Why askest thou me? ask them which heard me, what I have said unto them : behold, they know what I said. 22 And when he had thus spoken, one of the officers which stood by pies, and to His doctrine. He could appeal for His rectitude to all who had seen or heard Him. In this, also, He would assert His right, and set an example to all His followers, to walk in wisdom toward them that are with- out — and to rejoice if reproached for His name — but never to incur suffer- ing as murderers or as thieves, &c. 1 Pet. 4: 14, 15. 22. One of the officers. Not one of the servants, but one of the High Priest's attendants, or possibly one of the band who had brought Him thither. The tei'm here refers to an ofl&cial attendant ; and hence, it could not refer to the one whose ear Jesus healed, as some have held — for that term is different, and means not officer, but servant. Chrysostom breaks forth at this indignity, "Shudder, Heaven! Be astounded, earth ! at the long- suffering of the Master, and the crime j of the servants." ^ Struck. The Greek does not say, " icith the palm of his hand," and it may have been with a staff. Literally, it reads, " Gave him a rap," [rapisma.) Mark has it in another connexion, "Struck Him, or smote Him with rapismas — wiiich may mean with their official staves ; though it is more likely to smite with the open, hand, to slap one on the cheek. ^ Answerest thou, &c. "WTiat should He have said rather than to challenge any one of His numerous hearers to bring any charge against Him? It will be observed that the questions recorded by the other Evangelists as put to Jesus by the High Priest were, in order to prove against Him, treason to the State, or an attempt to destroy the Jewish religion. False witnesses were brought forward to substantiate these charges. But they contradicted each other. See Matt. 2G: 59-61, &c. JOHN. [Age 33. struck * Jesus ^ with the palm of his hand, saying, Answerest thou the high priest so ? 23 Jesus answered him, If I have spoken evil, bear witness of the evil : but ^ if well, why smitest thou me ? 24 Now ^ Annas had sent him bound unto Caiaphas the high priest. If 25 And Simon Peter stood and warmed himself. They said therefore unto him, Art not a Job 16. 10. Je. 20. 2. Ac. 23. 2, 3. 1 or, with a rod. 61Pe.2.19-23. 2See.ver.l3. Hence, our Lord's appeal to witnesses has mucli meaning. The High Priest could give his vote only in case of a tie; but here he teases Jesus, and harangues them to pass capital sentence. 23. Spoken evil. Our Lord did not bear this blow in silence, but mildly and firmly replied. He had only uttered a fair declaration of His inno- cence, and had appealed to all who had so often heard him. Therefore, He had now answered as He ought. ^ Bear unt?iess. Say what it is that I have answered wrong, so as to deserve this violent blow. Testify in a legal way to the crime, if it be such. It was every way proper that He should insist on His legal rights. His direction to turn the other cheek, was in case of private injuries. But this was a pub- lic trial in a public cause — where the interests of truth and justice were at stake, and He would not be condemned and abused as an evil doer, without declaring His innocence for the truth's sake. . 24. Noiv Annas. See Note, vs. 19. If Annas and Caiaphas lived in the same palace, as may be supposed, or trans- acted public lousiness in the same, or even in neighboring buildings, this sending the prisoner to Annas first, in deference to his venerable position, and then to Caiaphas, would be per- fectly natural, and though not neces- sary to be noted, would be given by thou also one of his disciples ? He denied it, and said, I am not. 26 One of the servants of the high priest, (being his kinsman whose ear Peter cut off,), saith, Did not I see thee in the garden with him ? 27 Peter then denied again : and '^ immediately the cock crew. T 28 Then led ^ they Jesus from Caiaphas unto ^ the hall of judgment : and it was early : and they themselves went c Matt. 26. li. Mar. 14. 72. Lu, 22. 60. c. 13. 38. dMatt. 27. 2, &c. Mar.l5.1,&c. Lu. 23. 1, &c. 3 or, Pilate's house. John in his minute detail of this part of the history, 25. See Notes, Matt. 26 : 72-74. 26. Being his kinsman, &c. John is the only one who tells us this. But it accounts to us incidentally for this man's recognizing Peter, as he was a relative of Malchus and would naturally have seen him, as he was on the spot, and says that he "saw him in the garden with Him." § 146. The Sanhedrim lead Jesus AWAY TO Pilate. — Jerusalem. Matt. I Mark. I Luke. 1 John. 27. 1, 2. 1 15. 1-5. 123. l-5.|l8.28-38. 28. Hall of judgment— The Preto- rium. Our Lord had now been con- demned by the Sanhedrim. Matt. 26 : 66; Mark 14: 64. But they had no power to carry their sentence of death into execution, without a reference to the Roman governor, vs. 31. They therefore hurry ofi" their prisoner to Pilate, of whom they mean to demand His condemnation and death. The Pretoi'ium was at the residence of the Roman governor — the former palace of Herod. It was the place where trials were held by the governor, or Prcelor. In the front, in the open court, was an elevated place witli a tesselated stone pavement, upon which was placed the seat of judgment. ^ Lest, &c. These very wretches who were not fearing to accuse the iuno- Age 33.] CHAP. XVIII. 309 not into the judgment hall, lest * they should be defiled, but that they might eat the passover. 29 Pilate then went out unto them, and said. What accusation bring ye against this man ? 30 They answered and said unto him. If he were not a malefactor, cent Son of God, were afraid of cere- monial defilement from entering the apartment of the heathen magistrate. The entrance of a Jew into the house of a Gentile made him unclean until the evening. Some have held, there- fore, that the paschal lamb could not yet have been eaten, and that our Lord ate the Passover one day before the Jewish nation, on this last occasion, so as to be crucified on the day for killiug the Lamb — as Himself the true Pass- over. But if the lamb had not been killed the evening previously, it could not be killed until the evening of that day, and hence the eating would be brought into the next day, (as the Jews' day commenced at evening,) and hence the law of defilement could not apply, as it aflFected them only for the same day. See Notes ch. 19: 1-1. It is more probable that the phrase here, ^^eat the Fassover,'' is used in the more general sense of keeping the paschal feast, and is not confined to the eating of the lamb. The whole narrative supposes no variation here from the ordinary time of eating it. They shunned the ceremonial defilement as it would prevent them from the cere- monies of that day, which were very specially solemn, since the next day was their Sabbath day — which was a high day on this occasion — and the "preparation of the Passover" drew on — that is, the Passover preparation for the Sabbath. See vss. 14-31. When the preparation for the Sabbath occurred on a feast day, as in this case, they began it at noon. See Notes, Mark 15, 42. 29. Came forth. That is, came out into the open court from the Preto- rium, as they were not willing to enter we would not have delivered him up unto thee. 31 Then said Pilate unto them, Take ye him, and judge him ac- cording to your law. The Jews therefore said unto him. It is not lawful for us ^ to put any man to death : 6Ge.49.10. Eze.21. 27. it. 1[ What accusation. Pilate had a general knowledge of the case — but now he must have the formal accusa- tion — and unless he should proceed in a formal way he would be chargeable before his own government. He had already granted them the band for His apprehension, vs. 3. 30. If he. The term He is emphatic here. If this one — this fellow — were not an evil-doer — malefactor. The Sanhe- drim are impatient, and cannot wait for a formal process, but demand His condemnation on the basis of their own action. They say nothing of the charge of blasphemy, upon which they had judged Him, lest Pilate might dismiss the case as Gallic did, (Acts 18: 16) : for that being a matter of the Jews' religion, he might easily decline to concern himself about it. 31. Pilate would not act as the mere creature of the Sanhedrim, And, at any rate, he wished to have nothing to do in executing their severe pur- pose against one whom he regarded as at worst a Jewish fanatic. Possibly he had some lui'king thought of His being a superior personage, or of this being a case that might involve him in serious difficulty. Therefore, he tells them to attend to the case themselves, and proceed with Him according to their laio ; that is, to inflict a Jewish punish- ment — as scourging or excommunica- tion. *^ It is not lauful, &c. This course would not answer their bloody purpose. Nothing less than His death would satisfy them, and this was not lawful for them, since Judea had come under the Roman power. The Talmud tells us that they lost this power of putting to death, some forty years or more before the destruction of Jerusa- 310 JOHN- [Age 83 82 That the saying of Jesus might be fulfilled, which he spake, ^ sig- nifying what death he should die. 38 Then Pilate entered into the judgment-hall again, and called Jesus, and said unto him, Art thou the King of the Jews ? a Matt. 20. 19. Lu. 18. 32, 33. lem, which would be about the thirtieth year of our Lord. The case of Ste- phen, whom they put to death by stoning, is brought forward by some to show that they retained this power of life and death at that time, sny A. D. 34. But that was a tumultuous proceeding, and in such case of riot it was sometimes allowed by the authori- ties — or passed by. Josephus, speak- ing of the stoning of James the Just, saj^s that it was not lawful for the San- hedrim to execute capital sentence, without the sanction of the governor. It is probable, from all that can be ascertained, that the Jews were allowed to try all causes except those of capital crime, which were reserved for the governor ; to be attended to on hie visit to the great festivals. It wa.s the custom in Jerusalem to execute such criminals, at the feasts. There is no sufficient evidence that they had the power of life and death in religious cases, as of blasphemy, 6:0., else why should they have referred this case to Pilate, when they were so impatient for His death. 32. The connexion here is this — the Jews decline to take Pilate's counsel. If they had been satisfied without de- manding His death by the Roman law, Christ would not have been crucified — for crucifixion was a Roman punish- ment. If it had been lawful for the Jews to put a man to death, it would have been done by stoning, which was their mode of capital punishment. Therefore, all this took place in fulfill- ment of what He had said, signifying by what manner of death He was about to die. 33. Pilate, after this unsuccessful conference with the Jews outside the hall, went in and called Jesus within, 34 Jesus answered him, Sayest thou this thing of thyself or did others tell it thee of me ? 35 Pilate answered, Am I a Jew ? Thine own ^ nation and the chief priests have delivered thee unto me. What hast thou dene ? 5 c. 19.11. Ac. 3. 13. to answer before Him to the charge of claiming to be the King of the Jews. He may have wished to hear His own account of the matter, by a private examination, apart from the clamors of the Jewish multitude. 34. Jesus asks him whether he puts this question on his own account, or whether it is only at the instance of others — the Jewish throng. There might have been some thoughts cross- ing the mind of Pilate, that Christ was possibly some superior personage indeed, (ch. 19: 8, 12,) or, this may refer only to the sense in which Pilate meant the question of His being King. If he asked of himself, he meant it in the political sense. This would be a false charge against Christ. But if he asked it at the instance of the Jews, Christ did indeed claim to be King, only in a higher and spiritual mean- ing, vs. 36. Our Lord suggests that in the sense in which they were accu- sing Him before Pilate, that is, of aspiring to the throne of Ceesar, He was not a King, and that Pilate ought not to be influenced by their malicious charges. 35. Pilate replies that he was not to be understood as committed to his ac- cusers, or as sympathizing with them — much less, as being himself the accuser in this matter. It was a Jewish charge, and all that he had to do was to hear and adjudge the case as a pub- lic officer. ^ What hast Thou done ? Pilate accordingly asks for the prison- er's own statement. He would natu- rally be curious to know from Himself, as he had heard so much of Him : and as he now saw the excitement among the Jews against Him, he intimates, in the preceding clause, that there was a presumption of some guilt, where His Age 33.] CHAP. XVIII. 311 36 Jesus * answered, My ^ king- dom is not of this world : if mj kingdom were of this world, then would my servants fight, that I should not be delivered to the alTi.6.13. 6P3.45.3,6. 13.9.6.7. Da. 2.44; 7. 14. Zee. 9.9. Lu.12. 14. c.6.15. Ro. 14. 17. Col. 1. 13. own nation, and its officers and court bad handed Him over for sentence. — Pilate is here seen to be the inventor of that oft-repeated artifice of infidels, that of regarding the religion of Christ as local and national, and not for the Tvorld. What have we citizens of Rome to do with the hopes of the Jews ? Our Lord answers, that as the King of truth. He has claims that are universal as truth itself. 80, alas ! will the infidel find, that in all the universe he can get no refuge from the tremendous sover- eignty of truth, in Jesus. See vs. 37. 36. Here Christ puts in an explana- tion of His claims. He was a King, Dut not in Pilate's sense, and not in the sense of this Jewish accusation. He was not aiming to occupy the tem- poral throne of CD3sar. If He were, His whole course would be different. Instead of these poor scattered disci- ples. He would have trained soldiers, fighting men, T[ JVot of this tvorld. Not of a worldly nature, like the king- doms of this world. It is of another xoorld. The kingdom of Christ must have worldl}^ resources, must attract to itself worldly wealth and power, and must control the kingdoms of the earth, so as at length to possess uni- versal dominion in the world. But it is not to be promoted by arms, as worldly kingdoms — or as the religion of Mohammed and the Pope. It is ad- vanced upon other principles — by other and spiritual means. And Pilate could see that he need have no political sus- picions of Christ. He who allowed Himself to be arrested by His enemies, and to be brought unresistingly before their tribunal, could have no political aims. \ If My Jcingdom. The con- struction here is emphatic. Literally — If the kingdom lohich is Mine, were, &c. •f My servants. My official attendants. The term is different from that which Jews : but now is my kingdom not from hence. 37 Pilate therefore said unto him, Art thou a king then ? Jesus an- swered, Thou sayest that I am a means servant, and which is distin- guished from this in vs. 18. This which is h".re used means an official of some kind, and was originally a milita- ry officer, and hence some understand it to refer to angels. But His Apostles were angels of the church, and would have been icarriors instead, if He had so planned His kingdom. ^ Fight — would have fought. T[ Delivered. This refers onward to ch. 19: 16, which event He already had clearly in mind. ^ But 7101V. The Romish church j^retends to understand that our Lord put an em- phasis on the word ^'now," to imply that afterward it would be a worldly kingdom — as though it could ever change! It means "now," — as op- posed to any other case, and to such case as would call for their fighting — "now" — the nature ofmy kingdom is not carnal, and its weapons are not such. It is not of this world — but it is of another and higher world. The words "but now," are equivalent to hut in- deed — but the truth is — the true nature of my kingdom, as distinct from the worldly is, that it is spiritual, and it can never be otherwise. 37. Art thou ? Do you then meaa to say that you are a King ? only of a different sort ? Do you so far admit the truth of the charge, and only take refuge behind some quibble ? T[ Thou sayest. This idiom of the Syro-Chal- daic signifies, "lam what thou sayest. " See Mark 16 : 2, Notes. Tf For this cause. Our Lord now maintains the truth of His mission, and shows that His kingdom is that of Truth. He is to "bring forth judgment unto truth." " He presents His royalty on that side of it best calculated for the dout'ting philosophic mind of the day, of which Pilate was a partaker." He asserts His Divine origin — born with a pur- pose — and His Incarnation — having 812 JOHN. [Age 33. king. To this end was I born, and for this cause came I into the world, that I should bear '' witness unto the truth. Every one ^ that is of the truth heareth my voice. 38 Pilate saith unto him, What is truth ? And when he had said this, he went out again unto the Jews, and saith unto a Is. 55. 4. Ee.1.5; 3.14. 6 c. 8.47. IJno. 4. C. come into the loorld^ from heaven, for a purpose. He comes as the King of Truth — to gain a victory for truth — to make conquests for it in human hearts, that are buried in ignorance and error, and to establish the universal reign of truth in doctrine, in principle, in moral administration, and in redemption. *' Mercy and truth are met together." Not that He is a King only as a Teach- er,, for His teaching alone would elfect little, but as a King He subdues men to the truth, makes them to be of the truth, and puts down all enemies of truth, casting all liars into the lake of fire, with the father of lies. Observe — 1. Jesus confronted by false witnesses, and sentenced by a false-hearted ruler, is the Great Head and Leader of the "Witnesses for the truth," and of holy martyrs to the truth, 2. While truth seems to sustain a sad defeat, it conquers, and shows its Kingly connec- tion and ultimate supremacy. ^ Every one. As My kingdom belongs to the higher domain of truth, it is recog- nized only by such as are of the truth. What a rebuke to this false-hearted, self-contradicting governor. Who shall dare attempt to crush out truth from the universe ? What a shame-faced complaint is it that truth threatens to prevail. 38. What is truth 9 In whatever spirit this was said, whether of sneer or of dcspo?idency, it was the expression of that philosophic doubt and skepticism | which characterized that age. Grecian and Roman philosophy had thus virtu- ally confessed its inability to solve the great problems of the soul. Their high- est advance of mental culture could them, I find in him no fault at all. ^ 89 But ye have a custom, that I should release unto you one at the passover : will ye therefore that I release unto you the King of the Jews ? 40 Then cried they all again, saying, Not this man, but Barab- bas ! Now Barabbas was a robber. only ask, after all, blindly as ever, What is truth ? Who knows ? Who presumes to tell, after so many vain inquiries of the woikl's sages ? — What a confession was this, in the face of Divine truth itself, that "the world by wisdom knew not God." Ah ! Pilate ! Truth, as personated in Jesus Christ, though condemned and crucified by false judgments of worldly powers, shviW rise again and reign. This is the kind of questioning which the world makes. It is rather a taunt thrown out against Christ and His religion — it waits for no answer. ^ I find 7io fault. Thus Pilate mocks both the Witness to the truth, and the haters of the truth. Miserable man. Yet here he testifies to the innocence of his prisoner. I find no fault in Him, hoy^G^QY you Jews may do. "For he knew that the chief priest had delivered Him from envy." Observe — Here Luke records the sending of Jesus to Herod as Pilate's shift, to get rid of deciding the case. See Luke ch. 23 : 6-12, Notes. § 148. Pilate seeks to release Je- sus. The Jews demand Barabbas. Jerusalem. Matt. I Mark. I Lnke. I Jol.n. 27. 15-261 15.6-15 1 23. 13-25] 18.39-40. See Notes on Matt. 27 : 15. Pilate regarded Jesus as an entliu- siast, and hence, not deserving of death. Alas, how many are willing to pronounce Him innocent, but rebel at the thought of relying on Him for sal- vation — cannot bear to think of Him as made a curse for us — because this would be to acknowledge their own grievous sin and perishing need Age 33.] CHAP. XIX. 313 CHAPTER XIX. I rpHEN "^ Pilate I therefore took Jesus, and scourged ^ liiin. 2 And the soldiers platted a crown of thorns, and put it on his head, and the j put on him a pur- ple robe, 3 And said. Hail, King of the a Matt. 27. 26, &c. Mar. 15. 15, &c. 5 Is. 53. 5. of salvation. ^^ Jesus icas a very good man," says the world. So said Pilate. But if this be all tliat you can say, the clamor of the world would drive you soon to give Him over to crucifixion. "Jesus or Bai-abbas?" is at last the question. Who shall die ? The God-Man Christ Jesus, or the murderer and robber? Shame I The world prefers the vilest of the vile before Christ! And yet rejoice. Christ's death is the only hope for the vilest of men ! — Christ dies, and thus only is any Bar- abbas set free. "This is a faithful saying (says Paul,) and worthy of all acceptation, that Christ Jesus came into the world to save sinners, of ichom I am chief." 1 Tim. 1 : 15. See Acts 3 : 13. Jesus and the guilty sinner exchange places. The sinner, con- demned and awaiting his dreadful death, is now freely released by this wonderful substitution of Christ. Not that the sinner has been found innocent — but that Christ has taken his place, and he is set free. Yet Barabbas will after all, die eternally if he believe not in Jesus. Christ's interposition will do us no saving good, if we see not in Him our glori- ous and Divine substitute — on whom our sins were laid, and who freely died for us. CHAPTER XlX. § 149. Pilate delivers up Jesus TO Death. He is scourged and MOCKED. — Jerusalem. Matt. I M.ark. I Luke. 27.2G-30 15.15-19 John. 19: 1- Pilate had yielded so far as to set free Barabbas, instead of Jesus. That 27 Jews ! and they smote him with their hands. ^ 4 Pilate therefore went forth again, and saith unto them, Behold, I bring him forth to you, that ye may know that ** I find no fault in him. 5 Then came Jesus forth, wear- ing the crown of thorns, and the cc.18.38. ver. 6. door of release was thus closed. " He delivered Jesus to their will." — Luke. 1. Scourged Him. It would seem from the other Evangelists that this scourging was directly in connexion with His sentence, and that it was pre- paratory to the crucifixion. This was the Roman custom, to scoui'ge those who were condemned to be crucified, especially slaves, making this the most ignominious punishment. It appears, however, that this was now done to so far satisfy the Jewish demand as to leave room for another appeal for His release, vs. 4. 2, 3. See Notes on 3fatt. 27: 29, 30. § 150. Pilate again seeks to release Jesus. — Jerusalem. Matt. I Mark. I Luke. t John. I I 1 19. 4-16. 4. Therefore. Whether Pilate was moved himself by this cruel treatment of one whom he judged innocent of the charges and of any crime, or whether he had all along hoped to make a suc- cessful appeal after proceeding thus far, does not appear. Our Lord's meek, unresisting conduct under such severities, doubtless impressed Pilate more deeply than before, of His inno- cence. He had been before Pilate in the judgment hall, (ch. 18: 33,) and now He is brought forth for another effort to appease the Jews, and, at least, to give the full weight of the Governor's testimony for His release. It was also Pilate's formal and solemn protest that he, after a full iind honest judgment of the case, could not pro- nounce Him guilty. 5. Purple robe. *' The image which the brutal insolence of soldiers here 314 JOHN. [Age 33. purple robe. And Pilate saitli unto them, Behold, the man ! 6 When the chief priests there- fore and officers saw him, they cried out, saying. Crucify him, crucify him! Pilate saith unto them^ Take ye him and crucify creates, as if by the sport of accident, has become the most touching repre- sentation of divine majesty in the form of a servant." — Tholuck. The King of kings indeed, in voluntary humilia- tion. What a spectacle was this to move the hardest hearts ! This inno- cent and adorable being, whom neither Herod nor Pilate could find aught against — so mocked, as though scour- ging with knotted whips upon His bare flesii were not enough ! ^ Behold the man! Pilate pointed to Him as a spectacle calculated to move them. "Was not this enough ? Behold the man ! who is neither usurper nor rob- ber, nor anything else but a poor inno- cent, helpless man, whom in common humanity you ought to set free. How powerless is this unresisting person to do mischief against Moses or Cfesar ! He is nothing but a despised, down- trodden creature — here at your mercy ! "Why not let Him go ? 6. The sight of Him only stirred up their rage to a fury, and they clamor for His crucifixion. ^ Takeye Him, &c. Pilate had, before this, bidden them to take Him and proceed against Him according to their law. Ch. 18: 31. But tills they Avere not satisfied with, as their law did not allow them to exe- cute sentence of death. Noav Pilate goes further, and says, " Go on if you will, and crucify Him without law." The Jews" did sometimes inflict capital punishment — though they had no right by law, as in case of Stephen, some six or eight years after this — and it was suffered to pass as a riotous proceed- ing. Pilate seems noAv to be worried and vexed, and bids them take their own course, and take the responsibility, OS he could not sentence the prisoner, against law and justice. him; for I find no fault in him. 7 The Jews answered him, "We * have a law, and by our law he ought to die, because ^ he made himself the son of God. 8 When Pilate therefore heard aLe.24. 16. h c.5. 18; 10.33. 7. The Jews now reply that accord- ing to their own law, He is worthy of death as a blasphemer. Levit. 24 : IG ; Deut. 13: 1-5. This was, indeed, the very charge upon which they had tried and condemned Him before their court — the Sanhedrim. They mean now to inform Pilate that their law condemns Him to death, and it is only in deference to the Roman restraint upon them that they do not execute the sentence. ^ Ought. Not only in justice, but according to law. They therefore state the charge — which is a new charge to Pilate. They had accused Christ only of such a crime as they supposed the Roman Governor would care for or take notice of. But since he wou'd throw the responsibility upon them, and decline to sentence Him to death, they state their own sentence, and the demands of their law. They have no other resort, and they will throw upon Pilate the responsi- bility of refusing to confirm their sen- tence, and thus, perhaps, provoking riot. Would he drive them to take the law into their own hands ? That would encourage them to rebel against Cfesar. *[[ 3Iacle Himself. Set Himself up as the Son of God — claimed to be such. They had at first accused Him before Pilate, as claiming to be King, with the hope that this would secure His condemnation as a rival of Ccesar. But there was another view of His claim that would give ground for the charge of blasphemy. As the Messiah, He was not only the King of His people, and King of kings, but He was the Son and FelloAV of the Father. Ch. 6 ; Heb. 1. TI Son of God. Pi'ate had called Him " The ' 3Ian,'' vs. 5. This, per- haps, encouraged them to come forward now with this accusation. Age 33.] CHAP. XIX. 315 tliat saying, he was the more afraid ; 9 And went again into the judg- ment-hall, and saith unto Jesus, Whence art thou ? But ^ Jesus gave him no answer. 10 Then saith Pilate unto him, aPs.38. 13. Is. 53. 7. Matt. 27. 12. 14. Ph.l.iS. 8. That saying. That lie claimed to be the Son of God. Pilate had all along been impressed in His favor — and not unlikely had seen enough in the con- duct and look of this glorious personage to awaken some suspicion of Ilis su- periority. "This saying" now, that He claimed to be "//^e Son of God,'^ fell in with his awakened fears — and he was more reluctant than ever to pass sentence. As a heathen, he may have had only some vague ideas of His being the Son of a Deity. But the very presence of sush a spotless Being and His whole demeanor, went to his conscience, and made him instinctively shudder when he heard what he al- ready felt — that lie was somehow rela- ted to the Gods. Besides, his supex-- stitious feeling may have been aroused by the message of his wife to him, that she had suifered many things in a dream because of this just man. Matt. 27: 19. 9. Went again — leading Jesus with him, as he had just before brought Him out. He wished to make private, personal inquir}^ — such as his aroused fears would suggest. ^ Whence. This inquiry related, not to His earthly, but to His Divine origin, as claimed by Him. Tell me, are you a mere man, or are you from God? ^ A'b ansicer. This was a matter that Pilate was not prepared to undei'stand, and Christ would not proclaim His Divinity merely to obtain His release. He % labored to explain this profound sub- ject to His disciples for their instruc- tion and confidence, and future conso- lation. But He would not unfold it to Pilate as a reason for His being set free. Had He pleased. He could have accomplished His deliverance by call- ing for twelve legions of angels. Matt. Speakest thou not unto me ? Knowest ^ thou not that I have power to crucify thee, and have power to release thee ? 11 Jesus answered, Thou"'could- est have no power at all against me, except it were given thee from b Da, 3. 14. 15. Lu. 22.53. c. 7. 30. 20 : 53. He was a voluntary sutferer — going up to a death which He fore- knew, and to which He devoted Him- self as a vicarious sacrifice. Therefore He will no more satisfy Pilate of His Godhead for His deliverance, than He Avould satisfy Satan in the wilderness, and no more than He would work a miracle for Herod. Besides He knew Pilate's heart, and that only they who are of the truth, hear His voice. Ch. 18: 37. Further, this very silence showed Him to be Divine. It was tho best answer to Pilate's question. It displayed His calm preparation for the worst — and doubtless in His meek, mild, heavenly look. He showed Him- self to be the Lamb of God, led to the slaughter, and opening not Ills inouih. Isa. 53 : 7. Would any mere man have refused an answer to such a question in such a case ? 10. Pilate, worried and wayering, cannot bear to be thus defeated in His object. He is pressed by the Jews on one side — by his troubled conscience on the other. He would fain know what is his prisoner's origin, and whether He be such as He claims and seems. He therefore is disappointed at getting no reply. He now appeals to his prisoner's fears — boasts his power of office — suggest that he has t je prisoner's life in his hands. "This is his self conviction of injustice. No just judge has any such power as this, to loose or to punish," nor any power to do contrary to law and justice. 2 Cor. 13: 8. 11. No power. Our Lord, in His wonderful reply, shows Pilate his own origin, and the origin of His power — that He who boasts so much, is but a creature of God. This might suffi- ciently fihow to Pilate that his prisoner 316 JOHN. [Age 33. above : " therefore he ^ that de- livered me unto thee hath the greater ° sin. 12 And from thenceforth Pilate sought to release him : but the a Ps. 39. 9. 5 Mar. 14. ii. c. 18. 3. c He. 6. 4-8. Ja.4. 17. claims to be of God. He acknowledges, 1. Pilate's power, but that it is not of his own right or production, but as granted him by God, extending only so far as He pleases. He owns, 2. That Pilate's power is given him from on High. 3. He owns that that power bears against Himself just be- cause all things are done respecting Him, according to the Divine decree. ^Frorn above. From on High, from Hea- ven. Rom. 13:1. "There is no power but of God — the powers that be are or- dained of God." Thus our Lord inti- mates His divine and heavenly origin. He claims here to know what is from above, and whence Pilate received his power, and how he holds it — and He plainly implies that thence whence Pilate has his power by appointment and upon sufferance, He has come. By the term here rendered given is not meant a mere permission, but the decree and appointment of God. And with- out this he would have no power over Him, neither of crucifying nor of re- leasing, nor any other power. ^ There- fore. As though He had said, You happen to hold thejf^ozrer in this case, but the Sanhedrim and Judas, who have delivered me up to you, have the will. Theirs is the great crime of the deed. Our Lord knew the heart, and hence He knew that Pilate, Avith all his re- luctance to execute the will of the Jews, was not the chief oifender sim- ply because the legal power rested with him. ^ lie that delivered. This may include any who had oflficially or actively to do with it. Caiaphas the High Priest, who in his office was set to be a type of this Great High Priest, or Judas, or both, with the Sanhedrim. T[ The greater sin. While Pilate held the power, the crime lay chiefly with those who were pressing him, against his convictions, to have Jesus crucified. Jews cried out, sajing, If thou let this man go, thcu art not Cocsar's friend : whosoever ^ maketh him- self a king, speaketh against Csesar. dLu. 23.2. Ac. 17.7. Our Lord included also in their blame that they had the Divine oracles, and the prophecies of the Messiah, and as they ought to have known whence He was, (of which Pilate might be igno- rant with comparative impunity,) they were the most guilty — guilty of cruci- fying the Lord of glory. This was ciiargcd against them after the ascen- sion, (Acts 2 : 23) ; and it was then said that ^^ had they known it," they would not have done it. But they are here declared to be eminently guilty for not having known it. T[ Sin. Here our Lord speaks as Himself the Judge — and ^^ that Just one,'''' of whom Pilate's wife had dreamed. Any thing done against Him was Sin. This poor, trembling, vacillating Pilate shall tremble more fearfully before this abused Jesus, at the last day. 12. From thenceforth. From hence- forth — Literally, from this time. These words went to his conscience — deepened his convictions of the majesty as well as innocence of his prisoner — and not merely because he judged Him inno- cent, but especially because he saw in Him the marks of His Divinity, and because His words and looks went deeply to his soul, did Pilate quail be- fore Jesus, and seek now very earn- estly to release Him. ^ If thou, &c. The Jews seeing Pilate's wavering, brought home to the timid, unprinci- pled judge, a personal threat, which moved him to give way. They charge him that to release Jesus will be to prove himself false to his government, and to render himself liable to be ar- raigned as a criminal before Caesar. Coesar, as we learn from early writers, was most suspicious, and punished with death any oft'ence that bordered on un- faithfulness to his majesty. The em- peror then on the throne was Tiberius, but after Julius Cassar's time, every Age 33.] CHAP. XIX. 817 13 When * Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judg- ment-seat, in a place that is called a Pr. 29. 25. Ac. 4. emperor -was called Cce.mr, as every Russian emperor is called the Czar. T[ Maketh Himself a king. This was true in word, but false in fact. He had shown that He did not aspire to Coesar's throne, but that His kingdom was of another world. And though all king- doms shall at length be His, and all kings shall serve Him, (Isa. 60: 11,) He was not seeking to dethrone Ccesar. 13. Tkatsaj/ing. This was the clamor that prevailed with Pilate. He trem- bled at the thought of being arraigned before Coesar, not knowing that he was dealing with the King of kings and should soon stand before this same Jesus in judgment. It was the fear of man that moved him to yield against all his convictions of truth and duty. ^ Forth. That is, brought Him out from the Pretoriimi, or Judgment Hall. ^ Sat down — for judgment, as the term signifies. \ Judgment seat. This was an elevated platform out-side of the Pretorium, fronting on the open Court. Here he received the message from bis wife. Matt. 27 : 19. T[ The Pave- ment. This was a platform laid with stones or marbles of various colors — mosaics. It was the fashion of orna- menting floors, doorways, &c. as we saw at Rome in the ruins of ancient baths and temples, and at Pompeii in the houses which had been buried by the lava of Vesuvius, and which show the custom in the time of our Lord. Such an ornamental platform, Julius Ciesar carried about with him on his expedi- tions. ^ Gabbatha. This word used only here, means elevated. It denotes the raised platform on which the stone pavement was laid. The term "altar" in the English, has the same derivation from the Latin word high. 14. T'he preparation. The prepara- tion for the Sabbath, which was made more solemn at this time because it occurred on the Passover day. See this explained, Notes on Mark ch. 15 : 27* The Pavement, but in the Hebrew, G-abbatha. 14 And ^ it was the preparation of the passover, and about the 6 Matt. 27. 62. 25. T[ About the sixth hour. John makes no note of the time, except this of the trial before Pilate, and speaks in most general terms. Mark says, M "It was the third hour, and they cru- cified Him." John speaks of the time in refei'ence to this particular matter : namely, the preparation time. The clause is in parenthesis, and would read, "For the preparation of ihe (Sabbath on this) Passover, (day) was (or began) about the sixth hour." More literally it would read, " But it was the preparation of the Passover, (that day) and (that occurred) about the sixth hour." It is introduced as a reason for Pilate's hastening the decision — that there were only a few hours left for the whole transaction ^ of sentence and execution, before the • Jews' holy time began. Josephus mentions a decree of the Emperor Augustus, which exempted the Jews from appearing in law courts, not only on the Sabbath, but also during the preparation before that day. This preparation began usually at the ninth hour, or 3, P. M., but when it occurred on a feast day, as on this occasion, (the Passover,) it commenced at noon, '■'■the sixth hour." This, therefore, is what John refers to. See Notes, Mark 15 : 25 ; 16 : 42. ^ Behold your King ! Pilate here seems to second the claim of Jesus, as if he would charge the Jewish people to accept Him, implying at the same time his confidence that in claiming to be their King, He did not set up any claim against Cnesar, though they might so pretend. He seems therefore to bring forward Jesus to them with these words, as a protest against their declaration, vs. 12. This construction of the case he adheres to, vs. 15, "Shall I crucify your King," and vs. 19, in "Me title" that he insis- ted on giving to Jesus. His convic- tion seems to have been that this claim of Jesus was merely a Jewish claim, 318 JOHN. [Age 33. sixth hour : and he saith unto the JewS; Behold your King ! 15 But they cried out, Away with Mm, away with Mm; crucify him ! Pilate saith unto them, Shall I crucify your King ? The chief priests answered, We * have no king but Ceesar. 16 Then ^ delivered he him there- fore unto them to be crucified. aGe.49. 10. 6 Matt. 27. 26, &c. Mar.15. 15,&c. Lu. 23. 2i, &c. and a matter of their religion — and that it was in no way an interfei-ence with Caesar's thrcne, though he dreaded the clamor of this people, who might so misrepresent it to Caesar, and so bring condemnation upon him. 15, We have no king but Ccesar. This was indeed a shameless confes- sion from the religious officers and teachers of a nation, whose fathers had boasted that God was their King. 1 (Sam. 12 : 12. Some of these who now thus rejected Christ for Cassar, as they had ah-eady rejected Him for Barab- bas, died miserably some forty years after in the very place of Barabbas, for his very crime, of rebellion against Ciesar. ^ 162. Jesus is led away to be Cru- cified. — Jerusalem. Matt. I Mark. I Luke. I John. 27:3i-.34|l5:20-23|23:26.33|l9: 16,17 16, Delivered he Ilim. This is noted by Matthew and Mark as having taken place after the scourging and before the mocking. But Pilate seems to have made the last effort for His re- lease, as noted by John alone, after that cruel scourging which he hcped would move them to let Him go. This, therefore, was his full and final deliv- ery of Jesus fcr crucifixion. Else we may regard Matthew and Mnrk as noting the delivery of Jesus only in connection with the scourging and mocking — while John enters more into detail, and gives these further efforts of Pilate, before Jesus was finally yielded up to their hands. ^ And they took Jesus, &c, Matthew just here narrates the remorse of Judas and his Tf And they took Jesus, and led Mm away. 17 And he bearing his cross, went " forth into a place called the ]}lace of a scull, which is called in the Hebrew, Golgotha; Tf 18 Where they cruci- fied him, and two other with him, on either side one, and Jesus in the midst. suicide, of which John makes no men- tion. Matthew and Mark also relate that before leading Him away, they stripped Him of the mock purple in which He had been dressed, 17, Bearing His cross. The other Evangelists relate the interesting fact, that as Jesus was likely to faint utterly under His cross, the people relieved Him, so that they might not lose the pleasure of His crucifixion — and they laid the cross upon one Simon, from Cyrene, in Africa, coming into the city as they passed out, who was compelled to carry it behind Jesus. ^ The place. See vs. 20, which says that this place was nigh to the city, just outside the gate, ^ A scull. The same word is translated in Luke "■Calvary.''' Ch. 23 : 22. See Notes on Luke, g 153. The Crucifixion. — Jerusalem. Matt. I Mark. 1 Luke. I John. 27: 35-38|l5: 24-28!23:33,34|l9:18-24 18. Jesus in the midst. This John so touchingly notes, as an eye-witness. The position of Jesus between these malefactors doubtless made a strong impression on his devout and tender heart. Observe — Jesus is (1.) in the midst of the Godhead — yet equal with the Father and Ploly Ghost. He is (2.) in the midst of His praying church, "Where two or three are gathered together in my name, there am I in the midst of them." (3.) "In the midst of the throne and of the four beasts, He st.'xnds as a Lamb that had been slain." Kev. 6: G, And yet He is here (5.) in the midst of tho malefactors ! Age 33.] CHAP. XIX. 319 19 And * Pilate wrote a title, and put it on the cross. And the writing was, JESUS OF XAZA- RETH, THE KING OF THE JEWS. 20 This title then read many of the Jews : for the place where Jesus was crucified was nigh to the city : and it was written in Hebrew, and Greek, and Latin. a Matt. 27.37. Mar. 15. 26. Lu.23. 38. 19. The writing was — And it was vjrit- ten. The other Evangelists have used the term e-cyijacpr}, superscription. John has it title. They have given the wri- ting in ditFerent words. For as it was written in three languages, there was room for some variety in their way of giving it. See explanation Notes on Luke 23 : 38. John gives it "Jesus of Nazareth," &c. This may have been taken from the Greek superscription. It shows that the name of " Nazarene" accompanied Him to the last. Matt. 2 : 23. Matthew and Mark use, also, the term aLveta — accusation, which ex- presses a crime of which one is accused, but not convicted. 20. Read. John alone notes this fact, that the title, written so in various tongues, for all to read, was extensive- ly read by the promiscuous multitude of Jews attending at the Passover, and especially as it was nigh to the city, where He was crucified. ^JVigh. See Notes Luke 23: 33. Crosses and Implements. 21 Then said the chief priests of the Jews to Pilate, Write not, The King of the Jews ; but that he said, I am King of the Jews. 22 Pilate answered. What I have written, I have written. 23 Then the soldiers, when they had crucified Jesus, took his gar- ments, and made four parts, to 21. It was as much as to say, This man dies as King of the Jews. This might be construed to their disgrace, as well as to the vindication of Jesus. See Notes, vss. 14, 15. This, there- fore, the Sanhedrim complained of. IF But that Be said. They urged that this distinction he made, so that it should appear that He died for His unjust claim and wicked pretension. Cut even this public declaration was ordered in Divine Providence to set forth the gloi'ious and true title of this murdered Lord. 22. Pilate had a motive for this, and was not to be moved by any xirgency of theirs. He had yielded his con- science already to his policy and fears, and he would have this satisfaction at least. Pierced as he must have been by his own compunctions, he Avas not now to take back anything, but was rather glad if they who had forced him to this deed, could be publicly dis- graced also by the transaction. 23. Garments. This term is here in the plural, and is used thus of the outer loose garment, or cloak, worn in the East. It is a long piece of cloth thrown round the shoulders, and some- times fastened at the neck, used also as a covering for the night. Here it is spoken of in the plural, as we speak of one's robes, for robe. 1" Four parts. There were four soldiers employed on such an occasion, two on each side of the cross, with a centurion, as would seem, for the officer. The garments of the crucified one were bylaw the prop- erty of the soldiers. ^ Coat. This was the under garment, or vest, called 820 JOHN. [Age 33. every soldier a part ', and also his coat : now the coat was without seam, ^ woven * from the top throughout : 24 They said therefore among themselves, Let us not rend it, but cast lots for it, whose it shall be : that the scripture might be fulfilled, which saith, ^ They parted my raiment among them, and for my vesture they did cast lots. 1 or, wrought, a Ex. 39. 22. 5 Ps, 22. 18. the twiic. See Notes on Matt. 5 : 41, Figure. It was the toga ocellata, or hyssina. It was properly a priest's garment, and was woven of linen, and sometimes of wool. See Jos. Ant. 3: 7, 4, where Aaron's vest is thus described. This was His own clothing, and it would seem that He went up to the crucifixion with this portion of the priest's attire, when He was about to die as our Great High Priest. The priest's garments were woven, and such garments without seam are still woven in the East. The tunic was commonly made of two pieces, a front and a back piece, with the sides open and fastened with clasps, or laced with cords. 24. Not rend it. For this would have made the parts worthless to any of them ; and hence it was most natural for them to think of casting lots for it, so that whoever obtained it, might have the benefit. The outer garment was made up of parts, as borders, fringes, &c., and could easily be divi- ded. Deut. 12: 12. Also, as it was a long piece of cloth, it could be divided among them with advantage. See Fig- ure, Matt. 5 : 41. T" That the scripture, Ps. 22: 19. Thus does the great God of Providence accomplish His decrees, in perfect consistency with the free thought and choice of His creatures, and by motives addressed to their will.' He who can thus use free agents as though they were not free, must be the Supreme, Omnipotent Jehovah. These things therefore the soldiers did. ^25 Now there stood by the cross of Jesus, his mother, and his mother's sister, Mary the loife of ^ Cleophas, ** and Mary Magdalene. 26 When Jesus therefore saw his mother, and the disciple stand- ing by ^ whom he loved, he saith unto his mother. Woman, ^ behold thy son ! 2or, Ciojjas. cLu.24.18. dc. 13. 23. ec. 2.4, § 154. The Jews mock at Jesus on THE Ckoss. He commends His MOTHER TO JoHN. — Jerusalem. Matt. Mark. Luke. I John. 27.39-44 15.29-32 23.35-37 19.25-37 39-43 1 25. This touching narrative is given by John only. Two of these three were looking on afar off, with Salome, John's mother, after Jesus had expired. We can easily see how as yet, while He was alive and able to speak, they would be found near to the cross, and within hearing of any word that might drop from His lips. ^ The wife of Cleophas. This Cleophas is generally thought to be not the same as one of the two travelers to Emmavis, (Luke 24 : 18. See Notes,) —but the father of James the less, and Joses. 26. The disciple, &c. See ch. 13: 23. John gave himself this title not in any vain, worldly boast, but in deep Christian gratitude, glorying only in the love of Christ, (Romans 8: 35,) "Who shall separate us from the love of Christ." Rom. 5: 5. *^Woman. This title our Lord gave to His mother at the marriage in Cana, when He spake of His office-work as separate from His earthly relations. So, in this higher sense. He declared that all who did the will of His Father were regarded by Him as on the same level with His mother in His affection. And here His earthly relations with her were drawing to a close, and He is about to commend her to another son, His Age 33.] CHAP. XIX. 321 27 Then saith lie to the disciple, Behold thy mother ! * And from that hour that disciple took her unto his own ^ home. bosom disciple, and he calls her Woman. ^ Behold thi/ Son. This refers to John. There could be no mistake. John was the only one of the twelve that stood there ; and all His relations to that dis- ciple would warrant this. It is a double charge. They were to regard each other in the light of son and mother. This disciple was to take His place in the tender, sacred charge of His only earthly parent. Joseph, the husband of Mary, was dead. She was a poor widow, while John had a home in Jerusalem. And not only to John, but to all His true disciples was she commended by this dying act. We find her in their midst at the prayer- meeting. Acts 1 : 14. The sword of keenest agony was now piercing her soul, as Simeon had prophesied, (Luke 2: 35,) and the Son that staid behind at the temple, on His first visit, and let her seek Him sorrowing, will not be behind-hand now. He cannot forget her future wants, even in His dying agony. So He commends the chm'ch to all His loving disciples, to take care of it in His absence till He come. What a pattern of filial afi"ection ! What a Son was this, true to His Father in Heaven, and to His mother on earth. Just ready to enter His own paradise, yet not on this account neg- lecting the future welfare of His poor, comfortless, afiiicted parent, but provi- ding her a substitute, the best on earth. We see no more of her in the sacred narrative, until i\\2 meeting at Jerusa- lem, about Pentecost. Acts 1 : 14. The Romanists will have it that oiir Lord here commended all His disciples through John to the patronage of His mother, whom they call the Blessed Virgin. But in truth, just the converse is true. He commended her to the care of them all. It was her case that He was providing for, ond not theirs. What a dreadful impiety is it that exalta Mary above Jesus — makes her Tf 28 After this, Jesus, knowing that all things were now accomplished, that the scripture ° might be fulfilled, saith, I thirst. cPs.69.21. to be as holy in her birth as He was — makes her to be a goddess — and then goes to her rather than to Him in prayer, so making Him to be 7io God. 27. From that hour. Some suppose that John immediately left the spot with her, and that so she was spared from beholding the painful scenes which followed. The women retired and were looking on afar oflf. But in vs. 35, John seems to have been present, though he may have returned. Mary is not mentioned among the witnesses of His death, f Home. Literally — to his oivn things — as possessions — home — meaning that he took her to be sharer with him in all the temporal com- forts that he had. It has been inferred that John had a comfortable living. He had some property and home, it would seem most probably in Jerusa- lem — to which he took Mary. There is a tradition of the seventh century that she lived with John, at Ephesus, and died there at a very great age. The Romanists pretend to show her sepulchre at Jerusalem. g 155. Darkness prevails. Christ EXPIRES ON THE Cross. — Jerusalem. Matt. I Mark. I Luke. ) John. 27. 45-50] 15.33-37 1 23.44-46 i 1 9.28-30 28. Accomjjlished — finished — the same word as is used in vs. 30, "/i is Ji/iished.'" ^ That the Scripture. Not that our Lord said these words merely to fulfill the Scriptures, but this thirst and His outcry were so ordered as to bring about this accomplishment. The pas- sage is in Ps. 09 : 22. The words are here recognized as a predicting Christ, and we are bound to conclude that they were so intended and re- corded by the Spirit. ^ / thirst. The cry " My God, my God, why hrst thou forsaken me" — which Matthew and Mark give, was probably uttered in the meantime, when the three hours' dark- ness also took place. See Notes on 322 JOHN. [Age 33. 29 Now there was set a vessel full of vinegar : and they filled a sponge with vinegar, and put it upon hyssop, and put it to his mouth. 30 When Jesus therefore had received the vinegar, he said. It ""is finished: and he bowed his head, and gave ^ up the ghost. If 31 The Jews there- fore, because it was the Prepara- tion, ° that the bodies should not remain ^ upon the cross on the sab- ac. 17. 4. 6 Is. 53. 10, 12. He. 2.14, 15. ever. 42. riDe.21.23. 3Ialthexv and Mark. They mention the fact that the vinegnr was offered, and this statement of John throws light upon it. Observe — The rich man in torment cries out with "thirst" — and Christ on the cross suffers "thibst." It is an anguish which expresses the utmost extreme of desti- tution, and the sharpest suffering of tlie soul. See Notes on 3Iattheio 27 : 48. 30. It is finished. — His sacrificial death, and all that was involved in it of His expiatory AVork. See vs. 28. His whole coui-se of obedience was now brought to a close. His fulfillment of the Divine purposes, and of His com- mission from the Father, so far as they looked to His death, was finished. His woi'k of mediation on earth — His ful- fillment of predictions, types, and shadows, pointing to Him as the Mes- siah, was finished. His suffering, wlilch began at Bethlehem, was now finished on the cross. His conflict with the powers of darkness was now finished, and He is ready to triumph over them, nailing them to the cross, as those who were really crucified. His expiatory life He is just now to finish by His expiatory death. T[ He gave up the ghost. Surrendered His Spirit to the Father. Thus He was obedient unto (to the extent of) death. Here the other Evangelists narrate the rending of the Temple vail. bath-day, (for « that sabbath-day was an high day,) besought Pilate that their legs might be broken, and that they might be taken away. 32 Then came the soldiers and brake the legs of the first, and of the other which was crucified with him. 33 But when they came to Jesus, and saw that he was dead already, they brake not his legs : 34 But one of the soldiers with 157. The taking down from the Cross — The Burial. — Jerusalem, Sixth day of the week. Jfatt. I Mark. | Luke. I John. 27. 57-61 15. 42-4 < 5.50-56119.31-42 31. The preparation. See Notes on Mark 15: 25. See vs. 42. ^ An high day. Literally — A great day. " There was a high day on that Sabbath." Some think that this is so called, as having fallen on the first day of un- leavened bread, and so forming a kind of double Sabbath. But if the first day of the feast fell on a Sabbath, so would also the last, which on this ground would be equally great. It was more likely the second day of un- leavened bread — the day on which the paschal feast properly commenced — and the Sabbatli was called great, be- cause occurring during the Passover, and the only one. 32. Break the legs. This was usually done with clubs, or an iron mallet, just above the ankle, after which a blow on the breast put an end to the suner- er's life. Lactayitius, JJiv. Inst. 4 : 28. Observe — How shockingly false-heart- ed may a mere formalism in religion be. So eager for the observance of the Sabbath in the outwartl show, while crucifying the Lord of glory and the Lord also of the Sabbath day ! 33. Dead already. And He was even *' slain from the foundation of the tcorld." 34. It is not stated that the thieves Age 33.] CHAP. XTX. 323 a spear pierced his side, and fortli- ■with came there out blood '^ and water. *» 35 And " he that saw it bare re- cord, and his record is true ; and he knoweth that he saith true, that ye might believe. 36 For these things were done, that the scripture ^ should be ful- aHe. 9 22. 23. IJno. 5. 6, 8. 6 1Pe.3. 21. clJno. 1.1-3. d Ex. 12.46. Nu.9. 12. Ps.34.20. ■were thus pierced, and we suppose they were not. This was instead of breaking the legs, and was to make sure of His death. The term means to Te7id — then to pierce deeply. As the soldiers would make sure of His death, so the Holy Spirit would assure us of the full proof of His death, that none may say that our Lord was not really dead at all, but only faint, and mis- taken for dead — and that hence His resurrection was not supernatural. It is abundantly proved from medical tes- timony that He could not have lived after this spear-wound. From the position, it must have been on the left side. T[ Blood and water. Some have judged this miraculous ; but learned medical investigation has shown that this was the lymph of the pericardium or covering of the heart, or the watery blood of the pleura, which follows a mortal wound. See the treatise of C. F. F. Gruner, Halle, 1805. It is not said that this was a stream, as many imagine, but an oozing that issued from a mortal wound, and which is often secreted as a result of long- continued and intense agony. " It is one of the last phenomena of waning life." Encyc. Metrop. Hydrop. Per. The Evangelist speaks of it as most remarkable. The infliction of this death-wound was an important point of evidence for all time as to Christ's death and Resurrection. There were also those in this Apostle's time who held that Jesus was only an apparition, and had not a real body. This testi- mony may have been intended also for them. 85. John thus expressly calls atten- filled, A bone of him shall not be broken. 37 And again another scripture® saith, They shall look on him whom they pierced. 38 And after this, Joseph of Arimathea (being a disciple of Jesus, but secretly, for foar ^ of the Jews) besought Pilate that he Zee. 12. 10. Ee. ] /C.9.22; 12.42. tion to this testimony as that of an eye u-itness, and presses the truth. Observe — Our faith weeps, yet triumphs, as it sees the death-blow fall upon our Sub- stitute, for in this we see our release. The paschal lamb was pierced with two spits of pomegranate wood, running crossicise, and so was roasted. The term for this mode of roasting, in zVrabic, is to crucify. Jahn's Arch. § 142. 36. For. This is a strong reason for believing, beyond the testimony of an eye-witness, viz : — the evident ful- fillment of the type. *i\ Broken. This is a quotation from Exod. 12: 46, which was written of the paschal-lamb. The event here fulfilled that, as it was tj'picul, and so far prophetic of this. So did the minute arrangements of the earliest Mosaic ordinances look forward through ages, to Christ. 37. Pierced. This passage is found in Zech. 12 : 10. The Septuagini trans- lators, not able to see how this could refer to God, took the sense to be " ichoni they despised.^' John, however, here intentionally quotes from the Hebrew, instead of from the transla- tion in his own tongue, and the Holy Spirit through him here corrects th3 previous misapprehension, by giving the true sense, and pointing to the ful- fillment in this event. In this term lay the fulfillment. The piercing was fulfilled ; and though the looking on Him was then in part fulfilled, the greater accomplishment remains, when the believing Jews shall look on Him by faith, and the unbelieving (Rev. 1 : 7,) with the conviction of the last day. 38. Secretly. Literally — concealed— S24 JOHN. [Age 38. miglit take away the body of Jesus : and Pilate gave him leave. He came therefore; and took the body of Jesus. 39 And there came also "" Nico- demus, (which at the first came to Jesus by night,) and ^ brought a mixture of myrrh and aloes, about an hundred pounds weight. a c. 3. 1,2;" 7. 50. 6 2 Ch. 16. 14. hid. Mark (ch. 15: 43,) shows us a reason for the mention of this, viz : that the death of Christ gave him bold- ness — ''he went in ioMy unto Pilate, and begged the body of Jesus." So, also, was it with Nicodemus, who at first came to Jesus hy night, vs. 39. 39. Myrrh. This is not the usual term for myrrh, and it is thought to be a gum from a tree in Arabia. This mixture was probably not in a liquid state, but pulverized, as would appear from the weight, (100 pounds troy.) The body was wrapped in these spices, as there Ts^as not time to do more, and this would be sufficient until after the Sabbath, for they had no thought of His rising. The Jewish law was very rigorous in regard to the observance of the Sabbath. But we Christians may anoint Christ's body, and may serve the Church, (which is His body,) on the Sabbath day, and at all times. As to the very great quantity of spices brought, it was only the greater honor paid to the dead to bring an abun- dance, and according to their custom, great quantities were burnt to perfume the chamber, and especially to pay unusual respect. 40. See Notes on Matt, and [fiyure,) Mark 15: 44. For the mode of embalming, see Notes, ch. 11: 44. Mark expressly tells us that the linen used for the wrapping of our Lord, was^^ze linen. Ch. 15: 46. The coarse cloth was probably used to fold the spices upon the bodj^ and an outer wrapper of finer material was folded over all. So the language of John implies, "AVouud it (the body) in linen clothts, uith the spices." 40 Then took they the body of Jesus, and wound " it in linen clothes with the spices, as the manner of the Jews is to bury. 41 Now in the place where he was crucified there was a garden , and in the garden a new sepulchre, wherein was never man yet laid. 42 There ^ laid they Jesus there- I d Is. 53. 9. 1 Cor. 15. 4. 41. John is more particular in this interesting statement than the other Evangelists. He tells us that the garden was in, or near to Calvary. Of course, therefore, it was Avell known, as being so immediately outside the city, and Jesus Avas not buried in a corner, to practice a cheat in regard to His resurrection. The Jews yet bury very near the city, and rows of grave-stones, flat upon the ground, may be seen along the slope and in the valley of Jehoshaphat. If A neiv sepul- chre. This is further stated, and it shows that there could have been no mistake about the same body having risen, which was laid in the grave — as no other h;id ever been laid there. See Notes on Matt. 1 To bnry. The terra means to wrap in bandages with spices, and thus prepare the body for the tomb. It has been abundaLtly shown that the varieties in these four accounts of different Evangelists are only such as are natural, and such as strongly confirm the great facts to which they all testify. These different narratives could be most perfectly harmonized if we knew all the particulars. But in so brief and condensed a statement, where each is giving the narrative from his own point of view, and with his own particular object in reference to those for whom he immediately wrote, it would be strange if they did not so vary. They do not contradict. Yet often such short imperfect accounts will seem contradictory just for lack of the filling up, which would reconcile the whole. Skeptics would have said that they copied from each other, if all had given precisely the same uc- Age 38.] CHAP. XX. 826 fore, because * of the Jews' pre- paration-<:Z«y ; for the sepulchre was nigh at hand. CPIAPTER XX. T mHE " first day of JL the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, aver. 31. 6 Matt. 28.1, &c. Mar. 16.1, &c. Lu. 24. 1, &c. count. Yet they use the variations now to try and prove them contradic- tory. John makes no mention of the •watch that was set at the Pharisees' request. The attempts they made to shut up the body in the sepulchre, were controlled by God to increase the miraculous evidences of the resurrec- tion, which was to be preached as a fundamental doctrine. 8ee, Matt. This figure gives a view of the build- ing now standing over what is called the Holy Sepulchre. It is within the church of that name, and covers the supposed tomb of Joseph where Jesus lay. Thrupp, in his late work — '■'■Anci- ent Jerusalem, its Topography,''^ &c. — shows that the rocky knoll near to this site, rising suddenly some fourteen feet in lieight, answers well to the site of Calvary or Golgotha, and must have been a prominent feature familiar to the people, and was located some two hundred and fifty yards from the city wall. The sepulchre we found to be so stripped of any natural features, that we could form no clear idea of its original state. Indeed, it has become 28 and seeth the stone taken away from the sepulchre. 2 Then she runneth, and cometh to Simon Peter, and to the other disciple whom " Jesus loved, and saith unto them, They have taken away the Lord out of the sepulchre, and we know not where they have laid him. cc.13.23; 19.26; 21.7,24. a marble shrine of superstition instead of a sacred tomb. See Notes on Luke 23: 33. PART IX. Our Lord's Resurrection, and His subsequent appea rings, and His Ascension. Time, Forty Days. CHAPTER XX. § IGO. Visit of the Women to the Sepulchre. Mary Magdalene re- turns. — Jerusalem. First day of the week. Matt. I Mark. I Luke. I John, 28: 1. I 16: 2-4. | 24: 1-3. {20:1,2 1. The first day. See Notes on 3fatt. 28: 1. IF When it tvas yet dark. This clause of John expresses more exactly the fact noted by the other Evange- lists — that it was very early. It was twilight — at the first glimmering of dawn. See explanation in Notes on Mark 16 : 1-4. Different groups of the women probably arrived at differ- ent moments at the Sepulchre, and Mary Magdalene, "last at the cross," would seem to have been first at the tomb. If Rolled away. The ether Evangelists notice this, but Matthew alone tells how it was done. 2. John alone gives us these facts, as to Mary's hastening back to Jeru- salem, in her first surprise, to tell the anxious, doubting Peter and John of what she had seen, and of what she feared. The other Evangelists here give the vision of angels by the other women in the sepulchre. Mary hur- 320 JOHN. [Age 33. 3 Peter ^ therefore went forth, and that other disciple, and came to the sepulchre. 4 So they ran both together : and the other disciple did outrun^ Peter, and came tirst to the se- pulchre. 5 And he, stooping down, and looking in, saw the linen clothes ° lying ; yat went he not in. 6 Then cometh Simon Peter fol- lowing him, and went into the sepulchre, and seeth the linen clothes lie ; ried back to the sepulchre, meanwhile, and saw the angels, and was the first who saw the Master. Mark 16: 9. See the full explanation. Notes on Mark 16: 9. Observe — That in John's jiarrative, his object is to give an ac- count of Mary Magdalene, as the prin- cipal character. Hence he mentions her quite alone. § 163. Peter and John run to the Sepulchre. — Jerusalem. Matt. I Mark. I Luke. I John. I I 24: 12. 120.3-10 3. Peter. Luke speaks only of Pe- ter's going, but John here relates that he himself accompanied him, which makes his witness the more credible. 4, 5. Did outrun. Literally — Ran before more quickly. Showing probably that it was not with greater earnest- ness, but with greater speed. For the impulsive Peter rushed in, while John, either for reverence or for modesty, or for fear of pollution, did not at first enter. How lively and natural is this description. "What is not related is as full of truth as that Avhich is." 6, 7. Alford remarks that "we seem to hear the very voice of Peter, de- scribing to his companion the inner state of the tomb." This orderly arrangement of the clothes was enough to satisfy them that the grave had not been entered by thieves, for such rude handling would have left everything in confusion. 8. John was doubtless attracted to 7 And the napkin, ^ that was about his head, not lying with the linen clothes, but wrapped together in a place by itself. 8 Then went in also that other disciple which came first to the se- pulchre, and he saw, and believed. 9 For as yet they knew not the ® scripture, that he must rise again from the dead. 10 Then the disciples went away again unto their own home. Tf 11 But Mary stood without at the sepulchre, weeping : dc.W.U. ePs. 16. 10. Ac. 2. 25-31 ; 13. 34,35 the inside by Peter's animated account of what he beheld there. Tf Believed. It is thus distinctly stated that the efi'ect of all that John saw was to con- vince him of the fact that Christ had "risen as He said." This is the sense in which John uses the word believe. If he had meant only tliat he believed what Mary Magdalene said, the lan- guage would probably have been so restricted. He says nothing of Peter, and this is probabl}^ from delicacy, as we must infer from Luke's account of Peter's departure, that that Apostle's mind was not set at rest. Luke 24: 12. " He departed, xcondering in himself at that which was come to pass." 9. This is thrown in here, to show the state of the case. John believed merely from the evidence of his senses, not from the clear understanding, or full force of the scripture. For as yet neither of them were moved by the sense of scripture to expect any such thing. Many passages of the Old Tes- tament foretold His deatli and subse- quent exaltation and glorification. Isa. 53, So Ps. 2:7; compare Acts 13 : 33. Ps. 16: 9, 10; compare Acts 2: 25-32. I 164. Our Lord is seen by Mary Magdalene at the Sepulchre, — Jerusalein. JIatt. I M.Trk. I Luke. I John. I 16: 9-11, I I 20: 11-18 11. This shows that Mary retui'ned immediately after notifying Peter and Age 33.] CHAP. XX. 827 and as she wept, she stooped down, and looked * into the sepulchre, 12 And seeth two angels in white, sitting, the one at the head, and the other at the feet, where the body of Jesus had lain. 13 And they say unto her, Wo- man, why weepest thou ? She saith unto them, Because they have taken away my Lord, and I John. She was full of anxiety .ind grief, not expecting what joy was in store for her, or how near to her was the Master. 12. Two angels. Luke speaks of two angels, as seen by the women outside the sepulchre. Now they were within, and were seen by Mary as she looked into the chamber. 13. Why u-eepest tJiou ? Comforting angels were these, gracious heralds of the Master and of His message, for they ask the same tender, sympathizing question which He puts to her the next moment, vs. 15. What wonder if the heavenly hosts were often visible on this great day, and in various circum- Btances were publishing this great fun- damental truth of the new dispensation? ^'■He is rism as He said.'' ^ Because. "While the other women were terrified, !Mary seems to have had no fear, so wholly was she taken up with her great desire of finding her Lord. She was ready to brave more heroically than ever all danger, if she might only find His corpse. She may have thought that some of the other disciples had removed the body from this sepulchre, where it was deposited hastily before the Sabbath. There seems at least to have been an understanding among them that the embalming, which had only been commenced, should be com- pleted after the Sabbath. 14. Kneio not. She did not expect any such thing as to find Him alive, and therefore she would not be likely to know Him, at the first. Or, as another suggests, "her tears wove a know not where they have laid him. 1-4 And when she had thus said, she turned herself back, and ^ saw Jesus standing, and knew not ° that it was Jesus. 15 Jesus saith unto her, Woman, why weepest thou ? whom seekest thou? She, supposing him to be the gardener, saith unto him. Sir, 5 Matt. 28.9. Mar. 16. veil which concealed Him who stood before her." 15. Why iceepest thou? How diflfer- ent are these words as spoken b}^ Jesus from the same words spoken even by His angels. Friends often ask the same thing, in our moments of anguish. But they can give no relief, and no ai'- guments of theirs can cure the inward wound. But our blessed Lord reveals Himself in words of grace that go to the heart's wound, and wonderfully heal. ^ Whom seekest thou. Thus the ado- rable Saviour would draw her out to tell what she wants and whom she seeks for. So pleased is He to hear any poor sinner say, '•/ seek Jesus." So ready is He at the moment to say, / am He — not as He said it to the band of Judas, to drive them backward to the ground — but in tones of infinite tenderness to draw them unto Him. So ready is He to show Himself, and to show that He has all that is sought for — all that the seeking soul can possibly want. ^ She supposing. Alas ! how ready are we to mistake Him for another I to be infinitely lowering Him in our view — to think He is only some one like ourselves — some one having no more poAver than ourselves to give the needed peace, and bring the needed salvation. Jesus, mistaken for the gardener! But Observe — It is Jesus, nevertheless. Yesl ^lary, though you do Him such indignity and discredit as to take PHm for a gardener, and Hi.s gracious words for those of a common day laborer, it is Jesus just as truly as though you now recognized Him. A gardener He is, indeed! and "thje 828 JOHN. [Age 33. if thou have borne him hence, tell me where thou hast laid him, and ^ I will take him away. 16 Jesus fc^aith unto her, Mary. '' aCa.3. 2. 6 Is. 43. 1. c. 10. 3. gardener,''^ watching at earliest morn- ing to expose this tender, delicate plant of His to the rising sun, and to prepare it for blooming in the para- dise of God. ^ I icill take Jlim. Ah! this is what the Saviour wishes to hear from His gi-ieving, desponding disciple. You will take Him away, will you? will carry in your arms that precious corpse which you have already handled at the cross and the burial ! You will bear it joyously and triumphantly to some sacred retreat where it may be safe. This is enough, "Whosoever will, let him take." "Then shall ye know if ye follow on to know the Lord." How happy is the Saviour now, Avhen you have so freely expressed your lon- ging desires after Him, to reveal Him- self at once — as the very one whom your soul loveth. Your beloved is near you, though you have thought Him afar off. Whoever sought and did not find ? But oh ! instead of find- ing Him a corpse, you shall find Him a risen, living, glorious Redeemer. Weeping may endure for a night, but joy Cometh in the morning! IG. Mary. He revealed Himself by showing His recognition of her ? It is when we find that the Master knoAvs us — recognizes us — calls us by name — shows His personal attention and sym- pathy, that we know Him, and are able to answer, "Master." So He revealed Himself to Zaccheus, by call- ing him out in the crowd, though posted up where he seemed to be qvxite out of the v/ay of His notice. So the Saviour always shows to every seeking sinner, that He is out seeking him. Every inquirer, like Mary and Zac- cheus, shall find himself more sought than seeking. Christ is seeking them more than they are seeking Him. Christ utters only one word ! But what a power goes with it, when that word is her own name and shows how He knows her — cares for her — seeks She turned <= herself, and saith unto him, Rabboni; which is to say, Master. 17 Jesus saith unto her. Touch her — rejoices in finding her, as much as she can rejoice at finding Him — owns her as His — and has a heart full of love for her — all uttering itself in her familiar name. T[ She turned her- self. However she had ^'turned herself back^^ before, (vs. 14.) now she turned more entirely. No turning of the soul is full and true, till Christ is heard calling — calling the very person by name. The Saviour's call of grace and salvation recognized in the pospel, is what we need to hear, in order to gen- uine " repentance unto life." We must have an " apprehension of the mei'cy of God in Christ," before we shall find encouragement to turn from sin unto God, with cheerful purposes of obedi- ence. ^ Rabboni. How true hearted is this. A whole world of emotion and of devotion in a word. This one word is a recognition of Christ, as what He claims to be — a Personal, Living, Risen Saviour — the accepted sacrifice — the triumphant Redeemer who has died for us — is risen for us — our Prophet and King as well as our Priest. This one word involves a profession of Christ and a profession of His discipleship, better than many empty formularies pronoun- ced only with the lips. \ Which is to say. After all it shall be every thing to have the Spirit's interpretation cf what Ave say in our profession. What does it really mean ? Here the Evan- gelist gives us the Sj^ro-Chaldaic word which she used, (as that language Avas then spoken, ) interpreted into the Greek word, meaning Teacher. But Avhen Ave see our Avords of profession interpreted from our common forms, into the true language of the heart, what will that language be ? '• AVhat a change His word can make Turning darkness into day. Ye who weep for Jesus' sake He can drive your fears aAvay." 17. Touch me not. It would seem that she at once, with the word Mas- Age 33.] CHAP. XX. 329 me not ; for I am not yet ascend- ed to my Father : but go to my * brethren, and say unto them, '^ I ascend unto my Father, and ° your Father ; and to my ^ God, and your ^ Grod. 18 Mary Magdalene came ^ and told the disciples that she had seen the Lord, and that he had spoken these things unto her. ^ 19 Then ^ the same a Ps, 22. 22. Ro. 8. 29. He. 2. 11. 5 c. 16. 28. c Ro. 8,14.15. 2 Cor. 6. 18. Ga, 3. 26; 4. 6, 7. dEp.l. 17. c Ge. 17. 7, 8. Ps. 43. 4, 5 ; 48. 14. Is. 41. 10. Je. 31. 33. Eze. 36. 28. Zee. 13. 9. He. 11. 16. Re. 21. 3. ter, threw her arms around Him — ^^ held Him by the feet and zcorshiped Him" as the other women did. See Matthew 28: 9. He saw that she thought now only of cleaving to Him, and not letting Him go — thinking no further than of having found her buried and lost Master, and of being admitted again to the enjoyment of His bodily presence, as before His death. He therefore reminds her of His work — bids her not to touch Him — not to think of a mere visible commu- nion — not to detain Him by these de- monstrations of affection — for He is to rise to Heaven, as He said — is to ascend to His Father — and that will be the opportunity for communion with Him in a higher sense, and in a way more adapted to the need of all His disciples, where all can at the same time embrace Him. Therefore she must not monopolize His attentions, but hasten and tell the brethren that He is going, as He said, for their sakes — to their Father's house, (ch. 15,) where they may lay hold of Him by faith, and all at the same moment. He can no longer be restricted to the mere bodily fellowship, and bodily touch, which is too narrow in its application, and suits not the need of the universal brotherhood of believers. 1" Go to my hrethren. "This was a far greater honor than that which was denied her." The gracious Saviour denies us nothing but for our greater advantage. ^ Thy hrethren. " This shows that He has 28* day at evening, being the first dai/ of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus, and stood in the midst, and saith unto them, Peace he unto you. 20 And when he had so said, he shewed unto them his hands and his side. Then ^ were the disci- ples glad when they saw the Lord. /Matt. 28. 10. oMar. 16. 14. Lu. 24, 36. 1 Cor. 15. 5. A c. 16. 22. not put off His humanity, nor His love for His own, in His resurrection state " See Heb. 2: 11. *^ I ascend. Rather— I am ascending — am on my way thither after a sojourn of a few days. And she ought to rejoice. Ch. 15: 28. *^ My Father and your Father. Here He would teach them that His Father is also theirs, as He had often said. Chs. 14-17. This is their union with Him, and their privilege through this union. In His Father's house He was going to prepare a i:)lace for them. But the Father was His by nature — theirs by grace. ^ 3Iy God. Under whom also I am man. Ij Your God. Among whom I also am Mediator. 18. Came and told. Mark says she told the disciples as they mourned and wept — and that they believed not. Matthew here adds the report of the watch. Mark and Luke relate His appearing to Peter, and to the two going to Emmaus. ^ 167. JeSTJS appears 15? the MID5T OF THE Apostles, Thomas being ABSENT. — Jerusalem. Evening following the first day of the week. Matt. I Mark, I Luke. I John. |l6. 14-18124. 36-49120.19-23 19. The first day of the week. iUl the Evangelists at the commencement of their narratives of the resurrection, mention that it was the first day of the week. John here repeats the notice of the time as being the even- ing of this day that had passed already 830 JOHN. [Age 33. 21 Then said Jesus to them again, Peace *te unto you : as my Father hath sent me, even so ^ send I you. 22 And when he had said this, he breathed on them, and saith unto o c. 14. 27. 6 Matt. 28. 19. e. 17. 18. 2 Ti. 2. 2, He. 3. 1. into general use as the Christian Sab- bath, and which he in the Revelation calls "the Lord's day." John alone relates that this social meeting was with closed doors, on account of the persecuting Jews, The intimation is, that Jesus stood in the midst, notwith- standing the closed doors, or caused them to open before Him. This is His first appearing to " tJie eleven " — and it was within the day of His rising. He spake jweace to them, and showed them the marks of His crucifixion, as the proof of His having really risen from the dead, (the same Jesus,) and this PACT is to be the basis of their peace. TT Glad. So He had promised to them, (ch. 16: 20,) "Your sorrow shall be turned into joy." If their Lord had died and risen, then that that was to them the deepest grief was rather a matter of triumph. 21. Again. His salutation and precious gospel-word '■'•Peace,'''' He repeats to us over and over, that we may rejoice in Him as the overcomer. "Be of good cheer, I have overcome the world." Ch. 16: 83. \ Ah my Father. See ch. 17: 1*^. "He thus installs them in the office to which He had previously appointed them. Let it be, therefore, held by us as an ascer- tained truth that the Apostles were now for the first time appoii.ted to be ordinary ministers of the Gospel." — Calvin. We find no such language used by the Apostles in reference to their ordination of succeeding minis- ters. Theirs was an extraordinary ofiace as Apostles, but an ordinary work as teachers. That no final gifts of Apostleship Avere now formally con- ferred, is plain from the absence of Thomas, who, in that case, would be no Apostle, in the same sense as the rest. In the sense in which He hei-e sends them forth, we find them going them Eeceive " ye the Holy G host. 23 Whose soever ^ sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained. c Ac. 2. 4, 38. d Matt. 16. 19 ; 18. 18. forth, namely — as publishers of Christ. In this sense also, they had successors, and in this sense. He is to be with them always, even to the end of the world. 22. Breathed on them. The gift was thus signified as to come from the acting forth of His life, as applied to them. The breath was an expressive symbol of the Holy Spirit — more so for this purpose than the wind, as showing that it must come from His own living act, and from its direct application to them, as infusing a new and higher life. Gen. 2:7. f Receive. This was a symbol and earnest of the impart- ation at Pentecost, so soon to be expe- rienced. Whatever was here conferred, was Apostolic, like the commission to teach all nations, but it was their mis- sion from Christ the Bestower of the Spirit, for their office, and not a suc- cessive delegation and transmission from the Apostles. Christ's presence with them as Teachers, Rulers, &c., is that which gives them authority. 23. Whose soever. We learn the sense in which thiti power was under- stood, by observing the history of its exercise, as in case of Simon Magus, (Acts 8: 20, 23,) Ananias and Sapphira, (Acts 5: 3, 4, 9,) where sins were re- tained. So in !he Corinthian church, (1 Cor. 5: 3-5,) we find Paul retain- ing, and in 2 Cor. 2 : 6-10, remitting sin in this sense. This was a special authority granted to them of binding and loosing — a special power of the keys. jNIatt. 18: 18. Their retention and remission of sin was an infallible declaration of its being done by the authority vested in them by the Head of the Church. They could not them- selves /o?-^rye sins, but God only. They had a special gift for the discernment of spirits Avhich belonged to them as Apostles, and which none afttr them could claim. Acts 5 : 3, 4. Accord- Age 33.] CHAP. XX. 831 Tf 24 But Thomas, "^ one of the twelve, called Didymus, was not with them when Jesus came. 25 The other disciples therefore ac. 11.16. ingly Timothy and Titus were charged to doiil with sinners in the church, "reproving" and "turning awny from " them, and "rebuking with all authority." 2 Tim. 4:2; Titus 1:13; 2: 15. Similar directions were given also to churches collectively. See Matt. 18: 17, where the discipline of the Church is distinctly referred to, as an authority of binding and loosing, re- mitting and retaining sin, in Christ's name, by solemn declaration of the Church, through their constituted ru- lers. These rulers ai*e found in the New Testament, to be not only those elders who rule and teach, (ministers,) but those who ruleonli/, (ruling elders,) 1 Tim. 5: 17 — governments. 1 Cor. 12: 28. Such an authority lodged with the rulers of the Church, frum Chi'ist Him- self is vested in fallible men, but is full of solemaUy and of responsibility, and it is essential to the idea of govern- ment and order, that there should be a provision for discipline. See Titus 8: 10; 2 Thess. 3: G. Observe— 77*6 keys of the kingdom, which Jesus promised to Teter, (Matt. IG: 19,) Jle gave, not to Peter alone, but to all the Apostles, and to the Church after them. 2. "These terms are used that believers may be fully convinced that what they hear concerning forgiveness of sins is ratified, and may not less highly value the reconciliation which is offered by the voice of men, than if God Himself stretched out His hand from Heaven. Most absurdly do the Pa- pists, on the other hand, torture this passage to support their magical abso- lutions." — Calvin, § 168. Jesus appears in the midst OF THE Apostles, Thomas being PRESENT. — Jerusalem. Matt. I Hark. 1 Luke. I Jolm. ! I 120.24-29 This was the first Sabbath evening meeting for social worship which was said unto him, We have seen the Lord. But he " said unto them. Except I shall see in his hands the print of the nails, and put my 6 Ps. 78.11.32. held under the new Dispensation, and Thomas was absent when Jesus came. This absence was plainly enough owing tj nis unbelief — to the lack of a lively hope, and to a flagging zeal. And just by this one absence he missed the in- tense joy of Jesus' appearing to the circle — and he missed also the breath- ing of .Jesus by which the Holy Spirit was bestowed anl the spiritual author- ity in the church was given to the Apostolic group. Observe — 1. How much is often lost by absence from a single social meeting. 2. This is often excused on the ground of divers hin- drances, but is commonly traceable to the want of a lively jiety. 3. Such absentees often miss the Saviour's ap- pearings, and His wonderful commu- nications of the Holy Spirit. Sad, indeed, for any church member not to have been with them when Jesus cnme. Thomas had witnessed the resurrection of Laz;irus, (ch. 11: IG,) but yet his faith staggered here. 25. The others would naturally seek out this absentee, and tell him what he had missed. They would preach to him from their own experience. The spiritual ought to restore one who is overtaken in a fault, and to do it in the spirit of meekness. They tell him in substance the simple fact, " We have seen the Lord." Amazing grace ! This would be enough to say, though pos- sibly they gave a full detail. They prot)ably told him that He showed thtm His hands and His side, vs. 20. ^ Ex- cept I shall see. This is Thomas ; quite in keeping Avith his doubting, despond- ing character all along. He has been called "the Ptationalist of the Apos- tles." He will believe only so far as he has sensible proof. Yet it was not the result of indifference, or of cold ;:-kepticism. It was only too good neics to be true! Therefore, as we !-hall see, our Lord even grants him this extreme demand, kuowiug that he is sound at 332 JOHN. [Age 33. finger into tlie print of tlie nails, and thrust my hand into his side, I will not believe. 26 And after eight days, again his disciples were within, and Thomas with them. Then came Jesus, the doors being shut, and stood in the midst, and said, Peace * he unto you. o Is. 26. 12. heart, and that these are only the fond and jealous misgivings of ardent love. It was from the man who, in starting for the tomb of Lazarus, said, "Let us also go, that we may die with Him," despairing of the life of his dear Jesus. 26, After eight days. This is the first record of the Christian Sabbath observance. They probably had met daily. But 1. The Holy Spirit records this as more than an ordinary day — ^^the eighth.'' 2. The meeting was hallowed by our Lord's appearing, giving it pur- posely a special sanctity, and making it worthy of record, as being the second Sahhath of the New Dispensa- tion. 3. These meetings, which Jesus thus hallowed so especially, were both of them turned into celebrations of His resurrection, and this it is which makes our Christian Sabbath. " The eighth day,'' as the beginning of a new week, and a new period of time, was sacred under the Old Dispensation, as the day for circumcision. The morrow after the Sabbath or first day of un- leavened bread, was the day for the offering of the first fruits. See Notes on Mark 16: 1. Tf Thorrias icith them. Could he ever be absent again ? See ch. 21 : 2. And does not his presence now show how much he grieved at his loss, notwithstanding all his darkness and doubt? ^ Peace. Jesus, not up- braiding, strives to remove all doubt- ing by this gracious word ^"^ Peace.''' Thus He answers to the Shiloh (Peace) of prophecy, and "the Peace" of Micah, (ch. 5: 6,) for He is our Peace. Ephes. 2 : 14. 27. Without waiting for a word of 27 Then saith he to Thomas, Reach hither thy finger, and be- hold my hands; and reach hither thy hand, ^ and thrust it into my side : and be " not faithless, but believing. 28 And Thomas answered and said unto him, My ^ Lord and my God. 6 1Jno. 1.1. clTi.l. 14. d Ps. 118. 28. c.5.23. 1 Ti. 3. 16. Thomas' doubt, and well knowing all his heart. He meets most fully his case, even to the exposing of His wounds to the experiment of Thomas. Jesus had rather that they be opened again, than have His de^ar, chosen Apostle continue in darkness. He suffers that our joy may be full. "Reach hither thy finger, and behold (make full and sensible experiment of ) my hands, &c. The resurrection body was bloodless — and the Avound in the side was gaping enough to admit his hand. This was only what our Lord knew that Thomas had demanded. And now when he is challenged at the first to do just what he had required to do before he would believe, how is he struck with the proof of Christ's identity, as much from His Omnisci- ence as from His wounds. % Thrust. Rather, put. \ Be not faithless. Ra- ther, " Be not unbelieving, but believ- ing." It was a believing spirit that Thomas lacked, and had very much lacked all along. Now that Jesus has put to him such personal proofs of His atonement, with all the comforts of His glorious resurrection, will he not henceforth be believing ? 28. Thomas plainly enough was satisfied without making the gross ex- periment that he had spoken of. The Divine love had shamed him, overcome him, convinced him. The same heart of love that bore the nail wounds for him stood out before him more openly than the gaping side, and he was admitted to reach into the depths of the Divine tenderness toward him. He saw this crucified one as a tersgnal Sa- viouK — as his Risen Saviour — and he Age 33.] CHAP. XX. 333 29 Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed : blessed * are they that have not seen, and yet have believed, T^ 30 And ^ many other a IPC.]. 18. cried out embracingly — *< My Lord and my God.'''' Socinians, in order to get rid of this passage as a proof of our Lord's divinity, would make this to be a mere exclamation of Thomas ; and this would turn this noble testimony of the Apos- tle into a profane shout, such as we may hear along the streets. What a perversion of Scripture, and what a defamation of holy men is this ! Ob- serve — This confession of Thomas is the highest testimony to the Godhead of Christ yet given, and shows that the former confessions — ^'- Son of God'''' — were understood. Artists Jaave painted Thomas as actually thrusting his hand into Jesus' side, but the record implies that he did no such thing. " Because thou hast seen me thou hast believed," vs. 29. Observe — This is the first place in the Gospel history where our Saviour, the Lord Jesus, is addressed as God. Thomas is said to have carried the Gospel with a noble self-sacrifice into India, and to have sealed his tes- timony with his blood. 29. Alas for those of our day who will not believe any thing supernatural in the inspired Scriptures — will not even believe in Inspiration. Blessed of the Lord Jesus are they who have faith, without first demanding the sight — Avho have faith where, in the nature of the case, sight is not to be had. Blessed are the sheep of our remote day and land, who are not of that fold. Blessed are they who, where there are no persecutions, do neverthe- less endure against severe temptations to a life of sense, and of the world — who do yet believe; and who all along can say, c.ch for himself, "My Lord and MY God." Observe — Our Lord reflects upon the requirement of sight in order to faith, as being a low de- gree of faith— just as that faith that signs truly did Jesus in the pre- sence of his disciples, which are not written in this book : ol But *= these are written, that ye might believe that Jesus is the Christ, the Son of God; and * c Lu. 1. 4. d c. 3. 15, 16 ; 5. 2i ; 10. 10. 1 Pe, 1. 9. must have miracles and signs before it could act, was unsatisfactory and not to be trusted. John here gives this practical, personal testimony to the Godhead of Jesus, as establishing the doctrine with which he started out in this Gospel narrative — and further, he sets forth the true kind of faith in Jesus Christ, Observe — The Chris- tian faith is grounded on facts amply attested — every way proved, against all kinds of doubt and unbelief. Through every variety of questioning has come every kind of confirmation, in all ages of the Church, It was the firm belief in a Person — whom they could see, know, handle and prove — that so nerved the early Christians to endure the stake for this religion. ^ 172. The Ascension. — Bethany. Matt. I Mark. I Luke. I John. |l6. 19, 20,|24. 50-53. 120. 30, 31. 30. Siyns. This term is commonly xised to signify miracles, as '■'■signs" of the Pivine presence — and hence it does not refer here to other appearings of our Lord, some of which John indeed goes on to record. It seems to be a statement thrown in here as a kind of summing up, and to signify that this narrative is not to be taken as a com- plete account of the forty days' won- ders, much less of our Lord's life. Acts 1 : 3. 31. John here declares his object in giving such a specimen as he has fur- nished of our Lord's miracles, &c., as proofs of His Godhead. This great truth he set out to establish, and now at the close he sums up. The miracles are recorded for the same reason as that for which they were wrought— to prove the Messiah ship and Godhead of the Personal Word, (ch. 1 ; 1,) 834 JOHN. [Age 33. that, believing, ye might have life through his name. CHAPTER XXL ^ 4 FTER these things _[\_ Jesus shewed him- self again to the disciples at the sea of Tiberias : and on this wise shewed he himself. and he implies that enough is written for this purpose, to ehow forth the glory of Jesus as worthy of all faith. H T/ie Christ. The INlessiah. IT The Son of God. As declared by John, and as foretold by the prophets — as He who was announced in the 2d Psalm, " Thou art my Son." " For unto which of the angels said He at any time, Thou art my Son." Heb. 1 : 5. This Sonship was sung of by the inspired Psalmist, as the ground of dominion over the heathen and the uttermost ends of the earth, (Ps. 2: 12,) and as the basis' of His claim to Divine zcor- ship and trust. "Kiss the Sox." "Blessed are all they that put their trust in Him." \ And that believing. Thus David and John respond to each other in their exaltation of the Eternal Son, as tlie object of our faith. David pronounces all believers in Him blessed. John declares that such, and such only, have eternal life, through His all-worthy name — by His perfect righteousness and His finished work, as He was "declared to be the Son of God with power by His Resurrection from the dead." Romans 1 : 4. See chap. 1 : 4-12. This chapter seems to bring this Gospel narrative to a close. Yet there is still another and significant chapter, as an appendix. Just as John's his- tory had more than one commencement, so it has inore than one close. And just as the Master, after He had seemed to close His discourses at the table and rose to depart, had yet more, and the more precious, discourses j'et to give, so here, the beloved disciple closes, yet continues. 2 There were together Simon Peter, and Thomas called Did}^- mus, and "^ Nalhanael of Cana in G-alilee, and the sons ^ of Zebedee, and two other of his disciples. 3 Simon Peter saith unto them, I go a fishing. They say unto him, We also' go Avith thee. They went forth, and entered into a ship I Matt. 4. 21. CHAPTER XXI. 169. The Apostles go away into Galilee — Jesus shoavs Himself to SEVEN OF THEM AT THE SeA OF TlBE- KIAS. — Galilee. Matt. I Mark. 28. 16. Luke. I John. 21. 1-24. This chapter contains a most inter- esting and important interview of our Lord with His disciples, which is found here only. 1 . After these things — at a subsequent time, and not immediately afterwards. John had already recorded two appear- ings. He here proceeds to give a third. The Apostles are here found to have left Jerusalem. Matt. 28: 16. Some of them had resumed their for- mer trade of fishermen on the Sea of Galilee, where they Avere called to the Apostleship, and where a previous miracle of the fishes had been wrouglit for them by our Lord. Luke 5 : 1-8, What wonderful events have occurred since first they knew the Master. They had now returned to Galilee in obe- dience to the command given ) y the angel to the women on the morning of the Resurrection, (Mark 16: 7,) and in accordance with His promise. Matt. 26 : 32. Tl Showed Himself The term here used implies that He was in His appearance something wonderful, Mark 16: 12. 2. Peter, who once denied the ]Mas- ter, and Thomas, who so Intely doubted Him, are first on the list. See Mark 16: 7. Nevermore will it be said of Thomas, that " he was not with them when Jesus came." Ch. 20: 24. Nathanael is here spoken of as " of Cana in Gali- Age 33.] CHAP. XXI. 335 immediately ; and that night they caught nothing. 4 But when the morning was now come, Jesus stood on the shore : but the disciples knew " not that it was Jesus. lee," which connects this last miracle •with " the beginning of miracles." Ch. 2. His birth-place is mentioned here only. John here calls himself and his bpother James by their original desig- nation as "the sons of Zebedee." ^ Tn'o ether. It has been supposed that these were Philip and Andrew, who are commonly named among the first five of the twelve. There were thus seven in all present on this occa- sion. 3. They had resumed their trade of fishing, probably as a means of liveli- hood during the interval that the Lord bad appointed them, between the feasts of Passover and Pentecost. Christian ministers, even those of Apostolic labors, must often submit to conditions of poverty. "An illusti'ious example," says Bengcl, "of working with one's own hands, without detriment to Apostolic dignity." Yet in their straits Jesus will often appear to them, and Avonder- fuUy replenish their store, and succeed their labors. \ I go a fishing. This is like Peter, who made himself a leader — oftenest forward and before- hand of the rest in speaking, promis- ing and acting — a pvimacy this, that was quite his own, yet fitting him also to lead the -way as a fisher of men. If We also. How the determination and ac- tion of one in any work of the ministry may move a whole circle of brethren. Tf A ship. Rather the ship, or small fishing-boat. vs. 8. In the former miracle, recorded by Luke, (ch. 5,) there were two boats. ^ That night. Aristotle mentions that the night was the time for fishing thereabouts at this season, as in many other countries. T[ Caught nothing. This was just as on the former occasion, when probably they last fished together. This simi- larity in the circumstances would pre- 5 Then ^ Jesus saith unto them, ^ Children, have ye any meat ? They answered him, No. 6 And he said unto them, Cast° the net on the right side of the ship, and ye shall find. They cast sently remind them that it was the same Lord and Saviour who appeared to them, and their past experiences of His grace would give them confidence for their present necessity. Observe — As fishers of men Xh^y would toil all night, and without Christ they could do nothing. Ch. 15: 5. 4. The morning — After they had toiled sufficiently to be made most glad by His presence. So the morning cometh after the night, when Jesus shall appear to His toiling m-'nisters, and by their great successes at His bidding, introduce the millennial morn- ing. ^ Stood on the shore. So at the eternal morning of the finol Resurrec- tion, when " the day breaks and the shadows flee away," He will stand on the shore, and welcome His faithful laborers, to draw from the depths of His infinite fullness, till there be no room to receive. ^ Kneiv not. "Their eyes were holden." Luke 24: 16. His body was veiled in its resurrection dress — and they were to kno^v Him now from the miracle rather than from His form — to be taught to walk by faith rather than by sight. 5. Children. Rather, little children, as 1 John 2 : 18 — or possibly '"sirs"— a word that might be used equally by a stranger to inferiors, and by a mas- ter or teacher to his disciples. Chry- sostora, whose native language Avas Greek, says that He addressed them just as one who wished to buy fish might have addressed them. If Meat. Literally — Something to eat. The term was used chiefly to signify fish, in a country where fi>h was the staple ar- ticle of food. The question, ps Tho- luck remarks, implies a design on His part of taking a meal witJi His disci- ples, vs. 12. His questioning was commonly to call attention to the ac- 336 JOHN. [Age 33. therefore, and now tliey were not able to draw it for the multitude of fishes. 7 Therefore that disciple whom Jesus loved saith unto Peter, It is the Lord. Now when Simon Peter heard that it was the Lord, he girt his fisher's coat unto Mm, tual necessity, and to draw out an ex- pression of the destitute case. When the sinner has confessed his utter emp- tiness and helplessness, (nothing to show after toiling the whole season through,) then Jesus will show His power and grace. So, in the miracles of feeding the thousands. The season prescribed by nature for the fishing had now passed — the season which grace appoints has come. 6. Cast the net. Though Jesus was to work a glorious .miracle, it was only to crown their exertions with success. As they could do nothing without Him, so also He would do nothing here without them. Christian ministers, as fishers of men, must follow his positive directions as to tche7i and tvhere and how, without first demanding the why and wherefore. ^ The right side. They saw not ichy it should have been the right any rather than the left side. This showed His sovereign election, and His secret knowledge of results. " The power of the Lord, (says Bengel,) compelled the fishes thither." The right side, in the Scripture, is the side of advantage, (Zech, 3: 1,) of poicer, (Ps. 110: 1,) of favor, (Matt. 25: 33,) of good news, (Luke 1 : 11.) ^ Ye shall find. His promise is conditioned upon their action. But their act is only in the way of reception — throw- ing out the net, or " leiling it down for a draught.'''' Luke 5. They would see that the finding must have resulted wholly from following His directions, as they had toiled all night, and had doubtless cast the same net on the same side of the ship in vain. T[ Ahle to draw. Literally — The}"- no longer prevailed to draw it gently, or with gentle efforts as usual, on account of the multitude of fishes. The term (for he was naked,) and did cast himself into the sea. 8 And the other disc iples came in a little ship, (for they were not far from land, but as it were two hundred cubits,) dragging the net with fishes. 9 As soon then as they were come here used is not the same as in vs. 8, which means to drag ivith violence. Why can we not thus promptly follow the directions, and apply the promises when they are not at all less express, in the great work of the ministry ? 7. Here the beloved disciple is the one to recognize the glorious Master from the miracle — which was a miracle of Love. Not like Peter who only doubtingly said, Lord, if it be TJiou — he most decidedly says, "It is the Lord." Peter, however, is the one to go forward — except when cowardly he " followed afar ofi"" — while John is the one to recognize the Master, and make Him known to Peter. Love does always make the sweetest dis- coveries of Christ. Zeal plunges even into the Sea to reach (through fire and through water) the Master. ^ Girt his fisher'' s coat. Strapped it round him with a belt. He had thrown ofi" this outer garment for work, (so the term ^^ naked" here means). He now put it on and fastened it round him with his girdle, as they were accustomed to do, when they wished to wear this flowing coat, without having it in the way. This was not necessarily his ^^ fisherman'' s coat,'" which was alight garment, without arms, and reaching to the knee, and was also a hindrance in swimming. Yet he must wear Lis coat, "as counting it unseemly to appear without it in the presence of his Lord." "Let us put on the armor of light." " Put ye on the Lord Jesus Christ." 8. A little ship. Literally, in the boat, before spoken of, (vs. 3,) — by means of the boat. It was only about one hundred yards, or two hundred cubits, distance. Peter swam or waded, while they made use of the boat. They came to the shore, now Age 33.] CHAP. XXI. 337 to land, they saw a fire of coals there, and fish laid thereon, and bread. 10 Jesus saith unto them, Bring of the fish which ye have now caught. dragging violeTitly after them, so far as they could, this overloaded net. 9. Come to land. — Disembarked. IT Fire of coals. Why should "we con- ceive any difl&culty or inconsistency in our Lord's providing this, when He had just now provided them the full, overrunning net of fish at a word. And it was significant, as showing that He wrought not that miracle for any need of His, to supply His hunger, for He had already an independent meal all ready for their partaking. As fishers of men, too, He will not only give them souls for their hire, but He will bring them to the banquet of His love. He has always a store — a ready supply — waiting to be partaken. He gives not only somewhat for His people to prepare for their table, but He spreadeth a table before us in the presence of our enemies. " All things are now ready." Wc are not to live on our successes, nor on the fruits of our toil — but however abundantly we may have drawn with our net, we are at last to sit down at Ilis table, not at our own. He who before, upon yonder mountain-side, had fed the thousands with bread, can surely furnish this bread as it is needed. Observe — "When they had at first thought that He wanted a meal from their fish, (vs. 5,) they find that He invites them all along to the meal of His own providing. So when the Samaritan woman thought that He wanted only water for His thii-st, He shows that He wishes most of all to give her to drink of " living water.''' He will have them sup with Him. Rev. 3 : 20. 10. Bring. Yet He will have them •bring of what they had caught — now that they would be prepared to own it as having all been gotten by His mighty power and love. They had caught nothing by any tact or skill of their 29 11 Simon Peter went up, and drew the net to land full of great fishes, an hundred and fifty and three : and for all there were so many, yet was not the net broken. own — but just when they had fully proved all their own strength, and found it weakness, they then at length by faith cast out their net, to catch what He should graciously cast in. They could not boast in these. There- fore bringing all that they had caught to the feet of Christ, He would have these added to the feast. 1 Thess. 2 : 19. Thus it is that His grace goes be- fore, and our tcorks follow. Ch, 15:5; Rev. 14: 13. ''Yea, saith the Spirit, that they may rest from their labors, and their woi'ks do folloxc them.'''' Rest gets some of its sweet reward from the labors foregoing, since if there were no labors there could be no rest. Christian rest always implies labors. Christ's yoke of obedient, cordial ser- vice is to be taken upon us, and we shall find rest to our souls. Happy day ! when Christ's ministers may bring to heaven of the multitudes whom they have caught by His grace, in the way of His directions, and may rejoice also in the fruit of their Chris- tian labors, to the praise of the glory of His grace. 11. Peter is now forward to give himself to the work that required spe- cial enterprise. If Went up. That is, into the boat which was now at the shore, with the net probably fastened to it. ^ Drew. This is the term for gentle drawing, not the term for drag- ging icith violence, as in vs. 8. They had not been able any longer to draw it in the usual easy way, (vs. 6,) but together they had dragged it along, vs. 8. Tf Great fishes. Not small ones, else the miracle would have been less. These were all large. Every soul we take for the Master, in the Gospel net, is great — because it is immortal, and its redemption is far too precious to be accomplished by worlds of treasure. ^ An hundred, &c. The number is filled J38 JOHN. [Age 33. 12 Jesus saith unto them, Come and dine. And none of the dis- ciples durst ask him, "Who art thou? knowing that it was the Lord. 13 Jesus ^ then cometh, and taketh bread, and giveth them, and fish likewise. up, as well as the net. There could neither have been one more nor one less in the net than lay in the Divine purpose. So is it with the multitudes which we may catch as fishers of men. The " hundred and forty and four thousand" will all be brought safe to Heaven, Yet many a pastoral hand may be needed, to bring one soul to land — how much more to bring all. ^ Broken. This seems to refer them to the former occasion by the striking contrast — for there the net was broken, (Luke 6: 6,) — the church rent — but here not, though the weight of the fishes would naturally have broken it. 12. Come and dine. Rather — Come, breakfast. It was to the morning meal that they were invited. This would also be significant. '* The night is far spent, the day is at hand," This was the symbol of that great festival in Heaven — His own feast — to which He would invite them, after the labors of the night are over — to come in and SUP WITH Him, (Rev. 3: 20,) at the Marriage .Supper of the Lamb, (Rev. 19:9, ) — not these seven alone any more than those ancient three, Abraham, Isaac and Jacob — but the perfect sacred number, all gathered into one. ^ Durst ask Him. Knoioing — from the miracle of Love — why had they need to ask ? And yet they would fain have asked amongst so much that was won- derful. But was not His name to be called Wonderful? This was He of whom the prophets wrote— "the Mighty God," &c. Hence they sat at the meal in silence. The object of this miracle had been to teach them cf what His power and grace could and would do, to give them notable suc- cesses in their ministerial work — and 14 This ^ is now the third time that Jesus shewed himself to his disciples, after that he was risen from the dead. 15 So when they had dined, Jesus saith unto Simon Peter, Simon, son of Jonas, lovest thou me more *= than these ? He saith h c. 20. 19, 2G. c Matt. 26. 33, 35. of the blessed reward to which He would at last welcome them — even "to the joy of their Lord." He will now teach them that the great essential for their successful labor and their heav- enly rest is love to Christ as a Per- sonal Helper, Deliverer and Saviour. Peter, by the way, is also to be solemnly re-installed in his ofiice-work after his denial of the INIaster. 13. Cometh, &c. He thus proves His resurrection, as He probably eats also. Jesus dispenses all the provi- sions of the feast. He sups with them and they with Him. So will it be even in Heaven. "The Lamb which is in the midst of the throne shall feed them." Rev. 7: 17. 14. The third time. His third special appearing to the disciples in groups. 15. When they had dined. He first shows His OAvn love — feeds us, feasts us at His table, and then asks for our love. Rising from the sacramental supper, when we have been banqueted by Him on the provisions of His grace, He asks us individually, Lovest thou 3Ie? To Peter, however, all this had the deepest significance. He calls him by his original name, Simon, son of Jonas, not by his new name, ^^ Peter." So Luke 22 : 31, when he appears as no longer a rock. How this change of address, went like a dagger to his heart. How the change from a fa- miliar and fond name, to a formal, cold address, cuts to the quick among friends. \ Lovest thou me. This is not the same term in the Greek as that which Peter uses in his reply, though they are translated alike. Our Lord here asks, "Dost thou love me?" using the cooler term that expresses natural affection. Peter replies with Age 33.] CHAP. XXI. 339 unto him, Yea, Lord; thou know- est that I love thee. He saith unto him, Feed * my lambs. 16 He saith to him again the second time, Simon, son of Jonas, lovest thou me ? He saith unto him, Yea, Lord ; thou knowest a Is. 40. 11. Je.3. 15. Eze.34.2-10. Ac. 20.2S. 1 Pc. 5.2,4. the stronger term, expressing -warm personal friendship, " Thou knowest that Hove Thee dearly.''' Jesus repeats His own sober question. Peter re- plies in his own warmer term, which he feels will alone express all that is in his heart. " I love Thee dearly as a personal friend." But "the third time " Jesus uses Peter's word in ask- ing the question. "Lovest thou Me dearly," as you protest? Peter was grieved because he put to him this questioning "the third time,'^ remind- ing him so keenly of his thrice denying his Lord, and also, because at this third time of the inquiry He takes the very word fi'om his mouth and puts it into the question, as though it could fairly be doubted, and thus more keen- ly still reminding him of the denial. ^ More than these. More than these other disciples love me. This was ■what Peter had vainly boasted. Matt. 26 : 33. Peter, in his reply, speaks not for the rest — does not say, ^^ I love Thee more than these" — but only protests his own love as being deep, special, personal. And for this he honestly appeals to the Divine Omniscience. ^ Feed my lambs. Our Lord also uses ditferent terms in this context which are alike translated /fee/. This properly enough means/ee(/, in the sense of nour- ishing, furnishing with food. That in the next verse means to tefid — to act the part of a shepherd towards them. The term for lambs is not necessarily used to designate a distinct class of the flock, but is rather a tender name by which the Great Shepherd calls all His own dear ones. Yet it may fairly be regarded as pointing to the children of the church, or the '■^ babes in Christ," who require most careful feeding "with that I love thee. He saith unto him, Feed my sheep. ^ 17 He saith unto him the third time, Simon, son of Jonas, lovest thou me ? Peter was grieved '^ because he said unto him the third time, Lovest thou me ? and He. 13. 20. 1 Pe. 2. 25. e La. 3. 33. milk and not with meat." Heb. 5 : 13, 14; 1 Pet. 2: 2. The Great Apostle to the Gentiles had a care for the chil- dren. 1 Cor. 7:14; Ephes. 6 : 1. Pe- ter exhorts all believers to have the temper of new-born babes, for an habit- ual feeding upon the word. He would have all the flock to be lamb-Wee, and he exhorts His fellow-elders to feed the flock of God, as he himself is here charged to do. The test of ministerial love to Christ is a faithful care of the flock. This He had already shown in chap. 10. 16. Feed my sheep. Rather — Shep- herd my sheep. Act toward them the part of a shepherd. Thus it was so repeatedly charged upon Peter that the proper proof of his love — his personal love to Christ — would be fidelity in his ofiice as under-shepherd. To find in this passage anything which can be fairly understood as setting Peter at the head of the Church, as Pope, is absurd ! " There was an entire equality in all powers and rights, (not excluding the pastoral,) of the whole Apostolic Col- lege." See Acts 15 : 6-21 ; Gal. 1:1; 2 : 6-9, 11-14 ; 2 Cor. 11 : 5 ; 12 : 11, 12; Matt. 19: 28. 17. The Divine Speaker seems to say that in a Pastor, the first, second and third requisite, is love to Christ. Our Lord still addresses him the third time by his natural original name, to remind him of what he was by nature, and of what " flesh and blood " could be to him. ^ Was grieved. Not only because it was the third time, with ref- erence to His thrice denying Him after his most earnest professions, but be- cause on this third occasion He changed the term, and used that which Peter had all along used, and different from 840 JOHN. • [Age 33. he said unto him, Lord, thou * knowest all things : thou knowcst that I love thee. Jesus saith unto him, Feed my sheep. 18 Verily, verily, I say unto thee, ^ when thou wast young, thou girdedst thyself, and walkedst whither thou wouldest : but when thou shalt be old, thou shalt stretch a c. 16. 30. b c. 13. 36. Ac. 12. 3, i. that of the question. See vs. 15. For it was as much as to say, "Do you indeed, as you thrice have declared, love me dearly ?^^ and so it cast some reflection upon his past folly and fall. ^ Thou knoioest all things. Here Peter most feelingly appeals to the Divine Omniscience of his Lord. It is not boastfully, but humbly, as much as to Bay — Thou canst see into the secrets of my inmost soul, and where my fel- low men might not see it, and where my inconsistencies would often cast a shade upon it, thou canst detect the love, however concealed. Observe — The Divine Omniscience ought not to be a terror to the true Christian, but a comfort : for His all-searching eye, can trace His own likeness wherever it is to be found, in the deepest depths of the soul. ^ Feed my sheep. The term here used is not " shejjhcrd,^' as in vs. 16, hut feed, as vs. 15. Trench remarks that the Master directs the '■^shepherd- ing," with attention to the government and order of the flock, but that flrst and last, (vs. 15 and here,) He com- mands the FEEDING of the flock, as the most momentous and essential matter. The pastoral care lies not mainly in the form and outward pale, but m feed- ing the flock with truth and conso- lation. 18. The end of his pastoral office is here announced to him, as a proof of the Omniscience to which he had just appealed, as a contrast with the denials just referred to, and as a thrice noble proof which Peter was to give of the truth and sincerity of his love, as now he had thrice professed. He refers to this prophetic forewarning in his Epis- forth thy hands, and another shall "" gird thee, and carry thee whither thou wouldest not. 19 This spake he, signifying by v/hat death ^ he should glorify God. And v/hen he hacT spoken this, he saith unto him, Follow " me. 20 Then Peter, turning about, eAc. 21. 11. d2Pe.l.l4. 20. Matt. 19. 28. c. 12. 26. eNa. 14. 24. ISa. 12. tie, 2 Pet. 1 : 14. ^ Girdedst thyself. All along in your youth and prime, up to this hour, thou hast girded thyself, just as so lately with the fishers coat, (vs. 7,) prompt, resolute and going whither thou wouldest. This was his past and present independence of ac- tion, nobly consecrated of late to the Master's service. '^ But xclien. In his declining years he should meet with a different treatment. % Stretch forth The tradition that Peter was crucified has given to this term the sense of stretching forth the hands for cruci- fixion. It probably, however, refers originally to the ontstretching of a prisoner's hands to be bound for ex€ culion. Acts 21 25. If Another. He should fall into the hands of others, and violence should be done to him, as when they gird the condemned with ropes to drag them to crucifixion, or gird them to the cross with cords. See Acts 21 : 11 ; Acts 22: 25. *[ Wouldest not. Not that he would be unAvilling to sufi"cr violent death for the Master, but that he should die at the hand of persecution. See next verse. 19. Signifying : — Indicating — poi7iting out — by what (kind or manner of,) death he should (attest the truth of the gospel,) glorify God. ^ Follow me. Peter had asked, "Whither goest thou ? " and the answer of Jesus was, " lliou shalt follow me aftericards.^'' Now comes the summons to go forth to his work, ready to brave persecution and death. He had made this same call upon him on the same shore, (Matt. 16: 24,) and noAV most emphatically in the light of this new disclosure. As Jesus had just passed through death by Age 33.] CHAP. XXL 341 seeth the disciple whom Jesus loved, following, which also leaned on Lis breast at supper, and said, Lord, which is he that betray eth thee? 21 Peter, seeing him, saith to bloody violence, so Peter is summoned to follow Him. 20. It would seem that our Lord moved on, and Peter commencing to follow, turned about to look after the rest, and saw John following — John, who was so pre-eminent among the twelve, having the true spiritual pri- macy of Love — whom Jesus loved — who also leaned on Jesus' breast, as his bosom friend and right-hand guest, and who asked the delicate question at the Supper, as it was suggested by Peter, Peter naturally enough asks about him. He was also the bosom friend of Peter. See Introduction. And his following here showed his love to both. 21,22. What shall this man do? Liter- ally — And this one — what ? Peter had already understood that he was called to follow Christ to trial, though at the trial of Christ he had "followed Him afar of:' Matt. 26 : 58, And now, thinking of all that so distinguished John as the beloved, and honored, and trusted disciple, he asks, with a curiosi- ty not altogether pure, nor merely idle — as it was mixed with a concern for his friend and what should befall him — whether a similar call would be made upon him, and whether a similar death would be his. *^ If I t-t-'iU. Our Lord well understanding the temper of Pe- ter, does not reply directly to his question, but refers Peter to His own sovereignty in the matter — one taken and the other left, as He pleases. John had already received a prophetic fore- warning of his death, when our Lord replied to the application for His right and left hand places in the kingdom, " Ye shall mdeed drink of my cup, and be baptized with my baptism." Matt. 20:23; Mark 10 : 39. ^ That he tarry- remain in the flesh. The intimation 29* Jesus, Lord, and what shall this man do ? 22 Jesus saith unto him. If I will that he tarry till I come, * what 2s that to thee ? Follow " thou me. a Matt. 25. 31. Ee. 1. 7 ; 22. 20. 5 ver. 19. was that *' John was to wait patiently, to linger on year after year in loneli- ness and weariness of spirit, to abide persecution, oppression and wrong, (Rev. 1: 9,) to endure the enmity of the wicked, (1 John 3: 13,) and the sight of heresies abounding in the church, (1 John 2: 18, 19-2d,) as if to exemplify in Himself all classes of the faithful, and the various modes of drinking the cup of Christ." If Till I come. Our Lord had spoken of His coming to them, (ch. 19 : 18,) and in His use of the term it includes all His comings, by the Spirit and by His judgments, onward to the consumma- tion. It is generally referred here to that notable coming at the destruction of Jerusalem, which John alone lived to see, and which was the opening of that series of events that looked for- ward to the final coming to judgment, as in Matt. 25. T[ ^yhat is that to thee? It is not speculation, but self-consecra- tion, that is needed. It is not another's matters, but your own. May not Pe- ter here have learned the lesson which he charges home in his Epistles, not to be "a busy-body in other men's matters," and that other lesson, ' ' If any man suffer as a Christian — a follower of Christ — (the only instance in which the name is used by the New Testament writers,) let him not be ashamed, but let him glo- rify God on this behalf." T" Follow thou me. Thou, (emphatic.) "For every one of us must give account of himself to God." " They measuring themselves by themselves, and com- paring themselves among themselves, are not wise." 2 Cor. 10: 12. Each viust do his own duty, which is not another's, and whether another shall do his own duty or not. Each is to do his own present duty, no matter what becomes of others, or of himself. 342 JOHN. [Age 33. 23 Then wont this saying abroad among the brethren, that that disciple should not die : yet Jesus said not unto him, He shall not die ; but, If I will that he tarry till I come, what is that to thee ? Christian liberality is cramped -with many by the constant asking of this question, "What shall this man do?" •when the question should be, " What shall I do ? " " Lord, what wilt thou have me to do ? " 23. Should not die — Is not going to die. So some inferred, who supposed that Christ's final coming was meant ; and in the Thessalonian Church, many had misunderstood Paul's language, just as some here misinterpreted our Lord's. They reasoned of course that if Christ's coming meant His final coming to judgment — and if John were to remain until that time, he would not see death. 1 Thess. 4: 17. But if the prevalent belief in the church was that Christ's final coming should occur within a life-time, they could not have drawn the inference from these words, that John should ?ict die. And if they inferred only that he was to be miraculously retained in life till some remote future beyond the longest life- time, why not as well for two thou- sand years as for two hundred ? "^ Said not. " To the law and to the testi- mony." Give us the "thus saith the Lord." What did the Lord say, and what did He not say ? Our last appeal in all religious controversy is, and must be, to the Scripture. The original word is acknowledged as the last ap- peal for the settlement of all disputed points among all Evangelical Chris- tians. Let us fall back upon God's word — study its precise terms — and bring out its very language more and more to the public understanding. And thus will m.any an error be stripped of its disguises, many a perversion of Ood's word will be exposed, and by the sure word of revelation, applied by the Spirit of all truth, the church shall 24 This is the disciple which testifieth of these things, and wrote these things : and " we know that his testimony is true. ^25 And ^ there are also many other things which Jesus did, the which if they should be c. 19. 35. 3 Jno. 12. "grow up in all things into Him who is the Head." 24. This is the disciple. As much as to say — The writer of this Gospel nar- rative is the disciple referred to — the beloved disciple — who yet lives indeed by the Divine favor, sixty or seventy years after the events. And he has nothing more to say, except to speak for others as well as for himself as to the certain truth of this testimony. We know, he says, just as in ch. 3 : 11; 19: 35; 1 John 5 : 18, 19, 20; 3 John 12. John still to the last speaks of himself in the third person. ^ 173. Conclusion of John's Gospel Narrative. Matt. I Mark. i Luke. | John. I I I 21.25. 25. He seems here, at the close of his testimony, to think how far short it must of needs fall of being a com- plete record. Already, in ch. 20 : 30, he had declared that many other signs were wrought by our Lord which are not written in this book. And here he adds that if these numberless works and words of Him "who went about doing good" should be written out, every one of them, he does not sup- pose that there would be room to con- tain the records — as we say — or as the proverbial language has it that the world itself would contain them. So, in ch. 12 : 19, the same proverbial hyperbole was used, and was per- fectly well understood. " Tlie world is gone after Him." Observe — These four gospel narratives seem each to have had a specific aim, which natu- rally would control the selections from our Lord's words and works, under the suggestion of the Holy Spirit. As CHAP. XXI. 343 written every one, I suppose that even the world itself could not ■we have seen, John had it for his ob- ject to record the proof of our Lord's Divine Person and Mission ; and here, at the hist, he testifies to the immensity of His doings. Observe — We liave so many books in order that we may have a variety of independent testimonies — we have so many tcriters that we may have the excellent harmony of their contain the ■* books that should be written. Amen. statements, as given from every point of view. We have so few details recorded, lest the memory should be overbur- dened, and lest the "Word of God, which is the Book of Life — the charter of salvation — should be unwieldy, and be confined to a few, or to a class, instead of being accessible and intelligible to ALL. ^' [see page 84.] CHAPTER IV. 39-42. This paragraph, which records the extension of the Gospel to the Samaritans, by the ministry of our Lord, has an important connection with the progress of Christianity, under the Apostles, and its extension to the Gentile world, as re- corded in the Acts. Though here was a rival religion, full of bitterness to- wards Judaism and its worship — though here was a mongrel people, full of hatred towards the Jews as a nation, our Lord had come on earth to be " the Saviour of the world," and here was the "well of Jacob" to whom the angel of the covenant, in the vision of the ladder, had promised, " Thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south: and in thee and in thy seed shall all the families of the earth be blessed." Gen. 28: 14. The twelve were expressly charged to turn aside from this people, and to "go eather to the lost sheep of the House of Israel." Matt. 10 : 5. But the Good Shepherd had other sheep which were not of this fold — them also He must bring, and they should hear His voice, and there should be one flock and one Shepherd, Ch. 10: 16, Kates. Therefore, though these Samaritans afterwards refused Him and His disciples the common hospitalities of their country, because His face was as though He would go to Jerusalem — and though this very .John then asked if he should call down fire from heaven upon them, as Elias did, (Luke 9: 51-55,) the blessed Saviour rebuked him and said, " The Sen of Man is not come to destroy men's lives, but to save them.'' And John himself was afterwards, in his Apostolic ministry, called to go down to Samaria, and to pray rather for the baptism of the Holy Ghost and of fire to descend upon them. Acts 8: 15. 39 And many of the Samaritans of that city believed on him for the saying * of the woman, which testi- fied, He told me all that ever I did. 40 So when the Samaritans were CHAPTER IV. 39. It is noted most expressly to the credit of the Samaritans that they be- lieved upon the simple report of the woman, while the Jews, amidst His miracles, demanded a sign from Heav- en. Ch. 2 : 18. These Samaritans of the city believed even before they had seen Him. " AVonderful facility," says Bengel. Compare ch. 5 : 40 and vs. 48. 40. The people proved their earnest interest and confidence by beseeching Him to remain with them. So .He did come unto him, they besought him that he would tarry with them : and he abode there two days. 41 And many more believed be- cause of his own word : for a season. He loves to stay where He is wanted. This Sychar, now called Nablous, is one of the most thrifty and prosperous towns in Pales- tine, in the midst of a well-watered region, beautifully located between Gerizim and Ebal, with the Mount of Blessing evidently the most over- shadowing it, and drawing to this day perhaps blessings from the well which Jesus opened then and there. 41, 42. Ilis own tvord. The woman published the news with much success : but Christ with more. "Come and see" is always Christ's invitation. And (344) 345 APPENDIX. 42 And said unto the vroman, Now we believe, not because of thy saying ; for * wo have heard a c. 17. 8. 1 John 4. 14. ever since Jesus uttered these signifi- cant words to those first inquirers, Andrew and John, (ch. 1: 39.) His disciples have used them to others. Philip said " Come and see," (ch. 1 : 46,) and the Samaritan woman said *' Come and see," vs. 29. And they who responded to the call, found that the half had not been told them. " Let him that heareth say come." Rev. 22: 19. Observe — 1. How their faith, built upon direct personal contact with Christ, fully confirmed her testimony, even while it seemed to set it aside ! 2. When we have had this personal communion with Chi-ist, we can say we have heard him ourselves, and KNOW that this is indeed — as the preacher or teacher declares — the Christ. 3. This is the people about whom Christ had charged the twelve Apostles, in their first temporary commission — " Into any city of the Samaritans enter ye not." They were counted as next to the heathen. Hew blessed this visit of our Lord Himself to them now. This is now the beginning of the fulfill- ment of those large promises made to the patriarch. This is the first gather- ing in of the aliens into the fold of Christ. Here, where Israel owned the first portion of gi-ound possessed by the patriarchs in the Holy Land, (ex- cept for sepulchres,) where he dug his well and opened a water-spring for the thirsty, Jcsns now drinks, and the New Te.stamont Joseph appears as the '^ Fountain oj^enrxl," (of Zechariah,) and as the "fruitful bough — even a fruitful bough by a Avell, whose branches run over the wall." Observe — How large the terms of their confession — "the Saviour of the world" — not of the him ourselves, and know that this is indeed the Christ, the Saviour of the world. Jews only, nor of the Samaritans alone, but of the world. They had not read in vain their books of Moses — that " all nations of the earth," and " all fami- lies," were to be blessed in the pro- mised seed. And the Prophet like unto Moses had come. AVe Gentiles ought surely to speak of Christ as the Saviour of the warld, and to publish His Gospel to all nations. The Samaritans, as a mixed people — partly of foreign extraction — were at special enmity with the Jews since the time of the building of the Temple by Zerubbabel, which they had seri- ously interrupted. And though our Lord had instructed the twelve, "Into any city of the Samaritans enter ye not," (Matt. 10: 5,) yet He himself comes hither to sow the seed which should afterwards yield so plentifully to the reaping of His Apostles. On the eve of His Ascension, He declared to them that next to Jerusalem and ail Judea, they should be witnesses to His name in Samaria, and after that "into the uttermost parts of the earth." Acts 1 : 8. Samaria, in Apostolic times, stood thus as a connecting link between Jews and Gentiles. Accord- ingly, this was the very path which Christianity actually took. AVhen it was ready to overflow the ancient banks, after Stephen's persecution, Philip preached first at Samaria, and "they received the word of God," (Acts 8: 14,) and through Peter and this very John, the Holy Ghost was imparted to them, till at length the Gospel passed quite over to the Gen- tiles, and while the Priest and Levite turn aside, "the Good Samaritan" draws nigh. Luke 10: 33. OUTLINE OF EVENTS IN PALESTINE, &c. PRIOR TO THE ADVENT OF OUR LORD, AND AFTERWARD, UNTIL THE DEATH OF JOHN. Before Christ. 167. The Maccabeau wars commenced under Mattathias, 166. The Maccabean princes and rise of the Asmonean power. (" The Asmonean family descended from Mattathias, the father of Judas Maccabeus, a priest of the course of Joarib, united in their own per- sons the civil and ecclesiastical authority.") — Hale. 165. " The daily sacrifices,''^ which were discontinued B. C. 168, are now re- sumed; thus fulfilling the prophecy of Daniel (12: 7). 168. The Asmonean dynasty. — Hale. Judas is appointed governor of Judea. 160. First treaty of alliance with Rome. Embassy to Rome — the Jews are admitted as friends and allies. 143. The Jewish nation declared independent. Simon rules both as prince and priest — fortifies Jerusalem and Judea. 141. John (Hyrcanus) general of the forces. 136. Hyrcanus, attacked by Ptolemy, takes refuge in Jerusalem, and rules as priest and king. (The rise of the Pharisees, Sadducees and Essenes traced by some historians to this reign.) 133. End of the Apocryphal writings. 130. Hyrcanus independent of Syria. He destroys the Samaritan temple on Mount Gerizim, and brings Samaria under his rule. 125. Prosperous wars of John Hyrcanus. Dissensions of the Pharisees and Sadducees. 109. Prosperous period of Judea. 106. Death of John Hyrcanus. His son Aristobulus becomes priest and king. 105. Alexander Janneus, his third son, succeeds as king. 103. Cleopatra of Egypt assists the Jews. 95. Insurrection of the Pharisees, 6,000 Jews massacred by the hired troops. 89. Civil war. The Pharisees receive aid from Syria. 6,000 Jews revolt from the Syrians, and join Janneus. 85. Suppression of the Pharisaic revolt — 50,000 rebels having perished in the war. 69. Hyrcanus, High Priest, declared king. Aristobulus II. claims the throne — defeats Hyi'canus, who then resigns. 66. Antipater, an Idumean, instigates Hyrcanuaito struggle for the crown. 65. Civil war. Aretas, an Arabian prince, assists Hyrcanus, and shuts up Aristobulus in the Temple. 64. Roman interference. Aretns withdraws from Jerusalem — on his way home is defeated by Aristobulus with great slaughter. (346) OUTLINE OF EVENTS IN PALESTINE, &c. 347 EOM\N DOMINATION Before Christ. Qi. The claimants for the crown plead their cause before Pompey, the Iloman general, at Damascus. Aristobulus, fearing the result, hastens back to Jerusalem, and prepares it for a siege. 63. Pompey is admitted into Jerusalem by the party of Ilyrcanus. The Temple is taken — 12,000 having perished. Aristobulus is sent prisoner to Rome. Pompey profanes the Temple, lie enters the Holy of Holies, (being the tirst man, except the High Priests, who had ever dared to do so.) 61. Pompey 's two triumphs as the conqueror of 15 kingdoms and 400 cities. Sep. 23. JUDEA IS MADE TRIBUTARY TO ROME. 60. The First Triumvirate at Ptome [Ccesar, Pompey and Crassus, Triumvirs). 67. Five supreme independent Sanhedrims established. (" The corruption of public morals was at this time at a fearful height.") 54. Crassus plunders the Temple of two millions pounds sterling — 10,000 talents. 47. iVntipater made procurator of Judea under Hyrcanus, prince and high priest. Phasael his son is governor of Jerusalem, Herod his second son governor of Galilee, who frees Galilee from robbers — is summoned before the Sanhedrim. 46. Herod obtains the rule of Ccele Syria. 40. Herod applies at Rome, and is appointed King of Judea by the Roman Triumvirate — he returns with the title of " King of the Jews." 39. Contests between Herod and Antigouus. 38. Jerusalem besieged by Herod and the Romans. 37. Jerusalem taken by storm — awful massacre of the inhabitants. Antigouus put to death as a common malefactor — thus terminating the Asmonean dynasty, after a term of 126 to 129 years. IDUMEAN KINGS UNDER ROME. Herod ascends the throne of .Judea. The Asmonean family and the Sanhedrim, except two, destroyed. 30. Herod submits to Octavius, and is re-appointed king. His dominions include Samaria, Galilee, Petrea, Iturea, Trachonitis and Idumea, be- sides Judea. 28. Census of the Roman Commonwealth, 16,500,000 F. C. 17,258,761— Census of Rome 4,164,000. 27. (Rome ceases to be a Republic. The title '^Augustus" conferred upon Cae- sar Octavius.) THE EMriRE OF ROME. (Revenue of the State, 40,000,000 sterling. The Pantheon built.) 19. Herod commences preparations for rebuilding the Temple. 17. Rebuilding of the Temple commenced. (From this year to the first Pass- over of our Loi'd's ministry, forty-six years. John 2 : 20.) 9. The Alexandrian Jews confirmed in their privileges by the emperor, Augustus Caesar. 8. Herod visits Rome — loses the favor of Ceesar — obtains permission to kill his two sons by Mariamne. 7. Judea virtually reduced to a Roman province. Herod a nominal king from this time. 348 OUTLINE OF EVENTS IN PALESTINE, &c. Before Christ. 4. — (That is, four years before the Common Era, called "Anno Domini.") BIRTH OF JESUS CHRIST OUR LORD AT BETHLEHEM, Riot in Jerusalem. The Roman eagle over the temple thrown down. 8. Herod dies. By his will he appoints Archelaus, King of Judea, Samaria and Idumea — Philip, Tetrarch of Trachonitis, Gaulonitis and Batanea — and Antipas, Tetrarch of Galilee and Perea. See Notes on Matt. 2 : 22. 2. Archelaus proceeds to Rome, Avhere he is accused of despotism and cru- elty. (A. D. 6.) Csesar entitles him Ethnarch of Judea. He is banished to Vienna A. D. 6. THE CHRISTIAN ERA. This was first used as a notation of time about the year 527, by Dionysius Exiguus, a Roman Abbot. It was intended to form a reckoning from the In- carnation of our Lord. But chronologistshave found that it was set four years too late. Yet it is so generally received that the ei-ror is not often regarded — and the year A. D. passes as the Common or Vulgar Christian Era, though for exact calculation it is important to note and allow for the difference. Blunders often occur on account of this inaccuracy. For example, our Lord's ministry, which commenced when He was 30 years of age, is to be set Vii A. D. 26 — and His crucifixion, which was at 33 years of age, was at A. D. 29. A. D. 6. JUDEA UNDER ROMAN PROCURATORS. 8. Jesus goes at twelve years of age to Jerusalem, and remains behind at the Temple. 14. Tiberius sole Emperor. 19. Expulsion of the Jews from Rome. 25. Pontius Pilate succeeds Gratus in the Pro-consulship of Judea. His tyranny excites disaflfection. 26. John the Baptist's ministry commences. He baptizes Jesus. Our Lord's ministry begins six months after John's commences. 30. Crucifixion of our Lord, at 33 years of age. THE CHRISTIAN CHURCH FOUNDED IN JERUSALEM. Tiberius sole Emperor — (A. D. 14-37.) Caiaphas High Priest. Pilate Governor. 37. Caligula Emperor, Stephen the first martyr. The Gospel in Samaria. Conversion of Cornelius. First Gentile church at Antioch. Conversion of Saul. 41. Claudius Emperor. He appoints Agrippa king over Herod's dominions. 42. Uerod Agrippa King of Judea. 44. Martyrdom of James, son of Zebedee, and brother of John, Death of Herod. 50. Synod at Jerusalem. 54. Nero Emperor. GO. Paul's voyage as prisoner to Rome. His Martyrdom, (63 or 68.) 64. Burning of Rome. Nero's persecution of the Christians. 70. Destruction of Jerusalem by Titus. 70-95. John labors in Asia Minor, (Ephesus, &c.) His Gospel-History and Epistles. 95. John's exile at Patmos, under Domitian. The Apocalypse. 96. Return to Ephesus. 100-102. John's death.