John 12 commentary

Christ had formerly blamed Martha for being troubled with much serving. But she did not leave off serving, as some, who when found fault with for going too far in one way, peevishly run too far another way; she still served, but within hearing of Christ's gracious words. Mary gave a token of love to Christ, who had given real tokens of his love to her and her family. God's Anointed should be our Anointed. Has God poured on him the oil of gladness above his fellows, let us pour on him the ointment of our best affections. In Judas a foul sin is gilded over with a plausible pretence. We must not think that those do no acceptable service, who do it not in our way. The reigning love of money is heart-theft. The grace of Christ puts kind comments on pious words and actions, makes the best of what is amiss, and the most of what is good. Opportunities are to be improved; and those first and most vigorously, which are likely to be the shortest. To consult to hinder the further effect of the miracle, by putting Lazarus to death, is such wickedness, malice, and folly, as cannot be explained, except by the desperate enmity of the human heart against God. They resolved that the man should die whom the Lord had raised to life. The success of the gospel often makes wicked men so angry, that they speak and act as if they hoped to obtain a victory over the Almighty himself.

Christ's riding in triumph to Jerusalem is recorded by all the evangelists. Many excellent things, both in the word and providence of God, disciples do not understand at their first acquaintance with the things of God. The right understanding of spiritual nature of Christ's kingdom, prevents our misapplying the Scriptures which speak of it.

In attendance upon holy ordinances, particularly the gospel passover, the great desire of our souls should be to see Jesus; to see him as ours, to keep up communion with him, and derive grace from him. The calling of the Gentiles magnified the Redeemer. A corn of wheat yields no increase unless it is cast into the ground. Thus Christ might have possessed his heavenly glory alone, without becoming man. Or, after he had taken man's nature, he might have entered heaven alone, by his own perfect righteousness, without suffering or death; but then no sinner of the human race could have been saved. The salvation of souls hitherto, and henceforward to the end of time, is owing to the dying of this Corn of wheat. Let us search whether Christ be in us the hope of glory; let us beg him to make us indifferent to the trifling concerns of this life, that we may serve the Lord Jesus with a willing mind, and follow his holy example.

The sin of our souls was the troubled of Christ's soul, when he undertook to redeem and save us, and to make his soul an offering for our sin. Christ was willing to suffer, yet prayed to be saved from suffering. Prayer against trouble may well agree with patience under it, and submission to the will of God in it. Our Lord Jesus undertook to satisfy God's injured honour, and he did it by humbling himself. The voice of the Father from heaven, which had declared him to be his beloved Son, at his baptism, and when he was transfigured, was heard proclaiming that He had both glorified his name, and would glorify it. Christ, reconciling the world to God by the merit of his death, broke the power of death, and cast out Satan as a destroyer. Christ, bringing the world to God by the doctrine of his cross, broke the power of sin, and cast out Satan as a deceiver. The soul that was at a distance from Christ, is brought to love him and trust him. Jesus was now going to heaven, and he would draw men's hearts to him thither. There is power in the death of Christ to draw souls to him. We have heard from the gospel that which exalts free grace, and we have heard also that which enjoins duty; we must from the heart embrace both, and not separate them.

The people drew false notions from the Scriptures, because they overlooked the prophecies that spoke of Christ's sufferings and death. Our Lord warned them that the light would not long continue with them, and exhorted them to walk in it, before the darkness overtook them. Those who would walk in the light must believe in it, and follow Christ's directions. But those who have not faith, cannot behold what is set forth in Jesus, lifted up on the cross, and must be strangers to its influence as made known by the Holy Spirit; they find a thousand objections to excuse their unbelief.

Observe the method of conversion implied here. Sinners are brought to see the reality of Divine things, and to have some knowledge of them. To be converted, and truly turned from sin to Christ, as their Happiness and Portion. God will heal them, will justify and sanctify them; will pardon their sins, which are as bleeding wounds, and mortify their corruptions, which are as lurking diseases. See the power of the world in smothering convictions, from regard to the applause or censure of men. Love of the praise of men, as a by-end in that which is good, will make a man a hypocrite when religion is in fashion, and credit is to be got by it; and love of the praise of men, as a base principle in that which is evil, will make a man an apostate, when religion is in disgrace, and credit is to be lost for it.

Our Lord publicly proclaimed, that every one who believed on him, as his true disciple, did not believe on him only, but on the Father who sent him. Beholding in Jesus the glory of the Father, we learn to obey, love, and trust in him. By daily looking to Him, who came a Light into the world, we are more and more freed from the darkness of ignorance, error, sin, and misery; we learn that the command of God our Saviour is everlasting life. But the same word will seal the condemnation of all who despise it, or neglect it.

1. Jesus came to Bethany. We see that they judged too rashly who thought that Christ would not come to the feast, “Ne viendroit point a la feste.” (John 11:56;) and this, reminds us that we ought not to be so hasty as not to wait patiently and quietly, till the season arrive, which is unknown to us. Now Jesus came first to Bethany, that thence he might go three days afterwards to Jerusalem. Meanwhile, he intended to give Judas a fit time and place for betraying him, that he might present himself, ready to be sacrificed, at the appointed time; for he is not ignorant of what is to take place, but willingly comes forward to be sacrificed.

Having come to Bethany six days before the passover, he remained there four days; which may easily be inferred from Matthew and Mark. On what day the banquet was made for him, at which he was anointed by Mary, John does not state; but it seems probable that it took place not long after he had arrived. There are some who think that, the anointing mentioned by Matthew (Matthew 26:7) and Mark (Mark 14:3) is different from what is mentioned here; but they are mistaken. They have been led to adopt this view by a calculation of time, because the two Evangelists, (Matthew 26:2; Mark 14:1,) before relating that Christ was anointed, speak of two days as having elapsed. But the solution is easy, and may be given in two ways. For John does not say that Christ was anointed on the first day after his arrival; so that this might happen even when he was preparing to depart. Yet, as I have already said, there is another conjecture which is more probable, that he was anointed one day, at least, or two days, before his departure; for it is certain that Judas had made a bargain with the priests, before Christ sent two of his disciples to make ready the passover. “Pour faire apprester la Pasque.” Now, at the very least, one day must have intervened. The Evangelists add, that he

sought a convenient opportunity for betraying Christ, (Matthew 26:16,)

after having received the bribe. When, therefore, after mentioning two days, they add the history of the anointing, they place last in the narrative what happened first. And the reason is, that after having related the words of Christ,

You know that after two days the Son of man shall be betrayed, (Matthew 26:2,)

they now add — what had been formerly omitted — in what manner and on what occasion he was betrayed by his disciple. There is thus a perfect agreement in the account of his having been anointed at Bethany.

2. There therefore they made him a banquet. Matthew (Matthew 26:7) and Mark, (Mark 14:3) say that he then supped at the house of Simon the leper. John does not mention the house, but shows plainly enough, that it was in some other place than the house of Lazarus and Martha that he supped; for he says that Lazarus was one of those who sat at table with him, that is, one who had been invited along with Christ. Nor does it involve any contradiction, that Matthew and Mark relate that the head of Christ was anointed, while John relates that his feet were anointed. The usual practice was the anointing of the head, and on this account Pliny reckons it an instance of excessive luxury, that some anointed the ankles. The three Evangelists agree in this; that Mary did not anoint Christ sparingly, but poured on him a large quantity of ointment. What John speaks, about the feet, amounts to this, that the whole body of Christ, down to the feet, was anointed. There is an amplification in the word feet, which appears more fully from what follows, when he adds, that Mary wiped his feet with her hair

3. And the house was filled with the odor of the ointment. It was not a simple liquor extracted from spikenard, but a compound of many odoriferous substances; and therefore it is not wonderful that the whole house was filled with the odor

4. One of his disciples, therefore, saith. Next follows the murmuring of Judas, which Matthew (Matthew 16:8) attributes to the disciples indiscriminately, and Mark (Mark 14:4) to some of them; but it is customary in Scripture to apply to many, by way of synecdoche, what belongs to one or to a few. Yet I think it is probable, that the murmuring proceeded from Judas alone, and that the rest were induced to give him their assent, as murmurings, by fanning a flame, easily kindle in us a variety of dispositions; and more especially, as we are too prone to form unfavorable judgments, slanders are readily embraced by us. But the credulity which the Spirit of God reproves in the Apostles is a warning to us not to be too easy and credulous in listening to calumnious statements.

5. Why was not this ointment sold for three hundred denarii? A pound of ordinary ointment, Pliny tells us, cost not more than ten denarii; but the same Pliny says, that the highest price of the best ointment was three hundred and ten denarii. Now the Evangelists agree, that this was the most costly ointment, and Therefore Judas is correct in valuing a pound of it at three hundred denarii, — a sum which, according to the computation of Budaeus, amounts to fifty livres of French money. And as almost every kind of luxury involves excess and superfluity, the greater the waste of money, the more plausible reason had Judas for murmuring; as if he had said, “Had Mary spent little, there would have been some excuse for her; but now, since, in a matter of no importance, she has wasted a vast sum of money, has she not done an injury to the poor, who might have obtained from such a sum great relief? What she has done, therefore, admits of no apology.”

6. Because he was a thief. The rest of the Apostles, not from any bad disposition, but thoughtlessly, condemn Mary. But Judas resorts to a plausible pretext for his wickedness, when he brings forward the poor, though he cared nothing about them. We are taught by this instance what a frightful beast the desire of possessing is; the loss which Judas thinks that he has sustained, by the loss of an opportunity for stealing, excites him to such rage that he does not hesitate to betray Christ. And probably, in what he said about the poor having been defrauded, he did not only speak falsely to others, but likewise flattered himself inwardly, as hypocrites are wont to do; as if the act of betraying Christ were a trivial fault, by which he endeavored to obtain compensation for the loss which he had sustained. He had but one reason, indeed, for betraying Christ; and that was, to regain in some way the prey which had been snatched from his hands; for it was the indignation excited in him, by the gain which he had lost, that drove him to the design of betraying Christ.

It is wonderful that Christ should have chosen, as a steward, a person of this description, whom he knew to be a thief. For what else was it than to put into his hands a rope for strangling himself? Mortal man can give no other reply than this, that the judgments of God are a deep gulf. Yet the action of Christ ought not to be viewed as an ordinary rule, that we should commit the care of the poor, or any thing sacred, to a wicked and ungodly man. for God has laid down to us a law, who they are that ought to be called to the government of the Church, and to other offices; and this law we are not at liberty to violate. The case was otherwise with Christ, who, being the eternal Wisdom of God, furnished an opportunity for his secret predestination in the person of Judas.

7. Let her alone. When Christ bids them let Mary alone, he shows that they act improperly and unjustly who disturb their neighbors without a good reason, and raise a disturbance about nothing. Christ’s reply, as given by the other Evangelists, is longer; but the meaning is the same. The anointing, which Judas finds fault with, is defended on this ground, that it will serve for his burial. Christ, therefore, does not approve of! it as an ordinary service, or one which ought to be commonly used in the Church; for if he had intended that an office of this sort should be performed daily, he could have said something else instead of speaking of it as connected with his burial. God certainly does not approve of outward display. Nay, more, perceiving that the mind of man is too prone to carnal observances, He frequently enjoins us to be sober and moderate in the use of them. Those persons, therefore, are absurd interpreters, who infer from Christ’s reply, that costly and magnificent worship is pleasing to God; for he rather excuses Mary on the ground of her having rendered to him an extraordinary service, which ought not to be regarded as a perpetual rule for the worship of God.

For the day of my burial she hath kept it. When he says, that the ointment was kept, he means that it was not poured unseasonably, but with a due regard to the time when it occurred; for a thing is said to be kept, which is reserved in store to be brought cut at a fit time and place. It is certain that, if any person, at a former period, had burdened him with costly delicacies, he would not have endured it. But he affirms that Mary did not do this as a customary matter, but in order to discharge her last duty towards him. Besides, the anointing of bodies was not at that time a useless ceremony, but rather a spiritual symbol, to place before their eyes the hope of a resurrection. The promises were still obscure; Christ had not risen, who is justly designated the first-fruits of them that rise, (1 Corinthians 15:20.) Believers, therefore, needed such aids to direct them to Christ, who was still absent; and, accordingly, the anointing of Christ was not at that time superfluous, for he was soon to be buried, and he was anointed as if he were to be laid in the tomb. The disciples were not yet aware of this, and Mary unquestionably was suddenly moved to do, under the direction of the Spirit of God, what she had not previously intended. But Christ applies to the hope of his resurrection what they so greatly disapproved, in order that the usefulness, which he pointed out to them in this action, “A fin que l’utilite laquelle il leur monstre en ce faict les retire du jugement chagrin et pervers qu’ils en faisoyent.” might lead them to renounce the fretful and wicked opinion which they had formed respecting it. As it was the will of God that the childhood of his ancient people should be guided by such exercises, so, in the present day, it would be foolish to attempt the same thing; nor could it be done without offering an insult to Christ, who has driven away such shadows by the brightness of his coming. But as his resurrection had not yet brought the fulfillment of the shadows of the Law, it was proper that his burial should be adorned by an outward ceremony. The odor of his resurrection has now sufficient efficacy, without spikenard and costly ointments, to quicken the whole world. But let us remember that, in judging of the actions of men, we ought to abide by the decision of Christ alone, at whose tribunal we must one day stand.

8. For the poor you have always with you. We must observe what I have already pointed out, that a distinction is here drawn expressly between the extraordinary action of Mary, and the daily service which is due to Christ. Those persons, therefore, are apes, and not imitators, who are desirous to serve Christ by costly and splendid display; as if Christ approved of what was done once, and did not rather forbid that it should be done afterwards.

But me you have not always. When he says, that he will not always be with his disciples, this ought to be referred to that kind of presence to which carnal worship and costly honors are suitable. For as to his presence with us by the grace and power of his Spirit, his dwelling in us, and also feeding us with his flesh and blood, this has nothing to do with bodily observances. Of all the pompous ceremonies which the Papists have contrived for the worship of Christ, in vain do they tell us, that they have bestowed them upon him, for he openly rejects them. When he says, that the poor will always be with us, though, by this saying, he reproves the hypocrisy of the Jews, yet we may learn from it a profitable doctrine; namely, that alms, by which the wants of the poor are relieved, are sacrifices acceptable, and of sweet savor, to God, and that any other kind of expense in the worship of God is improperly bestowed.

John 12:9-15

9. Then a great multitude of the Jews knew that he was there, and came, not on account of Jesus only, but that they might see Lazarus also, whom he had raised from the dead. 10. Now the chief priests consulted, that they might put Lazarus also to death; 11. For many of the Jews on his account went away, and believed on Jesus. 12. next day, a great multitude, who had come to the feast, when they heard that Jesus was come to Jerusalem, 13. Took branches of palm trees, trod went out to meet him, and shouted, Hosanna, Blessed be the King of Israel, that cometh in the name of the Lord. 14. And Jesus, having found a young’ ass, sat upon it, as it is written, 15. Fear not, daughter of Zion, because thy King cometh sitting on the foal of an ass.

9. Then a great multitude of the Jews knew that he was there. The more nearly the time of the death of Christ approached, it became the more necessary that his name should be universally celebrated, in order that it might be a preparation for stronger faith after his death. More especially, the Evangelist relates that the recent miracle of the resurrection of Lazarus had acquired great celebrity: and as Christ showed in it a remarkable proof of his Divinity, God intended that it should have many witnesses. When he says that they came not on account of Jesus only, but also for the sake of Lazarus, he does not mean that they came out of regard to Lazarus, as if they bestowed this mark of honor on him in particular, but that they might behold the astonishing display of the power of Christ in Lazarus.

10. Now the chief priests consulted. It certainly was worse than insane fury to endeavor to put to death one who had manifestly been raised from the dead by divine power. But such is the spirit of giddiness with which Satan torments the wicked, so that there is no end of their madness, even though God should bring heaven, and earth, and sea, to oppose them. For this wicked consultation is thus described, for the purpose of informing us that the enemies of Christ were led to so great obstinacy, not by mistake or folly, but by furious wickedness, so that they did not even shrink from making war against God; and also for the purpose of informing us that the power of God was not dimly seen in the resurrection of Lazarus, since ungodliness could contrive no other method of banishing it from remembrance than by perpetrating a base and shocking murder on an innocent man. Besides, since Satan labors with his utmost strength utterly to bury, or at least in some measure to obscure, the works of God, it is our duty to devote ourselves diligently to continual meditation on them.

12. The next day, a great multitude. This entrance of Christ is more copiously related (Matthew 21:1; Mark 11:1; Luke 19:29) by the other Evangelists; but John here embraces the leading points. In the first place, we ought to remember Christ’s design, which was, that he came to Jerusalem of his own accord, to. offer himself to die; for it was necessary that his death should be voluntary, because the wrath of God could be appeased only by a sacrifice of obedience. And, indeed, he well knew what would be the result; but before he is dragged to the cross, he wishes to be solemnly acknowledged by the people as their King; nay, he openly declares that he commences his reign by advancing to death, but though his approach was celebrated by a vast crowd of people, still he remained unknown to his enemies until, by the fulfillment of prophecies, which we shall afterwards see in their own place, he proved that he was the true Messiah; for he wished to omit nothing that would contribute to the full confirmation of our faith.

A great multitude, which came to the feast. Thus strangers were more ready to discharge the duty of paying respect to the Son of God than the citizens of Jerusalem, who ought rather to have been all example to all others. For they had sacrifices daily; the temple was always before their eyes, which ought to have: kindled in their hearts the desire of seeking God; these too were the highest teachers of the Church, and there was the sanctuary of the divine light. It is therefore a manifestation of excessively base ingratitude in them that, after they have been trained to such exercise from their earliest years, they reject or despise the Redeemer who had been promised to them. But this fault has prevailed in almost every age, that the more nearly and the more familiarly God approached to men, the more daringly did men despise God.

In other men who, having left their homes, assembled to celebrate the feast, we observe much greater ardor, so that they eagerly inquire about Christ; and when they hear that he is coming into the city, they go out to meet and congratulate him. And yet it cannot be doubted that they were aroused by a secret movement of the Spirit to meet him. We do not read that this was done on any former occasion. But as earthly princes summon their subjects by the sound of a trumpet or by the public crier, when they go to take possession of their kingdom, so Christ, by a movement of his Spirit, assembled this people, that they might hail him as their king. When the multitudes wished to make him a king, while he was in the wilderness, (John 6:15,) he withdrew secretly into the mountain; for at that time they dreamed of no other kingdom than one under which they might be well fattened, in the same manner as cattle. Christ could not therefore grant and comply with their foolish and absurd wish, without denying himself, and renouncing the office which the Father had bestowed upon him. But now he claims for himself such a kingdom as he had received from the Father. I readily acknowledge that the people who went out to meet him were not well acquainted with the nature of this kingdom; but Christ looked to the future. Meanwhile, he permitted nothing to be done that was not suitable to his spiritual kingdom.

13. Took branches of palm-trees. The palm was the emblem of victory and peace among the ancients; but they were wont to employ branches of palm-trees, when they bestowed kingly power on any one, or when they humbly supplicated the favor of a conqueror. But those persons appear to have taken into their hands branches of palm-trees, as a token of gladness and rejoicing at receiving a new king.

Shouted, Hosanna. By this phrase they testified that they acknowledged Jesus Christ to be the Messiah, who had anciently been promised to the fathers, and from whom redemption and salvation were to be expected. For the Psalm 118:25 from which that exclamation is taken was composed in reference to the Messiah for this purpose, that all the saints might continually desire and ardently long for his coming, and might receive him with the utmost reverence, when he was manifested. It is therefore probable, or rather it may be inferred with certainty, that this prayer was frequently used by the Jews, and, consequently, was in every man’s mouth; so that the Spirit of God put words into the mouths, “Et pourtant le Sainct Esprit mettoit les mots en la bouche des hommes, quand ils ont ainsi souhaitte heureuse venue au Seigneur Jesus.” of those men, when they wished a prosperous arrival to the Lord Jesus; and they were chosen by him as heralds to attest that Christ was come.

The word Hosanna is composed of two Hebrew words, and means, Save, I beseech you. The Hebrews, indeed, pronounce it differently, (הושיע-נא) Hoshianna; See Harmony of the Evangelists, vol. 2, p. 451. but it usually happens that the pronunciation of words is corrupted, when they are transferred to a foreign language. Yet the Evangelists, though they wrote in Greek, purposely retained the Hebrew word, in order to express more fully that the multitude employed the ordinary form of prayer, which was first employed by David, and afterwards throughout an uninterrupted succession of ages, received by the people of God, and peculiarly consecrated for the purpose of blessing the kingdom of the Messiah. “Le royaume du Messias.” To the same purpose are the words which immediately follow, Blessed be the King of Israel, who cometh in the name of the Lord; for this is also a joyful prayer for the happy and prosperous success of that kingdom, on which the restoration and prosperity of the Church of God depended.

But as David appears to speak of himself rather than of Christ in that psalm, we must first of all solve this difficulty; nor will the task be hard. We know for what purpose the kingdom was established in the hand of David and of his posterity; and that purpose was, that it might be a sort of prelude of the everlasting kingdom which was to be manifested at the proper time. And, indeed, it was not necessary that David should confine his attention to himself; and the Lord, by the prophets, frequently commands all the godly to turn their eyes to a different person from David. “De jetter leurs yeux ailleurs qu’a David.” So then all that David sung about himself is justly referred to that king who, according to the promise, was to arise from the seed of David to be the redeemer.

But we ought to derive from it a profitable admonition; for if we are members of the Church, the Lord calls upon us to cherish the same desire which he wished believers to cherish under the Law; that is, that we should wish with our whole heart that the kingdom of Christ should flourish and prosper; and not only so, but that we should demonstrate this by our prayers. In order To give us greater courage in prayer, we ought to observe that he prescribes to us the words. Woe then to our slothfulness, if we extinguish by our coldness, or quench by indifference, that ardor which God excites. Yet let us know that the prayers which we offer by the direction and authority of God will not be in vain. Provided that we be not indolent or grow weary in praying, He will be a faithful guardian of his kingdom, to defend it by his invincible power and protection. True, indeed, though we remain drowsy and inactive, “Endormis et oisifs.” the majesty of his kingdom will be firm and sure; but when — as is frequently the ease — it is less prosperous than it ought to be, or rather falls into decay, as we perceive it to be, at the present day, fearfully scattered and wasted, this unquestionably arises through our fault. And when but a small restoration, or almost none, is to be seen, or when at least it advances slowly, let us ascribe it to our indifference. We daily ask from God that his kingdom may come, (Matthew 6:10,) but scarcely one man in a hundred earnestly desires it. Justly, therefore, are we deprived of the blessing of God, which we are weary of asking.

We are also taught by this expression, that it is God alone who preserves and defends the Church; for He does not claim for himself, or command us to give him, anything but what is his own. Since, therefore, while He guides our tongues, we pray that he may preserve the kingdom of Christ, we acknowledge that, in order that this kingdom may remain in a proper state, God himself is the only bestower of salvation. He employs, indeed, the labors of men for this purpose, but of men whom his own hand has prepared for the work. Besides, while he makes use of men for advancing, or maintaining the kingdom of Christ, still every thing is begun and completed, through their agency, by God alone through the power of his Spirit.

Who cometh in the name of the Lord. We must first understand what is meant by this phrase, to come in the name of the Lord. He who does not rashly put himself forward, or falsely assume the honor, but, being duly called, has the direction and authority of God for his actions, cometh in the name of God This title belongs to all the true servants of God. A Prophet who guided by the Holy Spirit, honestly delivers to men the doctrine which he has received from heaven, — cometh in the name of God. A King, by whose hand God governs his people cometh in the same name. But as the Spirit of the Lord rested on Christ, and he is the Head of all things, (Ephesians 1:22,) and all who have ever been ordained to rule over the Church are subject to his say, or rather, are streams flowing from him as the fountain, he is justly said to have come in the name of God. Nor is it only by the high rank of his authority that he surpasses others, but because God manifests himself to us fully in him; for in him dwelleth the fullness of the Godhead bodily, as Paul says, (Colossians 2:9,) and he is the lively image of God, (Hebrews 1:3,) and, in short, is the true lmmanuel, (Matthew 1:23.) It is therefore by a special right that he is said to have come in the name of the Lord, because by him God has manifested himself fully, and not partially, as he had formerly done by the Prophets. We ought therefore to begin with him as the Head, when we wish to bless the servants of God.

Now since the false prophets arrogantly boast of the name of God, and shelter themselves under this false pretense, we ought to supply an opposite clause in the prayer, that the Lord may scatter and utterly destroy them. Thus we cannot bless Christ without cursing the Pope and that sacrilegious tyranny which he has raised up against the Son of God. “Contre le Fils de Dieu.” He huffs his excommunications against us, indeed, with great violence, as if they were thunderbolts, but they are mere air-bladders, “Vessies pleines de vent.” and therefore we ought boldly to despise them. On the contrary, the Holy Spirit here dictates to us an awful curse, that it may sink the Pope to the lowest hell, with all his pomp and splendor. Nor is it necessary that there should be any Bishop or Pontiff “Evesque ou Pontiffe.” to pronounce the curse against him, since Christ at one time bestowed this authority on children, when he approved of their crying in the temple, and saying, Hosanna to the Son of David, as the other Evangelists relate, (Matthew 21:15, 16.)

14. And Jesus having found a young ass. This part of the history is more minutely related by the other Evangelists, who tell us, that Christ sent two of his disciples to bring an ass, (Matthew 21:1; Mark 11:1; Luke 19:29.) John, who was the latest writer of all the Evangelists, reckoned it enough to notice briefly the substance of what had been stated by the rest; and, on this account, he leaves out many circumstances. An apparent contradiction, by which many persons are perplexed, is very easily removed. When Matthew says, that Christ sat upon a she-ass and her colt, we ought to view it as a synecdoche. “C’est une facon de parler qui comprend quelques fois le tout pour une partie, ou une partie pour le tout.” — “It is a mode of expression, which sometimes puts the whole for a part, or a part for the whole.” Some imagine that he sat first on the she-ass, and afterwards on her colt; and out of this conjecture they frame an allegory, that he first sat on the Jewish people, who had been long accustomed to bear the yoke of the Law, and afterwards. subdued the Gentiles, like an untrained young ass which had never carried a rider. See Harmony of the Evangelists, vol. 2, p. 448. But the plain truth is, that Christ rode on an ass which had been brought along with its mother; and to this agree the words of the Prophet, who, by a repetition very frequent among the Hebrews, expresses the same thing twice by different words. On an ass, he says, and on the colt of an ass which was under the yoke, (ὑποζυγίου) Our Evangelist, who studies brevity, leaves out the former clause, and quotes only the latter.

The Jews themselves are constrained to expound the prediction of Zechariah 9:9, which was at that time fulfilled, as referring to the Messiah; but, at the same time, they ridiculed us for being led astray by the shadow of an ass, The shadow of an ass, ὄνου σκιὰ, asini umbra, was a proverbial phrase, among the Greeks and Romans. — Ed a so as to give the honor of the Messiah to the son of Mary. But far different are the testimonies on which our faith rests. And, indeed, when we say that Jesus is the Messiah, we do not begin by saying, that he entered into Jerusalem sitting on an ass; for there was displayed in him a glory, such as belonged to the Son of God, as we have seen under the first chapter of this Gospel; Vol. 1, p. 47. and it was chiefly in his resurrection that his Divine power was illustriously displayed. But we ought not to despise this confirmation, that God, by his wonderful Providence, exhibited on that entrance, as on a public stage, the fulfillment of that which Zechariah had foretold.

Fear not. In these words of the Prophet, as the Evangelist quotes them, we ought to observe, first, that never is tranquillity restored to our minds, or fear and trembling banished from them, except by knowing that Christ reigns amongst us. The words of the Prophet, indeed, are different; for he exhorts believers to gladness and rejoicing. But the Evangelist has here described the manner in which our hearts exult with true joy. It is, when that fear is removed, with which all must be tormented, until, being reconciled to God, they obtain that peace which springs from faith, (Romans 5:1.) This benefit, therefore, comes to us through Christ, that, freed from the tyranny of Satan, the yoke of sin being broken, guilt canceled, and death abolished, we freely boast, relying on the protection of our King, since they who are placed under his guardianship ought not to fear any danger. Not that we are free From fear, so long as we live in the world, but because confidence, founded on Christ, rises superior to all than. Though Christ was still at a distance, yet the Prophet exhorted the godly men of that age to be glad and joyful, because Christ was to come. Behold, said he, thy King will come; therefore fear not. Now that he is come, in order that we may enjoy his presence, we ought more vigorously to contend with fear, that, freed from our enemies, we may peacefully and joyfully honor our King.

Daughter of Zion. The Prophet addressed Zion in his own time, because that was the habitation and abode of the Church. God has now, indeed, collected a Church for himself out of the whole world; but this promise is peculiarly addressed to believers, who submit to Christ, that he may reign in them. When he describes Christ as riding on an ass, the meaning is, that his kingdom will have nothing in common with the pomp, splendor, wealth, and power of the world; and it was proper that this should be made known by an outward manifestation, that all might be fully assured that it is spiritual.

John 12:16-19

16. These things his disciples did not understand at first; but when Jesus was glorified, then they remembered that these things had been written concerning him, and that they had done these things to him. 17. And the multitude, which were with him, gave their testimony that he had called Lazarus out of the tomb, and had raised him from the dead. 18. For this reason the multitude met him, because they had heard that he had performed. this miracle. 19. The Pharisees therefore said among themselves, Perceive you not that you gain nothing? Behold, the world is gone after him.

16. These things his disciples did not understand at first. As the seed does not spring up as soon as it is thrown into the earth, so the result of the works of God is not immediately seen. The Apostles are the servants of God to fulfill the prophecy, but they do not understand what they are doing. They hear the shout of the multitude, which was no confused noise, but a distinct salutation of Christ as King; but they do not perceive what is the object of it, or what it means. To them, therefore, it is an unmeaning exhibition, until the Lord, after his glorious resurrection, opens their eyes.

When it is said, that they at length remembered that these things had been written concerning him, the Evangelist points out the cause of such gross ignorance, by which their knowledge was preceded. It was because they had not the Scripture at that time as their guide and instructor, to direct their minds to just and accurate views; for we are blind, unless the word of God go before,, our steps, and it is not even enough that the word of God shine on us, if the Spirit do not also enlighten our eyes, which otherwise would be blind amidst the clearest light. This grace Christ bestowed on his disciples after his resurrection, because the full time, when the Spirit should bestow his riches in great abundance, was not come, until he was received into the heavenly glory, as we have seen under John 7:39 See Vol. 1, p. 310.

Taught by this example, let us learn to form our judgment of every thing that relates to Christ, not by our own carnal feelings, but by the Scripture. Besides, let us remember that it is a special favor of the Holy Spirit to instruct us in a gradual manner, that we may not be stupid in considering the works of God.

That these things had been written concerning him, and that they had done these things to him. I interpret that clause in this manner: “Then, for the first time, did it occur to the disciples that Christ did not do these things rashly, and that those men were not employed in idle amusement; but that the whole of this transaction had been regulated by the providence of God, because those things which had been written must necessarily be fulfilled;” so that the words may be thus arranged: “They did these things to him, as they had been written concerning him.”

17. The multitude gave their testimony. He again repeats what he had said, that many persons, aroused by the report of so great a miracle, came to meet Christ. The reason why they go out in crowds is, that the rumor, respecting Lazarus who had been restored to life, was widely spread. They had good reason, therefore, for ascribing to the son of Mary the honor of the Messiah, since he was known to possess such extraordinary power.

19. Do you not see that you gain nothing? By these words they urge themselves to greater rage; for it may be regarded as a reproach of their slothfulness, as if they had said, that the reason why the people revolted and followed Christ was their own excessive indolence and cowardice. This is the way in which desperate men are wont to talk, when they are making themselves ready for attempting any extreme measures. And if the enemies of God persevere so obstinately in what is evil, we ought to be far more steady in a just undertaking.

John 12:20-26

20. Low there were some Greeks among these who had come up to worship at the feast. 21. These therefore went to Philip, who was of Bethsaida of Galilee, and asked him, saying, Sir, we wish to 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, when the Son of man must be glorified. 24. Verily, verily, I say to you, Unless a grain of wheat, having fallen into the ground, die, it remaineth alone; but if it die, it bringeth forth much fruit. 25. He who loveth his soul shall destroy it; and he who hateth his soul in this world shall keep it to eternal life. 26. If any man serves me, let him follow me; and where I am, there also shall my servant be. And if any man shall serve me, my Father will honor him.

20. Now there were some Greeks. I do not think that they were Gentiles or uncircumcised, because immediately afterwards it follows that they came to worship. Now it was strictly prohibited by the Roman laws, and severely punished by the Proconsuls and other magistrates, if any person was discovered to have left the worship of his native country and passed over to, the Jewish religion. But Jews, who were scattered throughout Asia and Greece, were allowed to cross the sea for the purpose of offering sacrifices in the temple. Besides, the Jews were not permitted to associate with them in the solemn worship of God, because they thought that the temple, and the sacrifices, and themselves, would in that way be polluted. But though they were the descendants of Jews, yet as they resided at a great distance beyond the sea, we need not wonder that the Evangelist introduces them as strangers and unacquainted with the occurrences which took place at that time in Jerusalem and in places adjacent. The meaning therefore is, that Christ was received as King, not only by the inhabitants of Judea, who had come from villages and towns to the feast, but that the report had also reached men who lived beyond the sea, and who had come from distant countries.

To worship. They might have done this also in their own country; but John describes here solemn worship, which was accompanied by sacrifices. For though religion and the fear of God were not confined to the temple, yet in no other place were they permitted to offer sacrifices to God, nor had they any where else the Ark of the Testimony, which was the token of the presence of God. Every man worshipped God daily at his own house in a spiritual manner; but the saints under the Law were likewise bound to make profession of outward worship and obedience, “De service et obeissance exterieure.” such as was prescribed by Moses, by appearing in the temple in the presence of God. Such was the design for which the feasts were appointed. And if those men undertook so long a journey at great expense, with great inconvenience, and not without personal risk, that they might not treat with indifference the external profession of their piety, what apology can we now offer, if we do not testify, in our own houses, that we worship the true God? The worship which belonged to the Law has indeed come to an end; but the Lord has left to his Church Baptism, the Lord’s Supper, and public prayer, that in those exercises believers may be employed. If we despise them, therefore. it proves that our desire of godliness is excessively cold.

21. These men therefore went to Philip. It is an indication of reverence, that they do not address Christ, but are desirous to obtain access through Philip; for reverence always begets modesty. The inference which the Papists draw from this, that we ought to call on departed saints, “Les saincts trespassez.” that they may be our advocates with Christ and with the Father, is so ridiculous that it does not need refutation. The Greeks address Philip, while he is present; and, pray, where is the resemblance to those who address their prayers to departed saints, from whom they are separated? “Qui addressant leurs oraisons aux saincts trespassez, desquels ils sont separez.” But such are the fruits of human presumption, when it has once permitted itself to go beyond the limits of the word of God. Invocation of the saints has been rashly fabricated by the Papists out of their own brain; and now, in order to shelter themselves under a false pretense borrowed from the word of God, they corrupt the Scripture, and tear it to pieces, and do not scruple to expose it to shameful taunts.

23. The hour is come. Many explain this as referring to the death of Christ, because by it the glory of Christ was manifested; so that, in their opinion, Christ now declares that the time of his death is at hand. But I rather view it as referring to the publication of the gospel; as if he had said, that the knowledge of him would soon be spread through every region of the world. Thus he wished to meet the astonishment which his death might excite in his disciples; for he shows that there is no reason why their courage should fail, because the doctrine of the’ gospel will nevertheless be proclaimed throughout the whole world. Again, that this contemplation of his glow may not soon afterwards vanish, when he shall be condemned to death, hung on the cross, and finally buried. he gives them early information and warning that the ignominy of his death is no obstruction to his glory. For this purpose he employs a most appropriate comparison.

24. Unless a grain of wheat having fallen into the ground, die, it remaineth alone. If a grain of wheat do not die or putrefy, it continues to be dry and unfruitful; but the death of the seed has the beneficial effect of quickening it, that it may yield fruit. In short, Christ compares his death to sowing, which appears to tend to the destruction of the wheat, but yet is the cause of far more abundant increase. Though this admonition was especially necessary at that time, yet it is of continual use in the Church. And, first, we ought to begin with the Head. That dreadful appearance of disgrace and cursing, which appears in the death of Christ, not only obscures his glory, but removes it altogether from our view. We must not, therefore, confine our attention to his death alone, but must likewise consider the fruit which has been yielded by his glorious resurrection. “Sa resurrection glorieuse.” Thus there will be nothing to prevent his glory from being every where displayed. From him we must next come to the members; for not only do we think that we perish in death, but our life also is a sort of continual death, (Colossians 3:3.) We shall therefore be undone, unless we be supported by that consolation which Paul holds out:

if our outward man decays, the inward man is renewed from day to day, (2 Corinthians 4:16.)

When, therefore, the godly are distressed by various afflictions, when they are pressed hard by the difficulties of their situation, when they suffer hunger, or nakedness, or disease, when they are assailed by reproaches, when it appears as if they would every hour be almost overwhelmed by death, let them unceasingly consider that this is a sowing which, in due time, will yield fruit.

25. He who loveth his soul shall destroy it. To doctrine Christ joins exhortation; for if we must die in order that we may bring forth fruit, we ought patiently to permit God to mortify us. But as he draws a contrast between the love of life and the hatred of lit, we ought to understand what it is to love and hate life. He who, under the influence of immoderate desire of the present life, cannot leave the world but by constraint, is said to love life; but he who, despising life, advances courageously to death, is said to hate life. Not that we ought absolutely to hate life, which is justly reckoned to be one of the highest of God’s blessings; but because believers ought cheerfully to lay it down, when it retards them from approaching to Christ; just as a man, when he wishes to make haste in any matter, would shake off from his shoulders a heavy and disagreeable burden. In short, to love this life is not in itself wrong, provided that we only pass through it as pilgrims, keeping our eyes always fixed on our object. For the true limit of loving life, is, when we continue in it as long as it pleases God, and when we are prepared to leave it as soon as he shall order us, or — to express it in a single word — when we carry it, as it were, in our hands, and offer it to God as a sacrifice. Whoever carries his attachment to the present life beyond this limit, destroys his life; that is, he consigns it to everlasting ruin. For the word destroy (ἀπολέσει) does not signify to lose, or to sustain the loss of something valuable, but to devote it to destruction.

His soul. It frequently happens that the word ψυχή, soul, is put for life. Some consider it as denoting, in this passage, the seat of the affections; as if Christ had said, “tie who too much indulges the (desires of his flesh destroys his soul.” But that is a forced interpretation, and the other is more natural, that he who disregards his own life takes the best method of enjoying it eternally.

In this world. To make the meaning still more clear, the phrase in this world, which is but once expressed, ought to be twice repeated, so that the meaning may be, “They do not take the proper method of preserving their life who love it in this world, but, on the other hand, they truly know how to preserve their life who despise it in this world.” And, indeed, whoever is attached to the world does, of his own accord, deprive himself of the heavenly life, of which we cannot be heirs in any other way than by being strangers and foreigners in the world. The consequence is, that the more anxious any person is about his own safety, the farther does he remove himself from the kingdom of God, that is, from the true life.

He who hateth his soul “Qui odit animam suam.” — “Qui hait sa vie;” — “he who hateth his life.” I have already suggested that this expression is used comparatively; because we ought to despise life, so far as it hinders us from living to God; for if meditation on the heavenly life were the prevailing sentiment in our hearts:. the world would have no influence in detaining us. Hence, too, we obtain a reply to an objection that might be urged. “Many persons, through despair, or for other reasons, and chiefly from weariness of life, kill themselves; and yet we will not say that such persons provide for their own safety, while others are hurried to death by ambition, who also rush down to ruin.” “Lesquels se precipitent bas a une ruine eternelle par leur ambition;” — “who throw themselves down to eternal ruin by their ambition.” But here Christ speaks expressly of that hatred or contempt of this fading life, which believers derive: from the contemplation of a better life. Consequently, whoever does not look to heaven, has not yet learned in what way life must be preserved. Besides, this latter clause was added by Christ, in order to strike terror into those who are too desirous of the earthly life; for if we are overwhelmed by the love of the world, so that we cannot easily forget it, it is impossible for us to go to heaven. But since the Son of God “Le Fils de Dieu.” arouses us so violently, it would be the height of folly to sleep a mortal sleep.

26. If any, man serve me. That death may not be exceedingly bitter and disagreeable to us, Christ invites us by his example to submit to it cheerfully; and certainly we shall be ashamed to refuse the honor of being his disciples. But on no other condition does he admit us into their number, except that we follow the path which he points out. He leads the way to us to suffer death. The bitterness of death is therefore mitigated, and is in some measure rendered agreeable, when we have in common with the Son of God the condition of submitting to it. So far is it from being proper that we should shrink from Christ on account of the cross, that we ought rather to desire death for his sake. To the same purpose. pose is the statement which immediately follows:

And where I am, there shall also my servant be. For he demands that his servants should not refuse to submit to death, to which they see him go before them as an example; for it is not right that; the servant should have any thing separate from his lord.. The future tense, shall be, (ἔσται) is put for let him be, according to the custom of the Hebrew language. Others regard it as a consolation, as if Christ promised to those who should not be unwilling to die along with him, that they would be partakers of his resurrection. But the former view, as I have said, is more probable; for he afterwards adds the consolation, that the Father will not leave without reward the servants of Christ who shall have been his companions both in life and in death.

John 12:27-33

27. Now is my soul troubled, and what shall I say? Father, save me from this hour; but for this cause came I into this hour. 28. Father, glorify thy name. Then came a voice from heaven, I have both glorified and will glorify it again. 29. Therefore the multitude, who were there, and heard it, said that it thundered. Others said, An angel spoke to him. 30. Jesus answered and said, This voice came not for my sake, but for yours. 31. Now is the judgment of this world; now is the prince of this world cast out. 32. And I, if I be lifted up from the earth, will draw all men to me. 33. Now this he said, intimating by what death he should die.

27. Now is my soul troubled. This statement appears at first to differ widely from the preceding discourse. He had displayed extraordinary courage and magnanimity by exhorting his disciples not only to suffer death, but willingly and cheerfully to desire it, whenever it is necessary; and now, by shrinking from death, he confesses his cowardice. Yet there is nothing in this passage that is not in perfect harmony, as every believer knows by his own experience. If scornful men laugh at it, we need not wonder; for it cannot be understood but by practice.

Besides, it was highly useful, and even necessary for our salvation, that the Son of God should have experience of such feelings, In his death we ought chiefly to consider his atonement, by which he appeased the wrath and curse of God, which he could not have done, without taking upon himself our guilt. The death which he underwent must therefore have been full of horror, because he could not render satisfaction for us, without feeling, in his own experience, the dreadful judgment of God; and hence we come to know more fully the enormity of sin, for which the Heavenly Father exacted so dreadful a punishment from his only-begotten Son. Let us therefore know, that death was not a sport and amusement to Christ, but that he endured the severest torments on our account.

Nor was it unsuitable that the Son of God should be troubled in this manner; for the Divine nature, being concealed, and not exerting its force, may be said to have reposed, in order to give an opportunity of making expiation. But Christ himself was clothed, not only with our flesh, but with human feelings. In him, no doubt, those feelings were voluntary; for he feared, not through constraint, but because he had, of his own accord, subjected himself to fear. And yet we ought to believe, that it was not in pretense, but in reality, that he feared; though he differed from other men in this respect, that he had all his feelings regulated in obedience to the righteousness of God, as we have said elsewhere.

There is also another advantage which it yields to us. If the dread of death had occasioned no uneasiness to the Son of God, “Le Fils die Dieu.” which of us would have thought that his example was applicable to our case? For it has not been given to us to die without, feeling of regret; but when we learn that He had not within him a hardness like stone or iron, “Une durete de pierre et de fer.” we summon courage to follow him, and the weakness of the flesh, which makes us tremble at death, does not hinder us from becoming the companions of our General in struggling with it.

And what shall I, say? Here we see, as it were, before our eyes, how much our salvation cost the Son of God, when he was reduced to such extremity of distress, that he found neither words to express the intensity of his sorrow, nor yet resolution as man. He betakes himself to prayer, which is his only remaining resource, and asks to be delivered from death. Again, perceiving also that, by the eternal purpose of God, he has been appointed to be a sacrifice for sins, he suddenly corrects that wish which his prodigious sorrow had wrung from him, and puts forth his hand, as it were, to pull himself back, that he may entirely acquiesce in the will of his Father.

In this passage we ought to observe five steps. For, first, there is the complaint, which breaks out from vehement sorrow. Secondly, he feels that he needs a remedy, and, in order that he may not be overwhelmed with fear, he puts the question to himself, what he ought to do. Thirdly, he goes to the Father, and entreats him to deliver him. Fourthly, he recalls the wish which he knows to be inconsistent with his calling, and chooses rather to suffer anything than not to fulfill what his Father has enjoined upon him. Lastly, he is satisfied with the glory of God alone, forgets all things else, and reckons them of no value.

But it may be thought, that it is unbecoming in the Son of God rashly to utter a wish which he must immediately retract, in order to obey his Father. I readily admit, that this is the folly of the cross, which gives offense to proud men; but the more the Lord of glory humbled himself, so much the more illustrious is the manifestation of his vast love to us. Besides, we ought to recollect what I have already stated, that the human feelings, from which Christ was not exempt, were in him pure and free from sin. The reason is, that they were guided and regulated in obedience to God; for there is nothing to prevent Christ from having a natural dread of death, and yet desiring to obey God. This holds true in various respects: and hence he corrects himself by saying,

For this cause came I into this hour. For though he may lawfully entertain a dread of death, yet, considering why he was sent, and what his office as Redeemer demands from him, he presents to his Father the dread which arose out of his natural disposition, in order that it may be subdued, or rather, having subdued it, he prepares freely and willingly to execute the command of God. Now, if the feelings of Christ, which were free from all sin, needed to be restrained in this manner, how earnestly ought we to apply to this object, since the numerous affections which spring from our flesh are so many enemies to God in us! Let the godly, therefore, persevere in doing violence to themselves, until they have denied themselves.

It must also be observed, that we ought to restrain not only those affections which are directly contrary to the will of God, but those which hinder the progress of our calling, though, in other respects, they are not wicked or sinful. To make this more fully evident, we ought to place in the first rank the will of God; in the second, the will of man pure and entire, such as God gave to Adam, and such as was in Christ: and, lastly, our own, which is infected by the contagion of sin. The will of God is the rule, to which every thing that is inferior ought to be subjected. Now, the pure will of nature will not of itself rebel against God; but man, though he were wholly formed to righteousness, would meet with many obstructions, unless he subject his affections to God. Christ, therefore, had but one battle to fight, which was, to cease to fear what he naturally feared, as soon as he perceived that the pleasure of God was otherwise. We, on the other hand, have a twofold battle; for we must struggle with the obstinacy of the flesh. The consequence is, that the most valiant combatants never vanquish without being wounded.

Father, save me. This is the order which ought to be maintained, whenever we are either distressed by fear, or oppressed with grief. Our hearts ought instantly to be raised up to God. For there is nothing worse, or more injurious, than to nourish inwardly what torments us; as we see a great part of the world consumed by hidden torments, and all who do not rise to God are justly punished for their indolence by never receiving any alleviation.

28. Father, glorify my name. By these words he testifies, that he prefers the glory of the Father to all things else, and even neglects and disregards his own life. And the true regulation of all our desires is, to seek the glory of God in such a manner that all other things shall give way to it; for it ought to be reckoned by us an abundant recompense, leading us to endure patiently all that is vexatious or irksome.

I have both glorified it. It is as if he had said, I will finish what I have begun; for God never leaveth the work of his hands imperfect as it is said, Psalm 138:8. But as it is the purpose of God to prevent the offense of the cross, he not only promises that the death of Christ will be glorious, but also mentions with commendation the numerous ornaments with which he had already adorned it.

29. That it thundered. It was truly monstrous, that the assembled multitude were unmoved by so evident a miracle. Some are so deaf, that they hear as a confused sound what God had distinctly pronounced. Others are less dull of caring, but yet take away much from the majesty of the Divine voice, by pretending that it was an angel who spoke. But the same thing is practiced every day; for God speaks plainly enough in the Gospel, in which is also displayed the power and energy of the Spirit, which ought to shake heaven and earth; but many are as little affected by the doctrine, as if it only proceeded from a mortal man, and others consider the word of God to be confused and barbarous, as if it were nothing else than thunder.

But a question arises: Did that voice sound from heaven without any profit or advantage? I reply, what the Evangelist here ascribes to the multitude belongs only to a part of them; for there were some besides the Apostles who did not interpret it so badly. But the Evangelist intended to point out briefly what is commonly done in the world; and that is, that the greater part of men, while they hear God, do not hear him though he speak plainly and distinctly.

30. This voice came not for my sake. Had Christ no need of being strengthened, or did the Father care less for him than for us? But we must attend to this principle. As it was on our account that Christ clothed himself with flesh, so all the blessings which he received from the Father were bestowed on our account. Again, it is also true, that the voice came from heaven for the sake of the people; for he had no need of an outward miracle. Besides, there is here an indirect reproof, that the Jews are deaf like stones to the voice of God; for since God speaks for their sake, there can be no excuse for their ingratitude, when they do not lend their ears.

31. Now is the judgment of this world. The Lord now, as if he had already succeeded in the contest, boasts of having obtained a victory not only over fear, but over death; for he describes, in lofty terms, the advantage of his death, which might have struck his disciples with consternation. Some view the word, judgment (πρίσις) as denoting reformation, and others, as denoting condemnation. I rather agree with the former who explain it to mean, that the world must be restored to a proper order; for the Hebrew word משפט, mishpat, which is translated judgment, means a well-ordered state. Now we know, that out of Christ there is nothing but confusion in the world; and though Christ had already begun to erect the kingdom of God, yet his death was the commencement of a well-regulated condition, and the full restoration of the world.

Yet it must also be observed, that this proper arrangement cannot be established in the world, until the kingdom of Satan be first destroyed, until the flesh, and every thing opposed to the righteousness of God, be reduced to nothing. Lastly, the renovation of the world must be preceded by mortification. Accordingly, Christ declares:

Now shall the prince of this world be cast out; for the confusion and deformity arise from this, that while Satan usurps tyrannical dominion, iniquity everywhere abounds. When Satan has been cast out, therefore, the world is brought back from its revolt, and placed under obedience to the government of God. It may be asked, how was Satan cast out by the death of Christ, since he does not cease to make war continually? I reply, this casting out must not be limited to any short period of time, but is a description of that remarkable effect of the death of Christ which is daily manifested.

32. If I be lifted up. Next follows the method by which the judgment shall be conducted; namely, Christ, being lifted up on the cross, shall gather all men to himself, in order that he may raise them from earth to heaven. The Evangelist says, that Christ pointed out the manner of his death; and, therefore, the meaning undoubtedly is, that the cross will be, as it were, a chariot, by which he shall raise all men, along with himself, to his Father. It might have been thought, that at that time he was carried away from the earth, so as no longer to have any interests in common with men; but he declares, that he will go in a very different manner, so as to draw upwards to himself those who were fixed on the earth. Now, though he alludes to the form of his death, yet he means generally, that his death will not be a division to separate him from men, but that it will be an additional means of drawing earth upwards towards heaven.

I will draw all men to myself. The word all, which he employs, must be understood to refer to the children of God, who belong to his flock. Yet I agree with Chrysostom, who says that Christ used the universal term, all, because the Church was to be gathered equally from among Gentiles and Jews, according to that saying,

There shall be one shepherd, and one sheepfold, (John 10:16.)

The old Latin translation has, I will draw all things to me; and Augustine maintains that we ought to read it in that manner; but the agreement of all the Greek manuscripts ought to have greater weight with us.

John 12:34-36

34. The multitude answered, We have heard from the law, that Christ remaineth for ever; and how sayest thou, that the Son of man must be lifted up.? Who is that Son of man? 35. Jesus therefore said to them, Yet a little while you have the light with you. Walk while you have the light, lest darkness overtake you; for he who walketh in darkness knoweth not whither he goeth. 36. While you have the light, believe in the light, that you may be the children of light. These things spoke Jesus, and went away, and hid himself from them.

34. We have heard from the law. Their intention undoubtedly was, to carp malignantly at the words of Christ; and therefore their malice blinds them, so that they perceive nothing amidst the clearest light. They say that Jesus ought not to be regarded as the Christ, because he said that he would die, while the Law ascribes perpetuity to the Messiah; as if both statements had not been expressly made in the Law that Christ will die, and that afterwards his kingdom will flourish to the end of the world. But they seize on the second clause, and make it a ground of calumny. The origin of their error was, that they judged of the splendor of Messiah’s kingdom according to their carnal views; in consequence of which, they reject Christ because he does not correspond to their foolish notion. Under the term the Law they embrace also the Prophets, and the present tense — remaineth — -is used, agreeably to the Hebrew idiom, instead of the future tense, will remain

Who is that Son of man? This is a reproachful question, as if that short refutation vanquished Christ so completely that he had nothing more to say. “Comme si Christ demeuroit confus, sans avoir plus que dire.” This shows how haughty their ignorance was; for it is as if they had said, “Go now, and boast that thou art the Christ, since thine own confession proves that thou hast nothing to do with the Messiah.”

35. Yet a little while the light is with you. Though in this reply the Lord gently admonishes them, yet at the same time he reproves them sharply; for he charges them with shutting their eyes against the light, and at the same time threatens that ere long the light will be taken away from them. When he says that yet a little while there is some remaining light, he confirms what he had already said about his death; for though by the light he does not mean his bodily presence, but his Gospel, yet he alludes to his departure; as if he had said, When I shall have gone away, I will not cease to be the light, and thus my glory will not be diminished through your darkness. When he says that the light is with them, he indirectly reproves them for closing their eyes and shutting out the light; and thus he declares that they do not deserve an answer to their objection, because of their own accord they seek an opportunity of falling into error.

Walk while you have the light lest darkness overtake you. This statement, that the light does not continue to shine on them but for a little while, Applies equally to all unbelievers; for Scripture promises that to the children of God the Sun of righteousness (Malachi 4:2) will rise, and will never go down.

The sun shall no longer be your light by day, nor the moon by night, but the Lord shall be your everlasting light, (Isaiah 60:19.)

But all ought to walk cautiously, because contempt of the light is followed by darkness. This, too, is the reason why night so thick and dark sat down on the world for many centuries. It was because there were few who deigned to walk in the brightness of heavenly wisdom; for Christ enlightens us by his Gospel, in order that we may follow the way of salvation, which he points out to us. For this reason, they who do not avail themselves of the grace of God extinguish, as far as lies in their power, the light which is offered to them.

And he who walketh in darkness knoweth not where he goeth. To strike them with still deeper alarm, he reminds them how wretched is the condition of those who, being destitute of light, do nothing but wander throughout the whole course of, their life. For they cannot move a step without the risk of falling or even of destruction. But now Christ declares that we are in darkness, unless he shine upon us. Hence infer what is the value of the sagacity of the human mind, when it is the sole guide and instructor, apart from Christ.

36. Believe in the light. He exhorts them to retain by faith the possession of the light, for he gives the appellation, children of light, to those who, like true heirs, enjoy it to the end.

These things spoke Jesus. We might have wondered why he withdrew himself from them, when they were so eager to receive him; but from the other Evangelists it may easily be inferred that what is here said relates to adversaries, who burned with envy on account of the godly zeal of good and sincere disciples. For the strangers, who had gone out to meet Christ, followed him even to the temple, where he met with the saints and with the multitude of the inhabitants of the town.

John 12:37-41

37. And though he had done so many signs in their presence, they believed not in him: 38. That the saying of Isaiah the prophet might be fulfilled, which he spoke, Lord, who hath believed our report? “Qui a creu a nostre ouye, ou, parole?” — “Who hath believed our report, or, speech,?” and to whom hath the arm of the Lord been revealed? 39. Therefore they could not believe, because Isaiah saith again, 40. He hath blinded their eyes, and hardened their heart, lest they should see with their eyes, and under- stand with their heart, and be converted, and I should heal them. 41. These things said Isaiah, when he saw his glory, and spoke of him.

37. And though he had done so many signs. That no man may be disturbed or perplexed at seeing that Christ was despised by the Jews, the Evangelist removes this offense, by showing that he was supported by clear and undoubted testimonies, which proved that credit was due to him and to his doctrine; but that the blind did not behold the glory and power of God, which were openly displayed in his miracles. First, therefore, we ought to believe that it was not owing to Christ that the Jews did not place confidence in him, because by many miracles he abundantly testified who he was, and that it was therefore unjust and highly unreasonable that their unbelief should diminish his authority. But as this very circumstance might lead many persons to anxious and perplexing inquiry how the Jews came to be so stupid, that the power of God, though visible, produced no effect upon them, John proceeds further, and shows that faith does not proceed from the ordinary faculties of men, but is an uncommon and extraordinary gift of God, and that this was anciently predicted concerning Christ, that very few would believe the Gospel.

38. That the saying of Isaiah the prophet might be fulfilled. John does not mean that the prediction laid a necessity on the Jews; for Isaiah (Isaiah 53:1; Romans 10:16) uttered nothing but what the Lord revealed to him from the secret treasures of his purpose. Indeed, it must have happened, though the prophet had not spoken of it; but as men would not have known what should take place, if God had not testified by the mouth of the prophet, the Evangelist places before our eyes in the prediction, as in a mirror, what would otherwise have appeared to men obscure and almost incredible.

Lord, who hath believed? This sentence contains two clauses. In the former, Isaiah, having begun to speak of Christ, fore-seeing that all that he proclaims concerning Christ, and all that shall afterwards be made known by the Apostles, will be generally rejected by the Jews, exclaims, as if in astonishment at something strange and monstrous, Lord, who shall believe our report, or, our speech? “Qui eroira a nostre ouye, ou, a nostre parole?”

To whom hath the arm of the Lord been revealed? In this second clause he assigns the reason why they are few; and that reason is, that men do not attain it by their own strength, and God does not illuminate all without distinction, but bestows the grace of his Holy Spirit on very few, “A bien peu ae gens.” And if among the Jews the obstinate unbelief of many ought not to have been an obstacle to believers, though they were few in number, the same argument ought to persuade us, at the present day, not to be ashamed of the Gospel, though it has few disciples. But we ought first to observe the reason which is added, that what makes men believers is not their own sagacity, but the revelation of God. The word arm, it is well known, denotes power. The prophet declares that the arm of God, which is contained in the doctrine of the Gospel, lies hid until it is revealed, and at the same time testifies that all are not indiscriminately partakers of this revelation. Hence it follows, that many are left in their blindness destitute of inward light, because hearing they do not hear, (Matthew 13:13.)

39. Therefore they could not believe. This is somewhat more harsh; because, if the words be taken in their natural meaning, the way was shut up against the Jews, and the power of believing was taken from them, because the prediction of the prophet adjudged them to blindness, before they determined what choice they should make. I reply, there is no absurdity in this, if nothing could happen different from what God had foreseen. But it ought to be observed, that the mere foreknowledge of God is not in itself the cause of events; though, in this passage, we ought to consider not so much the foreknowledge of God as his justice and vengeance. For God declares not what he beholds from heaven that men will do, but what He himself will do; and that is, that he will strike wicked men with giddiness and stupidity, and thus will take vengeance on their obstinate wickedness. In this passage he points out the nearer and inferior cause why God intends that his word, which is in its own nature salutary and quickening, shall be destructive and deadly to the Jews. It is because they deserved it by their obstinate wickedness.

This punishment it was impossible for them to escape, because God had once decreed to give them over to a reprobate mind, and to change the light of his word, so as to make it darkness to them. For this latter prediction differs from the former in this respect, that in the former passage the prophet testifies that none believe but those whom God, of his free grace, enlightens for his own good pleasure, the reason of which does not appear; for since all are equally ruined, God, of his mere good pleasure, distinguishes from others those whom he thinks fit to distinguish. But, in the latter passage, he speaks of the hardness by which God has punished the wickedness of an ungrateful people. They who do not attend to these steps mistake and confound passages of Scripture, which are quite different from each other.

40. He hath blinded their eyes, and hardened their heart. The passage is taken from Isaiah 6:9, where the Lord forewarns the prophet, that the labor which he spends in instructing will lead to no other result than to make the people worse. First then he says, Go, and tell this people, Hearing, hear and do not hear; as if he had said, “I send thee to speak to the deaf.” He afterwards adds, Harden the heart of this people, &c. By these words he means, that he intends to make his word a punishment to the reprobate, that it may render them more thoroughly blind, and that their blindness may be plunged in deeper darkness. It is indeed a dreadful judgment of God, when He overwhelms men by the light of doctrine, in such a manner as to deprive them of all understanding; and when, even by means of that which is their only light, he brings darkness upon them.

But it ought to be observed, that it is accidental to the word of God, that it blinds men; for nothing can be more inconsistent than that there should be no difference between truth and falsehood, that the bread of life should become a deadly poison, and that medicine should aggravate a disease. But this must be ascribed to the wickedness of men, which turns life into death. It ought also to be observed, that sometimes the Lord, by himself, blinds the minds of men, by depriving them of judgment and understanding; sometimes by Satan and false prophets, when he maddens them by their impostures; sometimes. too by his ministers, when the doctrine of salvation is injurious and deadly to them. But provided that prophets labor faithfully in the work of instruction, and commit to the Lord the result of their labor, though they may not succeed to their wish, they ought not to give way or despond. Let them rather be satisfied with knowing that God approves of their labor, though it be useless to men’ and that even the savor of doctrine, which wicked men render deadly to themselves elves, is good and pleasant to God, as Paul testifies, (2 Corinthians 2:15.)

The heart is sometimes in Scripture put for the seat of the affections; but here, as in many other passages, it denotes what is called the intellectual part of the soul. To the same purpose Moses speaks:

God hath not given you a heart to understand, (Deuteronomy 29:4.)

Lest they should see with their eyes. Let us remember that the prophet speaks of unbelievers who had already rejected the grace of God. It is certain that all would continue to be such by nature, if The Lord did not form to obedience to him those whom he has elected. At first, therefore, the condition of men is equal and alike, but when reprobate men have, of their own accord, and by their own wickedness, rebelled against God, they subject themselves to this vengeance, by which, being given up to a reprobate mind, they continually rush forward more and more to their own destruction. It is their own fault, therefore, if God does not choose to convert them, because they were the cause of their own despair. We are briefly instructed also, by these words of the prophet, what is the beginning of our conversion to God. It is when he enlightens the hearts, which must have been turned away from him, so long as they were held by the darkness of Satan; but, on the contrary, such is the power of Divine light, that it attracts us to itself, and forms us to the image of God.

And I should heal them. He next adds the fruit of conversion, that is, healing. By this word the prophet means the blessing of God and a prosperous condition, and likewise deliverance from all the miseries which spring from the wrath of God. Now, if this happens to the reprobate, contrary to the nature of the word, we ought to attend to the contrast implied in the, opposite use of it; namely, that the purpose for which the word of God is preached is, to enlighten us in the true knowledge of God, to turn us to God, and reconcile us to him, that we may be happy and blessed.

41. These things spoke Jesus. Lest readers should think that this prediction was inappropriately quoted, John expressly states, that the prophet was not sent as a teacher to a single age, but, on the contrary, that the glory of Christ was exhibited to him, that he might be a witness of those things which should take place under his reign. Now the Evangelist takes for granted, that Isaiah saw the glory of Christ; and hence he infers, that Isaiah accommodates his instruction to the future state of Christ’s kingdom.

John 12:42-46

42. Nevertheless, many of the rulers believed on him, but on account of the Pharisees they did not confess it, lest they should be cast out of the synagogue. 43. For they loved the glory of men more than the glory of God. 44. And Jesus stood, and said, He who believeth on me, believeth not on me, but on him who sent me; 45. And he who seeth me seeth him that sent me. 46. I am come into the world as a light, that whosoever believeth on me may not remain in darkness.

Nevertheless, many even of the rulers believed on Him. The murmuring and fierceness of the Jews, in rejecting Christ, having risen to such a height of insolence, it might have been thought that all the people, without exception, conspired against him. But the Evangelist says that, amidst the general madness of the nation, there were many who were of a sound mind. A striking instance, truly, of the grace of God; for, when ungodliness has once prevailed, it is a sort of universal plague, which infects with its contagion every part of the body. It is therefore a remarkable gift, and special grace of God, when, amidst a people so corrupt, there are some who remain untainted. And yet we now perceive in the world the same grace of God; for though ungodliness and contempt of God abound everywhere, and though a vast multitude of men make furious attempts to exterminate utterly the doctrine of the Gospel, yet it always finds some places of retreat; and thus faith has — what may be called — its harbors or places of refuge, that it may not be entirely banished from the world.

The word even is emphatic; for in the order of the rulers, there existed so deep and inveterate a hatred of the Gospel, that it could scarcely be believed that a single believer could be found amongst them. So much the greater admiration was due to the power of the Spirit of God, which entered where no opening was made; though it was not a vice, peculiar to a single age, that rulers were rebellious and disobedient to Christ; for honor, and wealth, and high rank, are usually accompanied by pride. The consequence is, that they who, swelled with arrogance, scarcely acknowledge themselves to be men, are not easily subdued by voluntary humility. Whoever, then, holds a high station in the world, will, if he is wise, look with suspicion on his rank, that it may not stand in his way. When the Evangelist says that there were many, this must not be understood as if they were the majority or the half; for, as compared with others who were vastly numerous, they were few, but yet they were many, when viewed in themselves.

On account of the Pharisees. It may be thought that he speaks incorrectly, when he separates faith from confession; for

with the heart we believe to righteousness, and with the mouth confession is made unto salvation, (Romans 10:10)

and it is impossible that the faith, which has been kindled in the heart, shall not put forth its flame. I reply, he points out here how weak was the faith of those men who were so lukewarm, or rather cold. In short, John means that they embraced the doctrine of Christ, because they knew that it had come from God, but that they have not a lively faith, or a faith so vigorous as it ought to have been; for Christ does not grant to his followers a spirit of fear, but of firmness, that they may boldly and fearlessly confess what they have learned from him. Yet I do not think that they were altogether silent; but as their confession was not sufficiently open, the Evangelist, in my opinion, simply declares that they did not make profession of their faith; for the proper kind of profession was, openly to declare that they were the disciples of Christ. Let no man, therefore, flatter himself who, in any respect, conceals or dissembles his faith for fear of incurring the hatred of men; for however hateful the name of Christ may be, that cowardice which compels us to turn aside, in the smallest degree, from the confession of him, admits of no excuse.

It must also be observed, that rulers have less rigor and firmness, because ambition almost always reigns in them, which is the most slavish of all dispositions; and, to express it in a single word, earthly honors may be said to be golden fetters, which bind a man, so that he cannot perform his duty with freedom. On this account, persons who are placed in a low and mean condition ought to bear their lot with the greater patience, for they are, at least, delivered from many very bad snares. Yet the great and noble ought to struggle against their high rank, that it may not hinder them from submitting to Christ.

John says that they were afraid of the Pharisees; not that the other scribes and priests freely permitted any man to call himself a disciple of Christ, but because, under the semblance of zeal, cruelty burned in them with greater fierceness. Zeal, in defending religion, is, indeed, an excellent virtue; but if hypocrisy be added to it, no plague can be more dangerous. So much the more earnestly ought we to entreat the Lord to guide us by the unerring rule of his Spirit.

Lest they should be thrown out of the synagogue. This was what hindered them, the fear of disgrace; for they would have been thrown out of the synagogue. Hence we see how great is the perversity of men, which not only corrupts and debases the best of God’s ordinances, but turns them into destructive tyranny. Excommunication ought to have been the sinew of holy discipline, that punishment might be ready to be inflicted, if any person despised the Church. But matters had come to such a pitch, that any one who confessed that he belonged to Christ was banished from the society of believers. In like manner, at the present day, the Pope, in order to exercise the same kind of tyranny, falsely pretends to a right of excommunicating, and not only thunders with blind rage against all the godly, but endeavors to cast down Christ from his heavenly throne; and yet he does not hesitate impudently to hold out the right of sacred jurisdiction, with which Christ has adorned his Church.

43. For they loved the glory of men. The Evangelist expressly states that those men were not guided by any superstition, but only endeavored to avoid disgrace among men; for if ambition had greater influence over them than the fear of God, it follows, that it was no vain scruple of conscience that gave them uneasiness. Now, let the reader observe how great ignominy is incurred before God, by the cowardice of those who, from the fear of being hated, dissemble their faith before men. Can any thing be more foolish, or rather, can any thing be more beastly, than to prefer the silly applause of men to the judgment of God? But he declares that all who shrink from the hatred of men, when the pure faith ought to be confessed, are seized with this kind of madness. And justly; for the apostle, in applauding the unshaken steadiness of Moses, says that

he remained firm, as if he had seen him who is invisible, (Hebrews 11:27.)

By these words he means that, when any person has fixed his eyes on God, his heart will be invincible, and utterly incapable of being moved.

Whence, therefore, comes the effeminacy “D’ou vient done la delicatesse?” , which causes us to give way to treacherous hypocrisy, but because, at the sight of the world, all our senses grow dull? For a true sight of God would instantly chase away all the mists of wealth and honors. Away with those who look upon an indirect denial of Christ as some trivial offense, or, as they call it, a venial sin! For, on the contrary, the Holy Spirit declares that it is more base and monstrous than if heaven and earth were mingled.

To love the glory of men means, in this passage, to desire to enjoy reputation among men. The Evangelist, therefore, means, that those men were so much devoted to the world, that they were more desirous to please men than to please God. Besides, when he accuses of this crime those who denied Christ, he, at the same time, shows that the excommunication, which the priests abused, contrary to all that was right and lawful, had no value or efficacy. Let us know, therefore, that all the excommunications which the Pope now mutters against us are mere bugbears to frighten children, “Ne sont qu’espouvantemens de petits enfants.” since we are fully convinced, in our own consciences, that he aims at nothing else than to lead us away from Christ.

44. And Jesus cried. The object of Christ, in this statement, is to encourage his followers to a proper and unshaken steadfastness of faith; but it contains also an implied reproof, by which he intended to correct that perverse fear. The cry is expressive of vehemence; for it is not a simple doctrine, but an exhortation intended to excite them more powerfully. The statement amounts to this, that faith in Christ does not rely on any mortal man, but on God; for it finds in Christ nothing but what is divine, or rather, it beholds God in his face. Hence he infers, that it is foolish and unreasonable for faith to be wavering or doubtful; for it is impossible to offer a greater insult to God, than not to rely on his truth. Who is it then that has duly profited by the Gospel? It is he who, relying or this confidence, that he does not believe men but God, quietly and steadily contends against all the machinations of Satan. If, then, we would render to God the honor due to him, we must learn to remain firm in faith, not only though the world were shaken, but even though Satan should disturb and overturn all that is under heaven.

He that believeth on me believeth not on me, but on him that sent me. Believers are said not to believe on Christ, when they do not fix their whole attention on his human countenance. Comparing himself with the Father, he bids us look at the power of God; for the weakness of the flesh has no firmness in

itself. When we shall, afterwards, find him exhorting the disciples to believe on him, it will be in a different sense; for, in that passage, God is not contrasted with man, but Christ is brought forward with all his gifts and graces “Avec toutes ses graces et dons.” which ought to be sufficient for upholding our faith.

45. And he who seeth me. The word see is here taken for knowledge; for, in order to give true and thorough tranquillity to our consciences, which would otherwise have been constantly liable to various agitations, he sends us to the Father. The reason why the stability of faith is firm and secure is, that it is stronger than the world, and is above the world. “Pource qu’elle est plus forte que le monde, et pardessus le monde.” Now, when Christ is truly known, the glory of God shines in him, that we may be fully persuaded that the faith which we have in him does not depend on man, but that it is founded on the eternal God; for it rises from the flesh of Christ to his Divinity. And, if it be so, not only must it be fixed perpetually in our hearts, but it must likewise show itself boldly in the tongue, when it is necessary.

46. I am come into the worm as a light. In order to render his disciples more bold and persevering, he proceeds still farther in maintaining the certainty of faith. And, first, he testifies that he came into the world to be a light, by which men might be delivered from darkness and errors; and, at the same time, he points out the means of obtaining so great a benefit, when he says, that whosoever believeth in me may not remain in darkness. Besides, he accuses of ingratitude all who, after having been taught by the Gospel, do not separate themselves from unbelievers; for the higher the excellence of this benefit, of being called from darkness to light, the less excusable are they who, through their indolence or carelessness, quench the light that had been kindled in them.

The words, I am come into the world as a light, are highly emphatic; for though Christ was a light from the beginning, yet there is a good reason why he adorns himself with this title, that he has come to perform the part of a light. That we may perceive distinctly the various steps, he shows, first, that he is a light to others rather than to himself; secondly, that he is a light, not only to angels, but also to men; thirdly, that he was manifested in the flesh, in order that he might shine with full brightness.

The term, whosoever, appears to have been added on purpose, partly, that all believers, without exception, may enjoy this benefit ill common, and partly, to show that the reason why unbelievers perish in darkness is, that, of their own accord, they forsake the light. Now, if the whole wisdom of the world were collected into one mass, not a single ray of the true light would be found in that vast heap; but, contrary, it will be a confused chaos; for it belongs to Christ alone to deliver us from darkness.

John 12:47-50

47. And if any man hear my words, and do not believe them, “Et ne les croit point.” I do not judge him; for I came not to judge the world, but to save the world. 48. He who rejecteth me, and receiveth not my words, hath one who judgeth him. The word which I have spoken shall judge him at the last day. 49. For I have not spoken from myself; but the Father who hath sent me hath given me a commandment what to say and what to speak. 50. And I know that his commandment is eternal life: those things, therefore, which I speak, I speak as my Father hath told me.

47. If any man hear my words. After having spoken concerning his grace, and exhorted his disciples to steady faith, he now begins to strike the rebellious, though even here he mitigates the severity due to the wickedness of those who deliberately — as it were — reject God; for he delays to pronounce judgment on them, because, on the contrary, he has come for the salvation of all. In the first place, we ought to understand that he does not speak here of all unbelievers without distinction, but of those who, knowingly and willingly, reject the doctrine of the Gospel which has been exhibited to them. Why then does Christ not choose to condemn them? It is because he lays aside for a time the office of a judge, and offers salvation to all without reserve, and stretches out his arms to embrace all, that all may be the more encouraged to repent. And yet there is a circumstance of no small moment, by which he points out the aggravation of the crime, if they reject an invitation so kind and gracious, for it is as if he had said, “Lo, I am here to invite all, and, forgetting the character of a judge, I have this as my single object, to persuade all, and to rescue from destruction those who are already twice ruined.” No man, therefore, is condemned on account of having despised the Gospel, except he who, disdaining the lovely message of salvation, has chosen of his own accord to draw down destruction on himself.

The word judge, as is evident from the word save, which is contrasted with it, here signifies to condemn. Now this ought to be understood as referring to the office which properly and naturally belongs to Christ; for that unbelievers are not more severely condemned on account of the Gospel is accidental, and does not arise from its nature, as we have said on former occasions.

48. He who rejecteth me. That wicked men may not flatter themselves as if their unbounded disobedience to Christ would pass unpunished, he, adds here a dreadful threatening, that though he were to do nothing in this matter, yet his doctrine alone would be sufficient to condemn them, as he says elsewhere, that there would be no need of any other judge than Moses, in whom they boasted, (John 5:45.) The meaning, therefore, is: “Burning with ardent desire to promote your salvation, I do indeed abstain from exercising my right to condemn you, and am entirely employed in saving what is lost; but do not think that you have escaped out of the hands of God; for though I should altogether hold my peace, the word alone, which you have despised, is sufficient to judge you.”

And receiveth not my words. This latter clause is an explanation of the former; for since hypocrisy is natural to men, nothing is easier for them than to boast in words that they are ready to receive Christ; and we see how common this boasting is even amongst the most wicked men. We must therefore attend to this definition, that Christ is rejected when we do not embrace the pure doctrine of the Gospel.

Loudly do the Papists, indeed, proclaim this word which Christ uttered; but as soon as his pure truth is brought forward, nothing is more hateful to them. Such persons kiss Christ in the same manner as Judas kissed him, (Matthew 26:49.) Let us therefore learn to receive him along with his word, and to render to him that homage and obedience which he demands as his sole right.

The word which I speak shall judge you at the last day. It is impossible to give a nobler or more magnificent title to the Gospel than to, ascribe to it the power of judging; for, according to these words, the last judgment shall be nothing else than an approbation or ratification “Une approbation ou ratification.” of the doctrine of the Gospel. Christ himself will indeed ascend the tribunal, but he declares that he will pronounce the sentence according to the word which is now preached. This threatening ought to strike deep? terror into the ungodly, since they cannot escape the judgment of that doctrine which they now so haughtily disdain.

But when Christ mentions the last judgment, he means that they are now destitute of understanding; for he reminds them that the punishment which they now treat with mockery will then be openly displayed. On the other hand, it yields to the godly an invaluable consolation, that to whatever extent. they may be now condemned by the world, still they do not doubt that they are already acquitted in heaven; for, wherever the faith of the Gospel has its seat, the tribunal of God is erected to save. Relying on this right, we need not trouble ourselves about Papists or their absurd decisions; for our faith rises even above angels.

49. For I do not speak from myself. That the outward appearance of man may not lessen the majesty of God, Christ frequently sends us to the Father. This is the reason why he so often mentions the Father; and, indeed, since it would be unlawful to transfer to another a single spark of the Divine glory, the word, to which judgment is ascribed, must have proceeded from God. Now Christ here distinguishes himself from the Father, not simply as to his Divine Person, but rather as to his flesh; lest the doctrine should be judged after the manner of men, and, therefore, should have less weight. But if consciences were subject to the laws and doctrine of men, this argument of Christ would not apply, “My word (he says) will judge, because it has not proceeded from man;” according to that saying,

There is one lawgiver, who is able to save and to destroy, (James 4:12.)

We may likewise infer from it, how monstrous, is the sacrilege of the Pope in daring to bind souls by his inventions; for in this way he claims more for himself than the Son of God does, who declares that he does not speak but by the commandment of his Father.

50. And I know that his commandment is eternal life. He again applauds the fruit of his doctrine, that all may more willingly yield to it; and it is reasonable that wicked men should feel the vengeance of God, whom they now refuse to have as the Author of life.

CHAPTER 13

John 13:1-7

1. Before the feast of the passover, Jesus, knowing that his hour was come, that he should remove out of this world to the Father, having loved his own, who were in the world, he loved them to the end. 2. And after supper, “Et apres avoir souppe;” — “and after having supped.” the devil having already put it into the heart of Judas Iscariot, the son of Simon, to betray him, 3. Jesus, knowing that the Father had given all things into his hands, and that he had come from God, and was going to God, 4. Riseth from supper, and layeth aside his garments, and, taking a towel, he girdeth himself. 5. Then he poureth water into a basin, and began to wash the feet of his disciples, and to wipe them with the towel with which he was girded. 6. He cometh, therefore, to Simon Peter, who saith to him, Lord, dost thou wash my feet? 7. Jesus answered and said to him, What I do thou knowest not now, but thou shalt know hereafter.

CHAPTER 12

Joh 12:1-11. The Anointing at Bethany.

(See on Mt 26:6-13).

1-8. six days before the passover--that is, on the sixth day before it; probably after sunset on Friday evening, or the commencement of the Jewish sabbath preceding the passover.

9-11. Crowds of the Jerusalem Jews hastened to Bethany, not so much to see Jesus, whom they knew to be there, as to see dead Lazarus alive; and this, issuing in their accession to Christ, led to a plot against the life of Lazarus also, as the only means of arresting the triumphs of Jesus (see Joh 12:19)--to such a pitch had these chief priests come of diabolical determination to shut out the light from themselves, and quench it from the earth!

Joh 12:12-19. Christ's Triumphal Entry into Jerusalem.

(See on Mt 21:1-9; and Lu 19:29-36).

12. On the next day--the Lord's day, or Sunday (see on Joh 12:1); the tenth day of the Jewish month Nisan, on which the paschal lamb was set apart to be "kept up until the fourteenth day of the same month, when the whole assembly of the congregation of Israel were to kill it in the evening" (Ex 12:3, 6). Even so, from the day of this solemn entry into Jerusalem, "Christ our Passover" was virtually set apart to be "sacrificed for us" (1Co 5:7).

16. when Jesus was glorified, then remembered they that these things were written of him, &c.--The Spirit, descending on them from the glorified Saviour at Pentecost, opened their eyes suddenly to the true sense of the Old Testament, brought vividly to their recollection this and other Messianic predictions, and to their unspeakable astonishment showed them that they, and all the actors in these scenes, had been unconsciously fulfilling those predictions.

Joh 12:20-36. Some Greeks Desire to See Jesus--The Discourse and Scene Thereupon.

20-22. Greeks--Not Grecian Jews, but Greek proselytes to the Jewish faith, who were wont to attend the annual festivals, particularly this primary one, the Passover.

The same came therefore to Philip ... of Bethsaida--possibly as being from the same quarter.

saying, Sir, we would see Jesus--certainly in a far better sense than Zaccheus (Lu 19:3). Perhaps He was then in that part of the temple court to which Gentile proselytes had no access. "These men from the west represent, at the end of Christ's life, what the wise men from the east represented at its beginning; but those come to the cross of the King, even as these to His manger" [Stier].

23-26. Jesus answered them, The hour is come that the Son of man should be glorified--that is, They would see Jesus, would they? Yet a little moment, and they shall see Him so as now they dream not of. The middle wall of partition that keeps them out from the commonwealth of Israel is on the eve of breaking down, "and I, if I be lifted up from the earth, shall draw all men unto Me"; I see them "flying as a cloud, and as doves to their cotes"--a glorious event that will be for the Son of man, by which this is to be brought about. It is His death He thus sublimely and delicately alluded to. Lost in the scenes of triumph which this desire of the Greeks to see Him called up before His view, He gives no direct answer to their petition for an interview, but sees the cross which was to bring them gilded with glory.

27-28. Now is my soul troubled--He means at the prospect of His death, just alluded to. Strange view of the Cross this, immediately after representing it as the hour of His glory! (Joh 12:23). But the two views naturally meet, and blend into one. It was the Greeks, one might say, that troubled Him. Ah! they shall see Jesus, but to Him it shall be a costly sight.

and what shall I say?--He is in a strait betwixt two. The death of the cross was, and could not but be, appalling to His spirit. But to shrink from absolute subjection to the Father, was worse still. In asking Himself, "What shall I say?" He seems as if thinking aloud, feeling His way between two dread alternatives, looking both of them sternly in the face, measuring, weighing them, in order that the choice actually made might be seen, and even by himself the more vividly felt, to be a profound, deliberate, spontaneous election.

Father, save me from this hour--To take this as a question--"Shall I say, Father, save me," &c.--as some eminent editors and interpreters do, is unnatural and jejune. It is a real petition, like that in Gethsemane, "Let this cup pass from Me"; only whereas there He prefaces the prayer with an "If it be possible," here He follows it up with what is tantamount to that--"Nevertheless for this cause came I unto this hour." The sentiment conveyed, then, by the prayer, in both cases, is twofold: (1) that only one thing could reconcile Him to the death of the cross--its being His Father's will He should endure it--and (2) that in this view of it He yielded Himself freely to it. What He recoils from is not subjection to His Father's will: but to show how tremendous a self-sacrifice that obedience involved, He first asks the Father to save Him from it, and then signifies how perfectly He knows that He is there for the very purpose of enduring it. Only by letting these mysterious words speak their full meaning do they become intelligible and consistent. As for those who see no bitter elements in the death of Christ--nothing beyond mere dying--what can they make of such a scene? and when they place it over against the feelings with which thousands of His adoring followers have welcomed death for His sake, how can they hold Him up to the admiration of men?

29-33. The people therefore that stood by, said, It thundered; others, An angel spake to him--some hearing only a sound, others an articulate, but to them unintelligible voice.

34. We have heard out of the law--the scriptures of the Old Testament (referring to such places as Psa 89:28, 29; 110:4; Da 2:44; 7:13, 14).

that Christ--the Christ "endureth for ever."

and how sayest thou, The Son of Man must be lifted up, &c.--How can that consist with this "uplifting?" They saw very well both that He was holding Himself up as the Christ and a Christ to die a violent death; and as that ran counter to all their ideas of the Messianic prophecies, they were glad to get this seeming advantage to justify their unyielding attitude.

35-36. Yet a little while is the light with you. Walk while ye have the light, &c.--Instead of answering their question, He warns them, with mingled majesty and tenderness, against trifling with their last brief opportunity, and entreats them to let in the Light while they have it in the midst of them, that they themselves might be "light in the Lord." In this case, all the clouds which hung around His Person and Mission would speedily be dispelled, while if they continued to hate the light, bootless were all His answers to their merely speculative or captious questions. (See on Lu 13:23).

37-41. It is the manner of this Evangelist alone to record his own reflections on the scenes he describes; but here, having arrived at what was virtually the close of our Lord's public ministry, he casts an affecting glance over the fruitlessness of His whole ministry on the bulk of the now doomed people.

though he had done so many miracles--The word used suggests their nature as well as number.

42-43. among the chief rulers also--rather, "even of the rulers"; such as Nicodemus and Joseph.

because of the Pharisees--that is, the leaders of the sects; for they were of it themselves.

put out of the synagogue--See Joh 9:22, 34.

44-50. Jesus cried--in a loud tone, and with peculiar solemnity. (Compare Joh 7:37).

and said, He that believeth on me, &c.--This seems to be a supplementary record of some weighty proclamations, for which there had been found no natural place before, and introduced here as a sort of summary and winding up of His whole testimony.

Six days before the Passover - Reckoning the day of the Passover to be the last of the six. Our Lord came on our Sabbath, the first day of the Jewish week, to Bethany, where he supped; and on the next day he made his public entry into Jerusalem: Joh 12:12. Calmet thinks that this was about two months after the resurrection of Lazarus, on the 9th of Nisan, (March 29), in the thirty-sixth year of our Lord's age. It has been observed before - that Calmet adds three years to the common account.

Then took Mary a pound of ointment - See the note on Mat 26:7; see also Mar 14:3. It does not seem the most likely that this was the same transaction with that mentioned above. Some think that this was, notwithstanding that before is said to have been at the house of Simon the leper. The arguments, pro and con, are largely stated in the notes at the end of Matthew 26 (note), to which I beg leave to refer the reader.

Three hundred pence - Or denarii: about 9. 13s. 9d. of our money; reckoning the denarius at 7 3/4d. One of my MSS. of the Vulgate (a MS. of the 14th century) reads, cccc denarii.

Not that He cared for the poor - There should be a particular emphasis laid on the word he, as the evangelist studies to show the most determined detestation to his conduct.

And bare what was put therein - Or rather, as some eminent critics contend, And stole what was put in it. This seems the proper meaning of εβαϚαζεν; and in this sense it is used, Joh 20:15 : If thou hast Stolen him away - ει συ εβαϚασας αυτον. In the same sense the word is used by Josephus, Ant. b. xii. c. 5, s 4; where speaking of the pillage of the temple by Antiochus, he says, Τα σκευη του Θεου βαϚασαι, He carried off, or Stole, also the vessels of the Lord. See also Ant. b. viii. c. 2, s. 2, where the harlot says before Solomon, concerning her child, βαϚασασα δε τουμον εκ των γονατων προς αὑτην μεταφερει - She Stole away my child out of my bosom, and removed it to herself. And Ibid. b. ix. c. 4, s. 5, speaking of the ten lepers that went into the Syrian camp, he says, finding the Syrians fled, They entered into the camp, and ate, and drank; and, having Stolen away (εβαϚασαν) garments, and much gold, they hid them without the camp. See the objections to this translation answered by Kypke, and the translation itself vindicated. See also Pearce in loc., Wakefield, Toup. Em. ad Suid. p. iii. p. 203. If stealing were not intended by the evangelist, the word itself must be considered as superfluous; for, when we are told that he had the bag, we need not be informed that he had what was in it. But the apostle says he was a thief; and because he was a thief, and had the common purse in his power, therefore he stole as much as he conveniently could, without subjecting himself to detection. And, as he saw that the death of Christ was at hand, he wished to secure a provision for himself, before he left the company of the apostles. I see that several copies of the old Itala version understood the word in this sense, and therefore have translated the word by auferebat, exportabat - took away, carried away. Jerome, who professed to mend this version, has in this place (as well as in many others) marred is, by rendering εβαϚαζεν, by portabat.

The γλωσσοκομον, which we translate bag, meant originally the little box, or sheath, in which the tongues or reeds used for pipes were carried; and thus it is interpreted by Pollux in his Onomasticon; and this is agreeable to the etymology of the word. The Greek word is used in Hebrew letters by the Talmudists to signify a purse, scrip, chest, coffer, etc. As our Lord and his disciples lived on charity, a bag or scrip was provided to carry those pious donations by which they were supported. And Judas was steward and treasurer to this holy company.

Let her alone: against the day of my burying hath she kept this - Several MSS. and versions read thus: - Αφες αυτην, ἱνα εις την ἡμεραντου ενταφιασμου μου τηρησῃ - Let her alone, That she may keep it to the day of my embalming. This is the reading of BDLQ, four others, Arabic, Coptic, Ethiopic, Armenian, later Syriac in the margin, Slavonic, Vulgate, all the Itala but one; Nonnus, Ambrosius, Gaudentius, and Augustin. This reading, which has the approbation of Mill, Bengel, Griesbach, Pearce, and others, intimates that only a part of the ointment was then used, and that the rest was kept till the time that the women came to embalm the body of Jesus: Luk 24:1. See the notes on Mat 26:12, Mat 26:13.

Much people of the Jews - John, who was a Galilean, often gives the title of Jews to those who were inhabitants of Jerusalem.

Consulted that they might put Lazarus also to death - As long as he lived they saw an incontestable proof of the Divine power of Christ; therefore they wished to put him to death, because many of the Jews, who came to see him through curiosity, became converts to Christ through his testimony. How blind were these men not to perceive that he who had raised him, after he had been dead four days, could raise him again though they had slain him a thousand times?

On the next day - On what we call Monday.

Took branches - See on Mat 21:1 (note), etc., and Mar 11:1-6 (note), where this transaction is largely explained.

Then remembered they, etc. - After the ascension of Christ, the disciples saw the meaning of many prophecies which referred to Christ, and applied them to him, which they had not fully comprehended before. Indeed it is only in the light of the new covenant, that the old is to be fully understood.

When he called - It appears that these people, who had seen him raise Lazarus from the dead, were publishing abroad the miracle, which increased the popularity of Christ, and the envy of the Pharisees.

Ye prevail nothing - Either by your threatening or excommunications.

The world is gone after him - The whole mass of the people are becoming his disciples. This is a very common form of expression among the Jews, and simply answers to the French, tout le monde, and to the English, every body - the bulk of the people. Many MSS., versions, and fathers, add ὁλος, the Whole world. As our Lord's converts were rapidly increasing, the Pharisees thought it necessary to execute without delay what they had purposed at their first council. See Joh 11:53.

Certain Greeks - There are three opinions concerning these:

1. That they were proselytes of the gate or covenant, who came up to worship the true God at this feast.

2. That they were real Jews, who lived in Grecian provinces, and spoke the Greek language.

3. That they were mere Gentiles, who never knew the true God: and hearing of the fame of the temple, or the miracles of our Lord, came to offer sacrifices to Jehovah, and to worship him according to the manner of the people of that land. This was not an unfrequent case: many of the Gentiles, Romans, and others, were in the habit of sending sacrifices to the temple at Jerusalem. Of these opinions the reader may choose; but the first seems best founded.

The same came therefore to Philip - Some suppose that these Gentiles were of Phoenicia or Syria, or perhaps inhabitants of Decapolis, near to the lake of Gennesareth and Bethsaida; and therefore they addressed themselves to Philip, who was of the latter city, and probably known to them. The later Syriac calls them Arameans or Syrians. The Vulgate, and several copies of the Itala, call them Gentiles.

Sir, we would see Jesus - We have heard much concerning him, and we wish to see the person of whom we have heard such strange things. The final salvation of the soul often originates, under God, in a principle of simple curiosity. Many have only wished to se or hear a man who speaks much of Jesus, his miracles, and his mercies; and in hearing have felt the powers of the world to come, and have become genuine converts to the truths of the Gospel.

Andrew and Philip tell Jesus - How pleasing to God is this union, when the ministers of his Gospel agree and unite together to bring souls to Christ. But where self-love prevails, and the honor that comes from God is not sought, this union never exists. Bigotry often ruins every generous sentiment among the different denominations of the people of God.

The hour is come, that the Son of man, etc. - The time is just at hand in which the Gospel shall be preached to all nations, the middle wall of partition broken down, and Jews and Gentiles united in one fold. But this could not be till after his death and resurrection, as the succeeding verse teaches. The disciples were the first fruits of the Jews; these Greeks, the first fruits of the Gentiles.

Except a corn of wheat fall into the ground and die - Our Lord compares himself to a grain of wheat; his death, to a grain sown and decomposed in the ground; his resurrection, to the blade which springs up from the dead grain; which grain, thus dying, brings forth an abundance of fruit. I must die to be glorified; and, unless I am glorified, I can not establish a glorious Church of Jews and Gentiles upon earth. In comparing himself thus to a grain of wheat, our Lord shows us: -

1. The cause of his death - the order of God, who had rated the redemption of the world at this price; as in nature he had attached the multiplication of the corn to the death or decomposition of the grain.

2. The end of his death - the redemption of a lost world; the justification, sanctification, and glorification of men: as the multiplication of the corn is the end for which the grain is sown and dies.

3. The mystery of his death, which we must credit without being able fully to comprehend, as we believe the dead grain multiplies itself, and we are nourished by that multiplication, without being able to comprehend how it is done.

The greatest philosopher that ever existed could not tell how one grain became thirty, sixty, a hundred, or a thousand - how it vegetated in the earth - how earth, air, and water, its component parts, could assume such a form and consistence, emit such odours, or produce such tastes. Nor can the wisest man on earth tell how the bodies of animals are nourished by this produce of the ground; how wheat, for instance, is assimilated to the very nature of the bodies that receive it, and how it becomes flesh and blood, nerves, sinews, bones, etc. All we can say is, the thing is so; and it has pleased God that is should be so, and not otherwise. So there are many things in the person, death, and sacrifice of Christ, which we can neither explain nor comprehend. All we should say here is, It is by this means that the world was redeemed - through this sacrifice men are saved: it has pleased God that it should be so, and not otherwise. Some say: "Our Lord spoke this according to the philosophy of those days, which was by no means correct." But, I would ask, has ever a more correct philosophy on this point appeared? Is it not a physical truth that the whole body of the grain dies, is converted into fine earth, which forms the first nourishment of the embryo plant, and prepares it to receive a grosser support from the surrounding soil; and that nothing lives but the germ, which was included in this body, and which must die also, if it did not receive, from the death or putrefaction of the body of the grain, nourishment, so as to enable it to unfold itself? Though the body of our Lord died, there was still the germ, the quickening power of the Divinity, which re-animated that body, and stamped the atonement with infinite merit. Thus the merit was multiplied; and, through the death of that one person, the man Christ Jesus united to the eternal Word, salvation was procured for the whole world. Never was a simile more appropriate, nor an illustration more happy or successful.

He that loveth his life - See on Mat 10:39 (note); Luk 14:26 (note). I am about to give up my life for the salvation of men; but I shall speedily receive it back with everlasting honor, by my resurrection from the dead. In this I should be imitated by my disciples, who should, when called to it, lay down their lives for the truth; and, if they do, they shall receive them again with everlasting honor.

If any man serve me - Christ is a master in a twofold sense:

1. To instruct men.

2. To employ and appoint them their work. He who wishes to serve Christ must become:

1. His disciple or scholar, that he may be taught:

2. His servant, that he may be employed by and obey his master. To such a person a twofold promise is given:

1. He shall be with Christ, in eternal fellowship with him; and

2. He shall be honored by the Lord: he shall have an abundant recompense in glory; but how great, eye hath not seen, ear heard, nor hath it entered into the heart of man to conceive.

How similar to this is the saying of Creeshna (an incarnation of the supreme God, according to the Hindoo theology) to his disciple Arjoon! "If one whose ways were ever so evil serve me alone, he soon becometh of a virtuous spirit, is as respectable as the just man, and obtaineth eternal happiness. Consider this world as a finite and joyless place, and serve me. Be of my mind, my servant, my adorer, and bow down before me. Unite thy soul unto me, make me thy asylum, and thou shalt go unto me." And again: "I am extremely dear to the wise man, and he is dear to me-I esteem the wise man even as myself, because his devout spirit dependeth upon me alone as his ultimate resource." Bhagvat Geeta, pp. 71 and 82.

The rabbins have an extravagant saying, viz. "God is more concerned for the honor of the just man than for his own."

Now is my soul troubled - Our blessed Lord took upon him our weaknesses, that he might sanctify them to us. As a man he was troubled at the prospect of a violent death. Nature abhors death: God has implanted that abhorrence in nature, that it might become a principle of self preservation; and it is to this that we owe all that prudence and caution by which we avoid danger. When we see Jesus working miracles which demonstrate his omnipotence, we should be led to conclude that he was not man were it not for such passages as these. The reader must ever remember that it was essentially necessary that he should be man; for, without being such, he could hot have died for the sin of the world.

And what shall I say? Father, save me from this hour - Και τι ειπω; πατερ, σωσον με εκ της ὡρας ταυτης· which may be paraphrased thus: And why should I say, Father, save me from this hour? when for this cause I am come to this hour. The common version makes our blessed Lord contradict himself here, by not attending to the proper punctuation of the passage, and by translating the particle τι what, instead of why or how. The sense of our Lord's words is this: "When a man feels a fear of a sudden or violent death, it is natural to him to cry out, Father, save me from this death! for he hopes that the glory of God and his welfare may be accomplished some other way, less dreadful to his nature: but why should I say so, seeing for this very purpose, that I might die this violent death for the sins of mankind, I am come into the world, and have almost arrived at the hour of my crucifixion."

Father, glorify thy name - By the name of God is to be understood himself, in all his attributes: his wisdom, truth, mercy, justice, holiness, etc., which were all more abundantly glorified by Christ's death and resurrection, (i.e. shown forth in their own excellence), than they had ever been before. Christ teaches here a lesson of submission to the Divine will. Do with me what thou wilt, so that glory may redound to thy name. Some MSS. read, Father, glorify my name: others, glorify thy Son.

Then came there a voice from heaven, etc. - The following is a literal translation of Calmet's note on this passage, which he has taken from Chrysostom, Theodoret, Theophylact, and others: "I have accomplished my eternal designs on thee. I have sent thee into the world to make an atonement for the sin of the world, and to satisfy my offended justice. I will finish my work. Thou shalt shed thy blood upon the cross. My glory is interested in the consummation of thy sacrifice. But, in procuring my own glory, I shall procure thine. Thy life and thy death glorify me: I have glorified thee by the miracles which have accompanied thy mission; and I will continue to glorify thee at thy death, by unexampled prodigies, and thy resurrection shall be the completion of thy glory and of thy elevation."

Christ was glorified:

1. By the prodigies which happened at his death.

2. In his resurrection.

3. In his ascension, and sitting at the right hand of God.

4. In the descent of the Holy Ghost on the apostles. and

5. In the astonishing success with which the Gospel was accompanied, and by which the kingdom of Christ has been established in the world. 2Cor 2:14.

The people - said that it thundered: others - an angel spake to him - Bishop Pearce says, Probably there was thunder as well as a voice, as in Exo 19:16, Exo 19:17, and some persons, who were at a small distance, might hear the thunder without hearing the voice; while others heard the voice too; and these last said, "An angel hath spoken to him."

Wetstein supposes that the voice was in the language then in use among the Jews; which the Greeks, not understanding, took for thunder; the others, the Jews, who did understand it, said it was the voice of an angel. In Rev 6:1, the voice of one of the living creatures is compared to thunder; and in Rev 10:3, the voice of an angel is compared to seven thunders. The voice mentioned was probably very loud, which some heard distinctly, others indistinctly; hence the variety of opinion.

This voice came not because of me, but for your sakes - Probably meaning those Greeks who had been brought to him by Philip and Andrew. The Jews had frequent opportunities of seeing his miracles, and of being convinced that he was the Messiah; but these Greeks, who were to be a first fruits of the Gentiles, had never any such opportunity. For their sakes, therefore, to confirm them in the faith, this miraculous voice appears to have come from heaven.

Now is the judgment of this world - The judgment spoken of in this place is applied by some to the punishment which was about to fall on the Jewish people for rejecting Christ. And the ruler or prince, ὁ αρχων, of this world, is understood to be Satan, who had blinded the eyes of the Jews, and hardened their hearts, that they might not believe on the Son of God; but his kingdom, not only among the Jews, but in all the world, was about to be destroyed by the abolition of idolatry and the vocation of the Gentiles.

The epithet סר העולם sar ha-olam, prince of this world, is repeatedly applied to the devil, or to Samael, who is termed the angel of death. The Jews fabled that, into the hands of this chief, God had delivered all the nations of the earth, except the Israelites. See Lightfoot. The words are understood by others as addressed to these believing Greeks, and to have the following meaning, which is extremely different from the other. "In a short time (four or five days afterwards) ye shall see what sort of a judgment this world passes. I, who am its ruler and prince, shall be cast out, shall be condemned by my own creatures, as an impious and wicked person. But do not be discouraged: though I be lifted up on the cross, and die like a malefactor, nevertheless I will draw all men unto myself. The Gospel of Christ crucified shall be the grand agent, in the hand of the Most High, of the conversion and salvation of a ruined world." But see on Joh 14:30 (note); Joh 16:11 (note).

I - will draw all men unto me - After I shall have died and risen again, by the preaching of my word and the influence of my Spirit, I shall attract and illuminate both Jews and Gentiles. It was one of the peculiar characteristics of the Messiah, that unto him should the gathering of the people be, Gen 49:10. And probably our Lord refers to the prophecy, Isa 11:10, which peculiarly belonged to the Gentiles: "There shall be a root of Jesse which shall stand for an Ensign of the people, to it shall the Gentiles seek, and his rest shall be glorious." There is an allusion here to the ensigns or colors of commanders of regiments, elevated on high places, on long poles, that the people might see where the pavilion of their general was, and so flock to his standard.

Instead of παντας, the Codex Bezae, another, several versions, and many of the fathers, read παντα, all men, or all things: so the Anglo-Saxon, I will draw all things to myself. But παντα may be here the accusative singular, and signify all men.

The ancients fabled that Jupiter had a chain of gold, which he could at any time let down from heaven, and by it draw the earth and all its inhabitants to himself. See a fine passage to this effect in Homer, Iliad viii. ver. 18-27. Ειδ' αγε, πειρησασθε θεοι, ἱνα ειδετε παντες, Σειρην χρυσειην εξ ουρανοθεν κρεμασαντες· Παντες δ' εξαπτεσθε θεοι, πασαι τε θεαιναι. κ. τ. λ. "Now prove me: let ye down the golden chain

From heaven, and pull at its inferior links,

Both goddesses and gods: but me your king,

Supreme in wisdom, ye shall never draw

To earth from heaven, strive with me as ye may.

But I, if willing to exert my power,

The earth itself, itself the sea, and you,

Will lift with ease together, and will wind

The chain around the spiry summit sharp

Of the Olympian, that all things upheaved

Shall hang in the mid heaven. So much am I,

Alone, superior both to gods and men.

Cowper.

By this chain the poets pointed out the union between heaven and earth; or, in other words, the government of the universe by the extensive chain of causes and effects. It was termed golden, to point out, not only the beneficence of the Divine Providence, but also that infinite philanthropy of God by which he influences and by which he attracts all mankind to himself. It was possibly in allusion to this that our Lord spoke the above words. Should it be objected that it is inconsistent with the gravity of the subject, and the dignity of our Lord, to allude to the fable of a heathen poet, I answer:

1. The moral is excellent, and, applied to this purpose, expresses beautifully our Lord's gracious design in dying for the world, viz. That men might be united to himself, and drawn up into heaven.

2. It is no more inconsistent with the gravity of the subject, and his dignity, for our blessed Lord to allude to Homer, than it was for St. Paul to quote Aratus and Cleanthes, Act 17:28, and Epimenides, Tit 1:12; for he spoke by the same Spirit.

So justice was sometimes represented under the emblem of a golden chain, and in some cases such a chain was constructed, one end attached to the emperor's apartment, and the other hanging within reach; that if any person were oppressed he might come and lay hold on the chain, and by shaking it give the king notice that he was oppressed, and thus claim protection from the fountain of justice and power. In the Jehangeer Nameh, a curious account of this kind is given, which is as follows. The first order which Jehangeer issued on his accession to the throne (which was A.H. 1014, answering to a.d. 1605) was for the construction of the Golden Chain of Justice. It was made of pure gold, and measured thirty yards in length, consisting of sixty links, and weighing, in the whole, four Hindostany maunds (about four hundred pounds avoirdupois.) One end of the chain was suspended from the royal bastion of the fortress of Agra, and the other fastened in the ground near the side of the river. The intention of this was, that if the officers of the courts of law were partial in their decisions, or dilatory in the administration of justice, the injured parties might come themselves to this chain, and, making a noise by shaking the links of it, give notice that they were waiting to represent their grievances to his majesty. Hist. of Hindostan, p. 96, Calcutta, 1788. Such a communication, prayer and faith establish between the most just and most merciful God, and the wretched and oppressed children of men. "And I, if I be lifted up from the earth, will draw all men unto me." O thou that hearest prayer, unto thee shall all flesh come! Psa 65:2.

We have heard out of the law - That is, out of the sacred writings. The words here are quoted from Psa 110:4; but the Jews called every part of the sacred writings by the name, The Law, in opposition to the words or sayings of the scribes. See on Joh 10:34 (note).

That Christ abideth for ever - There was no part of the law nor of the Scripture that said the Messiah should not die; but there are several passages that say as expressly as they can that Christ must die, and die for the sin of the world too. See especially Isa 53:1, etc.; Dan 9:24, Dan 9:27. But as there were several passages that spoke of the perpetuity of his reign, as Isa 9:7; Eze 37:25; Dan 7:14, they probably confounded the one with the other, and thus drew the conclusion, The Messiah cannot die; for the Scripture hath said, his throne, kingdom, and reign shall be eternal. The prophets, as well as the evangelists and apostles, speak sometimes of the Divine, sometimes of the human nature of Christ: when they speak of the former, they show forth its glory, excellence, omnipotence, omniscience, and eternity; when they speak of the latter, they show forth its humiliations, afflictions, sufferings, and death. And those who do not make the proper distinction between the two natures of Christ, the human and the Divine, will ever make blunders as well as the Jews. It is only on the ground of two natures in Christ that the Scriptures which speak of him, either in the Old or New Testament, can be possibly understood. No position in the Gospel is plainer than this, God was manifest in the flesh.

Yet a little while is the light with you - In answer to their objection, our Lord compares himself to a light, which was about to disappear for a short time, and afterwards to shine forth with more abundant lustre; but not to their comfort, if they continued to reject its present beamings. He exhorts them to follow this light while it was among them. The Christ shall abide for ever, it is true; but he will not always be visible. When he shall depart from you, ye shall be left in the thickest darkness; in impenitence and hardness of heart. Then shall ye wish to see one of the days of the Son of man, and shall not see it, Luk 17:22. Then shall ye seek me, but shall not find me, Joh 7:34. For the kingdom of God shall be taken from you, and given to the Gentiles, Mat 21:43. If ye believe not in me now, ye shall then wish ye had done it, when wishing shall be for ever fruitless.

Instead of μεθ' ὑμων, with you, εν ὑμιν, among you, is the reading of BDL, seventeen others; Coptic, Gothic, Slavonic, Vulgate, Itala; Cyril, Nonnus, and Victorinus. Griesbach has received it into the text. The meaning of both is nearly the same.

Lest darkness come upon you - Ye have a good part of your journey yet to go: ye cannot travel safely but in the daylight - that light is almost gone - run, that the darkness overtake you not, or in it ye shall stumble, fall, and perish!

Reader, is thy journey near an end? There may be but a very little time remaining to thee. O, run, fly to Christ, lest the darkness of death overtake thee, before thy soul have found redemption in his blood!

Children of light - Let the light, the truth of Christ, so dwell in and work by you that ye may be all light in the Lord: that as truly as a child is the produce of his own parent, and partakes of his nature, so ye may be children of the light, having nothing in you but truth and righteousness.

Did hide himself from them - Either by rendering himself invisible, or by suddenly mingling with the crowd, so that they could not perceive him. See Joh 8:59. Probably it means no more than that he withdrew from them, and went to Bethany, as was his custom a little before his crucifixion; and concealed himself there during the night, and taught publicly every day in the temple. It was in the night season that they endeavored to seize upon him, in the absence of the multitude.

Yet they believed not on him - Though the miracles were wrought for this very purpose, that they might believe in Christ, and escape the coming wrath, and every evidence given that Jesus was the Messiah, yet they did not believe; but they were blinded by their passions, and obstinately hardened their hearts against the truth.

That the saying of Esaias - Or, Thus the word of Isaiah was fulfilled. So I think ἱνα (commonly rendered that) should be translated. For it certainly does not mean the end the Pharisees had in view by not believing; nor the end which the prophet had in view in predicting the incredulity of the Jews; but simply, such a thing was spoken by the prophet, concerning the Jews of his own time, and it had its literal fulfillment in those of our Lord's time.

Our report - The testimony of the prophets, concerning the person, office, sufferings, death, and sacrifice of the Messiah. See Isa 53:1, etc.

The arm of the Lord - The power, strength, and miracles of Christ.

Therefore they could not believe - Why? Because they did not believe the report of the prophets concerning Christ; therefore they credited not the miracles which he wrought as a proof that he was the person foretold by the prophets, and promised to their fathers. Having thus resisted the report of the prophets, and the evidence of Christ's own miracles, God gave them up to the darkness and hardness of their own hearts, so that they continued to reject every overture of Divine mercy; and God refused to heal their national wound, but, on the contrary, commissioned the Romans against them, so that their political existence was totally destroyed.

The prophecy of Isaiah was neither the cause nor the motive of their unbelief: it was a simple prediction, which imposed no necessity on them to resist the offers of mercy. They might have believed, notwithstanding the prediction, for such kinds of prophecies always include a tacit condition; they may believe, if they properly use the light and power which God has given them. Such prophecies also are of a general application - they will always suit somebody, for in every age persons will be found who resist the grace and Spirit of God like these disobedient Jews. However, it appears that this prediction belonged especially to these rejecters and crucifiers of Christ; and if the prophecy was infallible in its execution, with respect to them, it was not because of the prediction that they continued in unbelief, but because of their own voluntary obstinacy; and God foreseeing this, foretold it by the prophet. Should I say that, they could not believe, means, they would not believe, I should perhaps offend a generation of his children; and yet I am pretty certain the words should be so understood. However, that I may put myself under cover from all suspicion of perverting the meaning of a text which seems to some to be spoken in favor of that awful doctrine of unconditional reprobation, the very father of it shall interpret the text for me. Thus then saith St. Augustin: Quare autem non Poterant, si a me quaeratur, cito respondeo; Quia Nolebant: Malam quippe eorum Voluntatem praevidit Deus, et per prophetam praenunciavit. "If I be asked why they Could not believe? I immediately answer, Because They Would Not. And God, having foreseen their Bad Will, foretold it by the prophet." Aug. Tract. 53, in Joan.

And I should heal them - This verse is taken from Isa 6:9, and, perhaps, refers more to the judgments that should fall upon them as a nation, which God was determined should not be averted, than it does to their eternal state. To suppose that the text meant that God was unwilling that they should turn unto him, lest he should be obliged to save them, is an insupportable blasphemy.

When he saw his glory - Isa 6:1, etc. I saw Jehovah, said the prophet, sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphim; and one cried unto another, and said, Holy, holy, holy, is Jehovah, God of hosts; the whole earth shall be full of his glory! It appears evident, from this passage, that the glory which the prophet saw was the glory of Jehovah: John, therefore, saying here that it was the glory of Jesus, shows that he considered Jesus to be Jehovah. See Bishop Pearce. Two MSS. and a few versions have Θεου, and του Θεου αὑτου, the glory of God, or of his God.

Among the chief rulers - many believed on him - We only know the names of two of them, Nicodemus, and Joseph of Arimathea.

But - they did not confess him - Or it: they were as yet weak in the faith, and could not bear the reproach of the cross of Christ. Besides, the principal rulers had determined to excommunicate every person who acknowledged Christ for the Messiah; see Joh 9:22.

They loved the praise of men - Δοξαν, the glory or honor that cometh from men.

How common are these four obstacles of faith! says Quesnel:

1. Too great a regard to men.

2. Riches and temporal advantages.

3. The fear of disgrace.

4. The love of the praise of men.

Abundance of persons persuade themselves that they love God more than the world, till some trying occasion fully convinces them of their mistake. It is a very great misfortune for a person not to know himself but by his falls; but it is the greatest of all not to rise again after he has fallen. This is generally occasioned by the love of the praise of men, because in their account it is more shameful to rise again than it was to fall at first.

Jesus cried and said - This is our Lord's concluding discourse to this wicked people: probably this and the following verses should be understood as a part of the discourse which was left off at the 36th verse.

Jesus cried - he spoke these words aloud, and showed his earnest desire for their salvation.

Believeth not on me, (only), but on him that sent me - Here he asserts again his indivisible unity with the Father: - he who believes on the Son believes on the Father: he who hath seen the Son hath seen the Father: he who honors the Son honors the Father. Though it was for asserting this (his oneness with God) that they were going to crucify him, yet he retracts nothing of what he had spoken, but strongly reasserts it, in the very jaws of death!

I am come a light into the world - Probably referring to what his forerunner had said, Joh 1:5. Before the coming of this Savior, this sun of righteousness, into the world, all was darkness: at his rising the darkness is dispersed; but it only profits those whose eyes are open to receive the rays of this sun of righteousness. See on Joh 1:5 (note); Joh 3:19 (note); Joh 8:12 (note); Joh 9:5 (note).

And believe not - Και μη φυλαξῃ, And keep them not, is the reading of ABL, seven others; Syriac, Wheelock's Persian, two of the Arabic, Coptic, Sahidic, Ethiopic, Armenian, later Syriac, Vulgate, six of the Itala, and some of the fathers.

A man must hear the words of Christ in order to believe them; and he must believe, in order to keep them; and he must keep them in order to his salvation.

I judge him not - I need not do it: the words of Moses and the prophets judge and condemn him. See the notes on Joh 3:17; Joh 5:45.

The word that I have spoken - shall judge him - Ye shall be judged according to my doctrine: the maxims which ye have heard from my mouth shall be those on which ye shall be tried in the great day; and ye shall be condemned or acquitted according as ye have believed or obeyed them, or according as ye have despised and violated them, See this proved, Mat 25:35 (note), etc.

For I have not spoken of myself - I have not spoken for my secular interest: I have not aimed at making any gain of you: I have not set up myself as your teachers in general do, to be supported by my disciples, and to be credited on my own testimony. I have taught you, not the things of men, but the deep, everlasting truths of God. As his envoy, I came to you; and his truth only I proclaim.

Gave me a commandment - Or, commission. So I understand the original word, εντολη. Christ, as the Messiah, received his commission from God; what he should command - every thing that related to the formation and establishment of the Christian institution: and what he should speak - all his private conversations with his disciples or others, he, as man, commanded and spoke through the constant inspiration of the Holy Spirit.

I know that this commandment is life everlasting - These words of our Lord are similar to that saying in St. John's first epistle, 1Jn 5:11, 1Jn 5:12. This is the record, that God hath given unto us eternal life, and this life is in his Son. He that hath the Son hath life. God's commandment or commission is, Preach salvation to a lost world, and give thyself a ransom for all; and whosoever believeth on thee shall not perish, but have everlasting life. Every word of Christ, properly credited, and carefully applied, leads to peace and happiness here, and to glory hereafter. What an amiable view of the Gospel of the grace of God does this give us? It is a system of eternal life, Divinely calculated to answer every important purpose to dying, miserable man. This sacred truth Jesus witnessed with his last breath. He began his public ministry proclaiming the kingdom of God; and he now finishes it by asserting that the whole commission is eternal life; and, having attested this, he went out of the temple, and retired to Bethany.

The public work of our Lord was now done; and the remnant of his time, previously to his crucifixion, he spent in teaching his disciples - instructing them in the nature of his kingdom, his intercession, and the mission of the Holy Spirit; and in that heavenly life which all true believers live with the Father, through faith in the Son, by the operation of the Holy Ghost.

Many persons are liberal in their condemnation of the Jews, because they did not believe on the Son of God; and doubtless their unbelief has merited and received the most signal punishment. But those who condemn them do not reflect that they are probably committing the same sort of transgression, in circumstances which heighten the iniquity of their sin. Will it avail any man, that he has believed that Christ has come in the flesh to destroy the works of the devil, who does not come unto him that he may have life, but continues to live under the power and guilt of sin? Paradoxical as it may seem, it is nevertheless possible, for a man to credit the four evangelists, and yet live and die an infidel, as far as his own salvation is concerned. Reader, it is possible to hold the truth in unrighteousness. Pray to God that this may not be thy condemnation. For a farther improvement of the principal subjects of this chapter, see the notes on Joh 12:24 (note), Joh 12:32 (note) and Joh 12:39 (note).

Six days before the passover - Namely, on the Sabbath: that which was called by the Jews, "The Great Sabbath." This whole week was anciently termed "The great and holy week." Jesus came - From Ephraim, John 11:54.

It seems Martha was a person of some figure, from the great respect which was paid to her and her sister, in visits and condolences on Lazarus's death, as well as from the costly ointment mentioned in the next verse. And probably it was at their house our Lord and his disciples lodged, when he returned from Jerusalem to Bethany, every evening of the last week of his life, upon which he was now entered.

Then Mary, taking a pound of ointment - There were two persons who poured ointment on Christ. One toward the beginning of his ministry, at or near Nain, Luke 7:37, &c. The other six days before his last passover, at Bethany; the account of whom is given here, as well as by St. Matthew and Mark.

Against the day of my burial - Which now draws nigh.

The chief priests consulted, how to kill Lazarus also - Here is the plain reason why the other evangelists, who wrote while Lazarus was living, did not relate his story.

The next day - On Sunday. Who were come to the feast - So that this multitude consisted chiefly of Galileans, not men of Jerusalem. Mt 21:8.

Psa 118:26; Mr 11:8; Lu 19:36 .

Fear not - For his meekness forbids fear, as well as the end of his coming. Zec 9:9.

These things his disciples understood not at first - The design of God's providential dispensations is seldom understood at first. We ought therefore to believe, though we understand not, and to give ourselves up to the Divine disposal. The great work of faith is, to embrace those things which we knew not now, but shall know hereafter. When he had been glorified - At his ascension.

When he called Lazarus out of the tomb - How admirably does the apostle express, as well the greatness of the miracle, as the facility with which it was wrought! The easiness of the Scripture style on the most grand occurrences, is more sublime than all the pomp of orators.

The multitude went to meet him, because they heard - From those who had seen the miracle. So in a little time both joined together, to go before and to follow him.

Certain Greeks - A prelude of the Gentile Church. That these were circumcised does not appear. But they came up on purpose to worship the God of Israel.

These came to Philip of Bethsaida in Galilee - Perhaps they used to lodge there, in their journey to Jerusalem. Or they might believe, a Galilean would be more ready to serve them herein, than a Jew. Sir - They spake to him, as to one they were little acquainted with. We would see Jesus - A modest request. They could scarce expect that he would now have time to talk with them.

The hour is come that the Son of man should be glorified - With the Father and in the sight of every creature. But he must suffer first.

Unless a grain of wheat die - The late resurrection of Lazarus gave our Lord a natural occasion of speaking on this subject. And agreeable to his infinite knowledge, he singles out, from among so many thousands of seeds, almost the only one that dies in the earth: and which therefore was an exceeding proper similitude, peculiarly adapted to the purpose for which he uses it. The like is not to be found in any other grain, except millet, and the large bean.

He that loveth his life - More than the will of God; shall lose it eternally: and he that hateth his life - In comparison of the will of God, shall preserve it. Mt 10:39.

Let him follow me - By hating his life: and where I am - In heaven. If any man serve me - Thus, him will the Father honour.

Now is my soul troubled - He had various foretastes of his passion. And what shall I say? - Not what shall I choose? For his heart was fixed in choosing the will of his Father: but he laboured for utterance. The two following clauses, Save me from this hour - For this cause I came - Into the world; for the sake of this hour (of suffering) seem to have glanced through his mind in one moment. But human language could not so express it.

Father, glorify thy name - Whatever I suffer. Now the trouble was over. I have glorified it - By thy entrance into this hour. And I will glorify it - By thy passing through it.

The multitude who stood and heard - A sound, but not the distinct words - In the most glorious revelations there may remain something obscure, to exercise our faith. Said, It thundered - Thunder did frequently attend a voice from heaven. Perhaps it did so now.

Now - This moment. And from this moment Christ thirsted more than ever, till his baptism was accomplished. Is the judgment of this world - That is, now is the judgment given concerning it, whose it shall be. Now shall the prince of this world - Satan, who had gained possession of it by sin and death, be cast out - That is, judged, condemned, cast out of his possession, and out of the bounds of Christ's kingdom.

Lifted up from the earth - This is a Hebraism which signifies dying. Death in general is all that is usually imported. But our Lord made use of this phrase, rather than others that were equivalent, because it so well suited the particular manner of his death. I will draw all men - Gentiles as well as Jews. And those who follow my drawings, Satan shall not be able to keep.

How sayest thou, The Son of man must be lifted up? - How can these things be reconciled? Very easily. He first dies, and then abideth for ever. Who is this Son of man? - Is he the Christ? Psa 110:4.

Then Jesus said to them - Not answering them directly, but exhorting them to improve what they had heard already. The light - I and my doctrine.

The children of light - The children of God, wise, holy, happy.

Though he had done so many miracles before them - So that they could not but see them.

The arm of the Lord - The power of God manifested by Christ, in his preaching, miracles, and work of redemption. Isa 53:1.

Therefore now they could not believe - That is, by the just judgment of God, for their obstinacy and wilful resistance of the truth, they were at length so left to the hardness of their hearts, that neither the miracles nor doctrines of our Lord could make any impression upon them.

Isa 6:10; Mt 13:14; Ac 28:26.

When he saw his glory - Christ's, Isa 6:1, &c. And it is there expressly said to be the glory of the Lord, Jehovah, the Supreme God.

Jesus said with a loud voice - This which follows to the end of the chapter, is with St. John the epilogue of our Lord's public discourses, and a kind of recapitulation of them. Believeth not on me - Not on me alone, but also on him that sent me: because the Father hath sent the Son, and because he and the Father are one.

And he that seeth me - By the eye of faith.

I judge him not - Not now: for I am not come to judge the world. See, Christ came to save even them that finally perish! Even these are a part of that world, which he lived and died to save.

His commandment - Kept, is life everlasting - That is the way to it, and the beginning of it.

THen Jesus, six days hefore the passover, came to Bethany , where Lazarus was, which had been dead, whom he raised from the dead .

From the Countrey near to the wilderness where he continued with his Disciples, Chap. 11.54. he came to Bethany within less than two miles of Ierusalem, upon the Sa[illegible: 1 letter] bath-day, or possibly the night before; six days before the Passover

it was the place where (as we read in the former Chapter) Lazarus dyed, and was by Christ raised from the dead.

2 There they made him a supper, and Martha served; but Lazarus was one of them that sat at the table with him b.

That this Supper was made in Bethany, is no question; but at whose house there, it is questioned; some think that it was at the house of Simon the Leper, we read indeed of a Supper made for our Saviour at his house, both Matth. 26.6, 7. and Mar. 14.3. and that Simon is said to have been of Bethany ▪ onely the Supper here mentioned, is said to have been six days before the Passover, and that mentioned by Matthew and Mark, seems to have been but two days before, Matth. 26.2. Mark 14.1. That which is probably said to solve that difficultly is, the circumstances of the Supper, and history about it, seem the very same, both in Matthew, Mark and Iohn: but it seems in Matthew and Mark, to be a little put out of order; they do not say, that this Supper was two days before the Passover, (that indeed had been a contradiction to what Iohn doth here relate) but both Matthew and Mark first tells us, that Christ told his Disciples, that the Passover was to be within two days; and of the Counsel taken by the chief Prists and Elders against Christ, and then relateth the story of this Supper; Iohn first gives us an account of this Supper, which was six days before the Passover, so Iohn seems to have related it in its proper time and order.

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

Both Matthew and Mark relate this story with some different circumstances; see the notes upon those two places, where all the differing circumstances are considered, and explained, and the parts of this history are more largely explained

Marginal references: M[illegible: 1 letter]t. 26 11.

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

Bethany was so near to Ierusalem, that many of the Iews came thither, as well to see Lazarus raised from the dead, as to see Christ; nor was this without the special Providence of God, that the name of Christ might be made more famous just before his suffering.

Marginal references: Chap. 11.[illegible: 2 letters]

10 But the chief priests consulted, that they might put Lazarus also to death .

Never was there a more unreasonable madness and rage, to justifie the Apostles calling of the Enemies of the Gospel unreasonable Men, 2 Thes. 3.2. Suppose that Christ had broken the Sabbath, or had spoken Blasphemy, yet what had Lazarus done?

11 Because that by reason of him, many of the Jews went away, and believed on Jesus .

Being raised from Death to Life, he possibly spake of it to the Honour and glory of God, for this they consult to put him to Death also; and their onely reason was, because that many of the Iews be[illegible: 1 letter]ieved on Jesus for his sake.

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

This whole History is much more largely reported by the other Evangelists, Matth. 21. in the 16. first Verses. Mark 11. in the ten first Verses. Luke 19. from Verse 29. to Verse 41. (see the notes on all those places.)

Marginal references: Zech. 9.9.

16 These things understood not his disciples at the first: but when Jesus was glorified, then remembred they that these things were written of him, and that they had done these things unto him .

The Evangelist amongst others, confesseth his own ignorance also; the Disciples saw the thing done, Christ riding into the City upon the foal of an Ass, the people strewing of boughs, and throwing their clothes in the way; but to what purpose these things were done, or what fulfilling of Prophecies was in this thing, that they understood not, so long as Christ was alive: their eyes were upon the Messiah as a Temporal Prince, that should come in great State and Majesty, so as they were wholly blinded from seeing any thing of the truth and faithfulness of God fulfilled in this little Triumph of their Lords. But after that Christ had died, and was risen again from the dead, and Ascended up to Heaven, so declaring himself with Power to be the Son of God: then they began to remember these things, so as to confirm their Faith in him as the true Messiah, whom God had sent into the World. The Word of the Lord which we hear, and the Works of God which we see, tho ofttimes they do not profit us, nor are improved by us at the present, yet afterward become of use and profit to us; it is therefore good to hear, and see, and observe Gods Words and Works, and to lay them up in our hearts, as it is said Mary pondered the sayings of the Angel; expecting fruit afterwards, of what at present we see no fruit and effect.

19 The Pharisees therefore said among themselves , Perceive ye how ye prevail nothing? Behold, the world is gone after him .

These three Verses let us know the External cause of the peoples coming to see Christ, which was the fame of the Miracle wrought by our Saviour on Lazarus: This increased the number of those who came to see his entrance into Ierusalem; but the unseen cause was doubtless the influen[illegible: 1 letter]e of God upon their hearts, directing them to it, for the further glorifying of his Son before his Passion. But this enrageth the Pharisees, to see that their Decree that those who owned Christ, should be turned out of the Synagogue, should have no better effect: but the multitude rather more owned him, and ran after him. Here again we find the term World signifying many, tho those many made up but a very small part of the World.

Marginal references: Chap. 11.47.

20 ¶ And there were certain Greeks among them, that came up to worship at the feast:

It is not easie to be determined what these Greeks were, whether Iews, who being scatt [illegible: 1 letter]ed in the Grecian Countrey upon the Conquests which the Grecians had made upon the Iews under Alexander the Great, and those who succeeded him; still remained in those Countries, but kept so much of the religion of their Countrey, as to come up to the Passover: or Gentiles, which are ordinarily called Greeks in contradistinction to the Iews; Acts 14.1. and 16.1. and 18.17. Rom. 1.16. 1 Cor. 1.23, 24. Gal. 3.28. But it is most probable that they were Gentiles: for th[illegible: 1 letter] some say, that the Iews would never have suffered the Gentiles to have come into the Temple to Worship; yet the contrary is plain from the instance of the Eunuch, Acts 8.27. who was an Heathen, and came to Ierusalem to worship. And Acts 17.4. We read of a great multitude of devout Greeks, in the Greek the word is [non-Latin text not transcribed], Worshipping Greeks; and it is plain from the beginning, that there was a liberty for Strangers, not of Israel, but such as came out of a far Countrey, for the Lords Name sake: And Solomon prayeth at the Dedication of the Temple, That the Lord would hear them; And there was belonging to the Temple, a Court of the Gentiles for that purpose; It is called the Court without the Temple, Rev. 11.2. What worship they there performed▪ is a greater question: some think they onely prayed; others think they offered Sacrifices in that Court; from 2 Mac. 2.35. but certain it is, that there were divers of the Gentiles devoutly disposed, that hearing of the Iewish Temple, and the solemn Worship performed there, at their solemn Feasts, came, some as Spectators at those great Conventions, others with a true design to Worship the God of the Iews.

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

If these Grecians (as is probable) were Syrophenicians, their Countrey was so near to Bethsaida of Galilee, which was Philips Town, that it is probable they might have som[illegible: 1 letter] knowledge of him, and that might bring them to him to be spokesman;

but it should seem, they came onely to satisfie their curiosity, for they ask for no more, than that they might see Jesus.

Marginal references: Chap 1.44.

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

The news of their coming, and their Errand, is brought to Christ by Philip and Andrew, who possibly might stumble at it, because they were Gentiles, and Christ had forbidden them to go into the way of the Gentiles; they therefore first acquaint him with the desire of those Greeks, before they bring them to Christ.

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

Christ replies, that the time was now come, when he (who was the Son of God) should be glorified; that is, by the Gentiles receiving of the G[illegible: 1 letter]spel, according to the many Prophecies of it in the Old Testament; but he goeth on, telling them that he must first die.

Marginal references: Chap. 13.32. and 17.1.

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 .

Look as you see in your ordinary Husbandry the grains of Wheat are first buried in the Earth, and lose their form, before they spring and shoot up again, and bring forth fruit: so it must be with me; I must be first lifted up, before I shall draw men after me; I must first be crucified, before my Gospel shall be preached to all Nations, and the fulness of the Gentiles shall come: but if I have once died, and risen again from the dead, then you shall see this abundant fruit.

Marginal references: 1 Cor. 15.36.

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

We had much the same in the other Evangelists, Matth▪ 10.37. Luke 14 26. Some think that our Saviour repeateth it here, to shew, that as Christ first suffered, and then entred into his glory; so his Disciples must also lay the foundation of their glory in their sufferings, and by much tribulation enter into the Kingdom of God: Or what if we should say, That our blessed Lord doth here Prophecy, what sufferings would attend the first Preaching of the Gospel, and incourage his Disciples to what he knew they must meet with and undergo, by letting them know, that the ready way to loose their share in Life Eternal, was to be so fo[illegible: 1 letter]d of this Life, and the comforts of it, as not to be ready to lay them down for him: but if any person hated, that is, les[illegible: 1 letter] loved his Life, and all that in this World is dear to him, than Christ and his service, he should, if not be preserved from enemies rage, yet most certainly be recompenced with eternal Life.

Marginal references: Matth. 16.2[illegible: 1 letter] ▪ Mark 8.36. Luke 9.24.

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

This is much the same with that, Matth. 16.24 unless following here, be more restrained to suffering, let him follow me to my Cross; for otherwise it seemeth the same with serving; we must not be ready onely to do, but also, to die for Christ, to follow him to the Cross if he calleth us to it.

And if any man so serveth me, he shall be in Heaven where I am, Rom. 8.17. If we suffer with him, we shall also be glorified together. For my Father, with whom I am one in Nature, and Essence, will honour those that are my servants; so great a thing it is to be a servant to the Son of God. The father will honour those that ate so, and especially those who are so in suffering, with Eternal Life and Felicity.

Marginal references: Chap. 14.3. and 17.24.

27 Now is my soul troubled , and what shall I say? Father, save me from this hour ; but for this cause came I to this hour .

By Soul, is not here to be understood onely the sensitive part of the Soul, but his whole human Soul. So Chap. 13.21. He was troubled in Spirit. Our inward troubles arise from our passions; and there are passions of grief and fear, which give us most of our inward trouble; Fear respecteth some evil at a distance from us; Grief is caused by evil fallen upon us, or so near, that we seem already to be in the Power of it. The word here used is, [non-Latin text not transcribed] which signifieth no mean, but a great, and more than ordinary degree of trouble▪ Christ was greatly troubled, tho not so as we sometimes are, when our trouble leadeth us to despair: Christ was capable of no sinful trouble. Hence two questions arise, 1. For what the Soul of Christ was troubled? 2. How such a degree of trouble could agree to the Lord Iesus Christ? He tells us, Matth. 26.38. That he was exceedingly sorrowful, so as sorrow was one part of his trouble; and we may learn from what he afterward saith in this verse, Father save me from this hour; that Fear made up the other part of it. He was grieved, and he was afraid, some say it was at the apprehension of that miserable Death he was to die; others say at the sense of the Divine Wrath which he was to undergo, Death being not yet overcome, and his conflict with his Fathers Wrath for the sins of men, being yet to be indured; tho Christ at this time was in the most perfect Obedience to his Fathers Will, offering up a most acceptable, and well-pleasing Sacrifice unto God; yet he sustaining our persons, had a conflict to indure even with his Fathers Wrath upon that account, tho not upon his own personal account; for so he was at this time doing that which was most acceptable, and well-pleasing in his sight. As to the second question, nothing could be more agreeable than this to Christ, both with respect to his human Nature, which had the same Natural (tho not sinful) Infirmities which other men have; and with respect to his design and end, to help and relieve his people under their troubles of Spirit; and as the Apostle saith, to deliver them, who through fear of death, are all their life time subject to bondage. So as this trouble of Spirit, agreed to him both as man, and as Mediator; but there must be a vast difference observed betwixt this trouble [illegible: 1 word] Spirit in Christ, and that which is in us. Our tro[illegible: 2 letters]les are upon reflections for our own sin, and the Wrath of God due to us therefor[illegible: 1 letter]; His [illegible: 1 letter]rouble was for the Wrath of God due to [illegible: 1 word] for our sins. Our troubles are, because we have personally grieved God; His was, because those given to him (not he himself) had offended God. We are afraid of our Eternal Condemnation; he was onely afraid by a Natural fear of Death, which naturally riseth higher, according to the kind of Death we die. Our troubles have mixtures of despair, distrust, sinful horrors; there was no such thing in his trouble. Our troubles in their Natural tendencies, are killing and destroying; onely by accident, and the wise ordering of Divine Providence, prove advantageous, by leading us to him, as the onely remedy for troubled Souls. His trouble was in the very nature of it, not on[illegible: 1 letter]ly pure and clean, but also [illegible: 1 letter]anative and healing. But that he was truly troubled, and that in his whole Soul, and that such a trouble did very well agree, as to the human Nature he had assumed, so to his Office, as our Mediator and Saviour, and the foundation of a great deal of peace, quiet, and satisfaction to us, is out of question. The chastisement of our peace in this particular lay upon him; and they were some of those stripes of his, by which we are healed: and saith he, What shall I say? It is the natural Language of a Spirit troubled

Father save me from this hour. This hour of my Passion; it is the same with that in our Saviours last Prayer, Let this cup pass from me; and m[illegible: 1 letter]st be understood with the same Qualifications there expressed, If it be thy will, If it be possible &c. By his blessed example he hath taught us, under the distresses of our Spirits, whether to flie, what to do? For my love (saith David of his Enemies, Psal. 109.4.) theyare mine enemies, but I give my self unto prayer: I give up my self to Prayer. God hath bidden us, Psal. 50.15. Call upon him in the day of trouble; and Saint Iames saith, Is any man afflicted? Let him pray. Herein Christ hath himself set us an example, that we should follow his steps. But how doth our Saviour pray, to be saved from that hour? when for this cause he came into the World. Here was in Christ a Conflict, between the Flesh and Spirit; not like ours, which is betwixt corrupt Flesh and the Spirit, but betwixt his natural Flesh, and the natural Affections of it, and his Spirit, that was (fully conform to the Will of God, and gets a present Conquest.

But for this cause (saith he) I came to this hour; he checks himself, correcteth the Language of his Natural flesh, acquies[illegible: 1 letter]eth, rejoyceth in the Will of God. I was not (saith he) forced, I came of my own good will to this hour; and I came on purpose to die for my people.

28 Father, glorifie thy Name . Then came there a voice from heaven, saying, I have both glorified it, and will glorifie it again .

That is, make thy Name glorious, make it to be known and famous over all the Earth; a general petition, but such a one, as all our particular requests must be reduced to, if they be according to the Will of God. It is as much as, Father! do thine own Will; for God is then glorified, when his Will is done. But it here signifies more, not my will, but thy will be done. My Flesh indeed saith, Save me from this hour; but Father do thy own Will, let that be done concerning me, which wi[illegible: 1 letter]l most tend to make thy Name renowned: Such a Prayer never goes without an answer.

There came a voice from Heaven, &c. The Lord caused a voice as from Heaven to be heard: I have glorified it, I have by thee caused my glory to be published, and proclaimed in the World, by thy Preaching, by thy Miracles, and I will perfect that which I have begun, I will glorifie it again; thou shalt further glorifie me by thy Death, by thy Resurrection from the Dead, by the Preaching of the Gospel, and carrying it to the ends of the Earth.

29 The people therefore that stood by, and heard it, said that it thundred : Others said, An ang[illegible: 1 letter]l spake to him .

Nor it may be were they mistaken, saving onely in this, that they thought it was nothing else but thunder, (being possibly at such a distance, as they could not distinctly hear the voice) for it was Gods way, when he spake unto his people by a Voice, to have that voice for the greater declaration of the Divine Majesty, attended with Thundrings and Lightnings: thus it was at the giving of the Law upon Mount Sinai; thus we read in Iohns Visions, Rev. 4.5. and 8.5. Of Lightnings, and Thundrings, and Voices, which proceeded from Gods Throne.

It was the general opinion of the Iews, that God always, when by Voice he revealed his mind to his people, made use of an Angel to do it by, hence (probably) as those who were at such a distance, as they heard no Voice, thought it was nothing but Thunder; so those who were so nigh, as beside the Thunder to hear a Voice, said, It was an Angel that spake with him.

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

This Voice came not to instruct me, I very well, before it came, knew that my Father had glorified his own Name, and would do it again; it came not principally nor solely for [illegible: 1 word], but chiefly to confirm you in this great truth, that I am the Son of God, and he whom he hath sent into the World, by, and in whom, he designeth to glorifie his own great Name.

Marginal references: Chap. 11.4[illegible: 1 letter],

31 Now is the judgment of this world : now [illegible: 1 letter]hall the prince of this world be cast out e.

The terms [Iudgment] and (World) are taken so variously in the New Testament, and particularly in this very Gospel, that they have given Interpreters a great liberty to vary in their senses of this passage. It seemeth reasonable to agree, that our Saviour doth expound in this Verse what the Voice from Heaven uttered: that the Father had already glorified his Name, and would yet further glorifie it; how? Now (saith he) is the judgment of this World; That is, (say some) the Condemnation of the wicked men in it; and certain it is, that the term World doth sometimes so signifie, Chap. 15 19. Chap. 17.6, 9. 1 Cor. 6.2. and 11.32. But this sense seemeth not to agree with Chap. 3.17. where Christ tells us, that this his first coming was not to Condemn the World. Others do therefore here by Iudgment better understand, the dispensation of Divine Providence, by which a great change or Catastrophe, was to be made in the World, by the Reformation of it. The beginning of the time of the Restitution of all things, Acts 3.22. But it seems best to be understood of the Deliverance and Vindication of Mankind from the power of the Devil, who had a long time held Mankind in an unjust possession. The Devil had got a dominion over Mankind by the fall of Adam, and had exceedingly tyrannized over them, keeping the far greatest part of the World in slavery by Idolatry, and keeping many others, who were no open Idolaters, yet captives to his will. Now, saith our Saviour, the time is come, when this shall be altered; Satan shall be bound up; I will deliver a great part of the World from the yoke of Idolatry; another part of them from the power and dominion of Sin.

The Devil, who is not by any right the Prince of the World, but boasteth himself to be so, Matth. 4.6. and Acteth in it like a Prince, powerfully working in the children of disobedience, Eph. 2.2 and as the God of this World blinding mens eyes, 2 Cor. 4.4. taking the World as his house, and keeping it as a strong man, Matth. 12.29. shall be cast out of my Redeemed ones; so as tho he will still be going about like a roaring Lyon, seeking whom he may devour, and molesting the best of men by his temptations, yet he shall not prevail over them, God will bruise him under their feet; he that had the power of Death shall (as to his dominion) be destroyed, and those who are in bondage through the fear of it, shall be delivered, Heb. 2.14. the tempted shall be succoured, ver. 18. and God with the temptation shall give a blessed issue. And the Devils Kingdom kept up by Idolatry, shall also in a great measure be destroyed in the World: many Nations now under that slavery shall imbrace the Gospel, and throw away then Idols.

Marginal references: Luk. 10.18. Chap. 14.30. and 16.11. Eph. 6.12.

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

However this term of lifting up Christ is taken in some other Scriptures, it is by the Evangelist himself in this text expounded concerning his death, so as there is no room for any other Interpretation of it in this Text: The word that is used is hardly to be found in any place, (except where in Scripture it relateth to Christ) signifying to Die, or put to Death, but is very proper both to express the kind of his Death, which was a lifting up upon the Cross, from the Earth into the Air; and to let us know that his Death was a lifting up of his Name▪ As it was the lowest degree of his Humiliation, so it was nearest to his Exaltation. It was his highest act of Obedience to the Will of his Father, that for which his Father highly Exalted him, giving him a Name which is above every Name, Philip. 2.9, 10. and also that which made his Name famous over all the World, by the Preaching of the Gospel, for as the Apostles, so all the Ministers of the Gospel since their times, Preach a Christ Crucified. (Saith our Saviour) If, or altho I be put to Death by the hands of the Iews, lifted up upon the Cross betwixt Heaven and Earth, yet this shall not hinder my Fathers glorifying of himself in and by me; for instead of obscuring or hindring my Fathers glory, by this I shall further promote it.

For by the Preaching of my Cross, and publication of my Gospel to all Nations, and by the efficacious concurrence of my holy Spirit, together with the Preaching of the Gospel, I shall draw (tho not all, and every man, yet) multitudes of men and women after me, so as they shall imbrace and believe in me, having died and risen up again from the Dead, and being by my Apostles, and other Ministers of the Gospel, held forth as the object of peoples Faith, to be by them laid hold upon in order to their Eternal Life and Salvation.

He used the term of lifting up (saith the Evangelist) to signifie the particular Death he should die, by being Crucified, in which Death the bodies of the Crucified abode not upon the Earth, as when they were at any time Stoned, or Strangled, or beheaded, &c. but were lifted up from the Earth to be nailed to the Cross, and hung in the Air until they died.

34 The people answered him , We have heard out of the law, that Christ abideth for ever: and how saist thou, The Son of man must be lift up? Who is the Son of man ?

Here again the Law is taken in a larger sense than in some places, where it is onely significant of the Books of Moses, in opposition to the Prophets and other holy Writings, as we had it before, Chap. 20.34. for the places of Scripture which the people seem to refer to, seem to be Psal. 110.4. where Christ is called a Priest for ever; or else to Dan. 7.14. where the Kingdom of the Messiah is said to be an everlasting Dominion, which should not pass away, a Kingdom that should not be destroyed: so also, Dan. 2.44. Micah 4.7. These old Prophecies of the Messiah, the people could not reconcile to what our Saviour here told them of his Death; the reason was, their understanding the true Notion of the Messiah, and of his Kingdom, which they fancied not to be a Spiritual and an Eternal Kingdom, but a Temporal Kingdom here on Earth. This made them ask, how (that is, with what consistency to those Prophecies) if he indeed were the Messias, he said, The Son of man should die, (for that they understood by the term lifted up) which maketh it very plain, that it was a phrase they used to express that kind of Death by. They ask who he meant by the Son of Man.

Marginal references: Psal. 89.36, 37. Isa. 9.7. & 53.8. Eze. 37.25. Dan. 7.14, 27.

35 Then Jesus said unto them, Yet a little while is the light with you k: walk while ye have the light, le[illegible: 1 letter]t darkness come upon you: for he that walketh in darkness, knoweth not whither he goeth .

Our Saviour thinketh not fit further to open himself as to that point concerning the Messiah, and his Divine Nature; into a direct assertion of which he must have entred, had he given a direct answer to their questions; otherwise what they had objected, might easily have been answered by our Saviour, by distinguishing betwixt the two Natures in his own person; according to his Divine Nature he was not to die, tho he died according to his human Nature; and after his suffering and Resurrection, his whole person in which both the Divine and human Nature were United, were to indure for ever; but he thinks not fit to discourse this point, but returns to what Iohn had told them, Iohn 1.9. and what he himself had said, Chap. 9.5. That he was the light of the World, tho possibly by light, he here understandeth those beams of Gospel Doctrine, which issued out from him as the fountain of light. Yet a little while, I who am the great light, and the true light of the World, am with you: or yet a little while, the Gospel which is light, and direct[illegible: 1 letter] you in the way to Heaven, is with you, for within a few years (under forty) after this, their City was destroyed, and their Nation ruined, and before that time the Apostles were turned away from the generality of that Nation to the Gentiles, Acts 13.46. and 19.9.

He in the next verse expoundeth himself as to what he meant by walking, viz. believing: make use of the light, both to guide your understandings and judgments, and also to direct your feet: for look on men in the World, while they have the guidance of the light of the Sun, know how to order their steps, and to direct their feet: but if once it be dark, they know not how to direct their feet in their way; but err, and stumble, and fall. So it will be with you, when I shall be gone, who am the great light of the World, while I am in the World, (as he spake, Chap. 9.5.) and not onely I gone, but the Gospel, which is that light which I shall leave behind me, be gone, by my Apostles turning to the Gentiles, through your perverse refusal of the Salvation of it, (as Acts 13 46. and 19.9) When you shall be utterly ruined, (as it will be at the destruction of your City) then you will walk in darkness, having no means of Salvation left you.

Marginal references: Chap. 8.12. ver. 46.; Jer. 13.16. Eph. 5.8.; Chap. 11 10.

36 While ye have light, believe in the light , that ye may be the children of light . These things spake Jesus, and departed , and did hide himself from them .

He either expounds what he meant before, by his calling to them to walk in the light, viz. Believing in him who is the true and great light of the World. Or else he declares Faith in him to be their duty, as well as Obedience to him, which is a point our Saviour had often before pressed: While I am amongst you, and when I shall be gone from you, and the light of the Gospel yet stayeth behind amongst you; imbrace me, and receive me as your Saviour, and yield all Obedience to the prescriptions of my Gospel,

that you may be children of the light; this the Apostle expounds, and inlargeth upon Eph. 5.8, 9, 10, 11.

After Christ had spoken these things in Ierusalem, he departed to Bethany,

where he obscured himself from his Enemies.

Marginal references: Luk. 16.8. 1 Thes. 5.5. 1 Joh. 2.9, 10.; Chap. 8.59. and 11.54.

37 But though he had done so many miracles before them, yet they believed not on him .

The Miracles of Christ did not work faith in any, yet they had a tendency both to prepare Souls for an assent to the proposition of the Gospel, and also for receiving Christ as the true Messiah; and Saviour of the world; as they evidenced a Divine Power in him by which he wrought those mighty Works; but yet they had not this effect upon the generality of the Iews.

38 That the saying of Esaias the prophet might be fulfilled which he spake, Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed ?

So as that which Isaiah Prophecied, Isa. 53.2. appeared to be fulfilled in them; for the term [non-Latin text not transcribed] which we translate that, doth not in Scripture always denote the final cause, with respect to the Counsel and intention of God, but ofttimes the event. So Chap. 5.20. Rom. 5.20. 2 Cor. 1.17. The arm of the Lord may either signifie the Gospel, which is called The Power of God to Salvation, Rom. 1 16. 1 Cor. 18. Or else the Messiah, who is thought to be mentioned under this Notion by Isaiah▪ Chap 51.5. and 52.10. and 59.16. and 63 12 because the Father worketh by him, as a man worketh by his arm, Chap. 1.3.14.

Marginal references: Rom. 10.1[illegible: 1 letter] ▪

39 Therefore they could not believe , because that Esaias said again ,

Some will have, they could not hear, to be the same with they did not, as Mar. 6.5. it is said Christ could not do mighty works at Nazareth: Or the same with they would not, as Gen. 19.22. but this seemeth an hard Interpretation of [non-Latin text not transcribed]. It is most certain, that in all there is a natural impotency and disability to believe; but this Text seemeth to speak of a further degree of impossibility, than that, occasioned through their wilful obstinacy, and Gods judicial hardning of them.

Because Isaias said, is no more than, for Isaias said; the particle doth not denote the cause influencing them, but the effect of a Prophecy: Gods word (saith the Evangelist) must be made good, and Isaias had Prophecied of what now came to pass.

40 He hath blinded their eyes, and hardned their heart, that they should not see with their eyes▪ nor understand with their heart, and be converted, and I should heal them .

We have this text (than which there is not one more terrible in the whole Book of God) no less than six times quoted in the New Testament, and in all places quoted and given as a reason of the Iews unbelief in the Lord Jesus Christ, Matth. 13 14. Mar. 4.12. Luke 8.10. Acts 28.26. Rom. 11.[illegible: 1 letter] It is not quoted alike in all places, but for substance the same The original from whence these quotations are, is Isaiah 6.10. by comparing the Texts we shall find several Authors, Instruments, or Causes of these dreadful effects. In the original, the Prophet Isaiah is made the Instrumental Cause[illegible: 1 letter] Go (saith God) and make the heart of this people fat, &c. Matthew, and Luke, in Acts 28.27 mention themselves as the cause, Matthew saith; For this peoples heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed. And in the Acts it is, For the heart of this people is waxed gross, and their ears are dull of hearing, and their eyes have they closed. All the other Texts speak of it as Gods Act. The thing is easily thus reconciled: God sent to the Iews his Prophets, and gave them the means of Salvation; it is true, without the inward efficacy of his Spirit, they could not savingly believe, but they did not do what was in their power to have done, nay, they did do what was in their power to have avoided; they slighted and contemned the Lords Prophets, and killed them, and stoned such as were sent unto them. Thus they first shut their own eyes, and hardned their own hearts; and as their Forefathers had done in their Generation, so the Iews in our Saviour Christs time did also in their Generation; shutting their eyes against the Revelation of the Gospel by Christ himself. They thus behaving themselves, God judicially gave them up to their own lusts, permitting their hearts to harden, and suffering them to close their own eyes, so as they could not repent, believe, or return, and be saved; not that God infused any malice into their hearts, but withdrew his Grace from them after such provocations on their parts, To that as the Prophets in their Age, laboured with them in vain; and all the event of their Ministry, was but the generality of that peoples growing worse, and more obdurate. So all the event of Christs Ministry and Miracles which he personally wrought amongst them in his Age, did accidentally but increase their sin, and their Judgment, and ripen them for their ruine, through their wilful abuse of those sacred means of Life and Salvation. The judgment it self was but one, viz. a judicial hardning of them; but it is set out by a great variety of expressions, both by the Prophets, and the Writers of the New Testament. In Isaiah, by making their hearts fat, their ears heavy, shutting their eyes: In Matthew, making their hearts gross, their ears dull of hearing, shutting their eyes In this Text, by blinding their eyes, and hardning their hearts In the Acts, by the same phrases as in Matthew; in Rom. 11.8. is added, God hath given them the Spirit of slumber. All the phrases are expressive of the same dreadful Judgment of God; yet it may be expressed in this variety of phrase, to signifie the distinct, particular plagues (comprehended in this one plague) which falls upon the several powers and faculties of those Souls, upon whom this dreadful Judgment falls. Blindness in the mind, stubbornness in the will, &c. Vileness in the Affections, rep[illegible: 2 letters]bacy in the mind, &c.

Marginal references: Isa. 6.9. Matth. 13.14.

41 These things said Esaias, when he saw his glory, and spake of him .

The Evangelist saith, that these things Isaiah said, when he saw his glory, and spake of him. Isaiah's sight of Gods glory is described, Isa. 6.1. He saw the Lord sitting upon a Throne, high, and lif[illegible: 1 letter]ed up, &c. The Evangelist expounds this of Christ, which is an evident proof of the Deity of Christ, that he is Iehovah; for it was Iehovah whom the Prophet there saw: And that the Revelation of that dreadful wrath of God, did not onely concern that particular Age in which Isaiah lived, but the successive generation of the Iews, whom the Prophet saw by the eye of Prophecy would tread in the same steps, and use Christ (the Heir) as their Fore-fathers had used him, and the Prophets of that Age.

42 Nevertheless among the chief rulers also many believed on him , but because of the Pharisees they did not confess him, lest they should be put out of the synagogue .

Tho the Pharisees made up a great part of the Sanhedrim, yet there were divers others also mixt with them, amongst which there were many of a better temper; and it may be [non-Latin text not transcribed] here may not signifie members of that Court, but principal men in the Magistracy; we must not understand by believing, that they believed with a saving Faith; what follows will evidence the contrary: but they had some convictions upon them, as to the truth of what he said, and his being the true Messias;

but they durst not openly declare what themselves thought, nor publickly own and aver Christ to be, what he indeed was, and they were inclinable to think he was, lest the Pharisees who were Christs most implacable Enemies, should have put the decree they had made, (of which we read) Chap. 9.22. in Execution upon them.

Marginal references: Chap. [illegible: 1 letter].13. and 9.22.

43 For they loved the praise of men more than the praise of God .

For they were not willing to part with their great places in the Magistracy, which brought them Respect▪ Honour, and Applause from men, they valued this more than Gods Honouring and praising them. How hard it is for great men to enter into the Kingdom of God?

Marginal references: Chap. 5 44.

44 Jesus cried and said , He that believeth on me, believeth not on me, but on him that sent me .

The words at first view, seem to contain a contradiction, and denying the same Act, as to the same person; as if any man could believe, and yet not believe on Christ; but there is nothing less in them by the same figurative way of speaking. God tells the Prophet Samuel, The people had not rejected Samuel, (that is not Samuel alone) but they had rejected him. So Mark 9.37. Whosoever receiveth me, receiveth not me, [that is, not me alone] but him that sent me. So 1 Thes. 4.8. Or else thus, He that believeth on me, doth not believe on a meer man, as I appear at present to the World, but he also believeth on God that sent me. The Iews owned one God the Father, and acknowledged him the object of their Faith, Chap. 14.1. You believe in God: but they were blinded as to Christ, appearing onely in the form of a man. So that our Saviour again by these words asserteth his Divine Nature, his Oneness and equality with his Father; so as he was also the object of their Faith, as well as his Father.

Marginal references: 1 Pet. 1 21.

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

No man hath seen God at any time; but he that by the Eyes of his mind, knows and understands, and believeth in me, seeth him that sent me; or he that seeth me in my works which I do, seeth also him that sent me, by whom I do these mighty works; thus afterward Chap 14.9. he saith to Philip, He that hath seen me, hath seen the Father. He that hath seen me, hath not indeed seen the Divine Nature and Essence, but hath seen that person, who is one with the Father; the brightness of his glory, and the express image of his person, as the Apostle speaks, Heb. 1.3.

46 I am come a light into the world , that whosoever believeth on me, should not abide in darkness d.

This is no more than what our Saviour hath often said, Chap. 3.19. and 19.5. and it was according to the Prophecy of him, Isaiah 42.6. That he who receiveth and imbraceth me, as his Priest and Prophet, tho he may be in darkness naturally, Eph. 5.8. yet should not abide in a state of ignorance, and sin, and guilt. Chap. 3.36. Chap. 8.31. Men and Women before they believe in Christ, are in darkness; but upon believing, they are translated out of their state of darkness, into a state of marvellous light; they do not abide in darkness.

47 And if any man hear my words, and believe nor, I judge him not ; for I came not to judge the world, but to save the world .

I alone judge him not, or rather, it is not my present business to pronounce sentence of Condemnation against him; I am now doing the work of a Redeemer, and Saviour, not of a Judge: he is condemned already, Iohn 3.18. and he hath another that accuseth, and condemneth him, as the Iews had Moses, Chap. 5 45. so he hath my Father as his Judge, and will have my word as his Accuser, (as in the next verse) I shall one day condemn him; but that is not my present business, that was not my errand in coming into the World.

I came to offer the World the means, and to shew them the way to Salvation; if they do perish, their blood will be upon their own heads: it is not my business to Condemn them.

Marginal references: Cha 8 15, [illegible: 1 letter]6.

48 He that rejecteth me, and receiveth not my words , hath one that judgeth him : the word that I have spoken, the same shall judge him in the last day .

These words [and receiveth not my words] expound the former: not to receive in heart, to believe, and imbrace the words of Christ in the Gospel, is to reject Christ. So Luke 10.16. He that heareth you, heareth me; and he that despiseth you, despiseth me; and he that doth so,

hath one that judgeth him, that is, my Father who hath sent me, and will vindicate mine Honour.

Nay, the words that I have spoken, shall rise up in Judgment against him at the last day, and prove, that he hath judged himself unworthy of everlasting Life.

49 For I have not spoken of my self k, but the Father which sent me, he gave me a commandment what I should say, and what I should speak .

I do not speak what I say to you as meer man, or any thing but what is my Fathers Will, and mine only, as one with him,

and as sent by him; I have said nothing, but what my Father hath Willed me to reveal to the World as his Will.

Marginal references: Chap. [illegible: 1 letter] 38. and 14▪ 1[illegible: 1 letter].

50 And I know that his commandment is life everlasting ; whatsoever I speak therefore, even as the Father said unto me, so I speak n.

I am assured that the way to Life everlasting, is to obey his commandments; and that makes me speak, and deliver all that, and nothing but that which I have in charge from my Father: As the Father hath said to me, so I speak. Therefore look you to it, in rejecting me, you reject my Father, whom you own and acknowledge for your God; and in disobeying me, you disobey my Father, and him whom you own as your Father also.

Mary Anoints Christ's Feet; Hypocrisy of Judas; Indignation of the Chief Priests.

1 Then Jesus six days before the passover came to Bethany, where Lazarus was which had been dead, whom he raised from the dead. 2 There they made him a supper; and Martha served: but Lazarus was one of them that sat at the table with him. 3 Then took Mary a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odour of the ointment. 4 Then saith one of his disciples, Judas Iscariot, Simon's son, which should betray him, 5 Why was not this ointment sold for three hundred pence, and given to the poor? 6 This he said, not that he cared for the poor; but because he was a thief, and had the bag, and bare what was put therein. 7 Then said Jesus, Let her alone: against the day of my burying hath she kept this. 8 For the poor always ye have with you; but me ye have not always. 9 Much people of the Jews therefore knew that he was there: and they came not for Jesus' sake only, but that they might see Lazarus also, whom he had raised from the dead. 10 But the chief priests consulted that they might put Lazarus also to death; 11 Because that by reason of him many of the Jews went away, and believed on Jesus.

In these verses we have,

I. The kind visit our Lord Jesus paid to his friends at Bethany, v. 1. He came up out of the country, six days before the passover, and took up at Bethany, a town which, according to the computation of our metropolis, lay so near Jerusalem as to be within the bills of mortality. He lodged here with his friend Lazarus, whom he had lately raised from the dead. His coming to Bethany now may be considered,

1. As a preface to the passover he intended to celebrate, to which reference is made in assigning the date of his coming: Six days before the passover. Devout men set time apart before, to prepare themselves for that solemnity, and thus it became our Lord Jesus to fulfil all righteousness. Thus he has set us an example of solemn self-sequestration, before the solemnities of the gospel passover; let us hear the voice crying, Prepare ye the way of the Lord.

2. As a voluntary exposing of himself to the fury of his enemies; now that his hour was at hand he came within their reach, and freely offered himself to them, though he had shown them how easily he could evade all their snares. Note, (1.) Our Lord Jesus was voluntary in his sufferings; his life was not forced from him, but resigned: Lo, I come. As the strength of his persecutors could not overpower him, so their subtlety could not surprise him, but he died because he would. (2.) As there is a time when we are allowed to shift for our own preservation, so there is a time when we are called to hazard our lives in the cause of God, as St. Paul, when he went bound in the Spirit to Jerusalem.

3. As an instance of his kindness to his friends at Bethany, whom he loved, and from whom he was shortly to be taken away. This was a farewell visit; he came to take leave of them, and to leave with them words of comfort against the day of trial that was approaching. Note, Though Christ depart for a time from his people, he will give them intimations that he departs in love, and not in anger. Bethany is here described to be the town where Lazarus was, whom he raised from the dead. The miracle wrought here put a new honour upon the place, and made it remarkable. Christ came hither to observe what improvement was made of this miracle; for where Christ works wonders, and shows signal favours, he looks after them, to see whether the intention of them be answered. Where he has sown plentifully, he observes whether it comes up again.

II. The kind entertainment which his friends there gave him: They made him a supper (v. 2), a great supper, a feast. It is queried whether this was the same with that which is recorded, Matt. xxiv. 6, &c., in the house of Simon. Most commentators think it was; for the substance of the story and many of the circumstances agree; but that comes in after what was said two days before the passover, whereas this was done six days before; nor is it likely that Martha should serve in any house but her own; and therefore I incline with Dr. Lightfoot to think them different: that in Matthew on the third day of the passover week, but this the seventh day of the week before, being the Jewish sabbath, the night before he rode in triumph into Jerusalem; that in the house of Simon; this of Lazarus. These two being the most public and solemn entertainments given him in Bethany, Mary probably graced them both with this token of her respect; and what she left of her ointment this first time, when she spent but a pound of it (v. 3), she used that second time, when she poured it all out, Mark xiv. 3. Let us see the account of this entertainment. 1. They made him a supper; for with them, ordinarily, supper was the best meal. This they did in token of their respect and gratitude, for a feast is made for friendship; and that they might have an opportunity of free and pleasant conversation with him, for a feast is made for fellowship. Perhaps it is in allusion to this and the like entertainments given to Christ in the days of his flesh that he promises, to such as open the door of their hearts to him, that he will sup with them, Rev. iii. 20. 2. Martha served; she herself waited at table, in token of her great respect to the Master. Though a person of some quality, she did not think it below her to serve, when Christ sat at meat; nor should we think it a dishonour or disparagement to us to stoop to any service whereby Christ may be honoured. Christ had formerly reproved Martha for being troubled with much serving. But she did not therefore leave off serving, as some, who, when they are reproved for one extreme, peevishly run into another; no, still she served; not as then at a distance, but within hearing of Christ's gracious words, reckoning those happy who, as the queen of Sheba said concerning Solomon's servants, stood continually before him, to hear his wisdom; better be a waiter at Christ's table than a guest at the table of a prince. 3. Lazarus was one of those that sat at meat. It proved the truth of his resurrection, as it did of Christ's, that there were those who did eat and drink with him, Acts x. 41. Lazarus did not retire into a wilderness after his resurrection, as if, when he had made a visit to the other world, he must ever after be a hermit in this; no, he conversed familiarly with people, as others did. He sat at meat, as a monument of the miracle Christ had wrought. Those whom Christ has raised up to a spiritual life are made to sit together with him. See Eph. ii. 5, 6.

III. The particular respect which Mary showed him, above the rest, in anointing his feet with sweet ointment, v. 3. She had a pound of ointment of spikenard, very costly, which probably she had by her for her own use; but the death and resurrection of her brother had quite weaned her from the use of all such things, and with this she anointed the feet of Jesus, and, as a further token of her reverence for him and negligence of herself, she wiped them with her hair, and this was taken notice of by all that were present, for the house was filled with the odour of the ointment. See Prov. xxvii. 16.

1. Doubtless she intended this as a token of her love to Christ, who had given real tokens of his love to her and her family; and thus she studies what she shall render. Now by this her love to Christ appears to have been, (1.) A generous love; so far from sparing necessary charges in his service, she is as ingenious to create an occasion of expense in religion as most are to avoid it. If she had any thing more valuable than another, that must be brought out for the honour of Christ. Note, Those who love Christ truly love him so much better than this world as to be willing to lay out the best they have for him. (2.) A condescending love; she not only bestowed her ointment upon Christ, but with her own hands poured it upon him, which she might have ordered one of her servants to have done; nay, she did not, as usual, anoint his head with it, but his feet. True love, as it does not spare charges, so it does not spare pains, in honouring Christ. Considering what Christ has done and suffered for us, we are very ungrateful if we think any service too hard to do, or too mean to stoop to, whereby he may really be glorified. (3.) A believing love; there was faith working by this love, faith in Jesus as the Messiah, the Christ, the Anointed, who, being both priest and king, was anointed as Aaron and David were. Note, God's Anointed should be our Anointed. Has God poured on him the oil of gladness above his fellows? Let us pour on him the ointment of our best affections above all competitors. By consenting to Christ as our king, we must comply with God's designs, appointing him our head whom he has appointed, Hos. i. 11.

2. The filling of the house with the pleasant odour of the ointment may intimate to us, (1.) That those who entertain Christ in their hearts and houses bring a sweet odour into them; Christ's presence brings with it an ointment and perfume which rejoice the heart. (2.) Honours done to Christ are comforts to all his friends and followers; they are to God and good men an offering of a sweet-smelling savour.

IV. Judas's dislike of Mary's compliment, or token of her respect to Christ, v. 4, 5, where observe,

1. The person that carped at it was Judas, one of his disciples; not one of their nature, but only one of their number. It is possible for the worst of men to lurk under the disguise of the best profession; and there are many who pretend to stand in relation to Christ who really have no kindness for him. Judas was an apostle, a preacher of the gospel, and yet one that discouraged and checked this instance of pious affection and devotion. Note, It is sad to see the life of religion and holy zeal frowned upon and discountenanced by such as are bound by their office to assist and encourage it. But this was he that should betray Christ. Note, Coldness of love to Christ, and a secret contempt of serious piety, when they appear in professors of religion, are sad presages of a final apostasy. Hypocrites, by less instances of worldliness, discover themselves to be ready for a compliance with greater temptations.

2. The pretence with which he covered his dislike (v. 5): "Why was not this ointment, since it was designed for a pious use, sold for three hundred pence" (8l. 10s. of our money), "and given to the poor?" (1.) Here is a foul iniquity gilded over with a specious and plausible pretence, for Satan transforms himself into an angel of light. (2.) Here is worldly wisdom passing a censure upon pious zeal, as guilty of imprudence and mismanagement. Those who value themselves upon their secular policy, and undervalue others for their serious piety, have more in them of the spirit of Judas than they would be thought to have. (3.) Here is charity to the poor made a colour for opposing a piece of piety to Christ, and secretly made a cloak for covetousness. Many excuse themselves from laying out in charity under pretence of laying up for charity: whereas, if the clouds be full of rain, they will empty themselves. Judas asked, Why was it not given to the poor? To which it is easy to answer, Because it was better bestowed upon the Lord Jesus. Note, We must not conclude that those do no acceptable piece of service who do not do it in our way, and just as we would have them; as if every thing must be adjudged imprudent and unfit which does not take its measures from us and our sentiments. Proud men think all ill-advised who do not advise with them.

3. The detection and discovery of Judas's hypocrisy herein, v. 6. Here is the evangelist's remark upon it, by the direction of him who searches the heart: This he said, not that he cared for the poor, as he pretended, but because he was a thief, and had the bag.

(1.) It did not come from a principle of charity: Not that he cared for the poor. He had no compassion towards them, no concern for them: what were the poor to him any further than he might serve his own ends by being overseer of the poor? Thus some warmly contend for the power of the church, as others for its purity, when perhaps it may be said, Not that they care for the church; it is all one to them whether its true interest sink or swim, but under the pretence of this they are advancing themselves. Simeon and Levi pretended zeal for circumcision, not that they cared for the seal of the covenant, any more than Jehu for the Lord of hosts, when he said, Come see my zeal.

(2.) It did come from a principle of covetousness. The truth of the matter was, this ointment being designed for his Master, he would rather have had it in money, to be put in the common stock with which he was entrusted, and then he knew what to do with it. Observe,

[1.] Judas was treasurer of Christ's household, whence some think he was called Iscariot, the bag-bearer. First, See what estate Jesus and his disciples had to live upon. It was but little; they had neither farms nor merchandise, neither barns nor storehouses, only a bag; or, as some think the word signifies, a box, or coffer, wherein they kept just enough for their subsistence, giving the overplus, if any were, to the poor; this they carried about with them, wherever they went. Omnia mea mecum porto—I carry all my property about me. This bag was supplied by the contributions of good people, and the Master and his disciples had all in common; let this lessen our esteem of worldly wealth, and deaden us to the punctilios of state and ceremony, and reconcile us to a mean and despicable way of living, if this be our lot, that it was our Master's lot; for our sakes he became poor. Secondly, See who was the steward of the little they had; it was Judas, he was purse-bearer. It was his office to receive and pay, and we do not find that he gave any account what markets he made. He was appointed to this office, either, 1. Because he was the least and lowest of all the disciples; it was not Peter nor John that was made steward (though it was a place of trust and profit), but Judas, the meanest of them. Note, Secular employments, as they are a digression, so they are a degradation to a minister of the gospel; see 1 Cor. vi. 4. The prime-ministers of state in Christ's kingdom refused to be concerned in the revenue, Acts vi. 2. 2. Because he was desirous of the place. He loved in his heart to be fingering money, and therefore had the moneybag committed to him, either, (1.) As a kindness, to please him, and thereby oblige him to be true to his Master. Subjects are sometimes disaffected to the government because disappointed of their preferment; but Judas had no cause to complain of this; the bag he chose, and the bag he had. Or, (2.) In judgment upon him, to punish him for his secret wickedness; that was put into his hands which would be a snare and trap to him. Note, Strong inclinations to sin within are often justly punished with strong temptations to sin without. We have little reason to be fond of the bag, or proud of it, for at the best we are but stewards of it; and it was Judas, one of an ill character, and born to be hanged (pardon the expression), that was steward of the bag. The prosperity of fools destroys them.

[2.] Being trusted with the bag, he was a thief, that is, he had a thievish disposition. The reigning love of money is heart-theft as much as anger and revenge are heart-murder. Or perhaps he had been really guilty of embezzling his Master's stores, and converting to his own use what was given to the public stock. And some conjecture that he was now contriving to fill his pockets, and then run away and leave his Master, having heard him speak so much of troubles approaching, to which he could by no means reconcile himself. Note, Those to whom the management and disposal of public money is committed have need to be governed by steady principles of justice and honesty, that no blot cleave to their hands; for though some make a jest of cheating the government, or the church, or the country, if cheating be thieving, and, communities being more considerable than particular persons, if robbing them be the greater sin, the guilt of theft and the portion of thieves will be found no jesting matter. Judas, who had betrayed his trust, soon after betrayed his Master.

V. Christ's justification of what Mary did (v. 7, 8): Let her alone. Hereby he intimated his acceptance of her kindness (though he was perfectly mortified to all the delights of sense, yet, as it was a token of her goodwill, he signified himself well-pleased with it), and his care that she should not be molested in it: Pardon her, so it may be read; "excuse her this once, if it be an error it is an error of her love." Note, Christ would not have those censured nor discouraged who sincerely design to please him, though in their honest endeavours there be not all the discretion that may be, Rom. xiv. 3. Though we would not do as they do, yet let them alone. For Mary's justification,

1. Christ puts a favourable construction upon what she did, which those that condemned it were not aware of: Against the day of my burying she has kept this. Or, She has reserved this for the day of my embalming; so Dr. Hammond. "You do not grudge the ointment used for the embalming of your dead friends, nor say that it should be sold, and given to the poor. Now this anointing either was so intended, or at least may be so interpreted; for the day of my burying is now at hand, and she has anointed a body that is already as good as dead." Note, (1.) Our Lord Jesus thought much and often of his own death and burial; it would be good for us to do so too. (2.) Providence does often so open a door of opportunity to good Christians, and the Spirit of grace does so open their hearts, that the expressions of their pious zeal prove to be more seasonable, and more beautiful, than any foresight of their own could make them. (3.) The grace of Christ puts kind comments upon the pious words and actions of good people, and not only makes the best of what is amiss, but makes the most of what is good.

2. He gives a sufficient answer to Judas's objection, v. 8. (1.) It is so ordered in the kingdom of Providence that the poor we have always with us, some or other that are proper objects of charity (Deut. xv. 11); such there will be as long as there are in this lapsed state of mankind so much folly and so much affliction. (2.) It is so ordered in the kingdom of grace that the church should not always have the bodily presence of Jesus Christ: "Me you have not always, but only nor for a little time." Note, We need wisdom, when two duties come in competition, to know which to give the preference to, which must be determined by the circumstances. Opportunities are to be improved, and those opportunities first and most vigorously which are likely to be of the shortest continuance, and which we see most speedily hastening away. That good duty which may be done at any time ought to give way to that which cannot be done but just now.

VI. The public notice which was taken of our Lord Jesus here at this supper in Bethany (v. 9): Much people of the Jews knew that he was there, for he was the talk of the town, and they came flocking thither; the more because he had lately absconded, and now broke out as the sun from behind a dark cloud. 1. They came to see Jesus, whose name was very much magnified, and made considerable by the late miracle he had wrought in raising Lazarus. They came, not to hear him, but to gratify their curiosity with a sight of him here at Bethany, fearing he would not appear publicly, as he used to do, this passover. They came, not to seize him, or inform against him, though the government had prosecuted him to an outlawry, but to see him and show him respect. Note, There are some in whose affections Christ will have an interest, in spite of all the attempts of his enemies to misrepresent him. It being known where Christ was, multitudes came to him. Note, Where the king is there is the court; where Christ is there will the gathering of the people be, Luke xvii. 37. 2. They came to see Lazarus and Christ together, which was a very inviting sight. Some came for the confirmation of their faith in Christ, to have the story perhaps from Lazarus's own mouth. Others came only for the gratifying of their curiosity, that they might say they had seen a man who had been dead and buried, and yet lived again; so that Lazarus served for a show, these holy-days, to those who, like the Athenians, spent their time in telling and hearing new things. Perhaps some came to put curious questions to Lazarus about the state of the dead, to ask what news from the other world; we ourselves have sometimes said, it may be, We would have gone a great way for one hour's discourse with Lazarus. But if any came on this errand it is probable that Lazarus was silent, and gave them no account of his voyage; at least, the scripture is silent, and gives us no account of it; and we must not covet to be wise above what is written. But our Lord Jesus was present, who was a much fitter person for them to apply to than Lazarus; for if we hear not Moses and the prophets, Christ and the apostles, if we heed not what they tell us concerning another world, neither should we be persuaded though Lazarus rose from the dead. We have a more sure word of prophecy.

VII. The indignation of the chief priests at the growing interest of our Lord Jesus, and their plot to crush it (v. 10, 11): They consulted (or decreed) how they might put Lazarus also to death, because that by reason of him (of what was done to him, not of any thing he said or did) many of the Jews went away, and believed on Jesus. Here observe,

1. How vain and unsuccessful their attempts against Christ had hitherto been. They had done all they could to alienate the people from him, and exasperate them against him, and yet many of the Jews, their neighbours, their creatures, their admirers, were so overcome by the convincing evidence of Christ's miracles that they went away from the interest and party of the priests, went off from obedience to their tyranny, and believed on Jesus; and it was by reason of Lazarus; his resurrection put life into their faith, and convinced them that this Jesus was undoubtedly the Messiah, and had life in himself, and power to give life. This miracle confirmed them in the belief of his other miracles, which they had heard he wrought in Galilee: what was impossible to him that could raise the dead?

2. How absurd and unreasonable this day's vote was—that Lazarus must be put to death. This is an instance of the most brutish rage that could be; they were like a wild bull in a net, full of fury, and laying about them without any consideration. It was a sign that they neither feared God nor regarded man. For, (1.) If they had feared God, they would not have done such an act of defiance to him. God will have Lazarus to live by miracle, and they will have him to die by malice. They cry, Away with such a fellow, it is not fit he should live, when God had so lately sent him back to the earth, declaring it highly fit he should live; what was this but walking contrary to God? They would put Lazarus to death, and challenge almighty power to raise him again, as if they could contend with God, and try titles with the King of kings. Who has the keys of death and the grave, he or they? O cæca malitia! Christus qui suscitare potuit mortuum, non possit occisum.—Blind malice, to suppose that Christ, who could raise one that had died a natural death, could not raise one that had been slain!—Augustine in loc. Lazarus is singled out to be the object of their special hatred, because God has distinguished him by the tokens of his peculiar love, as if they had made a league offensive and defensive with death and hell, and resolved to be severe upon all deserters. One would think that they should rather have consulted how they might have joined in friendship with Lazarus and his family, and by their mediation have reconciled themselves to this Jesus whom they had persecuted; but the god of this world had blinded their minds. (2.) If they had regarded man, they would not have done such an act of injustice to Lazarus, an innocent man, to whose charge they could not pretend to lay any crime. What bands are strong enough to hold those who can so easily break through the most sacred ties of common justice, and violate the maxims which even nature itself teaches? But the support of their own tyranny and superstition was thought sufficient, as in the church of Rome, not only to justify, but to consecrate the greatest villanies, and make them meritorious.

Christ's Entrance into Jerusalem

12 On the next day much people that were come to the feast, when they heard that Jesus was coming to Jerusalem, 13 Took branches of palm trees, and went forth to meet him, and cried, Hosanna: Blessed is the King of Israel that cometh in the name of the Lord. 14 And Jesus, when he had found a young ass, sat thereon; as it is written, 15 Fear not, daughter of Sion: behold, thy King cometh, sitting on an ass's colt. 16 These things understood not his disciples at the first: but when Jesus was glorified, then remembered they that these things were written of him, and that they had done these things unto him. 17 The people therefore that was with him when he called Lazarus out of his grave, and raised him from the dead, bare record. 18 For this cause the people also met him, for that they heard that he had done this miracle. 19 The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing? behold, the world is gone after him.

This story of Christ's riding in triumph to Jerusalem is recorded by all the evangelists, as worthy of special remark; and in it we may observe,

I. The respect that was paid to our Lord Jesus by the common people, v. 12, 13, where we are told,

1. Who they were that paid him this respect: much people, ochlos polys—a great crowd of those that came up to the feast; not the inhabitants of Jerusalem, but the country people that came from remote parts to worship at the feast; the nearer the temple of the Lord, the further from the Lord of the temple. They were such as came up to the feast. (1.) Perhaps they had been Christ's hearers in the country, and great admirers of him there, and therefore were forward to testify their respect to him at Jerusalem, where they knew he had many enemies. Note, Those that have a true value and veneration for Christ will neither be ashamed nor afraid to own him before men in any instance whereby they may do him honour. (2.) Perhaps they were those more devout Jews that came up to the feast some time before, to purify themselves, that were more inclined to religion than their neighbours, and these were they that were so forward to honour Christ. Note, The more regard men have to God and religion in general, the better disposed they will be to entertain Christ and his religion, which is not destructive but perfective of all previous discoveries and institutions. They were not the rulers, nor the great men, that went out to meet Christ, but the commonalty; some would have called them a mob, a rabble: but Christ has chosen the weak and foolish things (1 Cor. i. 27), and is honoured more by the multitude than by the magnificence of his followers; for he values men by their souls, not their names and titles of honour.

2. On what occasion they did it: They heard that Jesus was coming to Jerusalem. They had enquired for him (ch. xi. 55, 56): Will he not come up to the feast? And now they hear he is coming; for none that seek Christ seek in vain. Now when they heard he was coming, they bestirred themselves, to give him an agreeable reception. Note, Tidings of the approach of Christ and his kingdom should awaken us to consider what is the work of the day, that it may be done in the day. Israel must prepare to meet their God (Amos iv. 12), and the virgins to meet the bridegroom.

3. In what way they expressed their respect; they had not the keys of the city to present to him, nor the sword nor mace to carry before him, none of the city music to compliment him with, but such as they had they gave him; and even this despicable crowd was a faint resemblance of that glorious company which John saw before the throne, and before the Lamb, Rev. vii. 9, 10. Though these were not before the throne, they were before the Lamb, the paschal Lamb, who now, according to the usual ceremony, four days before the feast, was set apart to be sacrificed for us. There it is said of that celestial choir,

(1.) That they had palms in their hands, and so had these branches of palm-trees. The palm-tree has ever been an emblem of victory and triumph; Cicero calls one that had won many prizes plurimarum palmarum homo—a man of many palms. Christ was now by his death to conquer principalities and powers, and therefore it was fit that he should have the victor's palm borne before him; though he was but girding on the harness, yet he could boast as though he had put it off. But this was not all; the carrying of palm-branches was part of the ceremony of the feast of tabernacles (Lev. xxiii. 40; Neh. viii. 15), and their using this expression of joy in the welcome given to our Lord Jesus intimates that all the feasts pointed at his gospel, had their accomplishment in it, and particularly that of the feast of tabernacles, Zech. xiv. 16.

(2.) That they cried with a loud voice, saying, Salvation to our God (Rev. vii. 10); so did these here, they shouted before him, as is usual in popular welcomes, Hosanna, blessed is the king of Israel, that comes in the name of the Lord; and hosanna signifies salvation. It is quoted from Ps. cxviii. 25, 26. See how well acquainted these common people were with the scripture, and how pertinently they apply it to the Messiah. High thoughts of Christ will be best expressed in scripture-words. Now in their acclamations, [1.] They acknowledge our Lord Jesus to be the king of Israel, that comes in the name of the Lord. Though he went now in poverty and disgrace, yet, contrary to the notions their scribes had given them of the Messiah, they own him to be a king, which bespeaks both his dignity and honour, which we must adore; and his dominion and power, to which we must submit. They own him to be, First, A rightful king, coming in the name of the Lord (Ps. ii. 6), sent of God, not only as a prophet, but as a king. Secondly, The promised and long-expected king, Messiah the prince, for he is king of Israel. According to the light they had, they proclaimed him king of Israel in the streets of Jerusalem; and, they themselves being Israelites, hereby they avouched him for their king. [2.] They heartily wish well to his kingdom, which is the meaning of hosanna; let the king of Israel prosper, as when Solomon was crowned they cried, God save king Solomon, 1 Kings i. 39. In crying hosanna they prayed for three things:—First, That his kingdom might come, in the light and knowledge of it, and in the power and efficacy of it. God speed the gospel plough. Secondly, That it might conquer, and be victorious over all opposition, Rev. vi. 2. Thirdly, That it might continue. Hosanna is, Let the king live for ever; though his kingdom may be disturbed, let it never be destroyed, Ps. lxxii. 17. [3.] They bid him welcome into Jerusalem: "Welcome is he that cometh; we are heartily glad to see him; come in thou blessed of the Lord; and well may we attend with our blessings him who meets us with his." This welcome is like that (Ps. xxiv. 7-9), Lift up your heads, O ye gates. Thus we must every one of us bid Christ welcome into our hearts, that is, we must praise him, and be well pleased in him. As we should be highly pleased with the being and attributes of God, and his relation to us, so we should be with the person and offices of the Lord Jesus, and his meditation between us and God. Faith saith, Blessed is he that cometh.

II. The posture Christ puts himself into for receiving the respect that was paid him (v. 14): When he had found, or procured, a young ass, he sat thereon. It was but a poor sort of figure he made, he alone upon an ass, and a crowd of people about him shouting Hosanna. 1. This was much more of state than he used to take; he used to travel on foot, but now was mounted. Though his followers should be willing to take up with mean things, and not affect any thing that looks like grandeur, yet they are allowed to use the service of the inferior creatures, according as God in his providence gives particular possession of those things over which, by his covenant with Noah and his sons, he has given to man a general dominion. 2. Yet it was much less of state than the great ones of the world usually take. If he would have made a public entry, according to the state of a man of high degree, he should have rode in a chariot like that of Solomon's (Cant. iii. 9, 10), with pillars of silver, the bottom of gold, and the covering of purple; but, if we judge according to the fashion of this world, to be introduced thus was rather a disparagement than any honour to the king of Israel, for it seemed as if he would look great, and knew not how. His kingdom was not of this world, and therefore came not with outward pomp. He was now humbling himself, but in his exalted state John sees him in a vision on a white horse, with a bow and a crown.

III. The fulfilling of the scripture in this: As it is written, Fear not, daughter of Sion, v. 15. This is quoted from Zech. ix. 19. To him bore all the prophets witness, and particularly to this concerning him.

1. It was foretold that Zion's king should come, should come thus, sitting on an ass's colt; even this minute circumstance was foretold, and Christ took care it should be punctually fulfilled. Note, (1.) Christ is Zion's king; the holy hill of Zion was of old destined to be the metropolis or royal city of the Messiah. (2.) Zion's king does and will look after her, and come to her; though for a short time he retires, in due time he returns. (3.) Though he comes but slowly (an ass is slow-paced), yet he comes surely, and with such expressions of humility and condescension as greatly encourage the addresses and expectations of his loyal subjects. Humble supplicants may reach to speak with him. If this be a discouragement to Zion, that her king appears in no greater state or strength, let her know that though he comes to her riding on an ass's colt, yet he goes forth against her enemies riding on the heavens for her help, Deut. xxxiii. 26.

2. The daughter of Zion is therefore called upon to behold her king, to take notice of him and his approaches; behold and wonder, for he comes with observation, though not with outward show, Cant. iii. 11. Fear not. In the prophecy, Zion is told to rejoice greatly, and to shout, but here it is rendered, Fear not. Unbelieving fears are enemies to spiritual joys; if they be cured, if they be conquered, joy will come of course; Christ comes to his people to silence their fears. If the case be so that we cannot reach to the exultations of joy, yet we should labour to get from under the oppressions of fear. Rejoice greatly; at least, fear not.

IV. The remark made by the evangelist respecting the disciples (v. 16): They understood not at first why Christ did this, and how the scripture was fulfilled; but when Jesus was glorified, and thereupon the Spirit poured out, then they remembered that these things were written of him in the Old Testament, and that they and others had, in pursuance thereof, done these things to him.

1. See here the imperfection of the disciples in their infant state; even they understood not these things at first. They did not consider, when they fetched the ass and set him thereon, that they were performing the ceremony of the inauguration of Zion's king. Now observe, (1.) The scripture is often fulfilled by the agency of those who have not themselves an eye to the scripture in what they do, Isa. xlv. 4. (2.) There are many excellent things, both in the word and providence of God, which the disciples themselves do not at first understand: not at their first acquaintance with the things of God, while they see men as trees walking; not at the first proposal of the things to their view and consideration. That which afterwards is clear was at first dark and doubtful. (3.) It well becomes the disciples of Christ, when they are grown up to maturity in knowledge, frequently to reflect upon the follies and weaknesses of their first beginning, that free grace may have the glory of their proficiency, and they may have compassion on the ignorant. When I was a child, I spoke as a child.

2. See here the improvement of the disciples in their adult state. Though they had been children, they were not always so, but went on to perfection. Observe,

(1.) When they understood it: When Jesus was glorified; for, [1.] Till then they did not rightly apprehend the nature of his kingdom, but expected it to appear in external pomp and power, and therefore knew not how to apply the scriptures which spoke of it to so mean an appearance. Note, The right understanding of the spiritual nature of Christ's kingdom, of its powers, glories, and victories, would prevent our misinterpreting and misapplying the scriptures that speak of it. [2.] Till then the Spirit was not poured out, who was to lead them into all truth. Note, The disciples of Christ are enabled to understand the scriptures by the same Spirit that indited the scriptures. The spirit of revelation is to all the saints a spirit of wisdom, Eph. i. 17, 18.

(2.) How they understood it; they compared the prophecy with the event, and put them together, that they might mutually receive light from each other, and so they came to understand both: Then remembered they that these things were written of him by the prophets, consonant to which they were done to him. Note, Such an admirable harmony there is between the word and works of God that the remembrance of what is written will enable us to understand what is done, and the observation of what is done will help us to understand what is written. As we have heard, so have we seen. The scripture is every day fulfilling.

V. The reason which induced the people to pay this respect to our Lord Jesus upon his coming into Jerusalem, though the government was so much set against him. It was because of the illustrious miracle he had lately wrought in raising Lazarus.

1. See here what account and what assurance they had of this miracle; no doubt, the city rang of it, the report of it was in all people's mouths. But those who considered it as a proof of Christ's mission, and a ground of their faith in him, that they might be well satisfied of the matter of fact, traced the report to those who were eye-witnesses of it, that they might know the certainty of it by the utmost evidence the thing was capable of: The people therefore that stood by when he called Lazarus out of his grave, being found out and examined, bore record, v. 17. They unanimously averred the thing to be true, beyond dispute or contradiction, and were ready, if called to it, to depose it upon oath, for so much is implied in the word Emartyrei. Note, The truth of Christ's miracles was evidenced by incontestable proofs. It is probable that those who had seen this miracle did not only assert it to those who asked them, but published it unasked, that this might add to the triumphs of this solemn day; and Christ's coming in now from Bethany, where it was done, would put them in mind of it. Note, Those who wish well to Christ's kingdom should be forward to proclaim what they know that may redound to his honour.

2. What improvement they made of it, and what influence it had upon them (v. 18): For this cause, as much as any other, the people met him. (1.) Some, out of curiosity, were desirous to see one that had done such a wonderful work. Many a good sermon he had preached in Jerusalem, which drew not such crowds after him as this one miracle did. But, (2.) Others, out of conscience, studied to do him honour, as one sent of God. This miracle was reserved for one of the last, that it might confirm those which went before, and might gain him this honour just before his sufferings; Christ's works were all not only well done (Mark vii. 7) but well timed.

VI. The indignation of the Pharisees at all this; some of them, probably, saw, and they all soon heard of, Christ's public entry. The committee appointed to find out expedients to crush him thought they had gained their point when he had retired unto privacy, and that he would soon be forgotten in Jerusalem, but they now rage and fret when they see they imagined but a vain thing. 1. They own that they had got no ground against him; it was plainly to be perceived that they prevailed nothing. They could not, with all their insinuations, alienate the people's affections from him, nor with their menaces restrain them from showing their affection to him. Note, Those who oppose Christ, and fight against his kingdom, will be made to perceive that they prevail nothing. God will accomplish his own purposes in spite of them, and the little efforts of their impotent malice. You prevail nothing, ouk opheleite—you profit nothing. Note, There is nothing got by opposing Christ. 2. They own that he had got ground: The world is gone after him; there is a vast crowd attending him, a world of people: an hyperbole common in most languages. Yet here, like Caiaphas, ere they were aware, they prophesied that the world would go after him; some of all sorts, some from all parts; nations shall be discipled. But to what intent was this said? (1.) Thus they express their own vexation at the growth of his interest; their envy makes them fret. If the horn of the righteous be exalted with honour, the wicked see it, and are grieved (Ps. cxii. 9, 10); considering how great these Pharisees were, and what abundance of respect was paid them, one would think they needed not grudge Christ so inconsiderable a piece of honour as was now done him; but proud men would monopolize honour, and have none share with them, like Haman. (2.) Thus they excite themselves and one another, to a more vigorous carrying on of the war against Christ. As if they should say, "Dallying and delaying thus will never do. We must take some other and more effectual course, to put a stop to this infection; it is time to try our utmost skill and force, before the grievance grows past redress." Thus the enemies of religion are made more resolute and active by being baffled; and shall its friends be disheartened with every disappointment, who know its cause is righteous and will at last be victorious?

Certain Greeks Desire to See Jesus; The Recompence of Christ's Servants.

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

Honour is here paid to Christ by certain Greeks that enquired or him with respect. We are not told what day of Christ's last week this was, probably not the same day he rode into Jerusalem (for that day was taken up in public work), but a day or two after.

I. We are told who they were that paid this honour to our Lord Jesus: Certain Greeks among the people who came up to worship at the feast, v. 20. Some think they were Jews of the dispersion, some of the twelve tribes that were scattered among the Gentiles, and were called Greeks, Hellenist Jews; but others think they were Gentiles, those whom they called proselytes of the gate, such as the eunuch and Cornelius. Pure natural religion met with the best assistance among the Jews, and therefore those among the Gentiles who were piously inclined joined with them in their solemn meetings, as far as was allowed them. There were devout worshippers of the true God even among those that were strangers to the commonwealth of Israel. It was in the latter ages of the Jewish church that there was this flocking of the Gentiles to the temple at Jerusalem,—a happy presage of the taking down of the partition-wall between Jews and Gentiles. The forbidding of the priests to accept of any oblation or sacrifice from a Gentile (which was done by Eleazar the son of Ananias, the high priest), Josephus says, was one of those things that brought the Romans upon them, War 2. 409-410. Though these Greeks, if uncircumcised, were not admitted to eat the passover, yet they came to worship at the feast. We must thankfully use the privileges we have, though there may be others from which we are shut out.

II. What was the honour they paid him: they desired to be acquainted with him, v. 21. Having come to worship at the feast, they desired to make the best use they could of their time, and therefore applied to Philip, desiring that he would put them in a way to get some personal converse with the Lord Jesus. 1. Having a desire to see Christ, they were industrious in the use of proper means. They did not conclude it impossible, because he was so much crowded, to get to speak with him, nor rest in bare wishes, but resolved to try what could be done. Note, Those that would have the knowledge of Christ must seek it. 2. They made their application to Philip, one of his disciples. Some think that they had acquaintance with him formerly, and that they lived near Bethsaida in Galilee of the Gentiles; and then it teaches us that we should improve our acquaintance with good people, for our increase in the knowledge of Christ. It is good to know those who know the Lord. But if these Greeks had been near Galilee it is probable that they would have attended Christ there, where he mostly resided; therefore I think that they applied to him only because they saw him a close follower of Christ, and he was the first they could get to speak with. It was an instance of the veneration they had for Christ that they made an interest with one of his disciples for an opportunity to converse with him, a sign that they looked upon him as some great one, though he appeared mean. Those that would see Jesus by faith now that he is in heaven must apply to his ministers, whom he had appointed for this purpose, to guide poor souls in their enquiries after him. Paul must send for Ananias, and Cornelius for Peter. The bringing of these Greeks to the knowledge of Christ by the means of Philip signified the agency of the apostles, and the use made of their ministry in the conversion of the Gentiles to the faith and the discipling of the nations. 3. Their address to Philip was in short this: Sir, we would see Jesus. They gave him a title of respect, as one worthy of honour, because he was in relation to Christ. Their business is, they would see Jesus; not only see his face, that they might be able to say, when they came home, they had seen one that was so much talked of (it is probable they had seen him when he appeared publicly); but they would have some free conversation with him, and be taught by him, for which it was no easy thing to find him at leisure, his hands were so full of public work. Now that they were come to worship at the feast, they would see Jesus. Note, In our attendance upon holy ordinances, and particularly the gospel passover, the great desire of our souls should be to see Jesus; to have our acquaintance with him increased, our dependence on him encouraged, our conformity to him carried on; to see him as ours, to keep up communion with him, and derive communications of grace from him: we miss of our end in coming if we do not see Jesus. 4. Here is the report which Philip made of this to his Master, v. 22. He tells Andrew, who was of Bethsaida likewise, and was a senior fellow in the college of the apostles, contemporary with Peter, and consults him what was to be done, whether he thought the motion would be acceptable or no, because Christ had sometimes said that he was not sent but to the house of Israel. They agree that it must be made; but then he would have Andrew go along with him, remembering the favourable acceptance Christ had promised them, in case two of them should agree touching any thing they should ask, Matt. xviii. 19. Note, Christ's ministers should be helpful to one another and concur in helping souls to Christ: Two are better than one. It should seem that Andrew and Philip brought this message to Christ when he was teaching in public, for we read (v. 29) of the people that stood by; but he was seldom alone.

III. Christ's acceptance of this honour paid him, signified by what he said to the people hereupon, v. 23, &c., where he foretels both the honour which he himself should have in being followed (v. 23, 24) and the honour which those should have that followed him, v. 25, 26. This was intended for the direction and encouragement of these Greeks, and all others that desired acquaintance with him.

1. He foresees that plentiful harvest, in the conversion of the Gentiles, of which this was as it were the first-fruits, v. 23. Christ said to the two disciples who spoke a good word for these Greeks, but doubted whether they should speed or no, The hour is come when the Son of Man shall be glorified, by the accession of the Gentiles to the church, and in order to that he must be rejected of the Jews. Observe,

(1.) The end designed hereby, and that is the glorifying of the Redeemer: "And is it so? Do the Gentiles begin to enquire after me? Does the morning-star appear to them? and that blessed say-spring, which knows its place and time too, does that begin to take hold of the ends of the earth? Then the hour is come for the glorifying of the Son of man." This was no surprise to Christ, but a paradox to those about him. Note, [1.] The calling, the effectual calling, of the Gentiles into the church of God greatly redounded to the glory of the Son of man. The multiplying of the redeemed was the magnifying of the Redeemer. [2.] there was a time, a set time, an hour, a certain hour, for the glorifying of the Son of man, which did come at last, when the days of his humiliation were numbered and finished, and he speaks of the approach of it with exultation and triumph: The hour is come.

(2.) The strange way in which this end was to be attained, and that was by the death of Christ, intimated in that similitude (v. 24): "Verily, verily, I say unto you, you to whom I have spoken of my death and sufferings, except a corn of wheat fall not only to, but into, the ground, and die, and be buried and lost, it abideth alone, and you never see any more of it; but if it die according to the course of nature (otherwise it would be a miracle) it bringeth forth much fruit, God giving to every seed its own body." Christ is the corn of wheat, the most valuable and useful grain. Now here is,

[1.] The necessity of Christ's humiliation intimated. He would never have been the living quickening head and root of the church if he had not descended from heaven to this accursed earth and ascended from earth to the accursed tree, and so accomplished our redemption. He must pour out his soul unto death, else he cannot divide a portion with the great, Isa. liii. 12. He shall have a seed given him, but he must shed his blood to purchase them and purify, must win them and wear them. It was necessary likewise as a qualification for that glory which he was to have by the accession of multitudes to his church; for if he had not by his sufferings made satisfaction for sin, and so brought in an everlasting righteousness, he would not have been sufficiently provided for the entertainment of those that should come to him, and therefore must abide alone.

[2.] The advantage of Christ's humiliation illustrated. He fell to the ground in his incarnation, seemed to be buried alive in this earth, so much was his glory veiled; but this was not all: he died. This immortal seed submitted to the laws of mortality, he lay in the grave like seed under the clods; but as the seed comes up again green, and fresh, and flourishing, and with a great increase, so one dying Christ gathered to himself thousands of living Christians, and he became their root. The salvation of souls hitherto, and henceforward to the end of time, is all owing to the dying of this corn of wheat. Hereby the Father and the Son are glorified, the church is replenished, the mystical body is kept up, and will at length be completed; and, when time shall be no more, the Captain of our salvation, bringing many sons to glory by the virtue of his death, and being so made perfect by sufferings, shall be celebrated for ever with the admiring praises of saints and angels, Heb. ii. 10, 13.

2. He foretels and promises an abundant recompence to those who should cordially embrace him and his gospel and interest, and should make it appear that they do so by their faithfulness in suffering for him or in serving him.

(1.) In suffering for him (v. 25): He that loves his life better than Christ shall lose it; but he that hates his life in this world, and prefers the favour of God and an interest in Christ before it, shall keep it unto life eternal. This doctrine Christ much insisted on, it being the great design of his religion to wean us from this world, by setting before us another world.

[1.] See here the fatal consequences of an inordinate love of life; many a man hugs himself to death, and loses his life by over-loving it. He that so loves his animal life as to indulge his appetite, and make provision for the flesh, to fulfil the lusts thereof, shall thereby shorten his days, shall lose the life he is so fond of, and another infinitely better. He that is so much in love with the life of the body, and the ornaments and delights of it, as, for fear of exposing it or them, to deny Christ, he shall lose it, that is, lose a real happiness in the other world, while he thinks to secure an imaginary one in this. Skin for skin a man may give for his life, and make a good bargain, but he that gives his soul, his God, his heaven, for it, buys life too dear, and is guilty of the folly of him who sold a birth-right for a mess of pottage.

[2.] See also the blessed recompence of a holy contempt of life. He that so hates the life of the body as to venture it for the preserving of the life of his soul shall find both, with unspeakable advantage, in eternal life. Note, First, It is required of the disciples of Christ that they hate their life in this world; a life in this world supposes a life in the other world, and this is hated when it is loved less than that. Our life in this world includes all the enjoyments of our present state, riches, honours, pleasures, and long life in the possession of them; these we must hate, that is, despise them as vain and insufficient to make us happy, dread the temptations that are in them, and cheerfully part with them whenever they come in competition with the service of Christ, Acts xx. 24; xxi. 13; Rev. xii. 11. See here much of the power of godliness—that it conquers the strongest natural affections; and much of the mystery of godliness—that it is the greatest wisdom, and yet makes men hate their own lives. Secondly, Those who, in love to Christ, hate their own lives in this world, shall be abundantly recompensed in the resurrection of the just. He that hateth his life shall keep it; he puts it into the hands of one that will keep it to life eternal, and restore it with as great an improvement as the heavenly life can make of the earthly one.

(2.) In serving him (v. 26): If any man profess to serve me, let him follow me, as a servant follows his master; and where I am, ekei kai ho diakonos ho emos estai—there let my servant be; so some read it, as part of the duty, there let him be, to attend upon me; we read it as part of the promise, there shall he be in happiness with me. And, lest this should seem a small matter, he adds, If any man serve me, him will my Father honour; and that is enough, more than enough. The Greeks desired to see Jesus (v. 21), but Christ lets them know that it was not enough to see him, they must serve him. He did not come into the world, to be a show for us to gaze at, but a king to be ruled by. And he says this for the encouragement of those who enquired after him to become his servants. In taking servants it is usual to fix both the work and the wages; Christ does both here.

[1.] Here is the work which Christ expects from his servants; and it is very easy and reasonable, and such as becomes them.

First, Let them attend their Master's movements: If any man serve me, let him follow me. Christians must follow Christ, follow his methods and prescriptions, do the things that he says, follow his example and pattern, walk as he also walked, follow his conduct by his providence and Spirit. We must go whither he leads us, and in the way he leads us; must follow the Lamb whithersoever he goes before us. "If any man serve me, if he put himself into that relation to me, let him apply himself to the business of my service, and be always ready at my call." Or, "If any man do indeed serve me, let him make an open and public profession of his relation to me, by following me, as the servant owns his Master by following him in the streets."

Secondly, Let them attend their Master's repose: Where I am, there let my servant be, to wait upon me. Christ is where his church is, in the assemblies of his saints, where his ordinances are administered; and there let his servants be, to present themselves before him, and receive instructions from him. Or, "Where I am to be in heaven, whither I am now going, there let the thoughts and affections of my servants be, there let their conversation be, where Christ sitteth." Col. iii. 1, 2.

[2.] Here are the wages which Christ promises to his servants; and they are very rich and noble.

First, They shall be happy with him: Where I am, there shall also my servant be. To be with him, when he was here in poverty and disgrace, would seem but poor preferment, and therefore, doubtless, he means being with him in paradise, sitting with him at his table above, on his throne there; it is the happiness of heaven to be with Christ there, ch. xvii. 24. Christ speaks of heaven's happiness as if he were already in it: Where I am; because he was sure of it, and near to it, and it was still upon his heart, and in his eye. And the same joy and glory which he thought recompence enough for all his services and sufferings are proposed to his servants as the recompence of theirs. Those that follow him in the way shall be with him in the end.

Secondly, They shall be honoured by his Father; he will make them amends for all their pains and loss, by conferring an honour upon them, such as becomes a great God to give, but far beyond what such worthless worms of the earth could expect to receive. The rewarder is God himself, who takes the services done to the Lord Jesus as done to himself. The reward is honour, true lasting honour, the highest honour; it is the honour that comes from God. It is said (Prov. xxvii. 18), He that waits on his Master (humbly and diligently) shall be honoured. Those that wait on Christ God will put honour upon, such as will be taken notice of another day, though now under a veil. Those that serve Christ must humble themselves, and are commonly vilified by the world, in recompence of both which they shall be exalted in due time.

Thus far Christ's discourse has reference to those Greeks who desired to see him, encouraging them to serve him. What became of those Greeks we are not told, but are willing to hope that those who thus asked the way to heaven with their faces thitherward, found it, and walked in it.

The Divine Attestation to Christ; Christ's Discourse with the People.

27 Now is my soul troubled; and what 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 have 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. 34 The people answered him, We have heard out of the law that Christ abideth for ever: and how sayest thou, The Son of man must be lifted up? who is this Son of man? 35 Then Jesus said unto them, Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you: for he that walketh in darkness knoweth not whither he goeth. 36 While ye have light, believe in the light, that ye may be the children of light. These things spake Jesus, and departed, and did hide himself from them.

Honour is here done to Christ by his Father in a voice from heaven, occasioned by the following part of his discourse, and which gave occasion to a further conference with the people. In these verses we have,

I. Christ's address to his Father, upon occasion of the trouble which seized his spirit at this time: Now is my soul troubled, v. 27. A strange word to come from Christ's mouth, and at this time surprising, for it comes in the midst of divers pleasing prospects, in which, one would think, he should have said, Now is my soul pleased. Note, Trouble of soul sometimes follows after great enlargements of spirit. In this world of mixture and change we must expect damps upon our joy, and the highest degree of comfort to be the next degree to trouble. When Paul had been in the third heavens, he had a thorn in the flesh. Observe,

1. Christ's dread of his approaching sufferings: Now is my soul troubled. Now the black and dismal scene began, now were the first throes of the travail of his soul, now his agony began, his soul began to be exceedingly sorrowful. Note, (1.) The sin of our soul was the trouble of Christ's soul, when he undertook to redeem and save us, and to make his soul an offering for our sin. (2.) The trouble of his soul was designed to ease the trouble of our souls; for, after this, he said to his disciples (ch. xiv. 1), "Let not your hearts be troubled; why should yours be troubled and mine too?" Our Lord Jesus went on cheerfully in his work, in prospect of the joy set before him, and yet submitted to a trouble of soul. Holy mourning is consistent with spiritual joy, and the way to eternal joy. Christ was now troubled, now in sorrow, now in fear, now for a season; but it would not be so always, it would not be so long. The same is the comfort of Christians in their troubles; they are but for a moment, and will be turned into joy.

2. The strait he seems to be in hereupon, intimated in those words, And what shall I say? This does not imply his consulting with any other, as if he needed advice, but considering with himself what was fit to be said now. When our souls are troubled we must take heed of speaking unadvisedly, but debate with ourselves what we shall say. Christ speaks like one at a loss, as if what he should choose he wot not. There was a struggle between the work he had taken upon him, which required sufferings, and the nature he had taken upon him, which dreaded them; between these two he here pauses with, What shall I say? He looked, and there was none to help, which put him to a stand. Calvin observes this as a great instance of Christ's humiliation, that he should speak thus like one at a loss. Quo se magis exinanivit gloriæ Dominus, eo luculentius habemus erga nos amoris specimen—The more entirely the Lord of glory emptied himself, the brighter is the proof of the love he bore us. Thus he was in all points tempted like as we are, to encourage us, when we know not what to do, to direct our eyes to him.

3. His prayer to God in this strait: Father, save me from this hour, ek tes oras tautes—out of this hour, praying, not so much that it might not come as that he might be brought through it. Save me from this hour; this was the language of innocent nature, and its feelings poured forth in prayer. Note, It is the duty and interest of troubled souls to have recourse to God by faithful and fervent prayer, and in prayer to eye him as a Father. Christ was voluntary in his sufferings, and yet prayed to be saved from them. Note, Prayer against a trouble may very well consist with patience under it and submission to the will of God in it. Observe, He calls his suffering this hour, meaning the expected events of the time now at hand. Hereby he intimates that the time of his suffering was, (1.) A set time, set to an hour, and he knew it. It was said twice before that his hour was not yet come, but it was now so near that he might say it was come. (2.) A short time. An hour is soon over, so were Christ's sufferings; he could see through them to the joy set before him.

4. His acquiescence in his Father's will, notwithstanding. He presently corrects himself, and, as it were, recalls what he had said: But for this cause came I to this hour. Innocent nature got the first word, but divine wisdom and love got the last. Note, those who would proceed regularly must go upon second thoughts. The complainant speaks first; but, if we would judge righteously, we must hear the other side. With the second thought he checked himself: For this cause came I to this hour; he does not silence himself with this, that he could not avoid it, there was no remedy; but satisfies himself with this, that he would not avoid it, for it was pursuant to his own voluntary engagement, and was to be the crown of his whole undertaking; should he now fly off, this would frustrate all that had been done hitherto. Reference is here had to the divine counsels concerning his sufferings, by virtue of which it behoved him thus to submit and suffer. Note, This should reconcile us to the darkest hours of our lives, that we were all along designed for them; see 1 Thess. iii. 3.

5. His regard to his Father's honour herein. Upon the withdrawing of his former petition, he presents another, which he will abide by: Father, glorify thy name, to the same purport with Father, thy will be done; for God's will is for his own glory. This expresses more than barely a submission to the will of God; it is a consecration of his sufferings to the glory of God. It was a mediatorial word, and was spoken by him as our surety, who had undertaken to satisfy divine justice for our sin. The wrong which by sin we have done to God is in his glory, his declarative glory; for in nothing else are we capable of doing him injury. We were never able to make him satisfaction for this wrong done him, nor any creature for us; nothing therefore remained but that God should get him honour upon us in our utter ruin. Here therefore our Lord Jesus interposed, undertook to satisfy God's injured honour, and he did it by his humiliation; he denied himself in, and divested himself of, the honours due to the Son of God incarnate, and submitted to the greatest reproach. Now here he makes a tender of this satisfaction as an equivalent: "Father, glorify thy name; let thy justice be honoured upon the sacrifice, not upon the sinner; let the debt be levied upon me, I am solvent, the principal is not." Thus he restored that which he took not away.

II. The Father's answer to this address; for he heard him always, and does still. Observe, 1. How this answer was given. By a voice from heaven. The Jews speak much of a Bath-kôl—the daughter of a voice, as one of those divers manners by which God in time past spoke to the prophets; but we do not find any instance of his speaking thus to any but to our Lord Jesus; it was an honour reserved for him (Matt. iii. 17; xvii. 5), and here, probably, this audible voice was introduced by some visible appearance, either of light or darkness, for both have been used as vehicles of the divine glory. 2. What the answer was. It was an express return to that petition, Father, glorify thy name: I have glorified it already, and I will glorify it yet again. When we pray as we are taught, Our Father, hallowed be thy name, this is a comfort to us, that is it an answered prayer; answered to Christ here, and in him to all true believers. (1.) The name of God had been glorified in the life of Christ, in his doctrine and miracles, and all the examples he gave of holiness and goodness. (2.) It should be further glorified in the death and sufferings of Christ. His wisdom and power, his justice and holiness, his truth and goodness, were greatly glorified; the demands of a broken law were fully answered; the affront done to God's government satisfied for; and God accepted the satisfaction, and declared himself well pleased. What God has done for the glorifying of his own name is an encouragement to us to expect what he will yet further do. He that has secured the interests of his own glory will still secure them.

III. The opinion of the standers-by concerning this voice, v. 29. We may hope there were some among them whose minds were so well prepared to receive a divine revelation that they understood what was said and bore record of it. But notice is here taken of the perverse suggestion of the multitude: some of them said that it thundered: others, who took notice that there was plainly an articulate intelligible voice, said that certainly an angel spoke to him. Now this shows, 1. That it was a real thing, even in the judgment of those that were not at all well affected to him. 2. That they were loth to admit so plain a proof of Christ's divine mission. They would rather say that it was this, or that, or any thing, than that God spoke to him in answer to his prayer; and yet, if it thundered with articulate sounds (as Rev. x. 3, 4), was not that God's voice? Or, if angels spoke to him, are not they God's messengers? But thus God speaks once, yea twice, and man perceives it not.

IV. The account which our Saviour himself gives of this voice.

1. Why it was sent (v. 30): "It came not because of me, not merely for my encouragement and satisfaction" (then it might have been whispered in his ear privately), "but for your sakes." (1.) "That all you who heard it may believe that the Father hath sent me." What is said from heaven concerning our Lord Jesus, and the glorifying of the Father in him, is said for our sakes, that we may be brought to submit to him and rest upon him. (2.) "That you my disciples, who are to follow me in sufferings, may therein be comforted with the same comforts that carry me on." Let this encourage them to part with life itself for his sake, if they be called to it, that it will redound to the honour of God. Note, The promises and supports granted to our Lord Jesus in his sufferings were intended for our sakes. For our sakes he sanctified himself, and comforted himself.

2. What was the meaning of it. He that lay in the Father's bosom knew his voice, and what was the meaning of it; and two things God intended when he said that he would glorify his own name:—

(1.) That by the death of Christ Satan should be conquered (v. 31): Now is the judgment. He speaks with a divine exultation and triumph. "Now the year of my redeemed is come, and the time prefixed for breaking the serpent's head, and giving a total rent to the powers of darkness; now for that glorious achievement: now, now, that great work is to be done which has been so long thought of in the divine counsels, so long talked of in the written word, which has been so much the hope of saints and the dread of devils." The matter of the triumph is, [1.] That now is the judgment of the world; krisis, take it as a medical term: "Now is the crisis of this world." The sick and diseased world is now upon the turning point; this is the critical day upon which the trembling scale will turn for life or death, to all mankind; all that are not recovered by this will be left helpless and hopeless. Or, rather, it is a law term, as we take it: "Now, judgment is entered, in order to the taking out of execution against the prince of this world." Note, The death of Christ was the judgment of this world. First, It is a judgment of discovery and distinction—judicium discretionis; so Austin. Now is the trial of this world, for men shall have their character according as the cross of Christ is to them; to some it is foolishness and a stumbling-block, to others it is the wisdom and power of God; of which there was a figure in the two thieves that were crucified with him. By this men are judged, what they think of the death of Christ. Secondly, It is a judgment of favour and absolution to the chosen ones that are in the world. Christ upon the cross interposed between a righteous God and a guilty world as a sacrifice for sin and a surety for sinners, so that when he was judged, and iniquity laid upon him, and he was wounded for our transgressions, it was as it were the judgment of this world, for an everlasting righteousness was thereby brought in, not for Jews only, but the whole world, 1 John ii. 1, 2; Dan. ix. 24. Thirdly, It is a judgment of condemnation given against the powers of darkness; see ch. xvi. 11. Judgment is put for vindication and deliverance, the asserting of an invaded right. At the death of Christ there was a famous trial between Christ and Satan, the serpent and the promised seed; the trial was for the world, and the lordship of it; the devil had long borne sway among the children of men, time out of mind; he now pleads prescription, grounding his claim also upon the forfeiture incurred by sin. We find him willing to have come to a composition (Luke iv. 6, 7); he would have given the kingdoms of this world to Christ, provided he would hold them by, from, and under him. But Christ would try it out with; by dying he takes off the forfeiture to divine justice, and then fairly disputes the title, and recovers it in the court of heaven. Satan's dominion is declared to be a usurpation, and the world adjudged to the Lord Jesus as his right, Ps. ii. 6, 8. The judgment of this world is, that it belongs to Christ, and not to Satan; to Christ therefore let us all atturn tenants. [2.] That now is the prince of this world cast out. First, It is the devil that is here called the prince of this world, because he rules over the men of the world by the things of the world; he is the ruler of the darkness of this world, that is, of this dark world, of those in it that walk in darkness, 2 Cor. iv. 4; Eph. iv. 12. Secondly, He is said to be cast out, to be now cast out; for, whatever had been done hitherto towards the weakening of the devil's kingdom was done in the virtue of a Christ to come, and therefore is said to be done now. Christ, reconciling the world to God by the merit of his death, broke the power of death, and cast out Satan as a destroyer; Christ, reducing the world to God by the doctrine of his cross, broke the power of sin, and cast out Satan as a deceiver. The bruising of his heel was the breaking of the serpent's head, Gen. iii. 15. When his oracles were silenced, his temples forsaken, his idols famished, and the kingdoms of the world became Christ's kingdoms, then was the prince of the world cast out, as appears by comparing this with John's vision (Rev. xii. 8-11), where it is said to be done by the blood of the Lamb. Christ's frequent casting of devils out of the bodies of people was an indication of the great design of his whole undertaking. Observe, With what assurance Christ here speaks of the victory over Satan; it is as good as done, and even when he yields to death he triumphs over it.

(2.) That by the death of Christ souls should be converted, and this would be the casting out of Satan (v. 32): If I be lifted up from the earth, I will draw all men unto me. Here observe two things:—

[1.] The great design of our Lord Jesus, which was to draw all men to him, not the Jews only, who had been long in a profession a people near to God, but the Gentiles also, who had been afar off; for he was to be the desire of all nations (Hag. ii. 7), and to him must the gathering of the people be. That which his enemies dreaded was that the world would go after him; and he would draw them to him, notwithstanding their opposition. Observe here how Christ himself is all in all in the conversion of a soul. First, It is Christ that draws: I will draw. It is sometimes ascribed to the Father (ch. vi. 44), but here to the Son, who is the arm of the Lord. He does not drive by force, but draws with the cords of a man (Hos. xi. 4; Jer. xxxi. 3), draws as the loadstone; the soul is made willing, but it is in a day of power. Secondly, It is to Christ that we are drawn: "I will draw them to me as the centre of their unity." The soul that was at a distance from Christ is brought into an acquaintance with him, he that was shy and distrustful of him is brought to love him and trust in him,—drawn up to his terms, into his arms. Christ was now going to heaven, and he would draw men's hearts to him thither.

[2.] The strange method he took to accomplish his design by being lifted up from the earth. What he meant by this, to prevent mistake, we are told (v. 33): This he spoke signifying by what death he should die, the death of the cross, though they had designed and attempted to stone him to death. He that was crucified was first nailed to the cross, and then lifted up upon it. He was lifted up as a spectacle to the world; lifted up between heaven and earth, as unworthy of either; yet the word here used signifies an honourable advancement, ean hypsotho—If I be exalted; he reckoned his sufferings his honour. Whatever death we die, if we die in Christ we shall be lifted up out of this dungeon, this den of lions, into the regions of light and love. We should learn of our Master to speak of dying with a holy pleasantness, and to say, "We shall then be lifted up." Now Christ's drawing all men to him followed his being lifted up from the earth. First, It followed after it in time. The great increase of the church was after the death of Christ; while Christ lived, we read of thousands at a sermon miraculously fed, but after his death we read of thousands at a sermon added to the church. Israel began to multiply in Egypt after the death of Joseph. Secondly, It followed upon it as a blessed consequence of it. Note, There is a powerful virtue and efficacy in the death of Christ to draw souls to him. The cross of Christ, though to some a stumbling-stone, is to others a loadstone. Some make it an allusion to the drawing of fish into a net; the lifting up of Christ was as the spreading of the net (Matt. xiii. 47, 48); or to the setting up of a standard, which draws soldiers together; or, rather, it refers to the lifting up of the brazen serpent in the wilderness, which drew all those to it who were stung with fiery serpents, as soon as ever it was known that it was lifted up, and there was healing virtue in it. O what flocking was there to it! So there was to Christ, when salvation through him was preached to all nations; see ch. iii. 14, 15. Perhaps it has some reference to the posture in which Christ was crucified, with his arms stretched out, to invite all to him, and embrace all that come. Those that put Christ to that ignominious death thought thereby to drive all men from him; but the devil was outshot in his own bow. Out of the eater came forth meat.

V. The people's exception against what he said, and their cavil at it, v. 34. Though they had heard the voice from heaven, and the gracious words that proceeded out of his mouth, yet they object, and pick quarrels with him. Christ had called himself the Son of man (v. 23), which they knew to be one of the titles of the Messiah, Dan. vii. 13. He had also said that the Son of man must be lifted up, which they understood of his dying, and probably he explained himself so, and some think he repeated what he said to Nicodemus (ch. iii. 14), So must the Son of man be lifted up. Now against this,

1. They alleged those scriptures of the Old Testament which speak of the perpetuity of the Messiah, that he should be so far from being cut off in the midst of his days that he should be a priest for ever (Ps. cx. 4), and a king for ever (Ps. lxxxix. 29, &c.), that he should have length of days for ever and ever, and his years as many generations (Ps. xxi. 4; lxi. 6), from all which they inferred that the Messiah should not die. Thus great knowledge in the letter of the scripture, if the heart be unsanctified, is capable of being abused to serve the cause of infidelity, and to fight against Christianity with its own weapons. Their perverseness in opposing this to what Jesus had said will appear if we consider, (1.) That, when they vouched the scripture to prove that the Messiah abideth for ever, they took no notice of those texts which speak of the Messiah's death and sufferings: they had heard out of the law that Messiah abideth for ever; and had they never heard out of the law that Messiah should be cut off (Dan. ix. 26), and that he should pour out his soul unto death (Isa. liii. 12), and particularly that his hands and feet should be pierced? Why then do they make so strange of the lifting up of the Son of man? Note, We often run into great mistakes, and then defend them with scripture arguments, by putting those things asunder which God in his word has put together, and opposing one truth under pretence of supporting another. We have heard out of the gospel that which exalts free grace, we have heard also that which enjoins duty, and we just cordially embrace both, and not separate them, nor set them at variance. (2.) That, when they opposed what Christ said concerning the sufferings of the Son of man, they took no notice of what he had said concerning his glory and exaltation. They had heard out of the law that Christ abideth for ever; and had they not heard our Lord Jesus say that he should be glorified, that he should bring forth much fruit, and draw all men to him? Had he not just now promised immortal honours to his followers, which supposed his abiding for ever? But this they overlooked. Thus unfair disputants oppose some parts of the opinion of an adversary, to which, if they would but take it entire, they could not but subscribe; and in the doctrine of Christ there are paradoxes, which to men of corrupt minds are stones of stumbling—as Christ crucified, and yet glorified; lifted up from the earth, and yet drawing all men to him.

2. They asked hereupon, Who is the Son of man? This they asked, not with a desire to be instructed, but tauntingly and insultingly, as if now they had baffled him, and run him down. "Thou sayest, The Son of man must die; we have proved the Messiah must not, and where is then thy Messiahship? This Son of man, as thou callest thyself, cannot be the Messiah, thou must therefore think of something else to pretend to." Now that which prejudiced them against Christ was his meanness and poverty; they would rather have no Christ than a suffering one.

VI. What Christ said to this exception, or rather what he said upon it. The objection was a perfect cavil; they might, if they pleased, answer it themselves: man dies, and yet is immortal, and abideth for ever, so the Son of man. Therefore, instead of answering these fools according to their folly, he gives them a serious caution to take heed of trifling away the day of their opportunities in such vain and fruitless cavils as these (v. 35, 36): "Yet a little while, and but a little while, is the light with you; therefore be wise for yourselves, and walk while you have the light."

1. In general, we may observe here, (1.) The concern Christ has for the souls of men, and his desire of their welfare. With what tenderness does he here admonish those to look well to themselves who were contriving ill against him! Even when he endured the contradiction of sinners, he sought their conversion. See Prov. xxix. 10. (2.) The method he takes with these objectors, with meekness instructing those that opposed themselves, 2 Tim. ii. 25. Were but men's consciences awakened with a due concern about their everlasting state, and did they consider how little time they have to spend, and none to spare, they would not waste precious thoughts and time in trifling cavils.

2. Particularly we have here,

(1.) The advantage they enjoyed in having Christ and his gospel among them, with the shortness and uncertainty of their enjoyment of it: Yet a little while is the light with you. Christ is this light; and some of the ancients suggest that, in calling himself the light, he gives a tacit answer to their objection. His dying upon the cross was as consistent with his abiding for ever as the setting of the sun every night is with his perpetuity. The duration of Christ's kingdom is compared to that of the sun and moon, Ps. lxxii. 17; lxxxix. 36, 37. The ordinances of heaven are unchangeably fixed, and yet the sun and moon set and are eclipsed; so Christ the Sun of righteousness abides for ever, and yet was eclipsed by his sufferings, and was but a little while within our horizon. Now, [1.] The Jews at this time had the light with them; they had Christ's bodily presence, heard his preaching, saw his miracles. The scripture is to us a light shining in a dark place. [2.] It was to be but a little while with them; Christ would shortly leave them, their visible church state would soon after be dissolved and the kingdom of God taken from them, and blindness and hardness would happen unto Israel. Note, It is good for us all to consider what a little while we are to have the light with us. Time is short, and perhaps opportunity not so long. The candlestick may be removed; at least, we must be removed shortly. Yet a little while is the light of life with us; yet a little while is the light of the gospel with us, the day of grace, the means of grace, the Spirit of grace, yet a very little while.

(2.) The warning given them to make the best of this privilege while they enjoyed it, because of the danger they were in of losing it: Walk while you have the light; as travellers who make the best of their way forward, that they may not be benighted in their journey, because travelling in the night is uncomfortable and unsafe. "Come," say they, "let us mend our pace, and get forward, while we have day-light." Thus wise should we be for our souls who are journeying towards eternity. Note, [1.] It is our business to walk, to press forward towards heaven, and to get nearer to it by being made fitter for it. Our life is but a day, and we have a day's journey to go. [2.] The best time of walking is while we have the light. The day is the proper season for work, as the night is for rest. The proper time for getting grace is when we have the word of grace preached to us, and the Spirit of grace striving with us, and therefore then is the time to be busy. [3.] We are highly concerned thus to improve our opportunities, for fear lest our day be finished before we have finished our day's work and our day's journey: "Lest darkness come upon you, lest you lose your opportunities, and can neither recover them nor despatch the business you have to do without them." Then darkness comes, that is, such an utter incapacity to make sure the great salvation as renders the state of the careless sinner quite deplorable; so that, if his work be undone then, it is likely to be undone for ever.

(3.) The sad condition of those who have sinned away the gospel, and are come to the period of their day of grace. They walk in darkness, and know neither where they go, nor whither they go; neither the way they are walking in, nor the end they are walking towards. He that is destitute of the light of the gospel, and is not acquainted with its discoveries and directions, wanders endlessly in mistakes and errors, and a thousand crooked paths, and is not aware of it. Set aside the instructions of the Christian doctrine, and we know little of the difference between good and evil. He is going to destruction, and knows not his danger, for he is either sleeping or dancing at the pit's brink.

(4.) The great duty and interest of every one of us inferred from all this (v. 36): While you have light, believe in the light. The Jews had now Christ's presence with them, let them improve it; afterwards they had the first offers of the gospel made to them by the apostles wherever they came; now this is an admonition to them not to out-stand their market, but to accept the offer when it was made to them: the same Christ saith to all who enjoy the gospel. Note, [1.] It is the duty of every one of us to believe in the gospel light, to receive it as a divine light, to subscribe to the truths it discovers, for it is a light to our eyes, and to follow its guidance, for it is a light to our feet. Christ is the light, and we must believe in him as he is revealed to us; as a true light that will not deceive us, a sure light that will not misguide us. [2.] We are concerned to do this while we have the light, to lay hold on Christ while we have the gospel to show us the way to him and direct us in that way. [3.] Those that believe in the light shall be the children of light; they shall be owned as Christians, who are called children of light (Luke xvi. 8; Eph. v. 8) and of the day, 1 Thess. v. 5. Those that have God for their Father are children of light, for God is light; they are born from above, and heirs of heaven, and children of light, for heaven is light.

VII. Christ's retiring from them, hereupon: These things spoke Jesus, and said no more at this time, but left this to their consideration, and departed, and did hide himself from them. And this he did, 1. For their conviction and awakening. If they will not regard what he hath said, he will have nothing more to say to them. They are joined to their infidelity, as Ephraim to idols; let them alone. Note, Christ justly removes the means of grace from those that quarrel with him, and hides his face from a froward generation, Deut. xxxii. 20. 2. For his own preservation. He hid himself from their rage and fury, retreating, it is probable, to Bethany, where he lodged. By this it appears that what he said irritated and exasperated them, and they were made worse by that which should have made them better.

The Unbelief of the People.

37 But though he had done so many miracles before them, yet they believed not on him: 38 That the saying of Esaias the prophet might be fulfilled, which he spake, Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed? 39 Therefore they could not believe, because that Esaias said again, 40 He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them. 41 These things said Esaias, when he saw his glory, and spake of him.

We have here the honour done to our Lord Jesus by the Old-Testament prophets, who foretold and lamented the infidelity of the many that believed not on him. It was indeed a dishonour and grief to Christ that his doctrine met with so little acceptance and so much opposition; but this takes off the wonder and reproach, makes the offence of it to cease, and made it no disappointment to Christ, that herein the scriptures were fulfilled. Two things are here said concerning this untractable people, and both were foretold by the evangelical prophet Isaiah, that they did not believe, and that they could not believe.

I. They did not believe (v. 37): Though he had done so many miracles before them, which, one would think, should have convinced them, yet they believed not, but opposed him. Observe,

1. The abundance of the means of conviction which Christ afforded them: He did miracles, so many miracles; tosauta semeia signifying both so many and so great. This refers to all the miracles he had wrought formerly; nay, the blind and lame now came to him into the temple, and he healed them, Matt. xxi. 14. His miracles were the great proof of his mission, and on the evidence of them he relied. Two things concerning them he here insists upon:—(1.) The number of them; they were many,—various and of divers kinds; numerous and often repeated; and every new miracle confirmed the reality of all that went before. The multitude of his miracles was not only a proof of his unexhausted power, but gave the greater opportunity to examine them; and, if there had been a cheat in them, it was morally impossible but that in some or other of them it would have been discovered; and, being all miracles of mercy, the more there were the more good was done. (2.) The notoriety of them. He wrought these miracles before them, not at a distance, not in a corner, but before many witnesses, appearing to their own eyes.

2. The inefficacy of these means: Yet they believed not on him. They could not gainsay the premises, and yet would not grant the conclusion. Note, The most plentiful and powerful means of conviction will not of themselves work faith in the depraved prejudiced hearts of men. These saw, and yet believed not.

3. The fulfilling of the scripture in this (v. 38): That the saying of Esaias might be fulfilled. Not that these infidel Jews designed the fulfilling of the scripture (they rather fancied those scriptures which speak of the church's best sons to be fulfilled in themselves), but the event exactly answered the prediction, so that (ut for ita ut) this saying of Esaias was fulfilled. The more improbable any event is, the more does a divine foresight appear in the prediction of it. One could not have imagined that the kingdom of the Messiah, supported with such pregnant proofs, should have met with so much opposition among the Jews, and therefore their unbelief is called a marvellous work, and a wonder, Isa. xxix. 14. Christ himself marvelled at it, but it was what Isaiah foretold (Isa. liii. 1), and now it is accomplished. Observe, (1.) The gospel is here called their report: Who has believed, te akon hemon—our hearing, which we have heard from God, and which you have heard from us. Our report is the report that we bring, like the report of a matter of fact, or the report of a solemn resolution in the senate. (2.) It is foretold that a few comparatively of those to whom this report is brought will be persuaded to give credit to it. Many hear it, but few heed it and embrace it: Who hath believed it? Here and there one, but none to speak of; not the wise, not the noble; it is to them but a report which wants confirmation. (3.) It is spoken of as a thing to be greatly lamented that so few believe the report of the gospel. Lord is here prefixed from the LXX., but is not in the Hebrew, and intimates a sorrowful account brought to God by the messengers of the cold entertainment which they and their report had; as the servant came, and showed his lord all these things, Luke xiv. 21. (4.) The reason why men believe not the report of the gospel is because the arm of the Lord is not revealed to them, that is, because they do not acquaint themselves with, and submit themselves to, the grace of God; they do not experimentally know the virtue and fellowship of Christ's death and resurrection, in which the arm of the Lord is revealed. They saw Christ's miracles, but did not see the arm of the Lord revealed in them.

II. They could not believe, and therefore they could not because Esaias said, He hath blinded their eyes. This is a hard saying, who can explain it? We are sure that God is infinitely just and merciful, and therefore we cannot think there is in any such an impotency to good, resulting from the counsels of God, as lays them under a fatal necessity of being evil. God dams none by mere sovereignty; yet it is said, They could not believe. St. Austin, coming in course to the exposition of these words, expresses himself with a holy fear of entering upon an enquiry into this mystery. Justa sunt judicia ejus, sed occulta—His judgments are just, but hidden.

1. They could not believe, that is, they would not; they were obstinately resolved in their infidelity; thus Chrysostom and Austin incline to understand it; and the former gives divers instances of scripture of the putting of an impotency to signify the invincible refusal of the will, as Gen. xxxvii. 4, They could not speak peaceably to him. And ch. vii. 7. This is a moral impotency, like that of one that is accustomed to do evil, Jer. xiii. 23. But,

2. They could not because Esaias had said, He hath blinded their eyes. Here the difficulty increases; it is certain that God is not the author of sin, and yet,

(1.) There is a righteous hand of God sometimes to be acknowledged in the blindness and obstinacy of those who persist in impenitency and unbelief, by which they are justly punished for their former resistance of the divine light and rebellion against the divine law. If God withhold abused grace, and give men over to indulged lusts,—if he permit the evil spirit to do his work on those that resisted the good Spirit,—and if in his providence he lay stumbling-blocks in the way of sinners, which confirm their prejudices, then he blinds their eyes, and hardens their hearts, and these are spiritual judgments, like the giving up of idolatrous Gentiles to vile affections, and degenerate Christians to strong delusions. Observe the method of conversion implied here, and the steps taken in it. [1.] Sinners are brought to see with their eyes, to discern the reality of divine things and to have some knowledge of them. [2.] To understand with their heart, to apply these things to themselves; not only to assent and approve, but to consent and accept. [3.] To be converted, and effectually turned from sin to Christ, from the world and the flesh to God, as their felicity and portion. [4.] Then God will heal them, will justify and sanctify them; will pardon their sins, which are as bleeding wounds, and mortify their corruptions, which are as lurking diseases. Now when God denies his grace nothing of this is done; the alienation of the mind from, and its aversion to, God and the divine life, grow into a rooted and invincible antipathy, and so the case becomes desperate.

(2.) Judicial blindness and hardness are in the word of God threatened against those who wilfully persist in wickedness, and were particularly foretold concerning the Jewish church and nation. Known unto God are all his works, and all ours too. Christ knew before who would betray him, and spoke of it, ch. vi. 70. This is a confirmation of the truth of scripture prophecies, and thus even the unbelief of the Jews may help to strengthen our faith. It is also intended for caution to particular persons, to beware lest that come upon them which was spoken of in the prophets, Acts xiii. 40.

(3.) What God has foretold will certainly come to pass, and so, by a necessary consequence, in order of arguing, it might be said that therefore they could not believe, because God by the prophets had foretold they would not; for such is the knowledge of God that he cannot be deceived in what he foresees, and such his truth that he cannot deceive in what he foretels, so that the scripture cannot be broken. Yet be it observed that the prophecy did not name particular persons; so that it might not be said, "Therefore such a one and such a one could not believe, because Esaias had said so and so;" but it pointed at the body of the Jewish nation, which would persist in their infidelity till their cities were wasted without inhabitants, as it follows (Isa. vi. 11, 12); yet still reserving a remnant (v. 13, in it shall be a tenth), which reserve was sufficient to keep a door of hope open to particular persons; for each one might say, Why may not I be of that remnant?

Lastly, The evangelist, having quoted the prophecy, shows (v. 41) that it was intended to look further than the prophet's own days, and that its principal reference was to the days of the Messiah: These things said Esaias when he saw his glory, and spoke of him. 1. We read in the prophecy that this was said to Esaias, Isa. vi. 8, 9. But here we are told that it was said by him to the purpose. For nothing was said by him as a prophet which was not first said to him; nor was any thing said to him which was not afterwards said by him to those to whom he was sent. See Isa. xxi. 10. 2. The vision which the prophet there had of the glory of God is here said to be his seeing the glory of Jesus Christ: He saw his glory. Jesus Christ therefore is equal in power and glory with the Father, and his praises are equally celebrated. Christ had a glory before the foundation of the world, and Esaias saw this. 3. It is said that the prophet there spoke of him. It seems to have been spoken of the prophet himself (for to him the commission and instructions were there given), and yet it is here said to be spoken of Christ, for as all the prophets testified of him so they all typified him. This they spoke of him, that as to many his coming would be not only fruitless, but fatal, a savour of death unto death. It might be objected against his doctrine, If it was from heaven, why did not the Jews believe it? But this is an answer to it; it was not for want of evidence, but because their heart was made fat, and their ears were heavy. It was spoken of Christ, that he should be glorified in the ruin of an unbelieving multitude, as well as in the salvation of a distinguished remnant.

The Cowardice of the Rulers.

42 Nevertheless among the chief rulers also many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue: 43 For they loved the praise of men more than the praise of God.

Some honour was done to Christ by these rulers: for they believed on him, were convinced that he was sent of God, and received his doctrine as divine; but they did not do him honour enough, for they had not courage to own their faith in him. Many professed more kindness for Christ than really they had; these had more kindness for him than they were willing to profess. See here what a struggle was in these rulers between their convictions and their corruptions.

I. See the power of the word in the convictions that many of them were under, who did not wilfully shut their eyes against the light. They believed on him as Nicodemus, received him as a teacher come from God. Note, The truth of the gospel has perhaps a better interest in the consciences of men than we are aware of. Many cannot but approve of that in their hearts which yet outwardly they are shy of. Perhaps these chief rulers were true believers, though very weak, and their faith like smoking flax. Note, It may be, there are more good people than we think there are. Elijah thought he was left alone, when God had seven thousand faithful worshippers in Israel. Some are really better than they seem to be. Their faults are known, but their repentance is not; a man's goodness may be concealed by a culpable yet pardonable weakness, which he himself truly repents of. The kingdom of God comes not in all with a like observation; nor have all who are good the same faculty of appearing to be so.

II. See the power of the world in the smothering of these convictions. They believed in Christ, but because of the Pharisees, who had it in their power to do them a diskindness, they durst not confess him for fear of being excommunicated. Observe here, 1. Wherein they failed and were defective; They did not confess Christ. Note, There is cause to question the sincerity of that faith which is either afraid or ashamed to show itself; for those who believe with the heart ought to confess with the mouth, Rom. x. 9. 2. What they feared: being put out of the synagogue, which they thought would be a disgrace and damage to them; as if it would do them any harm to be expelled from a synagogue that had made itself a synagogue of Satan, and from which God was departing. 3. What was at the bottom of this fear: They loved the praise of men, chose it as a more valuable good, and pursued it as a more desirable end, than the praise of God; which was an implicit idolatry, like that (Rom. i. 25) of worshipping and serving the creature more than the Creator. They set these two in the scale one against the other, and, having weighed them, they proceeded accordingly. (1.) They set the praise of men in one scale, and considered how good it was to give praise to men, and to pay a deference to the opinion of the Pharisees, and receive praise from men, to be commended by the chief priests and applauded by the people as good sons of the church, the Jewish church; and they would not confess Christ, lest they should thereby derogate from the reputation of the Pharisees, and forfeit their own, and thus hinder their own preferment. And, besides, the followers of Christ were put into an ill name, and were looked upon with contempt, which those who had been used to honour could not bear. Yet perhaps if they had known one another's minds they would have had more courage; but each one thought that if he should declare himself in favour of Christ he should stand alone, and have nobody to back him; whereas, if any one had had resolution to break the ice, he would have had more seconds than he thought of. (2.) They put the praise of God in the other scale. They were sensible that by confessing Christ they should both give praise to God, and have praise from God, that he would be pleased with them, and say, Well done; but, (3.) They gave the preference to the praise of men, and this turned the scale; sense prevailed above faith, and represented it as more desirable to stand right in the opinion of the Pharisees than to be accepted of God. Note, Love of the praise of men is a very great prejudice to the power and practice of religion and godliness. Many come short of the glory of God by having a regard to the applause of men, and a value for that. Love of the praise of men, as a by-end in that which is good, will make a man a hypocrite when religion is in fashion and credit is to be got by it; and love of the praise of men, as a base principle in that which is evil, will make a man an apostate when religion is in disgrace, and credit is to be lost for it, as here. See Rom. ii. 29.

Christ's Last Discourse with the Jews.

44 Jesus cried and said, He that believeth on me, believeth not on me, but on him that sent me. 45 And he that seeth me seeth him that sent me. 46 I am come a light into the world, that whosoever believeth on me should not abide in darkness. 47 And if any man hear my words, and believe not, I judge him not: for I came not to judge the world, but to save the world. 48 He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day. 49 For I have not spoken of myself; but the Father which sent me, he gave me a commandment, what I should say, and what I should speak. 50 And I know that his commandment is life everlasting: whatsoever I speak therefore, even as the Father said unto me, so I speak.

We have here the honour Christ not assumed, but asserted, to himself, in the account he gave of his mission and his errand into the world. Probably this discourse was not at the same time with that before (for them he departed, v. 36), but some time after, when he made another public appearance; and, as this evangelist records it, it was Christ's farewell sermon to the Jews, and his last public discourse; all that follows was private with his disciples. Now observe how our Lord Jesus delivered this parting word: he cried and said. Doth not wisdom cry (Prov. viii. 1), cry without? Prov. i. 20. The raising of his voice and crying intimate, 1. His boldness in speaking. Though they had not courage openly to profess faith in his doctrine, he had courage openly to publish it; if they were ashamed of it, he was not, but set his face as a flint, Isa. l. 7. 2. His earnestness in speaking. He cried as one that was serious and importunate, and in good earnest in what he said, and was willing to impart to them, not only the gospel of God, but even his own soul. 3. It denotes his desire that all might take notice of it. This being the last time of the publication of his gospel by himself in person, he makes proclamation, "Whoever will hear me, let them come now." Now what is the conclusion of the whole matter, this closing summary of all Christ's discourses? It is much like that of Moses (Deut. xxx. 15): See, I have set before you life and death. So Christ here takes leave of the temple, with a solemn declaration of three things:—

I. The privileges and dignities of those that believe; this gives great encouragement to us to believe in Christ and to profess that faith. It is a thing of such a nature that we need not be shy either of doing it or of owning it; for,

1. By believing in Christ we are brought into an honourable acquaintance with God (v. 44, 45): He that believes on me, and so sees me, believes on him that sent me, and so sees him. He that believes on Christ, (1.) He does not believe in a mere man, such a one as he seemed to be, and was generally taken to be, but he believes in one that is the Son of God and equal in power and glory with the Father. Or rather, (2.) His faith does not terminate in Christ, but through him it is carried out to the Father, that sent him, to whom, as our end, we come by Christ as our way. The doctrine of Christ is believed and received as the truth of God. The rest of a believing soul is in God through Christ as Mediator; for its resignation to Christ is in order to being presented to God. Christianity is made up, not of philosophy nor politics, but pure divinity. This is illustrated, v. 45. He that sees me (which is the same with believing in him, for faith is the eye of the soul) sees him that sent me; in getting an acquaintance with Christ, we come to the knowledge of God. For, [1.] God makes himself known in the face of Christ (2 Cor. iv. 6), who is the express image of his person, Heb. i. 3. [2.] All that have a believing sight of Christ are led by him to the knowledge of God, whom Christ has revealed to us by his word and Spirit. Christ, as God, was the image of his Father's person; but Christ, as Mediator, was his Father's representative in his relation to man, the divine light, law, and love, being communicated to us in and through him; so that in seeing him (that is, in eying him as our Saviour, Prince, and Lord, in the right of redemption), we see and eye the Father as our owner, ruler, and benefactor, in the right of creation: for God is pleased to deal with fallen man by proxy.

2. We are hereby brought into a comfortable enjoyment of ourselves (v. 46): I am come a light into the world, that whoever believes in me, Jew or Gentile, should not abide in darkness. Observe, (1.) The character of Christ: I am come a light into the world, to be a light to it. This implies that he had a being, and a being as light, before he came into the world, as the sun is before it rises; the prophets and apostles were made lights to the world, but it was Christ only that came a light into this world, having before been a glorious light in the upper world, ch. iii. 19. (2.) The comfort of Christians: They do not abide in darkness. [1.] They do not continue in that dark condition in which they were by nature; they are light in the Lord. They are without any true comfort, or joy, or hope, but do not continue in that condition; light is sown for them. [2.] Whatever darkness of affliction, disquietment, or fear, they may afterwards be in, provision is made that they may not long abide in it. [3.] They are delivered from that darkness which is perpetual, and which abideth for ever, that utter darkness where there is not the least gleam of light nor hope of it.

II. The peril and danger of those that believe not, which gives fair warning to take heed of persisting in unbelief (v. 47, 48): "If any man hear my words, and believe not, I judge him not, not I only, or not now, lest I should be looked upon as unfair in being judge in my own cause; yet let not infidelity think therefore to go unpunished, though I judge him not, there is one that judgeth him." So that we have here the doom of unbelief. Observe,

1. Who they are whose unbelief is here condemned: those who hear Christ's words and yet believe them not. Those shall not be condemned for their infidelity that never had, nor could have, the gospel; every man shall be judged according to the dispensation of light he was under: Those that have sinned without law shall be judged without law. But those that have heard, or might have heard, and would not, lie open to this doom.

2. What is the constructive malignity of their unbelief: not receiving Christ's word; it is interpreted (v. 48) a rejecting of Christ, ho atheton eme. It denotes a rejection with scorn and contempt. Where the banner of the gospel is displayed, no neutrality is admitted; every man is either a subject or an enemy.

3. The wonderful patience and forbearance of our Lord Jesus, exercised towards those who slighted him when he was come here upon earth: I judge him not, not now. Note, Christ was not quick or hasty to take advantage against those who refused the first offers of his grace, but continued waiting to be gracious. He did not strike those dumb or dead who contradicted him, never made intercession against Israel, as Elias did; though he had authority to judge, he suspended the execution of it, because he had work of another nature to do first, and that was to save the world. (1.) To save effectually those that were given him before he came to judge the degenerate body of mankind. (2.) To offer salvation to all the world, and thus far to save them that it is their own fault if they be not saved. He was to put away sin by the sacrifice of himself. Now the executing of the power of a judge was not congruous with that undertaking, Acts viii. 33. In his humiliation his judgment was taken away, it was suspended for a time.

4. The certain and unavoidable judgment of unbelievers at the great day, the day of the revelation of the righteous judgment of God: unbelief will certainly be a damning sin. Some think when Christ saith, I judge no man, he means that they are condemned already. There needs no process, they are self-judged; no execution, they are self-ruined; judgment goes against them of course, Heb. ii. 3. Christ needs not appear against them as their accuser, they are miserable if he do not appear for them as their advocate; however, he tells them plainly when and where they will be reckoned with. (1.) There is one that judgeth them. Nothing is more dreadful than abused patience, and grace trampled on; though for awhile mercy rejoiceth against judgment, yet there will be judgment without mercy. (2.) Their final judgment is reserved to the last day; to that day of judgment Christ here binds over all unbelievers, to answer then for all the contempts they have put upon him. Divine justice has appointed a day, and adjourns the sentence to that day, as Matt. xxvi. 64. (3.) The word of Christ will judge them then: The words that I have spoken, how light soever you have made of them, the same shall judge the unbeliever in the last day; as the apostles, the preachers of Christ's word, are said to judge, Luke xxii. 30. Christ's words will judge unbelievers two ways:—[1.] As the evidence of their crime, they will convict them. Every word Christ spoke, every sermon, every argument, every kind offer, will be produced as a testimony against those who slighted all he said. [2.] As the rule of their doom, they will condemn them; they shall be judged according to the tenour of that covenant which Christ procured and published. That word of Christ, He that believes not shall be damned, will judge all unbelievers to eternal ruin; and there are many such like words.

III. A solemn declaration of the authority Christ had to demand our faith, and require us to receive his doctrine upon pain of damnation, v. 49, 50, where observe,

1. The commission which our Lord Jesus received from the Father to deliver his doctrine to the world (v. 49): I have not spoken myself, as a mere man, much less as a common man; but the Father gave me a commandment what I should say. This is the same with what he said ch. vii. 16. My doctrine is, (1.) Not mine, for I have not spoken of myself. Christ, as Son of man, did not speak that which was of human contrivance or composure; as Son of God, he did not act separately, or by himself alone, but what he said was the result of the counsels of peace; as Mediator, his coming into the world was voluntary, and with his full consent, but not arbitrary, and of his own head. But, (2.) It was his that sent him. God the Father gave him, [1.] His commission. God sent him as his agent and plenipotentiary, to concert matters between him and man, to set a treaty of peace on foot, and to settle the articles. [2.] His instructions, here called a commandment, for they were like those given to an ambassador, directing him not only what he may say, but what he must say. The messenger of the covenant was entrusted with an errand which he must deliver. Note, Our Lord Jesus learned obedience himself, before he taught it to us, though he was a Son. The Lord God commanded the first Adam, and he by his disobedience ruined us; he commanded the second Adam, and he by his obedience saved us. God commanded him what he should say and what he should speak, two words signifying the same thing, to denote that every word was divine. The Old-Testament prophets sometimes spoke of themselves; but Christ spoke by the Spirit at all times. Some make this distinction: He was directed what he should say in his set sermons, and what he should speak in his familiar discourses. Others this: He was directed what he should say in his preaching now, and what he should speak in his judging at the last day; for he had commission and instruction for both.

2. The scope, design, and tendency of this commission: I know that his commandment is life everlasting, v. 50. The commission given to Christ had a reference to the everlasting state of the children of men, and was in order to their everlasting life and happiness in that state: the instructions given to Christ as a prophet were to reveal eternal life (1 John v. 11); the power, given to Christ as a king was to give eternal life, ch. xvii. 2. Thus the command given him was life everlasting. This Christ says he knew: "I know it is so," which intimates how cheerfully and with what assurance Christ pursued his undertaking, knowing very well that he went upon a good errand, and that which would bring forth fruit unto life eternal. It intimates likewise how justly those will perish who reject Christ and his word. Those who disobey Christ despise everlasting life, and renounce it; so that not only Christ's words will judge them, but even their own; so shall their doom be, themselves have decided it; and who can except against it?

3. Christ's exact observance of the commission and instructions given him, and his steady acting in pursuance of them: Whatsoever I speak, it is as the Father said unto me. Christ was intimately acquainted with the counsels of God, and was faithful in discovering so much of them to the children of men as it was agreed should be discovered, and kept back nothing that was profitable. As the faithful witness delivers souls, so did he, and spoke the truth, the whole truth, and nothing but the truth. Note, (1.) This is a great encouragement to faith; the sayings of Christ, rightly understood, are what we may venture our souls upon. (2.) It is a great example of obedience. Christ said as he was bidden, and so must we, communicated what the Father had said to him, and so must we. See Acts iv. 20. In the midst of all the respect paid to him, this is the honour he values himself upon, that what the Father had said to him that he spoke, and in the manner as he was directed so he spoke. This was his glory, that, as a Son, he was faithful to him that appointed him; and, by an unfeigned belief of every word of Christ, and an entire subjection of soul to it, we must give him the glory due to his name.

CHAP. XII.

TO convert ſome, confirme others, and to refreſh himſelf with his faſt friends, ere he fell into the hands of his bloody enemies. So Cromwell, Earl of Eſſex, going to his death, firſt called for his breakfaſt, and chearfully eating the ſame, and, after that, meeting the Lord Hungerford going likewiſe to his execution, and perceiving him to be all heavy and dolefull, with chearfull countenance and comfortable words asking him why he was ſo heavy, he willed him to pluck up his heart, and to be of good comfort: For, ſaid he, there is no cauſe for you to fear; Act. and Mon. fol. 1096. for if you repent and be heartily ſorry for that you have done, there is for you mercy with the Lord, who, for Chriſts ſake, will for give you; therefore be not diſmaid: And though the breakfaſt we are going to be ſharp; yet, truſting to the mercy of the Lord, we ſhall have a joyfull dinner. And ſo went they together to the place of execution, and took their death chearfully.

Verſe 3. Of spikenard, [non-Latin text not transcribed]. In Thatia. very coſtly] Herodotus reckons an alabaſter box of ointment among the precious gifts that Cambyſes ſent, for a preſent, to the King of Ethiopia. Mary thinkes nothing too good for him, whom her ſoul loved. She will honour him with the beſt of her ſubſtance: ſhe knew there was nothing loſt; but though it took from the heap, yet it increaſed the heap: as it is ſaid of tithes and offerings, Mal. 3. This made David ſo free and frollick, that he would not ſerve God of that which coſt him nothing: and that he made ſuch plentifull preparation for the Temple worke. It is both love and good husbandry, to make our ſervice to God coſtly: His retributions are bountifull. This ointment in the text was a coſtly confection, like that of the Church, Cant. 4.14 Spikenard and ſaffron, calamus and cynamon, &c. Lib. 1. Antidot. Now Galen writes, that in his time cynamon was very rare, and hard to be found, except in the ſtorehouſes of princes. And Pliny reports, that a pound of cynamon was worth a thouſand denarij, that is 150 crowns of our money.

Verſe 4. Then ſaid one of his Diſciples] St Matthew tells us, that all the Diſciples ſaid thus. Judas was of ſo great eſteem and authority amongſt them, that what he did, they are all ſaid to do. So cunningly he had carried his conſpiracy, that they all ſuſpected themſelves rather then Judas, every one ſaid, Is it I?

Verſe 5. Sold for three hundred pence] He, the thief, had quickly computed and caſt it up. Pliny tels us, that a pound of ordinary ointment might be had for ten pence; but the beſt was worth three hundred and ten pence. So that Judas was much about the good, as they ſay: And Mary ſpared for no coſt; as neither did Juſtinian in his rich Communion-table, Cedren. hiſt ad Annum 32. Juſtin. p. 317. offered up by him in the Temple of Sophia in Conſtantinople, that had in it (ſaith the Authour) all the riches of land and ſea.

Verſe 6. He was a thief] It's the conceit of Tertullian, that even Judas carried himſelf honeſtly and aright, uſ que ad loculorum officium, till he bare the bag. When once he came to be maſter of the money, he grew into ſuch a deviliſh humour of covetouſneſſe, that rather then he would be out of taking, he would ſell his very Saviour: And a fair match he made: For as Auſtin ſaith, Iudas ſold his ſalvation, and the Phariſees bought their damnation.

And had the bag, and bare] Our Saviour then had a bag for ſtore; and ſo big, that it had need to have one ſpecially deputed, to bear it: This was Iudas; who could be well content to bear the croſſe on his back, ſo, he might bear the bag in his hand; which he thought (as all covetous men do) to be the beſt tongue a man can uſe for himſelf, [non-Latin text not transcribed]. as the Greek word here uſed importeth. But what an odions peece of hypocriſie is that in the Cappucine Friars, that none of them may take or touch ſilver? at the offer thereof they ſtart back, as Moſes from the ſerpent. Yet have they ever a boy with a bag in their company, D. Hall's Epiſt. 5. Decad. 1. that takes and carries it, and never complains of either metall or meaſure.

Verſe 7. Let her alone] Chriſt croſſed the traytour in his covetous deſire of fingering ſuch a ſumme. Hence his diſcontent put him upon that deſperate deſigne of contracting with the chief Prieſts. Horat. He is reſolved to have it, how ever he come by it: Rem, rem, quocun que modo rem. Take heed of diſcontent. It was the devils ſinne, that threw him out of heaven. Ever ſince which, this reſtleſſe ſpirit loves to fiſh in troubled waters, to dwell in a darkened ſoul: as in Saul, envious at David: and as ſome hereticks miſſing of preferment, have invented their hereſies, ut ſe conſolarentur, as Epiphanius obſerved.

Verſe 8. The poor ye have alwayes with you] To give to when you pleaſe; and, in gratifying whom, ye may glorifie God, and ſecure your ſubſtance: for Manus pauperum gazophylacium Christi, ſaith an Ancient.

But me ye have not alwayes] And yet we have, in his poor members, the family of faith. Hence Salvian ſticks not to ſay, That Chriſt is Maximus mendicorum, the greateſt of beggers; and addeth, Salv. ad Eccleſ. Cathol lib. 4. Non eget miſeriâ, ſed eget miſericordiâ: non eget deitate proſe. ſed eget pietate pro ſuis.

Verſe 9. And they came, &c.] Do the Phariſees what they could to the contrary. Truth may be oppreſt, not ſuppreſt. Impij ſunt piorum [non-Latin text not transcribed]. [non-Latin text not transcribed], aſcandendo. This people (like thoſe branches of palmtrees borne by them, ver. 13.) ſpred and ſprang up, the more they were held under by the high-Prieſts.

But that they might ſee Lazarus] And fiſh ſomewhat out of him concerning the future eſtate of the dead. But here they loſt their labour.

Verſe 10. That they might put Lazarus alſo to death] In malice is ſteeped the venome of all vices. What agiant like madneſſe was this, to take up armes againſt heaven it ſelf? to ſeek to kill a man, only becauſe God had made him alive? was it not becauſe they were even acted and agitated by the devil? Si videris aliquandò perſecutorem tuum nimis ſaevientem, ſcito quia ab aſcenſore ſuo daemone perurgetur, ſaith Bernard. Mr Barr. his Moſes choice, pag. 34. Theſe Phariſees had ſinned that ſin to death; which made another, in the ſame caſe, wiſh that his wife and children, and all the world might be damned together with him. Hacket at the gallows cryed out, O heavenly God—ſhew ſome miracle out of the cloud to convert theſe Infidels, and deliver me from mine enemies: But if not, Camdens Eli. ſabeth 403. I will ſet the heaven on fire, and with theſe hands pluck thee out of thy throne: and other ſpeeches he uſed, more unſpeakable.

Verſe 11. Becauſe that by reaſon of him] This was it that imbittered the Phariſees, as it doth now their ſucceſſours, the Papiſts. Ab eo tempore quo per vos Papa Antichriſtus eſſe caepit, non modo non crevit ejus imperium, &c. De Papa Rom. l. 3. c. 21. Bellarmine bewrayes his grief, and tells us, That ever ſince we proclaimed the Pope to be that Antichriſt, his Kingdom hath not only not increaſed, but daily more and more decreaſed. And Eraſmus being asked by the Electour of Saxony, why Luther was ſo hated by the Popiſh Clergy? For two great faults that he hath committed, ſaid he, For medling with the Popes triple Crown, and the Monkes fat paunches. Scultet Annal. pag. 25.

Verſe 12. On the next day much people] The envious Phariſees feeding the while upon their own hearts. Iſrael never increaſed ſo faſt, as when Pharaoh moſt oppreſſed them. Plures efficimur, quoties metimur, ſaith Tertullian.

Verſe 13. Took branches of palm-trees] Plutarch writeth, that the Babylonians make 360 benefits of the Palm-tree, and therefore do highly honour it. Pintus upon Daniel telleth us, that the Palm-tree will not grow in a fat ground, but in a light and ſandy: And if the ſoyl be ſtrong and fertile, they muſt caſt ſalt and aſhes at the root, to qualifie the ſtrength of the ground. Sure it is, that if proſperity be not ſeaſoned with the ſalt of grace, it will be unfruitfull and unprofitable.

Hoſanna, Bleſſed is the King, &c.] This ſhews they were well ſeen in Davids Pſalms, which are, ſaith Chryſoſtom, [non-Latin text not transcribed]. Chry. Ioſt. a rich ſtorehouſe of all good doctrines: And they are ſo penned, ſaith Athanaſius, that every man may think they ſpeak de ſe, in re ſua, of himſelf, and for his particular purpoſe; which, of other parts of Scripture, cannot be affirmed.

Verſe 24. When he had found a young aſſe] To make religion dance attendance upon policie, Spec. belli ſacri. p. 240. Sapientia mundi quae vult omnia redigere in ordinem, &c. Melch. Adam in Luch. [non-Latin text not transcribed] Hinc Heraclidae Sophiſtae [non-Latin text not transcribed]. Ptolom. Sophiſta. Wolph. Mem. Lect. ſaith one, is to ſet the aſſe upon Chriſt, and not Chriſt upon the aſſe. Theſe three things, ſaid Luther, will be the ruin of religion, Unthankfullneſſe, Security, and Carnall Policie.

Verſe 15. Sitting upon an aſſe] Not upon a ſtately palfrey, as an earthly Potentate; but upon a ſilly aſſe, without pomp, to comfort the pooreſt, and to teach us humility, tolerance, patience. An aſſe is a beaſt profitable (whence he hath his name in the Originall) but borne to bear burdens. Oneramus aſinum, ſaith Bernard, & non curat, quia aſinus est. But what notorious aſſes are thoſe ſuperſtitious Papiſts, that ſhew the aſſes tayl at Genua in Italy, whereon our Saviour rode, for a relique, and give it divine worſhip? Are not theſe given up to the very efficacie of errour?

Verſe 16. Theſe things underſtood not, &c.] They only beheld it, as a pretty Pageant. They had read it often, in the Prophet, and now ſaw it acted; yet were never the wiſer, for preſent. Reader hear, though thou underſtandeſt not, God may drop in divine light, when thou leaſt lookeſt for it.

Verſe 17. When he called Lazarus, &c.] This notable miracle the Evangeliſt, as he had punctually deſcribed it, chap. 11. ſo, he cannot but again and again recite it. We ſhould ſet forth Gods noble acts, and not be ſated. David never linns talking of what God had done for his ſoul. Thoſe in heaven have no reſt (and yet no unreſt neither) crying, Rev. 4.8. Holy, holy, holy, &c.

Verſe 18. For this cauſe alſo the people met him] To the Phariſees extreme grief and regret: to ſhew that there is neither wiſdome, nor underſtanding, nor counſell againſt the Lord, Prov. 21.30.

Verſe 19. Perceive ye how ye prevail nothing?] Thus they ſtir up one another to more madneſſe, as if hitherto they had been overmilde, Act. and Mon. fol. 1461. and uſed too much gentleneſſe. So Steven Gardiner, being charged of cruelty by Bradford, anſwered, I for my part have been challenged for being too gentle oftentimes. Which thing Bonner confirmed, and ſo did almoſt all the audience, that he had been ever too milde and moderate. So Bonner in open Court to the Lord Major, They report me, ſaid he, to ſeek blood, and call me bloody Bonner, Ibid. 1537. whereas. God knows, I never ſought any mans blood in all my life, But a certain unknown good woman, in a letter to Bonner, told him his own in theſe words: Indeed you are called the common cut-throat, and generall ſlaughter-ſlave to all the Biſhops of England. And therefore it is wiſedom for me and all other ſimple ſheep of the Lord, Act. and Mon. fol. 167[illegible: 1 letter]. to keep us out of your butcherly ſtall, as long as we can: eſpecially ſince you have ſuch ſtore already, that you are not able to drinke all their blood, leſt you ſhould break your belly; and therefore ye let them lye ſtill, and die for hunger, &c. Thus ſhe to Bonner. As for D. Story, who was hang'd, drawn and quartered for his treaſon in Q. Elizabeths raign, I ſee (ſaid he in open Parliament) nothing to be aſhamed of (though he had been a furious perſecutour under Q Mary) ſo leſſe I ſee to be ſorry for, but rather becauſe I have done no more: Ibid. 1925. wherein he ſaid there was no default in him, but in them, whom he oft and earneſtly had exhorted to the ſame: being not a little grieved therefore with them, for that they laboured only about the young and little ſprigs and twigs, while they ſhould have ſtricken at the root (the Lady Elizabeth he meant) and clean rooted it out. The Lord Paget in a certain conſultation ſaid, that King Philip ſhould never have any quiet common-wealth in England, Ibid. 1899. unleſſe Lady Elizabeths head were ſtricken from her ſhoulders. Whereunto the Spaniards anſwered, God forbid that their King and Maſter ſhould have ſuch a minde, to conſent to ſuch a miſchief. A Writ came down, whiles ſhe was in the Tower, ſubſcribed with certain hands of the Councell, for her execution, Engl Eliſah. pag. 109. Steven Gardiner being the engineer. Mr Bridges, Lieutenant of the Tower, miſtruſting falſe play, preſently made haſte to the Queen, who renounced and reverſt it. And yet of her, that was true that Joſephus writeth of Alexandra, Ipſa ſolem nomen regium ferebat, caeterum omnem regni potestatem Phariſaei poſſidebant.

Verſe 21. Sir, we would ſee Jeſus] That is, We would have private conference with him; for they had ſeen him, likely, as he came riding into the City. Our Saviour ſeems not to have yet admitted them, becauſe the time appointed for their calling was not yet come. Every thing is beautifull in its time: Eccleſ. 3.11. but as fiſh and fleſh, ſo other things too, are naught out of ſeaſon.

Verſe 23. That the Son of man ſhould be glorified] That is, crucified: but he looked thorow death, and ſaw Heaven beyond it: ſo muſt we: then ſhall we ſay, Surely the bitterneſſe of death is paſt. This made Simeon ſing out his ſoul: Hilarion chide it out; 1 Sam 15. Egredere ô anima mea Taylour fetch a frisk when he was come near the place where he was burned; Bradford put off his cap and thanke God, when the keepers wife brougth him word he was to be burned on the morrow: Act. and Mon. Roper ſtand in the fire with his armes ſtretched out like a rood: Hawkes clap his hands over his head three times, when they were all on a light fire, &c.

Verſe 24. Ne Ieſum quidem audias glorio[illegible: 1 letter]um. niſi videris prius cruc fixum. Luch. epiſt. ad Melanct. Except a corne of wheat &c.] The Apoſtles thought Chriſt ſhould have been preſently glorified. He lets them here know, that he muſt firſt ſuffer, before he enter into his glory; bear the croſſe, before he wear the Crown; paſſe the ſtroke of deaths flaming ſword, before he come into Paradiſe.

Verſe 25. He that loveth his life] As Chriſt loved not his life to the death for us: ſo neither muſt we for him. If every hair of my head were a man, Act. and Mon. fol. 1438. I would ſuffer death in the opinion and faith that I am now in, ſaid John Ardely Martyr, to Bonner. God be praiſed, ſaid D. Taylour, ſince my condemnation, I was never afraid to die: Gods will be done. If I ſhrinke from Gods truth, I am ſure of another manner of death then had Judge Hales, Ibid. 1382. &c.

Verſe 26. If any man ſerve me, let, &c.] Art thou not glad to fare as Phocion? [non-Latin text not transcribed]. plut. ſaid he to one that was to die with him. How much more to die with and for Chriſt?

Verſe 27. Now is my ſoul troubled] Chriſti perturbatio nos tranquillat, & infirmitas firmat, ſaith Auguſtine.

Father, ſave me from this hour] As man, he naturally feared and deprecated death; ſuch a dreadfull death eſpecially as he was to ſuffer. [non-Latin text not transcribed], ſaith the Greek Letany; by thine unknown ſufferings, Good Lord deliver us. Howbeit this was but with his ſenſitive will; for his rationall will was ever the ſame with that of his Father.

Verſe 28. Then came there a voice from Heaven] God ſometimes gives a ſenſible anſwer to the prayers of his people, as they are praying, or immediately after, as Dan. 9.21. Acts 4 31. And Luther praying for the good ſucceſſe of Gods cauſe in Germany, came leaping out of his ſtudy, with Vicimus, vicimus, in his mouth.

Verſe 29. Fuerunt praeter Apoſtotos etiam aliqui minas ſiniſtri interpretes. Calvin. That it thundered: others ſaid, An Angel, &c.] But the Apoſtles and ſome few others underſtood, that it was neither thunder, nor an Angel, but God that ſpake. In like ſort nowadayes God ſpeaks by his word, but few hear him in it. The word of God (ſaith Forbes on Rev. 14.) hath three degrees of operation in the hearts of men. Firſt, it falleth to mens ears, as the ſound of many waters; a confuſed found, which commonly bringeth neither terrour nor joy, but yet a wondring and acknowledgment of a ſtrange force, and more then humane power, Mark. 1.22, 29. Acts 13.41. The ſecond effect is, the voice of thunder; which brings not only wonder, but fear: Theſe two may be in the reprobate, as Faelix, and the multitude in our text. The third effect, proper to the elect, is the ſound of harping; whiles the word not only raviſheth with admiration, and ſtriketh the conſcience with terrour, but alſo filleth it with ſweet peace and joy.

Verſe 30. But for your ſakes] That ye might beleeve: which if ye do not, how ſhall ye eſcape, that neglect ſo great ſalvation, ſuch an heavenly preacher? See then that ye refuſe not, that ye ſhift not off him that ſpeaks from heaven: [non-Latin text not transcribed] Heb. 11.15, 16. ſee that ye turn not from him, whoſe voice once ſhook the earth, but now heaven too, &c.

Verſe 31. The Prince of this world] Gratian ſaith, Ignatius his Concl. 43. The devil is called Prince of this world, as a King at cheſſe, or as the Cardinall of Ravenna, only by deriſion. That power he hath is meerly uſurped, and becauſe the world will have it ſo, which even lyeth down in that wicked one, as St John hath it, that is, 1 Joh. 5.10. Quomodò Plautus. In fermento tota jacet uxor. under the power and vaſſallage of the Devil. It is wholly ſet upon wickedneſſe, as Aaron ſaith of the people, Exod. 32.22.

Verſe 32. And if I be lifted up, &c.] Pope Ʋrban the ſixth ſaid, that theſe words, Give unto Caeſar the things that are Caeſars, were aboliſhed when Chriſt was lifted up from the earth, and drew all things to him; Iacob Rev. de vit Pont. pag. 213. that is (as he expounds it) when Chriſt aſcended, he drew to the Popes Empire all Kings and their Kingdomes, making him King of Kings, and Lord of Lords. Is not this a ſweet Interpreter?

Verſe 33. Signifying what death, Abſolom Marte fureus penſitis a[illegible: 2 letters]bre obit. &c.] Be lifted up betwixt heaven and earth, as Abſolom was, who therein ſaith Gretſer the Jeſuite, became a lively figure of Chriſt crucified. Sed ô mirum & delirum figurativae crucis fabrum!

Verſe 34. Quilibet nos flrum de lege interrogatus, faciltùs quam nomen ſuum respondet. Joſ. We have heard out of the Law] But had they never heard out of the Law, that Chriſt muſt firſt ſuffer, and then enter into his glory? Iſa. 53 2. Dan. 9.26. There's none of us Jews, ſaith Joſephus, but being asked of any point of the Law, can anſwer to it more readily, then tell his own name. Is it then ignorance or malice that they thus cavill and quarrell our Saviour?

Verſe 35. Yet a little while is the light, &c.] The day of grace, which is very clear and bright, is uſually a ſhort one. Therefore break off your ſinnes by repentance: be abrupt in the work: for life is ſhort, opportunities headlong, and, once paſt, irrecoverable. He is the wiſe man that prefers opportunity before time, in laying hold upon eternall life: but fools are ſemper victuri, ſaith Seneca, they will, and they will, &c. ſo they trifle, and by futuring, fool away their own ſalvation. Amend, before the draw-bridge be taken up. Charles King of Sicily and Jeruſalem was called Cunctator: not in the ſenſe as Fabius, becauſe he ſtayed till opportunity came; but becauſe he ſtayed till opportunity was paſt. Too many ſuch. Manna muſt be gathered in the morning, or not at all: and not kept till the morrow, leſt it ſtinke.

Verſe 38. That the ſaying of the Prophet] Theſe unbeleevers were not ſuch, becauſe the Prophet had ſo foretold it; but the Prophet therefore foretold it, becauſe they ſhould be ſuch. Like as Joſeph's foretelling the famine, was no cauſe of it, but an antecedent only.

Verſe 39. Therefore they could not beleeve, &c.] They could not, becauſe they would not, ſaith Theophylact out of Chryſoſtome, who yet extolleth mans free-will more then is meet. Contra Julian. l. 1 c. 2. Pelagianis nondum litigantibus, Patres ſecuriùs loquebantur, ſaith Augustine.

Verſe 40. He hath hardned their hearts] With a judiciary hardneſſe. This is in ſome reſpect worſe then hell; ſith (beſides that God inflicts it as a puniſhment of former obſtinacy) it is one of the greateſt ſins, and ſo far greater in evil then any of the greateſt puniſhments. Hence it was the ſaying of a Reverend man, If I muſt be put to my choice, I had rather be in hell with a ſenſible heart, then live on earth with a reprobate minde.

Verſe 41. When he ſaw his glory] His train only in the Temple. Iſa. 6.1. where the Seraphims are ſaid to hide their faces with two wings, as with a double ſcarfe before Gods glorious brightnes, that would put out their eyes elſe: they clap their wings on their faces, as men do their hands, when the lightning flaſheth in their eyes.

Verſe 42. Leſt they ſhould be put out &c.] which would redound to their diſgrace: and this, theſe Ambitioniſts could not away with. But what ſaith a Reverend Divine? Bravely contemne all contumel es and contempts for thy conſcience, taking them as crowns, and confirmations of thy conformity to Chriſt.

Verſe 43. They loved the praiſe of men] Which what is it elſe, but a little ſtinking breath? Theſe have their reward, Mercedem ſuam, non Dei, ſaith Hierome. How much better Luther, Haud velim, Eraſme, gloriâ aut nomine vehi: Epiſt. ad Nic. Hanſm. Major eſt mihi timor in laudibus, gaudium verò in maledictis & blaſphemijs.

Verſe 44. Jeſus cryed, &c.] As being now to cry his laſt to them, and is therefore ſo earneſt in his conteſtation. This was the Conclamatum est to this perverſe people, his farewell-Sermon, &c.

Verſe 45. Seeth him that ſent me.] For God was in Chriſt reconciling the world to himſelf, Col 2. and in him the God-head dwelt bodily: So that in all our addreſſes, we muſt fix the eye of faith on the humane nature of Chriſt, and there ſpeak as to our God. Like as where I ſee the body of a man, there I know his ſoul is, and therefore I ſpeak to his underſtanding, when and where I ſee his body, becauſe they are not ſevered: ſo, viewing by faith Chriſts manhood now glorified, I there ſee and ſpeak to the great God, becauſe I know he is there perſonally united.

Verſe 46. I am come a light into the world] Not by participation only (as the Apoſtles were the lights of the world, Mat. 5.14.) but by nature. How prodigiouſly blaſphemous then was that Biſhop in the Councell of Trent, that (in his oration there made, C[illegible: 1 letter]r el. Epiſcop. Bipontan. ) applied this text to the Pope, who at that time was Paul the third, an odious hypocrite?

That whoſoever beleeveth in me &c.] And he that this way ſeeks the Kingdom of Heaven, muſt, with him in Juſtin, Stratonis ſervus, ap. Juſtin. l. 18. look for this Sun of righteouſneſſe in the Weſt; that is, dying upon the altar of his croſſe: ſo ſhall he become King of Heaven.

Verſe 47. I judge him not] viz. Whiles I am here on earth. I ſuſtain another perſon now, that men may come apace to me without fear. Some ancient hereticks hold, that God in the time of the Law, was a ſevere Judge: and now, in the dayes of the Goſpel, he was all made of mercy and mildneſſe. But the Apoſtle ſaith ſomewhat otherwiſe. Heb. 2.1, 2, 3. God is more peremptory in his judgments now, then ever of old.

Verſe 48. The word that I have spoken] If the word ſhall judge us, then ought it much more to be a Judge of our doings now, ſaid Mr Philpot Martyr. Therefore let it be preſident in all Aſſemblies and judgements, ſaith Beza: as in the Nicen Councell, Constantine cauſed the Bible to be ſet upon a desk, as Judge of all controverſies.

Verſe 49, 50. For I have not spoke of my ſelf] The divine authority of Goſpel-doctrine, is here, in the cloſe of this laſt Sermon ad populum, moſt gravely aſſerted by our Saviour; as that which is undoubtedly authentick, becauſe it comes from the Father, Sic de Virgilio S[illegible: 1 letter]aliger, dc Tacito Peacham. e cujus ore nil temerè excidit. David (ſaith one) ſets the 119 Pſalm as a Poem of commendation afore the book of God. The ſonne of David (ſay I) ſets this Text, as his Imprimatur, his authoritative Licenſe, at the end of the Goſpel. And as a friend once wrote to Aegidius Abbot of Norinberg, concerning the 119 Pſalm, that they were, verba vivenda, non legenda, words not to be read, but lived: the ſame may I affirme of our Saviours Sermons, and I know that his commandement is life everlaſting.

Then Jesus came to Bethany. This was near to Jerusalem, and it was from this place that he made his triumphant entry into the city. Mt 21:1 and following.

(a) "Lazarus" Jn 11:1,43

See this passage explained Mt 26:3, also Mt 26:4-16.

A supper. At the house of Simon the leper, Mt 26:6.

Lazarus was, &c. The names of Martha and Lazarus are mentioned because it was not in their own house, but in that of Simon. Lazarus is particularly mentioned, since it was so remarkable that one who had been once dead should be enjoying again the endearments of friendship. This shows, also, that his resurrection was no illusion--that he was really restored to the blessings of life and friendship. Calmet thinks that this was about two months after his resurrection, and it is the last that we hear of him. How long he lived is unknown, nor is it recorded that he made any communication about the world of spirits. It is remarkable that none who have been restored to life from the dead have made any communications respecting that world. See Lk 16:31, and 2Cor 12:4.

(b) "Martha served" Lk 10:38-42

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

Three hundred pence. About forty dollars, or 8, 10s.

And given to the poor. The avails or value of it given to the poor.

Had the bag. The word translated bag is compounded of two words, meaning "tongue," and "to keep or preserve." It was used to denote the bag in which musicians used to keep the tongues or reeds of their pipes when travelling. Hence it came to mean any bag or purse in which travellers put their money or their most precious articles. The disciples appear to have had such a bag or purse in common, in which they put whatever money they had, and which was designed especially for the poor, Lk 8:3, Mt 27:55, Acts 2:44. The keeping of this, it seems, was intrusted to Judas; and it is remarkable that the only one among them who appears to have been naturally avaricious should have received this appointment. It shows us that every man is tried according to his native propensity. This is the object of trial--to bring out man's native character; and every man will find opportunity to do evil according to his native disposition, if he is inclined to it.

And bare, &c. The word translated bare means literally to carry as a burden. Then it means to carry away, as in Jn 20:15: "If thou hast borne him hence." Hence it means to carry away as a thief does, and this is evidently its meaning here. It has this sense often in classic writers. Judas was a thief, and stole what was put into the bag. The money he desired to be intrusted to him, that he might secretly enrich himself. It is clear, however, that the disciples did not at this time know that this was his character, or they would have remonstrated against him. They learned it afterward. We may learn here,

1st. That it is not a new thing for members of the church to be covetous. Judas was so before them.

2nd. That such members will be those who complain of the great waste in spreading the gospel.

3rd. That this deadly, mean, and grovelling passion will work all evil in a church. It brought down the curse of God on the children of Israel in the case of Achan (Josh 7:1), and it betrayed our Lord to death. It has often since brought blighting on the church; and many a time it has betrayed the cause of Christ, and drowned men in destruction and perdition, 1Timm 6:9.

(d) "he was a thief" 2Kgs 5:20-27, Ps 50:18 (e) "had the bag" Jn 13:29

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

(h) "put Lazarus to death" Mt 21:8, Mk 11:8, Lk 19:36

See this passage explained in Mt 21:1, also Mt 21:2-16, also Mk 11:1, Mk 11:2-11, Lk 19:29, also Lk 19:30-44.

(k) "the next day" Mt 21:8, Mk 11:8, Lk 19:36

Was glorified. Was raised from the dead, and had ascended to heaven.

(n) "These things" Lk 18:34

Bare record. Testified that he had raised him, and, as was natural, spread the report through the city. This excited much attention, and the people came out in multitudes to me one who had power to work such miracles.

Prevail nothing. All your efforts are ineffectual to stop the progress of his opinions, and to prevent the people from believing on him.

The world. As we should say, "Everybody--all the city has gone out." The fact that he met with such success induced them to hasten their design of putting him to death, Jn 11:53.

(r) "Perceive ye how ye prevail nothing" Jn 11:47,48

Certain Greeks. In the original, "some Hellenists"-- the name commonly given to the Greeks. The same name was commonly used by the Jews to denote all the pagan nations, because most of those whom they knew spoke the Greek language, Jn 7:34, Rom 1:16, 2:9,10, 3:9

"Jews and Greeks." The Syriac translates this place, "Some of the Gentiles." There are three opinions in regard to these persons:

1st. That they were Jews who spoke the Greek language, and dwelt in some of the Greek cities. It is known that Jews were scattered in Asia Minor, Greece, Macedonia, Egypt, &c., in all which places they had synagogues. Jn 7:35.

2nd. That they were proselytes from the Greeks.

3rd. That they were still Gentiles and idolaters, who came to bring offerings to Jehovah to be deposited in the temple. Lightfoot has shown that the surrounding pagans were accustomed not only to send presents, sacrifices, and offerings to the temple, but that they also frequently attended the great feasts of the Jews. Hence the outer court of the temple was called the court of the Gentiles. Which of these opinions is the correct one cannot be determined.

(s) "certain Greeks" Acts 17:4, Rom 1:16 (t) "them that came up" 1Kgs 8:41,42

Bethsaida of Galilee. Jn 1:44.

Would see Jesus. It is probable that the word see, here, implies also a desire to converse with him, or to hear his doctrine about the nature of his kingdom. They had seen or heard of his triumphal entry into Jerusalem, and, either by curiosity or a desire to be instructed, they came and interceded with his disciples that they might be permitted to see him. In this there was nothing wrong. Christ made the curiosity of Zaccheus the means of his conversion, Lk 19:1-9. If we wish to find the Saviour, we must seek for him and take the proper means.

(u) "to Philip" Jn 1:44

Telleth Andrew. Why he did not at once tell Jesus is not known. Possibly he was doubtful whether Jesus would wish to converse with Gentiles, and chose to consult with Andrew about it.

Tell Jesus. Whether the Greeks were with them cannot be determined. From the following discourse it would seem probable that they were, or at least that Jesus admitted them to his presence and delivered the discourse to them.

Verily, verily. An expression denoting the great importance of what he was about to say. We cannot but admire the wisdom by which he introduces the subject of his death. They had seen his triumph. They supposed that he was about to establish his kingdom. He told them that the time had come in which he was to be glorified, but not in the manner in which they expected. It was to be by his death. But as they would not at once see how this could be, as it would appear to dash their hopes, he takes occasion to illustrate it by a beautiful comparison. All the beauty and richness of the harvest results from the fact that the grain had died. If it had not died it would never have germinated or produced the glory of the yellow harvest. So with him. By this he still keeps before them the truth that he was to be glorified, but he delicately and beautifully introduces the idea still that he must die.

A corn. A grain.

Of wheat. Any kind of grain --wheat, barley, &c. The word includes all grain of this kind.

Into the ground. Be buried in the earth, so as to be accessible by the proper moisture.

And die The whole body or substance of the grain, except the germ, dies in the earth or is decomposed, and this decomposed substance constitutes the first nourishment of the tender germ--a nutriment wonderfully adapted to it, and fitted to nourish it until it becomes vigorous enough to derive its support entirely from the ground. In this God has shown his wisdom and goodness. No one thing could be more evidently fitted for another than this provision made in the grain itself for the future wants of the tender germ.

Abideth alone. Produces no fruit. It remains without producing the rich and beautiful harvest. So Jesus intimates that it was only by his death that he would be glorified in the salvation of men, and in the honours and rewards of heaven, Heb 2:9: "We see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour." Php 2:8,9: "He humbled himself, and became obedient unto death, even the death of the cross; wherefore God also hath highly exalted him," Heb 12:2: "Who, for the joy that was set before him, endured the cross, despising the shame, and is set down at the right hand of the throne of God." See also Eph 1:20-23.

He that loveth his life, &c. This was a favorite principle, a sort of axiom with the Lord Jesus, which he applied to himself as well as to his followers. Mt 10:39. Lk 9:24.

(x) "loveth his life" Mt 10:39, 16:25, Mk 8:35, Lk 9:24, 17:33

Serve me. Will be my disciple, or will be a Christian. Perhaps this was said to inform the Greeks (Jn 12:20) of the nature of his religion.

Let him follow me. Let him imitate me; do what I do, bear what I bear, and love what I love. He is discoursing here particularly of his own sufferings and death, and this passage has reference, therefore, to calamity and persecution. "You see me triumph--you see me enter Jerusalem, and you supposed that my kingdom was to be set up without opposition or calamity; but it is not. I am to die; and if you will serve me, you must follow me even in these scenes of calamity; be willing to endure trial and to bear shame, looking for future reward."

Where I am. See Jn 14:3, 17:24. That is, he shall be in heaven, where the Son of God then was in his divine nature, and where he would be as the glorified Messiah. Jn 3:13. The natural and obvious meaning of the expression "I am" implies that he was then in heaven. The design of this verse is to comfort them in the midst of persecution and trial. They were to follow him to any calamity; but, as he was to be glorified as the result of his sufferings, so they also were to look for their reward in the kingdom of heaven, Rev 3:21: "To him that overcometh will I grant to sit with me in my throne."

(y) "If any man serve" Lk 6:46, Jn 14:15, 1Jn 5:3 (z) "Where I am" Jn 14:3, 17:24, 1Thes 4:17 (a) "if any man serve" 1Sam 2:30, Prov 27:18

Now is my soul troubled. The mention of his death brought before him its approaching horrors, its pains, its darkness, its unparalleled woes. Jesus was full of acute sensibility, and his human nature shrunk from the scenes through which he was to pass. See Lk 23:41-44.

What shall I say? This is an expression denoting intense anxiety and perplexity. As if it were a subject of debate whether he could bear those sufferings; or whether the work of man's redemption should be abandoned, and he should call upon God to save him. Blessed be his name that he was willing to endure these sorrows, and did not forsake man when he was so near being redeemed! On the decision of that moment--the fixed and unwavering purpose of the Son of God -- depended man's salvation. If Jesus had forsaken his purpose then, all would have been lost.

Father, save me. This ought undoubtedly to have been read as a question--"Shall I say, Father, save me?" Shall I apply to God to rescue me? or shall I go forward to bear these trials ? As it is in our translation, it represents him as actually offering the prayer, and then checking himself. The Greek will bear either interpretation. The whole verse is full of deep feeling and anxiety. Comp. Mt 26:38 Lk 12:50.

This hour. These calamities. The word hour, here, doubtless has reference to his approaching sufferings--the appointed hour for him to suffer. Shall I ask my Father to save me from this hour --that is, from these approaching sufferings? That it might have been done, see Mt 26:53.

But for this cause. That is, to suffer and die. As this was the design of his coming--as he did it deliberately--as the salvation of the world depended on it, he felt that it would not be proper to pray to be delivered from it. He came to suffer, and he submitted to it. See Lk 23:42.

(c) "but for this reason" Jn 18:37

Glorify thy name. The meaning of this expression in this connection is this: "I am willing to bear any trials; I will not shrink from any sufferings. Let thy name be honoured. Let thy character, wisdom, goodness, and plans of mercy be manifested and promoted, whatever sufferings it may cost me." Thus Jesus showed us that God's glory is to be the great end of our conduct, and that we are to seek that, whatever sufferings it may cost us.

I have both glorified it. The word it is not here in the original, but it is not improperly supplied by the translators. There can be no doubt that when God says here that he had glorified his name, he refers to what had been done by Christ, and that this was to be understood as an attestation that he attended him and approved his work. See Jn 12:30. He had honoured his name, or had glorified him, by the pure instructions which he had given to man through him; by the power displayed in his miracles; by proclaiming his mercy through him; by appointing him to be the Messiah, &c.

Will glorify it again. By the death, the resurrection, and ascension of his Son, and by extending the blessings of the gospel among all nations. It was thus that he sustained his Son in view of approaching trials; and we may learn,

1st. That God will minister grace to us in the prospect of suffering.

2nd. That the fact that God will be honoured by our afflictions should make us willing to bear them.

3rd. That whatever was done by Christ tended to honour the name of God. This was what he had in view. He lived and suffered, not for himself, but to glorify God in the salvation of men.

(d) "a voice" Mt 3:17

The people. A part of the people.

It thundered. The unexpected sound of the voice would confound and amaze them; and though there is no reason to doubt that the words were spoken distinctly (Mt 3:17), yet some of the people, either from amazement or envy, would suppose that this was a mere natural phenomenon.

An angel spake. It was the opinion of many of the Jews that God did not speak to men except by the ministry of angels, Heb 2:2: "The word spoken by angels;" Gal 3:19: "It was ordained by angels in the hand of a mediator."

Came not because of me. Not to strengthen or confirm me; not that I had any doubts about my course, or any apprehension that God would not approve me and glorify his name.

For your sakes. To give you a striking and indubitable proof that I am the Messiah; that you may remember it when I am departed, and be yourselves comforted, supported, and saved.

(e) "but for your sakes" Jn 11:42

Now is the judgment of this world. Greek, "crisis." This expression, doubtless, has reference to his approaching death, and whatever he means by judgment here relates to something that was to be accomplished by that death. It cannot mean that then was to be the time in which the world was to be finally judged, for he says that he did not come then to judge the world (Jn 12:47, 8:15), and he has clearly declared that there shall be a future day when he will judge all mankind. The meaning of it may be thus expressed: "Now is approaching the decisive scene, the eventful period--the crisis--when it shall be determined who shall rule this world. There has been a long conflict between the powers of light and darkness-- between God and the devil. Satan has so effectually ruled that he may be said to be the prince of this world; but my approaching death will destroy his kingdom, will break down his power, and will be the means of setting up the kingdom of God over man."

The death of Christ was to be the most grand and effectual of all means that could be used to establish the authority of the law and the government of God, Rom 8:3,4. This it did by showing the regard which God had for his law; by showing his hatred of sin, and presenting the strongest motives to induce man to leave the service of Satan; by securing the influences of the Holy Spirit, and by his putting forth his own direct power in the cause of virtue and of God. The death of Jesus was the determining cause, the grand crisis, the concentration of all that God had ever done, or ever will do, to break down the kingdom of Satan, and set up his power over man. Thus was fulfilled the prediction (Gen 3:15), "I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel."

Now shall the prince of this world. Satan, or the devil, Jn 14:30, 16:11. He is also called the god of this world, 2Cor 4:4, Eph 6:12: "The rulers of the darkness of this world "--that is, the rulers of this dark world--a well-known Hebraism. He is also called "the prince of the power of the air, the spirit that now worketh in the children of disobedience," Eph 2:2. All these names are given him from the influence or power which he has over the men of this world, because the great mass of men have been under his control and subject to his will.

Be cast out. His kingdom shall be destroyed; his empire shall come to an end. It does not mean that his reign over all men would entirely cease then, but that then would be the crisis, the grand conflict in which he would be vanquished, and from that time his kingdom begin to decline, until it would finally cease, and then be free altogether from his dominion. See Lk 10:18, Col 1:18-20, Acts 26:18; 1Cor 15:25,26; Rev 20:14.

(f) "the prince of this world" Lk 10:18, Jn 16:11, Acts 26:18, Eph 2:2

Be lifted up. See Jn 3:14, 8:28.

Will draw. Jn 6:44. The same word is used in both places.

All men. I will incline all kinds of men; or will make the way open by the cross, so that all men may come. I will provide a way which shall present a strong motive or inducement--the strongest that can be presented--to all men to come to me.

(g) "lifted up" Jn 8:28 (h) "will draw all men" Rom 5:18

We have heard out of the law. Out of the Old Testament; or rather we have been so taught by those who have interpreted the law to us.

That Christ. That the Messiah.

Abideth for ever. Will remain for ever, or will live for ever. The doctrine of many of them certainly was that the Messiah would not die; that he would reign as a prince for ever over the people. This opinion was founded on such passages of Scripture as these: Ps 110:4, "Thou art a priest for ever;" Dan 2:44, 8:13,14. In the interpretation of these passages they had overlooked such places as Isa 53:1-12; nor did they understand how the fact that he would reign for ever could be reconciled with the idea of his death. To us, who understand that his reign does not refer to a temporal, an earthly kingdom, it is easy.

How sayest thou, &c. We have understood by the title "the Son of man" the same as the Messiah, and that he is to reign for ever. How can he be put to death?

Who is this Son of man? "The Son of man we understand to be the Messiah spoken of by Daniel, who is to reign for ever. To him, therefore, you cannot refer when you say that he must be lifted up, or must die. Who is it--what other Son of man is referred to but the Messiah? Either ignorantly or wilfully, they supposed he referred to some one else than the Messiah.

(k) "We have heard" Ps 89:36,37, 110:4, Isa 9:7 (l) "out of the law" Rom 5:18, Ps 72:17-19

Yet a little while is the light with you. Jesus did not reply directly to may their question. He saw that they were offended by the mention of his death, and he endeavoured to arrive at the same thing indirectly. He tells them, therefore, that the light would be with them a little while, and that they ought to improve the opportunity while they had it to listen to his instructions, to inquire with candour, and thus to forsake their false notions respecting the Messiah.

The light. Jn 1:4. It is probable that they understood this as denoting the Messiah. See Jn 8:12 "I am the light of the world;" Jn 9:4

Walk, &c. Jn 11:9. Whatever you have to do, do it while you enjoy this light. Make good use of your privileges before they are removed. That is, while the Messiah is with you, avail yourselves of his instructions and learn the way to life.

Lest darkness. Lest God should take away all your mercies, remove all light and instruction from you, and leave you to ignorance, blindness, and woe. This was true that darkness and calamity were to come upon the Jewish people when the Messiah was removed; and it is also true that God leaves a sinner to darkness and misery when he has long rejected the gospel.

For he, &c. See Jn 11:10.

(m) "the light" Jn 8:32 (n) "with you" Jer 13:16

While ye have light. This implied two things:

1st. That he was the light, or was the Messiah.

2nd. That he was soon to be taken away by death. In this manner he answered their question--not directly, but in a way to convey the truth to their minds, and at the same time to administer to them a useful admonition. Jesus never aroused the prejudices of men unnecessarily, yet he never shrank from declaring to them the truth in some way, however unpalatable it might be.

Believe in the light. That is, in the Messiah, who is the light of the world.

That ye may be the children, &c. That ye may the friends and followers of the Messiah. Mt 1:1. Comp. Jn 8:12 Eph 5:8: "Now are ye light in the Lord; walk as children of light."

Did hide himself from them. Jn 8:59. He went out to Bethany, where he commonly passed the night, Lk 21:37.

(p) "be the children of light" Eph 5:8

So many miracles. This does not refer to any miracles wrought on this occasion, but to all his miracles wrought in view of the nation, in healing the sick, opening the eyes of the blind, raising the dead, &c. John here gives the summary or the result of all his works. Though Jesus had given the most undeniable proof of his being the Messiah, yet the nation did not believe on him.

Before them. Before the Jewish nation. Not in the presence of the people whom he was then addressing, but before the Jewish people.

They believed not. The Jewish nation did not believe as a nation, but rejected him.

The saying The word of Isaiah, or that which Isaiah predicted. This occurs in Isa 53:1.

Might be fulfilled. That the same effect should occur which occurred in the time of Isaiah. This does not mean that the Pharisees rejected Christ in order that the prophecy of Isaiah should be fulfilled, but that by their rejection of him the same thing had occurred which took place in the time of Isaiah. His message was despised by the nation, and he himself put to death. And it was also true--by the same causes, by the same nation--that the same gospel message was rejected by the Jews in the time of Christ. The same language of the prophet would express both events, and no doubt it was intended by the Holy Spirit to mark both events. In this Way it was completely fulfilled. Is 53:1.

Our report. Literally, by report is meant "what is heard." Our speech, our message. That is, few or none have received the message. The form of the question is an emphatic way of saying that it was rejected.

The arm of the Lord. The arm is a symbol of power, as it is the instrument by which we execute our purposes. It is put for the power of God, Isa 51:9, 52:10. Thus he is said to have brought out the children of Israel from Egypt with a high arm--that is, with great power. It hence means God's power in defending his people, in overcoming his enemies, and in saving the soul. In this place it clearly denotes the power displayed by the miracles of Christ.

Revealed. Made known, seen, understood. Though the power of God was displayed, yet the people did not see and understand it.

(q) "Lord, who hath believed our report" Isa 53:3

They could not believe. See Mk 6:5. "He could there do no mighty works," &c. The words can and could are often used in the Bible to denote the existence of such obstacles as to make a result certain, or as affirming that while one thing exists another thing cannot follow. Thus, Jn 5:44: "How can ye believe which receive honour one of another." That is, while this propensity to seek for honour exists, it will effectually prevent your believing. Thus (Gen 37:4) it is said of the brethren of Joseph that they "could not speak peaceably unto him." That is, while their hatred continued so strong, the other result would follow. See also Mt 12:34, Rom 8:7, Jn 6:60, Amos 3:3. In this case it means that there was some obstacle or difficulty that made it certain that while it existed they would not believe. What that was is stated in the next verse; and while that blindness of mind and that hardness of heart existed, it was impossible that they should believe, for the two things were incompatible. But this determines nothing about their power of removing that blindness, or of yielding their heart to the gospel. It simply affirms that while one exists the other cannot follow. Chrysostom and Augustine understand this of a moral inability, and not of any natural want of power. "They could not, because they would not" (Chrysostom in loco). So on Jer 13:23, "Can the Ethiopian change his skin," &c., he says, "he does not say it is impossible for a wicked man to do well, but, BECAUSE they will not, therefore they cannot." Augustine says on this place: "If I be asked why they could not believe, I answer without hesitation, because they would not: because God foresaw their evil will, and he announced it beforehand by the prophet."

Said again, Isa 6:9,10.

He hath blinded their eyes. The expression in Isaiah is, "Go, make the heart of this people fat, and shut their eyes." That is, go and proclaim truth to them--truth that will result in blinding their eyes. Go and proclaim the law and the will of God, and the effect will be, owing to the hardness of their heart, that their eyes will be blinded and their hearts hardened. As God knew that this would be the result--as it was to be the effect of the message, his commanding Isaiah to go and proclaim it was the same in effect, or in the result, as if he had commanded him to blind their eyes and harden their hearts. It is this effect or result to which the evangelist refers in this place. He states that God did it--that is, he did it in the manner mentioned in Isaiah, for we are limited to that in our interpretation of the passage. In that case it is clear that the mode specified is not a direct agency on the part of God in blinding the mind--which we cannot reconcile with any just notions of the divine character--but in suffering the truth to produce a regular effect on sinful minds, without putting forth any positive supernatural influence to prevent it. The effect of truth on such minds is to irritate, to enrage, and to harden, unless counteracted by the grace of God. See Rom 7:8,9,11; 2Cor 2:15, 16. And as God knew this, and, knowing it, still sent the message, and suffered it to produce the regular effect, the evangelist says "he hath blinded their minds," thus retaining the substance of the passage in Isaiah without quoting the precise language; but in proclaiming the truth there was nothing wrong on the part of God or of Isaiah, nor is there any indication that God was unwilling that they should believe and be saved.

That they should not see, &c. This does not mean that it was the design of God that they should not be converted, but that it was the effect of their rejecting the message.

Mt 13:14, Mt 13:15.

(r) "hath blinded" Isa 6:9,10

When he saw his glory, Isa 6:1-10. Isaiah saw the LORD (in Hebrew, JEHOVAH) sitting on a throne and surrounded with the seraphim. This is perhaps the only instance in the Bible in which Jehovah is said to have been seen by man, and for this the Jews affirm that Isaiah was put to death. God had said (Ex 33:20), "No man shall see me and live;" and as Isaiah affirmed that he had seen Jehovah, the Jews, for that and other reasons, put him to death by sawing him asunder. Is 1:1. In the prophecy Isaiah is said expressly to have seen JEHOVAH (Isa 6:1); and in Isa 6:5, "Mine eyes have seen the King JEHOVAH of hosts." By his glory is meant the manifestation of him--the shechinah, or visible cloud that was a representation of God, and that rested over the mercy-seat. This was regarded as equivalent to seeing God, and John here expressly applies this to the Lord Jesus Christ; for he is not affirming that the people did not believe in God, but is assigning the reason why they believed not on Jesus Christ as the Messiah. The whole discourse has respect to the Lord Jesus, and the natural construction of the passage requires us to refer it to him. John affirms that it was the glory of the Messiah that Isaiah saw, and yet Isaiah affirms that it was JEHOVAH; and from this the inference is irresistible that John regarded Jesus as the Jehovah whom Isaiah saw. The name Jehovah is never, in the Scriptures, applied to a man, or an angel, or to any creature. It is the peculiar, incommunicable name of God. So great was the reverence of the Jews for that name that they would not even pronounce it. This passage is therefore conclusive proof that Christ is equal with the Father.

Spake of him. Of the Messiah. The connection requires this interpretation.

(s) "Said Esias when he saw his glory" Isa 6:3

The chief rulers. Members of the Sanhedrim -- Nicodemus, Joseph, and others like them.

Because of the Pharisees. The Pharisees were a majority of the council.

Put out of the synagogue. Excommunicated. Jn 9:22,23.

(t) "because of the Pharisees" Jn 9:22

The praise of men. The approbation of men. It does not appear that they had a living, active faith, but that they were convinced in their understanding that he was the Messiah. They had that kind of faith which is so common among men--a speculative acknowledgment that religion is true, but an acknowledgment which leads to no self-denial, which shrinks from the active duties of piety, and fears man more than God. True faith is active. It overcomes the fear of man; it prompts to self-denying duties, Heb 11:1. Nevertheless, it was no unimportant proof that Jesus was the Messiah, that any part of the great council of the Jews were even speculatively convinced of it: and it shows that the evidence could not have been slight when it overcame their prejudices and pride, and constrained them to admit that the lowly and poor man of Nazareth was the long- expected Messiah of their nation.

Did not confess him. Did not openly avow their belief that he was the Messiah. Two of them, however, did afterward evince their attachment to him. These were Joseph and Nicodemus, Jn 19:38,39. That Joseph was one of them appears from Mk 15:43, Lk 23:50,51.

(u) "For they loved the praise" Jn 5:44, Rom 2:29

Jesus cried and said. John does not say where or when this was; it is probable, however, that it was a continuation of the discourse recorded in Jn 12:30-36. Jesus saw their unbelief, and proceeded to state the consequence of believing on him, and of rejecting him and his message.

Believeth not on me. That is, not on me alone, or his faith does not terminate on me. Comp. Mt 10:20, Mk 9:37. It involves, also, belief in him that sent me. Jesus uniformly represents the union between himself and God as so intimate that there could not be faith in him unless there was also faith in God. He did the same works (Jn 5:17, 20, 36, 10:25, 37), and taught the very doctrine which God had commissioned him to do, Jn 8:38, 5:30, 20-23.

(v) "He that believeth" Jn 1:5, 3:19

Seeth me. This verse is a strong confirmation of his equality with god. In no other way can it be true that he who saw Jesus saw him that sent him, unless he were the same in essence. Of no man could it be affirmed that he who saw him saw God. To say this of Paul or Isaiah would have been blasphemy. And yet Jesus uses this language familiarly and constantly. It shows that he had a consciousness that he was divine and that it was the natural and proper way of speaking when speaking of himself.

Comp. Jn 5:17

A light unto the world. Jn 13:12, 1:9, 3:19.

Walk in darkness. In gross and dangerous errors. Darkness is put for error as well as for sin Jn 3:19, 1Jn 1:5. It is also used to denote the state when the comforts of religion are withdrawn from the soul Isa 8:22, Joel 2:2, Is 59:9, Jn 8:12.

(w) "I am come a light" Jn 1:5, 3:19

I judge him not, &c. Jn 8:15. It was not his present purpose to condemn men. He would come to condemn the guilty at a future time. At present he came to save them. hence he did not now even pronounce decisively on the condition of those who rejected him, but still gave them an opportunity to be saved.

(x) "for I came not to judge the world" Jn 3:17

He that rejecteth me. Lk 10:16. The word reject means to despise, or to refuse to receive him.

Hath one. That is, he needs not my voice to condemn him. He will carry his own condemnation with him, even should I be silent. His own conscience will condemn him. The words which I have spoken will be remembered and will condemn him, if there were nothing farther. From this we learn,

1st. That a guilty conscience needs no accuser.

2nd. That the words of Christ, and the messages of mercy which the sinner has rejected, will be remembered by him.

3rd. That this will be the source of his condemnation. This will make him miserable, and there will be no possibility of his being happy.

4th. That the conscience of the sinner will concur with the sentence of Christ in the great day, and that he will go to eternity self-condemned. It is this which will make the pains of hell so intolerable to the sinner.

5th. The word that Christ has spoken, the doctrines of his gospel, and the messages of mercy, will be that by which the sinner will be judged in the last day. Every man will be judged by that message, and the sinner will be punished according to the frequency and clearness with which the rejected message has been presented to his mind, Mt 12:41.

Is life everlasting. Is the cause or source of everlasting life. He that obeys the commandment of God shall obtain everlasting life; and this is his commandment, that we believe in the name of his only-begotten Son, 1Jn 3:22. We see here the reason of the earnestness and fidelity of the Lord Jesus. It was because he saw that eternal life depended on the faithful preaching of the message of God. He therefore proclaimed it in the face of all opposition, contempt, and persecution. And we see also,

1st. That every minister of religion should have a deep and abiding conviction that he delivers a message that is to be connected with the eternal welfare of his hearers. And,

2nd. Under the influence of this belief, he should fearlessly deliver his message in the face of bonds, poverty, contempt, persecution, and death.

It may not be improper to remark here that this is the close of the public preaching of Christ. The rest of his ministry was employed in the private instruction of his apostles, and in preparing them for his approaching death. It is such a close as all his ministers should desire to make--a solemn, deliberate, firm exhibition of the truth of God, under a belief that on it was depending the eternal salvation of his hearers, and uttering without fear the solemn message of the Most High to a lost world.

(z) "his commandments" 1Jn 3:22

[They made him a supper.] If we count the days back from the Passover, and take notice that Christ suffered the next day after the eating of the Passover, which is our Friday; it will appear that this supper was on the evening of the sabbath, that is, the sabbath now going out.

Let us measure the time in this scheme:

Nisan 9. The sabbath.--Six days before the Passover Jesus sups with Lazarus at the going out of the sabbath, when, according to the custom of that country, their suppers were more liberal.

10. Sunday.--Five days before the Passover Jesus goes to Jerusalem, sitting on an ass; and on the evening returns to Bethany, Mark 11:11. On this day the lamb was taken and kept till the Passover, Exodus 12; on which day this Lamb of God presented himself, which was the antitype of that rite.

11. Monday.--Four days before the Passover he goes to Jerusalem again; curseth the unfruitful fig tree, Matthew 21:18; Mark 11:12: in the evening he returns again to Bethany, Mark 11:19.

12. Tuesday.--Three days before the Passover he goes again to Jerusalem. His disciples observe how the fig tree was withered, Mark 11:20. In the evening, going back to Bethany, and sitting on the mount of Olives, he foretelleth the destruction of the Temple and city, Matthew 24, and discourses those things which are contained in Matthew 25.

This night he sups with 'Simon the leper,' Matthew 26:1, &c.; John 13.

13. Wednesday.--This day he passeth away in Bethany. At the coming in of this night the whole nation apply themselves to put away all leaven.

14. Thursday.--He sends two of his disciples to get ready the Passover. He himself enters Jerusalem in the afternoon; in the evening eats the Passover, institutes the eucharist; is taken, and almost all the night had before the courts of judicature.

15. Friday.--Afternoon, he is crucified.

16. Saturday.--He keeps the sabbath in the grave.

17. The Lord's day.--He riseth again.

[Then Mary, &c.] In that contest, whether Mary the sister of Lazarus was the same with Mary Magdalene, this passage will help a little towards the affirmative, that there was a town called Magdala very near Jerusalem.

"A clerk or scribe at Magdala set his candles in order every evening of the sabbath, went up to Jerusalem, prayed there, returned and lighted up his candles when the sabbath was now coming in."

It seems plain by this, that Magdala and Jerusalem were not very far distant from one another, when all this was done so quickly, and in so short a space of time. Only we may learn this from the Gloss, that that Magdala was Magdala Zebaim: concerning which that sad and direful passage is related, that "it was destroyed for its adulteries."

"There were three cities whose customs were carried to Jerusalem": Gloss: "In wagons, because of their great weight. The names of these three cities were Cabul, Sichin, and Magdala. Why was Cabul destroyed? Because of their discords. Why was Sichin destroyed? Because of the magic arts they used. And why was Magdala destroyed? Because of their whoredoms." The Hierosol. say it was Magdala Zabaaia. To this place it was that R. Jonathan once betook himself for some cure to his baldness.

Now therefore what should hinder but that Mary the sister of Lazarus of Bethany might be called Magdalene, both for the nearness of the town, where perhaps she was married, and also for the lascivious manners of the townsfolks, with which spot it is commonly believed Mary Magdalene had been tainted?

[Anointed the feet of Jesus.] In this passage there were two things very unusual:

I. It was indeed a very common thing to anoint the feet with oil; but to do it with aromatical ointment, this was more rarely done. And it is charged by the Gemarists as a great crime, that the Jerusalem women of old anointed their shoes with perfumed ointment, to entice the young men to wantonness.

"Make a tinkling with their feet, Isaiah 3:16. R. Isaac saith, that by this is intimated that they put myrrh and balsam in their shoes; and when they met the young men of Israel, they kicked with their feet, and so stirred up in them evil and loose affections."

II. It was accounted an immodest thing for women to dishevel and unloose their hair publicly: The priest unlooseth the hairs of the women suspected of adultery, when she was to be tried by the bitter water, which was done for greater disgrace.

"Kamitha had seven sons, who all performed the office of high priest: they ask of he how she came to this honour? She answered, 'The rafters of my house never saw the hairs of my head.'"

[And wiped them with her hair.] Did she not wash his feet before she anointed them? I do not ask whether she did not wash them with her tears, as before, Luke 7: for as to that, the evangelist is silent; but did she not wash his feet at all? I ask this, because the custom of the country seems to persuade she should do so.

"The maid brought him a little vessel of warm water, with which he washed his hands and his feet: then she brought a golden vessel of oil, in which he dipped his hands and his feet." There was first washing, then anointing.

Either therefore this word she wiped must relate to some previous washing of his feet: or if it ought to refer to the ointment, it scarcely would suppose wiping off the ointment now laid on; but rather, that with the hairs of her head she rubbed and chafed it. Which brings to mind that passage, "If a woman in labour should have need of oil [on the sabbath day], let her neighbour bring it her in the hollow of her hand; but if that should not be sufficient, let her bring it in the hairs of her head." The Gloss is, "Let her dip her own hair in oil, and when she comes to the woman in travail, let her rub it upon her, and by that action she doth not break the sabbath."

[And the house was filled with the odour of the ointment.] "A good name is better than precious ointment. Good ointment [by its smell] passeth out of the bed into the dining room; but a good name, from one end of the world unto the other."

[The bag.] We meet with this word in the Greek interpreters, 2 Chronicles 24; and it is set there for a chest or corban box, verse 8: let a purse or bag be made. The Hebrew is, they shall make a chest. So verses 10, 11, &c. Amongst the Talmudists we meet with gloskema [that is the word the Syriac useth in this place], and dloskema. For as the Aruch, gloskema is the same with dloskema, and is a Greek word. It is used commonly for a coffin.

"As Phrynichus writes it, a case of wood to keep relics in; a coffin, a chest, a box, a purse, or rather a coffer (note that) in which they used to lay up their money. It is used, John 12, to signify a purse." And why may it not be read there also for a chest or coffer? for Judas is not said to carry the bag; but that he had the bag, and bare what was put therein. So that nothing hinders but that, even in this place, may signify a chest or coffer of money, fixed at home; the keys of which were in Judas' keeping, and he carried the gifts that were to be put into it.

[Against the day of my burying hath she kept this.] Baronius proves from this place that this Mary was Mary Magdalene, because she is named amongst those that anointed Christ for his interment; and Christ saith in this place, that she reserved some of this ointment for this use: which I have had occasion to mention elsewhere. If this exposition do not take, then add this clause, "Let her alone": for this may be an argument and sign that she hath not done this vainly, luxuriously, or spent so costly an ointment upon me upon any delicacy; because she hath reserved it for this time, wherein I am so near my grave and funeral, and poured it not on me before.

[Much people that were come to the feast.] It is not greatly to our present purpose to enlarge in counting the multitude that flocked to the Passover. However, let the reader take this story in his way, and judge of it as he thinks fit:

"King Agrippa, desirous to know how great a multitude was at Jerusalem at the Passover, commanded the priests, saying, 'Lay me aside one kidney of every lamb.' They laid him aside six hundred thousand pair of kidneys: double the number to those that went out of Egypt. Now there was not any paschal lamb but was divided among more than ten persons. R. Chaija saith, 'Forty, nay fifty persons.' One time they went into the Mountain of the Temple, and it could not contain them. But there was a certain old man amongst them whom they trod under their feet. Wherefore they called that Passover the Crowded Passover."

Although this be an account (according to the loose Rabbinical way of talking) that exceeds all belief or modesty, yet might the reader, without a monitor, take notice of something in it not unworthy observation. It is true, indeed, that the multitude of those that celebrated the Passover at every feast could hardly be numbered, it was so great; yet had Jerusalem hardly ever seen such a conflux of people as was at this very feast which we are now upon, they being gathered thither from all nations of the world, Acts 2: for that they were at the Passover as well as at Pentecost, there are hardly any, I believe, but will suppose.

[Took branches of palm trees.] We have made our notes upon this part of the story in Matthew 21: but because here is mention of branches of palm trees, let us add only in this place, what is discoursed by the Rabbins concerning the 'ivy of the palm trees,' much used in the Passover. "I have heard from him that they perform their service by Arkablin. But what is Arkablin? Resh Lachish saith, A twig twined about." Gloss: "A thick sprig that grows up about the palm tree, folds about it, and runs upon it." I could not tell better how to render this than by the 'ivy of the palm tree.' They used, as it should seem, the leaves of that frequently amongst, or instead of, the bitter herbs which they were to eat with the paschal lamb. So far they had to do with the palm tree in all other Passovers, viz. to crop the ivy off of them: but here they use the palm branches themselves, as in the feast of Tabernacles. A matter not to be passed over without wonder, and cannot but bring to mind Zechariah 14:16, and John 7:8.

[The world is gone after him.] The Talmudists would say, All the world is gone after him.

[There were certain Greeks.] That these Greeks were Gentiles, as the Vulgar renders it, I do not question; and perhaps they were Syro-Grecians; and those either of Decapolis, or Gadara, or Hippo: the reason of this conjecture is, partly, that they apply themselves to Philip of Bethsaida, as known to them, because of his neighbourhood; partly, which is more probable, that those Greeks that bordered upon Galilee and the places where Christ wrought his miracles, might seem more prone both to embrace the Jewish religion, and also to see Jesus, than those that lived further off.

However be they other Gentiles, and not Greeks; or be they Greeks come from more remote countries, what had the one or the other to do with the feast, or the religion of the Jews? As to this, let the Jewish writers inform us.

I. "If a heathen send a burnt offering out of his own country, and withal send drink offerings, the drink offerings are offered: but if he send no drink offerings, drink offerings are offered at the charge of the congregation." Observe that. We have the same elsewhere. And it is every where added, that this is one of the seven things that were ordained by the great council; and that the sacrifice of a Gentile is only a whole burnt offering, The thank offerings of a Gentile are whole burnt offerings. And the reason is given, The mind of that Gentile is towards heaven. Gloss: "He had rather that his sacrifice should be wholly consumed by fire to God, than [as his thank offerings] be eaten by men."

That of Josephus is observable; "Eleazar, the son of Ananias, the high priest, a bold young man, persuaded those that ministered in holy things, that they should accept of no sacrifice at the hands of a stranger. This was the foundation of the war with the Romans." For they refused a sacrifice for Caesar.

The elders, that they might take off Eleazar and his followers from this resolution of theirs, making a speech to them, among other things, say this, "That their forefathers had greatly beautified and adorned the Temple, from things devoted by the Gentiles: always receiving the gifts from foreign nations, not having ever made any difference in the sacrifices of any whomsoever; for that would be irreligious," &c. When they had spoken this and many more things to this purpose, "they produced several priests skilled in the ancient customs of their forefathers, who shewed that all their ancestors received offerings from the Gentiles."

II. Nor did the Gentiles only send their gifts and sacrifices, but came themselves personally sometimes to the Temple, and there worshipped. Hence the outward court of the Temple was called the Court of the Gentiles, and the Common Court; to which that in the Book of the Revelation alludes, chapter 11:2, "But the court which is without the Temple leave out, and measure it not; for it is given unto the Gentiles." And of those there shall innumerable numbers come and worship. "And the holy city shall they tread forty and two months." It is not they shall tread it under foot as enemies and spoilers, but they shall tread it as worshippers. So Isaiah 1:12.

The Syrians, and those that are unclean by the touch of a dead body, entered into the Mountain of the Temple.

"Rabban Gamaliel, walking in the Court of the Gentiles, saw a heathen woman, and blessed concerning her."

"They would provoke the Roman arms, espouse a war with them, introduce a new worship, and persuade an impiety with the hazard of the city, if not stranger, but the Jews only, may be allowed to sacrifice or worship."

Hence that suspicion about Trophimus being brought by Paul into the Temple, is not to be supposed to have been with reference to this court, but to the Court of the Women, in which Paul was purifying himself.

There is a story of a certain Gentile that ate the Passover at Jerusalem; but when they found him out to be a heathen, they slew him; for the Passover ought not to be eaten by any one that is uncircumcised. But there was no such danger that an uncircumcised person could run by coming into the Court of the Gentiles, and worshipping there.

[Except a corn of wheat.] How doth this answer of our Saviour's agree with the matter propounded? Thus: "Is it so indeed? do the Gentiles desire to see me? The time draws on wherein I must be glorified in the conversion of the Gentiles; but as a corn of wheat doth not bring forth fruit, except it be first thrown into the ground and there die; but if it die it will bring forth much fruit; so I must die first and be thrown into the earth: and then a mighty harvest of the Gentile world will grow up, and be the product of that death of mine."

Isaiah 26:19: "Thy dead men shall live, together with my dead body shall they arise": so our translation, with which also the French agrees, They shall rise with my body. But it is properly, They shall arise my body: so the Interlineary version. "The Gentiles being dead in their sins shall, with my dead body, when it rises again, rise again also from their death: nay, they shall rise again my body, that is, as part of myself, and my body mystical."

[I have both glorified it, and will glorify it again.] This petition of our Saviour's, "Father, glorify thy name," was of no light consequence, when it had such an answer from heaven by an audible voice: and what it did indeed mean we must guess by the context. Christ, upon the Greeks' desire to see him, takes that occasion to discourse about his death, and to exhort his followers, that from his example they would not love their life, but by losing it preserve it to life eternal. Now by how much the deeper he proceeds in the discourse and thoughts of his approaching death, by so much the more is his mind disturbed, as himself acknowledgeth, verse 27.

But whence comes this disturbance? It was from the apprehended rage and assault of the devil. Whether our Lord Christ, in his agony and passion, had to grapple with an angry God, I question: but I am certain he had to do with an angry devil. When he stood, and stood firmly, in the highest and most eminent point and degree of obedience, as he did in his sufferings, it doth not seem agreeable that he should then be groaning under the pressures of divine wrath; but it is most agreeable he should under the rage and fury of the devil. For,

I. The fight was now to begin between the serpent and the seed of the woman, mentioned Genesis 3:15, about the glory of God and the salvation of man. In which strife and contest we need not doubt but the devil would exert all his malice and force to the very uttermost.

II. God loosed all the reins, and suffered the devil without any kind of restraint upon him to exercise his power and strength to the utmost of what he either could or would, because he knew his champion Christ was strong enough, not only to bear his assaults, but to overcome them.

III. He was to overcome, not by his divine power, for how easy a matter were it for an omnipotent God to conquer the most potent created being; but his victory must be obtained by his obedience, his righteousness, his holiness.

IV. Here then was the rise of that trouble and agony of Christ's soul, that he was presently to grapple with the utmost rage of the devil; the divine power in the mean time suspending its activity, and leaving him to manage the conflict with those weapons of obedience and righteousness only.

It was about this, therefore, that that petition of our Saviour and the answer from heaven was concerned: which may be gathered from what follows, verse 31, "Now shall the prince of this world be cast out."

"Now is my soul troubled (saith he), and what shall i say? It is not convenient for me to desire to be saved from this hour; for this very purpose did I come: that therefore which I would beg of thee, O Father, is, that thou wouldst glorify thy name, thy promise, thy decree, against the devil, lest he should boast and insult."

The answer from heaven to this prayer is, "I have already glorified my name in that victory thou formerly obtaindest over his temptations in the wilderness; and I will glorify my name again in the victory thou shalt have in this combat also."

Luke 4:13; "When the devil had ended all the temptations, he departed from him for a season." He went away baffled then: but now he returns more insolent, and much more to be conquered.

And thus now, the third time, by a witness and voice from heaven, was the Messiah honoured according to his kingly office; as he had been according to his priestly office when he entered upon his ministry at his baptism, Matthew 3:17; and according to his prophetic office when he was declared to be he that was to be heard, Matthew 17:5, compared with Deuteronomy 18:15.

[The prince of this world.] The prince of this world: a sort of phrase much used by the Jewish writers; and what they mean by it we may gather from such passages as these: "When God was about to make Hezekiah the Messiah, saith the prince of the world to him, 'O eternal Lord, perform the desire of this just one.'" Where this Gloss is; "The prince of this world is the angel into whose hands the whole world is delivered."

Who this should be, the masters tell out: "When the law was delivered, God brought the angel of death, and said unto him, The whole world is in thy power, excepting this nation only [the Israelites], which I have chosen for myself. R. Eliezer, the son of R. Jose the Galilean, saith, 'The angel of death said before the holy blessed God, I am made in the world in vain. The holy blessed God answered and said, I have created thee that thou shouldst overlook the nations of the world, excepting this nation over which thou hast no power.'"

"If the nations of the world should conspire against Israel the holy blessed God saith to them, Your prince could not stand before Jacob," &c.

Now the name of the angel of death amongst them is Samael. "And the women saw Samael, the angel of death, and she was afraid," &c. The places are infinite where this name occurs amongst the Rabbins, and they account him the prince of the devils.

The wicked angel Samael is the prince of all Satans. The angel of death, he that hath the power of death, that is, the devil, Hebrews 2:14. They call indeed Beelzebul the prince of the devils, Matthew 12; but that is under a very peculiar notion, as I have shewn in that place.

They conceive it to be Samael that deceived Eve. So the Targumist before. And so Pirke R. Eliezer: "The serpent, what things soever he did, and what words soever he uttered, he did and uttered all from the suggestion of Samael."

Some of them conceive that it is he that wrestled with Jacob. Hence that which we have quoted already: "The holy blessed God saith to the nations of the world, Your prince could not stand before him." Your prince, that is, the prince of the nations, whom the Rabbins talk of as appearing to Jacob in the shape of Archilatro, or a chief robber. And R. Chaninah Bar Chama saith, he was the prince of Esau, i.e. the prince of Edom. Now "the prince of Edom was Samael."

They have a fiction that the seventy nations of the world were committed to the government of so many angels [they will hardly allow the Gentiles any good ones]: which opinion the Greek version favours in Deuteronomy 32:8; "When the Most High divided the nations" [into seventy, say they], "when he separated the sons of Adam, he set the bounds of the nations according to the number of the angels of God." Over these princes they conceive one monarch above them all, and that is Samael, the angel of death, the arch-devil.

Our Saviour therefore speaks after their common way when he calls the devil the prince of this world: and the meaning of the phrase is made the more plain, if we set it in opposition to that Prince 'whose kingdom is not of this world,' that is, the Prince of the world to come. Consult Hebrews 2:5.

How far that prince of the nations of the world had exercised his tyranny amongst the Gentiles, leading them captive into sin and perdition, needs no explaining. Our Saviour therefore observing at this time some of the Greeks, that is, the Gentiles, pressing hard to see him, he joyfully declares, that the time is coming on apace wherein this prince must be unseated from his throne and tyranny: "And I, when I shall be lifted up upon the cross, and by my death shall destroy him who hath the power of death, then will I draw all nations out of his dominion and power after me."

[We have heard out of the law.] Out of the law; that is, as the phrase is opposed to the words of the scribes. So we often meet with This is out of the law, or Scripture, to which is opposed This is out of the Rabbins.

"That Christ abideth for ever." How then came the Rabbins to determine his time and years? some to the space of forty years, some to seventy, and others to three generations? After the days of Messiah, they expected that eternity should follow.

[Therefore they could not believe, &c.] They were not constrained in their infidelity, because Isaiah had said, "Their heart is waxen gross," &c.; but because those things were true which that prophet had foretold concerning them: which prophecy, if I understand them aright, they throw off from themselves, and pervert the sense of it altogether.

"R. Jochanan saith, Repentance is a great thing; for it rescinds the decree of judgment determined against man: as it is written, 'The heart of this people is made fat, their ears heavy, and their eyes are closed, lest they should see with their eyes, and hear with their ears, and understand with their heart: but they shall be converted and healed,'" For to that sense do they render these last words, diametrically contrary to the mind of the prophet.

They have a conceit that Isaiah was cut in two, either by the saw or the axe, by Manasseh the king, principally for this very vision and prophecy:

"It is a tradition. Simeon Ben Azzai saith, I found a book at Jerusalem......in which was written how Manasses slew Isaiah. Rabba saith he condemned and put him to death upon this occasion: he saith to him, Thy master Moses saith, 'No man can see God and live': but thou sayest, 'I have seen the Lord sitting upon a throne, high and lifted up.' Thy master Moses saith, 'Who is like our God in all things that we call upon him for?' Deuteronomy 4:7: but thou sayest, 'Seek ye the Lord while he may be found,' Isaiah 55:6. Moses thy master saith, 'The number of thy days I will fulfil,' Exodus 13:26: but thou sayest, 'I will add unto thy days fifteen years,' Isaiah 38:5. Isaiah answered and said, 'I know he will not hearken to me in any thing I can say to him: if I should say any thing to the reconciling of the Scriptures, I know he will deal contemptuously in it.' He said therefore, 'I will shut myself up in this cedar.' They brought the cedar, and sawed it asunder. And when the saw touched his mouth, he gave up the ghost. This happened to him because he said, 'I dwell in the midst of a people of unclean lips.'"

Manasseh slew Isaiah, and, as it should seem, the Gemarists do not dislike the fact, because he had accused Israel for the uncleanness of their lips. No touching upon Israel by any means!

[When he saw his glory.] Isaiah 6:1: "I saw the Lord sitting upon a throne." Where the Targum, I saw the Lord's glory, &c. So Exodus 24:10: "They saw the God of Israel." Targum, "They saw the glory of the God of Israel." And verse 11; "And they saw God." Targum, "And they saw the glory of God." So the Targumists elsewhere very often: commended therefore by their followers for so rendering it, Because no man could see God.

It might be therefore thought that our evangelist speaks with the Targumist and the nation when he saith, that "Isaiah saw his glory"; whereas the prophet himself saith, "He saw the Lord."

But there is a deeper meaning in it: nor do I doubt but this glory of our Saviour which Isaiah saw was that kind of glory by which he is described when he was to come to avenge himself and punish the Jewish nation. As when he is said, "to come in his kingdom," and "in his glory," and "in the clouds," &c. viz. in his vindictive glory. For observe,

1. The prophet saw "the posts of the door shaken and removed," as hastening to ruin. 2. "The Temple itself filled with smoke": not with the cloud as formerly, the token of the divine presence, but with smoke, the forerunner and prognostic of that fire that should burn and consume it. 3. He saw the seraphim, angels of fire, because of the predetermined burning. 4. He heard the decree about blinding and hardening the people till the cities be wasted, and the land desolate.

The latter end of the foregoing chapter acquainted us with the prudential care of Christ in withdrawing from the fury of his enemies in and about Jerusalem, who were consulting his destruction: his time not being fully come, he gets out of the way of his persecutors: but now the passover being at hand, which was the time that this Lamb of God was to die as a sacrifice for the sin of the world, our Lord comes forth, first to Bethany, and then to Jerusalem, not fearing the teeth of his enemies, but with a fixed resolution to encounter death and danger for the salvation of his people.

His example teacheth us, That although we are bound by all lawful means and prudential methods to preserve ourselves from the unjust violence of our persecutors yet when God's time for our sufferings is come, and we evidently see that it is his will that we suffer for his sake, we ought to set our faces very cheerfully towards it, and resign up ourselves to the wisdom and will of God.

Thus did Christ here, Joh 11:54, we find he withdrew from suffering, his hour not being then come: but now when the passover was nigh at hand, which was the time when he was to suffer, he sets his face towards Jerusalem, and withdraws no more.

In these verses, an account is given of our Saviour's entertainment at Bethany after he had raised Lazarus. A supper is made for him, at which Martha served, and Lazarus sat with him, but Mary anoints Christ with precious ointment.

Where note, 1. The action which this holy woman performed, she pours a box of precious ointment upon our Saviour's head, as he sat at meat, according the the custom of the eastern countries at their feasts. I do not find that any of the apostles were at thus much charge and cost to put honour upon our Saviour as this poor woman was.

From whence learn, 1. That where strong love prevails in the heart, nothing is adjudged too dear for Christ, neither will it suffer itself to be out-shined by any examples. The weakest woman that strongly loves her Saviour will vie with the greatest apostle, and piously strive to express the fervour of her affection towards him.

Observe, 2. How this action was resented and reflected upon by murmuring Judas, who valued this ointment at three hundred pence, and grudged the bestowing of it upon Christ. He accused this holy woman of needless prodigality.

Lord! how doth a covetous heart think every thing too good for thee? He that sees a pious action performed, and seeks to lessen or undervalue it, shews himself possessed with a spirit of envy. Judas, his invidious spirit makes him censure an action, which Christ highly approved.

Hence learn, That men, who know not our hearts, may through ignorance or prejudice, censure and condemn those actions which God doth commend, and will graciously reward. Happy was it for this poor woman, that she had a more righteous judge to pass sentence upon her action than wicked Judas.

Observe, 3. How readily our holy Lord vindicates this poor woman: she says nothing for herself, nor needs she, having such an advocate who gives the reason for her action; she did it for my burial. As kings and great persons were in wont in those eastern countries, at their funerals, to be embalmed with odours and sweet perfumes, so, saith our Saviour, this woman, to declare her faith in me, as her King and Lord, doth with this box of ointment, as it were beforehand, embalm my body for its burial. True faith will put honour upon a crucified, as a glorified Saviour. This holy woman accounts Christ worthy of all honour in his death, believing it would be a sweet smelling sacrifice unto God, and savour of life unto his people.

Observe here, It was not zeal, but curiousity, which brought these persons at this time to Christ; they had an itching desire to see Lazarus, to inquire after the truth of his death, and possibly after the state of the dead, and the condition that separated souls are in after death. Thus the miracles of Christ drew many followers after his person, who were never converted by his doctrine. It was the sin of many, when Christ was here upon earth, that they flocked after him, rather to gaze upon his works, than to fall in love with the worker. The multitude here came to Bethany, not for Jesus's sake only, but that they might see Lazarus also.

Observe here, 1. The unreasonableness of that rage and madness, which was found in the chief priests against Lazarus. They consulted together how they might put Lazarus to death. But supposing that Christ had spoken blasphemy, in making himself equal with God, supposing that he had broken the sabbath, by curing the man that was born blind, on that day; yet what had Lazarus done, that he must be put to death?

But from hence we learn, That such as have received special mercy and favour from Christ, or are made the instruments of his glory, must expect to be made the mark and the butt of malacious enemies. Christ had highly honoured Lazarus, by raising him from the grave: and here there is a resolution against his life, whom Christ had thus highly honoured: The chief priests consulted that they might put Lazarus to death also.

Observe, 2. The cause why the chief priests consulted that they might put Lazarus to death; namely, Because that by reason of him many of the Jews went away and believed on Jesus. That is, many of the Jews, seeing the miracle of Christ's raising Lazarus from the grave, were drawn thereby to believe in Jesus Christ; and this so enraged the chief priests against Lazarus, that they sought to put him to death.

Learn hence, That nothing so enrages the enemies of Christ, as the enlargement of his kingdom, and the sight of the number of believers daily increasing. This provokes the devil's wrath, and his servants rage.

Here, we have recorded the carriage of the multitude towards our Saviour, when he came near the city of Jerusalem: they take palms in their hands, and go forth to meet him, and cast their garments on the ground before him to ride upon: yea, they do not only disrobe their backs, but expend their breath in joyful acclamations, and loud hosannas, wishing all manner of prosperity to their meek but mighty King.

In this prince-like, yet poor and dispicable pomp, doth our Saviour enter the famous city of Jerusalem.

Lord! how far wast thou from affecting worldly greatness and grandeur? Thou despisest that glory which our hearts fondly admire: yet because Christ was a King, he would be proclaimed such, and have his kingdom confessed, and applauded, and blessed: yet, that it might appear that his kingdom was not of this world, he abandons all worldly magnificence.

Observe here, 1. How the multitude at Jerusalem came forth to meet Christ, when he was making his public entry into the city, hearing the fame of his miracles; For this cause the people also met him, for that they had heard that he had done this miracle.

Observe, 2. How amongst others who came forth to meet our Saviour, certain Greeks, or Gentile proselytes, who came up to worship in the outward court of the temple, apply themselves to Philip, that he would help them to a sight of Jesus. Sir, we would see Jesus. It is probable that this desire to see Christ, in these persons, proceeded from curiosity only.

But if it did produce true faith in them, we may hence infer, that a spiritual sight of Christ, by the discerning eye of a believer's faith, is the most glorious and consequently the most desirable sight in the world; and so must needs be, for it is a soul-ravishing, a soul-satisfying, a soul-transforming, and a soul-saving sight. This sight of Christ by faith will constrain a soul highly to admire, and greatly to commend him. It will incline a soul to chuse him, and cleave unto him, and will set a soul a longing for the full fruition and final enjoyment of him, Mine eyes have seen thy salvation; now let thy servant depart. Luke 2:29.

Observe lastly, How the envious Pharisees were galled, and cut to the heart, to see such a multitude both of Jews and Greeks, crowding out of the city, to meet Jesus in his triumphant entrance into the city. The Pharisees said, behold the world is gone after him.

Learn hence, That in the day of Christ's greatest solemnity and triumph, there will not be wanting some persons of such a cankered disposition, that they will neither rejoice themselves, nor can they endure that others should. This was the case of the wicked Pharisees here.

Observe here, 1. How our blessed Saviour entertains his followers with a discourse concerning his approaching death and sufferings: The hour is coming that the Son of man shall be glorified.

Observe, 2. How he arms his disciples against the scandal of the cross, by shewing them the great benefit that would redound by his death unto all mankind: and this by a similitude taken for grain, Except a corn of wheat fall into the ground, and die, it abideth alone.

That is, as corn unsown, lodged in the barn, or laid up in the chamber, never multiples nor increases: but sow it in the field, and bury it in the earth, and it multilplies and increases, and brings forth a plentiful crop; so if Christ had not died, he had remained what he was, the eternal Son of God, but he had had no church in the world; whereas his death and sufferings made him fructify: that brought a plentiful increase of exaltation to himself, and salvation to his people.

Observe, 3. How plainly our Saviour dealt with his followers; he did not deceive them with a vain hope and expectation of temporal happiness, but tells them plainly, that all that will be his disciples must prepare for sufferings, and not think their temporal life too dear to lay down for him when he calls them to it, this being the surest way to secure unto themselves life everlasting. He that loveth his life shall lose it, but he that hateth his life in this world, shall keep it unto life eternal.

Learn hence, That the surest way to attain eternal life is cheerfully to lay down our temporal life, when the glory of Christ, and the honour of religion, requires it at our hand.

That is, "If any man assumes the title, and enters into the sacred engagement of being Christ's servant, let his conversation correspond with his profession, and let him be willing to follow me in the thorny path of affliction and sufferings from this assurance, That all his grievous sufferings shall end in eternal joys; Where I am, there shall my servant be, and him will my Father honour.

Learn hence, 1. That all that will be Christ's servants, must be his followers: they must obey his doctrine, and imitate his example.

2. That Christ's servants must not expect better usage at the hand of an unknown world, than he their master met with before them.

3. That such as serve Christ by following of him, shall at death see him as he is, and be with him where he is: Where I am, there shall also my servant be.

4. That God will crown the fidelity and constancy of Christ's servants, with the highest dignity and honour: If any man serve me, him will my Father honour.

Whilst our Saviour was thus preaching of his own death and sufferings, a natural horror of his approaching passion (though such as was without sin) seizes upon him; his Father giving him a taste of that wrath which he was to undergo upon the cross for our sins.

Hereupon he takes himself to prayer, Father, save me from this hour; this was the harmless inclination of his sinless nature, which abhorred laying under wrath, and therefore prays again unto his Father to dispose of him as may most and best conduce to the purposes of his glory; Father, glorify thy name.

Learn hence, 1. That mere trouble is no sin; Christ's soul was troubled; Christianity doth not make men senseless; grace introduceth no stoical stupidity.

2. That fear of death, especially when accompanied with apprehensions of the wrath of God, is most perplexing, and soul amazing. My soul is troubled, and what shall I say?

3. No extremity of sufferings ought to discourage us from laying claim to that relation, which God stands in to us as a Father; Our Saviour, in the midst of his distress, calls God Father: Father, save me from this hour.

4. In the extremity of our sufferings, we may be importunate, but must not be preemptory in our prayers; as Christ in his agony prayed more earnestly, so may we in ours, but always submissively; Father, save me from this hour: but for this cause came I unto this hour.

5. That our exemption from suffering may sometimes be inconsistent with the glory of God. Father, save me from this hour; Father glorify thy name.

Observe lastly, The Father's answer to the Son's prayer: There came a voice from heaven, saying, I have glorified it, and will glorify it again. That is, as God the Father had been already glorified in his Son's life, doctrine, and miracles: so he would farther glorify himself in his death, resurrection, and ascension; as also by the mission of the Holy Ghost, and the preaching of the gospel for the conversion of the Gentiles to the ends of the earth;

Learn hence, That the whole work of Christ, from the lowest degree of his humiliation, to the hightest degree of his exaltation, was a glorifying of his Father: he glorified his Father by the doctrine which he taught, he glorified his Father by the miracles which he wrought, by the unspotted innocency of his life, and by his unparalleled sufferings at his death; by his victorious resurrection from the grave, and by his triumphant ascension into heaven.

Observe here, 1. The way of God in speaking to his people by a voice in thunder for the greater declaration of his glory and majesty. Thunderings and lightnings usually attended the voice of God, even in consolations, and when he spake comfortably to his own servants.

Oh! how dreadful and terrible then must the voice of God be to his enemies, when he shall come in flaming fire, to render vengeance to them! If there was such dread and terror, such thunderings and lightnings at the giving of the law: Lord! what will there be another day, when thou comest to punish the violation of that law!

Observe, 2. The end why God the Father now spake with an audible voice to Christ his Son: it was for his consolation, and the people's confirmation. His soul being troubled, he stood in need, as Mediator, of comfort from his Father: and the people had here a farther and fuller confirmation of his being the promised and true Messias, that so they might believe in him, This voice came not because of me: that is, not only or chiefly because of me, but to confirm your faith in the belief of this great truth, that I am the Son of God, by whom the Father hath glorified, and will further glorify, his name.

Observe, 3. Our Saviour declares a double effect and fruit of his death and passion.

1. The judgment of this world; Now is the judgment of this world; now shall the prince of this world be cast out.

That is, my death will be the devil's overthrow; will bring down sin, and deliver the world from the tyranny and dominion of sin and Satan.

Thence learn, 1. That Satan is the prince and ruler of all those who live in sin; not a prince by legal right, but by tyrannical usurpation.

2. That this usurper, Satan, will not quit his possession, unless he be cast out.

3. That Christ by his death has cast out Satan, dethroned him, and deprived him of his tyrannical usurpation. Now is the prince of this world cast out; that is, I will shortly by my death deliver the world from the slavery of sin, and dominion of Satan, and particularly from that idolatry, which the greatest part of the world were then in slavery under.

The second effect and fruit of Christ's death which is here declared, is his drawing all men unto him: When I am lifted up from the earth, I will draw all men unto me.

There is a twofold lifting up of Christ:

the first ignominious, when he was hung upon the cross;

the second glorious, in the preaching of the gospel:

by this he draws all men unto him; that is, by the preaching of the gospel, he calls and invites all persons to himself;

he offers the benefits of his death to all, and gathereth a church to himself out of the Gentile as well as the Jewish world.

Learn, 1. That all persons are naturally unwilling to come to Christ, they must be drawn.

2. That Christ meritoriously by his death, and instrumentally by the preaching of the gospel, draws sinners unto himself.

3. That it is not a few, or small number, but a very great number, consisting both of Jews and Gentiles, bond and free, persons of all nations, all are effectually drawn to Christ, so as savingly to believe in him: but, by the preaching of the gospel, they are called and invited to him, and the benefits of his death are offered to them.

Thus Christ being lifted up upon his cross, and on the pole of his gospel, draws all men unto him; that is, doth what is sufficient to prevail with all men to believe on him, and to render those that do not so, everlastingly inexcusable.

Observe here, 1. The objection which the Jews make against our Saviour's being the true Messias. Their argument runs thus: "It was foretold under the law, that Christ or the Messias abideth for ever; but thou sayest, the Son of man must be lifted up and die. How then canst thou be the promised Messias?" The answer is, "In his state of humiliation unto death, he was lifted up: but, in his state of exaltation, he abideth for ever."

Learn hence, that Christ's lifting up by death, and his abiding for ever, do very well consist together; for both are true of him, the one in his state of humiliation, the other in his state of exaltation.

Observe, 2. Our Saviour returns no answer to their cavilling objection, nor doth he undertake to demonstrate how his sufferings and his abiding for ever, are consistent: but gives them intimations that he was the light of the world, and advises them, whilst they had, the light with them, to prize it highly, and improve it faithfully. Yet a little while is the light with you, walk whilst ye have the light, lest darkness come upon you.

Note here, 1. A choice and singular privilege enjoyed; the light is with you, a personal light, Christ; a doctrinal light, the gospel: both these brought with them a light of knowledge, answering our darkness of ignorance; a light of grace and holiness, answering our darkness of sin, which we had brought upon ourselves; and a light of joy and comfort, answering the darkness of misery and horror, which we lay under by reason of our guilt.

Note, 2. The time of enjoying this privilege limited: yet a little while is the light with you. The time of a people's enjoying the light and liberty of the gospel, it is a limited time, it is a short time.

Note, 3. A duty enjoined by Christ answerable to the privilege enjoyed by us; Walk whilst ye have the light. An uniform and constant course of holy walking, according to the rule of the gospel, is the indispensible duty and obligation of all those that enjoy the light and liberty of the gospel; namely, to walk according to the precepts and commands of the gospel, answerable to the privileges and prerogatives of the gospel, answerable to the helps and supplies of grace which the gospel affords, and answerable to the glorious hope and expectation which the gospel raises us unto.

Note, 4. A danger threatened to the neglecters of this duty; lest darkness come upon you; namely, a darkness of ignorance and judicial blindness, a darkness of error and seduction, a darkness of horror and despair, and the fatal and final darkness of death and hell; for all contemners of gospel-light, there is reserved the blackness of darkness for ever. Where sin and torment run parallel, their torment makes them sin, and their sin feeds their torment.

The place which our Evangelist alludes to, is, Holy, holy, holy, is the Lord of hosts, the whole earth is full of his glory. Isa 6:3

From whence, a clear argument for Christ's divinity may be thus drawn. He whom Isaiah saw environed with seraphims, and praised as most holy by them, was the true and eternal God; for such acclamations belong to none but the great Jehovah, God blessed for evermore. But says St. John, it was the glory of Christ that Isaiah saw in his vision, it was Christ whom he called, Holy, holy, holy, Lord God of hosts: therefore Christ is undoubtedly God, blessed for evermore. For the Evangelist was not speaking of the Father, but the Son, and cites these words out of Isaiah saw and spake of, if the words of the Evangelist be of any credit. Besides, the angels are too holy to give acclamations belonging to God, to any but him that is God.

Observe here, 1. The astonishing infidelity and unbelief of the Jews, who heard our Saviour's doctrine, and were eye-witnesses of his miracles; though he had done so many miracles before them, yet they believed not on him. Let not the faithful minister of Christ be discouraged, and overmuch dejected, at their want of success in dispensing of the gospel, when they observe and consider the small success of our Saviour's own ministry in the hearts and lives of his hearers: yea, though his minstry was accompanied with miracles, and though his miracles were many in number, mighty in nature, clear and obvious to sense, being wrought before their eyes, yet his ministry succeeded not, and his miracles prevailed not: Lord, what little success has the offer of Christ in the gospel met with, from the first original tender to this day! Obstinate infidelity, and cursed hypocrisy, draw more souls to hell than all the devils in hell.

Observe, 2. How the present infidelity of these unbelieving Jews was long before foretold, and prophesied of, by the prophet Esaias, Lord, who hath believed our report? Isa 53:1 That is, our preaching.

Where note, That Isaiah's complaint of the small success of his preaching, was a prophesy and prediction of the like success that Christ and his ministers should have under the gospel.

Learn hence, That the gospel in all ages have met with more that have rejected it by unbelief, than have savingly entertained it by faith. Isaiah complained before Christ, and his apostles and minsters in every age since, that few have believed their reports.

Observe, 3. That though the present unbelief of the obstinate Jews was long foretold by the prophets of God, yet the prophet's prediction was no cause of their unbelief, or that which laid them under an impossibility of believing; but the fault lay in their own obstinate wills, with respect to which, by the just judgment of God, they were blinded and hardened, for their contempt of Christ, the promised Messias. When men close their eyes wilfully, and say, they will not see, it is just with God to close their eyes judicially, and say, they shall not see. He hath blinded their eyes, and hardened their hearts, &c.

Learn hence, That the infidelity of the people is to be resolved into the perverseness of their own wills, and the evil disposition of their own hearts, not to any judicial blindness or obduration wrought by God upon them, antecedent to their own sin: God's act of hardening was consequential upon their sinning.

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Observe, 1. That though the generality of the Jews were thus hardened under Christ's ministry and miracles, yet there were some, and those of the chief rank, even rulers, that did believe on him; that is, they were under strong and powerful convictions, that he was the true and expected Messias. Even in times and places where obstinacy and infidelity most prevails, the ministry of the word shall not be altogether without its fruit; Christ here had some, and those of the rulers too, who believed on him, when others under the same word were hardened; Nevertheless, among the chief rulers also, many believed on him.

Observe, 2. That though many of the chief rulers had a secret belief, or an inward persuasion, that Christ was the promised and expected Messias, yet it was not sufficient to make them openly own, confess, and avow, him to be such, for fear of excommunication from the Pharisees: They did not confess him, lest they should be put out of the synagogue. Slavish fear of men, and suffering by them, has hindered many from believing on Christ, and kept more from an open owning and confessing of him. Because of the Pharisees, they did not confess him.

Observe, 3. As the fear of suffering on the one hand, so the love of reputation on the other, kept them from owning and confessing Jesus to be the Christ; They loved the praise of men more than the praise of God; that is, they valued honour and applause from men, more than God's honouring and approving them. There is no greater snare to draw persons from their duty, than inordinate love and affection to their own credit and reputation. Oh! how often is the applause and commendation of men preferred before the testimony and approbation of God! Here was their snare: They loved the praise of men more than the praise of God.

In these verses we have our Saviour's farewell sermon to the Jews, concerning his person, office, and doctrine; as touching his person, he acquaints them with his divine nature, his oneness and equality with the Father; and accordingly challenges not only the assent, but also the obedience and adoration, of their faith. Jesus cried, saying, He that believeth on me, believeth not on me, but on him that sent me. That is, he that believeth on me, doth not believe on a mere man, but on him that is truly and really God, as well as man; and therefore he being true God, one in essence, and equal in power and glory, with the Father, their believing in him was believing in God the Father that sent him.

Observe, 2. The argument which our Saviour uses, to prove that believers in Christ do believe in the Father: He that seeth me, seeth in me him that sent me.

Learn, 2. That the Father is not to be seen but in the Son; nor can believers know what the Father is, but by seeing what the Son is; and what they see the Son to be, that the Father is in him; For he that seeth me, seeth him that sent me.

Observe, 3. The dreadful judgment which Christ denounces against all unbelievers, and such as reject him, by rejecting of his gospel; for though, at Christ's first coming, his errand was not to to judge the world, but to save the world, that is, to offer the tenders of salvation to lost sinners; yet at his second coming he would judge them at the last day; when the word preached to them, and rejected by them, will give a judicial testimony against them.

Learn hence, 1. That Christ and his doctrine are inseparable: to receive his doctrine, is to receive him; and to reject his doctrine is to reject him.

2. That such rejecters of Christ and the doctrine of the gospel, shall not escape the judgment of Christ at the great day.

3. That at the great day, were there not other witness against the rejecters of Christ and his gospel, but the word preached, yet that alone will be sufficient both for their conviction and condemnation. The word that I have spoken, the same shall judge him the last day. The word is now the rule of living, and it shall be hereafter the rule of judging: now it is the rule by which we must live to Christ, then it shall be the rule by which we shall be judged of Christ.

Observe, 4. The argument and reason which our Saviour produces, to prove that the word of God, and the doctrine of the gospel, slighted and rejected, should condemn sinners at the great day; namely, from the divine authority of his doctrine; for albeit his doctrine was his own, as he was true God, yet as man, and as Mediator, it was not his own, but the Father's which sent him; so that his word and doctrine being divine, and the Father's as well as his (or he did not speak of himself; that is, of himself and alone without the Father) it despisers of it.

Learn thence, 1. That though the doctrine of the gospel be Christ's own, as he is truly and really God, yet it was not his own as mere man, exclusive of the Father, who is one God with him, and who gave him a commission and instruction, as Mediator, to preach and publish the glad tidings of the gospel; For, says he, I have not spoken of myself, but the Father which sent me gave me a commandment.

2. That the doctrine which Christ delivered by command from the Father, doth point out the way to eternal life, and will bring lost sinners thereunto, if they sincerely believe it and obey it: I know that his commandment is life everlasting.

3. That therefore sinners who rejected the doctrine of Christ contained in the gospel, do highly dishonour, offend, and affront both the Father and the Son, and bring upon themselves a just and righteous judgment; and expose themselves to unutterable and inevitable condemnation. The word that I have spoken, the same shall judge him in the last day.