Expository Thoughts on the Gospels

12. — \_On the next day.] This day must have been the Sunday before Easter, which is commonly known in England as " Palm Sunday," from the circumstance here related.

[Much people... come to the feast.'] This must include many of the Jews who had come up to the passover from Galilee, and were doubtless well acquainted with our Lord's ministry and the numerous miracles He had wrought in Galilee. Some of them in all human probability had formed part of the multitude whom He fed with a few loaves in the wilderness.

[When they heard that Jesus was coming to Jerusalem.'] We must suppose that by some means our Lord's intention of coming to Jerusalem must have become known, either by Him* self communicating it, or by His disciples learning it and telling others. This information would be carried back to the city by those who came from thence to Bethany on Saturday. Bethany, however, was on the direct road from Jericho to Jerusalem, and the tidings of our Lord's approach may have travelled before Him for some days.

Rollock thinks this multitude must have been chiefly composed of Jews not residing in Jerusalem. The Jerusalem Jews, he thinks, are an instance of the old proverb, which he quotes, "The nearer the Church the further from God."

13.— [ Took branches of palm-trees, and went...meet Mm.'] The precise motive of this action we are left to conjecture. Palm branches were carried by processions attending kings or victorious generals on public occasions. The triumphant host in heaven, which John saw in vision, was composed of persons having "palms in their hands." (Rev. vii. 9.) It may be that some of the crowd on this occasion believed that Jesus was the Messiah. Others, we may be sure, did what the rest did, without any special motive at all. At most we can only suppose that the multitude had a vague idea that Jesus was somebody very remarkable, a prophet, or some one raised up by God, and as such did Him honour.

Rollock thinks the custom of carrying branches at the feast of tabernacles, as the expression of joy, was the motive of the crowd here.

[And cried, Ebsanna.] This Hebrew word is taken from Psalm cxviii. 25, and signifies " Save now, we beseech thee."

Calvin thinks this phrase testified that they acknowledged Christ to be the Messiah, and considers that the cxviii. Psalm had special reference to Messiah's coming.

[Blessed...King of Israel that cometh... name...Lord.'] This sentence would be more literally rendered "Blessed is He that cometh in the name of the Lord, the king of Israel." It is partly taken from Psalm cxviii. 26; but there the words are simply "Blessed be He that cometh in the name of the Lord," and no mention is made of " the king." — We can only conjecture that some of the multitude had a vague idea that Jesus had come to be a temporal King, and a conquering Messiah, who would set Israel free from all foreign dominion. These few caught up the words of the Psalm, and their cry was taken up by the many around them, perhaps without knowing distinctly what they did or said. Nothing is so soon caught up as a popular cry. From "Hosanna " to " Crucify Him " there was only an interval of a very few days! Nothing is so worthless as popular applause.

Theophylact holds decidedly that the multitude honoured our Lord as God. But I cannot think it.

U.— [And Jesus...found...ass, sat thereon.'] That there was no chance or accident in the ass being found, we know from St. Matthew's Gospel, where we read that the disciples were sent to get the ass ready. (Matt. xxi. 7.) Every step of this triumphal progress into Jerusalem was prearranged.

To ride upon an ass, we must always remember, was not so low and ignominious a mode of travelling as it may seem to us. The Eastern ass is a very different creature to the English ass, larger, stronger, and far more valuable. Asses are specially named as part of the wealth of Abraham, Jacob, and Job. (Gen. xii. 16; xxx. 43; Job xlii. 12.) Solomon had an officer specially over the asses. (1 Chrou. xxvii. 30.) Abraham, Balaam, Achsah, Abigail, and the Shunamite rich woman, all rode on asses. To ride on white asses was a mark of great men in the days of the Judges. (Judges v. 10.) The idea therefore of anything degrading in riding on an ass must be entirely dismissed from our minds.

On the other hand, it is undeniable that the ass is not the animal that a king or ruler, in any age, has ever chosen to use, on public occasions, in heading a procession. The horse has always been preferred. The use of an ass, we cannot doubt, was meant to show that our Lord's kingdom was utterly unlike the kingdoms of this world. No Roman soldier in the garrison of Jerusalem, who, standing at his post or sitting in his barrack-window, saw our Lord riding on an ass, could report to his centurion that He looked like one who came to wrest the kingdom of Judaea out of the hand of the Romans, drive out Pontius Pilate and his legions from the tower of Antonia, and achieve independence for the Jews with the sword!

The Greek word rendered "young ass" here, is a diminutive, and seems used intentionally to show that it was a very young or small ass.

[As it is written.'] By riding on an ass our Lord had fulfilled the prophecy of Zechariah, in which, 500 years before, the prophet had foretold that the King of Zion would one clay appear " riding upon an ass." At the time when he prophesied this, there were no kings in Jerusalem. The kingdom had ceased at the captivity. We cannot doubt that this prophecy was well known among the Scribes and Pharisees, and taken together with the fact that Daniel's 70 weeks were expiring, our Lord's entry into Jerusalem in this fashion must have raised many thoughts in their hearts.

Let it be noted that many like events in our Lord's earthly ministry were foreknown and foretold long before they happened, and with increasing minuteness and particularity as the roll of prophecy drew near to an end.

15.— [ Fear not, daughter of Sion, etc.] It will be observed, of course, that John does not quote literally and exactly all that Zechariah said. He omits several words. The explanation is simple.

lie did not quote from memory only, and so forget part; but he purposely only quoted that part of the prediction which was now especially fulfilled; viz., "the riding on the ass." The object of the prophecy, when it was first delivered, was to comfort the Jews in their low and decayed state, after their return from Babylon, by a promise of Messiah. Therefore Zechariah was taught by the Holy Ghost to say things which may be paraphrased as follows: "Fear not; be not cast down or depressed, O daughter of Siou, or inhabitants of Jerusalem. Low and depressed as your condition may be now, there will be a day when you shall have a King again. There shall come One who will ride on a certain public occasion into thy gates, — a King on au ass's colt, not as a warrior, with a sword in hand, but as a peaceful Prince, a just and holy King, better even than David, Solomon, Hezekiah, or Josiah, and bringing with Him salvation lor souls. Therefore think not thyself "forsaken, because thou art poor now, and hast no king. Look forward to thy coming King."

Let it be noted that Christ's coming, first or second, is always the great topic of comfort in prophetical writings.

16. — [ TJiese tilings understood not... disciples...first.~] It is clear from this and other kindred passages, that our Lord's own immediate followers had a very imperfect knowledge of our Lord's Person and work, and of the fulfilment of Scripture which was going on around them. Brought up amidst Jewish notions of a glorious temporal Messiah, they failed to see the full meaning of many of our Lord's doings.

Let us never forget that men may be true Christians, and right hearted, and yet be very ignorant on some points. "Faith," says Zwingle, on this verse, "admits of degrees and increase." In estimating others, we must make great allowance for early training and associations.

[But when Jesus ivas glorified.'] This must mean, as Theophylact says, our Lord's ascension. After that time, and the day of Pentecost, the minds of the disciples were greatly enlightened. Compare John vii. 39: " The Holy Ghost was not yet given, because Jesus was not yet glorified."

[Then remembered... these things... written of him.'] The power of memory to see things, long after they happen, in a new Hght, and then to recollect them vividly, is very remarkable. In no case does it appear more curiously than in the rising again in our minds of texts and sermons heard long ago, which at the time apparently left no impression on us. Preachers and teachers may take comfort in tais. All is not lost that they say, although their hearers and scholars may seem at the time to pay no attention. Their words in many cases shall have a resurrection. One great cause of this is, that it is part i>f the Holy Ghost's office "to bring things to remembrance." (John xiv. 26.)

I And... they... done these things... him.'] The disciples found, long after the triumphant entry into Jerusalem, that they had been unconscious actors in a mighty accomplishment of Scripture. This is a thought for us all. We have not the least idea, during the greater part of our lives, how much of God's great purposes on earth are being carried on through us and by us, without our being conscious of it. The full extent to which they are carried on we shall never know till we wake up in another world. We shall then discern with wonder and amazement the full meaning of many a thing in which we were unconscious agents during our lives.

Calvin remarks: " Then, after the ascension, did it occur to the disciples that Christ did not do these things rashly, and that these men were not employed in idle amusement, but that the whole transaction had been regulated by the providence of God."

Poole observes, that here St. John " confesseth his own ignorance." He was present, and saw all that was done, but did not understand it at the time.

17. — \Tlie people therefore...Lazarus... bare record.] I feel no doubt that this verse describes one part of the multitude which met our Lord, and the following verse describes another part. One part, and of course a small one, consisted of those who had seen the raising of Lazarus. The other, and a much larger one, consisted of those who had only heard the report.

That there must have been a very large number of persons present at the miracle of Bethany is, I think, indirectly proved by the expression here used, " people that were with Him."

The words, " bare record," must mean that they testified that a great miracle really had been wrought, and that this same Jesus, now riding on an ass before the eyes of the people, was that very Person who had wrought it. I do not see that we can possibly get more out of the expression, and I cannot suppose that these people testified their belief in Christ's Messiahship.

The double expression, " called out of his grave," and " raised from the dead," deserves notice. It is doubtless meant to keep before our minds the mighty simplicity of the means used by our Lord. He spoke, and it was done. He "called" to Lazarus to come forth, and he was " raised " at once.

18. — [For this cause...people met him, etc.] This verse describes the state of mind of the larger part of the multitude which surrounded our Lord at His entry into Jerusalem. It consisted of those who had heard the report of His raising Lazams, — a story magnified, no doubt, in the telling. Strong curiosity to see the Person who had done such a miracle would call forth an immense crowd in any city. But among Jews, familiar with Old Testament miracles, assembled in enormous numbers for the Passover, excited by the rumour of Messiah coming,— among such we may well believe that the report of Jesus coming in from Bethany would draw together many myriads of spectators to meet Him.

The Greek words, " for this cause," here seem to refer forward to the latter part of the verse, and not backward to the preceding verse. Compare x. 17, where the same form of language is used.

19.— [The Pharisees... said... prevail nothing.] This is the language of men baffled, angry, and at their wits' end from vexation, to see their plans defeated. Instead of finding people willing to lay hands on Jesus as a malefactor, and to deliver Him up into their power, they beheld a large multitude surrounding Him with joyful acclamations, and saluting Him as a King! Of course they could do nothing but sit still and see it. The least attempt to use violence against our Lord would have raised a tumult, and endangered their own lives. So that they were obliged to see their most hated enemy entering Jerusalem in triumph, like Mordecai led by Haman. (Esther vi. 11.)

"Perceive ye," I believe, should be taken as an imperative, and not as an interrogative indicative. It sounds like the language of men looking on from the city walls or the temple courts, as the huge procession wound slowly through the gates of the city. " Behold this sight! Behold how you do nothing effectual to stop this fellow's course! Your order to denounce Him, and have Him apprehended, is utterly useless aud unprofitable."

Chrysostom and Theophylact think that those who said this had some faith and felt rightly, but had not courage enough to confess Christ. But I cannot agree with them. Calvin and other reformers think, on the contrary, that it was the language of Christ's enemies.

Bullinger observes that wicked men show their wickedness especially by their dislike of true religion, and their annoyance when, as in the case before us, it seems to enjoy a temporary popularity. For neglect and contempt of religion they show no concern at all.

[Behold... world...gone after him.'] Some allowance of course must be made for the exaggerated language which angry aud disappointed men use under the influence of passion. Nevertheless the word "world" may not be really so extravagant as it appears at first, when we consider the immense number of Jews who attended the passover feast. According to a computation made by Josephus there were nearly three millions of people assembled on such occasions at Jerusalem. At this rate we can understand that the crowd drawn together by our Lord's public entry might well be so large as to warrant the saying, " The world isgoue after him." Most of the crowd, it may be remembered, were not dwellers in Jerusalem, but strangers, who were only

In leaving this passage it is impossible not to feel that there must have been an overruling, constraining influence on the minds of the Jewish people on the occasion of our Lord's triumphant entry into Jerusalem. This, no doubt, was an influence miraculously exercised by our Lord in order to draw all men's attention to Himself, and to make His approaching Sacrifice on the cross as public an event as possible.

Rollock observes: "A secret power of royal authority stirred up the minds of the multitude to receive Christ as a king." He also observes that it is the same power which Christ will put forth when He comes at the last day to judge the world.

20 And thero wore certain Greeks among them that came up to worship at the feast:

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

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

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

24 Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit.

25 He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal.

26 If any man serve mo,let him follow me; and where I am, there shall also my servant be: if any man serve me, him will my Father honour.

There is more going on in some people's minds than we are aware of. The case of the Greeks before us is a remarkable proof of this. Who would have thought when Christ was on earth, that foreigners from a distant land would have come forward in Jerusalem, and said, " Sir, we would see Jesus "? Who these Greeks were, what they meant, why they desired to see Jesus, what their inward motives were, — all these are questions we cannot answer. Like Zaccheus, they may have been influenced by curiosity. Like the wise men from the East, they may have surmised that Jesus was the promised King of the Jews, whom all the eastern world waa expecting. Enough for us to know that they showed more interest in Christ than Caiaphas and all his companions. Enough to know that they drew from our Lord's lips sayings which are still read in one hundred and fifty languages, from one end of the world to the other.

We learn, for one thing, from our Lord's words in this passage, that death is the way to spiritual life and glory. " Except a corn of wheat fall into the ground, it abideth alone; but if it die, it bringeth forth much fruit."

This sentence was primarily meant to teach the wondering Greeks the true nature of Messiah's kingdom. If they thought to see a King like the kings of this world, they were greatly mistaken. Our Lord would have them know that He came to carry a cross, and not to wear a crown. He came not to live a life of honour, ease, and magnificence, but to die a shameful and dishonoured death. The kingdom He came to set up was to begin with a crucifixion, and not with a coronation. Its glory was to take its rise not from victories won by the sword, and from accumulated treasures of gold and silver, but from the death of its King.

But this sentence was also meant to teach a wider and broader lesson still. It revealed, under a striking figure, the mighty foundation truth, that Christ's death was to be the source of spiritual life to the world. From His cross and passions was to spring up a mighty harvest of benefit to all mankind. His death, like a grain of seed-corn, was to be the root of blessings and mercies to countless millions of immortal souls. In short, the great principle of the Gospel was once more exhibited, — that Christ's vicarious death (not His life, or miracles, or teaching, but His death) was to bring forth fruit to the praise of God, and to provide redemption for a lost world.

This deep and mighty sentence was followed by a practical application, which closely concerns ourselves. " He that hateth his life shall keep it." He that would be saved must be ready to give up life itself, if necessa^, in order to obtain salvation. He must bury his love of the world, with its riches, honours, pleasures, and rewards, with a full belief that in so doing he will reap a better harvest, both here and hereafter. He who loves the life that now is so much that he cannot deny himself anything for the sake of his soul, will find at length that he has lost everything. He, on the contrary, who is ready to cast away eve^thing most dear to him in this life, if it stands in the way of his soul, and to crucify the flesh with its affections and lusts, will find at length that he is no loser. In a word, his losses will prove nothing in comparison to his gains.

Truths such as these should sink deeply into our hearts, and stir up self-inquiry. It is as true of Christians as it is of Christ, — there can be no life without death, there can be no sweet without bitter, there can be no crown without a cross. Without Christ's death there would have been no life for the world. Unless we are willing to die to sin, and crucify all that is most dear to flesh and blood, we cannot expect any benefit from Christ's death. Let us remember these things, and take up our cross daily, like men. Let us for the joy set before us endure the cross and despise the shame, and in the end we shall sit down with our Master at God's right hand. The way of self-crucifixion and sanctification may seem foolishness and waste to the world, just as burying good seed-corn seems waste to the child and the fool. But there never lived the man who did not find that, by sowing to the Spirit, he reaped life everlasting.

We learn, for another thing, from our Lord's words, that if we profess to serve Christ, we must follow Him.

That expression, " following," is one of wide signification, and brings before our minds many familiar ideas As the soldier follows his general, as the servant follows his master, as the scholar follows his teacher, as the sheep follows its shepherd, just so ought the professing Christian to follow Christ. Faith and obedience are the leading marks of real followers, and will alwaj^s be seen in true believing Christians. Their knowledge may be very small, and their infirmities very great; their grace very weak, and their hope very dim. But they believe what Christ saj's, and strive to do what Christ commands. And of such Christ declares, " They serve Me, they are mine."

Christianity like this receives little from man. It is too thorough, too decided, too strong, too real. To serve Christ in name and form is easy work, and satisfies most people, but to follow Him in faith and life demands more trouble than the generality of men will take about their souls. Laughter, ridicule, opposition, persecution, are often the only reward which Christ's followers get from the world. Their religion is one, " whose praise is not of men, but of God." (Rom. ii. 29.)

Yet to him that followeth, let us never forget, the Lord Jesus holds out abundant encouragement: "Where I am," He declares, " there also shall my servant be; if any man serve Me, him will my Father honour." Let us lay to heart these comfortable promises, and go forward in the narrow way without fear. The world may cast out our name as evil, and turn us out of its society; but when we dwell with Christ in glory, we shall have a home from which we can never be ejected. — The world may pour contempt on our religion, and laugh us and our Christianity to scorn; but when the Father honours us at the last day, before the assembly of angels and men, we shall find that His praise makes amends for all.

20. — [And there icere certain Greeks, etc., etc.'] Who these GreeKs were has exercised the conjectural ingenuity of commentators. They were not downright heathens, it is clear, from the expression that they were of those " that came to worship " at the feast. No heathen would be admitted to the passover. — They were not in my judgment Jews who had lived among Greeks until they were more Grecian than Jewish in their language. The word we have rendered " Greeks" seems to me to make that impossible. — I believe they were men who were by birth heathens, but had become proselytes to Judaism, and as such were regular attendants on the Jewish feasts. That there were many such proselytes wherever Jews lived, is a simple matter of fact. So in Acts xvii. 4, we read of " devout " or " worshipping " Greeks. The leavening influence of Judaism, in every part of the heathen world where the scattered Jews dwelt, before the coming of Christ, was probably very considerable. It is worth notice that as Gentiles, the wise men from the East, were among the first to honour our Lord when He was born, so Gentiles were among the first to show interest in Him just before His crucifixion.

Whether the circumstance recorded in the passage before us took place the same day that our Lord rode in triumph into Jerusalem, or whether there was not a break or interval of a day or two, admits of question. Judging from the inquiry of the Greeks, "We would see Jesus," it seems unlikely that it happened the same day. It stands to reason that our Lord, at a time when He was riding into Jerusalem on an ass, and was the object of popular enthusiasm, would easily have been distinguished and recognized by the Greeks. Moreover, one cannot suppose that the words spoken in the following verse, and the miracle of the voice from heaven, belong to a time of noise, shouting, and popular acclamation, such as there must have been during the procession. For these reasons I incline to the opinion that we must suppose an interval of a day or two between this verse and the preceding one.

21. — [TJie same came... Philip...Bethsaida... Galilee.] Why the Greeks came to Philip more than any other disciple we do not know. It is conjectured that Philip, being an inhabitant of a town in North Galilee, was more likely than the other disciples to be acquainted with Greeks, from being near Tyre and Sidon. But this reason applies quite as much to Andrew, Peter, James, and John, who were all Galileans, as it does to Philip. — Is it not worth noticing that Philip's name is a more purely Greek name than that of any of the apostles? Does not this indicate that he probably had Greek relatives and connections?

The mention of Bethsaida accounts for Philip speaking to Andrew, in the next verse. Bethsaida was the native place of Andrew and Peter, and Philip therefore was their fellow-townsman.

[And desired him, saying, Sir.] The Greek word rendered "desired " is more frequently translated, "asked," " besought," " prayed." It implies the desire of an inquirer who expresses a wish for a thing, and asks whether it is possible for him to have it.

The word we render " sir " is almost always rendered " lord." When rendered " sir " it is addressed by an inferior to a superior. Thus the servant of the householder says, " Sir, didst thou not eowgoodseed? " (Matt. xiii. 27.) The Pharisees said to Pilate, "Sir, we remember that deceiver said." (Matt, xxvii. 63.) The Samaritan woman says to Jesus three times, " Sir." (John iv. II, 13, 19.) Here the use of the word marks the respect of the Greeks for our Lord and His apostles.

[We would see Jesus."] The English here fails to express the Greek fully. It is literally, " we wish, we desire to see."

Concerning the motive of the Greeks, in asking to see our Lord, we know nothing certain. It may have been nothing bu curiosity, like that of Zaccheus, aroused by hearing rumours about Jesus, and sharpened by seeing the procession of the palmbearing multitude at His entry into the city. This alone was enough to excite the attention of Greeks accustomed to the demonstrations of their own countrymen on public occasions. — It may possibly be that, like the Canaanitish woman, the centurion of Capernaum, and Cornelius, they had, as proselytes, got hold of the great truths which underlaid Judaism, and were actually looking for a Redeemer. But we do not know.

Bengel thinks that at this moment " Jesus was engaged in the inner part of the temple, to which an entrance was not open to the Greeks," and for this reason the Greeks could not get at Him, and have a personal interview.

These Greeks, we should note, sought to see Jesus at the very time when the Jews sought to kill Him.

22. — [Philip cometh and telleth Andrew.] This expression seems to favour the idea that this whole transaction was not on the same day that Jesus entered Jerusalem. On such a day there would hardly be an opportunity for one disciple coming quietly and telling a thing to another. Why Philip chose to tell Andrew we have seen. He was His fellow- townsman.

[And again Andrew and Philip tell Jesus.] This expression seems to imply that the two Apostles consulted together before they told our Lord. Perhaps, as thorough Jews, they did not feel sure that our Lord would care to give an interview to Gentiles, and at first hesitated about telling Him. They remembered that at one time Jesus had said, "Go not into the way of the Gentiles." (Matt. x. 5.) On reflection they probably remembered our Lord's kindness to the Canaanitish mother, and the Roman centurion, and resolved to tell Him.

Of course it is possible that the Greeks only wanted to look at our Lord and see what He was like, and not to converse with Him. If this was all, the disciples may have doubted whethei it was worth mentioning to Jesus.

23.— [And Jesus answered them, saying.] It is doubtful whether this was spoken to the two disciples only, — or to them and the Greeks before mentioned, — or to the twelve alone. I incline to think it must mean to the twelve, and specially to Andrew and Philip.

[The hour is come...Son of man... glorified.'] The true key-note to this verse, and the two which follow, is probably this. Our Lord saw the state of mind in which His followers were. He saw them excited by His triumphant entry into Jerusalem, and the desire of strangers like the Greeks to see their Master. He saw they.were secretly expecting a glorious kingdom to be immediately set up, in which they would have chief places, power, and authority. He proceeds to rectify their conceptions, and to remind them of what He had repeatedly told them, His own death.

The hour has certainly arrived for my being glorified. I am about to leave the world, ascend up to my Father, finish the work I came to do, and be highly exalted. My earthly ministry of humiliation is ending, and my time of glory is drawing nigh. But all this is to be brought about in a way very different from that which you are thinking about. I am going to a cross first, and not a throne. I am going first to be condemned, crucified, and slain.

That "glorified" means "to be crucified," I cannot admit, with such texts as John vii. 39 and xii. 16 before me. That the cross led to glory, and that through the crucifixion came the glorification, I believe firmly. But the glory came after the suffering. (Luke xxiv. 26.)

Let us note that " the hour " or season for Christ to finish His ministry was fixed and appointed. Till it came the Jews could do nothing to stop His preaching or harm His person. Just so it is with His people in one sense. Each is immortal till his work is done.

Does it not seem that the inquiry of the Greeks has much to do with our Lord's opening words? — "The Gentiles are beginning to inquire after Me. Thus the hour is manifestly come that my work should be finished, and my kingdom fully set up in the world, by my crucifixion, resurrection, and ascension."

prefaces which are so frequent in John's Gospel, and indicate some very weighty truth coming. I think " to you " must surely include not only Andrew and Philip, but all the company arouud our Lord.

[Except a corn of wheat, etc., etcl Our Lord here illustrates a great Scriptural truth by a very familiar fact in nature. That fact is, that in plants and seeds life comes by death. The seed must be put into the ground, must rot, decay, and die, if we want it to bear fruit and produce a crop. If we refuse to bury the seed, and will keep it without sowing it, we shall never reap any harvest. We must be content to let it die if we want corn.

The wealth of spiritual truth which this beautiful figure unfolds is very great. The death of Christ was the life of the world. From it, as a most prolific seed, was to spring an enormous harvest of blessing to souls, and of glory to God. His substitution on the cross, His atoning death, were to be the beginning of untold blessings to a lost world. To wish Him not to die, to dislike the idea of His death, (as the disciples evidently did,; was as foolish as to keep seed-corn locked up in the granary, and to refuse to sow it. "I am the corn of wheat," Jesus seems to say. " Unless I die, whatever you in your private opinion may think, my purpose in coming into the world will not be accomplished. But if I die, multitudes of souls will be saved."

Let us carefully mark here the immense importance which our Lord attaches to His death. Nothing can explain this but the old foundation doctrine of the Bible, that Christ's sacrificial death on the cross is the only satisfaction and atonement for the sin of the world. A passage like this can never be thoroughly explained by those who regard Christ's death as nothing more than a martyrdom or an example of self-denial. It was something far greater and more important than this. It was the dying of a corn of wheat, in order that out of its death should spring up an enormous spiritual harvest. Christ's vicarious death is the world's life.

Let us notice here, as elsewhere, the Divine wisdom with which our Master illustrated spiritual truth by earthly figures. Illustrations, fitly chosen, strike men much more than abstract arguments. Ministers and teachers of religion should study to " use similitudes."

Theophylact thinks our Lord meant, by this beautiful figure, to encourage His disciples not to be offended and shaken in mind by His coming death. In His case, as in the natural world, they must remember life comes through death.

Zwingle thinks that as with the corn, when sown, so it is with the body of Christ. It does us good by dying for us, and not by our eating it.

Gill remarks, that by " abiding alone," in this simile, Christ meant that if He did not die, He would be "alone" in heaven

With the Father and the elect angels, but without any of the sons of men. Scott says the same.

25.— [He that loveth his life, etc.'] There are few of our Lord's sayings more frequently recorded by the Holy Ghost than this pair of paradoxes. The repetition shows its great importance. It will be found in Matt. x. 39; xvi. 25: Mark viii. 35; Luke ix. 24; xvii. 33; as well as here.

The meaning is plain: " He that loves his life, or thinks more of the life that now is than that which is to come, shall lose that which is the best part of his life, his soul. He that hateth his life, or cares little for it compared to the life to come, shall preserve to eternal glory that which is the best part of his life, to wit, his soul/'

One object of our Lord in saying these words was evidently to prevent His disciples looking for good things in this life, if they followed Him. They must give up their Jewish ideas about temporal rewards and honours in Messiah's service. They must understand that His kingdom was entirely spiritual, and that if they were His disciples they must be content to lose much in this life, in order to gain the glory of the life to come. So far from promising them temporal rewards, He would have them distinctly know that they must give up much and sacrifice much, if they wanted to be saved.

The other object our Lord had in view in saying these words was to teach all Christians in every age, that like Him they must make up their minds to sacrifice much, and to die to the world, in the hope of a harvest of glory in a world to come. Through death we must seek life. Eternal life must be the great end a Christian looks to. To attain it he must be willing to give up everything.

The practical condemnation which this verse passes on the life lived by many should never be overlooked. How few hate their lives here! How many love them, and care for nothing but how to make them comfortable and happy! The eternal loss or the eternal gain are often entirely forgotten.

Augustine gives a wise caution: " Take heed lest there steal upon thee a will to make away with thyself, while thou takest in the sense that it is a duty to hate thine own life in this world. Hence certain malignant and perverse men give themselves to the flames, choke themselves in the water, dash themselves in pieces, aud so perish. Christ taught not this. Not by himself, but by another, must that man be put to death who would follow in Christ's footsteps."

The word "hate " here must be taken comparatively. It is a Hebraism, like " Jacob have I loved, and Esau have I hated." " Your appointed feasts my soul hateth." (Rom. ix. 13; Isai. i. 1*0 the disciples to arm themselves with a mind like their Master's if they wanted to follow Him.

26. — [If any man serve me... folio 10 me. ] This verse seems spoken for the benefit and information of the Greeks who sought to see Jesus, and of all who desired to become His disciples. If any man desires to serve Christ, and be a Christian, he mast be content to follow His Master, walk in His footsteps, share His lot, do as He did, and partake of His Master's inheritance in this world. He must not look for good things here, — for crowns, kingdoms, riches, honours, wealth, and dignity. Like His Mas ter, he must be content with a cross. He must, in a woud "take up his cross and follow Me." (Matt. xvi. 24.) As St. Paul says, "we are heirs of God, and joint-heirs with Christ; if so be that we suffer with Him, that we may be also glorified together." (Rom. viii. 17.)

[And where lam, there...my servant be.~] This is the first thing that Christ promises to those who follow Him. They shall be with Christ wherever He is, in paradise, and in His glorious kingdom. He and His servant shall not be parted. Whatever the Master has, the servant shall have also.

It is a comfortable thought, that however little we know of the life to come and the state after death, we do know that we shall be " with Christ, which is far better." (Phil. i. 23.)

[If any man serve me...my Father honour.~\ This is the second thing which Jesus promises to His disciples. The Father shall give, to those who love Christ, such honour as eye hath not seen nor ear heard. Honour from the men of this world they may not have. Honour from the Father shall make amends for all.

It is impossible not to see throughout this verse that our Lord's intention is to discourage the carnal and earthly expectation of His Jewish followers, and yet to encourage them by showing what they might confidently look for. They must follow in His steps if they were his true servauts, and in so following they would find a cross, and not a crown, whatever they might be thinking, at that moment, while the hosannas of an excited crowd were sounding in their ears. But though they had a cross, they should not miss a reward finally, which would make amends for all. They would be with Christ in glory. They would be honoured by God the Father.

The words, "Him will my Father honour," of course admit of being applied to this life in a certain sense: " Them that honour Me I will honour." (1 Sam. ii. 30/ But it is much more agreeable to the context, I think, to apply them to the honour which shall be given in another world.

The clearest conception we can form of heaven is that which is here stated. It is being with Christ, and receiving honour from God. Heaven is generally described by negatives. This

Let us note how wisely and mercifully our Lord always damped and checked the unscriptural expectations of His disciples. Never on any occasion do we find Him keeping back the cross, or bribing men to follow Him, as Mahomet did, by promising temporal comfort and happiness.

27 Now is my soul troubled: and Tvttat shall I say? Father, save me from this hour: but for this cause came I unto this hour.

28 Father, glorify thy name. Then came there a voice from heaven saying, I havo both glorified it, and will glorify it again.

29 The people therefore, that stood by, and heard it, said that it thundered: others said, An angel spake to him.

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

31 Now is the judgment of this world: now shall the prince of this world be cast out.

32 And I, if I be lifted up from the earth, will draw all men unto me.

33 This he said, signifying what death he should die.

These verses show us what St. Peter meant, when he said, " There are some things hard to be understood " in Scripture. (2 Pet. iii. 16.) There are depths here which we have no line to fathom thoroughly. This need not surprise us, or shake our faith. The Bible would not be a book " given by inspiration of God," if it did not contain many things which pass man's finite understanding. With all its difficulties it contains thousands of passages which the most unlearned may easily comprehend. Even here, if we look steadily at these verses, we may gather from them lessons of no mean importance.

We have, first, in these verses, a great doctrine indirectly proved. That doctrine is the imputation of man's sin to Christ.

We see the Saviour of the world, the eternal Son of God troubled and disturbed in mind: " Now is my soul troubled." We see Him who could heal diseases with a touch, cast out devils with a word, and command the waves and winds to obey Him, in great agon}7 and conflict of spirit. Now bow can this be explained?

To say, as some do, that the only cause of our Lord's trouble was the prospect of His own painful death on the cross, is a verj7 unsatisfactory explanation. At this rate it might justly be said that many a martyr has shown more calmness and courage than the Son of God. Such a conclusion is, to say the least, most revolting. Yet this is the conclusion to which men are driven if they adopt the modern notion, that Christ's death was only a great example of self-sacrifice.

Nothing can ever explain our Lord's trouble of soul, both here and in Gethsemane, except the old doctrine, that He felt the burden of man's sin pressing Him down. It was the mighty weight of a world's guilt imputed to Him and meeting on his head, which made Him groan and agonize, and cry, " Now is my soul troubled." Forever let us cling to that doctrine, not only as untying the knot of the passage before us, but as the only ground of solid comfort for the heart of a Christian. That our sins have been really laid on our Divine Substitute, and borne by Him, and that His righteousness is really imputed to us and accounted ours, — this is the real warrant for Christian peace. And if any man asks how we know that our sins were laid on Christ, we bid him read such passages as that which is before us, and explain them on any other principle if he can. Christ has borne our sins, carried our sins, groaned under the burden of our sins, been " troubled " in soul by the weight of our sins, and really taken away our sins. This, we may rest assured, is sound doctrine: this is Scriptural theologj^.

We have, secondly, in these verses, a great mystery unfolded. That mystery is the possibility of much inward conflict of soul without sin.

We cannot fail to see in the passage oefore us a mighty mental struggle in our blessed Saviour. Of its depth and intensity we can probably form very little conception. But the agonizing cry, " My soul is troubled," — the solemn question, "What shall I say?" — the prayer of suffering flesh and blood, "Father, save Me from this hour," — the meek confession, " For this cause came I unto this hour," — the petition of a perfectly submissive will, "Father, glorify Thy name," — what does all this mean? Surely there can be only one answer. These sentences tell of a struggle within our Saviour's breast, a struggle arising from the natural feelings of one who was perfect man, and as man could suffer all that man is capable of suffering. Yet He in whom this struggle took place was the Holy Son of God. " In Him is no sin." (1 John iii. 5.) There is a fountain of comfort here for all true servants of Christ, which ought never to be overlooked. Let them learn from their Lord's example that inward conflict of soul is not necessarily in itself a sinful thing. Too many, we believe, from not understanding this point, go heavily all their days on their way to heaven. They fancy they have no grace, because they find a fight in their own hearts. They refuse to take comfort in the Gospel, because they feel a battle between the flesh and the Spirit. Let them mark the experience of their Lord and Master, and lay aside their desponding fears. Let them study the experience of His saints in every age, from St. Paul downwards, and understand that as Christ had inward conflicts, so must Christians expect to have them also. To give way to doubts and unbelief, no doubt is wrong, and robs us of our peace. There is a faithless despondency, unquestionably, which is blameworthy, and must be resisted, repented of, and brought to the fountain for all sin, that it may be pardoned. But the mere presence of fight and strife and conflict in our hearts is in itself no sin. The believer may be known by his inward warfare as well as by his inward peace.

We have, thirdly, in theue verses, a great miracle exhibited. That miracle is the heavenly Voice described in this passage, — a voice which was heard so plainly that people said it thundered, — proclaiming, "I have glorified my name, and will glorify it again."

This wondrous Voice was heard three times during our Lord's earthly ministry. Once it was heard at His baptism, when the heavens were opened and the Holy Ghost descended on Him. Once it was heard at His transfiguration, when Moses and Elias appeared for a season with Him, before Peter, James, and John. Once it was heard here at Jerusalem, in the midst of a mixed crowd of disciples and unbelieving Jews. On each occasion we know that it was the Voice of God the Father. But why and wherefore this Voice was only heard on these occasions we are left to conjecture. The thing was a deep mystery, and we cannot now speak particularly of it.

Let it suffice us to believe that this miracle was meant to show the intimate relations and unbroken union of God the Father and God the Son, throughout the period of the Son's earthly ministry. At no period during His incarnation was there a time when the eternal Father was not close to Him, though unseen by man. — Let us also believe that this miracle was meant to signify to bystanders the entire approval of the Son by the Father, as the Messiah, the Redeemer, and the Saviour of man. That approval the Father was pleased to signify by voice three times, as well as to declare by signs and mighty deeds, performed by the Son in His name. These things we may well believe. But when we have said all, we must confess that the Voice was a mystery. We may read of it with wonder and awe, but we cannot explain it.

delivered. The Lord Jesus declared, " I, if I be lifted up from the earth, will draw all men unto me."

Concerning the true meaning of these words there can be but one opinion in any candid mind. They do not mean, as is often supposed, that if the doctrine of Christ crucified is lifted up and exalted by ministers and teachers, it will have a drawing effect on hearers. This is undeniably a truth, but it is not the truth of the text. They simply mean that the death of Christ on the cross would have a drawing effect on all mankind. His death as our Substitute, and the Sacrifice for our sins, would draw multitudes out of every nation to believe on Him and receive Him as their Saviour. By being crucified for us, and not by ascending a temporal throne, He would set up a kingdom in the world, and gather subjects to Himself.

How thoroughly this prophecjT has been fulfilled for eighteen centuries, the history of the Church is an abundant proof. Whenever Christ crucified has been preached, and the story of the cross fully told, souls have been converted and drawn to Christ, just as iron-filings are drawn to a magnet, in every part of the world. No truth so exactly suits the wants of all children of Adam, of every colour, climate, and language, as the truth about Christ crucified.

And the prophecy is not yet exhausted. It shall yet receive a more complete accomplishment. A day shall come when every knee shall bow before the Lamb that was slain, and every tongue confess that He is Lord to the glory of God the Father. He that was u lifted up " on the cross shall yet sit on the throne of glory, and before Him shall be gathered all nations. Friends and foes, each in their own order, shall be " drawn " from their graves, and appear before the judgment-seat of Christ. Let us take heed in that day that we are found on His right hand I