Notes on the Old and New Testaments

wicked men should oppose and deride them. It is enough for the disciple to be as his Master, and the servant as his Lord. Matt. x. 25.

19. If ye were of the world. If you were actuated by the principles of the world. If, like them, you were vain, earthly, sensual, given to pleasure, wealth, ambiiion, tney would not oppose you. 'ii Because ye arc not of the 1 world. Because yon are influenced by! different principles from men of the! world. You are actuated by the love of God and holiness; they by the love of sin. U / have chosen you out of the world. I have by choosing you to be my followers, separated you from theii society, and placed vou under the governmeiu of my holy laws. ^ Thcrfforc, &,c. A Christian may esteem it as one evidence of his piety that he is hated by wicked men. Often, most decided evidence is given that a man is the friend j of God, by the opposition e.xcited against j him by the profane, the sabbath-break er, atid the dissolute. 1 Jolmiii. 13. John vii. 7. I '20. JiememberthewordlJuit I said, &i.i- At their first jjppointinent to the apos tolic office. See Matt..\. 24, 25.

21. 3Iy name's sake. Gn my account. Because you are my followers, and possess my spirit. Note, ch. xiv. 13. ^ Be j cause ihcy know me not, Si,c. They will not believe that God has sent me. They do not so understand his character, his justice, or his law, as to see that it was tit that he should send his.Son to die. They are so opposed lo it, so till cd with pride and opposition to a plan of salvation that Ls so humbling to men, as to be resolved nut to believe u, Jiid

22 If " I had not come and spoken unto them, they had not had sin: 'jut '' now thoy have no ' cloke for rheir sin.

23 He that hateth me, hatetli my Father also.

22. And spoken unlo them. Declared unto them the will of God, and made known his requirements. Jesus had not less certainly shown by his own arguments that he was the Messiah than by his miracles. By both these kinds of proof their guilt was to be measured. See ver. 26. No small part of the gospel of John consists of arguments used by the Saviour to convince tli'e Jews that he came from God. He here says, if he had not used these arguments, and proved to them his divine mission, they had not had sin. IT Had not had siti. This is evidently to be understood of the particular sin of persecuting and rejecting him. Of this he was speaking; and though, if he had not come, they would have been guilty of many other sins, yet of this, their great crowning sin, they would not have been guilty. We may understand this, then, as teaching, 1st. Thatthey would not have been guilty of this kind of sin. They would not have been chargeable with rejecting the signal grace of God il' Jesus had not come and made an offer of mercy to them. 2d. They would not have been guilty of the same degree of sin. The rejection of the Messiah was the crowning act of rebellion which brought down the vengeance of God, and led on their peculiar national calamities. By way of eminence, therefore, this might be called the sin — the peculiar sin of their age and nation. Compare Matt, x.xiii. 34 — 39, Kxvii. 25. And this shows us, what is so often taught in the scriptures, that our guilt will be in proportion to the light tiiat we possess, and the mercies that we reject. Matt. xi. 20 — 24. Luke xii. 47, 48. If it was such a crime to reject the Saviour the7i, it is a crime now; and if the rejection of the Son of God brought such calamuies on the

24 If I had not done among them the works ' wliich none other man did, they had not had sin: hut now have they both seen and hated botli me and my Father.

25 But this cniiidh to pass, that the word might he fulfilled that is written in their law. They ** hated me withont a cause.

Jewish nation, the same rejection will involve the sinner now in wo, and vengeance, and despair. ^ No cloke. No covering, no excuse. The proof has been so clear that they cannot plead ignorance; it has been so often presented that they cannot allege that they had no opportunity of knowing it. It is still so with all sinners.

23. He that hateth me, &c. To show them this was no slight crime, he reminds them that a rejection of himselt is also a rejection of God. Such is the ■union between them, that no one ean hate the one without also hating the other. See ch. v. 19, 20, xiv. 7, 9.

24. The works which note other man did. The miracles of Jesus surpassed those of Moses and the prophets: 1st. In their number. He healed great multitudes, and no small part of his life was occupied in doing good by miraculous power. 2d. In their nature. They involved a greater e.xertion of power. He healed all forms of disease. He showed that his power was superior to all kinds of pain. He raised Lazarus after ho had been four days dead. He probably refers also to the fact that he had per formed miracles of a different kind from all the prophets. 3d. He did all this by his own power; Moses and the prophets by the invoked power of God. Jesus spake, and it was done — showing that he had power of himself to do more than all the ancient prophets had done. It may be added that his miracles were done in a short time. They were constant, rapid, continued, in all places Wherever he was, he showed that he had this power; and in the short space of three years and a half, it is probable that he wrought more miracles than are recorded of Moses and Elijah, and all the prophets put together.

26 But wlipn iho Comforter " is como, wlioin I will send unto you from the Father, even the Spirit of trutli, which proceedeth from tl.e Father, he * siiall testify of me:

27 And ' ye also shall bear witness, because " ye have been with me from the beginning.

ed the law. The meaning here is, that the same thing happened to him that did to the Psalmist. The same words that David used respecting his enemies, would express also the conduct of the Jews, and tiicir treatment oi the Messiah. In both cases it was without cause. Jesus had broken no law, he had done no Injury to his country, or to any individual. It is still true that sinners hate him in the same way. He injures no one, but, amidst all their hatred, he seeks their welfare; and, while they reject him in a manner for which they can eive no reason in the day of judgmetit, ne still follows them witli mercies, and entreats them to return to him. Who has ever had any reason to hate the Lord Jesus? What injury has he ever done to any one of the human race? What evil has he ever said or thought of any one of them? What cause or reason had the Jews for putting him to death? What reason has the sinner for hating him now? What reason for neglecting him? No one can give a reason for it that shall satisfv his own conscience; none that has tlie least show of plausibility. Yet no being on earth has ever been more hated, despised, or neglected: — and in every instance it has been ' without a cause.' Reader, do you hate him? If so, I ask you WHY? Wherein has lie injured you? Or why should you tiiink or speak reproachfully of the benevolent and pure Jledeemcr?

27. Ye shall hear witness. You shall be witnesses to the world to urge on them the evidences that the Lord Jesus was the Messiah. If Have been with me. They had for more than three years seen Ills works, and were therefore qualified to bear witness of his character and Hoctrines. 'H From the he-^innins. From his entrance on the public work of the ministry. Matt. iv. 17 — 22. Comptirc Acfsi. 21, 22.

THESE things have I spoken unto you, that ye should not be olTonded.

2 They shall put you out of the synagogues: yea, the time cometh, ' that whosoever killeth you will think that he doeth God serrice.

1. These things. The things spoken in the two previous chapters, promising them divine aid, and directing them in the path of duty. ^ Be offended. For the meaning of the word offend see Note, Matt. V. 29. It means here the same as to stumble or fall — that is, to apostatize. He proceeds immediately to tell them what he had often apprized them of, that they would be subject to great persecutions and trials. He was also himself about to be removed by death. They were to go into an unfriendly world. All these things were in themselves greatly fitted to shake their faith, and leave them to apostatize. Compare Luke x.\iv. 21. If they had not been apprized of this — if they had not known whu Jesus was about to die — and if they had not been encouraged with the promised aid of the Holy Ghost — they would have sunk under these trials, and forsaken him and his cause. And wo may hence learn, 1st. That if Christians were left to themselves, they would fall away and perish. 2d. That God affords means and helps beforehand to keep them in the path of duty. 3d. That the instructions of the Bible, and the help of the Holy Spirit, are all granted to keep them trom apostasy. 4th. That Jesus, beforehand, sccurej the fidelity, and made certain the continuance in faith, of his apostles — seeing all their dangers, and knowing all their enemies. And, in like manner, we should be persuaded that "he is able to keep that which we commit to him against that day." 2 Tim. i. 12.

2. Out of the synagogue..Sec Note, ch. ix. 22. They would excommuuirate them from their religious assemblies. This was often done. Compare Acts vi. 13, 14, ix. 23. 24. xvii. 5, xxi. 27—31. IF ]iOiosoever killeth you. This refers principally to the Jews. It is also true of the Gentiles, that in their persecution

3 And " those things will tlioy do unto you, hocause '' they have (lot known the Father, nor me.

of Christians they.supposed they were renderiiiiT acceptable service to their gods. ir God service. Tiie Jews who persecuted the apostles reijarded them as blasphemers, and as seeking to overthrow the temple service, and the system of religion which God had established. Thus they sujiposed they were rendering service to God in puitiiig them to deaih. Acts vi. 13, 14; xxi. 28 — 31. Smners, especially hypocrites, often "Aoke enormous crimes under the pre-,ence of great zeal for religion. Men often suppose, or profess to suppose, that they are rendering God service v/hen they persecute others; and under tlie pretence of great zeal for truth and purity, evince all possible bigotry, pride, malice, and uncharitableness. The people of God have suffered most from those who have been conscientiotis perlecutors; and some of the most malignant foes which true Christians have ever had have been m the church, and have been professed ministers of the gospel, persecuting them under pretence of great zeal for the cause of purity and religion. It is no evidence of piety that a man is full of zeal against those whom he supposes to be heretics. And it is one of the best proofs that a man knows nothing of the religion of Jesus, when he is eminent for self-conceit in his own views of orihodo.xy, and firmly fixed in the opinion that all who difi'er from liinj and his sect must of course be wrong.

4. These things. These things which arc about to happen. (Vs. 1, 2.) He Had foretold them that they would take place. ^ Ye may remember, &.e. By calling to mind that he had foretold these things, they would perceive that he was omniscient, and would remember also the consolations which he had afibrded them, and the instructions which he had givnn them. Had these calamities come upon them without their having been foretold, their faiih might have failed; they mijrht have been tempted to suppose that Jesus was not aware of them, and of course that you, that, when the timn shall come, yo)nay reinenihor that I told you of thorn. And these things I said not unto yon at the beginning, because I was with you.

he was not the Messiah. God does not sufTer his people to fall into trials without giving them sufiicicnt warning, and without giving all the grace that is needful to bear them. 'SAl the he^in- 7iing. In the early part of the ministry of Jesus. The expression these things, here, refers probably to all the topics contained in these chapters. He had, in the early part of his ministry, forewarned them of calamities and persecut'ons (Matt. x. 16; v. 10—12; ix. 15.). but he had not so fully acquainted them with the nature, and design, and sources, of their trials; he had not so fully apprised them of the fact, the circumstances, and the object, of his death, and of his ascension to heaven; he had not revealed to them so clearly that the Holy Spirit would descend, and sanctify, and guide them; and especially he had not, in one continued discourse, grmiped all these things together, and placed their sorrows and consolations so fully before their minds. All these are included, it is supposed, in the expression " these things." '^^ Because 1 v:as iviih you. This is the reason which he gives why he had not at first made known to them clearly the certainty of their calamities and their joys. And i* implies, 1st. That it was not needful to do it at once, as he was to be with them for more than three years, and coula have abundant opportunity gradually to teach these things, and to prepare them for the more full announcement when he was about to leave them. 2d. That while he was with them, he would go before them, and the weight of calamities would fail on him, and consequently they did not so much then need the presence and aid of the Holy Spirit as they would when he was gone: and 3d. That his presence was to them what the pre sence of the Holy Spirit would be after his death. (Ver. 7.) He could teach them all needful truth. He could console and guide them. Now that he was to leave them, he fully apprised them of what was before them, and of the Je scent of the Holy Spirit to do for than what he had done when wuh them.

5 But now I go my way to him that sent mc; and none of you asketh me, Whither gofst thou 1

G But because 1 have said these things unto you, sorrow ° hath filled your heart.

7 Nevertheless I tell you the truth; It is expedient for you that

5, G. Now I go my way. Now I am about to die and leave you, and it is proper to announce all these things to you. 1i None of you askcth me, &.C. 1 hey g^ave themselves up to grief instead ot inquiring why he was about to leave tliem. Ifad they made the inquiry, he was ready to answer them, and to comfort them. Wiien we are afflicted, we should not yield ourselves to excessive grief We should inquire why it is that God thus tries us; and we should never doubt that if we come to him, and spread out our sorrows before him, he will give us consolation.

7. It is expedient for you, Sec. The reason why it was e.xpedient for them that he should go away: he states to be, that in this way only would the Comforter be granted to them. Still it may be asked why the presence of the Holy Spirit was more valuable to them than that of the Saviour himself? To this it may be answered, 1st. That by his departure, his death, and ascension— by having these grcai facts before their eyes — they would be led by the Holy Spirit to see more fully the design of his cominj; than they would by his presence. While he was with them.notwiihstanding the plainest teaching, their minds were filled with prejudice and error. They still adhered to the expectation of a temporal kingdom, and were unwilling to believe that he was to die. When he had actually left them, they could no longir doubt on this subject, and were prepared lo understand why he came. And this was done. Seethe Acts of the Apostles every where. — It is often needful that (Jod should visit us with severe affliction before our pride will be humbled, and we tro willinfi to undcr.stand the plainest tru.hs. 'id. While on the earth the Lord Jcsiia could be bodilv present but in one place at one time. Yet, in order to seciiro the great design of saving men, it was nec^^fu.' that there should

I go away; for if I go not away, the Comforter will not coine unto you: but if I depart, I will send him unto you.

8 And when he is come, he will ' reprove the world of sin, and of righteousness, and of judgment:

be some agent who should be in all places, who could attend all ministers, and who could, at the same time, apply the work of Christ to men in all parts of the earth. 3d. It was an evident arrangement in the great plan of redemption, that each of the persons of the Trinity should perform a part. As it was not the work of the Spirit to make an atonement, so it was not the work of the Saviour to apply it. And until the Lord Jesus had pertormed this great work, the way was not open for the Holy Spirit to descend to perform his part of the great plan. Yet, when the Saviour had completed his portion of the work, and had left the earth, tho Spirit would carry forward the same plan, and apply it to men. 4th. It was to be expected that far more signal success would attend the preaching of the gospel when the atonement was actually made, than before. It was the office of the Spirit to carry forward the work only when the Saviour had died and ascended. And this was actually the case. See Acts ii. Hence it was expedient that the Lord Jesus should go away, that the Spirit might descend and apply the work to sinners. Ths departure of the Lord Jesus was to the Apostles a source of deep affliction. But had they seen the whole case, they would not have been thus afflicted. So God often takes away from us one blessing that he may bestow a greater. All afniction, if received in a proper manner, is of this description. And could the afflicted people of God always see the whole case as God sees it, they would think and feel aa he does, that it was best for them to be thus afflicted. IT It is expedient. It is better for you If The Comforter. Note, ch. xiv. lb.

8. He will reprove. The word translated reprove, means commonly to demonstrate by argument, to prove, to persuade any one to do a thing by prosentinji reasons. It hence means also

9 Of sin, " because they believe not on me;

to convince of any thing, and particularly to convince of crime. This is its meaning here. He will convince, or convict the world of sin. That is, he will so apply the truihs of God to men's own minds, as to convince them by fair and sufficient arguments that they are sinners. This is the nature of convicflon always. H Tlie world. Sinners. The men of the world. All men are by nature sinners; and the term tke world may be applied to them all. John i. 10, xii. 31. 1 John v. 19.

9. Of sin. The first thing specified, of which the world would be convinced, is sin. Sin, in general, is any violation of a law of God. But the particular sin of which men are here said to be convinced is that of rejecting the Lord Jesus. This is placed J?rs<, and is deemed the sin of chief magnitude, as it is the principal one of which men are guilty. This was particularly true of the Jews who had rejected him and crucified him. And it was the great crime which, when brought home to!heir consciences by the preaching of the apostles, overwhelmed them with confusion, and filled their hearts with remorse. It was their rejection of the Son of God that was made the great truth that was instrumental of their conversion. Acts h. 22, 23, 37; iii. 13, 14, 15; iv. 10, 26—28. Compare 31—33. It is also true of other sinners. Sinners, when awakened, often feel that it has been the great crowning sin of their lives, that they have rejected the tender mercy of God, and trampled on the blood of his Son; and that they have for months and years refused to submit to hitn, saying that they would not have him to reign over them. Thus is fulfilled what is spoken by Zechariah xii. 10: "And they shall look upon me whom they have pierced, and mourn." Throughout the New Testament this is regarded as the sin that is pre-eminently offensive to God, and which, if iinrepented of, will certainly lead to perdition. Mark xvi. 16. John iii. 36. Hence it is placed first in those sins of •vhich the Spirit will convince men;

go to my Father, and ye see me no more; and hence, if we have not yet been brought to sec our guilt in rejecting God's tender mercy througii his Son, we arc yet in the gall of bitterness and under the bond of uiiquity.

10. Of righteousness. This seems clearly to refer to the righteousness or innocence of Jesus himself He was now persecuted. lie vi'as soon to be arraigned on heavy charges, and condemned by the highest authority of the nation as guilty. Yet, though condemned, he says that the Holy Spirit would descend and convince the world that he was innocent. IT Because I go to my Father. That is, the amazing miracle of his resurrection and ascension to God would be a demonstration of his inno cencp that would satisfy the Jews and Gentiles. God would not raise up an impostor. If he had been truly guilty, as the Jews who condemned him pretended, God would not have set his seal to the imposture by raising him from the dead. But when he did raise him up and exalt him to his own right hand, he gave his attestation to his innocence; he showed that he approved liis work, and gave evidence conclusive that Jesus was sent from God. To thia proof of the innocence of Jesus the apostles often refer. Acts ii. 22 — 24; xvii. 31. Rom. i. 4. 1 Cor. xv. 14, &.c. 1 I'im. iii. 16. This same proof of the innocence or righteousness of the Saviour is as satisfactory now as it was then. One of the deepest feelings which an awakened sinner has, is his conviction of the righteousness of Jesus Christ. He sees that he is holy; that his own opposition to hnn has been improvoked, unjust, and base; and it is this which so often overwhelms his soul with the conviction of his own unworthiness, and with earnest desires to obtain a better righteousness than his own. If And ye see me no more. That is, he was to be taken away from them, and they would not see him till liis return to.judgment. Yet this source of grief to them would be the means of estabhshing his religion, and greatly blessing 3thers.

12 1 have yet many things to say! 13 Howbcit, when he, the Spirit unto you, but " ye cannot bear them of truth, is come, he * will guide you into all truth: for he shall not &c. 14.26.

and will execute judgment. This is proved by what he immediately states. if The prince of this world. Satan. See Note, ch. xii. 31. The death of Christ was a judgment, or a condemnation of Satan. In this strutrglc Jesus gained the victory, and subdued the great enemy of man. This proves that God will execute judgment or justice on all his foes. If he vanquished his great enemy who had so long triurnpiied in this world, he will subdue all others in due time. All sinners in liiie manner may expect to be condemned. Of tiiis great truth Jesus says the Holy Spirit will convince men. God showed himself to be just in subduing his great enemy. He showed that he was resolved to vanquish his foes, and that all his enemies in like manner must be subdued. This is deeply fell by the convicted sinner. He knows that he is guilty. He learns that God is just. He fears that he will condemn him, and trembles in the apprehension of approaching condemnation. From this state of alarm there is no refuge but to llee to Him who subdued the great enemy of man, and who is able to dehver him from the vengeance due to his sins. Convinced then of the righteousness of Jesus Christ, and of his at)ility and willingness to save him, he flees to his cross, and seeks in him a refuge from the coming storm of wrath.

In these verses we have a condensed and most striking view of the work of the Holy Spirit. These three things comprise the whole of his agency in the conversion of sinful men. And in the uccomplishment of this work, he still awakens, convinces, and renews. lie attends the preachinj^ of the gospel and blesses the means ot grace, and manifests his power in revivals of religion. He thus imparls to man the blessings purchased by the death of Jesus; carries forward and extends the same plan of mercy, and will yet apply it to all the kingdoms and tribes of men. Have we ever felt his power, and been brought by his influence to mourn over our sins, dnd scjek the inen-y of a dying Saviour?

work of the Spirit and the establishment of religion which might be said. Jesus had given them the outline; he had presented to them the great doctrines of the system, but he had not gone into details. These were things which they could not then bear. They were still full of Jew'ish prejudices, and were not prepared for a full developement of liia plans. Probably he refers here to the great changes which were to take place m the Jewish system: the abolitiorfof sacrifices and the priesthood, the change of the sabbath, the rejection of the Jewi.'ih nation, &c. For these doctrines they were not prepared, but they would, in due time, be taught them by the Holy Spirit.

13. The Spirit of truth. So called be cause he would teach them all needful truth. IT Will guide you into all truth. That is, truth which pertained to the establishment of the Christian system, which they were not then prepared to hear. We may here remark that this is a full promise that they would be inspired and guided in founding the new church. And we may observe thai the plan of the Saviour was replete with wisdom. Though they had i)een long with him, yet they were not prepared then to hear of the changes that were to occur. But his death would open their eyes, and the Holy Spirit making use of the striking and impressive scenes of his death and ascension, would carry forward with vast rapidity their views of the nature of the Christian scheme. Perhaps in the few days that elapsed of which we have a record in the fust and second chapters of the Acts of the Apostles, they learned more of the true nature of the Christian plan than they would have done in months or years even under the teaching of Jesus him self. The more we study the plan of Christ, the more shall wo admire the profound wisdom of the Christian scheme, and see that it was ennnently fltled to the great dcsi^'n of itn Founder: to introduce it in sut-n a manner as to make on man the deepi'sl iinjiression of its wisdom and it.i truth. ^ Xot speak of himself. Not as prompted by fiim-

speak of liirnseH"; but whatsoever he shull liear, thai shall he speak: and he " will shew you things to come.

14 He shall glorify me: for -he shall receive of mine, and shall »liew it unto you.

15 All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall shew it unto you.

16 A little while, and yo shall not see me: and again, A little while, and ye shall see me; because 1 go to the Father.

17 Then said some of his disciples among themselves, What is

self He shall declare what is communicated to him. Note, ch. vii. 18. If Whatsoever he shall hear. What he shall receive of the Father and the Son, represented by hearing, because in this way instruction is commonly received. See Note, ch. v. 30. 1l Things to come. Probably this means the meaning of things which were to taiie place after the time when he was speaking to them, to wit, the design of his death and the nature of the changes which were to take place in the Jewish nation. It is also true that the apostles were inspired by the Holy Spirit to predict future events which would take place in the church and the world. See Acts xi. 28; XX. 29; xxi. 11. 1 Tim. iv. 1—3. 2 Tim. iii. 2 Pet. i. 14; and the whole book of Revelation.

14. Shall glorify me. Shall honor me. The nature of his influence shall be such as to exalt my chracter and work in view of the mind. IT Shall receive of mine. Literally, " shall take of, or from me." He shall receive his commission and instructions as an ambassador from me, to do my will and complete my work. ^ Shall show it. Shall announce or communicate it to you. Tliis is always the work of the Spirit. All serious impressions produced by him lead to the Lord Jesus. 1 Cor. xii. 3. And by this we may easily test our feelings If we have been truly convicted of sin, and renewed by the Holy Ghost, 0:'' (rndency of a)J hi<: influences has this that h»! saith unto us, A littl* while, and ye shall not see me; and again a little while, and ye shall see me: and, Because 1 go to the Father?

18 They said therefore. What is this that he saith, A little while? We cannot toll what he saith.

19 Now Jesus knew * that they were desirous to ask him, and said unto them. Do ye inquire among yourselves of that I said, A ' little while, and ye shall not see me: and again a little while, and ye shall see me 1

been to lead us to the Saviour; to show us our need of him; to reveal to us the lovehness of his character, and the fitness of his work to our wants; and to incline us to cast our eternal interests on his almighty arm, and commit all to his hands.

15. All things, &c. See Matt, xxviii. IS; xi. 27. No one could have said this who was not equal with the Father. The union was so intimate, though mysterious, that it might with propriety be said that whatever was done in rela tion to the Son, w-as also done in regard to the Father. See ch. xiv. 9.

16. A little while. His death would occur in a short time. It took place the next day. See ch. xiv. 19. If Ye shall not see me. That is, he would be con cealed from their view in the tomb. ' And again a little while. After three days he would rise again, and appear to their view. IT Because I go, &-c. Because it is a part of the plan that I should ascend to God, it is necessary that I should rise from the grave, and then you will see me, and have evrdence that I am still your Friend. Compare ch. vii. 33. Here are three important events foretold for the consolation of the disciples. Yet they wcro stated in such a manner, that in their circumstances and with their prejudices it appeared difficult to understand him.

tn^ world shall ri^joice: and ye shall be sorrowful, but your sorrow shall be turned into joy.

21 A " woman w^hen she is in travail hath sorrow, because her hour is come: but as soon as she is jftlivered of the child, she rrmemoer«th no more the anguish, for joy that a man is born into the world,

Wicked men. The term toorld is freouently used in this sense. See ver. 8. ft refers particdarly here to the Jews who sought his death, and who would rejoice that their object was obtained. T Shall be turned into joy. You will not only rejoice at my resurrection, but even my death, now the object of so much grief to you, shall be to you a source of unspeakable joy. It will proci!re for you peace and pardon in this life, and eternal joy in the world to come. Thus their greatest apparent calamity would be to them finally the source of their highest comfort; and though then they could not gee hoio it could be, yet if they had known the whole case they would have seen that they might rejoice. As it was, they were to be consoled by the assurance of the Saviour that it would be for their good. A.id thus in our afflictions if wc could see the whole case, we should rejoice. As it is, when they appear dark nnd mysterious, we may trust in the promise of God that it will be for our welfare. We may also remark here that the apparent triumphs of the wicked, though they may produce grief at present in the minds of Christiana, will 1)0 yet overruled for their good. Their joy shall be turned into mourning, and the mourning of Christians into joy; and the wicked man may be doing the very thing — as they were in the crucifi.\ion of the Lord Jesus — that shall yet be made the means of pron.'Oting the glor V of God and the good of his people. Ps. l.xxvi. 10.

22. / xoill see yon again. After my rcaiirrection. ^ Your joy no man laketh from ynu. You shall be so firmly persuaded that I have risen, and that I am -he M;ssiali, that neither the threats nor persecutions of men shall ever be able to shako your faith and produce

sorrow: but I will see you again, and ' your heart shall rejoice, and your joy '' no man taketh from you.

23 And in that day ye shall ask me nothing. Verily, verily, I say unto you. Whatsoever ye shall ask the Father in my name, he will give it you.

24 Hitherto have ye asked nothing in my name: ask, * and ye

doubt or unbeUef, and thus take away your jov. This prediction was remarkably fulfilled. It is evident that after his ascension not one of the apostles ever douftted for a moment that he had risen from the dead. No persecution or trial was able to shake their faith; and thus amidst all their afflictions, they had an unshaken source of joy.

23. In that day. After my resurrection and ascension. ^ Ye shall ask me nothing. The word rendered ask here may have two significations, one to ask by way of inquiry, the other to ask for assistance. Perhaps there is reference here to both these senses. While he was with them, they had been accustomed to depend on him for the supply of their wants, and in a great degree to propose their trials to him, expecting his aid. See Matt. viii. 25. John xi. 3. They were also dependent on his personal instructions to explain to them the mysteries of his religion, and to remove their perplexities on the subject of his doctrines. They had not sought to God through him as the Mediator biK thev had directly applied to the Sa viour himself He now tells them tha. henceforward their requests were to be made to God in his name, and that he, by the influences of his Spirit, would make known to them what Jesus would himself do, if bodily present. The emphasis in this verse is to be placed on the word " mc." Their requests were not to be made to him, but to the Father. IT JVhntsoever ye shall ask, &-C. See ch. xiv. 13.

24. Hitherto. During his ministiy, and while he was with them. ^ Ye have asked^. &,c. From the evai^gelists. as well as iVom this declaration, it seems that they had presented their requests for instruction and aid to Jesus hiinscH. If they had prayed to God, it is probs

shall receive, that ° your joy may be full.

25 Tl;csc things have I spoken unto you in ' proverbs: but the time Cometh when I shall no more speak unto you in ^ proverbs, but I shall shew you plainly of the Father.

2G At * that day ye shall ask in my name: and I say not unto you that I will pray the Father for you;

kle that they had not done it in his name. This great truth that we must approach God in the name of the Mediator, was reserved for the last that the Saviour was to communicate to them. It was to be presented at the close of his ministry. Then they were prepared in some degree to understand it. And then, amidst trials, and wants, md a sense of their weakness and unworthiness, they would see the preciousness of this great truth, and rejoice in the privilege of being thus permitted to draw near to God. Though he would be bodily absent, yet their blessings would still be given through the same unchanging Friend. If Ask, &.C. Now they had the assurance that they might approach God in his name. And amid all their trials, they, as well as all Christians since, might draw near to God, knowing that he would hear and answer their prayers. IT That your joy, &c. See ch..w. 11.

25. In proverbs. In a manner that appears obscure, enigmatical, and difficult to be understood. It is worthy of remark, that though his declarations in these chapters about his death and resurrection, appear to us to be plain, yet to the apostles, filled with.Tewish prejudices and unwilling to believe that he was about to die, tney would appear exceedingly obscure and perple.xed. The plamest declarations to thei.i on the subject would appear to be involved in mystery. IT The time cometh. This refers doubtless to the time after his ascension to heaven, when he would send the Holy Spirit plainly to teach them the great truths of religion. It does not appear that he huuself after his resurrection gave them any more clear or full instruction than he had done before. ^ I will shmr you plainly

eth you, because ye have loved me, and have believed that "* I came out from God.

28 I came forth from the F'ather, and am come into the world: again, 1 leave the w'.rld, and go to the Father.

29 His disciples said unio him, Lo, now speakcst thou plainly, and speakest no " proverb.

As Jesus said that lie would send the Holy Spirit (ver. 7), and as he came to carry forward the work of Christ, so it may be said that the teachings of the Holy Spirit were the teachings of Christ himself If Of the Father.^ Concerning the will and plan of the Father Particularly his plan in the establishment and spread of the Christian reUgion, and in organizing the church. See Acts.x.

26. I say not that I will pray, Slc. In ch. xiv. 16, Jesus says that he would pray the Father, and that he would send the Comforter. In ch..\vii. he offered a memorable prayer for them. In Heb.vii. 25, it is said that Jesus ever liveth to make intercession for us. And it is constantly represented in the New Testament that it is by his intercession in heaven now that we obtain the blessings of pardon, peace, strength, and salvation. Compare Heb. ix. 24. This declaration of Jesus then does not mean that he would not intercede for them, but that there was no need then of his mentioning it to them again. They knew that; and in addition to that, he told them that God was ready and willing to confer on them all needful blessings.

29. Now speakest thou plainly. What he had said that perplexed them, was that which is contained in ver. 16. Compare vs. 17 — 19: "A httle while and yc shall not see me," &c. This he had now explained by saying (ver. 28): " Again I leave the world, and go to the Father." In this there was nc ambi

30 Now are we sure that thou ] 31 Jesus answered them, Do ye knowest all things, and needest not now believe 1

that any man should ask thee: by this we believe that thou earnest fortli from God.

guity, and they expressed themselves satisfied with this explanation.

30. Now are we sure that thou knoiSest, &c. Their difficuhy had been to understand what was the meaning of his declaration in ver. 16. About this they conversed among themselves (vs. 17 — 19.) It is evident that they had not mentioned their difficulty to him, and that he had not even heard their conversation among themselves (ver. 19.) When therefore by his an.swers to them (vs. 20 — 28), he showed that he clearly understood their doubts and inquiries, and when he gave them an answer so satisfactory without their having inquired of him, it satisfied them that he knew the heart, and that he assuredly came from God. They were convinced tiiat there was no need that any man should ask him, or propose his difficuUies to iiim, since he knew them all, and could answer them.

31. Do ye now believe 1 Do you truly and really believe? This question was evidently asked to put them on a full examination of their hearts. Though they supposed that they had unsiiakeii faith — iaith that would endure every (rial, yet he told them that they were about to go through scenes that would test them, and where they would need all their confidence in God. When we feel strong in the faith, we should examine ourselves. It may be that we arc deceived; and it may be that God may even then be preparing trials for us that will shake our faith to its foundation. The Syriac and Arabic read this in the indicative as an affirmation: " Ye do now believe." The sense is not affected by this readin^^.

32. The hour cornel h. '1 o wit, on the next day, when he was crucified. ^ Ye shall be scattered. See Matt. xxvi. 31. II Every man to his own. That is, to his own home. You sliall sec me die, and suppose that the work is defeated, and return to your own dwellings. It is probable that the two disciples going to Emmaus were on their way to their dwellings. Luke xxiv. After his death

32 Behold, » the liour cometh, yea, is now come, that ye shall be scattered, every man to his own,' 1 or, hit own home.

all the disciples retired into GaUlee, and were engaged in their common employment of fisTiing. Johnxxi. 1 — 14. Matt, xxviii. 7. H Leave me alone. Leave me I to die without human sympathy or com- I passion. It is remarkable that his dis ciples did not come near the cross tc witness his sufferings, except perhaps the apostle John (ch. xix. 25 — 27); and no small part of his suflcrings might be produced by the fact that he was for saken. Pain is alleviated, and suffer ing made more tolerable by the presence and sympathy of friends, and there ia no doubt that Jesus iclt as a man, and as a man would have been in some degree comforted by the presence and sympathy of friends. We die surround ed by beloved relatives. We suffer comforted by their sympathy. He died forsaken; surrounded by bitter foes, who reviled and mocked him on the cross; and it was by these sorrows that he purchased our pardon. ^ Because the Father is irith me. His Father was his friend. He had all along trusted in God. In the prospect of his sufferings he could still look to him for support. And though in his dying moments he suffered so much as to use the langiiage, "why hast thou forsaken me," yet it was language addressed to him still as Am God: " iVy God, wiy God." Even then he had confidence in God, confidence so strong and unwavering that he could say, "into </ii/ hands I commend my spirit." Luke xxiii. 46. In idl these sufferings he had the assurance that God was his friend; that he was doing his will; that he was promoting his glory, and that He looked on him with approbation. — It matters little who else forsakes us, if God l)e with us in the hour of pain and of death. And though poor, forsaken, or despised, yet if we have the cons-jiousness of his presence and his favor, then we may fear no evil. His rod and his stafi", they will comfort us. Without his favor then, deatli will be full of horrors though we be siurrounded by weeping relatives, bv all the honors and splendor, and wealtb

and shall leave me alone: and yet" I am not alone, because the Father is with me.

33 These things have I spoken unto you, that in * me ye might have peace. In ' the world ye shall

which the world can bestow. The Christian can die, saying, I am not alone, because the Father is with me. The sinner dies without a friend that can sustain, and without one source of real joy.

33. Inme. In my presence, and in the aid I shall render you by the Holy Spirit. ^ In the world. Among the men to whom you are going. You must expect to be persecuted, afflicted, tormented. If / have overcome the world. He overcame the prince of this world by his death. John xii. 31. He vanquished the great foe of man, and triumphed over all that would work our ruin. He brought down aid and strength by his death; and by procuring for us the friendship of God, and the influence of the Spirit; by his own instructions and example; by revealing to us the glories of heaven, and opening our eyes to see the superior excellence of heavenly things, he has furnished us with the means of overcoming all our enemies, and of triumphing in all our temptations. See Note, John xiv. 19. Also Rom. viii. 34 — 37. 1 John iv. 4; V. 4. Rev. xii. 11. Luther said of this verse, " that it was worthy to be carried from Rome to Jerusalem upon one's knees." The world is a vanquished enemy. Satan is a humbled foe. And all that believers have to do is to put their trust in the Captain of their salvation, putting on the whole armor of God: assured that the victory is theirs, and that the church shall yet shine forth fair as the moon, clear as the sun, and terrible as an army with banners. Cant. vi. 10.

1. These words. The words addressed to them in the preceding chapters. They were proceeding to the garden of Gethsemane. It adds much to the interest of this prayer that it was ofiered in the stillness of the night, in the-open air, and in the oeculiarly tender circum-

THESE words spake Jesus, and lifted up his eyes to heaven, and said. Father, the '' hour is come:

sfances in vvhich Jesus and his apostlca were. It is the longest prayer recorded in the New Testament. It was offered on the most tender and solemn occasion that has ever occurred in our world, and it is perhaps the most subhme com position to be found any where. Jesua was about to die. Having expressed his love to his disciples, and made known to them his last desires, he now commends them to the protection and blessing of the God of grace. This prayer is, moreover, a specimen of the manner of his intercession, and evinces the interest which he felt in behalf of all who should become his followers in all ages of the world. '^Lifted up his eyes. This was the common altitude of prayer. Compare Luke xviii. 13. ^ The hour is come. That is, the appointed lime for his sufferings and death. Compare Note, ch. xii. 27. 1i Glorify thy Son. Honor thy Son. See ch. xi. 4. Give to the world demonstration that I am thy Son. So sustain me, and so manifest thy power in my death, resurrection and ascension, as to afford indubitable vidence that I am the Son of God. ^ That thy Son also may glorify thee. This refers clearly to the manifestation of the honor of God which would be made by the spread of the gospel among men (ver. 2). Jesus prayed that God would so honor him in his death, that striking proof might be furnished that he was the iNlessiah, and men thus be brought to honor God. By his death the law, and truth, and mercy of God were honored. By the spread of his gospel, and the conversion of sinners; by all that Christ will do now that he is glorified to spread his gospel, God will be honored. The conversion of a single sinner honors God. A revival of religion is an eminent means of promoting his glory. And the spread of the gospel among all nations shall yet do more than all other things to promote the honor of God among men. Whatever honors the Saviour, hohort

glorify thy Son, that thy Son also may glorify thee:

2 As thou hast given him power over all flesh, that " he should give ac.5.27. ver.24.

God. Just as he is e.xalted in view of the mind, so will God be lionored and obeyed.

2. As thou liasl given him power. It was on the ground of this power given to Christ that the apostles were commanded to go and teach all nations. See Note, Matt, xxviii. 18, 19. ^ All flesh. All men. Matt.,\xiv. 22. Luke iii. G. If That he should give eternal life. Note, John V. 24. If To as mani/ as thou hast given him. Note, John x. IC; vi. 37.

I'o all on whom the Father has purposed to bestow the blessings of redemption through his Son. God has a plan in all he does, extending to men as well as to other objects. One part of Ills plan was that the atonement of Christ sliould not be in vain. Hence he promised him that he should see of the travail of his soul, and should be satisiied (Isa. liii. 11); and hence the Saviour had the assurance that the Father had given him a portion of the human family, and would assuredly apply this great work to them. It is to be observed here that the Saviour in this prayer, makes an important distinction between "all flesh;" and those who were "given him." He has power over all. He can control, direct, restrain them. Wicked men are so far under iiis universal dominion, and.so far restrained by his power, that they shall not be ahle to prevent his bestownig redemption on those who were given him, i. e. all who will believe on him. Long asro, if they had been able, they would have banished religion from the world. But they are under the power of Clirist, and it is his purpose that there shall be " a seed to serve him," and that " the p.ates of hell shall not prevail" against his church. Men who oppose the gospel should, therefore, feel that they cannot prevent the salvation of Christians, and should be alarmed lest they be found " fighting against (!od."

3. This is life eternal. This is </ic source of eternal life; or it is in this manner that it is to be obtained. 'I'he knowledge of God and of his Son Jesus Christ is itielf a source of unspeakable and eternal

eternal life to as many as thou hast given him.

3 And this '' is life eternal, thai they might know ' thee the '' only

joy. Compare ch. xi. 25; vi. 63; xii. 50. If Might hiow thee. The word kiiotu here, as in other places, expresses more than a mere speculative acquaintance with the character and perleciions of God. It inrludes all the impressions on the mind and life which a just view of God and of the Saviour is Jilted to produce. It includes of course, love, reverence, obedience, hoiicjr, gratitude, su preine affection. To know God as he i*. is to know and regard him as a law- fiver, a sovereign, a parent, a friend, t is to yield the whole soul to him, and strive to obey his law. If The only true God. The «nly God in opposition to all false Gods. What is said here is iri opposition to idols, not to Jesus himself, who in 1 John v. 20, is called "the true God and eternal life." ^ Aiid Jesus Christ. To know Jesus Christ, is to have a practical impression of him as he is, that is to sutler his character and work to make their due impression on the heart and life. Simply to have heard that there is a Saviour is not lo know it. To have been taught in childhood and trained up in the belief of it, is not to know it. To know him is to have a just, practical view of him in all his perfections — as God and man, as a mediator, as a prophet, a priest, and a king. It is to feel our need of sucli a Saviour, to see that we are sinners, and to yield the whole soul to him, knowing thai he is a Saviour fitted to our wants, and that in his hands our souls are.safe. Compare Eph. iii. I'J; Titus i. 16; Phil, iii. 10; 1 John v. 20. In this verse is contained the sum and esseticc of the Christian rehgion, as U is distinguished from all the schemes of idolatry and philosophy, and all the false plans on which men have sought to obtain eternal life. The Gentiles worshipped many Gods; the Christian worships one — the living and the true God; the Jew, the Deist, the Mohammedan, the Socinian, profess to acknowledge^one God, without any atoning sacrifice and.Mediator; the true Christian appronches him ihrough the Great Mediator, equal wit! the \: athcr, who for us became incar

tnie God, and Jesus Christ, whom ■ thou hast sent.

4 1 * have glorified thee on the earth: I ' have finished the work which thou cravest me to do.

4. Have glorified thee. In my instructions, and lite. Sec his discourses every wlicrc — the whole tendency of which is to put honor on God. If / have finished the work. Compare ch. xix. 30. Wiien he says " I have frnislied," he probably means to include also his death. All the preparalions for that death were made. He had preached to the Jews; he had given them full proof that he was the Messiah; he had collected his disciples; had taught them the nature of his religion; had given them his parting counsel, and there was nothing remaining to be done but to return to God. We sec here that Jesus svas careful that his great and important work should be done before his dying hour. He did not postpone it to be performed just as he was leaving the world So completely had he done his wonc, that even before his death he could say " I have finished the work." How happy would it be if men would imitate his example, and not leave their great work to be done on a dying bed! Christians should have their work accomplished, and when that hour approaches have nothing to ^o but to die, and return to their Father in heaven.

5. IVilh thine own self. In heaven, granting a participation of the same honor which the Father has. He had just said that he had glorified God on the earth; he now prays that God would glorify him in heaven. ^ IVith the glory. With the honor. This word also includes the notion of happiness — or every thing which could render the condition blessed. ^ Before the world was. There could not be a more distinct and clear declaration of I he pre-e.\istence of C hrist than this. It means before the creation of the world: before there was any world. Of course the speaker here must have existed then, and this is equivalent to saying that he existed from eternity. See John i. 1, 2; vi. 62; Si. 13; xvi. 28. The glory which he had

5 And now, O Father, glorif} thou me with thine own self, with the glory whicii I •* had with thee before tiie world was.

then was that which was proper to the Son of God — represented by ine expression being in the bosom of the Father, (John i. 18,) denoting intimacy, friendship, united felicity. The Son of God by becoming incarnate is represented as humbVnig himself, (Greek, he "emptied himself") Phil. ii. 8. He laid aside for a time the external aspect of honor, and consented to become despised, and to assume the form of a servant. He now prays that God would raise him up to the dignity and honor which he had before Jiis incarnation. This is the state to which he is now exalted, with the additional honor, of having made atonement for sin, and having opened the way to save a race of rebels from eternal death. — The lowest condition on earth is frequently connected with the highest honors of heaven. Man looks on the outward appearance. God looks to him that is humble and of a corMrite spirit.

G. Have manifested tliij name. The word name here includes the attributes, or character of God. Jesus had made known his character, his law, his will, his plan of mercy. Or in other words, he had revealed God to them. The word name is often used to designate the person. John xv. 21. Matt. x. 22. Rom. ii. 24. 1 Tim. vi. 1. T Which thou gavest me. God gave them to him in liis purpose. He gave them by his Providence. He so ordered affairs that they heard him preach, and saw his miracles. And he gave them by disposing them to follow him when he called them. If Thine they were. All men are God's by creation, and by preservation; and he has a right to do with them as seemeth good in his sight. These men he chose to designate to be the apostles of the Saviour; and he committed them to him to be taught, and then commissioned them to carry his gospel, though amidst persecutions, to the ends of the world. God has a right to the services of all; and he has a right to appoint \u to any labor however humble, or hazard

anto the men which thou " gavest mc out of the world: thine they were, and tliou gavest them me: and tliey have kept * thj^ word.

7 Now they have known that all things whatsoever thou hast given me, are of thee.

8 For I have given unto them

the words ' wliich tliou gavest me; and they have received lliem, and have known surely that I came out from thee, and they have helievcd

7. They have knowti. Tlicy have been lattght that, and have Ix^licved it. H Hast given me. 'I'his refers doubtless to the doctrine of Christ. V'er. 8. They are assured that all my instructions are of

8. The words. The doctrines. Christ often represented himself as instructed and sent, to teach certain great truths to men. Tliose he taught, and no others. See Note, John v. 30.

9. 10. / pray for them. In view of their dangers, and trials, he sought tiic protection and blessing of God on tlioni. His prayer was always answered. ^ Not for the v>orld. Tile term world here, as elsewhere, refers to wicked, rebellious, vicious men. The meaning of this expression here seems to be this. Jesus is praying for his disriples. As a reason why Orod should bless them, he says that they were fiot of the world; ihey had been taken out of the world; they belonged unto God. The petition was not oifercd for wicked, perverse, rebellious men, but for those who were the friends of God, and were disposed to receive his favors. This passage then eettlcs nothing about the question whether ('hrist prayed for siiuicrs. He now prayed fi)r his disciples, who were not those who haled him, and disregarded his favors. He afterwards extended the prayer for all who should become Christians. Ver. 20. When on the cross he prayed for his crucifiers, and murderers. Luke.\.\iii. /!-l. ^ For ihry are thine. This is used as a reason why God should protect, and guide them. Hie honor was concornei; in keeping

9 I pray for them: I pray not for the world, '' but for them which thou hast given me; for they are thine.

10 And all ' mine are thine, and thine are mine; and I-^am glorified in them.

11 And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep ^ through thine own name '' those whom thou hast given me, that they may be one, as we are.

them; and we may always fill our mouths with such arguments when we come before God, and plead that his honor will be advanced by keeping us from evil, and granting to us all needful grace. ^ / am glorified in them. I am honored by their preaching, and lives. The sense of this place is, ' those who are my disciples, are thine. That which promotes my honor, will also promote thine. I pray, therefore, that they may have needful grace to honor my gospel, and to proclaim it among men.'

11. I am no more. I have finished my work among men, and am about to leave the world. See ver. 4. IT These are in the world. They will be among wicked men, and malignant foes. They will be subject to trials and persecutions. They will need the same protection which / could give them if I were with them. ^1 Keep, rresrrvc, defend, sustain them in trials, and save them from apostasy. If Through thine own name. ()ur translators seem to have understood this expression as meaning " keep by thy power." Hut this probably is not its meaning. It is literally "keep in thy name." And if the term 7iame be taken to denote God himself, and hi? perfections, (see Note ver. (J,) it meane ' keep in the knowledge of thyself Preserve them in obedience to thee, and to thy cause. Suffer them not to fall away ironi thee, and to become apoBtales.' T That they may he one. That tliey may be united. II As tec are. Thia refers not to a union of nature, but of feeling, plan, puri)osc..\ny other union between Christians is iuiiiossible. Hut a union of affection is what the Savio ir

12 While I was with Ihern in the world, I kept them in thy name: those that tliou gravest me I have kept; and)ioiio of them is lost, but the son of perdition; that the scripture " nii<rht he fulfilled.

13 And now come I to thee; and these thinirs I speak in the world, that they might have my joy fulfilled in themselves.

sought, and this he desired might be so strong as to be an illustration of the unchanging love between the Father and the Son. See vs. 21 — 23.

12. While I was toith them in the world. While I was engaged with them among other men — surrounded by the people and the temptations of the world. Jesus had now finished his work among the men of the world, and was performing his last offices with his disciples. Ti / kepi them. By my example, instructions, and miracles. I preserved them from apostasy. If In thy name. In the knowledge and worship of thee. Sec vs. 6 — 11. ^ Those that thou gavesl me, &c. The word "gavest," is evidently used by the Saviour to denote not only to give to him to be his real followers, but also as apostles. It is here >ised probably in the sense of giving as apostles. God had so ordered it by his Providence, that they had been given to him to be his apostles, and followers. But the terms "thou gavest me," do not of necessity prove that they were true believers. Of Judas, Jesus knew that he was a deceiver, and a devil. John vi. 70. " Have not I chosen you twelve, and one of you is a devil?" Judas is there represented as having been chosen by the Saviour to the apostieship, and this is equivalent to saying that he was given to him for this work; yet at the same time he knew his character, and understood that he had never been renewed, t JVone of them. None of those chosen to the apostolic office. II But the sen of perdition. See Note, Matt. i. 1. The term son was ^iven by the Hebrews to those who possessed the character described by the word or name following. Thus, sons of Belial — those who possessed his character. Children of wisdom — those who

14 1 have given them thy word; and * the world hath hated them, because they are not of the world, even as I am not of the world.

15 1 pray not that thou shouldest take them out of the world, but ' that thou shouldest keep them from the evil

16 They are not of the world even as I am not of the world.

were wise. Matt. xi. 19. Thus Judas is called a son of perdition because ht had the character of a destroyer. He was a traitor, and a murderer. And this shows that he who knew the heart, regarded his character as that of a wicked man — one whose appropriate name was that of a son of perdition, f That the scriptures, &c. See Note, eh. xiii. 18. Comp. Ps. xh. 9.

Vi.' My joy fulfilled, Slc. Sec Note, ch. -w. 11. The e.xpression "my joy." here probably xckxa to the joy of the apostles respecting the Sv.viour — the joy which would result frons his resurrection, ascension, and intercession in

15. That thou shouldest tahe them out of the world. Though they were going into trials and perseculions, yet Jesus did not pray that they might be re moved soon from them. It was better that they should endure them, and thus spread abroad 'the knowledge of his name. It would be easy for God to remove his people at once to heaven; but it is better for them to remain and show the power of religion in supporting the soul in the midst of trial, »nd to spread his gospel among men. ^ Shouldest heep them from evil. This may mean cither from the evil one, that is the devil; or from evil in general, that is, from apostasy, from sinking in temptation. Preserve them from that evil, or give them such grace that they may endure all trials, and be s istauied amidst them. See Note, Matt. vi. 13. It matters little how long we are in this world, if we are kept in this man ner.

17 Sanctify " tliem through thy truth: thy * word is truth.

17. Sanctify Ihem. This word means to render pure, or lo cleanse from sins. 1 Thess. V. 23. 1 Cor. vi. 11. Sanctification in the heart of a Christian is progressive. It consists in his becoming more Uke God and less attached to the world; in his getting the ascendency over evil thoughts, and passions, and impure desires; and in his becoming more and more weaned from earthly objects, and attached to those things which are unseen and eternal. The word also means to consecrate, to set apart to a holy olfice or purpose. See ver. 19; also Note, ch. \. 3(i. When Jesus prayed here that God would sanctifii them, he probably included both these ideas, that they might be made personally more holy, and might be truly consecrated to God. IMinisiers of the gospel will be really devoted to the service of God, just in proportion as iliey are personally pure. H Through Ihy truth. Truth is a representation of thmgs as they are. The Saviour prayed that through those just views of God and of themselves, they mit^ht be made holy. To see things as they are is to see God to be inlinitely lovely and pure; his commands to be reasonable and just; heaven to be lioiy, and desirable; his service to be easy, and reliijion pleasant, and sin odious; to see that life is short, that death is near, that the pride, pomp, pleasures, wealth, and honors of this world are of little value, and that it is of infinite importance to be prepared to enter on the eternal state of being. He that sees all this, or that looks 071 things as thry are, will desire to be holy. He will make it his great object to live near to tiod, and to glorify Ilia name. In the sanetification of the soul, God makes use ofaZZ truth, or of every thing fitted to make a representation of things as they are to the mind. His word states that, and no more; his Spirit, and his providence do it. The earth, and the heavens; the seasons, the sunshine, and the rain; all are fitted to teach us his goodrtesa and power, and lead ns to him. His daily mercies tend to the same end, and afflictions have the same design. Our own sickness, teaches us that we are soon to die. The death of a friend teaches us the instability of all earthly comforts, and the necessity of seckinj» better joys. All these things are fitted to make ju$l representations to the mind, and thus to sanctify the soul..'\s the Christian is constantly amid these objects, so he should be constantly growing in grace, and daily and hourly gaining new and deeper impressions of the great truths of religion. ^ Thy word is truth. All that thou hast spoken; that is, all that is contained in ihe Bible. All the commands and promises of God; his representations ol^his own character, and that of man; his account of the mission and death of his Son; ol the grave, the resurrection, judgment, and eternity, all tend to represent things as they are, and are thus fitted lo sanctify the soul. We have here also tic testimony of the Saviour, that the reve- _ laiion which God has given is true. ' All that God has spoken is true; ana the Christian should rejoice, and the sinner should tremble. See Ps. xix. ~ —11.

■ 19. / sanctify myself. I consecrate myself exclusively to the service of God. The word sa7tcl if i/ does not refer here to personal sanetification — for he had no sin, but to setting himself apart entirely to the work of redemption. H That they also. Sec. 1st. That they nnght have an example of the proper manner of laboring in the ministry, and might learn of me how to discharge its duties. Ministers will understand their work best when they most faithfully study the example of their great model, the Son of God. 'id. That they might be made pure by i\w effect of my sanctifying myself; that is, that they might be made pure by the shedding of thai blood uAic/i cleanses from all sin. By this only can mm be made holy. And it was because the Saviour so sanctified himself, or set himself to this work so unreservedly as to.shed his own blcvni, that any soul can be made pure, and ii for the kingdom of tJod.

fy myself, that they also might be ' sanctified through the truth.

20 Neither pray 1 for these alone, but for them also which shall believe on me through their word;

21 That they all may be one; °!is thou. Father, art in me, and I in

20 21. For these alone, &c. Not for the apostles only, but for all who shall be converted under the preaching of the gospel. They will all need like grace, and be exposed to similar trials. It is a matter of unspeakable joy that each Christian, however humble, or unknown to men; however poor, unlearned, or despised, can reflect that he was remembered in prayer by?iim whom God heareth always. — We value the prayers of pious friends. How much more should we value this peti tion of the Son of God! To that single prayer, we who are Christians, owe in- (initeiy more real benefits than the world can ever bestow. And in the midst of any trials, we may remember that the Son of God prayed for us, and • that the prayer was assuredly heard, and will be answered in reference to all who truly believe. ^ All fnay be 07ie. Maybe united as brethren. Christians are all redeemed by the same blood, and are going to the same heaven. They have the same wants, the same enemies, the same joys. Though they are divided into diflferent denominations, yet they will meet at last in the same abodes of glory. Hence they should feel that they belong to the same family, and are children of the same Cod and Father. There are no ties so tender as those which bind us in the gospel. There is no friendship so pure and enduring, as that which results from having the same attachment to the Lord Jesus. Hence Christians, in the New Testament, are represented as being indissolubly united — parts of the same body — and members of the same family. Acts iv. 32 — 33. 1 Cor. xii. 4—31. Eph. ii. 20— -22. Rom. xii. 5. On the ground of this union 'liey are exhorted to love one another, to bear one another's burdens, and to eiudy the things that make for peace, and things wherewith one may edifv another. Eph. iv. 3. Rom. xii. 5—16. 1 thee, '.hat tlicy also may be one in us; that the world may believe thai thou hast sent me.

22 And * the glory which thou gavest me I have given them; that they may be one, even as we are one:

11 As thou. Father, art in me. See ch xiv. 10. This does not afTirm that the union between Christians should be in all respects like that between the Fa ther and the Son, but only in the points in which they are capable of bein/; compared. It is not the union of nature which is referred to, but the union of plan, of counsel, of purpose — seeking the same objects, and manifesting attachment to the same objects, and a desire to promote the same ends. H That they also may be one in us. To be in God, and j« Christ, is to be united to God, and Christ. The ex pression is common in the New Testament. The phrase here used denotes a union amoji:; all Christ ia7is founded on, and resulting from, a union to the same God and Saviour. IT That the world may believe, &c. That the world so full of animosities, and fightings, may see the power of Christian princi pie in overcoming all the sources of contention, and producing love, and may thus see that a religion that could produce this must be from heaven. See Note, ch. xiii. 34. This was done. Such was the attachment of the early Christians to each other, that a heathen was constrained to say " see how these Christians love one another."

22. And the glory, &.C. The honor which thou hast conferred on me by admitting me to union with thee, the same honor I have conferred on them by ad milling them to like union with me. If 3Iay be one, even as we are one Not in nature, or in the mode of existence— for this was not the subject ol discourse, and would be impossible — but in i'eeUng, in principle, in purpose. Evincing, as the Father and the Son had always done, the same great aim and plan; not pursuing diflferent interests, or counteracting each other's purposes, or forming parties, but seeking the same ends, by the same means. This is the union between the Fatbe*

23 I in them, and thou in me, that thoy may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them as thou hast loved me.

21 Father, I will that they also, whom thou hast given me, be " with a 1 Th.4.17.

and the Son. Always in the creation, preservation, and redemption of the world, they have sought the same object. And this is to be the model on which Christians should act.

23. May be made ■perfect in one. That their union may be oomplete. Tiiat there may be no want of union, no jars, discords, or contentions. A machine is perfect or complete when it has all its parts, and in good order — when there is no portion of it wanting. So the union of Christians, for which the Saviour prayed, would be complete, or perfect, if there were no controversies, no envyings, no contentions, and no heart-burnings, and jealousies. It is worthy of remark here, how entirely the union of his people occupied the mind of Jesus as he drew near to death. He saw tiie danger of strifes and contentions in the cnurcli. He knew the imperfections of even the best of men. He saw how prone they would be to oassion, and even ambition; how ready to mistake love of sect or party, for zeal for pure religion; how ambitious and worldly men in the church might divide his followers, and produce unlioly feeling and contention. And he saw, also, how much this would do to dishonor religion. Hence he took occasion, wlien he was about to die, to impress the importance of union on his disciples. By solenm admonition, and in most tender and atTecting appeals to God in supplication, he showed his sense of the value of this union. He used the most sublime and impressive illustration; adverted to the eternal union hetween tli'^ Father and himself; reminded them of his love, and of the clTect that their union would have on the world, to fix it more deeply in their hearts. The eflect has shown the infinite wisdom of the Saviour. The concnlion.s and strifes of Christians have shown his knowledge in foreseeing it. The effect of this oi -eligion has shown

me where 1 am; that they may behold my glory, which thou hast given me; for thou lovedst me before the foundation of the world.

25 O righteous Father, the world hath not known thee: but I have known thee, and these have known that thou hast sent me.

that he understood the value of union. Christians liave contended long enough. It is time that they should hear the parting admonitions of their Redeemer, and go unitedly against their common foe. The world still lies in wickedness; and the friends of Jesus, bound by the cords of eternal love, should advance together against the common enemy, and spread the triumphs of the gospel around the globe. All thai is needful now, under the blessing of Crod, to convince the world that God sent the Lord Jesus, is that very union among all Christians for which he prayed; and when that union of feeling, and purpose, and action shall take place, the task of sending the gospel to all nations will be soon accomplished, and the morning of the millennial glory will dawn upon the world.

24. / will. This expression, though it commonly denotes command, is here only expressive of desire. It is used in prayer, and it was not the custom of the Saviour to use language of command when addressing God. It is often used to express strong and earnest desire, or a pressing and importunate wish, such as we are exceedingly an.xious should not be denied..Mark vi. 25; x. 35. Matt. xii. 38; -xv. 2S. ^ ^Vhere 1 am. In heaven. The Son of (Jod was still in the bosom of the Father. John i. 19. See Note, John vii. 31. Probably the expression here means where 1 shall be. If My glory. My honor and dignity, when exalted to the ri<:ht hand of God. The word " behold" implies more than sim|ily seeing. It means also to participate, to enjoy. Note, ch. iii. 3. Matt. v. H. If Thou lovrst me, &.C. This is anoiher of the numerous passa.ges which |)rove that the Lord Jesus existed before the creation of the world. Nor is it po.ssiblo to explain it on any other supposition.

25. Hath not known thee. Note ver. 3

2G And I have declared unto ihem thy name, and will declare it; that the love wherewith thou hast lOved me may be in them, and 1 in

WHEN Jesus had spoken these words, he went forth with his a 2 Sa.J5.23.

26. Thy name. Note.ver. G. '^ And will declare it. Af'er my resurreclion, and by the influence of the Holy Spirit. Luke x.xiv. 45. Acts i. 3. Hi in them. By my doctrines, and the influences of my Spirit. That my religion may show its power, and produce its proper fruits in their minds. Gal. iv. 19.

The discourse in the xiiith, xivth, xvth, and xvith chapters, is the most tender and subhme that was ever pronounced in our world. No composition can be found any where so fitted to sustain the soul in trial, or to support it in death. This sublime and beautiful discourse is appropriately closed by a Bolemn and most affecting prayer — a prayer at once expressive of the profoundest reverence for God, and the tenderest love for men — simple, grave, tender, sublime, and iull of consolation. It is the model for our prayers, and with like reverence, faith, and love, we should come before God. This prayer for the church will yet be fully answered; and he who loves the church and the world cannot but cast his eyes onward to that time when all believers shall be one, and when contentions, bigotry, strife, and anger shall cease; and when, in perpetual union and love. Christians shall show forth the power and purity of that holy gospel with which the Saviour came to bless mankind. Soon may that happy day arise!

CHAPTER XVIII. 1. The brook Kedron. This was a email stream that Howed to the east of Jerusalem, through the valley of Jehoshaphat, and divided the city from the mount of Olives. It was also called Kidron and Cedron. In summer it is Almost dry. The word used here by the Evangelist — x,"l'°p'p'"' — denotes properly a water-stream (from X''/"* — shoiotr, or water, and piio, pSoi — to flow, Jlotvine), and the idea is that of a stream

disciples over the brook Cedron, * where was a gardcin, into the which he entered, and his disciples.

2 And Judas also, wliich betrayed him, knew the ])lace; for Jesus oft-times res)rled thither with his disciples.

that was swollen by rain, or by the melting of the snow. Passow. Lex. This small rivulet runs along on the east of Jerusalem till it is joined by the water of the pool of Siloam, and the water that flows down on the west side of the city through the valley of Jehoshaphat, and then goes oft' in a southeast direction to the Dead Sea. See the map of Jerusalem in vol. i. Over tlus brook David passed when he fled from Absalom. 2 Sam. xv. 23. It is often mentioned in the Lid Testament. 1 Kings XV. 13. 2 Chron. xv. 16; XXX. 14. 2 Kings xxiii. 6, 12. IT Where was a garden. On the west side of the mount of Olives. This was called Gethsemane. See Matt. xxvi. 36. It is probable that this was the property of some wealthy man in Jerusalem — perhaps some friend of the Saviour. It was customary for the rich in great cities to have country-seats in the vicinity. This it seems was so accessible that Jesus was accustomed to enter it, and yet so retired as to be a suitable place for devotion.

2. Jesus oft-times resorted thither. For what purpose he went there is not declared, but it is probable for the purpose of retirement and prayer. He had no home in the city, and he sought this place away from the bustle and confu sion of the capital, for private commu nion with God. Every Christian should have some place — be it a grove, a room or a garden — where he may be alone and ofler his devotions to God. We are not told much of the private habit? of Jesus, but we are permitted to know so much of hiin as to be assured tha> he was accustomed to seek for a place of retirement; and during the grea feasts of the Jews, the mount of Ohvea was the place which iie chose. Luke xxi. 37. Matt. -xxi. 17. John viii. 1.

a band of men, and officers from the chief priests and Pharisees, cornelli thillier with lanterns and torches and weapons.

4 Jesus therefore, knowing " all things that s^iculd come upon him, went f^rtk.. and said unto them, Whom seek ye 1

5 They answered him, Joeus of * Nazareth. Jesus saitli unto them, I am he. And Judas also, which betrayed him, stood with them.

G As soon then as he had said unto them, I am he, they ' went backward, and fell to the ground.

7 Then asked he them again. Whom seek ye "? And they said, Jesus of Nazareth.

agony of Jesus in the garden probably because it was so fully described by the other evangelists. If JMiitcrns, Sec. This was the time of the lull moon, but it mif^ht have been cloudy, and their takini^ Hirhts with them shows their dcterniuiation to find him.

6. They vient backward, &,c. The cause of their retiring in iliis manner is not mentioned. Various tilings might have |)roduced it. 'I'lie (rank, open, and fearless manner in which Jesus had addressed them, might have convinced them of his innocence, and deterred them from prosecuting their wicked attempt. His disclosure of himself w;is sudilcn and unexpected; and while they perhaps anticipated that he would make an effort to escape, they were amazed at his open and bold profession. Their consciences reproved them lor their crimes; and probably, the firm, decided, and yet mild manner in which Jesus addressed them; the expression of his unequalled power in knowing hosv t(j find the way to the consciences of men, made them feel that they were in the jiresence of more than mortal man. Tliere is no proof that there was here any miraculous power; any mere pnysical force; and to suppose that Chore was, greatly detracts from tlie moral sublimity ol the secne.

8. Im them go, &,('. 'I'heso apostles. This show's his care and love oven in you that I ain he: if therefore y< I seek me, '' let these go their way:

9 That the saying might be ful- I filled which he spake, ' Of them j which thou gavest me have I lost none.

I 10 Then f.Simon Peter, having a sword, drew it, and smote the high priest's servant, and cut off his right ear. The servant's name was ^lalchus.

1 1 Then said Jesus unto Peter, Put up thy sword into the sheath: the cup ' which my Father hath given me, shall I not drink it?

1"2 Then the band and the captain and odiccrs of the Jews took Jesus, and bound him, the hour of danger. He expected to die. They were to carry the news of iiis death to the ends of the earth, lienee he, the faithful captain of salvation, went foremost into trials; the good shepherd, he secured the safety of the flock, and went before them into danger. By the queslioii which he ask ed them, he had secured their safety. He was answered that they sought for him. He demanded that, agreeably to their declaration, they should take him only and leave his followers at liberty. The wisdom, caution and prudence of Jesus forsook him in no peril, however sudden, and in no circumstances, however dillicult or trying.

9. The sayina. Ch..xvii. As he had kept them for more than three years, so he siill sought their welfare even when iiis ileatli was near.

10, 11. Hce Note, Matt. xxvi. 51,52. ^ The servant's name iras DInlchus. His name is meniioned by neither of the'oiher evangelists, nor is it said by the other evangelists who was the disciple that gave the blow. It is probable that both Peter and the servant were alive when the other gospels were written.

13. To Annas first. Probably his house was nearest to them, and he had great authority and influence in the Jewish nation. He had been hiniseJ

• first; for he was f'ullicr-in-law to Caiaphas, which was the high priest that same ' year.

14 Now Caiaphas was he which gave counsel * to the Jews, that it was expedient that one man should die for the people.

15 And ' Simon" Peter followed Jesus, and so did another disciple: tliat disciple was known unto the hitrh priest, and went in with Jesus into the palace ef the high priest.

16 But Peter stood at the door without. Then went out that other disciple, which was known unto the high priest, and spake unto her that kept the door, and brought in Peter.

a Lu.3.2. 1 ^iid ^nnas sent Christ hound tnito Caiaphas the high priest.

a long time High Priest; he had had five sons who had successively enjoyed the office of High Priest; and that office was now filled by his son-in-law. It was of importance, therefore, to obtain his sanciioa and counsel in their work of evil. IT That same year. Ch. xi. 49.

14. Had given counsel, &LC. Ch. xi. 49,.50. This is referred to, liere, probably to show how little prospect there was that Jesus would hase. justice done him in the hands of a man wlio had already pronounced on the case.

15 — 18. See Notes, Mait. xxvi. 57, 58. "H Another disciple. Not improbably John. Some critics, however, have supposed that this disciple was one who dwek at Jerusalem, and who, not being a Galilean, could enter the place without suspicion. John, however, mentions the circumstance of his being known to them, to show why it was that he was not questioned as Peter was. It is not probable that any danger resulted from its being known that he was a follow >r of Jesus, or that any harm was meditated on them for this. The questions asked Peter were not asked by tliose in authority, and his apprehensions which led to his denial, were groundless.

19. Of his di,iciples To ascertain their ntirrba and po'vcr. The cliarge on which they wished to arraign liim wa.o that of s'^ti'tion, ar of rebellion, iKfiinst PTSPr. To »>akf that plausi-

17 Tlien sailh tlic damsel that kept the door unto Peter, Art noi thou also one of this man's disciples'? He saith, I am not.

18 And the servants and officers stood there, who had made a fire of coals; for it was cold: and they w armed themselves: and Peter stood with them, and wanried him self.

19 The high priest then asked Jesus of his disciples, and of his doctrine.

20 Jesus answered him, I spake ■* openly to the world: I ever taught in the synagogue, and in the temple, whither the Jews always reft c.ii.49,50. c Matt.26..58,&c. Mar.l4

ble, it was necessary to show that he had made so many disciples as to form a strong and dangerous faction. Bu* as they had no direct proof of that, the High Priest insidiously and improperly attempted to draw the Saviour into a confession. Of this he was aware, and referred him to the proper source of evidence — his open, undisguised conduct before the world. ^ His doctrine His teaching. The sentiments that he inculcated. The object was doubtless to convict him of teaching sentiments that tended to subvert the Mosaic institutions, or that were treaso'.iable against the Roman government. Either would have answered the design of the Jews, and they doubtless expected that he — an unarmed and despised Galilean, now completely in their power — would easi ly be drawn into confessions that art and malice could use to procure his con demnation.

20. Openly to the world. If his doctrine had tended to excite sedition and tumult, if he had aimed to overthrow the government, he would have trained his friends in secret: he would have retired from public view, and have laid his plans in private. This is the case with all who attempt to subvert existing estabhshments. Instead of that, he had proclaimed his views to all. He had done it in every place of public concourse— in the synagogue, and in the temple. He here speaks the language of one conscious of hi?" innocence, and

21 \Vhy askest tliou mel ask them which heard me, \rhat I have said unto them: behold, they know what I said.

22 And when he had thus spoken, one of the officers which stood by struck * Jesus ' with the palm of

determined to insist on his rights. ^Alleat/s resort. Constantly assemble. — They were required to assemble there three times in a year, and great multitudes were there constantly. ^ hi secret, &.C. He had taught no private or concealed doctrine. He iiad taught nothing to his disciples which he had not himself taught in public, and commanded ihem 10 do. Matt. x. 27. Luke xii. 3.

21. Why askest thou me? Ask them, &c. Jesus here insisted on his rights, and reproves the high priest for his unjust and illegal manner of extorting a confession from him. If he had done wrong, or taught erroneous and seditious doctrines, it was easy to prove it, and the course which he had a right to demand was, that they should establish the charge by fair and incontrovertible evidence. We may here learn, 1st. That tiiough Jesus was willing to ba reviled and persecuted, yet he also insisted that justice should be done him. 2d. He was conscious of innocence, and had been so open in his conduct, that lie could appeal to the vast multitudes svhich had heard him, as witnesses in his favor. 3d. It is proper for us, wlien persecuted and reviled, meekly, but firmly, to i.-*- eist on our rights, and to demand that justice should be done us. Laws arc made to protect the innocent, as well as to condemn the guilty. 4th. Christians, like their.Saviour, should so live that ihcy may confidently appeal to all who have known thcni as witnesses of the lincerity, purity, and rectitude of their lives. 1 i'et. iv. U — 1(J.

22. One of the oftcers. One of the inferior oflicers. or those who attended on the oiurt. 1i With the palm of his ta7id. This may mean, ' gave hun a blow cither with the open hand, or with ■ rod.' The Greek does not determine

] his hand, saying, Answerest thou the high priest so?

spoken evil, bear witness of the evil: but ' if well, why smitest thou j me 1 I 24 Now ' Annas had sent him bound unto Caiaphas the high

which. In whatever way it was donj, it was a violation of all law and justice Jesus bad showed no disrespect for the office of the high priest; and if he had, ^ this was not the proper way to punish ii. The Syriac reads this: "Smote the cheek of Jesus." The Vulgate and Arabic: '• Gave him a blow."

23. Spoken evil. In my answer to the high priest. If there was any disrespect to the office, and want of regard for the law which appointed him. then testify to the fact, and let punishment be inflicted according to the law. Compare Ex. xxii. 28. H But if well, &,c. While an accused person is on trial, he is under the protection of the court, and has a right to demand that all j legal measures should be taken to se cure his rights. On this right Jesus in- I sisted, and thus showed, that though he had no disposition to take revenge, yet he insisted that when arraigned, strict justice should be done. '1 his showa that his precept that when we are smitten on one eJieek, we should turn the other, (.Matt. V. 3'J.), is consistent with a firm demand that justice should be done us. That precept refers besides rather to private matters than to judicial proceedings. It docs not demand that when wo are unjustly arraigned, or assaulted, and when the law is in our favor, we should sacrifice our rights to the malignant ac cuser. Such a surrender would be injustice to the law and to the community, and be giving legal triumph to the wicked, and destroying the very end of all law. In private matters this ctTect would not follow, and we should there bear injuries without reviling, or seek ing for vengeance.

25 And Simon l^etnr stood and warmed himself. Tiiey said tlierefore unlo him, Art not thou also one of his disciples 1 He denied z7, and said, 1 am not.

20 One of the servants of the high priest, (being- his kinsman whose ear Peter cut off), saith, Did not 1 see thee in the garden with iiim ■?

judgment. The prcBlorhim — the same word that in Matt, xxvii. 27, is translated common hall. See Note on that place. It was the phice where the Roman FrcBtor, or governor, heard and decided cases brougiit before him. Jesus had been condemned by the sanhedrim, and pronounced guilty of death. Matt. xxvi. 66. But they had not power to carry their sentence into execution (ver. 31.); and they, therefore, sought that he might be condemned and executed by Pilate. If Lest they should he defiled. They considered the touch of a Gentile to be a defilement, and on this occasion, at least, seemed to consider it a pollution to enter the house of a Gentile. They took care, therefore, to guard themselves against what they considered ceremonial pollution, while they were wholly unconcerned at the enormous crime of putting the innocent Saviour to death, and imbruing their hands in their Messiah's blood. Probably there is not any where to be found another such instance of petty regard to the mere ceremonies of the law, and attempliKg to keep from pollution, at the same time that their hearts were filled with malice, and they were meditating the most enormous of all crimes. But it shows us how much more concerned men will be at the violation of the mere forms and ceremonies of religion than they will be at real crime; and how they endeavor to keep their consciences at ease amidst their deeds of wickedness by the observance of some of the outward ceremonies of religion — by mere sanctimoniousness. ^ That they might eat the passover. Note, Matt. xxvi. 2, 17. This defilement, produced by contact with a (^entile, they considered as equivalent

28 Then led * they Jesus from Caiaphas unto ' the hall of judgment: and it was early: and they themselves went not into the judgment-hall, lest "^ they should be defiled, but that they might eat the passover.

29 Pilate then went out unto them, and said. What accusation bring ye against this man ]

30 They answered and said unto

to that of the contact of a dead body, (Lev. xxii. 4 — 6. Num. v. 2.,) and aa disqualifying them to partake of the passover in a proper manner. The word translated passover means properly the paschal lamb which was slain and eaten on the observance of this feast. This rite Jesus had observed with his discipies the day before this. It has been supposed by many that he anticipated the usual time of observing it one day, and was crucified on the day on which the Jews observed it. But this opinion is improbable. The very day of keeping the ordinance was specified in the law of Moses, and it is not probable that the Saviour departed from the commandment. All the circumstances, also, lead us to suppose that he observed it at the usual time and manner. Matt. xxvi. 17, 19. The only passage which has led to a contrary opinion, is this in John. But here the word passover doea not, of necessity, mean the paschal laitib. It probably refers to xhe feast which followed the sacrifice of the lamb, and which continued some days. Compare Num. xxviii. 16, 17. The whole feast was called the passover, and they were unwilling to defile themselves, even though the paschal lamb had been killed, because it would disqualify them for participating in the remainder of the ceremonies. Lightfoot.

30. If he ivere not a malefactor. A violator of the hiw. If we had not determined that he was such, and was worthy of death. Matt. xxvi. 66. From this it appears, that they did not deliver him up to be tried, but hoped that Pilate would at once give sentence that he should be executed according to their request. It is probable that in ordinarv we woulil not have delivered him ap unto thee.

31 'I'hen said Pilate unto them, Take ye him, and judge him according to your law. The Jews •.herefnre said unto him. It is not *Ge.4a.lO. Eze.21.27.

tases the Roman governor was not accustomed to make very strict inquiry into the justice of llie sentence. Tlie Jewish sanhedrim tried causes, and pronounced sentence, and tlie sentence was usually approved by the governor. But in this case, Pilate, evidently contrary to their expectations, proceeded himsilf to re-hear and re-try the cause. lie had doubtless heard of the mira('les of Jesus. lie seems to have been strongly prepossessed with the belief of his mnocence. He knew that they had delivered liini from mere envy. Matt, xxvii. 18. Ami hence he imiuired of them the nature of the case, and the kind of charge which they e.\pecled to Bubslantiate against him.

31. Judge him, &.c. The Jews had not directly informed him thai they had judged him. and pronounced him worthy of death. Pilate, therefore, tells them to inquire into the case; to ascertain the proof of his guilt, and to decide on what the kw of Moses jironounced. It has been duubted whether this gave them the power of putiing him to death, or was either a direction to them to inquire into the case, or a command to take it into their own hands, and inihct on him, if they judged liim guilty, the mild punishment wliich they were vet at liberty to indict on criminals. Probably the former is intended. As they had already determined that in their view this case demanded the punishment of death, BO in their answer to Pilate they imvlicd that ihcy had pronounced on it, and that he ought to die. They still, therefore, prrsscd it on his attention, and refused to obey his injunction to judge him. 1i// i» not lawful, itc. The Jews were ■cctistonu'd to put ])ersons to death still in a popular tunuilt. Acts vii. 5'J, (jO. B It they had not the i)ower to do it in any case in a regular way of justice. When they first laid the jilan of arresting the Saviour, they did it to kill him;M:Ut. xxri. I); but whether tliry intended to do this secretlv, or in a tumult, 32*

32 That the saying of Jesua might he fulfilled, wiiich he spake, ' signifying what death he should die.

or by the concurrence of the Roman governor, is uncertain. The Jews themselves say, that the power of inflicting ca|)ital punishments was taken away about forty years before the destruction of the temple. But still, it is probable that in the time of Ciirisi they had the power of determining on capital cases in instances that pertained to religion Josephus, Ant. b. xiv. ch. 10, ^ 2. Com pare Jewish wars, b. vi. ch. 2, ^ 4. In this case, however, it is supposed that their sentence was to be confirmed by the Roman governor. But it is admitted on all hands, that ihey had not this power in the case of seditions, tiunults, or treasons against the Roman govern ment. If they had this power in the case of blasphemy and irreligion, they did not dare to exert it here, because they were afraid of tunmll among the people. IVIatt. xxvi. 5. Hence they sought to brin" in the authority of Pilate. To do tliis they endeavored to make it ajijjcar that it was a case of sedilio/i and treason, and one wiiich therefore demanded the interference of the Roman governor. Hence it was on thix charge lliai they arraigned him. Luke xxiii. 2. Thus u tumult miglil bo avoided, and the odium of piutiu'; him to death they expected would fall, not on themselves, but on Pilate.

32. That the sa;/ing of Jesus, See. To wit, that he.should be delivered into the hands of the Gentiles, and should be crucified. Matt. xx. 10. Neither of these tilings would have happened if ho had been put to deaih in the way that the Jews first contemplated..Matt. xxvi. •1. Though it be admitted that they had the power in rclipious rases to do it, yet it would not have been done, ns Jesus predicted, l>y the Centiles; and though they had that power, yet they had no power to crucify. Tliis was particularly a Roman punishment. And tlius it was ordered, in the proviiienco of (nxl, that the prediction of Jisus ij both tliise re.'pects should be fuhillcd-

33 Then l^ilato.iiUtciI into the judgment-liall again, and called Jesus, and said unto him. Art thou the King of the Jews 1

34 Jesus answered him, Sayest thou this thing of thyself, or did others tell it thee of me 1

35 Pilate answered, Am I a Jew ] riiine own " nation and the chief priests have delivered thee unto me. What hast thou done?

33. Art thou the king of the Jews? This was after they had accused him of perverting the nation, and forbidding to give tribute to Cesar. Luke x.xiii. 2, 3

34. Of thyself? From any conviction of your own mind, or any apprehension of danger. During all the time in which you have been praetor, have you seen any thing in me that has led you to apprehend sedition, or danger to the Roman power? This evidently was intended to remind Pilate that nothing vvas proved against him; and to caution him against being influenced by the malicious acccusations of others. Jesus demanded a just trial, and claimed that Pilate should not be influenced by any reports that he might have heard of him.

35. Am I a Jew? Am I likely to be influenced by Jewish prejudices and partialities? Am not I, being a Roman, likely to judge impartially, and to decide on the accusations without being biassed by the malignant charges of the accusers? 'i Thine oum nation. Sec. In this Pilate denies that it was from any thing that he had observed that Jesus was arraigned. He admits that it was from the accusations of others. But then he tells the Saviour that the charge was one of moment, and worthy of the deepest attention. It had come from the very nation of Jesus, from his own countrymen, and from the highest authority among the people. As such it demanded consideration, and Pilate besought him to tell him what he had done — tiiat is, what there had been in his conduct that had given occasion for this charge.

•36. My kiiigdom, &c. The charge on which Jesus was arraifjned was that of laying claim to the ofiice of a king. He here substantially admits that he did

3G Jesus * answered, My ' kingdom is not of this world: if rny kingdom were of this world, then would my servants fight, that 1 should not be delivered to the Jews: but now is my kingdom not from hence.

37 Pilate therefore said unto him, Art thou a king then? Jesus answered. Thou sayest that I am a king. To this end was I born, and

claim to be a king, but not in the sense in which the Jews understood it. They charged him with attempting to set up an earthly kingdom, and of exciting sedition against Cesar. In reply to this, Jesus says that his kingdom is not of this world. That is, it is not of the same nature as earthly kingdoms. It is not originated for the same purpose, or conducted on the same plan. He immediately adds a circumstance in which they differ. The kingdoms of this world are defended by arms; they maintain armies and engage in wars. If the kingdom of Jesus had been of this kind, he would have excited the multitudes that followed him to prepare for battle. He would have armed the host that attended him to Jerusalem. He would not have been alone and unarmed in the garden of Gelhsemane. Bui though he was a King, yet his dominion was over the heart, subduing evil passions and corrupt desires, and bringing the soul to the love of peace and unity. IT Not from hence. That is, not from tliis world.