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

54 Jesus therefore walked no more openly among the Jews; Ch. 18.14.-d Isa. 43.6. 1 John 2.2- Ch.10.16. Eph. 2.14, 15, 16,17.—f Ch.4.1, 3. & 71 -g See 2 Chron. 13. 19.

nine years, and was deposed by Vitellius, governor of Judea. See on Luke iii. 2.

our Lord's death, &c.

but went thence unto a country near to the wilderness, into a city called Ephraim, and there continued with his disciples. 55h And the Jews' pass-over was nigh at hand: and many went out of the country up to Jerusalem before the pass-over, to purify themselves.

56 Then sought they for Jesus, and spake among themselves, as they stood in the temple, What think ye, that he will not

come to the feast?

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dea, but for all the Jewish race wheresoever scattered; and that the consequence would be, that they should be all collect Ye know nothing] Of the perilous state in which ye stand.ed from their various dispersions, and made one body. This 50. Nor consider] Ye talk more at random than according comports with the predictions of St. Paul: Rom. xi. 1-32 to reason, and the exigencies of the case. There is a various This probably is the sense of the passage; and though, acreading here in some MSS. that should be noticed. Instead of cording to this interpretation, the apostle may seem to confine ovde diaλoyiLeods, which we translate, ye do not consider, and the benefits of Christ's death to the Jewish people only, yet we which properly conveys the idea of conferring, or talking to find, from the passage already quoted from his first epistle, gether; ovos λoyeobe, neither do ye reason or consider rightly, that his views of this subject were afterward very much ex is the reading of ABDL, three others, and some of the primitive tended; and that he saw, that Jesus Christ was not only a proFathers. Griesbach, by placing it in his inner margin, shows pitiation for their sins, (the Jews,) but for the sins of the whole that he thinks it bids fair to be the true reading. Dr. White world: see his first epistle, chap. ii. ver. 2. All the truths of thinks that this reading is equal, and probably preferable to the Gospel were not revealed at once, even to the apostles that in the text. Lectio æqualis, forsitan præferenda rethemselves. cepta.

53. They took counsel together] Evvcßovλevoarro, they were of one accord in the business; and had fully made up their minds on the subject; and they waited only for a proper op

54. Walked no more openly] Пapprota, he did not go as before through the cities and villages, teaching, preaching, and healing the sick.

Near to the wilderness] Some MSS. add, of Samphourein, or Samphourim, or Sapfurim.

A city called Ephraim] Variously written in the MSS. Ephraim, Ephrem, Ephram, and Ephratha. This was a little village, situated in the neighbourhood of Bethel; for the Scripture, 2 Chron. xiii. 19. and Josephus, War, b. iv. c. 8. s. 9. join them both together. Many believe that this city or village was the same with that mentioned, 1 Macc. v. 46. 2 Macc. xii. 27. Joshua gave it to the tribe of Judah: Josh. xv. 9. and Eusebius and Jerom say it was about twenty miles north of Jerusalem. And there continued] Calmet says, following Toynard, that he staid there two months, from the twenty-fourth of January till the twenty-fourth of March.

That one man should die for the people] In saying these remarkable words, Caiaphas had no other intention than mere ly to state that it was better to put Jesus to death than to ex-portunity to put him to death. pose the whole nation to ruin on his account. His maxim was, it is better to sacrifice one man, than a whole nation. In politics, nothing could be more just than this, but there are two words to be spoken to it. First, the religion of God says, we must not do evil that good may come: Rom. iii. 8. Secondly, It is not certain that Christ will be acknowledged as king by all the people; nor, that he will make any insurrection against the Romans: nor, that the Romans will, on his account, ruin the temple, the city, and the nation. This Caiaphas should have considered. A person should be always sure of his premises before he attempts to draw any conclusion from them. See Calmet. This saying was proverbial among the Jews: see several instances of it in Schoettgen. 51. This spake he not of himself] Wicked and worthless as he was, God so guided his tongue, that contrasy to his intention, he pronounced a prophecy of the death of Jesus Christ. I have already remarked, that the doctrine of a vicarious atonement had gained, long before this time, universal credit in the world. Words similar to these of Caiaphas are, by the prince of all the Roman poets, put in the mouth of Neptune, when promising Venus that the fleet of Eneas should be preserved, and his whole crew should be saved, one only excepted, whose death he speaks of in these remarkable words: "Unum pro multis dubitur caput."

"One life shall fall, that many may be saved." Which victim the poet informs us was Palinurus, the pilot of Eneas's own ship, who was precipitated into the deep by a divine influence. See VIRG. En. v.1. 815, &c.

There was no necessity for the poet to have introduced this account. It was no historic fact, nor indeed does it tend to decorate the poem. It even pains the reader's mind; for after suffering so much in the sufferings of the pious hero and his crew, he is at once relieved by the interposition of a god, who promises to allay the storm, disperse the clouds, preserve the fleet, and the lives of the men ;--but one must perish! The reader is again distressed, and the book ominiously closes with the death of the generous Palinurus, who strove to the last to be faithful to his trust, and to preserve the life of his master and his friend. Why then did the poet introduce this? Merely, as it appears to me, to have an opportunity of showing in a few words his religious creed, on one of the most important doctrines in the world; and which the sacrificial system of Jews and Gentiles proves, that all the nations of the earth credited. As Caiaphas was high-priest, his opinion was of most weight with the council; therefore God put these words in his mouth, rather than into the mouth of any other of its members. It was a maxim among the Jews that no prophet ever knew the purport of his own prophecy, Moses and Isaiah excepted. They were in general organs by which God chose to speak.

52. And not for that nation only, &c.] These, and the preceding words in verse 51. are John's explication of what was prophetic in the words of Caiaphas: as if John had said, he is indeed to die for the sins of the Jewish nation, but not for theirs alone, but for the sins of the whole world: see his own words afterward, 1 John ii. 1, 2.

Gather together in one] That he should collect into one body; form one church out of the Jewish and Gentile believers. Children of God that were scattered abroad.] Probably John only meant the Jews who were dispersed among all na tions since the conquest of Judea by the Romans; and these are called the dispersed; chap. vii. 35. and James i. 1. and it is because he refers to these only, that he terms them here, the children of God, which was an ancient character of the Jew ish people: see Deut. xxxii. 5. Isa. xliii. 6. xlv. 11. Jer. xxxii. 1. Taking his words in this sense, then his meaning is thisthat Christ was to die, not only for the then inhabitants of Ju

55. The Jews' pass-over was nigh at hand] It is not necesary to suppose that this verse has any particular connexion with the preceding. Most chronologists agree that our Lord spent at least two months in Ephraim. This was the last pass-over which our Lord attended; and it was at this one that he suffered death for the salvation of a lost world. As the pass-over was nigh, many of the inhabitants of Ephraim and its neighbourhood, went up to Jerusalem, some time (perhaps seven or eight days, for so much time was required to purify those who had touched the dead) before the feast, that they might purify themselves; and not eat the pass-over otherwise than prescribed in the law. Many of the country people, in the time of Hezekiah, committed a trespass by not attending to this: see 2 Chron xxx. 18, 19. Those mentioned in the text wished to avoid this inconvenience.

56. Then sought they for Jesus] Probably those of Ephraim, in whose company Christ is supposed to have departed for the feast, but having staid behind, perhaps at Jericho, or its vicinity, the others had not missed him till they came to the temple, and then inquired among each other whether he would not attend the feast. Or, the persons mentioned in the text might have been the agents of the high-priest, &c. and hearing that Christ had been at Ephraim, came and inquired among the people that came from that quarter, whether Jesus would not attend the festival, knowing that he was punctual in his attendance on all Jewish solemnities.

57. Had given a commandment] Had given order; evrov, positive order, or injunction, and perhaps with a grievous penalty, that no one should keep the place of his residence a secret. This was their hour, and the power of darkness; and now they are fully determined to take away his life. The order here spoken of was given in consequence of the determination of the council, mentioned ver. 48-53.

Christ's sympathy and tenderness, one of the principal subjects in this chapter, has already been particularly noted on ver. 33. His eternal power and godhead are sufficiently manifested in the resurrection of Lazarus. The whole chap ter abounds with great and important truths, delivered in language the most impressive and edifying. In the whole of our Lord's conduct in the affair of Lazarus and his sisters, we find majesty, humanity, friendship, and sublime devotion, blended in the most intimate manner, and illustrating each other by their respective splendour and excellence. In every act, in every word, we see GOD manifested in the FLESH-Man in all the amiableness and charities of his nature; Gon in the plenitude of his power and goodness. How sublime is the lesson of instruction conveyed by the words, Jesus wept! the heart that feels them not, must be in the gall of bitterness and bond of iniquity, and consequently lost to every generouIST feeling.

Mary anoints our Lord's feet;

ST. JOHN.

CHAPTER XII.

Judas Iscariot finds fault.

Jesus sups in the house of Lazarus, and Mary anoints his feet, 1-3. Judas Iscariot finds fault, and reproves her, 4-6 Jesus vindicates Mary, and reproves Judas, 7, 8. The chief priests consult to put Lazarus to death, because that through him many believed on Jesus, 9-11. He enters Jerusalem in triumph: the people meet him, and the Pharisees are trou bled, 12-19. Greeks inquire after Jesus, 20-22. Our Lord's discourse on the subject, 23-26. Speaks of his passion, and is answered by a voice from heaven, 27, 28. The people are astonished at the voice, and Jesus explains it to them, and foretels his death, 29-33. They question him concerning the perpetuity of the Messiah, and he instructs them, 34-36. Many believe not; and in them the saying of Isaiah is fulfilled, 37–41. Some of the chief rulers believe, bul are afraid to confess him, 42, 43. He proclaims himself the light of the world, and shows the danger of rejecting his word, 44–50. [A. M. 4033. A. D. 29. An. Olymp. CCI. 1.]

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

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

6 This he said, not that he cared for the poor; but because he was a thief, and had the bag, and bare what was put therein. 7 Then sald Jesus, Let her alone against the day of my burying hath she kept this.

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

9 Much people of the Jews therefore knew that he was there: and they came not for Jesus' sake only, but that they might see Lazarus also, f whom he had raised from the dead. 10 But the chief priests consulted that they might put Lazarus also to death;

a. Chap. 11. 1, 43-b Matt 95 6 Mark 14 3- Luke 10, 35, 39. Chap 11.2₫ Chap. 139 Mat. 26. 11. Mark 14. 7-f Chap. 11. 43, 44.- Luke 16. 31.h Ch. 11. 43. Verse 18. NOTES-Verse 1. Siz days before the pass-over] Reckon ing the day of the pass-over 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: ver. 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.

3. Then took Mary a pound of ointment] See the note on Matt. xxvi. 7. see also Mark xiv. 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 Matt. xxvi. to which I beg leave to refer the reader. 5. Three hundred pence] Or, denarii: about 91. 13s. 9d. sterling; reckoning the denarius at 73-4d. One of my MSS. of the Fulgate (a MS. of the 14th century) reads cccc denarii.

6. Not that HE cared for the poor] There should be a particu. lar 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 emi nent critics contend, And stole what was put in it. This seems the proper meaning of eẞasalev; and in this sense it is used chap. xx. 1. If thou hast STOLEN him away- ov eẞasa cas autor. In the same sense the word is used by Josephus, Ant. b. xii. c. v. s. 4. where, speaking of the pillage of the temple by Antiochus, he says, TaoxEVN TOV OLOV Basarai, 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, Βασασασα δε τουμόν εκ των γονάτων προς AUTY pcradepc-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 (eßaçaoav) 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 superflu. ous; 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. Jerom, who professed to mend this version, has in this place (as well as in many others) marred it, by rendering βασαζαν, by portabat.

The Awodoropov, which we translate bag, meant originally the little box or sheath, in which the tongues er reeds used for pipes were carried; and thus it is interpreted by Polluz, in

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

12 On the next day, much people that were come to the feast, when they heard that Jesus was coming to Jerusalem, 13 Took branches of palm trees, and went forth to meet him, and cried, k Hosanna: Blessed is the King of Israel, that com eth in the name of the Lord.

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

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

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

17 The people therefore that was with him, when he called Lazarus out of his grave, and raised him from the dead, bear record.

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

19 The Pharisees therefore said among themselves, ' Perceive ye how ye prevail nothing? behold the world is gone after him. 20 And there were certain Greeks among them, that came up to worship at the feast:

i Matt. 21. 8. Mark 11.8. Luke 19.35, 36, &c.-k Pea. 118.25, 2.- Matt.21.7m Zech. 9. 9-n Luke 18. 31-6 Ch. 7. 39-p Ch.14. 25.-q Verse 11.-r Ch. 11. 47, 48.- Acts 17. 4.- 1 Kings 8. 41, 42. Acts 8. 27.

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 sup ported. And Judas was steward and treasurer to this holy company.

7. Let her alone against the day of my burying hath she kept this.] Several MSS. and Versions read thus :-Ades avrny, ενα εις την ημεραν του ενταφιασμού μου, τηρηση--Let her alone, THAT she may keep it to the day of my embalming. This is the reading of BDLQ, four others, Arabic, Coptic, Ethiopic, Armenian, latter Syriac in the margin, Slavonic, Vulgate, all the Itala but one; Nonnus, Ambrosius, Gaudentius, and Augus tin. 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 xxiv. 1. See the notes on Matt. xxvi. 12, 13.

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

10. Consulted that they might put Lazarus also to death] As long as he lived, they saw an incontestable proof of the di vine 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! 12. On the next day] On what we call Monday. 13. Took branches] See on Matt. xxi. 1, &c. and Mark x1. 1-6. where this transaction is largely explained.

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.

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.

19. Ye prevail nothing] Either by your threatenings 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 oλos, 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 chap. xi. 35.

3. 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 tem.

Our Lord's parable concerning

ST. JOHN.

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

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

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

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

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

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

u Ch 1. 44-v Ch. 13. 32. & 17, 1-w1 Cor. 15 36.-x Matt. 10. 39. & 16 Mark 8.35 Luke 9 24 & 17.33-y Chap. 14.3. & 17.24. 1 The 4.17.- Mert 26 38, 39. Luke 12.50. Ch 13. 21.

the multiplication of grain.

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

23 Father, glorify thy name. Then carve there a voice from heaven, saying, I have both glorified it, and will glorify it again.

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

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

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

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

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

A Luke 28. Ch. 18. 37 -h Mair 3,17 - Ch.11.42-d Matt 12. Luke 10,18 Ch 110. & 16. 11. Aera 26 19. 2 Cor. 44. Eph. 2.2.6. 12-e Chap. 3. 14. & 8. 28-f Ron 5 is Heb 29-g Ch. 18:32.

ple, or the miracles of our Lord, came to offer sacrifices to Je- the body of our Lord died, there was still the germ, the quickhovah, and to worship him according to the manner of the peo-ening power of the Divinity, which reanimated that body, and ple of that land. This was not an unfrequent case: many of stamped the atonement with infinite merit. Thus the merit the Gentiles, Romans, and others, were in the habit of sending was multiplied, and through the death of that one person, the sacrifices to the temple at Jerusalem. Of these opinions the man Christ Jesus united to the eternal WORD, salvation was reader may choose, but the first seems best founded. procured for the whole world. Never was a simile more ap propriate, nor an illustration more happy or successful

21. The same came therefore to Philip) Some suppose that these Gentiles were of Phoenicia or Syria; or perhaps inhabitants of Decapolis, near to the lake of Gennesareth and Beth saida: and therefore they addressed themselves to Philip, who was of the latter city, and probably known to them. The lat ter 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 see 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.

22. Andrew and Philip tell Jesus] How pleasing to God is this union, when the ministers of the 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. 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 na tions, 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.

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 cannot estub lish a glorions 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 mul tiplies itself, and we are nourished by that multiplication, without being able to comprehend how it is done. The great est 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 it 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

25. He that loveth his life] See on Matt. x. 39. Luke xiv. . 1 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 their again with everlasting honour.

26. If any mun 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 serre Christ must become, 1. His disciple or scholar, that he may be taught; 2. His ser rant, 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 simi lar to this is the saying of Creeshna, (an incarnation of the supreme God, according to the Hindoo theology) to his disciplé Arjoon! "If one whose ways were ever so evil, ser ve me alone, he soon becometh of a virtuous spirit, is as respect able as the just man, and obtaineth eternal happiness.-Consi der this world as a finite and joyless place, and serte me. Be of my mind, my servant, my adorer, and bow down before me.-Unite thy soul unto me, make me thy asylum, and thos shall go unto me." And again: "I am extremely dear unto 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 Gheeta, 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." 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 mira. cles 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 not have died for the sin of the world.

And what shall I say? Father, save me from this hour] Και τι είπω; Πατερ σώσον με εκ της ώρας ταύτης : 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 rt, 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 iny crucifixion."

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.

The Jews cavil at

CHAPTER XII.

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

35 Then Jesus said unto them, Yet a little while i is the light h Pra 99. 36, 37 & 110 4. Iss. 9. 7.& 53. 8. Ezek. 37.25. Dan. 2. 44. & 7. 14, 27. M: 47.

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 mi racles which have accompanied thy mission: and I will continue to glorify thee at thy death, by unexampled prodigies, and thy resurrection shall be the completion of thy glory and of thy elevation,"

Christ was glorified, 1. By the prodigies which happened et 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 Cor.

ii. 14.

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the words of Christ. with you, Walk while ye have the light, lest darkness come upon you: for he that walketh in darkness knoweth not whither he goeth. 36 While ye have light, believe in the light, that ye may be 1 Chap 1. 9. & 8. 12. & 9. 5. Verse 45.-k Jer. 13. 16. Eph. 5. 8. —¡ Chap. ¡1. 10. 1 John 2. 11.

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 upheav'd 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 inconLord, 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 hearen. 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 xvii. 28. and Epimenides, Tit. i. 12. for he spoke by the same Spirit.

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 Exod. xix. 16, 17, and some persistent with the gravity of the subject, and the dignity of our sons who were at a small distance, might hear the thunder without hearing the voice; while others heard the voice too; and these last said, "an angel hath spoken to him." Wetstein supposes that the voice was in the language then in use among the Jews; which the Greeks, not understanding, took for thunder; the others, the Jews, who did understand it, said it was the voice of an angel. In Rev. vi. 1. the voice of one of the living creatures is compared to thunder; and in chap. x. 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. 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.

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, & apxwv, 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 pasar ha-blam, prince of this world, is repeatedly applied to the devil, or to Sammael, 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 afterward,) ye shall see what sort of a judgment this world passes. I, who am its ruler and prince, shall be cast out, shall be condemn. ed 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 chap. xiv. 30. and xvi. 11.

32 1-will draw all men unto me.] After I shall have died and risen again, by the preaching of my word and the influence of my spirit, I shall attract and illuminate both Jews and Gentiles. It was one of the peculiar characteristics of the Messiah, that unto him should the gathering of the people be, Gen xlix. 10. And probably our Lord refers to the prophecy, Isa. xi. 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.

37

Instead of marras, the Coder Beza, another, several ver sions, and many of the Fathers, read wavra, all men, or all things; so the Anglo-Saxon, Ic ceo ealle deing to me rylpon, I will draw all things to myself. But wavra 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, niad. viii. ver. 18-27.

Ειδ' αγε, πειρήσασθε Θεοί, ένα ειδετε πάντες,
Σειρήν χρυσείην εξ ουρανόθεν κρεμάσαντες·
Παντες δ' εξαπτεσθε θεοί, πάσαι τε θέαιναι. κ. τ. λ.
"Now prove me: let ye down the golden chain

As sometimes justice was represented under the emblem of a golden chain, and in some cases such a chain was construct. ed, 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 claimed 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 Hin dostany maunds, (about four hundred pounds avoirdupois.) One end of the chain was suspended from the royal bastion of the fortress of Agra, and the other fastened in the ground near the side of the river. The intention of this was, that if the officers of the courts of law were partial in their decisions, or dilatory in the administration of justice, the injured parties might come themselves to this chain, and making a noise by shaking the links of it, give notice that they were waiting to represent their grievances to his majesty. Hist. of Hindostan, p. 96. Calcutta, 1788. Such a communication, prayer and faith establish between the most just and most merciful God, and the wretched and oppressed children of men. "And I, if I be lifted up from the earth, will draw all men unto me." "O thou that hearest prayer, unto thee shall all flesh come! Psa. lxv. 2. 34. We have heard out of the law] That is, out of the Sacred Writings. The words here are quoted from Psa. cx. 4. but the Jews called every part of the Sacred Writings by the name, The Law, in opposition to the words or sayings of the scribes. See on chap. x. 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 Isa. liii. 1, &c. Dan. ix. 24, 27. But as there were several passages that spoke of the perpetuity of his reign, as Isa. ix. 7. Ezek. xxxvii. 25. Dan. vii. 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 sometinies 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 Scrip tures 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.

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 afterward, to shine forth with more abundant lustre; but not to their comfort, if they continue 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

The Jews would not believe, and

ST. JOHN.

so fulfil a prophecy of Isaiah.

the children of light. These things spake Jesus, and depart- | on him; but because of the Pharisees they did not confess ed, and did hide himself from them. him, lest they should be put out of the synagogue:

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

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

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

40 P He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them. 41 These things said Esaias, when he saw his glory, and spake of him.

42 Nevertheless among the chief rulers also many believed m Luke 16.8 Eph. 5. 8. 1 Thess. 5. 5. 1 John 2 9, 10, 11.-n Chap. 9. 59. & 11. 54.- Isa. 53. 1. Rom. 10. 16.-p isa. 6. 9, 10. Matt. 13. 14.-q Isa. 6. 1-r Chapter 7.13. & 9, 22.

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 xvii. 22. Then shall ye seek me, but shall not find ine, John vii. 34. For the kingdom of God shall be taken froin you, and given to the Gentiles, Matt. xxi. 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 ' vpov, with you; ev vuiv, among you, is the reading of BDL., seventeen others: Coptic, Gothic, Slavonic, Vulgate, Itala, Cyril, Nonnius, 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 day. light-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-Oh run, fly to Christ, lest the darkness of death overtake thee, before thy soul have found redemption in his blood.

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 truely 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 chap. viii. 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 multitudes. 37. Yet they believe 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.

38. That the saying of Esaias] Or, Thus the word of Isaiah mas fulfilled. So I think wa (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 Isa. liii. 1, &c.

The arm of the Lord] The power, strength, and miralces of Christ.

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.

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

God.

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

45 And he "that seeth me, seeth him that sent me. 46 I am come a light into the world, that whosoever believ eth on me should not abide in darkness. 47 And if any man hear my words, and believe not, I judge him not: for I came not to judge the world, but to save the world.

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

s Chap. 5 44.-t Mark 9.37. 1 Pet. 1. 21-u Chap. 14. 9.-Verse 36, 36. Ch. 3 19. & H. 12 & 9.5, 39-w Chap. 5. 45. & 8. 15, 25- Chap. 3.17-y Luke 10. 16z Deu. 18 19. Mark 16 16.

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 au tem 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 And God having foreseen their BAD WILL, foretold it by the prophet." Aug. Tract. 53. in Joan.

NOT.

46. And I should heal them] This verse is taken from Isa. vi. 9. and perhaps refers more to the judgments that should fall upon thein 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.

41. When he sair his glory] Isa. vi. 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 seraphimand 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: Jolin therefore, saying here, that it was the glory of Jesus, shows that he consider ed Jesus to be Jehovah. See Bp. Pearce. Two MSS. and a few Versions have Oɛou, and rovОcov avrov, the glory of God, or of his God.

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 chap. ix. 22.

43. They loved the praise of men] Aofar, 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, be cause in their account it is more shameful to rise again, than it was to fall at first.

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.

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:-be 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 be retracts nothing of what he had spoken, but strongly reasserts it, in the very jaws of death!

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 be lieve, 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, perly profits those whose eyes are open to receive the rays of this sons 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 rejectors 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

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46. I am come a light into the world] Probably referring ta what his forerunner had said, chap. i. 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 onSun ofrighteousness. See on chap. i. 5. iii. 19. viii. 12. and ix. 5. 47. And believe not] Kai un vλan, And keep them not, is the reading of ABL., seven others, Syriac, Wheelock's Persian, two of the Arabic, Coptic, Sahidic, Ethiopic, Armenian, lat ter 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.

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