John · Chapter 12

V. 1. 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.

Verse 1. 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: John 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.

Verses 1, 2. 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, whither he had retired with his disciples, to preserve his life for a time from the murderous designs of the Jewish rulers; to Bethany — The village where he had lately (Calmet thinks about two months before) raised Lazarus from the dead. There they made him a supper — In testimony of their high esteem and great affection for him. It is not said that this supper was made at Lazarus’s house. For if, as is probable, this be the same story that is recorded Matthew 26:6, and Mark 14:3, the supper was made at the house of Simon who had been a leper. “Few passages,” says Dr. Doddridge, “in the harmony [of the gospels] have perplexed me more than this. I was long of opinion, with Origen and Theophylact, defended by Le Clerc and Dr. Whitby, and especially by Dr. Lightfoot and Mr. Whiston, that the story recorded by Matthew and Mark is different from this in John: but on maturer consideration, it appears to me more probable that Matthew and Mark should have introduced this story a little out of its place; that Lazarus, if he made this entertainment, (which is not expressly said by John,) should have made use of Simon’s house, as more convenient for it; and that Mary should have poured this ointment on Christ’s head and body, as well as on his feet; than that, within the compass of four days, Christ should have been twice anointed with so costly a perfume; and that the same fault should be found with the action, and the same value set on the ointment, and the same words used in defence of the woman; and all this in the presence of many of the same persons: all which improbable particulars must be admitted, if the stories be considered as different. But, after all, I can assert nothing confidently; for there is no impossibility in the thing, taken either way.” Dr. Macknight, however, who supposes this story is not the same with that recorded by Matthew and Mark, thinks “It evidently appears that our Lord was anointed with spikenard three different times in the course of his ministry; once in the house of Simon the Pharisee, (Luke 7:37, &c.,) once in the house of Lazarus, and once in the house of Simon the leper. That this honour should have been done him so often,” adds he, “needs not be thought strange, for, in those countries, it was common at entertainments to pour fragrant oil on the heads of such guests as they designed to distinguish with marks of extraordinary respect; a custom alluded to Psalm 45:7: God hath anointed thee with the oil of gladness above thy fellows.” And Martha served — 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, on which he now entered. But Lazarus was one that sat at the table — Lazarus’s sitting at the table showed still more the reality of the miracle wrought at his tomb; that it was not a spectre or illusion which then presented itself to the sight; and that Lazarus was not only restored to life, but likewise to perfect health.

Verse 1. Six days before the passover. The Hebrew sabbath was kept from sunset to sunset. The worship of the day being closed, the jews indulged in a good supper after the light food of the day. This, the last week or consummation of the Saviour’s labours, was full of glory. Every day we find him in the temple, and sleeping every night in Bethany, except the night of the passover.

As soon as the sabbath was over, the people having heard of his arrival at Bethany, and glowing with ardour to see the great Prophet, who had raised Lazarus from the tomb, went out to see him; and when they met him riding on the ass’s colt, they set no bounds to their joy, but hailed him as Messiah, the Son of David. Matthew 21:9. He had disputations with the Herodians and the Sadducees, and delivered the parables of the gospel supper and the husbandmen.

Monday morning, as he was returning, he saw a figtree, and sought fruit, and found none; but being desirous to give the disciples a figure of the declining state of the jews, he sentenced the tree to wither and die. Matthew 21:18. Mark 11:12, 13.

Tuesday, as he went into the city, the disciples showed him the withered figtree, from which he took occasion to strengthen their faith. Mark 11:14. The same evening he sat some time on the mount of Olives, and foretold the destruction of Jerusalem; the persecution of the disciples, the sin which filled up the measure of the jews; the rapid spread of the gospel in that generation through all the Roman world, and his second coming in the clouds of heaven. Here his public labours closed, for he had cleared his blood of the infidel rulers. Matthew 23.

The Wednesday was spent in fortifying the disciples by disclosures of his Godhead: John 14:31.

On Thursday he sent two of his disciples before him to prepare and roast the passover. Here he closed the day, till near the midnight hour, in the most divine discourse concerning the Comforter, and all the grace and glory of his future advent. He then retired to the garden to meet the demands of justice, and to wrestle with the powers of darkness. This being done, he surrenders himself as a lamb to the civil tribunals, and dies in triumph on the cross. As a serpent kills by biting the heel, and is often killed by the man he wounds, so in this conflict the wounded Lamb of God crushed the serpent’s powers.

§ 110.—ARRIVAL AT BETHANY, 1.

1. Then—After leaving Ephraim. See John 11:54. He went from Ephraim, on the border land between Samaria and Galilee, to join the caravans going down by the Jordan, through Jericho, to the Passover at Jerusalem. See Harmony, p. 101. Six days—The Passion week. See note on Matthew 20:34.

§ 120.—SUPPER AND ANOINTING AT BETHANY, 2-11.

See notes on Matthew 26:6-16; Mark 14:3-9.

V. 2. 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.

Verses 1, 2. 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, whither he had retired with his disciples, to preserve his life for a time from the murderous designs of the Jewish rulers; to Bethany — The village where he had lately (Calmet thinks about two months before) raised Lazarus from the dead. There they made him a supper — In testimony of their high esteem and great affection for him. It is not said that this supper was made at Lazarus’s house. For if, as is probable, this be the same story that is recorded Matthew 26:6, and Mark 14:3, the supper was made at the house of Simon who had been a leper. “Few passages,” says Dr. Doddridge, “in the harmony [of the gospels] have perplexed me more than this. I was long of opinion, with Origen and Theophylact, defended by Le Clerc and Dr. Whitby, and especially by Dr. Lightfoot and Mr. Whiston, that the story recorded by Matthew and Mark is different from this in John: but on maturer consideration, it appears to me more probable that Matthew and Mark should have introduced this story a little out of its place; that Lazarus, if he made this entertainment, (which is not expressly said by John,) should have made use of Simon’s house, as more convenient for it; and that Mary should have poured this ointment on Christ’s head and body, as well as on his feet; than that, within the compass of four days, Christ should have been twice anointed with so costly a perfume; and that the same fault should be found with the action, and the same value set on the ointment, and the same words used in defence of the woman; and all this in the presence of many of the same persons: all which improbable particulars must be admitted, if the stories be considered as different. But, after all, I can assert nothing confidently; for there is no impossibility in the thing, taken either way.” Dr. Macknight, however, who supposes this story is not the same with that recorded by Matthew and Mark, thinks “It evidently appears that our Lord was anointed with spikenard three different times in the course of his ministry; once in the house of Simon the Pharisee, (Luke 7:37, &c.,) once in the house of Lazarus, and once in the house of Simon the leper. That this honour should have been done him so often,” adds he, “needs not be thought strange, for, in those countries, it was common at entertainments to pour fragrant oil on the heads of such guests as they designed to distinguish with marks of extraordinary respect; a custom alluded to Psalm 45:7: God hath anointed thee with the oil of gladness above thy fellows.” And Martha served — 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, on which he now entered. But Lazarus was one that sat at the table — Lazarus’s sitting at the table showed still more the reality of the miracle wrought at his tomb; that it was not a spectre or illusion which then presented itself to the sight; and that Lazarus was not only restored to life, but likewise to perfect health.

Ver. 2. There they made him a supper. “This supper was prepared at the house of Simon, a kinsman of Lazarus: and it was a custom among the jews, before the passover, to make greater entertainments than ordinary for their friends. This supper was different from that mentioned in Matthew 26:6, and Mark 14:3, because that was in the house of Simon the leper. Here Mary anoints the feet of Christ, ver. 3; there a woman not named, pours ointment on his head. Matthew 26:7. This supper was six days before the passover, ver. 1; that was only two. Matthew 26:2. Mark 14:1. And if the suppers were not the same, the Mary that anointed Christ’s feet here, and the woman that anointed his head there, were not the same.” WELLS.

V. 3. 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.

Verse 3. Then took Mary a pound of ointment] See Clarke’s note on “Matthew 26:7”; see also Clarke “Mark 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 Mt. 26, see Clarke “Matthew 26:75”. to which I beg leave to refer the reader.

Verses 3-8. Then took Mary a pound of ointment, &c. — See notes on Matthew 26:6-13; Mark 14:1-9. She did what is here related in token of the warm sense she had of the many favours Christ had conferred on her and her relations, but especially for the wonderful kindness he had lately shown to her brother Lazarus. Then saith Judas, Why was not this ointment sold, &c. — Judas was angry because his Master had not taken the ointment with a view to sell it, pretending that the price received for it might have been bestowed on the poor. Nevertheless, his real motive was covetousness; for as he carried the bag, he thought if his Master had sold the ointment, he would have gotten the money to keep, and so might have applied part of it to his own private use. But it is no new thing for the basest men to cover their blackest crimes with the fair pretence of zeal for the honour of God and the interests of religion. For three hundred pence — These were Roman pence, and consequently amounted to nine pounds seven shillings and sixpence. The expression only intimates a general guess at the value by a round sum, as we speak, for such three hundred denarii were, though the correspondent value with us is not so. Against the day of my burying, which now draws nigh, hath she kept this — Mr. Whiston thinks this is as if our Lord had said, “She has spent but a little of this ointment, but has reserved the main part of it to pour on my head some days hence, which shall be so near my death, that it may be considered as a kind of embalming.” But it is unnatural to suppose that, in the transport of her love and gratitude, she would use this little management of keeping back most that was in the vessel; or that, if she had, John would have mentioned the quantity she took, which was no way to his purpose, or have taken notice of the room being filled with the odour of it.

Verses 3-8. Then took Mary a pound of ointment, &c. — See notes on Matthew 26:6-13; Mark 14:1-9. She did what is here related in token of the warm sense she had of the many favours Christ had conferred on her and her relations, but especially for the wonderful kindness he had lately shown to her brother Lazarus. Then saith Judas, Why was not this ointment sold, &c. — Judas was angry because his Master had not taken the ointment with a view to sell it, pretending that the price received for it might have been bestowed on the poor. Nevertheless, his real motive was covetousness; for as he carried the bag, he thought if his Master had sold the ointment, he would have gotten the money to keep, and so might have applied part of it to his own private use. But it is no new thing for the basest men to cover their blackest crimes with the fair pretence of zeal for the honour of God and the interests of religion. For three hundred pence — These were Roman pence, and consequently amounted to nine pounds seven shillings and sixpence. The expression only intimates a general guess at the value by a round sum, as we speak, for such three hundred denarii were, though the correspondent value with us is not so. Against the day of my burying, which now draws nigh, hath she kept this — Mr. Whiston thinks this is as if our Lord had said, “She has spent but a little of this ointment, but has reserved the main part of it to pour on my head some days hence, which shall be so near my death, that it may be considered as a kind of embalming.” But it is unnatural to suppose that, in the transport of her love and gratitude, she would use this little management of keeping back most that was in the vessel; or that, if she had, John would have mentioned the quantity she took, which was no way to his purpose, or have taken notice of the room being filled with the odour of it.

4. Should betray him—Which was about to betray him.

Verse 5. 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.

Verses 3-8. Then took Mary a pound of ointment, &c. — See notes on Matthew 26:6-13; Mark 14:1-9. She did what is here related in token of the warm sense she had of the many favours Christ had conferred on her and her relations, but especially for the wonderful kindness he had lately shown to her brother Lazarus. Then saith Judas, Why was not this ointment sold, &c. — Judas was angry because his Master had not taken the ointment with a view to sell it, pretending that the price received for it might have been bestowed on the poor. Nevertheless, his real motive was covetousness; for as he carried the bag, he thought if his Master had sold the ointment, he would have gotten the money to keep, and so might have applied part of it to his own private use. But it is no new thing for the basest men to cover their blackest crimes with the fair pretence of zeal for the honour of God and the interests of religion. For three hundred pence — These were Roman pence, and consequently amounted to nine pounds seven shillings and sixpence. The expression only intimates a general guess at the value by a round sum, as we speak, for such three hundred denarii were, though the correspondent value with us is not so. Against the day of my burying, which now draws nigh, hath she kept this — Mr. Whiston thinks this is as if our Lord had said, “She has spent but a little of this ointment, but has reserved the main part of it to pour on my head some days hence, which shall be so near my death, that it may be considered as a kind of embalming.” But it is unnatural to suppose that, in the transport of her love and gratitude, she would use this little management of keeping back most that was in the vessel; or that, if she had, John would have mentioned the quantity she took, which was no way to his purpose, or have taken notice of the room being filled with the odour of it.

5. Given to the poor—Covetousness and irreverence are here covered under the cloak of benevolence. The poor are, indeed, as the Scriptures abundantly teach, a prominent object of Christian duty. Yet poverty is no merit, but is very often the due penalty of idleness and unthrift. The due expenditures of art and taste are right, as tending to civilize and elevate mankind; the wealth laid out in awakening the sentiment of worship is still more right, as contributing to spiritualize the heart of man.

Verse 6. 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 ebastazen; and in this sense it is used, John 20:15: If thou hast STOLEN him away-ei su ebastasav auton. 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, ta skeuh tou qeou bastasai, 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, bastasasa de toumon ek twn gonatwn prov authn metaferei-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 (ebastasan) 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 ebastazen, by portabat.

The glwssokomon, 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, &c. 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.

Verses 3-8. Then took Mary a pound of ointment, &c. — See notes on Matthew 26:6-13; Mark 14:1-9. She did what is here related in token of the warm sense she had of the many favours Christ had conferred on her and her relations, but especially for the wonderful kindness he had lately shown to her brother Lazarus. Then saith Judas, Why was not this ointment sold, &c. — Judas was angry because his Master had not taken the ointment with a view to sell it, pretending that the price received for it might have been bestowed on the poor. Nevertheless, his real motive was covetousness; for as he carried the bag, he thought if his Master had sold the ointment, he would have gotten the money to keep, and so might have applied part of it to his own private use. But it is no new thing for the basest men to cover their blackest crimes with the fair pretence of zeal for the honour of God and the interests of religion. For three hundred pence — These were Roman pence, and consequently amounted to nine pounds seven shillings and sixpence. The expression only intimates a general guess at the value by a round sum, as we speak, for such three hundred denarii were, though the correspondent value with us is not so. Against the day of my burying, which now draws nigh, hath she kept this — Mr. Whiston thinks this is as if our Lord had said, “She has spent but a little of this ointment, but has reserved the main part of it to pour on my head some days hence, which shall be so near my death, that it may be considered as a kind of embalming.” But it is unnatural to suppose that, in the transport of her love and gratitude, she would use this little management of keeping back most that was in the vessel; or that, if she had, John would have mentioned the quantity she took, which was no way to his purpose, or have taken notice of the room being filled with the odour of it.

6. Had the bag—At this time it seems a common purse was kept for the twelve, with Judas for bursar. Charity to the poor, as well as necessary expenses, was its object.

§ 111.—TRIUMPHAL ENTRY INTO JERUSALEM, AND TRANSACT1ONS THERE, 12-50. See notes on Matthew 21:1-17; Mark 11:1-11; Luke 19:29-44.

V. 7. Against the day of my burial-Which now draws nigh.

Verse 7. Let her alone: against the day of my burying hath she kept this.] Several MSS. and versions read thus:-afev authn, ina eiv thn hmerantou entafiasmou mou thrhsh-Let her alone, THAT she may keep it to the day of my embalming. This is the reading of BDLQ, four others, Arabic, Coptic, Æthiopic, 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: Luke 24:1. See the notes on Matthew 26:12, 13.

Verses 3-8. Then took Mary a pound of ointment, &c. — See notes on Matthew 26:6-13; Mark 14:1-9. She did what is here related in token of the warm sense she had of the many favours Christ had conferred on her and her relations, but especially for the wonderful kindness he had lately shown to her brother Lazarus. Then saith Judas, Why was not this ointment sold, &c. — Judas was angry because his Master had not taken the ointment with a view to sell it, pretending that the price received for it might have been bestowed on the poor. Nevertheless, his real motive was covetousness; for as he carried the bag, he thought if his Master had sold the ointment, he would have gotten the money to keep, and so might have applied part of it to his own private use. But it is no new thing for the basest men to cover their blackest crimes with the fair pretence of zeal for the honour of God and the interests of religion. For three hundred pence — These were Roman pence, and consequently amounted to nine pounds seven shillings and sixpence. The expression only intimates a general guess at the value by a round sum, as we speak, for such three hundred denarii were, though the correspondent value with us is not so. Against the day of my burying, which now draws nigh, hath she kept this — Mr. Whiston thinks this is as if our Lord had said, “She has spent but a little of this ointment, but has reserved the main part of it to pour on my head some days hence, which shall be so near my death, that it may be considered as a kind of embalming.” But it is unnatural to suppose that, in the transport of her love and gratitude, she would use this little management of keeping back most that was in the vessel; or that, if she had, John would have mentioned the quantity she took, which was no way to his purpose, or have taken notice of the room being filled with the odour of it.

Verses 3-8. Then took Mary a pound of ointment, &c. — See notes on Matthew 26:6-13; Mark 14:1-9. She did what is here related in token of the warm sense she had of the many favours Christ had conferred on her and her relations, but especially for the wonderful kindness he had lately shown to her brother Lazarus. Then saith Judas, Why was not this ointment sold, &c. — Judas was angry because his Master had not taken the ointment with a view to sell it, pretending that the price received for it might have been bestowed on the poor. Nevertheless, his real motive was covetousness; for as he carried the bag, he thought if his Master had sold the ointment, he would have gotten the money to keep, and so might have applied part of it to his own private use. But it is no new thing for the basest men to cover their blackest crimes with the fair pretence of zeal for the honour of God and the interests of religion. For three hundred pence — These were Roman pence, and consequently amounted to nine pounds seven shillings and sixpence. The expression only intimates a general guess at the value by a round sum, as we speak, for such three hundred denarii were, though the correspondent value with us is not so. Against the day of my burying, which now draws nigh, hath she kept this — Mr. Whiston thinks this is as if our Lord had said, “She has spent but a little of this ointment, but has reserved the main part of it to pour on my head some days hence, which shall be so near my death, that it may be considered as a kind of embalming.” But it is unnatural to suppose that, in the transport of her love and gratitude, she would use this little management of keeping back most that was in the vessel; or that, if she had, John would have mentioned the quantity she took, which was no way to his purpose, or have taken notice of the room being filled with the odour of it.

Verse 9. Much people of the Jews] John, who was a Galilean, often gives the title of Jews to those who were inhabitants of Jerusalem.

Verses 9-11. Much people knew he was there, and came — Bethany being within two miles of Jerusalem, the news of his arrival soon reached the city, and drew out great numbers of the people; for they wished to see the man that had been raised from the dead, and the still more wonderful man that had raised him. And when they came, and saw Lazarus, many of them believed — That is, were convinced, both of Lazarus’s resurrection, and of the divinity of Christ’s mission. But the news of their believing, together with the reason of it, being currently reported in Jerusalem, came to the chief priests’ ears, and incensed them to such a degree, that they resolved to kill, not Jesus only, but, if possible, Lazarus also; that is, to kill a person, who, after being dead five or six days, and buried four, had, by a most wonderful display of divine power, been raised from the dead! Such was their unparalleled wickedness! Here we have the plain reason why the other evangelists, who wrote while Lazarus was living, did not relate this story. Many of the Jews went away — That is, say most commentators, went to Bethany; and after seeing Lazarus, believed on Jesus — Namely, as their long-expected Messiah. But the word uphgon, here rendered, they went away, “bears,” Dr. Campbell thinks, “a very important sense, and denotes their ceasing to pay that regard to the teaching of the scribes which they had formerly done.”

V. 10. 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.

Verse 10. 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?

Verses 9-11. Much people knew he was there, and came — Bethany being within two miles of Jerusalem, the news of his arrival soon reached the city, and drew out great numbers of the people; for they wished to see the man that had been raised from the dead, and the still more wonderful man that had raised him. And when they came, and saw Lazarus, many of them believed — That is, were convinced, both of Lazarus’s resurrection, and of the divinity of Christ’s mission. But the news of their believing, together with the reason of it, being currently reported in Jerusalem, came to the chief priests’ ears, and incensed them to such a degree, that they resolved to kill, not Jesus only, but, if possible, Lazarus also; that is, to kill a person, who, after being dead five or six days, and buried four, had, by a most wonderful display of divine power, been raised from the dead! Such was their unparalleled wickedness! Here we have the plain reason why the other evangelists, who wrote while Lazarus was living, did not relate this story. Many of the Jews went away — That is, say most commentators, went to Bethany; and after seeing Lazarus, believed on Jesus — Namely, as their long-expected Messiah. But the word uphgon, here rendered, they went away, “bears,” Dr. Campbell thinks, “a very important sense, and denotes their ceasing to pay that regard to the teaching of the scribes which they had formerly done.”

Verses 9-11. Much people knew he was there, and came — Bethany being within two miles of Jerusalem, the news of his arrival soon reached the city, and drew out great numbers of the people; for they wished to see the man that had been raised from the dead, and the still more wonderful man that had raised him. And when they came, and saw Lazarus, many of them believed — That is, were convinced, both of Lazarus’s resurrection, and of the divinity of Christ’s mission. But the news of their believing, together with the reason of it, being currently reported in Jerusalem, came to the chief priests’ ears, and incensed them to such a degree, that they resolved to kill, not Jesus only, but, if possible, Lazarus also; that is, to kill a person, who, after being dead five or six days, and buried four, had, by a most wonderful display of divine power, been raised from the dead! Such was their unparalleled wickedness! Here we have the plain reason why the other evangelists, who wrote while Lazarus was living, did not relate this story. Many of the Jews went away — That is, say most commentators, went to Bethany; and after seeing Lazarus, believed on Jesus — Namely, as their long-expected Messiah. But the word uphgon, here rendered, they went away, “bears,” Dr. Campbell thinks, “a very important sense, and denotes their ceasing to pay that regard to the teaching of the scribes which they had formerly done.”

V. 12. The next day-On Sunday.

Who were come to the feast-So that this multitude consisted chiefly of Galileans, not men of Jerusalem. Matthew 21:8.

Verse 12. On the next day] On what we call Monday.

Verses 12-16. On the next day — On Sunday; much people that were come to the feast — From different parts of the country, particularly from Galilee; took branches of palm-trees, &c. — So that this multitude consisted chiefly, not of the inhabitants of Jerusalem, but of persons from other places. See this story explained at large, Matthew 21:1-16; Mark 11:1-10; Luke 19:29-40. And Jesus, when he had found a young ass — Called by the other evangelists, a colt. But the Greek here, eurwn de o Ihsouv onarion, may be better translated, Now Jesus, having found a young ass; sat thereon, &c. — For the evangelist does not mean that Jesus was saluted by the multitude before he mounted, but his meaning is, that Jesus was riding when they saluted him. As it is written — Namely, Zechariah 9:9; Fear not, daughter of Sion — For his meekness, as well as the end of his coming, forbids fear; behold thy king cometh, sitting on an ass’s colt — We shall easily see the propriety of applying Zechariah’s prophecy to this transaction, if we remember that, in the East, riding on horses was anciently reckoned the greatest ostentation of magnificence. It was, therefore, becoming the meekness of the lowly Jesus, that in his most public entry into the capital city, he chose to ride on an ass. At the same time, there was nothing mean or ridiculous in it, asses being the beasts which the eastern people commonly made use of in riding. These things understood not his disciples, &c. — They did not at that time know what their Master designed by this entry, or by any of the circumstances of it. Probably they considered it as the first step of his exaltation to the throne. But when Jesus was glorified, then remembered they, &c. — After his ascension, recollecting the prophecies concerning the Messiah, they remembered how exactly they had been fulfilled in him, and found their faith greatly strengthened thereby. In like manner, 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 know not now, but shall know hereafter.

V. 13. Psalm 118:26; Mark 11:8; Luke 19:36.

Verse 13. Took branches] See Clarke on “Matthew 21:1”, &c., and Mark 11:1-6, where this transaction is largely explained.

Verses 12-16. On the next day — On Sunday; much people that were come to the feast — From different parts of the country, particularly from Galilee; took branches of palm-trees, &c. — So that this multitude consisted chiefly, not of the inhabitants of Jerusalem, but of persons from other places. See this story explained at large, Matthew 21:1-16; Mark 11:1-10; Luke 19:29-40. And Jesus, when he had found a young ass — Called by the other evangelists, a colt. But the Greek here, eurwn de o Ihsouv onarion, may be better translated, Now Jesus, having found a young ass; sat thereon, &c. — For the evangelist does not mean that Jesus was saluted by the multitude before he mounted, but his meaning is, that Jesus was riding when they saluted him. As it is written — Namely, Zechariah 9:9; Fear not, daughter of Sion — For his meekness, as well as the end of his coming, forbids fear; behold thy king cometh, sitting on an ass’s colt — We shall easily see the propriety of applying Zechariah’s prophecy to this transaction, if we remember that, in the East, riding on horses was anciently reckoned the greatest ostentation of magnificence. It was, therefore, becoming the meekness of the lowly Jesus, that in his most public entry into the capital city, he chose to ride on an ass. At the same time, there was nothing mean or ridiculous in it, asses being the beasts which the eastern people commonly made use of in riding. These things understood not his disciples, &c. — They did not at that time know what their Master designed by this entry, or by any of the circumstances of it. Probably they considered it as the first step of his exaltation to the throne. But when Jesus was glorified, then remembered they, &c. — After his ascension, recollecting the prophecies concerning the Messiah, they remembered how exactly they had been fulfilled in him, and found their faith greatly strengthened thereby. In like manner, 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 know not now, but shall know hereafter.

Verses 12-16. On the next day — On Sunday; much people that were come to the feast — From different parts of the country, particularly from Galilee; took branches of palm-trees, &c. — So that this multitude consisted chiefly, not of the inhabitants of Jerusalem, but of persons from other places. See this story explained at large, Matthew 21:1-16; Mark 11:1-10; Luke 19:29-40. And Jesus, when he had found a young ass — Called by the other evangelists, a colt. But the Greek here, eurwn de o Ihsouv onarion, may be better translated, Now Jesus, having found a young ass; sat thereon, &c. — For the evangelist does not mean that Jesus was saluted by the multitude before he mounted, but his meaning is, that Jesus was riding when they saluted him. As it is written — Namely, Zechariah 9:9; Fear not, daughter of Sion — For his meekness, as well as the end of his coming, forbids fear; behold thy king cometh, sitting on an ass’s colt — We shall easily see the propriety of applying Zechariah’s prophecy to this transaction, if we remember that, in the East, riding on horses was anciently reckoned the greatest ostentation of magnificence. It was, therefore, becoming the meekness of the lowly Jesus, that in his most public entry into the capital city, he chose to ride on an ass. At the same time, there was nothing mean or ridiculous in it, asses being the beasts which the eastern people commonly made use of in riding. These things understood not his disciples, &c. — They did not at that time know what their Master designed by this entry, or by any of the circumstances of it. Probably they considered it as the first step of his exaltation to the throne. But when Jesus was glorified, then remembered they, &c. — After his ascension, recollecting the prophecies concerning the Messiah, they remembered how exactly they had been fulfilled in him, and found their faith greatly strengthened thereby. In like manner, 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 know not now, but shall know hereafter.

V. 15. Fear not-For his meekness forbids fear, as well as the end of his coming. Zechariah 9:9.

Verses 12-16. On the next day — On Sunday; much people that were come to the feast — From different parts of the country, particularly from Galilee; took branches of palm-trees, &c. — So that this multitude consisted chiefly, not of the inhabitants of Jerusalem, but of persons from other places. See this story explained at large, Matthew 21:1-16; Mark 11:1-10; Luke 19:29-40. And Jesus, when he had found a young ass — Called by the other evangelists, a colt. But the Greek here, eurwn de o Ihsouv onarion, may be better translated, Now Jesus, having found a young ass; sat thereon, &c. — For the evangelist does not mean that Jesus was saluted by the multitude before he mounted, but his meaning is, that Jesus was riding when they saluted him. As it is written — Namely, Zechariah 9:9; Fear not, daughter of Sion — For his meekness, as well as the end of his coming, forbids fear; behold thy king cometh, sitting on an ass’s colt — We shall easily see the propriety of applying Zechariah’s prophecy to this transaction, if we remember that, in the East, riding on horses was anciently reckoned the greatest ostentation of magnificence. It was, therefore, becoming the meekness of the lowly Jesus, that in his most public entry into the capital city, he chose to ride on an ass. At the same time, there was nothing mean or ridiculous in it, asses being the beasts which the eastern people commonly made use of in riding. These things understood not his disciples, &c. — They did not at that time know what their Master designed by this entry, or by any of the circumstances of it. Probably they considered it as the first step of his exaltation to the throne. But when Jesus was glorified, then remembered they, &c. — After his ascension, recollecting the prophecies concerning the Messiah, they remembered how exactly they had been fulfilled in him, and found their faith greatly strengthened thereby. In like manner, 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 know not now, but shall know hereafter.

V. 16. 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.

Verse 16. Then remembered they, &c.] 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.

Verses 12-16. On the next day — On Sunday; much people that were come to the feast — From different parts of the country, particularly from Galilee; took branches of palm-trees, &c. — So that this multitude consisted chiefly, not of the inhabitants of Jerusalem, but of persons from other places. See this story explained at large, Matthew 21:1-16; Mark 11:1-10; Luke 19:29-40. And Jesus, when he had found a young ass — Called by the other evangelists, a colt. But the Greek here, eurwn de o Ihsouv onarion, may be better translated, Now Jesus, having found a young ass; sat thereon, &c. — For the evangelist does not mean that Jesus was saluted by the multitude before he mounted, but his meaning is, that Jesus was riding when they saluted him. As it is written — Namely, Zechariah 9:9; Fear not, daughter of Sion — For his meekness, as well as the end of his coming, forbids fear; behold thy king cometh, sitting on an ass’s colt — We shall easily see the propriety of applying Zechariah’s prophecy to this transaction, if we remember that, in the East, riding on horses was anciently reckoned the greatest ostentation of magnificence. It was, therefore, becoming the meekness of the lowly Jesus, that in his most public entry into the capital city, he chose to ride on an ass. At the same time, there was nothing mean or ridiculous in it, asses being the beasts which the eastern people commonly made use of in riding. These things understood not his disciples, &c. — They did not at that time know what their Master designed by this entry, or by any of the circumstances of it. Probably they considered it as the first step of his exaltation to the throne. But when Jesus was glorified, then remembered they, &c. — After his ascension, recollecting the prophecies concerning the Messiah, they remembered how exactly they had been fulfilled in him, and found their faith greatly strengthened thereby. In like manner, 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 know not now, but shall know hereafter.

16. Understood not his disciples at the first—Of the triumphal entry John gives but slight description; but the language of this verse indicates that he fully realized its significance, and shows that his record is brief because he knows that the detail by the other Evangelists is full. While the miracle, the triumph, and the cross are passing in rapid succession before their eyes, they are confused in their perceptions. But when all are past and rise up as one whole before them, when they see the accordance of prophecy and event, as taught by the voice of the risen Jesus (Luke 24:25-35) and by the refreshing power of the quickening Spirit, (John 14:26,) they comprehend the entire symmetrical plan. Then they understand the CHRIST, and thenceforward are competent to herald him forth to the world.

V. 17. 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.

Verse 17. 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.

Verses 17-19. The people, therefore — “Because the forwardness which the multitude now showed to acknowledge Jesus as the Messiah was altogether extraordinary, the evangelist assigns the cause thereof. The witnesses of the resurrection of Lazarus had published the miracle far and near. As they were many in number, and persons of reputation, their report gained general credit; and this drew out a great multitude of people to meet Jesus. In saying, he called Lazarus out of the grave, the evangelist admirably expresses, 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. For this cause the people also met him — Because they heard from those who had been eye-witnesses thereof, that he had performed that extraordinary miracle; therefore they went out to meet him, and the multitude coming with him; so that, in a little time, both joined together, partly to go before and partly to follow after. The Pharisees therefore said, Perceive ye how ye prevail nothing? — In the mean time, the Pharisees and the great men were exceedingly enraged because every measure they had taken to hinder the people from following Jesus had proved ineffectual.

V. 18. 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.

Verses 17-19. The people, therefore — “Because the forwardness which the multitude now showed to acknowledge Jesus as the Messiah was altogether extraordinary, the evangelist assigns the cause thereof. The witnesses of the resurrection of Lazarus had published the miracle far and near. As they were many in number, and persons of reputation, their report gained general credit; and this drew out a great multitude of people to meet Jesus. In saying, he called Lazarus out of the grave, the evangelist admirably expresses, 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. For this cause the people also met him — Because they heard from those who had been eye-witnesses thereof, that he had performed that extraordinary miracle; therefore they went out to meet him, and the multitude coming with him; so that, in a little time, both joined together, partly to go before and partly to follow after. The Pharisees therefore said, Perceive ye how ye prevail nothing? — In the mean time, the Pharisees and the great men were exceedingly enraged because every measure they had taken to hinder the people from following Jesus had proved ineffectual.

Verse 19. 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 olov, 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 John 11:53.

Verses 17-19. The people, therefore — “Because the forwardness which the multitude now showed to acknowledge Jesus as the Messiah was altogether extraordinary, the evangelist assigns the cause thereof. The witnesses of the resurrection of Lazarus had published the miracle far and near. As they were many in number, and persons of reputation, their report gained general credit; and this drew out a great multitude of people to meet Jesus. In saying, he called Lazarus out of the grave, the evangelist admirably expresses, 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. For this cause the people also met him — Because they heard from those who had been eye-witnesses thereof, that he had performed that extraordinary miracle; therefore they went out to meet him, and the multitude coming with him; so that, in a little time, both joined together, partly to go before and partly to follow after. The Pharisees therefore said, Perceive ye how ye prevail nothing? — In the mean time, the Pharisees and the great men were exceedingly enraged because every measure they had taken to hinder the people from following Jesus had proved ineffectual.

19. The world is gone after him—The raising of Lazarus was the summit of the climax of his divine works, and, occurring at the time of the approaching Passover, it roused an enthusiasm before which the authorities were for a while paralyzed. Hence, as already remarked, the great excitement of the people at this moment requires the miracle to account for its existence.

The Lord’s address before the Greeks, 20-36.

Writing mainly for Greeks, John alone reports this remarkable transaction and discourse. It brings up, dimly but significantly, the anxiety of those representatives of Greece, and the premonitions which their presence drew from Jesus, that his death was to result in the spiritual conquest of the world.

V. 20. 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.

Verse 20. 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.

Verses 20-22. And there were certain Greeks — A prelude of the Gentile Church. The phrase, tinev Ellhnev, here used, signifies properly, as translators have rendered it, certain Greeks. But all the Gentiles being thus named by the Jews, it was intended to denote their religion, rather than their country: they had been brought up heathen: they were not, however, now idolatrous Gentiles, but proselytes to the Jewish religion, and worshippers of the true God, persons who had come to Jerusalem, it seems, on purpose to worship him; but that they had been circumcised is not certain. It is likely, however, that they had heard of the Messiah, and cherished expectations of his coming: but, being foreigners, they had never seen Jesus. The same came, therefore, to Philip, which was of Bethsaida — This circumstance is mentioned to show how these men came to apply themselves to Philip. Probably they were Syro-Phœnicians, dwelling about Tyre and Sidon, and who, having commerce with Galilee, might be acquainted with Philip. And desired him, saying, Sir, we would see Jesus — Our Lord’s fame, and the general opinion which now prevailed, concurred to persuade these proselytes that he might be the Messiah; for which reason they desired an interview with him. Philip cometh and telleth Andrew, &c. — From Philip’s not venturing to introduce the men himself, it seems that there was some difficulty in the case. Perhaps they were only proselytes of the gate, who, according to custom, could not be admitted into the company of Jews, Acts 10:28.

Ver. 20. There were certain Greeks among them. Dr. Hammond thinks, these Greeks were proselytes of the gate at least, who worshipped the God of the jews, as Creator of heaven and earth. Such were Cornelius, and the treasurer of queen Candace; for these persons used to worship God in the court of the gentiles, and also to offer sacrifice to him. That such did come in Solomon’s time, and would come afterwards, we learn from his petition, that their prayers might be heard which they made in his temple. 1 Kings 8:41. That they offered burnt-offerings appears from Josephus; for when Eleazar the Zealot persuaded the priests not to receive the gift or offering of any gentile, this, says he, was done contrary to the ancient custom of the jews; for the priests produced witnesses, most tenacious of their rights, deposing that all their ancestors received the sacrifices of other nations, and thought it absurd that the jews only should exclude such from worshipping and sacrificing to their God.

20. Certain Greeks—Men of Hellenic blood, who rejected idolatry and habitually came to the Passover, not indeed fully to participate in the Jewish ritual, but to worship the Supreme. They were monotheists, who saw in Israel’s Jehovah the God of the universe.

V. 21. 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.

Verse 21. The same came therefore to Philip] Some suppose that these Gentiles were of Phœnicia 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.

Verses 20-22. And there were certain Greeks — A prelude of the Gentile Church. The phrase, tinev Ellhnev, here used, signifies properly, as translators have rendered it, certain Greeks. But all the Gentiles being thus named by the Jews, it was intended to denote their religion, rather than their country: they had been brought up heathen: they were not, however, now idolatrous Gentiles, but proselytes to the Jewish religion, and worshippers of the true God, persons who had come to Jerusalem, it seems, on purpose to worship him; but that they had been circumcised is not certain. It is likely, however, that they had heard of the Messiah, and cherished expectations of his coming: but, being foreigners, they had never seen Jesus. The same came, therefore, to Philip, which was of Bethsaida — This circumstance is mentioned to show how these men came to apply themselves to Philip. Probably they were Syro-Phœnicians, dwelling about Tyre and Sidon, and who, having commerce with Galilee, might be acquainted with Philip. And desired him, saying, Sir, we would see Jesus — Our Lord’s fame, and the general opinion which now prevailed, concurred to persuade these proselytes that he might be the Messiah; for which reason they desired an interview with him. Philip cometh and telleth Andrew, &c. — From Philip’s not venturing to introduce the men himself, it seems that there was some difficulty in the case. Perhaps they were only proselytes of the gate, who, according to custom, could not be admitted into the company of Jews, Acts 10:28.

21. To Philip—Philip’s name being (Greek, (as well as Andrew’s,) indicates Grecian connection, and accounts for their appeal to him. Jesus was doubtless in the Court of the Women, into which no Gentile might enter. These Greeks, who have probably heard of the wonders that Jesus has performed, have seen his regal entrance into Jerusalem, and heard, perhaps, some faint report of his wonderful teachings, have a desire to be introduced to him. Whether Jesus gave them audience or not is not said, and is doubted by some eminent scholars. But to suppose that Jesus declined their request is to deprive the narrative of all significance. Plainly John furnishes the fact in order to account for the discourse that follows. John omits, because he assumes, the little details of the introduction and the incidental conversation. As the Lord rises into momentous discourse John begins to record.

As these Greeks had seen his triumph, but were soon to see his humiliation, Jesus seizes the moment to show that his very sufferings are a glorification. He dies that he may produce new life, as all his followers must renounce life that they may live, 23-26. A pang of sorrow for a moment overwhelms his soul, to be succeeded by a glorification, a voice from the Father, audibly testifying in his behalf, 27-29. Jesus, thus sustained by the divine Voice, pictures the overthrow of the prince of darkness in the world, 30-33. To the querying people Jesus gives his last admonition to realize the Light while it shines before them, 34-36.

Verse 22. 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 honour 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.

Verses 20-22. And there were certain Greeks — A prelude of the Gentile Church. The phrase, tinev Ellhnev, here used, signifies properly, as translators have rendered it, certain Greeks. But all the Gentiles being thus named by the Jews, it was intended to denote their religion, rather than their country: they had been brought up heathen: they were not, however, now idolatrous Gentiles, but proselytes to the Jewish religion, and worshippers of the true God, persons who had come to Jerusalem, it seems, on purpose to worship him; but that they had been circumcised is not certain. It is likely, however, that they had heard of the Messiah, and cherished expectations of his coming: but, being foreigners, they had never seen Jesus. The same came, therefore, to Philip, which was of Bethsaida — This circumstance is mentioned to show how these men came to apply themselves to Philip. Probably they were Syro-Phœnicians, dwelling about Tyre and Sidon, and who, having commerce with Galilee, might be acquainted with Philip. And desired him, saying, Sir, we would see Jesus — Our Lord’s fame, and the general opinion which now prevailed, concurred to persuade these proselytes that he might be the Messiah; for which reason they desired an interview with him. Philip cometh and telleth Andrew, &c. — From Philip’s not venturing to introduce the men himself, it seems that there was some difficulty in the case. Perhaps they were only proselytes of the gate, who, according to custom, could not be admitted into the company of Jews, Acts 10:28.

V. 23. 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.

Verse 23. The hour is come, that the Son of man, &c.] 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.

Verses 23-26. Jesus answered, saying — This phraseology intimates the suitableness of the following discourse to this particular occasion; by attending to which, many of the beauties of it will be discovered. Our Lord might, perhaps, enlarge on some of these hints; and if his hearers took a due notice of them, and made a proper report on their return home, it might prepare the way for the apostles, when they came, by their preaching, more fully to unfold and illustrate these important doctrines. The hour is come that the Son of man should be glorified — Meaning, that he should soon be honoured by the conversion of many of the Gentiles. At the same time he told them, that he was to suffer death before he arrived at this glory; and illustrated the necessity of his dying, by the similitude of grain cast into the earth. Verily, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, &c. — As if he had said, As the only way to make grain produce fruit is to bury it in the ground; so, the most proper method of bringing about the conversion and salvation of the world is, that I die and be buried. To omit other things, our Lord’s resurrection, the grand miracle on which the truth of Christianity is founded, and by which the conversion of the world was effected, happened in consequence of his death. The late resurrection of Lazarus gave our Lord a natural occasion of speaking on the 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.” — Wesley. He that loveth his life — More than the will of God; shall lose it eternally. He further told them, that as he, their Master, was to suffer before his exaltation, so were all they, his disciples; for which reason they were to expect persecution, firmly resolving to lose even life itself, after his example, when called to do it; and in that case he promised them a share in his crown and glory: saying, He that hateth his life — In comparison of the will of God, and therefore exposes it to great dangers in the cause of the gospel; shall keep it unto life eternal — And secure a state of immortal glory and happiness. If any man serve me — If any one would become a faithful servant of mine, would do my will, (for his servants we are whom we obey, Romans 6:16,) and would serve the cause in which I am engaged; let him follow me — Let him attach himself to me as one of my disciples, even although his doing so should expose him to the loss of his life; and let him drink into my Spirit, and imitate my example. And where I am — Where I shall shortly take up mine abode, even in the eternal kingdom of my Father; there shall also my servant be — In the same felicity and glory. Yea, if any man serve me — And live no longer to himself, but unto me, of whatever nation he may be, or whatever his religious profession may before have been; him will my Father honour — Unspeakably and for ever. Perhaps, in speaking thus, Jesus intended tacitly to intimate, that the strangers who wished to be introduced to him, would be greatly disappointed, if their desire of conversing with him proceeded from a hope of recommending themselves to earthly preferments through his favour.

23. Them—Namely, the Greeks and his disciples in united audience. His answer was in reply to preliminary conversation not reported by the Evangelist. The hour—The long-expected hour of his crucifixion, ideally held to be present. See note on John 2:4. Glorified—The entire passion terminating in glory is here presented by him to these Greeks as itself gilded with glory and entirely a glorification. So the cross is soon to be held forth to the Gentile world, not as a dishonour, but a glory.

V. 24. 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.

Verse 24. 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, &c. 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.

Verses 23-26. Jesus answered, saying — This phraseology intimates the suitableness of the following discourse to this particular occasion; by attending to which, many of the beauties of it will be discovered. Our Lord might, perhaps, enlarge on some of these hints; and if his hearers took a due notice of them, and made a proper report on their return home, it might prepare the way for the apostles, when they came, by their preaching, more fully to unfold and illustrate these important doctrines. The hour is come that the Son of man should be glorified — Meaning, that he should soon be honoured by the conversion of many of the Gentiles. At the same time he told them, that he was to suffer death before he arrived at this glory; and illustrated the necessity of his dying, by the similitude of grain cast into the earth. Verily, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, &c. — As if he had said, As the only way to make grain produce fruit is to bury it in the ground; so, the most proper method of bringing about the conversion and salvation of the world is, that I die and be buried. To omit other things, our Lord’s resurrection, the grand miracle on which the truth of Christianity is founded, and by which the conversion of the world was effected, happened in consequence of his death. The late resurrection of Lazarus gave our Lord a natural occasion of speaking on the 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.” — Wesley. He that loveth his life — More than the will of God; shall lose it eternally. He further told them, that as he, their Master, was to suffer before his exaltation, so were all they, his disciples; for which reason they were to expect persecution, firmly resolving to lose even life itself, after his example, when called to do it; and in that case he promised them a share in his crown and glory: saying, He that hateth his life — In comparison of the will of God, and therefore exposes it to great dangers in the cause of the gospel; shall keep it unto life eternal — And secure a state of immortal glory and happiness. If any man serve me — If any one would become a faithful servant of mine, would do my will, (for his servants we are whom we obey, Romans 6:16,) and would serve the cause in which I am engaged; let him follow me — Let him attach himself to me as one of my disciples, even although his doing so should expose him to the loss of his life; and let him drink into my Spirit, and imitate my example. And where I am — Where I shall shortly take up mine abode, even in the eternal kingdom of my Father; there shall also my servant be — In the same felicity and glory. Yea, if any man serve me — And live no longer to himself, but unto me, of whatever nation he may be, or whatever his religious profession may before have been; him will my Father honour — Unspeakably and for ever. Perhaps, in speaking thus, Jesus intended tacitly to intimate, that the strangers who wished to be introduced to him, would be greatly disappointed, if their desire of conversing with him proceeded from a hope of recommending themselves to earthly preferments through his favour.

Ver. 24. Except a corn of wheat fall into the ground and die. Our blessed Saviour here arms his disciples against the scandal of the cross, by showing them the great benefit that would redound by his death to all mankind. “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 a chamber, never multiplies nor encreases; but sow it in the field, and bury it in the earth, and it multiplies and encreases, 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 and produce a plentiful encrease, both of exaltation to himself and of salvation to his people.

Our Saviour dealt openly with his followers: he did not deceive them with a vain hope and expectation of temporal happiness, but tells them plainly that all who will be his disciples must prepare for sufferings. They must not think their temporal life too dear to lay down for his sake, when he calls them to it, this being the surest way to secure to 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 require it at our hand. — BURKITT.

24. Except… wheat… die—In the natural creation death is the prelude and source of life. In the vegetable world the seed expires by giving its life, and more than its life, to the germ. So Christ, the seed of all humanity, expires to give life to humanity. Let not, then, these philosophic Greeks who have come to see Jesus, despise that shameful death they are soon to see, which is to be the life of the race. Nor let them contemn the dying Victim who even in death is to conquer the world.

V. 25. 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. Matthew 10:39.

Verse 25. He that loveth his life] See Clarke on “Matthew 10:39”; and see Clarke “Luke 14:26”. I am about to give up my life for the salvation of men; but I shall speedily receive it back with everlasting honour, 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 honour.

Verses 23-26. Jesus answered, saying — This phraseology intimates the suitableness of the following discourse to this particular occasion; by attending to which, many of the beauties of it will be discovered. Our Lord might, perhaps, enlarge on some of these hints; and if his hearers took a due notice of them, and made a proper report on their return home, it might prepare the way for the apostles, when they came, by their preaching, more fully to unfold and illustrate these important doctrines. The hour is come that the Son of man should be glorified — Meaning, that he should soon be honoured by the conversion of many of the Gentiles. At the same time he told them, that he was to suffer death before he arrived at this glory; and illustrated the necessity of his dying, by the similitude of grain cast into the earth. Verily, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, &c. — As if he had said, As the only way to make grain produce fruit is to bury it in the ground; so, the most proper method of bringing about the conversion and salvation of the world is, that I die and be buried. To omit other things, our Lord’s resurrection, the grand miracle on which the truth of Christianity is founded, and by which the conversion of the world was effected, happened in consequence of his death. The late resurrection of Lazarus gave our Lord a natural occasion of speaking on the 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.” — Wesley. He that loveth his life — More than the will of God; shall lose it eternally. He further told them, that as he, their Master, was to suffer before his exaltation, so were all they, his disciples; for which reason they were to expect persecution, firmly resolving to lose even life itself, after his example, when called to do it; and in that case he promised them a share in his crown and glory: saying, He that hateth his life — In comparison of the will of God, and therefore exposes it to great dangers in the cause of the gospel; shall keep it unto life eternal — And secure a state of immortal glory and happiness. If any man serve me — If any one would become a faithful servant of mine, would do my will, (for his servants we are whom we obey, Romans 6:16,) and would serve the cause in which I am engaged; let him follow me — Let him attach himself to me as one of my disciples, even although his doing so should expose him to the loss of his life; and let him drink into my Spirit, and imitate my example. And where I am — Where I shall shortly take up mine abode, even in the eternal kingdom of my Father; there shall also my servant be — In the same felicity and glory. Yea, if any man serve me — And live no longer to himself, but unto me, of whatever nation he may be, or whatever his religious profession may before have been; him will my Father honour — Unspeakably and for ever. Perhaps, in speaking thus, Jesus intended tacitly to intimate, that the strangers who wished to be introduced to him, would be greatly disappointed, if their desire of conversing with him proceeded from a hope of recommending themselves to earthly preferments through his favour.

25. Loveth… life… lose it—The same law of death resulting in life which the Lord obeys his followers must also accept. A virtual death must be by us undergone in order that we may spiritually and eternally live. If we perversely maintain a worldly life and refuse martyrdom in spirit or in reality, that life we can never attain. But he that hateth his life in this world, who abhors and renounces the selfish love of life, shall keep it unto life eternal. Thus are lord and servant under the same law of death and life.

V. 26. 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.

Verse 26. 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 honoured 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 honour of the just man than for his own.”

Verses 23-26. Jesus answered, saying — This phraseology intimates the suitableness of the following discourse to this particular occasion; by attending to which, many of the beauties of it will be discovered. Our Lord might, perhaps, enlarge on some of these hints; and if his hearers took a due notice of them, and made a proper report on their return home, it might prepare the way for the apostles, when they came, by their preaching, more fully to unfold and illustrate these important doctrines. The hour is come that the Son of man should be glorified — Meaning, that he should soon be honoured by the conversion of many of the Gentiles. At the same time he told them, that he was to suffer death before he arrived at this glory; and illustrated the necessity of his dying, by the similitude of grain cast into the earth. Verily, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, &c. — As if he had said, As the only way to make grain produce fruit is to bury it in the ground; so, the most proper method of bringing about the conversion and salvation of the world is, that I die and be buried. To omit other things, our Lord’s resurrection, the grand miracle on which the truth of Christianity is founded, and by which the conversion of the world was effected, happened in consequence of his death. The late resurrection of Lazarus gave our Lord a natural occasion of speaking on the 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.” — Wesley. He that loveth his life — More than the will of God; shall lose it eternally. He further told them, that as he, their Master, was to suffer before his exaltation, so were all they, his disciples; for which reason they were to expect persecution, firmly resolving to lose even life itself, after his example, when called to do it; and in that case he promised them a share in his crown and glory: saying, He that hateth his life — In comparison of the will of God, and therefore exposes it to great dangers in the cause of the gospel; shall keep it unto life eternal — And secure a state of immortal glory and happiness. If any man serve me — If any one would become a faithful servant of mine, would do my will, (for his servants we are whom we obey, Romans 6:16,) and would serve the cause in which I am engaged; let him follow me — Let him attach himself to me as one of my disciples, even although his doing so should expose him to the loss of his life; and let him drink into my Spirit, and imitate my example. And where I am — Where I shall shortly take up mine abode, even in the eternal kingdom of my Father; there shall also my servant be — In the same felicity and glory. Yea, if any man serve me — And live no longer to himself, but unto me, of whatever nation he may be, or whatever his religious profession may before have been; him will my Father honour — Unspeakably and for ever. Perhaps, in speaking thus, Jesus intended tacitly to intimate, that the strangers who wished to be introduced to him, would be greatly disappointed, if their desire of conversing with him proceeded from a hope of recommending themselves to earthly preferments through his favour.

26. There shall… servant be—The Lord’s follower in humiliation and death shall be his follower unto life eternal, shall overtake him in glory, and there forever shall both together be.

V. 27. 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.

Verse 27. 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] kai ti eipwÈ pater, swson me ek thv wrav tauthv, 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 ti 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.”

Verse 27. Now is my soul troubled — Our Lord, having uttered what is above recorded, seems to have paused for a while, and entered on a deep contemplation of the very different scene which lay before him; the prospect of which moved him to such a degree, that he uttered his grief in these and the following doleful words. For he had various foretastes of his passion before he fully entered into it. And what shall I say? — Not, What shall I choose? for his heart was fixed in choosing the will of his Father: but, What shall I say in prayer to my heavenly Father? What petition shall I offer to him on this occasion? Father, save me from this hour — Dr. Campbell reads, What shall I say? [shall I say,] Father, save me from this hour? But I came on purpose for this hour; considering the words as containing two questions: the distress of Christ’s soul first suggesting a petition for deliverance, in which, however, he is instantly checked by the reflection on the end and design of his coming. The passage is understood by Dr. Doddridge in the same sense, who says, “I suppose few need be told, that the pointing of the New Testament is far less ancient than the text. It is agreeable to observe, how many difficulties may be removed by varying it, and departing from the common punctuation: of which I take this to be one of the most remarkable instances. For as the text does not oblige us to it, it does not seem natural to suppose that our Lord actually offered this petition, and then immediately retracted it.” But for this cause came I unto this hour — For this cause was I born into the world, and came even to this present hour, that I might bear the sufferings on which I am entering, and might redeem my people by them; and far be it from me to draw back from such engagements and undertakings. By praying on this occasion, our Lord shows us what is the best method of obtaining support and comfort in deep distress. At the same time, as in his prayer he expressed an entire resignation to the will of his Father, he has taught us, that although the weakness of human nature may shrink at the first thoughts of suffering, his disciples ought not to yield, but to fortify themselves by just reflections on, and a firm faith in, the wisdom, power, and goodness of God, and the happy end he proposes to be answered by their afflictions.

27. My soul troubled—The term soul here, in contrast with the word spirit, designates the lower sensitive part of the human nature. As at Gethsemane, so here, the conceptions of sin and hell, which are to be exemplified in the cross, fill his vision with amazement. By the punctuation which we should adopt, an interrogation point should be placed after the word hour. In his amazement therefore, the Lord exclaims, What shall I say? Shall I say, Father, save me from this hour? But no, he would add, For this cause, for the endurance of this agony, came I unto this hour. His sensitive nature would have cried for exemption; his higher spirit realized the greatness and the necessity of his mission. Between the two the great struggle results in the persistence in the path of suffering and glory.

V. 28. 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.

Verse 28. Father, glorify thy name.] By the name of God is to be understood himself, in all his attributes: his wisdom, truth, mercy, justice, holiness, &c., 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, &c.] 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: 1st. 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. 2 Corinthians 2:14.

Verses 28-30. Father, glorify thy name — Whatever I suffer. For this may be considered as a further expression of his resignation, importing that he was willing to submit to whatever the Father should judge necessary for the manifestation of his perfections: as if he had said, Dispose of me and all my concerns in such a way as may most effectually promote thy glory. The answer, however, that was now given to this part of Christ’s prayer, rather suggests another meaning, namely, that he entreated God to demonstrate, perhaps by an immediate interposition, the truth of his mission, a full proof thereof being altogether necessary for vindicating the honour of God. Accordingly, the words were no sooner spoken, than a voice from heaven was heard, answering distinctly to this sense of them: saying, I have glorified it, and will glorify it again — I have glorified it by the miracles which thou hast already performed, and will continue to glorify it by other miracles yet to be performed. Accordingly, by the miraculous circumstances which accompanied our Lord’s crucifixion, but especially by his resurrection from the dead, by his ascension into heaven, and by the effusion of the Holy Ghost upon his apostles, the truth of Christ’s mission was demonstrated, and the glory of God greatly advanced. The people, therefore, that stood by, and heard it — That is, heard a sound, but not the distinct words; said it thundered — The voice being probably strong and loud as thunder, and evidently preternatural. Others said, An angel spake to him — By this it appears, that it was an articulate voice: none of them, however, took it for a human voice, it being entirely different from any thing they had ever heard. Jesus answered, This voice came not because of me — Nor did I pray for it on my own account; but for your sakes — Not to assure me of the love of my Father, but to confirm you in the belief of my mission, that you may not be offended at the treatment I shall meet with, or quit your hope in me on account of the sufferings which are coming upon me.

Ver. 28. Father, glorify thy name. This is the grand petition for victory in the fight. Then a voice came from heaven, I have both glorified it, and will glorify it again. This is the third voice which came from the excellent glory. Matthew 3:17. 17:1-8. This is assurance that God would glorify the Saviour by victory, and by his resurrection and ascension to heaven. This prayer also extends the glory to every saint in the hour of death.

28. Father, glorify thy name—His spirit now rises, in the greatness of its victory, into glorious sympathy with the Father, and the voice of the Father answers. The voice declares that as the Father has glorified him in the past, so will he glorify him in the future. Not only in the past eternity of the Son with the Father, and in his past life of human suffering, has there been a true glorification, but there shall be no cessation here on the brink of death. On the cross, through the valley of death, through the resurrection even, the shame shall be glory, and all shall redound to a glory eternal.

V. 29. 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.

Verse 29. 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 Exodus 19:16, 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 Revelation 6:1, the voice of one of the living creatures is compared to thunder; and in Revelation 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.

Verses 28-30. Father, glorify thy name — Whatever I suffer. For this may be considered as a further expression of his resignation, importing that he was willing to submit to whatever the Father should judge necessary for the manifestation of his perfections: as if he had said, Dispose of me and all my concerns in such a way as may most effectually promote thy glory. The answer, however, that was now given to this part of Christ’s prayer, rather suggests another meaning, namely, that he entreated God to demonstrate, perhaps by an immediate interposition, the truth of his mission, a full proof thereof being altogether necessary for vindicating the honour of God. Accordingly, the words were no sooner spoken, than a voice from heaven was heard, answering distinctly to this sense of them: saying, I have glorified it, and will glorify it again — I have glorified it by the miracles which thou hast already performed, and will continue to glorify it by other miracles yet to be performed. Accordingly, by the miraculous circumstances which accompanied our Lord’s crucifixion, but especially by his resurrection from the dead, by his ascension into heaven, and by the effusion of the Holy Ghost upon his apostles, the truth of Christ’s mission was demonstrated, and the glory of God greatly advanced. The people, therefore, that stood by, and heard it — That is, heard a sound, but not the distinct words; said it thundered — The voice being probably strong and loud as thunder, and evidently preternatural. Others said, An angel spake to him — By this it appears, that it was an articulate voice: none of them, however, took it for a human voice, it being entirely different from any thing they had ever heard. Jesus answered, This voice came not because of me — Nor did I pray for it on my own account; but for your sakes — Not to assure me of the love of my Father, but to confirm you in the belief of my mission, that you may not be offended at the treatment I shall meet with, or quit your hope in me on account of the sufferings which are coming upon me.

29. People… said that it thundered—The deep majesty of the divine voice suggests to those who distinguished not the articulation, the idea of thunder. Others, who recognized the utterance, yet saw no speaker, said an angel spake to him.

Verse 30. 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.

Verses 28-30. Father, glorify thy name — Whatever I suffer. For this may be considered as a further expression of his resignation, importing that he was willing to submit to whatever the Father should judge necessary for the manifestation of his perfections: as if he had said, Dispose of me and all my concerns in such a way as may most effectually promote thy glory. The answer, however, that was now given to this part of Christ’s prayer, rather suggests another meaning, namely, that he entreated God to demonstrate, perhaps by an immediate interposition, the truth of his mission, a full proof thereof being altogether necessary for vindicating the honour of God. Accordingly, the words were no sooner spoken, than a voice from heaven was heard, answering distinctly to this sense of them: saying, I have glorified it, and will glorify it again — I have glorified it by the miracles which thou hast already performed, and will continue to glorify it by other miracles yet to be performed. Accordingly, by the miraculous circumstances which accompanied our Lord’s crucifixion, but especially by his resurrection from the dead, by his ascension into heaven, and by the effusion of the Holy Ghost upon his apostles, the truth of Christ’s mission was demonstrated, and the glory of God greatly advanced. The people, therefore, that stood by, and heard it — That is, heard a sound, but not the distinct words; said it thundered — The voice being probably strong and loud as thunder, and evidently preternatural. Others said, An angel spake to him — By this it appears, that it was an articulate voice: none of them, however, took it for a human voice, it being entirely different from any thing they had ever heard. Jesus answered, This voice came not because of me — Nor did I pray for it on my own account; but for your sakes — Not to assure me of the love of my Father, but to confirm you in the belief of my mission, that you may not be offended at the treatment I shall meet with, or quit your hope in me on account of the sufferings which are coming upon me.

30. Not because of me—It was an authentication of me, but not for my sake, who well knew my Sonship of the Father. For your sakes—It was for their sakes, that they might believe in his humiliation and share in his glory.

V. 31. 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.

Verse 31. 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, o arcwn, 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 העולם rc 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 John 14:30; 16:11.

Verses 31-33. Now is the judgment of this world — Which I am going to conquer and condemn, that by my death my followers may both be taught and enabled to triumph over it, and those may be convinced of sin that believe not in me. Some interpreters render the clause, Now is this world come to its crisis: and others explain it of the redemption of the world, or its vindication from the bondage of Satan. “But this,” says Dr. Doddridge, “is so unusual a sense of the word, [krisiv, judgment,] that I choose, with Dr. Whitby, to understand it of the condemnation of the world, or of the judgment passed upon its wicked principles and practices, and of the victory which Christians were to gain over it, in consequence of the death of Christ. See John 3:18, 19; and 16:8, 11. Now shall the prince of this world — Satan, who has 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. In other words, The devil, who has so long reigned in the hearts of the children of disobedience, is about to be dethroned. And I, if I be lifted up from the earth — This expression seems to be a Hebraism that signifies dying. Death in general is all that it usually imported. But our Lord made use of it, rather than others that were equivalent, because it so well suited the particular manner of his death. As our Lord cannot be supposed, in this passage, to speak of his own death as a thing uncertain, the Greek expression, ean uywqw, should be translated, not, if I be lifted up, but, when I am lifted up; I will draw all men unto me — Multitudes of Gentiles, as well as Jews: and those who follow my drawings, Satan shall not be able to retain in his power. In other words, I shall lay a foundation for conquering the most stubborn hearts by so rich a display of my love, and shall, by a secret but powerful influence on their minds, persuade multitudes of all ranks and all nations to enlist themselves under the banner I raise. Signifying what death he should die — Even by crucifixion, in which the person suffering was lifted up on high, and hung as it were between heaven and earth.

31. Now—During this period of passion and of resurrection. For be it specially noted, that during this passage the entire future of death and resurrection is held as conceptually present. Judgment of this world—The cross is the test and the discriminator of the responsible character and final destiny of the race. Thus, as it were, the very cross becomes a throne of judgment. Prince of this world—Satan, whom the fall has enthroned on earth, and whom the hearts of men so willingly obey, is here pronounced to be, not de jure, by right, but de facto, in fact, prince of this world. Cast out—Here, by another wonderful concentration, all the results of the crucifixion are condensed into the crucifixion. The Seed of the woman shall bruise the serpent’s head now. For now the great blow is given. Satan cast out of heaven at first, shall be cast down from the supremacy over earth, and shall be cast down to hell. All this is done by the cross, and it is done now.

V. 32. 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.

Verse 32. 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, Genesis 49:10. And probably our Lord refers to the prophecy, Isaiah 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 colours 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 pantav, the Codex Bezæ, another, several versions, and many of the fathers, read panta, all men, or all things: so the Anglo-Saxon, [A.S.], I will draw all things to myself. But panta 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. EidJ age peirhsasqe qeoi, ina eidete pantev,

Seirhn cruseihn ex ouranoqen kremasantevJ

Pantev dJ exaptesqe qeoi, pasai te qeainai. k. t. l.

“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, Acts 17:28, and Epimenides, Titus 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! Psalm 65:2.

Verses 31-33. Now is the judgment of this world — Which I am going to conquer and condemn, that by my death my followers may both be taught and enabled to triumph over it, and those may be convinced of sin that believe not in me. Some interpreters render the clause, Now is this world come to its crisis: and others explain it of the redemption of the world, or its vindication from the bondage of Satan. “But this,” says Dr. Doddridge, “is so unusual a sense of the word, [krisiv, judgment,] that I choose, with Dr. Whitby, to understand it of the condemnation of the world, or of the judgment passed upon its wicked principles and practices, and of the victory which Christians were to gain over it, in consequence of the death of Christ. See John 3:18, 19; and 16:8, 11. Now shall the prince of this world — Satan, who has 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. In other words, The devil, who has so long reigned in the hearts of the children of disobedience, is about to be dethroned. And I, if I be lifted up from the earth — This expression seems to be a Hebraism that signifies dying. Death in general is all that it usually imported. But our Lord made use of it, rather than others that were equivalent, because it so well suited the particular manner of his death. As our Lord cannot be supposed, in this passage, to speak of his own death as a thing uncertain, the Greek expression, ean uywqw, should be translated, not, if I be lifted up, but, when I am lifted up; I will draw all men unto me — Multitudes of Gentiles, as well as Jews: and those who follow my drawings, Satan shall not be able to retain in his power. In other words, I shall lay a foundation for conquering the most stubborn hearts by so rich a display of my love, and shall, by a secret but powerful influence on their minds, persuade multitudes of all ranks and all nations to enlist themselves under the banner I raise. Signifying what death he should die — Even by crucifixion, in which the person suffering was lifted up on high, and hung as it were between heaven and earth.

32. If I be lifted up—This lifted up is beautifully ambiguous. It is at once the humiliation and the exaltation. It is the shame and the glory. For, lifted on the cross, he is the central object, the divine magnet, attracting by its secret power the spirits of all men unto him. He draws, not drags. He exhibits an element of affinity for all his brethren of the human race. To him they all experience a secret gravitation, which, would they but obey, would make them one with him. Yet they are not pieces of iron but living agents. The magnetic attraction is divinely natural, but not physically necessitating. Its strongest attractions may be rejected; its gentlest drawings may be obeyed. All, of every age and every land, have sufficient to enable them to come, and to render them responsible for the great rejection. “I will draw them unto me; and this means ultimately, away from the earth into heavenly places; yet only through the cross, and, therefore, first of all, to Me on the cross. This is the sense of where I am, verse 26.”—Stier.

Verses 31-33. Now is the judgment of this world — Which I am going to conquer and condemn, that by my death my followers may both be taught and enabled to triumph over it, and those may be convinced of sin that believe not in me. Some interpreters render the clause, Now is this world come to its crisis: and others explain it of the redemption of the world, or its vindication from the bondage of Satan. “But this,” says Dr. Doddridge, “is so unusual a sense of the word, [krisiv, judgment,] that I choose, with Dr. Whitby, to understand it of the condemnation of the world, or of the judgment passed upon its wicked principles and practices, and of the victory which Christians were to gain over it, in consequence of the death of Christ. See John 3:18, 19; and 16:8, 11. Now shall the prince of this world — Satan, who has 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. In other words, The devil, who has so long reigned in the hearts of the children of disobedience, is about to be dethroned. And I, if I be lifted up from the earth — This expression seems to be a Hebraism that signifies dying. Death in general is all that it usually imported. But our Lord made use of it, rather than others that were equivalent, because it so well suited the particular manner of his death. As our Lord cannot be supposed, in this passage, to speak of his own death as a thing uncertain, the Greek expression, ean uywqw, should be translated, not, if I be lifted up, but, when I am lifted up; I will draw all men unto me — Multitudes of Gentiles, as well as Jews: and those who follow my drawings, Satan shall not be able to retain in his power. In other words, I shall lay a foundation for conquering the most stubborn hearts by so rich a display of my love, and shall, by a secret but powerful influence on their minds, persuade multitudes of all ranks and all nations to enlist themselves under the banner I raise. Signifying what death he should die — Even by crucifixion, in which the person suffering was lifted up on high, and hung as it were between heaven and earth.

33. What death he should die—The words lifted up signified the exaltation upon the cross. But the Evangelist also means that our Lord’s wonderful words signify the stupendous import contained in the very nature of his death.

Here clearly terminates the address of our Lord before the Greeks. At its beginning they are evidently included in the them of verse 23, with the disciples; in verse 29, when the people speak, they fall into the background; and at the present verse all reference to them in the topic disappears, and the people are all. What impression was made upon these Greeks by the solemn language and manner of the mysterious being before them, we are vainly curious to know. But it is a remarkable point of contact between the Jew and the Greek, being the offer of salvation from one to the other. Japhet is here invited into the tents of Shem. Perhaps he comes not now, but our Lord’s very discourse predicts that he yet will come, in fulfilment of ancient prophecy, when the fulness of the Gentiles shall come in.

V. 34. 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? Psalm 110:4.

Verse 34. We have heard out of the law] That is, out of the sacred writings. The words here are quoted from Psalm 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 Clarke on “John 10:34”.

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 Isaiah 53:1, &c.; Daniel 9:24, 27. But as there were several passages that spoke of the perpetuity of his reign, as Isaiah 9:7; Ezekiel 37:25; Daniel 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.

Verses 34-36. The people answered — Understanding the phrase as implying some violent death shortly to come upon him; We have heard out of the law, that Christ abideth for ever — On hearing Jesus affirm that he was to be lifted up, or taken off by a violent death, they told him that it was inconsistent with the character of the Messiah, who, according to the law, (so they named the whole of their sacred writings,) was never to die. And how sayest thou, The Son of man must be lifted up? — How can these things be reconciled? Who is this Son of man? — Is he a different person from the Messiah, whom we have been taught to expect under the title of the Son of man? If not, what sort of a Messiah must he be that is to die? Then Jesus said — Not answering them directly, but exhorting them to improve what they had heard already; Yet a little while is the light with you — As if he had said, Do not cavil at what I now say; but remember how short this opportunity is, which through the divine goodness you now enjoy; and improve by my instructions, who am the light of the world. See on John 8:12. Lest darkness — That is, spiritual blindness; come upon you — By the just judgment of God. Romans 11:25. If that should happen to you, ye will be in a miserable condition indeed: For he that walketh in darkness, knoweth not whither he goeth — Knoweth neither the way he is walking in, nor the end he is walking toward: he knows not into what danger and misery he may fall the very next step he takes: and much more dreadful will it be for you to be deserted of God, and left to the darkness and folly of your own hearts. Observe, reader, he that is destitute of the light of the gospel, that is unacquainted with its discoveries and directions, wanders endlessly in mistakes and errors, in a thousand crooked paths, and is not aware of it: he is probably going to destruction, and knows not his danger: he is sleeping, or sporting, on the brink of the pit. While you have the light, therefore, believe in the light — While you enjoy the benefit of my doctrine, example, and miracles, which clearly prove my mission from God, believe on me; for it is thus alone you can become children of light — Children of God, wise, holy, and happy. These things spake Jesus — When the Greeks applied themselves to him; and as the unbelieving Jews were greatly irritated by the actions and discourses of the day, and would not be awakened to conviction, he left them and departed thence to a retired place. Greek, apelqwn ekrubh ap’ autwn, which Dr. Campbell renders, He withdrew himself privately from them: observing, that he thinks our translation, he departed and did hide himself from them, “conveys a sense different from that of the original, which denotes simply, that in retiring he took care not to be observed by them.”

Ver. 34. We have heard out of the law that Christ abideth for ever. The law and the prophets had indeed proclaimed this great truth, though the unbelieving jews now urged it as an objection to our Lord’s doctrine. The promise to David was, Thy seed will I establish for ever, and build up thy throne to all generations, Psalm 89:4. Of the encrease of his government and peace there shall be no end; it shall be established with judgment and justice from henceforth even for ever. Isaiah 9:7. Thou art a priest for ever, after the order of Melchizedek. Psalm 110:4. But when Moses was read the veil was upon their hearts; they understood not that Christ was to have a spiritual kingdom, which should endure for ever, but fondly imagined that his kingdom was of this world. Their argument, if such it may be called, amounted to this: It was foretold under the law, that Christ, or the Messiah, “abideth for ever;” but thou sayest, “the Son of man must be lifted up,” and die. How then canst thou be the promised Messiah? The answer is, In his state of humiliation unto death, he was lifted up; but in his state of exaltation he abideth for ever. Christ’s being lifted up by death, and his abiding for ever, are perfectly consistent. Both are true of him, the one in his state of humiliation, the other in his state of exaltation.

34. The people answered high—At the clear intimations by Jesus of his approaching death, the same people who, in verse 29, had interpreted the voice of God into thunder now cavil at the thought of a dying Messiah. They had witnessed his triumphal entry into Jerusalem, amid the acclamations of what we might call the entire nation assembled at the Passover, and had hoped that now was the time for the announcement of a hero-Messiah. They cannot away with the thought of a martyr instead of a conqueror. Christ abideth for ever—Christ is but the Greek form of the Jewish word Messiah; and these people had cherished the interpretation of the law, that is, of the Old Testament, that the Messiah should come, establish a kingdom, and reign forever. Lifted up—This people rightly interpret the phrase lifted up to indicate death. And, as this death is affirmed of the Son of man, namely himself, they instantly assume that he is not the Messiah, and abruptly demand, who is this Son of man?

V. 35. 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.

Verse 35. 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, Luke 17:22. Then shall ye seek me, but shall not find me, John 7:34. For the kingdom of God shall be taken from you, and given to the Gentiles, Matthew 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 meqJ umwn, with you, en umin, 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!

Verses 34-36. The people answered — Understanding the phrase as implying some violent death shortly to come upon him; We have heard out of the law, that Christ abideth for ever — On hearing Jesus affirm that he was to be lifted up, or taken off by a violent death, they told him that it was inconsistent with the character of the Messiah, who, according to the law, (so they named the whole of their sacred writings,) was never to die. And how sayest thou, The Son of man must be lifted up? — How can these things be reconciled? Who is this Son of man? — Is he a different person from the Messiah, whom we have been taught to expect under the title of the Son of man? If not, what sort of a Messiah must he be that is to die? Then Jesus said — Not answering them directly, but exhorting them to improve what they had heard already; Yet a little while is the light with you — As if he had said, Do not cavil at what I now say; but remember how short this opportunity is, which through the divine goodness you now enjoy; and improve by my instructions, who am the light of the world. See on John 8:12. Lest darkness — That is, spiritual blindness; come upon you — By the just judgment of God. Romans 11:25. If that should happen to you, ye will be in a miserable condition indeed: For he that walketh in darkness, knoweth not whither he goeth — Knoweth neither the way he is walking in, nor the end he is walking toward: he knows not into what danger and misery he may fall the very next step he takes: and much more dreadful will it be for you to be deserted of God, and left to the darkness and folly of your own hearts. Observe, reader, he that is destitute of the light of the gospel, that is unacquainted with its discoveries and directions, wanders endlessly in mistakes and errors, in a thousand crooked paths, and is not aware of it: he is probably going to destruction, and knows not his danger: he is sleeping, or sporting, on the brink of the pit. While you have the light, therefore, believe in the light — While you enjoy the benefit of my doctrine, example, and miracles, which clearly prove my mission from God, believe on me; for it is thus alone you can become children of light — Children of God, wise, holy, and happy. These things spake Jesus — When the Greeks applied themselves to him; and as the unbelieving Jews were greatly irritated by the actions and discourses of the day, and would not be awakened to conviction, he left them and departed thence to a retired place. Greek, apelqwn ekrubh ap’ autwn, which Dr. Campbell renders, He withdrew himself privately from them: observing, that he thinks our translation, he departed and did hide himself from them, “conveys a sense different from that of the original, which denotes simply, that in retiring he took care not to be observed by them.”

34-36. From chapter 13 to chapter 17, inclusive, the Evangelist narrates the discourse of our Lord to the circle of his disciples after the close of his public ministry to the world, preparatory to his death. Previous to that John occupies the remainder of this chapter in giving the Lord’s closing utterances to the Jews. So that in fact nearly half the Gospel of John is occupied with the scenes of passion week. In this paragraph we have their final cavil and his final admonition. In paragraph 37-43 John gives a summary of the unbelieving rejection of Jesus by the people. In paragraph 44-50, he gives a summary of the general preaching of Jesus, which was by them rejected.

V. 36. The children of light-The children of God, wise, holy, happy.

Verse 36. 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 John 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 endeavoured to seize upon him, in the absence of the multitude.

Verses 34-36. The people answered — Understanding the phrase as implying some violent death shortly to come upon him; We have heard out of the law, that Christ abideth for ever — On hearing Jesus affirm that he was to be lifted up, or taken off by a violent death, they told him that it was inconsistent with the character of the Messiah, who, according to the law, (so they named the whole of their sacred writings,) was never to die. And how sayest thou, The Son of man must be lifted up? — How can these things be reconciled? Who is this Son of man? — Is he a different person from the Messiah, whom we have been taught to expect under the title of the Son of man? If not, what sort of a Messiah must he be that is to die? Then Jesus said — Not answering them directly, but exhorting them to improve what they had heard already; Yet a little while is the light with you — As if he had said, Do not cavil at what I now say; but remember how short this opportunity is, which through the divine goodness you now enjoy; and improve by my instructions, who am the light of the world. See on John 8:12. Lest darkness — That is, spiritual blindness; come upon you — By the just judgment of God. Romans 11:25. If that should happen to you, ye will be in a miserable condition indeed: For he that walketh in darkness, knoweth not whither he goeth — Knoweth neither the way he is walking in, nor the end he is walking toward: he knows not into what danger and misery he may fall the very next step he takes: and much more dreadful will it be for you to be deserted of God, and left to the darkness and folly of your own hearts. Observe, reader, he that is destitute of the light of the gospel, that is unacquainted with its discoveries and directions, wanders endlessly in mistakes and errors, in a thousand crooked paths, and is not aware of it: he is probably going to destruction, and knows not his danger: he is sleeping, or sporting, on the brink of the pit. While you have the light, therefore, believe in the light — While you enjoy the benefit of my doctrine, example, and miracles, which clearly prove my mission from God, believe on me; for it is thus alone you can become children of light — Children of God, wise, holy, and happy. These things spake Jesus — When the Greeks applied themselves to him; and as the unbelieving Jews were greatly irritated by the actions and discourses of the day, and would not be awakened to conviction, he left them and departed thence to a retired place. Greek, apelqwn ekrubh ap’ autwn, which Dr. Campbell renders, He withdrew himself privately from them: observing, that he thinks our translation, he departed and did hide himself from them, “conveys a sense different from that of the original, which denotes simply, that in retiring he took care not to be observed by them.”

36. While ye have light—The period for explanation is past. This people, though the light is beaming upon them, wilfully preferring their own corrupt prepossessions, shut out the light, and choose to walk in their own loved darkness. Jesus therefore gives them not interpretation but admonition. Departed—Abandoned them forever. Did hide himself from them—He retired to the privacy of his apostolic college. General summary of Jewish unbelief and rejection of Christ, 37-43. The great body of the people, in spite of miraculous evidence, rejected Jesus; yet a small minority believed without the courage to avow their faith.

V. 37. Though he had done so many miracles before them-So that they could not but see them.

Verse 37. 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.

Verses 37-41. Though he had done so many miracles before them — So that they could not but see them; yet they believed not on him — That is, in general they did not; being hardened in their infidelity. That the saying of Esaias might — Or rather, So that the saying of Esaias was, fulfilled, as Dr. Doddridge renders the clause, observing, “It is apparent that the accomplishment of this prophecy could not be the end they proposed to themselves in their unbelief; and consequently that the expression, ina plhrwqh, must be rendered as above.” Thus also Dr. Macknight, who observes, that ina here, as well as in many other passages, ought to be translated so that, as denoting the event spoken of, and not the cause of that event. Which he spake — In the name of Christ and his servants, referring expressly to gospel times; Lord, who hath believed our report? — The tidings we bring, the testimony which we bear, especially concerning the great and wonderful humiliation and exaltation of the Messiah, predicted by that prophet in the passage referred to, namely, Isaiah 53:1, &c., where see the notes. And to whom hath the arm of the Lord been revealed? — To whom has his power been manifested, so as to conquer those strong prejudices which men have entertained against the appointed method of salvation, or to save whom has it been exerted? Observe, reader, the power of God is only exerted to save those who believe the gospel report. Therefore, they could not believe — They were now in a manner utterly incapable of believing, because, 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 the doctrines of our Lord could make any impression upon them. Because Esaias said again, He hath blinded their eyes, &c. — As God is said to harden the heart of Pharaoh in one place, while in another it is said, Pharaoh hardened his own heart; (see Exodus 8:15, 32; 9:12;) and as we ought to be very tender of ascribing to God any thing that looks like a necessitating influence to impel men to sin, “I apprehend,” says Dr. Doddridge, “that all we are here to understand, by God’s blinding and hardening these Jews, is, that he permitted them to grow more and more prejudiced against the gospel,” namely, by withdrawing from them his abused grace. Now these things said Esaias when he saw his glory — Namely, Christ’s glory. See notes on Isaiah 6:1, &c., where the glory which Isaiah saw is expressly said to be the glory of Jehovah, the supreme God. The meaning is, that Esaias uttered these remarkable words, when, in a vision, he saw the glory of the Son of God, and the manifestations which he was to make of the divine counsels, and described the effect which those manifestations would have upon his hearers, for which reason they are a prophetical description of the men of the age in which Jesus lived.

37. Though he had done so many miracles—Though the proofs of his divine mission were so many, and were performed before them, yet, John plaintively declares, their rejection of him was positive.

V. 38. The arm of the Lord-The power of God manifested by Christ, in his preaching, miracles, and work of redemption. Isaiah 53:1.

Verse 38. That the saying of Esaias] Or, Thus the word of Isaiah was fulfilled. So I think ina (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 fulfilment 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 Isaiah 53:1, &c. The arm of the Lord] The power, strength, and miracles of Christ.

Verses 37-41. Though he had done so many miracles before them — So that they could not but see them; yet they believed not on him — That is, in general they did not; being hardened in their infidelity. That the saying of Esaias might — Or rather, So that the saying of Esaias was, fulfilled, as Dr. Doddridge renders the clause, observing, “It is apparent that the accomplishment of this prophecy could not be the end they proposed to themselves in their unbelief; and consequently that the expression, ina plhrwqh, must be rendered as above.” Thus also Dr. Macknight, who observes, that ina here, as well as in many other passages, ought to be translated so that, as denoting the event spoken of, and not the cause of that event. Which he spake — In the name of Christ and his servants, referring expressly to gospel times; Lord, who hath believed our report? — The tidings we bring, the testimony which we bear, especially concerning the great and wonderful humiliation and exaltation of the Messiah, predicted by that prophet in the passage referred to, namely, Isaiah 53:1, &c., where see the notes. And to whom hath the arm of the Lord been revealed? — To whom has his power been manifested, so as to conquer those strong prejudices which men have entertained against the appointed method of salvation, or to save whom has it been exerted? Observe, reader, the power of God is only exerted to save those who believe the gospel report. Therefore, they could not believe — They were now in a manner utterly incapable of believing, because, 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 the doctrines of our Lord could make any impression upon them. Because Esaias said again, He hath blinded their eyes, &c. — As God is said to harden the heart of Pharaoh in one place, while in another it is said, Pharaoh hardened his own heart; (see Exodus 8:15, 32; 9:12;) and as we ought to be very tender of ascribing to God any thing that looks like a necessitating influence to impel men to sin, “I apprehend,” says Dr. Doddridge, “that all we are here to understand, by God’s blinding and hardening these Jews, is, that he permitted them to grow more and more prejudiced against the gospel,” namely, by withdrawing from them his abused grace. Now these things said Esaias when he saw his glory — Namely, Christ’s glory. See notes on Isaiah 6:1, &c., where the glory which Isaiah saw is expressly said to be the glory of Jehovah, the supreme God. The meaning is, that Esaias uttered these remarkable words, when, in a vision, he saw the glory of the Son of God, and the manifestations which he was to make of the divine counsels, and described the effect which those manifestations would have upon his hearers, for which reason they are a prophetical description of the men of the age in which Jesus lived.

Ver. 38. That the saying of Esaias might be fulfilled. The word ina hina, here rendered that, does not denote the cause, but the event. The meaning then of this place is, it so fell out, or so it came to pass, that the saying of the prophet was fulfilled. God wills not evil; nor does he, by his prophets, foretel it, that it may come to pass; but since the evil dispositions of men will bring it to pass, he foretels it by his prophets, and knows how to bring good out of it. The prophecy therefore is not the cause of the event; but the event corresponding with it shows the exactness and truth of the prophecy. The same word (that) also denotes not the final cause, but the event, as in Psalm 50:4. 1 Corinthians 11:19, and in many other places.

But because these and the following words seem to contain a very strange and uncomfortable doctrine, namely, that the unbelief, even of God’s own people is to be resolved, not into the perverseness of their wills, or the evil disposition of their hearts, but into the divine predictions, or into a judicial blindness and obduration wrought upon them by a foreign agency, which renders it impossible for them to believe, let the following things be observed.

That our blessed Lord, in the immediate precedent verses, passionately exhorts these very persons to believe, and walk according to the light, a certain evidence that our Lord well knew his Father had not, by any of his actions or predictions, made it impossible for them to believe on him, or walk according to his direction. For if God had so blinded their eyes that they could not see the light, or so hardened their hearts that they could not embrace it, Christ would not seriously have exhorted them to believe, or walk according to it; and that so effectually, that they might “become the children of the light.” Every exhortation to do a thing which we know to be impossible, is utterly vain and futile; and he who would seem desirous that we should do what he knows we cannot must delude us. If he also knows that God hath by some antecedent action rendered the thing impossible to be done, it must also be an exhortation repugnant to the will of God. Now, it is blasphemy to say the exhortations of the Son of God were vain, delusory, or contrary to his Father’s will.

Moreover, our Saviour knew that the jews were capable of mercy and salvation by him; for he expressly says, God sent him into the world, “that the world by him might be saved:” John 3:17. He also makes this declaration, “These things I say unto you that ye might be saved:” John 5:34. That appeal too is fully to the point: “How oft would I have gathered you, and ye would not — Ye will not come to me that ye might have life.” John 5:40. Luke 13:34.

38. The saying of Esaias might be fulfilled—Isaiah 6:10. See note on Matthew 1:22. Says St. Chrysostom: “It was not because Isaiah said so that they did not believe, but because they would not believe, Isaiah said this.” And then, inasmuch as it was predicted, the Evangelist takes the view as if they so acted in order to make the prediction true. The passage quoted will be found in Isaiah 53:1.

V. 39. 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.

Verse 39. 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 favour 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 quæratur, cito respondeo; Quia NOLEBANT: MALAM quippe eorum VOLUNTATEM prævidit Deus, et per prophetam prænunciavit. “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.

Verses 37-41. Though he had done so many miracles before them — So that they could not but see them; yet they believed not on him — That is, in general they did not; being hardened in their infidelity. That the saying of Esaias might — Or rather, So that the saying of Esaias was, fulfilled, as Dr. Doddridge renders the clause, observing, “It is apparent that the accomplishment of this prophecy could not be the end they proposed to themselves in their unbelief; and consequently that the expression, ina plhrwqh, must be rendered as above.” Thus also Dr. Macknight, who observes, that ina here, as well as in many other passages, ought to be translated so that, as denoting the event spoken of, and not the cause of that event. Which he spake — In the name of Christ and his servants, referring expressly to gospel times; Lord, who hath believed our report? — The tidings we bring, the testimony which we bear, especially concerning the great and wonderful humiliation and exaltation of the Messiah, predicted by that prophet in the passage referred to, namely, Isaiah 53:1, &c., where see the notes. And to whom hath the arm of the Lord been revealed? — To whom has his power been manifested, so as to conquer those strong prejudices which men have entertained against the appointed method of salvation, or to save whom has it been exerted? Observe, reader, the power of God is only exerted to save those who believe the gospel report. Therefore, they could not believe — They were now in a manner utterly incapable of believing, because, 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 the doctrines of our Lord could make any impression upon them. Because Esaias said again, He hath blinded their eyes, &c. — As God is said to harden the heart of Pharaoh in one place, while in another it is said, Pharaoh hardened his own heart; (see Exodus 8:15, 32; 9:12;) and as we ought to be very tender of ascribing to God any thing that looks like a necessitating influence to impel men to sin, “I apprehend,” says Dr. Doddridge, “that all we are here to understand, by God’s blinding and hardening these Jews, is, that he permitted them to grow more and more prejudiced against the gospel,” namely, by withdrawing from them his abused grace. Now these things said Esaias when he saw his glory — Namely, Christ’s glory. See notes on Isaiah 6:1, &c., where the glory which Isaiah saw is expressly said to be the glory of Jehovah, the supreme God. The meaning is, that Esaias uttered these remarkable words, when, in a vision, he saw the glory of the Son of God, and the manifestations which he was to make of the divine counsels, and described the effect which those manifestations would have upon his hearers, for which reason they are a prophetical description of the men of the age in which Jesus lived.

39. Therefore they could not believe—For the reason assigned in our note on John 5:44, that they had intrenched themselves in the opposite error; so long as they would hold fast that error, the reception of truth was impossible—they could not believe.

V. 40. Isaiah 6:10; Matthew 13:14; Acts 28:26.

Verse 40. And I should heal them.] This verse is taken from Isaiah 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.

Verses 37-41. Though he had done so many miracles before them — So that they could not but see them; yet they believed not on him — That is, in general they did not; being hardened in their infidelity. That the saying of Esaias might — Or rather, So that the saying of Esaias was, fulfilled, as Dr. Doddridge renders the clause, observing, “It is apparent that the accomplishment of this prophecy could not be the end they proposed to themselves in their unbelief; and consequently that the expression, ina plhrwqh, must be rendered as above.” Thus also Dr. Macknight, who observes, that ina here, as well as in many other passages, ought to be translated so that, as denoting the event spoken of, and not the cause of that event. Which he spake — In the name of Christ and his servants, referring expressly to gospel times; Lord, who hath believed our report? — The tidings we bring, the testimony which we bear, especially concerning the great and wonderful humiliation and exaltation of the Messiah, predicted by that prophet in the passage referred to, namely, Isaiah 53:1, &c., where see the notes. And to whom hath the arm of the Lord been revealed? — To whom has his power been manifested, so as to conquer those strong prejudices which men have entertained against the appointed method of salvation, or to save whom has it been exerted? Observe, reader, the power of God is only exerted to save those who believe the gospel report. Therefore, they could not believe — They were now in a manner utterly incapable of believing, because, 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 the doctrines of our Lord could make any impression upon them. Because Esaias said again, He hath blinded their eyes, &c. — As God is said to harden the heart of Pharaoh in one place, while in another it is said, Pharaoh hardened his own heart; (see Exodus 8:15, 32; 9:12;) and as we ought to be very tender of ascribing to God any thing that looks like a necessitating influence to impel men to sin, “I apprehend,” says Dr. Doddridge, “that all we are here to understand, by God’s blinding and hardening these Jews, is, that he permitted them to grow more and more prejudiced against the gospel,” namely, by withdrawing from them his abused grace. Now these things said Esaias when he saw his glory — Namely, Christ’s glory. See notes on Isaiah 6:1, &c., where the glory which Isaiah saw is expressly said to be the glory of Jehovah, the supreme God. The meaning is, that Esaias uttered these remarkable words, when, in a vision, he saw the glory of the Son of God, and the manifestations which he was to make of the divine counsels, and described the effect which those manifestations would have upon his hearers, for which reason they are a prophetical description of the men of the age in which Jesus lived.

40. He hath blinded their eyes—They had shut themselves in, and the harder He pushed the tighter the door was pressed. They had made their choice; and the more he would persuade, the more firmly they braced themselves against him. They fitted their eyes to the darkness; and, like owls, the clearer the light the more total their blindness. So that although God, according to the prophet, was the unwilling cause of their blindness, yet it was their wicked will that gave to the cause its effect. And be converted—Which was the desired result on the part of God. But their perverse will transformed his mercy into judgment; his means of softening into results of hardening. Thus does the same sun that melts the wax harden the clay. But the clay is inanimate and blameless; these living agents, hardened by the divine softenings, were free and responsible. The Evangelist has no idea of the modern argument, that because the Jews did not believe the miracles were not real. On the contrary, their unbelief, being a fulfilment of prophecy, was an actual proof of their supernatural reality. That unbelief was by God foreseen, and by him provided for and predicted. Knowing what the Jews would freely do, God had accordingly adjusted his plans, plans contingent indeed upon their doing, yet certain because that doing was freely certain and foreseen Jewish rejection, according to prophecy, is good proof of the reality of Jesus’s Messiahship.

V. 41. When he saw his glory-Christ's, Isaiah 6:1, &c. And it is there expressly said to be the glory of the Lord, Jehovah, the Supreme God.

Verse 41. When he saw his glory] Isaiah 6:1, &c. 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 qeou, and tou qeou autou, the glory of God, or of his God.

Verses 37-41. Though he had done so many miracles before them — So that they could not but see them; yet they believed not on him — That is, in general they did not; being hardened in their infidelity. That the saying of Esaias might — Or rather, So that the saying of Esaias was, fulfilled, as Dr. Doddridge renders the clause, observing, “It is apparent that the accomplishment of this prophecy could not be the end they proposed to themselves in their unbelief; and consequently that the expression, ina plhrwqh, must be rendered as above.” Thus also Dr. Macknight, who observes, that ina here, as well as in many other passages, ought to be translated so that, as denoting the event spoken of, and not the cause of that event. Which he spake — In the name of Christ and his servants, referring expressly to gospel times; Lord, who hath believed our report? — The tidings we bring, the testimony which we bear, especially concerning the great and wonderful humiliation and exaltation of the Messiah, predicted by that prophet in the passage referred to, namely, Isaiah 53:1, &c., where see the notes. And to whom hath the arm of the Lord been revealed? — To whom has his power been manifested, so as to conquer those strong prejudices which men have entertained against the appointed method of salvation, or to save whom has it been exerted? Observe, reader, the power of God is only exerted to save those who believe the gospel report. Therefore, they could not believe — They were now in a manner utterly incapable of believing, because, 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 the doctrines of our Lord could make any impression upon them. Because Esaias said again, He hath blinded their eyes, &c. — As God is said to harden the heart of Pharaoh in one place, while in another it is said, Pharaoh hardened his own heart; (see Exodus 8:15, 32; 9:12;) and as we ought to be very tender of ascribing to God any thing that looks like a necessitating influence to impel men to sin, “I apprehend,” says Dr. Doddridge, “that all we are here to understand, by God’s blinding and hardening these Jews, is, that he permitted them to grow more and more prejudiced against the gospel,” namely, by withdrawing from them his abused grace. Now these things said Esaias when he saw his glory — Namely, Christ’s glory. See notes on Isaiah 6:1, &c., where the glory which Isaiah saw is expressly said to be the glory of Jehovah, the supreme God. The meaning is, that Esaias uttered these remarkable words, when, in a vision, he saw the glory of the Son of God, and the manifestations which he was to make of the divine counsels, and described the effect which those manifestations would have upon his hearers, for which reason they are a prophetical description of the men of the age in which Jesus lived.

Ver. 41. Esaias saw his glory, and spake of him. The glory of the Lord Christ, and not as some Socinians contend, the glory of God the Father. The words, his glory, and he spake of him, contain two pronouns which are not in the text of the prophet, but only of the evangelist; and so must be referred to him of whom the evangelist is speaking, namely, to him who had done so many miracles among them; to him in whom they believed not, and in whom they could not believe: ver. 37, 39.

If those words, “These things said Esaias when he saw his glory,” are not to be understood of Christ, what use have they, or to what purpose do they here serve. There is no need surely to tell us, that Esaias saw the glory of God the Father, or that he spake of him. The apostle’s words evidently relate to both the passages produced from Esaias, because he says not this, but these things said Esaias. It is manifest from the apostle Paul’s citing these words in Romans 10:16, and applying them to gospel times, that the first testimony relates to them; and from the contents of the whole fifty third chapter of Isaiah, that they relate to Christ’s sufferings, and his future glory. Of course, the words, “these things spake Esaias,” must induce us to believe that he spake also in the other passage cited from him, of the glory of the same person. Schlictingius therefore answers, that the prophet, by seeing the glory of God, is said to see the glory of Christ, which was to fill the whole earth; for then was the earth replenished with his glory, when God by him did his admirable works; when he raised him from the dead, and placed him at his own right hand, subjecting all things at his feet. When Esaias in the spirit saw his glory, John rightly saw the glory of Christ; the glory of God and of Christ being so inseparably connected, as the means to the end, that the glory of Christ directly tends to the glory of God the Father.

Against this evasion it is observable, that the prophet, in chap. 53., if he speaks at all of the glory of any person, as indeed he does in ver. 10-12, speaks of such a one who “poured out his soul unto death, and was numbered with the transgressors, and bare the sin of many,” — words which cannot refer at all to God the Father.

Again, in the sixth chapter he speaks of one whom he then saw, “sitting upon a throne high and lifted up, and whose train filled the temple:” ver. 1. One to whom the seraphim cried, Holy, holy, holy is the Lord of hosts, the whole earth is full of his glory: ver. 3. He therefore speaks not of any future glory, but of the glory he then saw, and of which the seraphim then sang. And who can reasonably think the prophet should cry out, as in ver. 5, “Woe is me, for I have seen the King, the Lord of hosts,” only because he had seen a vision of a mere man, who had as yet no being. Seeing the prophet has expressly declared, that it was Jehovah Zebaoth, the Lord of hosts, the King Jehovah, whose glory he then saw, and of whose glory the angels then sang, while the evangelist as expressly declares that he spake these things when he saw the glory of Christ; it follows that Christ must be one with this JEHOVAH.

41. Saw his glory—Saw whose glory? Plainly, according to the passage in the prophet Isaiah 6:1-10, Jehovah’s glory; the term Lord in capitals standing in our Old Testament translation. And this Jehovah is the proper incommunicable name of the God of Israel. And here the Evangelist tells us that this glory of Jehovah was the glory of Jesus—of Jehovah-Jesus. He assumes this as being of course the belief of his contemporaneous readers. And this accords with the fact that the earliest Christian Fathers, as Justin Martyr, as well as the biblical scholars of all ages, have held that the Jehovah of the Old Testament, manifesting himself in various ways to the Old Testament saints, was no other than the God manifest in the flesh of the new dispensation.

Verse 42. 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 John 9:22.

Verses 42, 43. Nevertheless, among the chief rulers also many believed on him — Though the greater part of those to whom Christ preached rejected him, his sermons were not wholly unsuccessful; for a number of the chief magistrates, and other principal people, believed on him; yet they did not openly profess their faith, fearing they should be excommunicated by the Pharisees, whose party was now very powerful, both in church and state; for they loved the praise of men more than, &c. — They durst not face the contempt of their fellow-mortals, even to secure the approbation of their Maker! Such was now the state of things at Jerusalem, and such the effect of Christ’s entrance into it, as above related.

Ver. 42. Among the chief rulers many believed on him. But they did not own or follow him by an open profession, lest they should lose their seat in the senate. In the issue however they lost their families, and all that was dear to them, by being burned up root and branch in the destruction of the city. Whereas, had they trusted God’s word, they would have inherited the promise made to the Rechabites. Jeremiah 35:19. Mark 8:34. They would also have been honoured as confessors in the christian church.

42. Many believed… did not confess—Besides this class of persistent unbelievers, there was a many who were secretly convinced, like Nicodemus and Joseph of Arimathea, but who, fearful of loss of position, concealed their convictions. Thus it often is that men intrenched in power, and predominating in society political, literary, ecclesiastical, are conservative of old errors and hoary iniquity; leaving the cause of reform, and the maintenance of truth, to the weaker, humbler, more ignorant, but more disinterested and less sophisticated classes. Thus is this rejection of Jesus a type fulfilled in nearly every age of advancement and beneficent revolution.

Verse 43. They loved the praise of men] doxan, the glory or honour 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.

Verses 42, 43. Nevertheless, among the chief rulers also many believed on him — Though the greater part of those to whom Christ preached rejected him, his sermons were not wholly unsuccessful; for a number of the chief magistrates, and other principal people, believed on him; yet they did not openly profess their faith, fearing they should be excommunicated by the Pharisees, whose party was now very powerful, both in church and state; for they loved the praise of men more than, &c. — They durst not face the contempt of their fellow-mortals, even to secure the approbation of their Maker! Such was now the state of things at Jerusalem, and such the effect of Christ’s entrance into it, as above related.

43. Loved the praise of men—And hence, according to John 5:44, while this love filled their hearts, they could not believe. This was, properly speaking, no so-called “moral inability.” It was simply an incompatibility between the two things. Whilst they retained that worldly love, which they could and ought to have cast out from their hearts, belief in Christ was in itself impossible. The two opposites could not unite in the same mind. Thus does our Evangelist, in the spirit of sober sadness, account for the final unbelief of his race and nation. For that unbelief he had seen their downfall and their rejection of God. He had accepted those awful facts in pensive calmness, yet was cheered by the glorious future opened before his view in the Lord’s discourse before the Greeks, describing the overthrow of the prince of darkness in the heathen world, and the opening of an age of Christian triumph. He now proceeds to give a recapitulation of the great mission of Jesus by the Jews rejected.

Closing summary of Jesus’s public testimony to the Jews, 44-50. This final summary consists mainly of memoranda collected from the various teachings of Jesus. We have, 44-46, Christ identified with God as Testifier and Light; 47-50, the rejection of him, being a rejection of the Father, shall be judged not by him now personally, but by his uttered word reproduced at the last day, being authenticated by the Father himself, by whose command and upon whose divine authority it is spoken.

V. 44. 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.

Verse 44. 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. {John 12:36}

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 honours the Son honours 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!

Verses 44-50. Jesus — On some occasion or other, soon after this, in order to strengthen the faith of those timid and diffident disciples (if such they could be called) last mentioned, and to inspire them with courage; cried — Or proclaimed, with a loud voice, when, it appears, a considerable number of people were gathered about him; and said, He that believeth on me — Really and cordially; believeth not on me alone, but on him that sent me — And thereby does honour to the Father himself. As if he had said, My doctrine, declarations, and promises are so evidently from God, that he who believeth on me, may more properly be said to believe on God, by whose authority and whose word I preach. And he that seeth me — He that seeth the miracles which I perform, seeth the operation of his power by whom, as man, I act. Or, He that sees me and regards me with a lively faith, seeth him that sent me — As the perfections of the Father are displayed in me: whereas, he that shuts his eyes against me, excludes the only means of being brought to the true knowledge of the Father. I am come a light into the world — I am the Sun of righteousness, whose beams dispel the darkness of ignorance, folly, and sin, in which men are involved, and am come to deliver all who believe on me out of that darkness. And if any man hear my words — Which I am so frequently and continually speaking; and yet believe not, I judge him not — Rather, I condemn him not; for I came not — I am not at present come; to judge (to condemn) the world — Or to perform any work of wrath and terror, whatever ill usage I may meet with in it; but the design of my present appearance is mild, kind, and gracious, and I am come to save the world — And make its inhabitants happy, in time and in eternity, if they will be so wise as to hearken to the proposals I offer. See! Christ came to save even those that finally perish! Even they are a part of that world which he lived and died to save. He that rejecteth me, &c., hath one that judgeth him — But though I shall not now execute judgment upon those who hear my doctrine and do not believe and obey it, nevertheless they shall not pass unpunished. The word that I have spoken shall judge, &c. — For the doctrine which I have preached shall bear witness against them at the day of judgment; and because it has aggravated their sin, it shall heighten their punishment. For I have not spoken of myself — Either on my own motion, or on any precarious conclusions, drawn from principles divinely taught; but the Father which sent me, he gave me a commandment — Gave me ample instructions; what I should say, and what I should speak — Two words signifying the same thing. The Old Testament prophets sometimes spoke of themselves, but Christ spake by the Holy Spirit at all times. God the Father gave him, 1st, His commission; he sent him, as his agent and plenipotentiary, to concert matters between him and man; to set on foot a treaty of peace, and to settle the articles thereof. 2d, His instructions; which are 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 intrusted with a message which it was necessary he should deliver. Christ, as Son of man, did not speak that which was of human device or contrivance; and, as Son of God, he did not act separately from, but in perfect union with, his eternal Father. Observe, reader, our Lord Jesus, though he were a Son, learned obedience himself before he taught it us. And I know that his commandment — Understood, believed, and obeyed; is life everlasting — That is, is the way to it, and the beginning of it. Whatsoever I speak, therefore — Whatsoever I declare in my doctrine to those that hear me; even as the Father said unto me, so I speak — I alter nothing in the message which he has sent me to deliver. In other words, because I am sensible that the doctrines and precepts which the Father hath commanded me to declare, are the only conditions of eternal life, and that it depends upon the knowledge and observance of them; therefore I have proposed them with the greatest faithfulness, plainness, and confidence. Hence I am worthy of credit; both in respect of my commission, and in respect of the fidelity with which I have executed it. So that the doctrine which I preach should be received as coming from the Father, and you should consider that by rejecting it you will be guilty of despising his authority. Thus, what is contained in this last paragraph appears to be, with St. John, the epilogue of our Lord’s public discourses, and a kind of recapitulation of them.

44. Believeth not on me—Not on me simply as man, but as the incarnation of Jehovah, of the Jehovah seen in vision by Isaiah.

V. 45. And he that seeth me-By the eye of faith.

Verses 44-50. Jesus — On some occasion or other, soon after this, in order to strengthen the faith of those timid and diffident disciples (if such they could be called) last mentioned, and to inspire them with courage; cried — Or proclaimed, with a loud voice, when, it appears, a considerable number of people were gathered about him; and said, He that believeth on me — Really and cordially; believeth not on me alone, but on him that sent me — And thereby does honour to the Father himself. As if he had said, My doctrine, declarations, and promises are so evidently from God, that he who believeth on me, may more properly be said to believe on God, by whose authority and whose word I preach. And he that seeth me — He that seeth the miracles which I perform, seeth the operation of his power by whom, as man, I act. Or, He that sees me and regards me with a lively faith, seeth him that sent me — As the perfections of the Father are displayed in me: whereas, he that shuts his eyes against me, excludes the only means of being brought to the true knowledge of the Father. I am come a light into the world — I am the Sun of righteousness, whose beams dispel the darkness of ignorance, folly, and sin, in which men are involved, and am come to deliver all who believe on me out of that darkness. And if any man hear my words — Which I am so frequently and continually speaking; and yet believe not, I judge him not — Rather, I condemn him not; for I came not — I am not at present come; to judge (to condemn) the world — Or to perform any work of wrath and terror, whatever ill usage I may meet with in it; but the design of my present appearance is mild, kind, and gracious, and I am come to save the world — And make its inhabitants happy, in time and in eternity, if they will be so wise as to hearken to the proposals I offer. See! Christ came to save even those that finally perish! Even they are a part of that world which he lived and died to save. He that rejecteth me, &c., hath one that judgeth him — But though I shall not now execute judgment upon those who hear my doctrine and do not believe and obey it, nevertheless they shall not pass unpunished. The word that I have spoken shall judge, &c. — For the doctrine which I have preached shall bear witness against them at the day of judgment; and because it has aggravated their sin, it shall heighten their punishment. For I have not spoken of myself — Either on my own motion, or on any precarious conclusions, drawn from principles divinely taught; but the Father which sent me, he gave me a commandment — Gave me ample instructions; what I should say, and what I should speak — Two words signifying the same thing. The Old Testament prophets sometimes spoke of themselves, but Christ spake by the Holy Spirit at all times. God the Father gave him, 1st, His commission; he sent him, as his agent and plenipotentiary, to concert matters between him and man; to set on foot a treaty of peace, and to settle the articles thereof. 2d, His instructions; which are 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 intrusted with a message which it was necessary he should deliver. Christ, as Son of man, did not speak that which was of human device or contrivance; and, as Son of God, he did not act separately from, but in perfect union with, his eternal Father. Observe, reader, our Lord Jesus, though he were a Son, learned obedience himself before he taught it us. And I know that his commandment — Understood, believed, and obeyed; is life everlasting — That is, is the way to it, and the beginning of it. Whatsoever I speak, therefore — Whatsoever I declare in my doctrine to those that hear me; even as the Father said unto me, so I speak — I alter nothing in the message which he has sent me to deliver. In other words, because I am sensible that the doctrines and precepts which the Father hath commanded me to declare, are the only conditions of eternal life, and that it depends upon the knowledge and observance of them; therefore I have proposed them with the greatest faithfulness, plainness, and confidence. Hence I am worthy of credit; both in respect of my commission, and in respect of the fidelity with which I have executed it. So that the doctrine which I preach should be received as coming from the Father, and you should consider that by rejecting it you will be guilty of despising his authority. Thus, what is contained in this last paragraph appears to be, with St. John, the epilogue of our Lord’s public discourses, and a kind of recapitulation of them.

45. Seeth him that sent me—He that seeth my outward shape seeth the manifest person of God himself.

Verse 46. I am come a light into the world] Probably referring to what his forerunner had said, John 1:5. Before the coming of this Saviour, 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 John 1:5; 3:19; 8:12; 9:5.

Verses 44-50. Jesus — On some occasion or other, soon after this, in order to strengthen the faith of those timid and diffident disciples (if such they could be called) last mentioned, and to inspire them with courage; cried — Or proclaimed, with a loud voice, when, it appears, a considerable number of people were gathered about him; and said, He that believeth on me — Really and cordially; believeth not on me alone, but on him that sent me — And thereby does honour to the Father himself. As if he had said, My doctrine, declarations, and promises are so evidently from God, that he who believeth on me, may more properly be said to believe on God, by whose authority and whose word I preach. And he that seeth me — He that seeth the miracles which I perform, seeth the operation of his power by whom, as man, I act. Or, He that sees me and regards me with a lively faith, seeth him that sent me — As the perfections of the Father are displayed in me: whereas, he that shuts his eyes against me, excludes the only means of being brought to the true knowledge of the Father. I am come a light into the world — I am the Sun of righteousness, whose beams dispel the darkness of ignorance, folly, and sin, in which men are involved, and am come to deliver all who believe on me out of that darkness. And if any man hear my words — Which I am so frequently and continually speaking; and yet believe not, I judge him not — Rather, I condemn him not; for I came not — I am not at present come; to judge (to condemn) the world — Or to perform any work of wrath and terror, whatever ill usage I may meet with in it; but the design of my present appearance is mild, kind, and gracious, and I am come to save the world — And make its inhabitants happy, in time and in eternity, if they will be so wise as to hearken to the proposals I offer. See! Christ came to save even those that finally perish! Even they are a part of that world which he lived and died to save. He that rejecteth me, &c., hath one that judgeth him — But though I shall not now execute judgment upon those who hear my doctrine and do not believe and obey it, nevertheless they shall not pass unpunished. The word that I have spoken shall judge, &c. — For the doctrine which I have preached shall bear witness against them at the day of judgment; and because it has aggravated their sin, it shall heighten their punishment. For I have not spoken of myself — Either on my own motion, or on any precarious conclusions, drawn from principles divinely taught; but the Father which sent me, he gave me a commandment — Gave me ample instructions; what I should say, and what I should speak — Two words signifying the same thing. The Old Testament prophets sometimes spoke of themselves, but Christ spake by the Holy Spirit at all times. God the Father gave him, 1st, His commission; he sent him, as his agent and plenipotentiary, to concert matters between him and man; to set on foot a treaty of peace, and to settle the articles thereof. 2d, His instructions; which are 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 intrusted with a message which it was necessary he should deliver. Christ, as Son of man, did not speak that which was of human device or contrivance; and, as Son of God, he did not act separately from, but in perfect union with, his eternal Father. Observe, reader, our Lord Jesus, though he were a Son, learned obedience himself before he taught it us. And I know that his commandment — Understood, believed, and obeyed; is life everlasting — That is, is the way to it, and the beginning of it. Whatsoever I speak, therefore — Whatsoever I declare in my doctrine to those that hear me; even as the Father said unto me, so I speak — I alter nothing in the message which he has sent me to deliver. In other words, because I am sensible that the doctrines and precepts which the Father hath commanded me to declare, are the only conditions of eternal life, and that it depends upon the knowledge and observance of them; therefore I have proposed them with the greatest faithfulness, plainness, and confidence. Hence I am worthy of credit; both in respect of my commission, and in respect of the fidelity with which I have executed it. So that the doctrine which I preach should be received as coming from the Father, and you should consider that by rejecting it you will be guilty of despising his authority. Thus, what is contained in this last paragraph appears to be, with St. John, the epilogue of our Lord’s public discourses, and a kind of recapitulation of them.

V. 47. 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.

Verse 47. And believe not] kai mh fulaxh, And keep them not, is the reading of ABL, seven others; Syriac, Wheelock’s Persian, two of the Arabic, Coptic, Sahidic, Æthiopic, 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 John 3:17; 5:45.

Verses 44-50. Jesus — On some occasion or other, soon after this, in order to strengthen the faith of those timid and diffident disciples (if such they could be called) last mentioned, and to inspire them with courage; cried — Or proclaimed, with a loud voice, when, it appears, a considerable number of people were gathered about him; and said, He that believeth on me — Really and cordially; believeth not on me alone, but on him that sent me — And thereby does honour to the Father himself. As if he had said, My doctrine, declarations, and promises are so evidently from God, that he who believeth on me, may more properly be said to believe on God, by whose authority and whose word I preach. And he that seeth me — He that seeth the miracles which I perform, seeth the operation of his power by whom, as man, I act. Or, He that sees me and regards me with a lively faith, seeth him that sent me — As the perfections of the Father are displayed in me: whereas, he that shuts his eyes against me, excludes the only means of being brought to the true knowledge of the Father. I am come a light into the world — I am the Sun of righteousness, whose beams dispel the darkness of ignorance, folly, and sin, in which men are involved, and am come to deliver all who believe on me out of that darkness. And if any man hear my words — Which I am so frequently and continually speaking; and yet believe not, I judge him not — Rather, I condemn him not; for I came not — I am not at present come; to judge (to condemn) the world — Or to perform any work of wrath and terror, whatever ill usage I may meet with in it; but the design of my present appearance is mild, kind, and gracious, and I am come to save the world — And make its inhabitants happy, in time and in eternity, if they will be so wise as to hearken to the proposals I offer. See! Christ came to save even those that finally perish! Even they are a part of that world which he lived and died to save. He that rejecteth me, &c., hath one that judgeth him — But though I shall not now execute judgment upon those who hear my doctrine and do not believe and obey it, nevertheless they shall not pass unpunished. The word that I have spoken shall judge, &c. — For the doctrine which I have preached shall bear witness against them at the day of judgment; and because it has aggravated their sin, it shall heighten their punishment. For I have not spoken of myself — Either on my own motion, or on any precarious conclusions, drawn from principles divinely taught; but the Father which sent me, he gave me a commandment — Gave me ample instructions; what I should say, and what I should speak — Two words signifying the same thing. The Old Testament prophets sometimes spoke of themselves, but Christ spake by the Holy Spirit at all times. God the Father gave him, 1st, His commission; he sent him, as his agent and plenipotentiary, to concert matters between him and man; to set on foot a treaty of peace, and to settle the articles thereof. 2d, His instructions; which are 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 intrusted with a message which it was necessary he should deliver. Christ, as Son of man, did not speak that which was of human device or contrivance; and, as Son of God, he did not act separately from, but in perfect union with, his eternal Father. Observe, reader, our Lord Jesus, though he were a Son, learned obedience himself before he taught it us. And I know that his commandment — Understood, believed, and obeyed; is life everlasting — That is, is the way to it, and the beginning of it. Whatsoever I speak, therefore — Whatsoever I declare in my doctrine to those that hear me; even as the Father said unto me, so I speak — I alter nothing in the message which he has sent me to deliver. In other words, because I am sensible that the doctrines and precepts which the Father hath commanded me to declare, are the only conditions of eternal life, and that it depends upon the knowledge and observance of them; therefore I have proposed them with the greatest faithfulness, plainness, and confidence. Hence I am worthy of credit; both in respect of my commission, and in respect of the fidelity with which I have executed it. So that the doctrine which I preach should be received as coming from the Father, and you should consider that by rejecting it you will be guilty of despising his authority. Thus, what is contained in this last paragraph appears to be, with St. John, the epilogue of our Lord’s public discourses, and a kind of recapitulation of them.

47. I judge him not—Not as a simple human person am I his judge.

Verse 48. 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, Matthew 25:35, &c.

Verses 44-50. Jesus — On some occasion or other, soon after this, in order to strengthen the faith of those timid and diffident disciples (if such they could be called) last mentioned, and to inspire them with courage; cried — Or proclaimed, with a loud voice, when, it appears, a considerable number of people were gathered about him; and said, He that believeth on me — Really and cordially; believeth not on me alone, but on him that sent me — And thereby does honour to the Father himself. As if he had said, My doctrine, declarations, and promises are so evidently from God, that he who believeth on me, may more properly be said to believe on God, by whose authority and whose word I preach. And he that seeth me — He that seeth the miracles which I perform, seeth the operation of his power by whom, as man, I act. Or, He that sees me and regards me with a lively faith, seeth him that sent me — As the perfections of the Father are displayed in me: whereas, he that shuts his eyes against me, excludes the only means of being brought to the true knowledge of the Father. I am come a light into the world — I am the Sun of righteousness, whose beams dispel the darkness of ignorance, folly, and sin, in which men are involved, and am come to deliver all who believe on me out of that darkness. And if any man hear my words — Which I am so frequently and continually speaking; and yet believe not, I judge him not — Rather, I condemn him not; for I came not — I am not at present come; to judge (to condemn) the world — Or to perform any work of wrath and terror, whatever ill usage I may meet with in it; but the design of my present appearance is mild, kind, and gracious, and I am come to save the world — And make its inhabitants happy, in time and in eternity, if they will be so wise as to hearken to the proposals I offer. See! Christ came to save even those that finally perish! Even they are a part of that world which he lived and died to save. He that rejecteth me, &c., hath one that judgeth him — But though I shall not now execute judgment upon those who hear my doctrine and do not believe and obey it, nevertheless they shall not pass unpunished. The word that I have spoken shall judge, &c. — For the doctrine which I have preached shall bear witness against them at the day of judgment; and because it has aggravated their sin, it shall heighten their punishment. For I have not spoken of myself — Either on my own motion, or on any precarious conclusions, drawn from principles divinely taught; but the Father which sent me, he gave me a commandment — Gave me ample instructions; what I should say, and what I should speak — Two words signifying the same thing. The Old Testament prophets sometimes spoke of themselves, but Christ spake by the Holy Spirit at all times. God the Father gave him, 1st, His commission; he sent him, as his agent and plenipotentiary, to concert matters between him and man; to set on foot a treaty of peace, and to settle the articles thereof. 2d, His instructions; which are 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 intrusted with a message which it was necessary he should deliver. Christ, as Son of man, did not speak that which was of human device or contrivance; and, as Son of God, he did not act separately from, but in perfect union with, his eternal Father. Observe, reader, our Lord Jesus, though he were a Son, learned obedience himself before he taught it us. And I know that his commandment — Understood, believed, and obeyed; is life everlasting — That is, is the way to it, and the beginning of it. Whatsoever I speak, therefore — Whatsoever I declare in my doctrine to those that hear me; even as the Father said unto me, so I speak — I alter nothing in the message which he has sent me to deliver. In other words, because I am sensible that the doctrines and precepts which the Father hath commanded me to declare, are the only conditions of eternal life, and that it depends upon the knowledge and observance of them; therefore I have proposed them with the greatest faithfulness, plainness, and confidence. Hence I am worthy of credit; both in respect of my commission, and in respect of the fidelity with which I have executed it. So that the doctrine which I preach should be received as coming from the Father, and you should consider that by rejecting it you will be guilty of despising his authority. Thus, what is contained in this last paragraph appears to be, with St. John, the epilogue of our Lord’s public discourses, and a kind of recapitulation of them.

48. Hath one that judgeth him—It is Christ in himself that is properly teacher and Saviour; it is God the Father in Christ who is properly the judge. The word… shall judge him—The living judge pronounces the word, but it is the word itself, the law, which discriminates and judges. The last day—The closing day of earth’s history; the day of final judgment; which is also the day of the resurrection. John 11:24; 6:39, 40, 44, 54.

Verse 49. 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, entolh. 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.

Verses 44-50. Jesus — On some occasion or other, soon after this, in order to strengthen the faith of those timid and diffident disciples (if such they could be called) last mentioned, and to inspire them with courage; cried — Or proclaimed, with a loud voice, when, it appears, a considerable number of people were gathered about him; and said, He that believeth on me — Really and cordially; believeth not on me alone, but on him that sent me — And thereby does honour to the Father himself. As if he had said, My doctrine, declarations, and promises are so evidently from God, that he who believeth on me, may more properly be said to believe on God, by whose authority and whose word I preach. And he that seeth me — He that seeth the miracles which I perform, seeth the operation of his power by whom, as man, I act. Or, He that sees me and regards me with a lively faith, seeth him that sent me — As the perfections of the Father are displayed in me: whereas, he that shuts his eyes against me, excludes the only means of being brought to the true knowledge of the Father. I am come a light into the world — I am the Sun of righteousness, whose beams dispel the darkness of ignorance, folly, and sin, in which men are involved, and am come to deliver all who believe on me out of that darkness. And if any man hear my words — Which I am so frequently and continually speaking; and yet believe not, I judge him not — Rather, I condemn him not; for I came not — I am not at present come; to judge (to condemn) the world — Or to perform any work of wrath and terror, whatever ill usage I may meet with in it; but the design of my present appearance is mild, kind, and gracious, and I am come to save the world — And make its inhabitants happy, in time and in eternity, if they will be so wise as to hearken to the proposals I offer. See! Christ came to save even those that finally perish! Even they are a part of that world which he lived and died to save. He that rejecteth me, &c., hath one that judgeth him — But though I shall not now execute judgment upon those who hear my doctrine and do not believe and obey it, nevertheless they shall not pass unpunished. The word that I have spoken shall judge, &c. — For the doctrine which I have preached shall bear witness against them at the day of judgment; and because it has aggravated their sin, it shall heighten their punishment. For I have not spoken of myself — Either on my own motion, or on any precarious conclusions, drawn from principles divinely taught; but the Father which sent me, he gave me a commandment — Gave me ample instructions; what I should say, and what I should speak — Two words signifying the same thing. The Old Testament prophets sometimes spoke of themselves, but Christ spake by the Holy Spirit at all times. God the Father gave him, 1st, His commission; he sent him, as his agent and plenipotentiary, to concert matters between him and man; to set on foot a treaty of peace, and to settle the articles thereof. 2d, His instructions; which are 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 intrusted with a message which it was necessary he should deliver. Christ, as Son of man, did not speak that which was of human device or contrivance; and, as Son of God, he did not act separately from, but in perfect union with, his eternal Father. Observe, reader, our Lord Jesus, though he were a Son, learned obedience himself before he taught it us. And I know that his commandment — Understood, believed, and obeyed; is life everlasting — That is, is the way to it, and the beginning of it. Whatsoever I speak, therefore — Whatsoever I declare in my doctrine to those that hear me; even as the Father said unto me, so I speak — I alter nothing in the message which he has sent me to deliver. In other words, because I am sensible that the doctrines and precepts which the Father hath commanded me to declare, are the only conditions of eternal life, and that it depends upon the knowledge and observance of them; therefore I have proposed them with the greatest faithfulness, plainness, and confidence. Hence I am worthy of credit; both in respect of my commission, and in respect of the fidelity with which I have executed it. So that the doctrine which I preach should be received as coming from the Father, and you should consider that by rejecting it you will be guilty of despising his authority. Thus, what is contained in this last paragraph appears to be, with St. John, the epilogue of our Lord’s public discourses, and a kind of recapitulation of them.

49. The Father… gave me a commandment—The Father is the background and original; the Son is the manifestation. The Son is Deity manifest, declaring, sent, obedient; the Father is primitive, declared, sending, commanding. Yet are both mysteriously One.

V. 50. His commandment-Kept, is life everlasting-That is the way to it, and the beginning of it.

Verse 50. I know that this commandment is life everlasting] These words of our Lord are similar to that saying in St. John’s first epistle, 1 John 5:11, 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 verses 24, 32, and 39. {John 12:24, 32, 39}

ST. JOHN

Verses 44-50. Jesus — On some occasion or other, soon after this, in order to strengthen the faith of those timid and diffident disciples (if such they could be called) last mentioned, and to inspire them with courage; cried — Or proclaimed, with a loud voice, when, it appears, a considerable number of people were gathered about him; and said, He that believeth on me — Really and cordially; believeth not on me alone, but on him that sent me — And thereby does honour to the Father himself. As if he had said, My doctrine, declarations, and promises are so evidently from God, that he who believeth on me, may more properly be said to believe on God, by whose authority and whose word I preach. And he that seeth me — He that seeth the miracles which I perform, seeth the operation of his power by whom, as man, I act. Or, He that sees me and regards me with a lively faith, seeth him that sent me — As the perfections of the Father are displayed in me: whereas, he that shuts his eyes against me, excludes the only means of being brought to the true knowledge of the Father. I am come a light into the world — I am the Sun of righteousness, whose beams dispel the darkness of ignorance, folly, and sin, in which men are involved, and am come to deliver all who believe on me out of that darkness. And if any man hear my words — Which I am so frequently and continually speaking; and yet believe not, I judge him not — Rather, I condemn him not; for I came not — I am not at present come; to judge (to condemn) the world — Or to perform any work of wrath and terror, whatever ill usage I may meet with in it; but the design of my present appearance is mild, kind, and gracious, and I am come to save the world — And make its inhabitants happy, in time and in eternity, if they will be so wise as to hearken to the proposals I offer. See! Christ came to save even those that finally perish! Even they are a part of that world which he lived and died to save. He that rejecteth me, &c., hath one that judgeth him — But though I shall not now execute judgment upon those who hear my doctrine and do not believe and obey it, nevertheless they shall not pass unpunished. The word that I have spoken shall judge, &c. — For the doctrine which I have preached shall bear witness against them at the day of judgment; and because it has aggravated their sin, it shall heighten their punishment. For I have not spoken of myself — Either on my own motion, or on any precarious conclusions, drawn from principles divinely taught; but the Father which sent me, he gave me a commandment — Gave me ample instructions; what I should say, and what I should speak — Two words signifying the same thing. The Old Testament prophets sometimes spoke of themselves, but Christ spake by the Holy Spirit at all times. God the Father gave him, 1st, His commission; he sent him, as his agent and plenipotentiary, to concert matters between him and man; to set on foot a treaty of peace, and to settle the articles thereof. 2d, His instructions; which are 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 intrusted with a message which it was necessary he should deliver. Christ, as Son of man, did not speak that which was of human device or contrivance; and, as Son of God, he did not act separately from, but in perfect union with, his eternal Father. Observe, reader, our Lord Jesus, though he were a Son, learned obedience himself before he taught it us. And I know that his commandment — Understood, believed, and obeyed; is life everlasting — That is, is the way to it, and the beginning of it. Whatsoever I speak, therefore — Whatsoever I declare in my doctrine to those that hear me; even as the Father said unto me, so I speak — I alter nothing in the message which he has sent me to deliver. In other words, because I am sensible that the doctrines and precepts which the Father hath commanded me to declare, are the only conditions of eternal life, and that it depends upon the knowledge and observance of them; therefore I have proposed them with the greatest faithfulness, plainness, and confidence. Hence I am worthy of credit; both in respect of my commission, and in respect of the fidelity with which I have executed it. So that the doctrine which I preach should be received as coming from the Father, and you should consider that by rejecting it you will be guilty of despising his authority. Thus, what is contained in this last paragraph appears to be, with St. John, the epilogue of our Lord’s public discourses, and a kind of recapitulation of them.

50. Commandment is life everlasting—God’s divine, authoritative word implanted within our soul is eternal life in its very element and essence. As the Father said… so I speak—And therefore rejecting my words is rejecting God’s words, and rejecting me is rejecting God. When Israel therefore rejected Christ she rejected the ancient Israel’s God; and all history since proclaims that she is of God rejected. And this thus far concludes our Evangelist’s history of the public ministry of Jesus to his countrymen and the world. It is a conclusion for weeping, and yet he is solemnly calm.

Through the remainder of this entire Gospel, (13-21,) being nearly half of the whole, we have Jesus’s private ministry within his apostolic college, until he comes forth for the sacrifice, with the consummation.