Notes on the Old and New Testaments

me, is greater than all; and no man 13 ablfi to pluck them out of my Fatiier's haiiil.

30 I " and my Father are one.

31 Then ' the Jews took up stones again to stone him.

32 Jesus answered them, Many good works have I shewed you

Jiirough evil report or good report. If we do tiiat, we are sate. If we do not that, vv'c liave no evidence of piety, and are not, cannot be safe.

30. / and my Father are one. The word translated "one," is not in the euter ei not th nature of the union. It may express any union, and the particular kind intended is to be inferred from tlie connexion. In the previous verse he had said that ho and his Father were united in the same object; that is, in redeeming and preserving his people. It was this that gave occasion for this remark. Many interpreters have understood this as referring to union of design and of plan. The words may bear this construction. In this way they were understood by I'lrasmus, Calvin, Bucer, and otiiers. Most of the fathers understood them, however, as referring to the oneness, or unity of nature between the Father and the Hon. And that this was the design of Christ appears probable from the following ronsidcraiions: 1st. The question in debate was not about his l)eing united with the Father in p!a?i and counsel, but in power. He affirmed that he was able to rescue and keep his people from all. enemies, or that he had power superior to men and devils; that is, that he had supreme power over all creation. He affirmed the same of his Father. In this, therefore, they were united. But this was an attril)utc only of God. and they thus understood him as claiming equnliiy to God in rcj.ard to omnipotence. 2d. The Jews understood him as affirming his equality with God. For they took up 8tones to punish him for blasphemy (v. 31, 33); and they said to him that they understood him as affirming that he was (/lod, (ver. 33). 3d. Jesus did not ieni/ that it was his intention to be so understood. See Ko es on vs. 34 — 37.

from my Father; for which of those works do ye stone me ]

33 The Jews answered him, say ing, For a good work we stone thee not; but for blasphemy; and because ' that thou, being a man, makest th3'self God.

4th. He immediately made another de elaration implying the same thing, leaving the same impression, and wiiich they attempted to punish in the same manner, (vs. 37, 38, 39). If Jesus had not intended so to be understood, it cannot be easily reconciled with moral honesty that he did not distinctly ditavott that such was his intention. 'I'he Jews were well acquainted with their own language. They understood hmi in thia manner; and he left this impression on their minds.

31. The Jeies took up stones. Stoning was the punishment of a blasphemer. Lev. x.xiv. 11 — If). They considered him guilty of blasphemy because he made himself equal with God, (ver. 33). If Afrain. They iiad before plotted against his life (ch. v. Ifi, 18), and once at least they had taken up stones to destroy him, (ch. viii..O'J).

32. Many pood works. Many miracles of benevolence: healing the sick, iSoc. His miracles were good, as they tended to promote the happiness of men, and were prool's of his benevo lence. He had performed no other; he knew that they could charge him wiiii no other, and he confidently appealed to them as witnesses of that. Happy would it be if all. when they are opposed and persecuted, could appeal even to their persecutors in proof ot their own innocence.

33. For blasphemy. Sec Note, Matt. i.\. 3. 1i 3Iakcst thyself God. See Note, ch. v. la. This shows how they understood what he had said. 1' Makest thy self. Dost claim to be God; or thy language implies this.

34 — 38. Jesus answered them. The answer of Jesus consists of two parto. The first (vs. 34 — 3t") shows that they ought not to object to his use of the word God, even if he were no more than a man The second (vs. 37, 38; repeals substantially wl at ho had be

34 Jesus answered them. Is it not written in your law, 1 said, Ye are gods 1

35 If he called them gods, unto whom the word of God came, and the Scripture cannot be broken;

fore said; left the same impression; and in proof of it he appealed to his works.

34. In your law. Ps. Lxxxii. 6. The word lav), here, is used to include the Old Testament. 1i / said. The Psalmist said, or God said by the Psalmist. ^ Ye are Gods? This was said of masistrales, on account of the dignity and honor of their office, and it shows that the word translated "God" in thai place might be applied to man. Such a use of the word is, however, rare. See instances in Ex. vii. 1; iv. 16.

35. Unto whom the word of God came. That is, vvho were his servants, or who received their dignity and honor only because the law of God was intrusted to them. The tuord of God here means the commxind of God; his commission to them to do justice. If The scripture can?iot be broken. See Matt. v. 19. The authority of the scripture is final; it cannot be set aside. The meaning is, ' if, therefore, the scripture uses the word God as applied to magistrates, it settles the question that it Is right to apply the term to those in office and authority. If applied to them, it may be to others in similar offices. It car>- not therefore be blasphemy to use this word as applicable to a personage so much more exalted than mere magistrates as the Messiah.'

36. Whom the Father hath sanctified. The word sanctify with us means to make holy. But this is not its meaning here, for the Son of God was always holy. The original word means to set apart from a common to a sacred use; to devote to a sacred purpose; and to designate or consecrate to a holy office. This is the meaning here. God has consecrated or appointed his Son to be his Messenger or Messiah to mankind. See Ex. xxviii. 41; xxix. 1, 44. Lev. viii. 30. ^ A7id sent into the world. As the Messiah, an office fir more e.^alted ihan that of magistrates. ^ / am the

ther hath sanctified, ' and sent into the world, Thou blaspherncst: because I said, I am * the Son of God ]

37 If "^ 1 do not the works of my Father, believe me not.

38 But if I do, though ye believo not me, believe the works; that yc

So9i of God. This the Jews evidently understood as the same as saying that he was equal with God. This expression he had often applied to himself. See ch. v. The meaning of this place may be thus expressed: ' You charge me with blasphemy. The foundation of that charge is the use of the name God, or the So7i of God, applied to myself; yet that same term is applied in the scriptures to magistrates. '1 he use of it there shows that it is right to apply it to those who sustain important offices. And especially you, Jews, ought not to attempt to ibund a charge of blasphemy on the application ot a word to the Messiah which in your own scriptures is applied to all magistrates.' And we may remark here: 1st. That Jesus did not deny that he meant to apply the term to himself. 2d. He did not deny that it was properly applied to him. 3d. He did not deny that it implied that he was God. He affirmed only that they were inconsistent, and were not authorized to bring a charge of blasphemy for the application of the 7iame to himself

37. The works of my Father. The very works that my Father does. See ch. V. 17: " My Father worketh hitherto, and I work." See the Note on taat place. The works of Itis Father are those which God only can do. As Jesus did them, it shows that the name ' Son of God,' implying equality with God, was properly apphed to him. This shows conclusively that he meant to be understood as claiming to be equal with God. So the Jews naturally understood him (ver. 39), and they were left with this impression on their minds.

38. Believe the works. Though you do not credit me, yet consider my works, for they prove that I came from God. No one could do ihcm unless he was sent of God. If Father is in me. &c. Most intimate.^ connected. See John v. 36, This ecpression denotes moB<

39 Therefore they sought again to take him: but he escaped out of their hand;

40 And went away again beyond Jordan, into the place ° where John at first baptized; and there he abode.

41 And many resorted unto him, and said, John did no miracle: but all things that John spake * of this man were true.

mtimate union — such as can exist in no other cnse. See I\Iatt. xi. 27. Notes, ^ohn.wii. 21.

39. Sought again to take him. They evidently understood him as claiming still ei|uality with God, and under this impression Jesus left them. Nor can it be doubted thai he intended to leave them with this impression; and if so, then he is divine. H He escaped. See ch. viii. 59.

41. No miracle. He did not confirm his mission by working miracle.i, but he showed that he was a prophet by foretelling the cliarncicr and success of Jesus. Either mirafle or prophecy is conclusive proof of a divine mission, for no man can foretell a future event, or work a miracle, except by the special aid of God. It may be remarked, that the peoi)Ie of that place were properly prepared by the minisiry of John for the preaching of Jesus. The persecution of the Jews was the occasion of his going there, and thus the wrath of man was made to praise him. It has commonly happened that the opposition of the wicked has resulted in the increased success of the cause which they have persecuted. God takes the wise in their own craftiness, and brings glory to him- Bclf and salvation to sinners out of the pride, and passions, and rage of wicked men.

1. A certain mar. laas sick. The resurrection of Lazarus has been recorded \ only by John. Various reasons have been conieclurcd why the other evnn-; gelisis did not mention so signal a mira- i cle. The most probable is, that at the 1 26*

42 And many believed on him there.

NOW a certain ntan was sick, named Lazarus, of Bethany, the town of ' Mary and her sister Martha.

3 Therefore his sisters sent unto

time they wrote, Lazarus was still living. The miracle was well known, and yet to have recorded it might have exposed Lazarus to opposition and persecution from the Jews. See ch. xii. 10, 11. Besides, John wrote for Christians who were out of Palestine. The other gospels were written chiefly foi those who were in Judea. There was the more need, therefore, that he should enter minutely into the account of the miracle, while the others did not deem it necessary or proper to record an event so well known. ^ Bethany. A village on the eastern declivity of the mount of Olives. Sec Note, Matt. xxvi. 6. ^ The towji of Mary. The place where she lived. Ai that place also lived Simon the le|icr (Matt. xxvi. 6), and there our Lord spent considerable part of his time wiicn he was in Judea. The transaction recorded in this chapter occurred nearly four months alter those mentioned in the previous chapter. — Those occurred in December, and these at the approach of the passover in April.

3. IVhom thou lovent. Ver. 5. This family were amonti the few peculiar and intimate friends of our Lord. He was nnich with them; and showed them marks of special friend.ship(Lukc x. 42); and thev bestowed upon him peculiar proofs of affection in return. This shows that peculiar attachments arc lawful for Christians, and that tho.«e friendships are peculiarly lovely which are tempered and sweetened wiih the spirit c( Christ. Frirruhhipi should always be cemented l)y reliirion; and one main end of those attachments should be to aid each other ii the great business of preparint; todio. ^ Serti unto hirn. T"ie\

4 When Jesus heard that, he said, This sickness is not unto death,, but ' for the glory of God, that the Son of God might be glorified thereby.

5 Now Jesus loved Martha, and her sister, and Lazarus.

G When he had heard therefore that he was sick, he abode two days still in the same place where he was.

believed that he had power to heal him (ver. 21), though they did not thenseem to suppose that he could raise him if he died. Perhaps there were two reasons why they sent for him: one, because they supposed he would be desirous of seeing his friend; and the other, because they supposed he could restore him. — In sickness we should implore the aid and presence of Jesus. He only can restore us and our friends; he only can perform for us the othce of a friend when all other friends fail; and he only can cheer us with the hope of a blessed resurrection.

4. This sickness is not vnto death. The word death here is equivalent to remaining under death. Rom. vi. 23. " The wages of sin is death:" permanent or unchanging death, opposed to eternal hfe. Jesus evidently did not intend to deny that he would die. The words which he immediately adds show that he would expire, and that he would raise him up to show forth the power and glory of God. Compare ver. 11. Those words cannot be understood on any other supposition than that he expected to raise him up. The Saviour often used expressions similar to this, to fix the attention on what he was about to say in explanation. The sense may be thus expressed: ' His sickness is not fatal. It is not designed for his death, but to furnish an opportunity for a signal display of the glory of God, and to furnish a standing proof of the truth of religion. It is intended to display the power of the Son of God, and to be a proof at once of the truth of his mission, uf his friendship for this fiimily — his mild, tender, peculiar love as a man; of '-is power and glory as the Messiah;

7 Then after that saith lie to his disciples, Let us go into Judea again.

8 His disciples say unto him.. Master, the Jews of late ' sought to stone thee; and gocst thou thither again 1 ^

0 Jesus answered, Are there not twelve hours in the day'? If any man walk in the day, he stumbletb not, because he seeth the light oi this world.

and of the great doctrine that the dead will rise. ^ For the glory of God. That God may be honored. See ch. ix. 3. "if That the Son of God, &c. The glory of God and of his Son is the same. That which promotes the one, does also the other. Few things could do it more than the miracle which follows, evincing at once the lovely and tender character of Jesus as a man and a friend, and his power as the equal with God. 6. He abode two days. Probably Lazarus died soon after the messengers left him. Jesus knew that (ver. 11), and did not hasten to Judea, but re mained two days longer where he was, that there might not be the possibihty of doubt that he was dead; so that when he came there he had been dead four days, (ver. 39). This shows more over that he intended to raise him up If he had not, it could hardly be rccon ciled with friendship thus to remain without any reason, away from an afflicted family. If Where he was. At Bethabara (ch. i. 23; x. 40), about thirty miles from Bethany. This was about a day's journey, and it renders it probable that Lazarus died soon after the message was sent. One day would be occupied before the message came to him; tv,-o days he remained; one day would be occupied by him in going to Bethany, so that Lazarus had been dead four days (ver. 39) when he arrived.

9, 10. Twelve hours. The Jews divided the day from sunrise to sunset into twelve equal parts. A similar il lustration our Saviour uses in ch. ix. 4, 5. See the Notes on that place. ^ If any man walk. If any man traveu.

11 These things said he: and after that he saith unto ihein, Our friend Lazarus slecpeth; * but I go, that I may awake him out of sleep. \2 Then said his disciples. Lord, if he sleep, he shall do well.

The illustration here is taken from a traveller. The convcrsaiion was respecting a journey into Judea, and our Lord, as was his custom, took the illustration from the case before him. ^ He ttumble.th not. He is able, having light, to make his journey safely. He sees the obstacles or danger.=!, and can avoid them. ^ The liirht of the v.orld. The light by which the world is illuminated, that is, the light of the sun. IT In the night. In darkness he is unable to see dfir.'ger or obstacles, and to avoid them. His journey is un.'jufc and perilous, or in other words, it is not a proper time to travel. 1i JVo Usht in him. He sens no light. It is dark; his eyes admit no htrht within him t.) direct his way. This description is ligurative, and it is difficult to fi.\ the meaning. Probably the intention was the following: 1st. Jesus meant to say that there was an allotted or appointed time for him to live, and do his Father's will, represented here by the twelve hours of the day. 2d. Though his life was nearly spent, yet it was not entirely. A remnant of it was left. 3d. A traveller journeyed on till night. It was as proper lor him to travel the twilflh hour as any oilier. 4th..So it was proper for Jesus to labor until the close. It was the proper time for him to work. The night of death came, and no work could then be done..Oili. God would defend him in this until the appointed lime of his death. He had notliing to fear therefore in Judea from ihe Jews, until it was the will of TJod that he should die. He was safe in his hand; and he went fearlessly into the midst of his foes, trusiing in Him. — This passage leaches us that we should lie diligent to the end of life; fearless of enemies wb^n we know that (iod requires us to labor; and conlulmitly committing our- ■elves to U n who is able to shield us, death: but they thought that he had spoken of taking of rest in sleep.

11 Then said Jesus unto them plainly, Lazarus is dead:

15 And I am glad for your sakea that I was not there, to the intent ye may believe; nevertiicless, let ub go unto hira

11. Lazarus slrcpeth. Is dead. The word sleep is applied to death, 1st. Because of the resemblance between them, as sleep is the " kinsman of death." In this sense it is often used by Pagan writers. But, 2d. In the scriptures it is used to intimate liiat death will not be final,■ that there will be an awaking out of this sleep, or a resurrection, fi is a beautiful and tender expression, re moving all that is dreadful in deuth, and filling the mind with the idea of calm repose, after a life of toil, with a reference to a future resurrection in increased vigor and renovated powers. In this sense it is applied in the scriptures usually to the saints. 1 Cor. xi. 30,.XV. 51. 1 Thess. iv. 14, v. 10. Malt, i.x. 24.

12. If he sleep, he shall do well. Sleep was regarded by the Jews in sickness as a favorable symptom. Hence it was said among them, '"Sleep in sickness is a si^n of recovery, because it shows that trie violence of the disease has abated." — Lighlfoot. This seems to have been the meaning of the disciples. They intimated thai if he had this symptom, there was no need of his going into Judea to restore him.

15. / am glad, &.c. The meaning of this verse may be thus expressed: ' If I had been there during bis sickness, the entreaties of his sisters and tricnds would have prevailed wiili me to restore him to healih. 1 could not have ro fused them without appearing to oe unkind. Though a restoration to \caUli woidd have heen a miracle, and sufficient to convince you, yet the nv.raclc of raising him after being four d.ays dead will be far more impressive, and on that account I rejoice that an opportunity is thus given so strikinsjly to confirm >our faith.' If To the intent.

16 Then said Thomas, which is called Didymus, unto his fellowdisciples, Let us also go, that we may die with him.

17 Then when Jesus came, he found that he had lain in the grave four days already.

18 (Now Bethany was nigh unto Jerusalem, ' about fifteen furlongs off:)

19 And many of the Jews came to Martha and Mary, to " comfort them concerning their brother.

To furnisli you evidence on which you might be eslablished in the belief that T am the Messiah.

16. Thomas, which is called Didj/mus. These names express the same thing. One is Hebrew, and the other Greek. The name means a twin. H Die with htm. It has been much doubled by critics whether the word him refers to Lazarus or to Jesus. They who refer it to La%arus suppose this to be the meaning. ' Let us go and die, for what have we to hope for if Jesus returns into Judea. Lately, they attempted to stone him, and now they will put him to death, and we also, like Lazarus, shall be dead.' This e.xpression is supposed to be added by John to show the slowness with which Thomas believed, and his readiness to doubt without the fullest evidence. See ch. XX. 25. Others suppose, probably more correctly, that it refers to Jesus: ' He s about to throw himself into danger. The Jews lately sought his life, and will again. They will now put him to death. But let us not forsake him. Let us attend him, and die with him.' It may be remarked that this, not less than the other mode of interpretation, expresses the doubts of Thomas about ihe miracle which Jesus was about to work.

17. hi the grave. It was sometimes.lie custom to embalm the dead. But in this case it does not seem to have been done. He was probably buried soon after death.

18. Nigh unto Jerusalem. This is added to show that it was easy for many ot the Jews to come to the place. The news thai Jesus was there, and the account of I he miracle, would also be

20 Then Martha, as soon as she heard that Jesus was coming, went and met him: but Mary sat s'.ill ir the house.

21 'i'hen said Martha unto Jesus Lord, if thou hadst i)cen here, mj brother had not died.

22 But I know, that even now whatsoever ' thou wilt ask of God God will givt; il thee.

easily carried to the sanhedrim. ^ FiJ teen furlongs. Nearly two miles. I was directly east from Jerusalem.

19. Many of the Jews. Probablj their distant relatives or their friends ^ To comfort. These visits of consola tion were commonly extended to sever davs. — Grolius. Lightfoot.

20. Then Martha, &.c. To Marthe was entrusted the management of the affairs of the family. Lu-ke x. 40. L is probable that she first heard of hi? coming, and without waiting to inform her sister, went immediately out tc meet him. See ver. 28. If Sat still in the house. The word still is not in the original. It means that she remained sitting in the house. The common posture of grief among the Jews was that of sitting. Job ii. 8. Ezek. viii. 14. Often this grief was so excessive as to fix the person in astonishment, and render him immovable, or prevent his being affected by any external objects. It is possible that the evangelist meant to intimate this of Mary's grief Compare Ezra ix. 3, 4; Neh. i. 4; Isa. xlvii. 1.

22. JVhatsoever thou wilt ask of God, Whatever is necessary to our consolation that thou wilt ask, and thou canst obtain. It is possible that she meant gently to intimate that he could raise him up, and restore him again to them.

23. Thy brother shall rise again. Martha had spoken of the power of Je sus. He said nothing of himself in re ply. It was not customary for him to speak of himself, unless it was demand ed by necessity. It cannot be doubted that by rising again, here, Jesus referred to the act which he was about t« perform. But as Martha understood it

24 Martha saith unto him, I know that he shall rise a<rain in the " resurrection at the last day.

25 Jesus said unto her, I am the * resurrection and the life: ' he that believelh in me, though '' he were dead, yet shall he live:

2G And whosoever ' liveth and believeth in mo, shall never die. Believest thou this 1

27 She saith unto him. Yea,

eferring to the future rtsurrection, it was full of consolation. The idea that departed friends shall rise to glory is one that fills the mind with joy, and one which we owe only to the religion of Christ.

24. Al the last day. The day of judgment. Of this Martha was fully convinced. But this was not all which she desired. She in this manner delicately hinted, what she did not presume expressly to declare, her wish thai Jesus might even now raise him up._

25. I am the resurrection. I am the author, or the cause, of the resurrection. It so depends on my posver and will, that it rnay he said that I am the resurrection itself This is a most expressive way of saying that the whole doctrine of the resurrection came from him, and the whole power to effect it was his. In a similar manner he is said to be made of God iinio us '' wi.idom. arid rif;htfousncs.f, and sand ifical ion, and redemption." 1 Cor. i. 30. U Atid the life. John i. 4. As the resurrection of all depends on him, he intimated that it was not indispensable that it.fliould be deferred to the last day. He had power to do it now as well as then. ^^Thouf^h he were dead. Faith docs not preserve from temporal Acalh. But although the believer, as others, shall die a temporal death, yet lie will hereafter have life. Even if he dies, he shall hereafter live. ^ Shall he live,."^liall be restored to life in the resurrection.

2C). Whosoever liveth. He had Just spoken of the prospects of the pious dead. lie now says tha'. the same prospects arc before ttie living wlio have liieiaith. Greek: " Evcr> "<nc living,

Christ, the Son of God, which should come into the world.

28 And when she had so said, she went her way, and called Mary her sister secretly, ^ saying. The Master « is come, and calleth '' for thee.

29 As soon as she heard i/ial, she arose quickly, and came unto him.

30 Now Jesus was not yet come

into the town, but was in that place where Martha met him.

and believing on me." ^ Shall never die. As the dead, though dead, shall yet live, so the living snail iiave the same kind of life. T'hey shall never come into eternal death. See ch. vi. 50,51,54,58. Greek: "Shall by no means die for ever." ^Believest thou this? This question was doubtless asked because it implied thai he was then able to raise up Lazarus, and because it was a proper time for her to lest her own faith. The time of affliction is a favorabh; period to try ourselves, to ascertain whether we have faith. If we still have confidence in God; if wo look to him for comfort in such seasons; it is good evidence that we are hia friends. He that loves God when he takes away his comforts, has the best evidence possible of true attachinenl to

27. Yea, Lord. This was a noble and most proper confession. It showed her full confidence in him as the Messiah, and her full belief that all that he said was true. See Matt. xvi. IG.

28. She went her way. Jesus probably directed her to go, though the evangelist has not recorded it. lor she said

, to.Mary, the Master calltlh for thee. ^ Secretly. Privately. So tiiat tlie others did not hear her. This was done, perhaps, to avoid confusion, or because it wiis probable that if they knew Jcsua was coming, they would have mode opposition. Perhaps she doubled whether Jesus desired it to be known that he had come. ^ The Master is come. This appears to have been the appellation by which he was known in the fa mily. It means literally teacher, and was a title which he claimed fir himself " One is your Master, cveji

31 The Jews " then which were with her in the house, and comforted her, when they saw Mary that she rose up hastily and went out, followed her, saying. She goeth unto the grave, to weep there.

32 Then when Mary was come where Jesus was, and saw him, she fell down at his feet, saying unto him. Lord, if '' thou hadst been here, my brother had not died.

33 When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he

31 Saying, She goeth unto the grave. Syriac: " They thought that she went to weep." They had not heard Martha call her. The first days of mourning among the Jews were observed with great solemnity, and many ceremonies of grief.

33. He groaned in the Spirit. The word rendered groaned, here, commonly denotes to be angry or indignant; or to reprove severely, denoting violent agitation of mind. Here it also evidenUy denotes violent agitation, not from anger, but from grief. He saw the sorrow of others, and he was also moved with sympathy and!jve. The word groan denotes an expression of internal sorrow by a peculiar sound. The word here does not mean that utterance was given to the internal emotion, but that It was deep and agitating, though internal. IT In the spirit. In the mind. See Acts xix. 21. " Paul purposed ni spirit."— i. e., in his mind. Matt. v. 3. ^ Was troubled. Was affected with grief Perhaps this expression denotes that his countenance was troubled, or gave indications of sorrow. — Grotius.

34. Where have ye laid himl Jesus epoke as a man. In all this transaction he manifested the deep sympathies of a man; and though he who could raise him up could also know where he was, yet he chose to lead them to the grave by inducing them to point the way, and hence he asked this question.

34 And said, Where have ye laid him? They say unto him. Lord come and see.

36 Then said the Jews, Behold how he loved him!

37 And some of them said, Cculd not this man, which '' opened the eyes of the blind, have caused that even this man should not have died '

38 Jesus therefore, again groan ing in himself, cometh to the grave.

Bible. But it is exceedingly important and tender. It shows the Lord Jesus as a friend, a tender friend, and evinces his character as a man. And from this we learn, 1st. That the most lender personal friendship is not inconsistent with the most pure religion. Piety binds stronger the ties of friendship; makes more tender the emotions of love; and seals and sanctifies the affections of friends. 2d. It is right, it is natural, it is indispensable, for the Christian to sympathize with others in their afhictions. Rom. xii. 15: "Rejoice with them that do rejoice, and weep with those who weep." 3d. Sorrow at the death of friends is right. It is right to weep. It is the expression of nature, and religion does rot forbid or condemn it. All that reli'jion does in that case, is to temper and chasten our grief; to teach us to mourn with submission to God; to weep ^\^thoul murmuring, and to seek to banish tears, not by hardening the heart or forgetting the friend, but by bringing the soul, made tender by grief to receive the sweet influences of religion, and tn find calmness and peace in the God of all consolation. 4ih. We have here an instance of the tenderness of the character of Jesus. The same Saviour wepi over Jerusalem, and felt deeply for poor dying sinners. To the same tender and compassionate Saviour Christian? may now come (Heb. iv. 15); and to him the penitent sinner may also come, knowing that he will not cas t him away 38. It was a cave. This was a corn- Dion mode of burial. See N'ote. Matt

h was a cave, and a stone lay upon it.

39 Jesus said, Take ye away " the stone. Martha, the sister of him that was dead, saith unto him, Lord, by this time * he stinketh: for he hath been dead four days.

40 Jesus saith unto her. Said ' I not unto thee, that if thou wouldest believe, thou shouldest see the glory! of God? I

viii. 28. IT.4 slone lay upon it. Over j the mouth of the cave. See Matt, x.wii. 60.

39. Four days. This shows that there could be no deception in this case. It could not have been a case of suspended animation. All-these circumstances are mentioned to show that there was no imposture. Impostors do not mention minute circumstances like these. They deal in generals only. Every part of this narrative bears the marks of truth.

40. Said I not unto thee. This was implied in what he had said about the resurrection of her brother. Vs. 23 — 25. There would be a manifestation of the glory of (^od in raising him up, which she would bo permitted, wiih all others, to behold. H The glory of God. 'J'he power and goodness displayed in the resurrection. It is probable that Martha did not expect that Jesus would raise him up, but supposed that he went there merely to see the corpse. Hence, when he directed them to take away the stone, she suggested that by that time the body was offensive.

41. Lifted up his eyes. In an attitude of prayer. See Luke xviii. 13..Matt, xiv. 19. IT/ thank thee that thou hast heard me. It is possible that John has recorded here only the sum or substance of the prayei on this occasion. The thanks which Jesus renders here are tvifieiitly in view of the fact tliat power had been committed to lum to raise up Lazarus. On account of the people, (ind the sij^nal proof which would be furnished of the truth of his mission, he expressed his thanks to (Jod. In all his diiings he recognised his union to the l"'athcr, and his dependence on him *a Mediator.

41 Then they look awaj tho stone from the pluce \v here th«5 cfetid was laid. And Jesus lifted up hit eyes, and said, '' Father, I tliank thee that thou hast heard iiu'.

42 And 1 knew that thou hearest me always: hut because of the people which stand by, I said //, ih^t they may believe that thou hast sent me.

' ground of gratitude is the berefu that will result to those who arc wimcssc3.'

And in all his miracles, the ground of his joy was not that he was to be prajsort

43. A loud voice. Greek, " A steal voice." Syriac, " A high voice." Thw was distinctly asserting his power. He uttered a distinct, audible voice, thai there might be no suspicion of charm or incantation. The ancient magicians and jugijlers performed their wonders by whispering and muttering. Sec Notes on Isa. viii. 19. Jesus spoke openly and audibly, and asserted thus his power. So also in the day of judgment, he will call the dead with a great sound ol a trumpet.!Matt. xxiv. 31. 1 Thess. iv. IG. H Lazarus, come forth. Here we may remark, 1st. 'i'hal Jesus did this by his own power. 2d. The power of raising the dead is the highest power of which we can conceive. The ancient Heathen declared it to be even beyond the power of God. It implies not merely giving life to the deceased body, but tTie power of entering the world of spirits, of recalling the departed soul, and of reuniting it with the body. He that could do this must be omniscient as well as omnipotent; and if Jesus did it by his own power, il proves that he was divine. 3a. Thia is a striking illustration of the general re surrection. In the same manner Jesus j will raise all the dead. This miracle! shows that it is possible: shows th*) 1 way in which it will bo done by the I voice of the Son of God; and demon- he cried v/ith a loud voice, Lazarus, j forth, bound hand and foot with come fortli! | grave-clothes; and his face * was

44 And " he tliat was dead came bound about with a napkin. Jesus

Btratcs the certainty that he will do it. O how important it is that we be prepared for ttiat moment when his voice shall be heard in our silent tombs, a:id lie shall call us forth again to life!

41. He that was dead. The same man, body and soul. If Bound hand 071 d foot. It is not certain whether the whole body and limbs were bound together, or each limb separately. When they embalmed a person, the whole body and limbs were swathed or bound together by strips of linen, involved around it to keep together the aromatics with which the body was embalmed. This is the condition of Egyptian mummies. See Acts v. 6. Bui it is not certain that this was always the mode. Perhaps the body was simply involved i in a winding-sheet. The custom which | still exists in Western Asia is the following; and the accompanying illustration will give probably a correct view of what occurred here. No coffins being used, the body itself is more carefully and elaborately wrapt and swathed than is common or desirable where col fins are used. In this method the body is stretched out, and the arms Lid straight by the sides, after which the whole body, from head to foot, is wrapt round lightly, in many folds of linen or cotton cloth. Or, to be more precise, a great length of cloth is taken, and rolled around the body until the whole is enveloped and every part is covered with several folds of the cloth. The ends are then sewed, to keep the whole firm and compact; or else a narrow bandage is wound over the whole, forming, ultimately, the exterior surface. The body, when thus enfolded and swathed, retains the profile of the human form; but, as in the Egyptian mummies, the legs are not folded separately, but together; and the arms also are not distinguished, but confined to the sides in the general envelope. Hence it is clearly impossible for a parson thus treated to move his arms or legs, if re stored to existence.

The word rendered 'grave-clothes' denotes also the bands or clothes in which new-born infants are involved. He went forth, but his walking was impeded by the bands or clothes in which he was involved. ^ A?id his face, &c. This was a common thing when they buried their dead. See ch. xx. 7. It is not known whether the whole face was covered in this manner, or only the forehead. In the Egyptian mummies, it is only the forehead that is thus bound. ' Loose him. Remove the bandages, so that he may walk freely. The effect of this miracle is said to have been, that many believed on him. It may be re marked in regard to it, that there could not be a more striking proof of the divine mission and power of Jesus. There could be, here, no possibility of deception. 1st. The friends of Lazarus htheved him to be dead. In this they could not be dt ceived. There could have been among them no design to deceive. 2d. He was four days dead. It could not be a case, therefore, of suspended animation. 3d. Jesus was at a distance at the time of his death. There was, therefore, no agreement to attempt to impose on others. 4ih. No higher power can be conceived

45 Then many of the Jews which came to Mary, and had seen * the things which Jesus did, believed on

46 But some of them went their

than that of raising the dead. 5th. It was not possible to impose on his sisters, and to convince them that he was restored to life, if it was not really so. 6th. There were ma7iy present who were convinced also. God had so ordered it in his providence that to this miracle there should be many witnesses. Tliere was no concealment, no jun;glery, no sccresy. It was done publicly, in open day, and witnessed by many wiio followed them to the grave. (Ver. 31.) 7th. Others, who saw it. and did not believe that Jesus was the Messiah, went and told it to the Pharisees. Dut they did not deny that Jesus had rai.'sed lip Lazarus. They could not deny it. The very ground of their alarm — the very reason why they went — was, that he had actually done it. Nor did the Pharisees dare to call the fact in question. If they could have done it, they would. But it was not possible; for, 8th. Lazarus was yet alive (ch. xii. 10), and the fact of his resurrection could not be denied. Every circumstance in this account is plain, simple, consistent, bearing all the marks t)f truth. But if Jesus perfiirnied this miracle, his religion is true. God would not give such power to an impostor; and unless it can be proved that this account is false we ask that the Christian religion is from

40. Somr of Ihrm, &c. We.sec here the difli-rent eflcrt which the word and vorks of God will have on different individuals. Some are converted, and others are hardened. Yet the evidence of this miracle was as clear lo the one as the other. But they would not be convinced.

47. A council. A meeting of the sanliedrin), or groat council of the nation. Note, Matt. ii. 4. They claimed the right of regulating all the alfairs of religior. Note, John i. I'J. U IVhal do wet What measures are we taking to trrest the progress of his sentiments?

47 Then ' gathered the chief priests and the Pharisees a council, and said. What ' do we? for this man doeth many miracles.

48 If we let him thus alone, all

IT Doeth many miracles. If they admit ted that he performed miracles, it was clear what they ouqlU to do. They should have received him as the Messiah. It may be asked, if they really believed that he worked miracles, why did they not believe on him I To this may be answered, that they aid not doubt that impostors might work miracles. See Matt. xxiv. 24. To this opinion they were led, probably, by the wonders which the magicians performed in Egypt (E.x. vii. viii.), and by the passage in Deut. xiii. 1. As they regard cd the tendency of the doctrines ot Jesus to draw offihe people from the worship of God, and from keeping his law (ch. ix. 16.), they did not suppose themselves bound to follow him even if he did work miracles.

48. All men. That is, all men among the Jews. The whole nation. V And the Romans shall come. They were then subject to the Romans; tributary, and dependent. Whatever privileges they had, they held at the will of the Roman emperor. They believed, or feigned to believe, that Jesus was intending to set up a temporal kingdom. As he claimed to be the Messiah, so they supposed of course that he designed to be a temporal prince; and they professed to believe that this claim was in fact hostility to the Roman emperor. They supposed that it would involve the nation of course in war if he was not arrested, and that the effect would be that they would be vanquished and destroyed. It was on this charge that thoy at last arraigned him before Pilate. Luke xxiii. 2, 3. ^ Will take atcay. This expression means to destroy, to ruin, to overthrow. Luke viii. 12. Acts \i. 13, 14. If Our place. This probably refers to llie temple. Acts vi. 13. 14. It was called ' the place' by way of enii ncncc, as being the chief or principal place on earth, l)cing the seat of the po culiar worship of God. This place wa* utterly do.stroyed by the Romins. Sc«

' men will believe on him; and the Romans shall come, and take away both our place and nation.

49 And one of them, named * Caiaphas, being the high priest that same year, said unto them, Ye know nothing at all,

Notes on Matt. xxiv. ^ And nation. The nation or people of the Jews.

49. Caiaphas. ISee Note on Luke iii. 2. IT Being high priest that same year. It is probable that the office of high priest was at first for life, if there was no conduct that rendered the person unworthy the office. In that case the incumbent was removed. Thus, Abiathar was removed by Solomon. 1 Kings ii. 27. Subsequently the kings, and especially the conquerors of Judea, claimed and exercised the right of removing the high priest at pleasure; so that, in the time of the Romans, the office was held but a sliort time. [See the Chronological Table at the end of this volume.] Caiaphas held the office about ten years. IT Ife knotu nothing at all. That is, you know nothing respecting the subject under consideralion. You are fools to hesitate about so plain a case. It is probable that there was a party, even in the sanhedrim, that was secretly in favor of Jesus as the Messiah. Of that party Nicodemus was certainly one. See ch. iii. 1, vii. 50, 51, xi. 45, xii. 42. " Among the chief rulers, many believed on him," &c.

50. It ig expedient for us. It is better for us. Literally, " h is profitable for us." '^ That one man should die. Jesus they regarded as promoting sedition, and as exposing the nation, if he was successful, to the vengeance of the Romans. Ver. 48. If Ae was put to death, they supposed the people would be safe. This is all, doubtless, that he meant by his dying for the people. He did not himself mtend to speak of his dying as an atonement or a sacrifice. But his words might also express that; and though he was unconscious of it, he was expressing a real truth. In the sense in which he intended it, there was no truth in the observation, nor occasion for it. But in the sense which the words might convey, there was real and most important truth. It was expedi-

50 Nor consider that it is ' expedient for us that one man should die for the people, and that the whole nation perish not.

51 And this spake he not of himself: but being high priest that year, he prophesied that Jesus should die for that nation;

ent; it was infinitely desirable, that Je sus should die for that, and for all people, to save them from perishing.

51. Not of himself. Though he ut tered what proved to be a true prophecy, yet it was accomplished in a way which he did not intend. He had a wicked design. He was plotting murder and crime. Yet, wicked as he was, and little as he intended it, God so ordered it that he delivered a most precious truth respecting the atonement. Remark, 1st. God may fulfil the worda of the wicked in a manner which they do not wish or intend. 2d. He may make even their malice and wicked plots the very means of accomplishing his purposes. What they regard as the fulfilment o{ their plans, God may make the fulfilment of his; yet so as directly to overthrow their designs, and prostrate them in ruin. 3d. Sinners should tremble and be afraid when they lay plana against God, or seek to do unjustly to others. IT Being high priest that year. It is not to be supposed that Caiaphaa was a true prophet, or was conscious of the meaning which John has affi.xed to his words. But his words ejcpress the truth about the atonement of Jesus; and John records it as a remarkable circumstance, that the high priest of the nation should, unwittingly, deliver a sentiment which turned out to be the truth about the death of Jesus. Great importance was attached to the opinion of the high priest by the Jews, because it was by him that the judgment by Urim and Thummim was formerly declared in cases of importance and difficulty. Num. xxvii. 21. It is not certain, or probable, that the high priest ever was endcwcd \vith the gilt ot prophecy; but he sustauied a high office, the authority of his name was great, and it was thence remarkable that ho uttered a declaration which the result showed to be true, though not in tho sense that he intended. If He pr»jthe

52 And not ■» for that nation only, but that also he should gather together in one the children of God tliat were scattered * abroad.

53 Then from that day forth they took counsel together ' for to put him to death.

5t.Ips\is therefore walked no more openly "* among the Jews; but went thence unto a country near to the wilderness, into a city called Ephraim, • and tliere continued with his disciples.

55 And i the Jews' passover waa nigh at hand: and many went out of the country up to Jerusaleru be fore the passover, to purify them selves.

5G Then « sought they for Jesus, and spake among themselves aa

sied. He uttered words which proved to be prophetic; or, he expressed at that lime a sentiment which proved to be true. It docs not mean that he was inspired, or that he deserved to be ranked among the true prophets: but hifi words were such tiiat they expressed a future event. The word ■prophecy is to be taken, here, not in the strict sense, but in a sense whicii is not uncommon in tlie sacred writers. Acts xxi. 9: " And the same man had four daughters, virgins, which did prophesy." See Notes on Rom. xii. 6. 1 Cor..xiv. 1. Compare Matt. xxvi. C8; Luke x.xii. 64. ir That Jesus should die. Die in the place of men, or as an atonement for sinners. This is evidently the meaning wliich John attaciies to tiie words. ITi^or Ihat nation. For the Jews. As a sacrifice for their sins. In no otiier sense whatever could it be said that he died for them. His death, so far from savini; them in the sense in which the hii^h priest understood it, was the very occasion of their destruction. Tliey invoked the vengeance of God when tiicy said, "His blood be on us and on our children" (Matt, xxvii. 25), and all these calamities came upon them because they would not con»e to him and be saved; that is, becausn they rejected him and put him to death. Matt, xxiii. 37 — 39.

f)2. Should gather toffcther in one. All his chosen among the Jews and Gentiles. See cli. X. IG. IT The children of God. Thi.s is spoken not of those who were then Christians, but of all whom God would bring to him. All who would be, in the mercy of (Jod, called, chosen, sanctified, among all nations. Cii. x. lo.

53. They took counsel. Tiie judgment of the high priest silenced opposition, ind th:!y began to devise measures to.•It hiir. lo death without exciting tumult among the people. Compare Matt xxvi. 5.

54. iVo Tnore openly. No more pub hcly, in the ciiies and towns. Jesus nevei exposed his lite unnecessarily to hazard. But though the time ot his death was determined in the counsel of God, yet tiiis did not prevent bis usin^ proper means to pri'serve his life. ^ The wilderness. See Note, Matt. iii. 1. ^ A city called Ephraim. This was probably a small town in the tribe of liphraim, about five miles west of Jericho.

55. Jews' passover. See Note, Matt xxvi. 2 — 17. Its being called the Jews' passover, shows that John wrote tliia gospel among people who were not Jews, and to whom it was necessary therefore to expUiin their cusiorije. IT To purify themselves. This purifying consisted in preparing themselves for the proper ob.servation of the passover, according lo llie commands ot the law. If any were defiled in any manner b) contact with the dead, or by any othei ceremonial uncleanncss, tiiey were required to take the jirescribed measuret for purification. Lev. xxii. I — G. Foi want of this, great inconvenience wa* sometimes experienced. See 2 Chron. x.vx. 17, 18. Dilfercnt periods were necessary in order to be cleansed iron ceremonial pollution. For example, oiif who had been polluted by the touch of a dead body, of a sepulchre, or by tlu bones of the dead, was sprinkled on th< third and seventh days by a clean per-^on with hyssop dipped in watir inixed ii

%e ashes of the red heifer. After wash ing his body and clothes, he was ther clean. These persons who went up be fore the pjissover, were doubtless tlios. who had in some manner been ceremo nially polluted.

5G. Will not come to thefea»t\ The.,

they stood in the temple, What think ye, th.vt he will not come to the feast?

57 Now both the chief priests and the Pharisees had given a commandment, that if any man knew where he were, he should shew it, that they might take him. CHAPTER XH.

THEN Jesus, six days before | the passover, came to Bethany, where " Lazarus was which had been dead, whom he raised from the dead.

2 There they made him a supper; and Martha '' served: but Lazarus

doubted whether he would come. On the one hand, it was required by law that all the males should come. On the other, his coming was attended with great danger. This was the cause of their doubting. It was in this situation that our Saviour, hke many of his followers, was called to act. Danger was on the one hand, and duty on the other. He chose, as all should, to do his duty, and leave the event with God. He preferred to do it though he knew that death was to be the consequence; and we should not fear when we have reason to apprehend danger, persecution, or death, from an honest attempt to observe all the commandments of God.

1. Then Jesus came to Bethany. Thus was near to Jerusalem; and it was from this place that he made his triumphant entry into the city. See Notes on Matt. xxi. 1.

2. A supper. At the house of Simon the leper. Matt. xxvi. G. IT Lazarus was, (Soc. The names of Martha and Lazarus are mentioned because it was not in their own house, but in tliat of Simon. Lazarus is particularly mei^ tioned. since it was so remarkable that one who had been once dead should be enjoying again the endearments of friendship. This shows also that his resurrection was no illusion — that he was really restored to the blessings of life and friendship. Ca'.met thinks tliis was one of them that sat at the table with him.

3 Then ' took Mary a pound of ointment of spikenard, very cosily, and anointed the feet of Jesus, and wiped liis feet with her hair: and the house was filled with the odour of the ointment.

4 Then saith one of his disciples, Judas Iscariot, Simon's son, which should betray him,

5 Why was not this ointment sold for three hundred pence, and given to the poor 1

6 This he said, not that he cared for the poor; but because he was a

was about two months after his resur rection; and it is the last that we hear of him. How long he lived is unknown. I Nor is it recorded that he made any j communication about the world of! spirits. It is remarkable that none who I have been restored to hfe from the dead, have made any communications respecting that world. See Luke xvi. 31, and Notes on 2 Cor. xii. 4.

4. Which should betray him. Greek: " who was to betray hini," that is, who would do it.

5. Three hundred pence. About forty dollars. ^ And given to the poor. The avails or value ot it given to the poor.

6. Had the has;. The word translated hag is compounded of two words, meaning "tongue," and "to keep, or preserve." It was used to denote the bag in which musicians used to keep the tongues, or reeds of their pipes when travelling. Hence it came to mean any bag or purse in which travellers put their money, or their mo.-t precious articles. The disciples appear to have had such a bag or purse in common, in which they put whatever money they had, and which was designed especially for the poor. Luke viii. 3. Matt, xxviji. 55. Acts ii. 44. The keeping of this it seems was intrusted to Judas. And it is remarkable that the only one among them that seems to have been naturally avaricious should have received this appointment. It shows us that every man u tried according to his native propensity. This is the object of trial, to bring oat man's native character And everv

thief, "* and had * ihe bag, and bare what was put therein.

7 Then said Jesus, Let her alone: against the day of my burying hath she kept this.

8 For ' the poor always ye have with you; but me '' ye have not always.

9 Much people of the Jews therefore knew that he was there: and they came not for Jesus' sake only, but that they might see Lazarus also, whom he had raised from the dead.

10 But the chief priests consulted that they might put Lazarus also ' to death;

1 1 Because that ^ by reason of liim many of the Jews went away and believed on Jesus.

man will find opportunity to do evil according to liis native disposition, if he is inclined to it. ^ And bare, <Soc. The word translated bare, means literally to carry, as a burden. Then it means to carry away, as in John XX. 15. "If thou hast borne him hence." Hence it means to earry away as a thirf does — and this is evidently its meaning here. It has this sense often in classic writers. Judas was a thief, and stole what was put into the bag. ^'his money he desired to be entrusted to iiim, that he might secretly enrich himself It is clear, however, that the disciples did not at this time know that this was his character, or they would have remonstrated against him. They learned it afterwards. We may learn here, 1st. That it is not a new thing for members of the church to be covetous. Judas wgs so before them. 2d. That such members will be those who complain of the preat tvaft; in spreading the gospel.:(d. That this deadly, mean, and grovelling passion will work all evil in a church. It brought down the curse of God on the children of Israel, in the case of Achan (Josh, vii.); and it i)etrayed our Lord to death. It has often •ince brought blighting on the church; 27* pie that were come to the fea&i, when they heard that Jesus was coming to Jerusalem,

13 Took branches of palm-trees, and went forth to meet him, and cried, * Hosanna! Blessed is the King of Israel, that cometh in the name of the Lord!

14 And Jesus, when he had found a young ass, sat thereon; as it is ' written,

15 Fear not, daughter of Sion: behold, thy King cometh, sitting on an ass's colt.

IG These things J understood not his disciples at the first: but when Jesus was glorified, * then remem bered ' they that these things were written of him, and that they had done these things unto him.

17 The people therefore that was

and many a time betrayed the cause of Christ, and drowned men in destruction and perdition. 1 Tim. \i.;t.

10. That (hey might put Latarut to death. When men are determined not to believe the gospel, there is no end to the crimes to which they are driven. Lazarus was alive; and the evidence of his resurrection was so clear that they could not resist it. They could neither deny it, nor prevent its eifect on the people. As it was determined to kill Jesus, so they consulted about the propriety of removing Lazarus first, that the number of his followers might be lessened, and that the death of Jesus might make less commotion. Unbelief stops at no crime. Lazarus waa innoceiu. They could bring no charge against iiim. But they deliberately plotled murder rather than believe on the Lord Jesus Christ.

17. Bare record. Testified that he had raised him, and. as was imturnl, spread tin; report through the city. — This excited much attention, and they with hiir, when he called Lazarus out of his grave, and raised hiin I'roni tlie dead, bare record.

1.8 For " this cause the people also met him, for that they heard that he had done this miracle.

19 Tlie Pharisees therefore said among themselves, Perceive '' ye liow ye prevail nothing'' behold the world is gone after him.

20 And there were certain '

19. Prevail nothing. All your efforts are ineffectual to stop the progress of his opinions, and to prevent the people from believing on him. IT The world. As we should say, ' Every body — all the city has gone out.' The fact that he met with such success induced them to hasten their design of putting him to death. Ch. xi. 53.

20. CertaiiL Greeks. In the original "Some Hellenists" — the name commonly given to the Greeks. The same name was commonly used by the Jews to denote all the Pagan nations, because most of those whom they knew spoke the Greek language. John vii. 33. Rom. i. 16; ii. 9, 10; iii. 9. "Jews and Greeks." The Syriac translates this place, "Some of the Gentiles." There are three opinions in regard to these persons. 1st. That they were Jeivs who spoke the Greek language, and dwelt in some of the Greek cities. It is known that Jews were scattered in Asia Minor, Greece, Macedonia, Egypt, &.C.; in all which places they had synagogues. See Note ch. vii. 35. 2d. That they were proselytes from the Greeks. 3d. That they were still Gentiles and idolaters, who came to bring offerings to Jehovah to be deposited in the temple. Ligbtfoot has shown that the surrounding Pagans were accustomed not only to send presents, sacrifices, and ofi'erings to the temple, but that they also frequently attended the great feasts ut" the Jews. Hence the outer court of the temple was called the cmrt of the Gentiles. Which of th^se opinions is the correct one, cannot bj determined.

Greeks among them, that •* came up to worship at the feast:

21 The same came therefore to ' Philip, which was of Bethsaida of Galilee, and desired him, saying, Sir, we would see Jesus.

22 Philip cometh and telleth Andrew: and again, Andrew and Philip tell Jesus.

23 And Jesus answered them, saying. The hour is f come that the Son of man should be glorified.

i. 44. ^ Would see Jesus. It is probable that the word see, here, implies also a desire to converse with him, or to hear his doctrine about the nature of his kingdom. They had seen, or heard of his triumphal entry into Jeru.^ialem, and either by curiosity, or a desire to be instructed, they came and interceded with his disciples that they might be permitted to see him. In this there was nothing wrong. Christ made the curiosity of Zaccheus the means of his conversion. Luke xix. 1 — 9. If we wish to find the Saviour we must seek for him, and take the proper means.

22. Telleth Andrew. Why he did not at once tell Jesus, is not known. Possibly he was doubtful whether Jesus would wish to converse with Gentiles, and chose toconsult with Andrew about it. IT Tell Jesus. Whether the Greeks were with them cannot be determined. From the following discourse it would seem probable that they were. Or at least, that Jesus admitted them to his presence, and declared the discourse to

23. TTie hour is come. The time is come. The word hour literally means a twelfth part of the day. But it also is used to denote a brief period, and a fixed, defnite, determined, time. It is used in this sense here. The appointed, fixed time is come — that is, is so near at hand, that it may be said to be come If The Son of man. This is the t'avorite title which Jesus gives to himself, denoting his union with man, and the interest he felt in his welfare. The title is used here rather than " tiie Son of God," because as a man he had beer, humble, poor, and despised, but the. time had come when, as a man, he wa« to receive the appropriate honors of the

24 Vorily, verily, I say unto you, I 25 He * that loveth his life, shall • Except a corn of wheat fall into lose it; and he that liateth his life

the {jround and die, itabideth alone; but if it die, it bringelh forth much fruit.

Messiah. IT Be glorifud. Be honored in an approprialc way. That is, by the testimony which God would give to him at his death, by his rcsurreclion, and by his ascension to glory. Sec eh. vii. 39. 24. Verily, verily. An expression denoting the grest importance of wiiat he was about to.say. We cannot but admire the wisdom by which ho introduces the subject of his death. They had seen his triumph. They suppo.scd he was about to establish his kingdom. Ho told them lliat the time hnd come in which he was to be glorified; but not in the manner in which tket/ expected. It was to be by his death. But as they woidd not at once sec liow this could be; as it would appear to dash their hopes, he takes occasion to illustrate it by a beautiful comparison. All the beaut V and richness of the harvest results from the fact that the grain had died. If it iiad not died it would never have germinated, or produced the;.'lory of the yellow harvest.,So with him. By this he still keeps before them the truth that he was (o be glorified, but he delicately, and beautifully introduces the idea still that he must die. H A corn. A grain. IT Ofviheat. Any kind of grain — wheat, barley, &.c. The word includes all grain of tins kind. ^ Into the ground. Be buried iu the eartii 80 as to bo acce.'ssibic by the proper moisture. ^\ Aiul die. The whole /Wy, or substance of the grain, except the germ, dies in the earth, or is decomposed, and this decomposed substance constitutes the first nourishment of the tender germ — a nutriment wonderfully adapted to it, and fitted to nourish it uutil it becomes vigorous enough to derive its support eniircly from the ground. In this God lias shown his wisdom and goodness. No one thing could be more evidrntli/ fitted for another than this provision made iu the gram itself for the •uiurc wants of the lender germ. IT A'lideth alone. Producers no fruit. It remains wiijiout producing the rich and beautiful harvest. So Jesus intimates

in this world, shall keep it unto life eternal.

that it was onhj by his death that he would be glorified in the salvation of men, and in the honors and rewards of heaven. Heb. ii. 'J. '' We see JesuB wiio was made a little lower than the angels, /or the suffering of death crowned with glory and honor." Phil. ii. 8, 9. " He humbled himself and became obedient unto death, even the death of the cross; wherefore (iod hath highly exalted him," &c. Heb. xii. 2. " Who, for the glory that was set before him, endured the cross, despising the shame, and is set down at tlie right hand of the throne of (Jod." Eph. i. 20—2:?.

2.'5. He that lovelh his life, &c. This was a favorite principle, a sort of axiom with the Lord Jesus, which he applied to himself as well as to his followers. Sec Note,.Matt. x. 39. Luke ix. 24.

26. Serve me. Will be my disciple. Or will be a Christian. Perhaps this was said to inform the Greeks (vcr. 20.) of the nature of iiis religion. IT Let him follow me. Let him imitate me; do what I do; bear what I bear, and love what I love. He is discoursing here particularly of his own sufferings and death; and this passage has reference, therefore, to calamity and persecution. ' You see me triumph. You sec mo enter Jerusalem. And you supposed that my kingdom was to be set up without opposition or calamity. But it is not. I am to die. And if you will serve me, you must follow me even in these scenes of calamity; be willing to endure trial and to bear shame, looking for future reward.' ^ ]Vhrre I am. Seech, xiv. 3; xvii. 21. 'I'hat is, ho shall be in heaven — where the.'^on o( (iod then va.i in his divine nature, and where he would be.as the glorified.Messiah. See Note on John iii. 13. The natural and obvious nieaninc of the expression, " I am," irn[)lics iliat he was then in heaven. The design of thia verse is to comfort them in the midst of persecution and trial. They wore to follow him to any calamity; but aa Ae was to be glorified as the result of his

follow nic; and where ° I am, there shall also my servant be: if* any man serve me, him will my Father honour.

27 Now ' is my soul troubled; and what shall I say ] Father, save

sufterings, so they also were to look for their reward in the kingdom of heaven. Rev. iii. 21. " To him that overcomcth will I give to sit with me on my throne."

27. Troubled. The mention of his death brought before him its approaching horrors; its pains; its darkness; its unparalleled woes. Jesus was full of acute sensibility, and his human nature shrunk from the scenes through which he was to pass. See Luke xxiii. 41—44. IT What sfiall I do? This is an expression denoting intense anxiety and perplexity. As if it were a subject of debute whether he could bear those sufterings; or whether the work of man's redemption should be abandoned, and he sliould call upon God to save him. Blessed be his name that he was willing to endure these sorrows, and did not forsake man when he was so near being redeemed. On the decision of that moment — the fixed and unwavering purpose of the Son of God — depended man's salvation. If Jesus had forsaken his purpose then, all would have been lost, if Father save me. This ought undoubtedly to have been read as a question, ' shall I say. Father save me?' Shall I apply to God to rescue me? Or shall I go forward to bear these trials? As it is in our translation it represents him as actually offering the prayer, and then checking himself. The Greek will bear either interpretation. This whole verse is full of deep feeling and anxiety. Compare Matt. XX vi. 3S. Luke xii. 50. ^ This hour. These calamities. The word hour liere doubtless has reference to his approaching sufferings — the appointed hour for him to suffer. Shall I ask my Father to save me from this hour, i. e., from these approaching sufferings? That it might have been done, see Matt, xxvi..53. IT But for this cause. That is, to suffer and die. As this was the desisin of his coming; as he did it deliberately; as the salvation of the world

me fiom this hour: but '' for this cause came I unto this hour.

28 Father, glorify thy name. Then came there a voice ' from heaven, saying, I have both glori lied it, and will glorify it again

depended on it, he felt that it would not be proper to pray to be dehvercd from it. He came to sufler, and he submitted to it. See Luke xxiii. 42.

28. Glorify thy name. The meaning of this expression in this connexion is this: ' I am willing to bear any trials. I will not shrink from any sufferings Let thy name be honored — let thy cha racier, wisdom, goodness, and plans of mercy be maniiested, and promoted, whatever sufferings it may cost me. Thus Jesus showed us that God's glory is to be the great end of our conduct, and that we are to seek that, whatever sufferings it may cost us. 1i / have both glorified it. The word it is not here in the original. But ii is not improperly supplied by the translatois. 'i'bere can be no doubt that when God says here that he had glorified his name, he relers to what had been done by Christ, and that this was to be understood as an attestation that he attended him, and approved his work. See ver. 30. He had honored hif name by the pure instructions which he had given to man through him; by his power displayed in miracles; by his proclaiming his mercy through him; by his appointing him to be the Messiah, &c. IT Will glorify it again. By the death, the resurrection, and ascension of his Son; and by extending the blessings of the gospel among all nations. It was thus that he sustained his Son in view of approaching trials. And we may learn, 1st. That God will minister grace to ua in the prospect of suffering. 2d. That the fact that God will be honored by our afflictions should make us wilUng to bear them. 3d. That whatever was done by Christ tended to honor the name of God. This was what he had in view. He lived, and suffered not for himself, but to glorify God in the salvation of men.

29. The peopl'.. A part of the people. IT It thundered. Tlie unexpected sound af the voice would confound and amazf

29 The people therefore that I 31 Now is the jud^rment of this stood by and heard it, said that it I world: now shall* the prince of this thuiiderod: others said, An angel world be cast out.

30 Jesus answered and said, This voice came not because of nie, but " for your sakes.

them. And thc-^h there ia no reason to doubt that the words were spoken distinctly (Matt. iii. 17), yet some of tlie people, either from amazement or envy, would suppose this was a mere natural phenomenon. If A7t angel spake. It was the opinion of many of the Jews that God did not speak lo men e.xcept by the ministry of antjels. Hcb. ii. 2. " The word spoken 6i/ angels." Gal. iii. ly. "It was ordained by angels in the hand of a mediator."

30. Not because of me. Not to strengthen or conlirm nie; not that / had any doubts about my eoursc, or any apprehension that God would?iot approve me and glorify his name. If For your sakes. To give you a striking, and indubitable proof that I am the Messiah; that you may remember it when I am departed, and be yourselves comforted, suitported, and saved.

31. Now is Ifie judgment of this world. Greek, " Crisis." This expression doubtless has reference to his a[)proaching death; and whatever he means by judgment here relates to something that was to be accomplished by that death. It cannot mean that then was to be the time in which the world was to be finally judged, fur he.says that he did not come then to judge the world, (eh..\ii. 47; viii. 1.')); and he has clearly! declared that there shall be a future day when he will judge all mankind. The meaning of it may be thus expressed. ' Now is api)roncning the decisive scene, the cventfid period — the crisis — when it shall be determined who shall rule this world. There has been a long conllict between the powers of' liglit and darkness — between VtQii and the Devil. Satan has so effectually ruled, that ho may bo said lo be the piince ol this world. But piy approaching death will destroy his kingdom; will break down liis power; and will lie the means of setting up the kingdom of ( Jod over man.' The death of Christ wax to be the most grand and

32 And I, if 1 be lifted ' up from

effectual of all means that could be used to establish the authority of the law, and government of (Jod, Rom. viii. 3, 4. This it did, by showing th« regard God had to his law; by showing his hatred of sin, and presenting the strongest motives to induce man to leave the service of Satan; by securing the influences of the Holy Spirit; and by Jiis puttmg forth his own direct power in the cause of virtue and of God. The death of Jesus was the determining cause, the grand crisis, the concentration of all that God had ever done, or ever will do, to break down the kingdom of Satan, and set up his power over man. Thus was fulfilled the prediction (Gen. iii. 15), " I will put enmity between thee and the woman, and between thy seed and her seed: it shall bruise thy head, and thou shah bruise his heel." ^ Now shall the pritice of this world. Satan, or the devil. Ch. xiv. 30; xvi. II. He Ib also called the god of Ihi.i world. 2 Cor. iv. 4. Eph. vi. 12. " The rulers of the darkness of this world," i. e., the rulers of thia dark world — a well-known Hebraism. He is also called " the prince of the power of the air, the spirit that now worketh in the children of disobedience." Kph. ii. 2. All these names are given him from the influence or power which he has over the men of this world, because the great mass of men have been under bis control, and subject to his will. ^ Be cast out. His kingdom shall be destroyed. His empire shall come to an end. It does not mean that then his reign over all men should entirely cease, but that then would be the crisis, the grand conflict, in which he should be vanipiisbed, and from that time his kingdom begin to decline, until it should finally cease, and then be free altogether from lii» dominion. Sec Luke x. 18. Col. i IS— 20. Acts xxvi. 18. 1 Cor. xv. 25 2C>. llcv. XX. 14. 32. Be lifted up. See ch. iii. 14; viii

34 The ])noj)le answered him, We have hoard * out of the law ' that Christ abideth for ever: and how saycst thou, The Son of man must be lifted up 1 who is this Son of man 1

28. IT Will draw. Ch. vi. 44. The same word is used in both places. IT All me7i. I will incline all kinds of men; or will make the way open by the cross, so that all men may come. I will provide a way which shall present a strong motive or inducement — the strongest that can be presented to all men to come to me.

34. Out of the law. Out of the 31d Testament; or rather we have been so taught by those who have interpreted tlie law to us. IT That Christ. That eAe Messiah. ^ Abideth for ever. Will remain for ever, or will hve for ever. The doctrine of many of them certainly was that the Messiah would not die: that he would reign as a prince for ever over the people. This opinion was founded on such passages of scripture as these: Ps. c-x. 4. "Thou art a priest for ever." Dan. ii. 44; viii. 13, 14. In the interpretation of these passages they had overlooked such places as Isa. liii. Nor did they understand how the fact he should reign for ever, could be reconciled with the idea of his death. To us, who understand that his reign does not refer to a temporal, an earthly kingdom, it is easy. II How sayest thou, &c. We have understood by the Son of man, the same as the Messiah, and that he is to reign for ever. How can he be put to death? IT Who is this So?i of man? ' The Son of man we understand to be the Messiah spoken of by Daniel, who is to reign for ever. To him, therefore, you cannot refer when you say that he must be hfted up, or must die. Who is it — what other Son of man is referred to but the Messiah?' Either ignorantly, or wilfully, they supposed he referred to Bome one else than the Messiah.

35. The li"ht with you. Jesus d'd not reply directly to their question. He WW hal thev were offended by the

35 Then Jesus said unto them Yet a little while is the lifrht '' with you. ' Walk while ye have the light, lest darkness come upon you: for he.^ that walketh in darkness, knoweth not whither he goeth.

3G While ye have light, believe in the light, that ye may be ^ the mention of his death, and he endeavor ed to arrive at the same thing indirectly. He tells them, therefore, that the light would be with them a little while, and that they ought to improve the opportunity while they had it, to listen to hia instructions, to inquire with candor, and thus to forsake their false notions respecting the Messiah. II The light. Ch. i. 4. It is probable that they understood this as denoting the Messiah. See ch. viii. 12. "I am the light of the world." Ch. ix. 4. f Walk, &.c. Ch. xi. 9. Whatever you have to do, do it while you enjoy this light. Make good use of your privileges before they are removed. That is, while the Messiah is with you, avail yourselves of his instructions, and learn the way to hfe. ^ Lest dark ness. Lest God should take away all your mercies; remove all Ught and instruction from you, and leave you to ignorance, bhndness and wo. This was true that darkness and calamity were to come upon the Jewish people w^hen the Messiah was removed; and it is also true that God leaves a sinner to darkness and misery when he has long rejected the gospel. ^ For he, 6l,c. See ch. xi. 10.

36. While ye have light. This implied two things, 1st. That he was the light, or was the Messiah. 2d. That he was soon to be taken away by death. In this manner he answered their question not directly, but in a way to convey the truth to their minds, and at the sam« time to administer to them useful admonition. Jesus never aroused the prejudices of men unnecessarily, yet he never shrank from declaring to them the trulli in some way. however unpalatable it might be. IT Believe in the light. That is, in the Messiah, who is the hght of the world. If That ye may be children, Sec. That ye may be the friends and followers of the Messiali. Note. Matt.

children of lijrht. These things epake Jesus, a'ld departed, and did hide himself from them.

37 But though he had done so many mira» les hefore them, yet they believed not on him:

38 That the saying of Esaias the prophet mijrht be fulfilled, which he spaice, " Lord, who bath believed our report 1 and to whom hatli the arm of tlie Lord been revealed 1

39 Therefore they could not be

1. 1. See John viii. 12. Eph. v. 8. " Now are ye light in the Lord, walk as children of liglit." ^ Did hide himself from them. Ch. viii.."JD. He went out to Bethany, where he commonly passed the night. Luke xxi. 37.

37. So manij miracles. This does not refer to any miracles wrought on this occasion, but to all his miracles wrought in view of the nation, in healing the sick, opening the eyes of the blind, raising the dead, &.e. John here gives the summary or the result of all his works. Though Jesus had given the most undeniable proof of his being the Messiah, yet the nation did not believe on him. IT Before them. Before the Jewish nation. Not in the presence of the people whom he was then addressing, but before the Jewish people. ^ They believed 7U)l. The Jewish nation did not believe as a nation, but rejected him.

3S. The sui/imr. The word of Lsaiah, or that whicli Isiiiah predicted. 'I'his occurs in Isaiali liii. 1. ^ Miphl he fulfilled. That the same effect should occur as did in the time of Isaiah. This docs not mean that the Pharisees rejected Christ in order that the prophecy of Isaiah should be fulfdled, but that hy their rejection of him the same thing had occurred which took place in the time of Isaiah. His message wa.s despised by the nation, and he himself put to death. And it was also true — by tiie same causes, bv the same nation — that the same gospel message was rejected by the Jews in the time of Christ. The same lani;uage of the prophet would express Imth events, and no doubt was intended by the Holy Spirit, to mark both events. In this way it was completely fulfilled. See Notes on Isa. liii. 1. If Our report Literally, by report ia meant " what is lieard." Our speech, our message. That is, few or none have received the message. The form of the rjucstion is an emnhatic way of sayiiiff that it was rejected. ^ The arm of the Lord. The arm is a symbol of power OS it is the instrumc t by which we execute our purposes. It is put for the power of God. Isa. li. 9; lii. 10. Thus he is said to have orought out the children of Israel from Egypt, with a high arm; that is. with great power. It hence means God's power in defending his people; in overcoming his enemies; and in saving the soul. In this place, it clearly denotes the power displayed by the miracles of Christ. U Revealed. Made known, seen, understood. Though the power of tJod wa.<, displayed, yet the people did not see and understand it.

39. Thei/ could not. See Mark vi. 5. " He could there do no mighty works," &,c. The words can and could are often used in the Bible to denote the existence of such obstacles as to make a result certain, or aihrming that while one thing exists, another thing camiot follow. Tims, John v. 41, " How can ye believe who receive honor one of an other." That is, while this propensity to seek for lionor exists, it will effectually prevent your believing. Thus, Gen. xxxvii. 4, the brethren of Joseph "could not speak peaceably with him." That is, while their hatred contiiuied so strong, tlie other result would follow. Sec also IVIatt. xii. 34. Rom. viii. 7. John vi. 60. Amos iii. 3. In this case, it means that there was some obstacle or difficulty that made it certain that while it e.vistcd, they would not believe. What that was, is stated in the next verse, and while that blindness of mind, and that hardness of heart existed, it was impossible that they should believe, for ihi; two things were incompatible. But this determines nothing about their power of removin/r that hlindnrss, or of yieldinij their heart to the gospel. It simply afhrins that while one exists the other cannot follow. Clirysostom and Augustine uiiderst:>fici this of a moral H|> ahiliti/, and not of any nntural wntt of jjowcr. " They could not, because they would not." Chrysostom in loco. So on Jer. xiii. 23. Can the Kthionian change his skin, ice. he says. " licaoet not say it is impossible for a wicked man to do well, but uf.cause they vnll nol, therefore they cannot.'" Augustine Bays on tliis place, " If I be asked why they could not believe? I answer without hesitation, because they v^ould not: because God foresaw their evil will, and he announced it beforehand by the prophet." "i Said again. Isa.. vi. 9, 10. 40. lie hath blinded their eyes. The expression in Isaiah is, " Go, make the heart of this people fat, and shut their eyes." That is, go and proclaim truih to them — truth that will result in bhnding their eyes. Go and proclaim the law and the will of God, and the efect will be, owing to the hardness of their heart, that their eyes will be blinded and their hearts hardened. As God knew that this would be the result; as it was to be the effect of the message, his commanding Isaiah to go and proclaim it, was the same in effect, or in the result as if he had commanded him to bhnd their eyes, and harden their hearts. It is this effect, or result, to which the Evangelist refers in this place. He states that God did it; that is, he did it in the manner mentioned in Isaiah, for we are liinited to that in our interpretation of the passage. In that case it is clear that the mode specified is not a direct agency on the part of God in blinding the mind — which we cannot reconcile with any just notions of the divine character — but in sttffering the truth to produce a regular effect on sinful minds, without putting forth any positive supernatural injluence to prevent it. The effect of truth on such minds is to irritate, to enrage, and to harden, unless counteracted hv the grace of God. See Rom. vii. 8, 9. 11. 2 Cor. ii. 15, 16. And as God knew this, and knowing it, still sent the message, and suffered it to produce the regular effect, the Evangelist says, " he hath olinded their minds," thus retaining the substance of the passage in Isaiah without quoting the precise language. But in proclaiming the truth there was nothing wrong on the part of God, or of Isaiah: nor is there understand witii t/ttir heart, and be converted, and I should heal them. 41 These thinfrs said Esaias when * lie saw his glory, and spake of him: any indication that God was unwilUnc tiiat they should believe and be saved. 1i That they should not see, &.C. This docs not mean thai il was the desigri of God that they should not be converted, but that it was the effect of their rejecting the message..See Note on Matt. xiii. 14, 15.

41. When he saw his glory. Isa. vi. 1 — 10. Isaiah saw the Lokd (in Hebrew, Jehovah) sitting on a throne, and surrounded with the seraphim. This is, perhaps, the only instance in the Bible in which Jehovah is said to have been seen by man; and/or this, the Jews affirm that Isaiah was put to death. God had said (Ex. xxxiii. 20.), " no man shall see me and live," and as Isaiah affirmed that he had seen Jehovah, the Jews, for that and other reasons, put him to death by sawing him asunder. See introduction to Isaiah, § 2. In the prophecy, Isaiah is said expressly to have seen Jehovah. Ver. 1. and in ver. 5; " Mine eyes have seen the King Jehovah of hosts." By his glory is meant the manifestation of him, the shechinak, or visible cloud that was a represents tion of God, and that rested over the mercy-seat. This was regarded as equivalent to seeing God; and John here expressly applies this to the Lord Jcsua Christ. For he is not affirming tbdt the people did not believe in God, but is assigning the reason why they believed not on Jesus Christ as the Messiah. The whole discourse and illustration has respect to the Lord Jesus, and the natural construction of the passage requires us to refer it to him. John affirms that it was the gl'iry cf the Messiah that Isaiah saw, and yet Isaiah affirms that it was Jehovah. And from this, the inference is irresistible that John regarded Jesus as the Jehovah, whom Isaiah saw. The name Jehovah is never in the scriptures applied to a man, or an angel, or to any creature. It is the pecuhar, incommunicable name of God. So great was the reverence of the Jews for that name that they would not even pronounce it. Thi.* pas

42 Nevenlieless, amonw the chief rulers also many believed on him, but " because of the Pharisees they did not confess him, lest tiiey should be put out of tiie synafro^ifue:

43 For '' they lov(^d the praise of mea more than the praise of j

sage is, therefore, conclusive proof that Christ is equal with the Failicr. If Spake of hiiH. Of the Messiah. The conne.\- ion requires tliis interpretation.

42. The chief rulers. Some of the mcniberH of the Sanhedrim. V Because of the Pharisees. Tlie I'harisees were a majority of the council. ^ Put out of the synagogue. E.\communicated. See Note, ch. ix. 22.

43. The praise of men. The approbation of men. It does not appear that they had a living active faith, but that they were convinced in their understanding that he was the Messiah. They had that kind of faith which is so common aiuong men — a speculative acknowledgment that religion is true; but an acknowledgment which leads to no self-denial, which shrinks from the active duties of piety, and fears man more than God. True faith is active. It overcomes the fear of man. It prompt.s to self-denying duties. Ileb. xi. Nevertheless, it was no unimportant proof that Jesus was the Messiah, that any part of the Great Council of iho Jews were even speculatively convinced of it. And it shows that the evidence could not have been slight when it overcame their prejudices and pride, and constrained them to admit that the lowly and poor man of Na/areth was the long-c.xpected Messiah of their nation. H Did not confess him. Did not openly avow their belie! that heuasliie IVIessiah. Two of them, however, did afterwards evince their aitaebment to him. These were Joseph and Nicodemus, Ch. xi.\.38. 3'J. Tiiat Joseph was one of them appears from Mark XV. 4H. Luke xxiii..W,.'il.

44. Jesus cried, and said. John does not say where or when this was. It ia Drobal)le, however, that it was a continnation of the discourse recorded in verses 30 — 36. Jesus saw their unbelief, and that believeth on ine, believeih nol on rne, but on him that sent lae.

45 And he that setah me, seeth him that sent me.

40 I '' am come a li<rht into the world, that whosoever believetli on nie should not abide in darkness.

47 And if any man hear my words, and believe not, I judge liim

proceeded to state the consequence ot believing on him, and of rejecting him \ and liis message. If Believeth not on me.! That is, nol on me al&ne, or iiis faith docs not terminate on me. Compare, Matt. X. 20. Mark ix. 37. It involves also belief in him that sent me. Jesua uniformly represents the union between himself and God as so intimate, thai there could nol be faith in him imless there was also faith in God. He did the.tame works (ch. v. 17, 20, 3(i; x. 23, 37), and taught the verv doctrine which God had cominissioned him to do. Ch. viii. 38; v. 30, 20—23.

4."). Seeth me, &c. This verse is a strong confirmation of his ecpiality with God. In no other way can it be true that he who.saw Jesus, saw him that sent him, imless he were the same iii essence. Of no nmn could it be allirmed that he who saw liim, saw Ciod. To say this of Paul or Isaiah would have been blas|)iicmy. And yet Jesus used this language familiarly and constantly. It shows that he had a coiisciou.^ness that he was divine, and that it was the natural and proper way of."^peaking when speaking of himself Compart ch. V. 17.

4(;. A liffhl into the world. Ch. vir 12: i. 9; iii. 19. H IValk in darkneg' Ingress and dangerous errors. JJark ness is put for error, as well as for sii, John iii. 19. 1 John i..'). It is also usee to denote the state when tin.' comforts 01 religion are withdrawn froni the soul Isa. viii. 22. Joel ii. 2. Isa. lix. 9 John viii. 12.

47. I judfte him not, Slc. Ch. viii. 15 This was not lli^^ present purpose t«. condenm men. Ho would come loom demn the guilty at a future time. Al present ho came to save them. Hence lie did nor now even pronounce deci sivcly on the condition of those who r«

not: for I came " not to judge the world, but to save the world.

48 He that rcjecteth me, and receivoth not my words, * hath one that judgeth him: the word that I liavo spoken, the same shall judge liim in the last day.

4!) For I have not spoken of mye-elf; but the Father which sent me, Kc gave me a commandment, what ac.3.17. JDe.18.19. Lu.9.2G.

48. He that rejccteth me. Luke x. 16. The word reject means to despise, or to refuse to receive him. If Hath one. That is, he needs not my voice to condemn him. He will carry his own condenmation with him, even should I be silent. His own conscience will condemn him. The words which I have spoken will be remembered, and will condemn him, if there were nothing farther. From this we learn: 1st. That a guilty conscience needs no accuser. 2d. That the words of Christ, and the messages of mercy which the sinner has rejected, will be remembered by him. 3d. That this will be the source of his condemnation. This will make him miserable; and there will be no possibility of his being happy. 4th. That the conscience of the sinner will concur with the sentence of Christ in the great day, and that he will go to eternity self- condemned. It is this which will make the pains of hell so intolerable to the sinner. 5th. The word that Christ has spoken, the doctrines of his gospel, and the messages of mercy, will be that by which the sinner will be judged in the last day. Every man will be judged by that message, and the sinner will be punished according to the frequency and clearness with which the rejected mes.^age has been presented to his mind. Matt. xii. 41.

50. Is life everlasting. Is the cause or source of everlasting life. He that obeys the commandment of God shall obtain everlasting life; and this is his commandment, that we believe in the name of his only-begotten Son. 1 John iii. 22. We see here the reason of the earnestness and fidelity of the Lord Jeius. It was because he saw that eternal hi't depended on the faithful preacliing

50 And I know that his com mandmcnt ' is life everlasting whatsoever I speak therefore, even as the Father said unto me, so I speak.

NOW ^ before the feast of the passover, when Jesus knew of the message of God. He therefore proclaimed it in the face of all opposition, contempt, and persecution. And wf. see also: 1st. That every minister of religion should have a deep and abidin{/ conviction that he delivers a message that is to be connected with the eternal welfare of his hearers. And, 2d. Under the influence of this belief, ht should fearlessly deliver his message ir the face of bonds, poverty, contempt persecution, and death.

It may not be improper to remark here that this is the close of the pubhc preaching of Christ. The rest of his ministry was employed in the private instruction of his apostles, and in preparing them for his approaching death. It is such a close as all his miiiistera should desire to make: a solemn, de liberate, firm exhibition of the truth ot God, under a belief that on it was de pending the eternal salvation of his hearj ers, and uttering without fear the so I lemn message of the Most High to? lost world.

1. The feast of the passover. Note Matt. xxvi. 2, 17. ^ His hour was come The hour appointed in the purpose oi God for him to die. Ch. xii. 27. J Having loved his own. Having given to them decisive and constant proofs of his love. This was done by his calUng them to follow him; by patiently teaching them; by bearinj^ with their errors and weaknesses; and by making ihera the heralds of his truth, and the heirs of eternal life. ^ He loved them unto the end. That is, he continued the proofs of his love until he was taken away from them by death. Instances of that love John proceeds immediately to record in his washing their feet, and in the institution of the supper. We

that his hour " was come that he should depart out of this world unto til 3 Father, having * loved his own which were in the world, he loved them unto tlie end.

2 And supper being ended, (the* devil having now put into the heart of Judas Iscariot, Simon's suti, to betray him,)

3 Jesus knowing '' that the Father had given all things into his

may remark that Jesus is the same yesterday, to-day, and for ever. He does not change; he always loves liie same traits of cliaraclcr; nor docs lie wil/idraib liis love Inun the soul. If his people walk in darkness, and wander Irom aim, the fault is theirs, not his. His is the ciiaracterofafricnd that never leaves or forsakes us; a tricnd that stickeih closer than a hroihiT. l'.s. x.x.wii. 28: " The Lord — forsakcth not his saints." Isa. xUx. 14 — 17. Prov. xviii. 21.

2. Supper bei/ig ended. This translation expresses too mucii. The original means ivkile they were at supper. And that mis is the meaning is clear from the fact that wo lind them still eating after this. The Araiiic and Persic translations give it this meaning. The Latin Vulgate render.*! it like the English. ^ The devil. The leader or prince of i^vil spirits. If Ilavi/iff now put it into the heart. Literally, having cast it into the heart. Compare E|)h. vi. Ki, "the fiory darts of the wicked." Sec Acts V. H. Luke x.xii.;}. The meaning of this passage is, that Satan inclineu the mind of Judas to do this, or Ik; tempted Kim to betray liis Master. Wo know not precisely how this was done; but we know that it was by means of his avarice. Satan could tcmjjt no one unless there was some inclination of the mind; some ujjtural or depraved propensity, that he could make use of He presents objects in alluring forms fitted to that pro|)cnsity, and under tlio inlluenrc of a strong, corrii])! inchnation tho soul yields to sin. In the case of Judas it was the love of money: and it was necessary then to present to him only ll o possibility of obtaining money, and It found him ready lor any crime.

' hands, and that* he was come from God, and went to tiod;

I 1 He riselh froiu supper, and laid aside his garments; and took a towel, and girded himself:

5 After that, he poureth wattr into a basin, and begun to wash the disciples' feet, and to wipe tliem with the towel wherewith he wa.s girded.

6 Then conieth he to Simon Pe-

full understanding of his dignity and elevation of character, he yet condescended to wash their feet. Tho evangelist introduces his washing tlieir feet by saying that he was fully conscious of Iris elevation above thcni, as being entrusted with all things; and this made iiis humiliation the more strik ing and nunarkable. Had he been a mere human teacher, or a prophet, it would have been remarkable. But when we remember the dignity of his nature, it shows how low he would stoop to teach and save his people. If Had given all thinps, «S:-c. See Note, Matt,.vxviii. 18. H Il'as come from God. See Note, ch. viii. 42. H Went to God. Was about to return to heaven. Sco ch. vi. Gl, r.2.

4. He riseth from supper. Evidently while they were eating. See vcr. 2. ^ iMid aside his "iirrnvnts. His outer garment. Note, Matt. v. 10. This was Ins mantle or robe, whicii is said to have been without seam. It was customary to lay this aside when tlii^y worked, or ran, or in the heat of summer. ' Took a towel, and girded himsiif. This was tho manner of a servant or slave. See Note, Luke xvii. 8.

r>. Began to wash, &,c. It was uniformly the ollicc of a servant to wash the feet of guests. 1 Sam. xxv. 41. It became a matter of necessity where thoy travelled without shoes, and where they reclined on couches at meals. It should be remembered here, that tho disciples were not sitting at the table as we do, but w»;re lying with their feol e.vtended from the table, so that Jev'.dB could easily have access to tiicm. £«o Note, Matt, xxiii. (i.

hut thou slialt know hereafter. 'He. a Matt.3.14.

Son of God, the Messiah — perform thn humble office of a servant — lowards me. a sinner? This was an expression of Fetcr's humility, of his reverence for Jesus, and also a refusal to allow him to do it. It is possible, though not certain from the te.-ct, that he came to Siioon Peter first.

7. T/ioii knowest 7iot now. Though lie saw the actio., of Jesus, yet he did not fully understand the design of it. [t was a symbohcal action, inculcating a lesson of humility, and intended to teach it to them in such a manner that it should be impossible for them ever to forget it. Had he simply commanded them to be humble, it would have been far less forcible and impressive than when they saw him actually performing the office of a servant. If Shalt know hereafter. Jesus at that time partially e.xplained it. Vs. 14, 15. But he was teaching them by this expressive act a lesson which they would continue to learn all their lives. Every day they would see more and more the necessity of humility, and of kindness to each other; and would see that they were the servants of Christ and of the church, and ought not to aspire to honors and offices, but to be willing to perform the humblest service to benefit the world. And we may remark here that God olten does things which we do not fully understand now, but which we may hereafter. He often afiiicts us, he disappoints us, he frustrates our plans. Why it is, we do not know now, but we yet shall learn that it was for our good, and designed to teach us some important lesson of humility and piety. So he will, in heaven, scatter all doubts, remove all difficulties, and show us the reason of the whole of his mysterious dealings in his leading us in the way to ouir future rest. We ou^ht also, in view of this, to submit ourselves to him; to hush every murmur, and to believe that he does all things well. It is one evidence of piety when we are wiUing to receive affliction at the liand of God, the reason of which we caimot see, content with the belief that we may Bce it here after; or even if we never do, stiil having so much confidence in God as to believe that wuat he ooet-, is kioht.

8. Thou shalt never wa.^h my feet. This was a decided and firm expression of his reverence for his Mivcter. And yet it was improper. Jesus had just de clared that it had a meaninj^, and that he ought to submit to it. We should yield to all the plain and positive requirements of God, even if we cannot now see how obedience would promote his glory. ^ If I v:ash thee not. Thia had immediate reference to the act of washing his feet. And it denotes that if Peter had not so much confidence in him as to believe that an act which he performed was proper, thoufjh he could not see its propriety; if he was not willing to submit his will to that of Christ, and imphcitly obey him. he had no evidence of piety. As Christ, however, was accustomed to pass from temporal and sensible objects to those which were spiritual, and to draw instruction from whatever was before him, some have supposed that be here took occasion to state to Peter that if his soul was not made pure by him, he could not be his follower. Washing is often thus put as an emblem of moral purification. 1 Cor. vi. 11. Titus iii. 5, 6. This is the meaning also of baptism. If this was the sense in which Jesus used these words, it denotes that unless Christ should change and purify Peter, he could have no evidence that he was his disciple. " Unless by my doctrine and spirit I shall purify you, and remove your pride (Matt. xxvi. 33), your wan! of constant watchfulness (ver. 40), your anger (ver. 51), your timidity and fear (vs. 70, 74), you can have no part in me." (Grotius.) "S Hast no part with me. Nothing iwcommoM with me. No evidence of possessing my spirit; of be ing interested in my work; and no pat ticipation in my glory.