PART ITHE John 1:1-18THE ETERNAL NATURE AND OF THE WORD 1. The Logos is divine, pre-existent, eternal, and appears in His relation to God (John 1:2); to creation and providence (John 1:3); and as the life and light of humanity, which has become darkened by sin. 2. The Logos was made flesh, as all prophecy foretold (John 1:6-8); and He Himself as the inspirer of the prophetic word prepared the way for His appearing (John 1:9-14). 3. The Logos is the revelation of the Father (John 1:14-18). AND NOTESJoh_1:1. In the beginning, etc.—ἐνἀρχῇ. The αְּ ?ψֵ ?ΰωִׁ ?ιϊ etc., of Genesis 1 denotes the beginning of that movement of the divine creative energy from which sprang the visible universe. The Evangelist’s words take us beyond this definite point into the immeasurable eternity. In the beginning the Word was. The Logos was not then called into being. He existed “before all worlds” (John 17:5; John 17:24), i.e. before time, which measures the visible universe, had begun. As eternity has neither beginning nor end the Word is eternally existent (for the meaning of the term Logos see Introduction, p. 10, and notes below).John 1:2. The same.—οὗτος. This [Word], etc. The distinct personal existence of the Word is more definitely asserted and emphasised to show that He was “anterior to the fact of creation of which He is the agent” (John 1:3).John 1:3. All things, etc.—For the contents of πάντα see Colossians 1:16. Made.—I.e. became. “Creation is a ‘becoming’ in contrast with the ‘being’ emphasised before” (Westcott). Without Him.—The entire community between God and the Word is here declared (Godet); and see John 15:5.John 1:4. In Him was life.—For the universe. The “fulness” of life dwells in Him, and He is the source of all life physical and spiritual. He is light through life. Life comes to men through Christ; and the result of that life in renewed hearts is light—the light of goodness, truth, holiness.John 1:5. The light shineth, etc.—The Word was, ere the fall, the light of man, not only potentially, but actually. After the fall darkness covered the moral world. And now again at the Incarnation the light anew rises in power. The conflict evident in all history between light and darkness was now to end in the victory of light. Comprehended.—I.e. seized or laid hold of in a hostile sense; but perhaps what is here meant is a passive hostility—did not appropriate, i.e. comprehend or receive; did not permit the light to penetrate its massive bulwarks.John 1:6. There was a man, etc.—ἐγένετο, there “became,” appeared. Notice the contrast between a man and the Word. The Word was; that is essential being. The man “became”; his being is derived. John.—i.e. the grace of God (Luke 1:13-14). He was well known, and therefore his testimony was of great force. The Evangelist called him by this name before the title of Baptist had become general (Halcombe, see Introduction).John 1:7. Through him.—I.e. through his preaching. The Evangelist does not tell the subject of John’s preaching in the same terms as the Synoptists; but repentance is implied in believing, i.e. in saving faith.John 1:8. He was not that light, etc.—Many were disposed to believe that John was the Messiah (John 1:19-20; Luke 3:15). It is supposed by some that there may have been those in Ephesus and its vicinity who still believed in John’s baptism only (Acts 19:3), and that it was with those in view that the evangelist penned these words; but they seem rather simply to emphasise further the distinction between the Logos and the man. “John was a light which was enlightened, but had not the light in itself” (Aug. in Wordsworth’s Greek Testament).John 1:10. He was in the world, etc.—The Logos had ever been in the world (John 1:3-4), for by Him all things consist (Colossians 1:17). But He was now especially in it when the Baptist testified of Him, and when “the world knew Him not.” The world means the inhabited world, the material earth with its inhabitants blinded by sin.John 1:11. His own (τὰἴδια) things.—T eated by and for Him (Colossians 1:16); but perhaps better His own home (Psalms 132:14, etc.), i.e. the land of Israel; and “His own (οἱἴδιοι, i.e. the chosen people who inherited the land of promise) received Him not,” though they should have done so gladly, and as His Church will do in the end (Revelation 21:2).John 1:12. The term name must here be taken in the sense in which it is frequently used in Scripture. The name expressed the power of the divine nature of Christ.John 1:13. Not of blood (see John 8:33; John 8:39; John 8:41-42).—Pride of descent from Abraham gave no claim to entrance into the kingdom of God. The will of the flesh.—i.e. of the lower animal nature and its desires. Nor of the will of man (man = ἀνδρός).—Perhaps the meaning here i the divinely implanted desire for offspring (Psalms 127:3), which is a higher motive than the former. But in every view of it “that which is born of the flesh is flesh.” The new life comes from God. True children of God are born “from above” (John 3:3).John 1:14. The Word became flesh, etc.—He did not assume a mere appearance of man, as the Docetζ urged; nor did the Logos take to Himself only a body and not also a human soul, as Apollinarius and others held; nor was the Word simply united with the perfect man Jesus, as Nestorius maintained. He became flesh; He did not cease to be the Word, but He made the human nature which He assumed (“a true body and a reasonable soul”) one with Himself, in one person. So that thenceforward He was the God-man, Emmanuel. The Word and humanity were one (Revelation 19:11-16). And thus He dwelt (tabernacled) among us.—“Christ pitched not His tent in any particular person already existing, but in us, i.e. in our nature” (Bishop Wordsworth’s Greek Testament). We beheld His glory.—As the glory of God was manifested in the tabernacle in the wilderness, so it was exhibited in all its brightness in that tent in which the Word tabernacled here. “The σκηνὴ (tabernacle) of our humanity became the Shechinah of Deity” (1 John 1:1-2). As of an only begotten (born) son.—μονογενής, only son or child (Colossians 1:15), eternally standing in this relation to the Father. His relation to the Father is unique and unparalleled (Westcott), of the Father, or from with the Father, pointing to the manifestation of the divine glory of that sonship as beheld by men here. Grace and truth.—The same character which is ascribed to Jehovah in the Old Testament is here applied to Christ (Exodus 34:6). He expressed the fulness of the Father’s love, and as the Truth He revealed the Father’s will and way most fully to men.John 1:15. John beareth witness of Him and hath cried.—The first verb is present, the last is perfect. His preaching was past when this prologue was written; but it was still powerful as a witness to Christ. The Baptist being dead yet spake.John 1:16. Fulness.—πλήρωμα (see Colossians 2:9). “The plenitude, the full measure of all the divine powers and graces which were concentrated in Christ, the incarnate Word” (Westcott).John 1:17. The law, etc.—“The law was given (Hebrews 3:5) by the servant, and made men guilty. The grace which came by the King freed them from guilt” (Aug. in Wordsworth’s Greek Testament).John 1:18. No man hath ever yet seen, etc.—But there will in the end to the “pure in heart” be granted a divine vision (Matthew 5:8). The only begotten Son, etc.—Or, as the best MSS. (ΰ, B, L, etc.), God. But this does not change the meaning of the passage. The Logos alone has declared and interpreted God to men (Matthew 11:27). In the bosom.—He alone has that filial intercourse with God which marks Him out as the only begotten. Thus He alone fully knows the divine mind and will, and can declare them to men.MAIN OF THE .—John 1:1-18 The revelation of the eternal Word, its influence and its end. [The prologue to the Fourth Gospel treats of the eternity and divinity of Christ, the Word, as the end of divine revelation, and of His reception by men. This opening or introductory section sets forth the aim and intention of the Fourth Gospel, viz. to proclaim and testify to Christ as the Son of God (John 20:30-31). It may be questioned whether this Gospel as it stands is the product of an earlier or later apostolic age (vide Introduction). It may, however, be reasonably considered as the setting forth by the apostle John, toward the end of his life, in systematic form, of what had been constantly taught by him, with this prologue prefixed to meet and disarm Gnostic opinions that were pressing in on the Church. The prologue declares that though not understood by the world and rejected by “His own,” yet Christ was the divine Son, the long-promised Messiah.] As Christ came to Israel He comes to us. The end of His coming is “life through faith in His name.” We as the men of John’s day have to answer the question, “What think ye of Christ?” I. Who is He that comes to us for acceptance with such lofty claims?— 1. He is the eternal Word—thus called because He reveals God and the hidden things of God (Ephesians 3:9; Revelation 6:1), and in Himself declares the beauty of the divine nature, since He is “the brightness of His glory,” etc. (Hebrews 1:3). 2. He is eternal, for He was in the beginning the only begotten Son, “the firstborn before all creation” (Colossians 1:15). He did not become the Son of God. He was not created. He was. He existed with God, not in God, but with Him, the Man who is God’s “fellow” (Zechariah 13:7). He was not merely an attribute or a power of God, but a divine person co-equal with God from all eternity; for “the same was in the beginning with God” (John 1:2). And as a divine Person His position is the highest, cannot be higher, for He was God; so exalted is the Being here revealed. And when this truth has been grasped we are prepared for the further declaration that this exalted Being is— 3. The Creator of the universe, of all created things (John 1:3). He revealed God in creation. With the Father and the Holy Spirit He is the creator and upholder of all existences—not only of the ὕλη (hyle), i.e. material existences, but of all things, “the things in the heavens and the things on the earth,” etc. (Colossians 1:16). In Him are the sources of all beauty and order, all power and wisdom, all riches and fulness. He is the source of all; and thus when His people rest on Him they know no want, for His fulness is infinite. And as the upholder of all things, in whom all things subsist, He is— 4. The source and spring of life for men, for He is the life absolutely (John 11:25), life essentially, which He communicates to men, which takes its rise in the divine fulness of life, and which has its continuance in communion with God. By Christ men escape from spiritual corruption. He gives life in reconciliation, sanctification, glorification—eternal life. Whoso abides not in Him abides in death. 5. And this life brings light. “The human soul on whose consciousness God arises, and into which the divine life enters, becomes thus enlightened. This enlightened soul then sees itself and the world in light, i.e. in God” (Petri). Christ is essentially the light for men. From the hour when the first promise of restoration fell on the ears of fallen men, down through patriarch and prophet until His manifestation in time; and since His ascension, through His truth He has proved Himself to be the light of men. And despite the darkness which cannot comprehend it (John 1:5). His light is shining toward the perfect day. Then the last and most wonderful step in the manifestation of Himself is— 6. “The Word was made flesh” (John 1:14), and men beheld His glory. It was no merely supernatural or superhuman manifestation that He made to men. “God was manifest in the flesh” (1 Timothy 3:16). Christ the eternal Son took on Himself the nature of man. The manifestation was not confined to a mode in which men could not comprehend it. In love to men He came in human form to dwell among them, and to make clear to them the truth of truths. And in His coming He brought blessing. He was full of grace and truth; in Him there was fulness of divine blessing for men. Such was He who was thus gloriously revealed, and to whom the heaven-sent forerunner bare witness as the true light, etc. (John 1:9). II. How did men receive Him?— 1. “He was in the world,” etc. (John 1:10). The darkened world did not comprehend Him. The world here means the lost race of men, for the material world did recognise its Creator and obeyed Him. But men have strayed from the light. The love of God, by which we chiefly know God, does not exist in the heart of the natural man. Though most sad, yet this is not exceeding wonderful. But it is more than sad to consider that— 2. “He came unto His own,” etc. (John 1:11). He came to those who were descendants of Abraham, who looked for the Star of Jacob, the Son of David (Numbers 24:17; Isaiah 11:1). Yet though He was the seed of David according to the flesh (Acts 2:30), “sent to the lost sheep of the house of Israel” (Matthew 15:24), His own, shut up in the darkness of formalism and traditionalism, did not receive Him, as this Gospel specially shows, although they should have been attracted to Him and bound by double ties of loyalty and love (Isaiah 1:2-3). Though prepared by prophecy and promise, and especially warned and called to repentance, in view of His manifestation among men, by the forerunner, they turned away. This means more than the world’s want of knowledge. That was, indeed, the manifestation of the pitiable blindness of man’s fallen nature. Here we have the deeper blindness of unbelief and spiritual pride—the rejection of the guidance of the Spirit, who through the Word would have enlightened them. What a depth of judgment lies in the words, “His own received Him not”! 3. All did not reject. “To as many as received Him,” etc. (John 1:12). Thus there were some who believed in His name—in Him as the only begotten Son. They were not bound by the material Messianic conceptions of the unbelieving Jews. And to all such He gave “power to become children of God.” Christ is God’s Son by nature. Men by nature are “the children of wrath” (Ephesians 2:3). But united to Christ by faith they become His brethren, and in living union with Him are one with the Father. The Spirit of the Son is imparted to them, dwells in them, so that they cry, “Abba, Father” (Romans 8:11; Romans 8:15). 4. Christendom has been highly favoured—far more so than was Judaism. What shall be the result of not receiving Him now after all the proofs of His divine power and glory? (Hebrews 10:28-29). Let us receive Him with reverence, in view of what He is—with faith in His revealed word and finished work—with longing, feeling our need of all grace. Let us increase in union with Him, participating in His life, radiant with His light, growing through the fulness of His grace. III. Christ is manifested as the end of divine revelation.— 1. The law was a partial and dim revelation of God’s mind and will. The law was given by Moses. It was an external economy given through a human lawgiver, who passed away. “The law was sent by a servant; grace and truth came by the Son.” The connection of Moses with the law was temporary; and the law, as a preparatory economy, was “a shadow of good things to come” (Hebrews 10:1). Grace and truth, like the Son, are for ever. These gifts come with Him, as part of Himself; they are received with Him, bestowed by Him in their fulness on those who receive Him. And in this coming among men— 2. He revealed the Father. “No man hath seen God,” etc. (John 1:18). Even Moses was vouchsafed only a partial revelation of the divine glory (Exodus 33:18-23). No man can see God in His own essential glory (1 Timothy 6:16). The partial revelation given to the holy men of old was given through the grace of Christ, and they rejoiced to think of the fuller revelation that was to be made (John 8:56). Christ alone fully declares the Father to those who believe in Him (Matthew 11:27). And the centre, the crown of this revelation is that of the Father, i.e. of eternal love (1 John 4:8). “That they may know that Thou hast loved them, as Thou hast loved Me” (John 17:23)—this is the end of revelation. John 1:1-4; John 1:14. “The Word was God.”—None of the gospel writers touch deeper chords of the eternal mysteries than the Evangelist John. He was doubtless, in the divine order, best fitted for conveying to men those deeper truths. “The disciple whom Jesus loved,” he perhaps understood better and sympathised more deeply with his Master than the other disciples. Hence he was likened to the eagle by ancient Church writers, as best able of all the Evangelists to look fixedly on the glory of the Sun of righteousness. His flight indeed is so lofty and prolonged that sometimes men can hardly follow him, even those gifted with keen spiritual vision. In this introductory portion of the prologue to his Gospel the Evangelist emphasises the Godhead of the Redeemer. The theme in all its fulness is far beyond finite, human comprehension. Men can advance only to the threshold of the divine mystery here revealed. There are two great facts meet us. I. The eternity and divinity of the Word.—“In the beginning was the Word,” etc. 1. The imperfection of human language and the limitations of human thought make it impossible for even this most highly gifted and inspired writer to unfold fully the divine mysteries. But so far as careful and exact expression of thought can compass it, the divinity and eternity of Christ are here set forth. In these words the Evangelist passes beyond the limits of time and space into the eternities—into the presence of “the high and lofty One that inhabiteth eternity, whose name is Holy” (Isaiah 57:15). And there is revealed the existence in the Godhead of certain relations. In the beginning, and therefore in eternity, before all created existences were called into being, there existed, with God [or “in relation with God” (Godet)], One here called the Word. This divine Person, or hypostasis, though distinct, was yet in perfect unity with the divine Father, and “was God” [where Θεὸς without the article, “used as an attribute, simply expresses the notion of kind. It is an adjective which, while maintaining the personal distinction between God and the Logos, ascribes to the latter all the attributes of the divine Essence” (Godet)]. There was perfect unity between them, not only in Being, but in the revelation of the divine in the world. 2. The term “word” may be taken to mean generally “the expression of hidden thought,” etc. But it is more. It is the expression of our being, our true selves, when it is genuine and not feigned. So THE ETERNAL WORD is the expression not only of the thoughts, etc., but also of the Being of God. He is distinguished from God the Father, yet they are one. He is eternal, like the Father, and thus is before all things (Proverbs 8:22-28). And as words when sincere reveal men’s thought and their true being, so Christ, THE WORD, reveals the true nature of the Father, and His thoughts toward men; for “He is the brightness of God’s glory,” etc. (Hebrews 1:3). Thus He is the way to the Father, whilst still one with Him, as He claimed to be (Matthew 11:27). 3. This divine relationship is of such a nature that it may be described as like the relationship between father and son. The thought in us is what is hidden. The expression in speech or action or character of our thought is the revelation of ourselves. So the Father, “dwelling in light that no man can approach unto,” etc. (1 Timothy 6:16), is revealed by the Son to men in His incarnation, of which many think there were premonitory tokens in His appearing as the Jehovah-Angel (Genesis 22:11); the Prince of the host of the Lord (Joshua 5:13-15); the Angel of the covenant (Malachi 3:1). He was predicted as the Son (Isaiah 9:6); as Jehovah Himself (Jeremiah 23:6; Zechariah 2:8); as He whose outgoings are from eternity (Micah 5:2). And as the Revealer of God He has been the light of men in all ages,—in the law written in men’s consciences, and given with ordinances to Israel; in the prophetic word; in His special dealings with Israel, and His general dealings with men; in the dim starlight of heathendom, as in the glimmering dawn in Israel. 4. He is also the life of men as the creative Word (1 Corinthians 8:6); and because this power continues “in Him all things consist.” A word implies a corresponding thought. That which is revealed in Jesus is God. He is not the Father; but as the Son He is eternally what He is with and through the Father. II. In the eternal Godhead of Jesus the Word there is proclaimed to us: 1. The eternity of divine love. “Thou lovedst Me,” etc. (John 17:24). And therefore as “the lamb slain from the foundation of the world” He was the centre and channel to man of that heavenly love that never failed. Thus His redeeming power was not restricted to the ages following His atoning work on earth, but looked backward to the ages past. His coming in time and all it implied was a necessary part of that work which has not ceased since Eden’s fall, etc. 2. This great truth also is a cause of rejoicing to us in the present. This rejoicing comes in the individual Christian’s happy experience, in the general spread of righteousness, in the evidence of the power of His gospel to raise men higher and nearer to God. It is the foundation of the Christian’s confident hope of the ultimate victory of Christ over sin and death, of the high honour and lofty destiny of humanity through Christ’s “not taking on Him the nature of angels, but the seed of Abraham” (Hebrews 2:16). 3. And there is hope for the eternal future for humanity in this great fact. He who is the eternal Word, “the same yesterday,” etc. (Hebrews 13:8), who so cared for sinful men that He died for them, who by His gospel has advanced and continues to elevate the whole race, will not in the eternal future fail those who trust in Him. “Heaven and earth shall pass away,” but His promises will not fail. No power can prevail against Him, and He can and will give freely all things to those who are His (1 Corinthians 3:22). Therefore “All hail the power of Jesu’s name,” etc.John 1:3. Christ the creator.—These verses may be compared to the massive foundation courses of the structure of gospel history. They are laid deep and broad in eternity; they proclaim in truth that divine Rock on which our faith may rest secure, whatever storms may blow, whatever foes assail. Apart from this eternal foundation, humanity can rear no firm and abiding, spiritual and moral structures for the soul’s refuge amid the tempests that will arise. The structures reared on the shifting sands of merely human opinion have fallen and will fall. The building reared on this foundation will stand the test of the day of trial. In these simple phrases two grand truths present themselves for consideration, i.e. that Jesus Christ, the eternal Word of God, is the active agent in creation, and that by Him all things consist. Thus the sustaining and upholding of the created universe are part of His work—on Him it depends for its continuance. All things were created by Him (the original creative act was His), and without or apart from Him was not anything made that hath been made, i.e. the continued existence of created things depends on Him (see Dr. A. Maclaren, in loc.). We consider Christ as the agent in creation. I. Christ was before creation.— 1. We are wont to think of the Redeemer more especially in reference to His redemptive work, and to leave out of sight His divine, eternal existence, which gives to His redemptive work its unique and incomparable value. 2. This foundation truth is revealed to us in Scripture—that Jesus Christ existed before all worlds. As the Son of the eternal Father, eternally derived from the Father, He is of the same substance, “equal in power and glory.” 3. Christ is expressly regarded as pre-existent by the New Testament writers. “He is the image of the invisible God,” wrote the apostle; and the Evangelist-apostle, in words in which he seems to struggle to give utterance to the grand truth, declares that the Word was God. Our Lord Himself claimed this eternal existence in the memorable words, “Before Abraham was, I am.” 4. In such declarations we are led beyond the bounds of time and space, before those shining orbs were swung in the abyss by the word of creative power. In the fathomless depths of eternity, in seeking to penetrate which thought and even imagination are powerless, Christ existed, i.e. with the Father, as the eternal Word. 5. There is community of nature between these divine Persons. The Son is not merely to be regarded as some attribute or power of the divine nature—not merely possessing some scintilla of the divine nature, as angels, or even man; but He is the complete reflection or image of the divine Father; He is the complete expression of the divine thought toward what is without; and also of the divine love, not alone toward what is without, but as that object in which God’s love found not only its expression but its satisfaction. “For only God is sufficient for God—the eternal Son for the eternal Father.” II. Christ is the eternal manifestation of God.—1. He is not merely the outward revelation of the Father, but He is so because He is eternally in and with the Father. All the fulness of the Godhead exists in Him. “It pleased the Father that in Him all fulness should dwell.” All the power, all the wisdom, and all the glory of the divine Father are communicated to the Son, residing in and issuing forth from Him with the same fulness. 2. The divine Word stands in this relation of unity with the Father, not beside Him as if He were another, equal to the first simply, but with Him in His eternal glory, so that all that the Father has the Son has, not from Himself, but eternally in and from the Father. “The Lord possessed me in the beginning of His way,” etc. (Proverbs 8:22). 3. The Word, however, has this further relationship toward what is without, if we may so speak, as the manifestation of God. “He is the Son as the brightness of the divine glory,” etc. (Hebrews 1), as “the image of the invisible God” (Colossians 1:15). He manifests the divine wisdom in creation, the divine love in providence and redemption. 4. And it is to this expression of the divine love going forth through the divine Son and Word that all things owe their being. As thought becomes visible, so to speak, through the spoken word, so that thought of the divine love and wisdom was expressed by the Son in works of love and wisdom. “Love is the root of creation; God’s essence worlds without numberLie in His bosom like children; He made them for this purpose only—Only to love and to be loved again. He breathed forth His SpiritInto the slumbering dust; and upright standing, it laid itsHand on its heart, and felt it was warm with a flame out of heaven.”—Longfellow.5. Christ the Lord is one with the Father; but He is also to be distinguished from the Father as receiving His fulness from Him and revealing and manifesting it within the bounds of space and time. III. Christ manifests the divine glory in creation.— 1. We are wont to think and speak of Christ’s first advent, meaning thereby His appearing as the incarnate Son, and of His second advent in reference to His coming again to “make all things new.” But it must never be forgotten that there was what might be called the original and prior advent of the divine Word in creation. 2. “All things were made by Him”; “By Him God made the worlds” (Hebrews 1:2); “In Him were all things created” (Colossians 1:16). He is the centre into which the creative energy is poured in all its fulness by the eternal Father. “There is but one God, the Father, in whom are all things.” But Christ is the expression of the divine thought, and thus of the divine wisdom. He is the Son in full accord with the divine will; and as the manifestation of that will, working by love, “He made the worlds.” Thus “there is to us one Lord Jesus Christ, by whom are all things, and we by Him” (1 Corinthians 8:6). 3. All created things therefore exist in and through Him. “But He Himself draws everything from the Father, and refers everything to the Father.” Thus has been manifested to created intelligences the glory of God. We see and know and adore His power and wisdom and love, His essential glory, in those works which are His works done by and through the eternal Son, in whom His divine fulness dwells. We may learn here: 1. The essential and eternal glory of the Saviour. We are not to regard Him merely from the side of His incarnation, although that is His crowning glory. We should remember also who and what He is by nature, so that our adoration and service may be reverent as well as loving. 2. To rejoice that this world was made by Him whose nature and name is Love, and who pronounced all things “very good.” John 1:3, last clause, and 4, first clause. Christ the source of the world’s life and the world’s upholder.—Christ reveals God in creation not only by the original creative act, so that all existences in the created universe bear the impress of His wisdom and power as the manifestation of the Father; He also communicates to the world those vital forces in virtue of which it continues to exist. The continued existence and order of all created things depend on Him. I. Christ is the source of continued life for the world.— 1. “In Him was life,” etc. “In Him all things consist’ (hold and stand together). It is not only spiritual life we owe to Him, but life in all its grades. In the created universe physical as well as spiritual life depends on Him. 2. This also was included in that infinite fulness which it pleased the Father should dwell in Him. The continuance of all created things depends on Him. Without Him we can do nothing, and we are nothing (John 15:5). 3. Thus we can in some measure realise how much in accord with His nature it was that He (even when incarnate and with His glory veiled) should be able to make the material universe supply Him with the means of physical life (John 6:1-13), and that He should be able to bid back the power of death and restore to life those who were in the power of the last enemy (John 11:43-44). For when He appeared in the world as the visible manifestation of the invisible God He came unto His own (things) (John 1:11), τὰἴδια, which He created and sustains. II. Christ orders and controls the universe created by Him.— 1. He is not a demiurge, who, having created an imperfect world, also controls it imperfectly, or leaves it uncontrolled (Hebrews 1:3). He has all power and might, and is able to order and direct the universe He has framed. And even though for a time He laid aside the heavenly glory and tabernacled among men, He showed His power over the forces of nature, etc. 2. “And now the Father hath highly exalted Him,” etc. “He hath put all things under His feet” (1 Corinthians 15:27). All rule, all authority and power, shall be subject unto Him. “All power is committed to Him in heaven and in earth.” “All things are delivered to Me of My Father.” 3. And this is true not only of physical nature, but of the spiritual and moral worlds. He reigns and rules in them also as King of kings; and He is guiding and controlling all things for an appointed end, for “that great divine eventToward which the whole creation moves.”III. Christ’s rule in the universe brings joy and hope to men.— 1. He is the manifestation of God’s love and care for man; and whilst eternal Love, “the same yesterday, to-day,” etc., is on the throne of universal power, then all things shall be, must be well. Righteousness shall in the end prevail. 2. This hope we need in the midst of so much that is dark and terrible in the world and the history of the race. When the wicked seem to prosper and go unpunished, etc., still even the wrath of man shall praise Him; and He can make even the sorrows and trials of life redound to the good of His people. All things shall work together for their good, etc. 3. It brings, therefore, joy and hope to God’s people—to them only—to know that, however untoward the course of history may seem, however full of tribulation to themselves the experiences of life, Christ, who loved men and gave Himself for them in accordance with the Father’s will and desire, reigns in love on the throne of the universe. So they may cry exultingly with the poet,— “God’s in His heaven. All’s right with the world” (Browning), and“His purposes will ripen fast, unfolding every hour” (Cowper), etc.John 1:4-5. Christ the life as the light of men.—In Scripture God and His working in the world are often symbolised by light and its effects. Indeed, from the first word of power (Genesis 1:2) to the final description of the new heavens and earth (Revelation 21), the working of the divine energy in the universe is very frequently symbolised by light. The divine life and light are constantly linked together. Wherever the divine life is in reality, there also is the divine light; and wherever that light shines, there we know is life, spiritual and eternal. Thus it could not have been otherwise that, when the eternal Son came to the world, He came as the life and light of men. As the sent of God, bearing His image (Hebrews 1:3), He could not have given a clearer revelation of the divine nature. I. This was the revelation for which humanity longed.—For this they prayed all down the ages. They needed a quickening life which would help them to throw off the mortal and moral malady which had brought their whole being under the dominion of death. They needed light, not only that they might know themselves and the meaning of the present, but that they might have some assurance for the future. For this the race longed—light to illumine the way in which they should go, life to quicken them to walk therein (Psalms 43:3; Psalms 119:37). II. But are not man’s deepest needs forgiveness and freedom from sin?—Did not Jesus come “to save His people from their sins”? (Matthew 1:21). Yes. But this is only another aspect of the same great truth. Sin is the cause of the darkness; nay, is that darkness that “covers the earth,” and the gross darkness that covers the people (Isaiah 60:2). Sin is the moral and mortal malady that is destroying the race. Therefore Christ, the true and only light, comes to disperse the darkness. Christ the life comes to save the perishing. This He does by imparting His life and light to men. Thus they become centres of the same? and thus ever more surely the darkness passes and the true light shines, the dominion of death is restricted and driven back. III. Spiritual life and light are correlative.— 1. We cannot imagine the world of animated being existing without the great centre of the material world’s light, the sun.—In creation the first movement which led to the birth of order and beauty was the creation of light: “The ethereal first of things, quintessence pure” (Milton). When it vibrated in the chaotic elements, as the effect and accompaniment of the living, creative Spirit, it contained the promise and potency of the order and beauty which vanquished chaos and darkness. And in reference to this, Christ the Word is the light of the world (John 1:3; Proverbs 2:10-22, etc.). 2. So too is He the light of the moral world.—Humanity, by fatal choice, had become morally and spiritually dark—like a dark, sunless land. No perfectly healthy spiritual life could exist naturally in those fields of time in human nature—no bloom and fragrance of the higher virtues and graces of character could be expected—no fruit of higher service could be looked for. Not that all men at all times, during the long course of history until Christ came, were entirely in this dark state spiritually. Here and there among all tribes and families, in every period of earth’s history, some there were who saw the light, even though dimly and imperfectly. But those often solitary examples only served to emphasise more the intensity of the surrounding darkness. From the dawn of history we may trace the process of unfolding of the divine life in the intellectual and moral life of humanity. Although this life was never utterly destroyed by sin, it was yet enfeebled and darkened. Men lived in a dim moral and intellectual twilight, in which they erred from the heavenward path, as in the gloomy reaches of some vast, primeval forest, through which they vainly struggled often toward the light. Often they wandered further from the path to perish in the gloom. What a confused tangle, as of a gigantic, impenetrable undergrowth, has been the moral history of men! How few clearings were there where a glimpse of sun or star could be obtained! Through what thickets of ignorance, error, and moral obliquity have they had to press ere they could gain the light of freedom, truth, righteousness! But wherever the light of God, the Spirit of Christ, came, the darkness fled. 3. In one race this was conspicuous.—They gained a vantage-ground, through divine grace, from which the paths of truth and righteousness could in part be traced. But it is since Jesus, the light of the world, came to earth, that men have been guided more readily from the tangled mazes of ignorance and sin into the paths of truth and rectitude. This is not the statement of a theological dogma merely. It is the testimony of the annals of our race. It is an indisputable fact that wherever Christ’s Spirit comes with power, there in a marked degree intellectual life quickens and expands and a higher moral order reigns. IV. But these effects arise ultimately from a change in the spiritual nature of men.— 1. It is there that the deepest darkness has reigned, and there emphatically that Christ is the light of every man. Through the working of His Spirit alone, quickening to a new and higher life, can man attain to true life and light. Hear one of the ancients: “By the conclusions of reason we cannot learn the will of the gods.” Thus spoke Socrates; and his great disciple also said: “If the gods themselves do not reveal the heavenly, you will search the universe in vain for it.” Thus the wisest among the heathen spoke words that amply confirmed the apostle’s saying: “The world by wisdom knew not God.” 2. As a consequence of this darkness all spiritual life was paralysed.—In Israel the moon of revelation of type and ceremony gave a pale, prophetic light. But among the heathen darkness as to God’s will and way reigned supreme. Now here certainly Christ is the light of men. Not only by His teaching but by His life he manifested the divine will and made known the Father to men. And with this revelation a new love comes into men’s hearts. Heat rays accompany the light rays. The nature that lay frozen in the spiritual darkness thaws beneath this combined influence. The heart that was hard and selfish is softened and transformed. The light brings a quickening power. During the long winter of the arctic circle, when only a fleeting aurora lights up the gloom, nature lies frozen and lifeless. But in summer, when the sun rises not to set for many days, the frost unlooses its hold, and under the combined influence of light and heat rays vegetation advances rapidly, quickened into sudden vigorous life—emblem of the nature of man when it is turned toward Christ, the life and light of men! The records of history and the continual testimony of experience declare that Christ is “the true light, which lighteth every man that cometh into the world.” John 1:6-7. The forerunner.—Here we have delineated the true character of John the Baptist, and his chief function as the forerunner of our Lord. He was a witness for Christ, and came for that end. Consider the witness of John the Baptist to Christ, and the testimony of Christ to His forerunner. I. The witness of John the Baptist to Jesus Christ.—This forerunner sent from God had all the characteristics of a perfect witness. 1. He was a faithful and disinterested witness; 2. A witness fully instructed and enlightened; 3. A faithful and irreproachable witness; 4. A zealous and ardent witness; 5. A constant and steadfast witness. II. The testimony of Christ regarding John.—The Saviour of the world honoured His forerunner, and bore witness concerning: 1. The greatness of his personality: “Among those born of woman,” etc. 2. The dignity of his ministry: “What went ye out to see? a prophet? Yea, I say unto you, and more than a prophet,” etc. 3. The excellency of his preaching: he was “a burning and a shining light.” 4. The efficacy of his baptism: Jesus cometh unto John to be baptised of him. 5. The holiness of his life: “What went ye out to see? a reed shaken with the wind? a man clothed in soft raiment?” Lesson.—Let us seek to live a holy life, so that Jesus Christ may confess us one day before His Father; and let us fear lest He may have to witness against us in view of the contradiction He may find between our life and conduct and that of John the Baptist.—Bourdaloue.John 1:12-13. The divine sonship of believers.—The great races of heathen antiquity loved to trace their descent from the gods, and the father of gods and men, through a long line of demigods and heroes. This was no doubt a reminiscence dimmed and blurred of the great truth that man is made in the divine image. Far otherwise is it with a large section of scientific and literary thinkers of this age. They are seeking strenuously to prove that man is of the earth earthy. But materialism means death to human progress, and gives the lie to the feelings and aspirations of men. Therefore even leading materialists are fain to take refuge in agnostic theories or even spiritualistic puerilities. These theories of materialistic evolution are exercising a widespread influence. Even in the Church are found men who seek to reduce religion also into a product of the dust. But there have not been wanting others who have taken up arms against such attacks, even many who have given no special allegiance to the Church. Many of our greatest modern thinkers uphold the truth that men are offspring of the Eternal. I. Men by nature are the offspring of God.— 1. God is “the Father of our spirits.”—Objections have been urged against this truth. It is said the only relationship of men to God is that of subjects to their sovereign ruler, creatures to their creator. But can they not bear the other relation also? Can it not be so among men, and shall the Creator be less free than the creature? True, it is not specifically in the material part of our being that we are God’s offspring. His image is reflected in the conscious, reasoning intelligence—in the heart or moral nature—in that conscience by which His law is authoritatively revealed for our guidance; whilst the signs of His fatherly love and care are all around us, and a bountiful provision is accorded to us far above what is bestowed on all other living creatures in the world. Divine revelation upholds this truth also (Malachi 2:10; Isaiah 63:16; 1 Corinthians 8:6). 2. This truth is not negatived by the fact that God deals retributively with those who despise His government and break His laws.—Many a ruler has had so to deal with a law-breaking child. God’s spiritual children by creation have rebelled against His righteous government, and have banished themselves, as it were, from the divine presence—have alienated themselves from God, and laid themselves open to the penalty which inevitably follows as a consequence of the breaking of divine law. 3. But even though they are fallen and alienated, no longer able to call God Father, yet He shows a paternal interest in them, proves that He cares for them with a father’s love.—For has He not devised a way by which His law may be vindicated and His rebellious children reconciled? Surely the fact of His doing this is an indisputable proof of fatherly love—above all, when it is considered in what manner that tender love and compassion were manifested, etc. When this is considered, the prophet’s words will become luminous—“Thou art our Father, O Lord, our Redeemer,” etc. II. But the text speaks evidently of another sonship than the relationship all men bear to God by nature. The true Light of men is represented as giving power to those who believe on Him to become sons of God. 1. Why was this needful? i.e. if men were already sons of God. They have become estranged from God through sin, from their heavenly Father’s fellowship—have lost the privileges and repudiated the obligations of sonship. They do not regard God with filial reverence and affection and confidence. The gifts of His providence are still bestowed on them; but they have no claim to, and naturally no desire for, the inheritance of the saints. But God’s love is not turned from them. He is ready to receive them if they will return. This is impossible in their state of alienation; they could have no taste for the life of God’s children, could not keep the laws and rules of the Father’s house, or be fitted for the communion of saints. Of themselves they cannot return. Sin has choked the springs of wise and higher affection. “Sin only is it that enslaveth him,And maketh him unlike the Good Supreme.”Dante, “Par.,” vii. 79.2. But what is impossible with men is not so with God.—In no other action was God’s fatherly love to men more manifest than in His method of redeeming men (John 3:16; 1 John 4:9). “Therefore it God behoved in His own wayTo bring man back into the perfect path.”Dante, “Par.,” vii. 31–34.“To as many as recognised Him” (as the true light), etc. Men must recognise Christ as their Saviour, must awaken to a sense of their lost and ruined state, and look to Him as the way of return to God. To such He gives power, etc., i.e. not only pardon, freedom from guilt of sin, peace (to many these alone seem necessary), but also a new spiritual life, in which they break the fetters of evil and step once more into that spiritual liberty and communion with God for which they were created. This is the way of return to this high dignity—not by descent as children of Abraham, or as born in the Christian Church, or by any man-made plans or means (John 1:13); but by recognising Christ as the only begotten Son, and by the power of His love, through the grace and truth of His Spirit, being transformed into His likeness, do men attain the end of their creation and become again children of God (Ephesians 2:13; Galatians 4:6). III. This is the grand purpose and aim of the gospel.—This restoration of men reveals in higher measure than could otherwise have been done God’s unspeakable love to fallen men. “Behold what manner of love,” etc. (1 John 3:1). What, in comparison of this, is the state of princes or the pomp of kings? And of what shall they be thought worthy—what shall be the end of those who, by continuing in a state of sin and alienation, not only rebel against God’s rightful authority as Creator, etc., but despise and think lightly of His wondrous love? Oh think, impenitent ones, what it is ye are rejecting to your own eternal loss! Children of God in Christ Jesus, remember your high privileges and duties! To you infinite Goodness promises every good and perfect gift: help in time of need; chastening when discipline is necessary; ever-growing communion through the Spirit indwelling, and in the end the assured hope of the blessed inheritance. Such are your privileges; and your duty may here be summed up in one word: “Walk as children of God, as children of the light and of the day.” “Like as a wheel is equally revolved,So let your will and your desire be movedBy the love which moves the sun and other stars.”Dante, “Par.,” xxxiii. 143.John 1:12-13. Children of God.—It would be impossible to analyse all that is contained in this astonishing and grand statement. It will suffice for edification, and prove a stimulus in the way of duty, to consider a few of the conceptions called up by such words. Eternity will not exhaust their meaning. Consider:— I. The greatness of the thought brought before us.— 1. In pondering it we seem to be like explorers standing on the borders of a vast undiscovered territory: mighty rivers, great mountains, vast plains rise to their wondering gaze. 2. But what are all such wonders compared with the marvellous vista opened up in these words in time and eternity? “Children of God”—who can comprehend its fulness, who can tell its greatness and glory? The astronomer gazes with awe and wonder on the sublime spectacle of the starry heavens, and gets glimpses of the glory of the universe. “Then felt I like, some watcher of the skiesWhen a new planet swims into his ken;Or like stout Cortez when with eagle eyesHe stared at the Pacific—and all his menLook’d at each other with a wild surmise—Silent, upon a peak in Darien.”—John Keats.But here there are glimpses given of truths more astonishing and glorious than those of astronomy. 3. The Psalmist had some conception of these truths when he wrote: “What is man that Thou art mindful of him?” etc. (Psalms 8:4). But the Evangelist sees more deeply through Christ into the mystery of divine goodness and love when he writes: “As many as received Him,” etc. II. May men become children of God?— 1. At the present time the tendency seems to be to show that man is nothing more than the offspring of the dust—a higher kind of beast, but all the same simply a lineal descendant of the beasts that perish. It is not man’s future which concerns so many nowadays, but his past. 2. Whatever truth may lie at the basis of modern development-theories it has not yet been definitely and indubitably stated. It does not really matter much whether man physically was made by a direct act of the Almighty, or evolved from lower forms. All that can be said is that the theory is still a theory merely. 3. The main question is, What is man’s present and future? Is he a “magnetic mockery, wholly brain,” or is there within him that which tells of his relation to a higher sphere? Is there not within him a spirit which is his true self, and which may be brought into close relation with Him who is the source of all true life, moral and spiritual? 4. Men know their weakness and sinfulness so well that many stand abashed before this lofty height to which they are called to attain—to be children of God, or, as the apostle said “partakers of the divine nature.” Many seem to think it might be possible for an Enoch, etc., who look down so serenely from the lofty height of their character, to achieve this; but not ordinary men. But they were “men of like passions with ourselves”—with the same temptations, etc. And to us as to them the command is issued, “Be ye perfect, as your Father in heaven is perfect.” III. How can men attain to this height?— 1. What is the nature of the divine Being? He is “wisdom, power, holiness, justice, goodness, and truth.” Because He is so He is the eternal and unchangeable Jehovah. And it is by becoming like Him, by being made partakers of the divine nature (2 Peter 1:4), that men become His children. 2. But how shall we who cleave to the dust be able to build up within us this lofty character? Without some inner spring it would be impossible. The text tells us “as many as received Him, to them gave He power.” The receiving of Christ brings men into permanent union with the source of divine spiritual life. They are then born not of merely earthly elements. The reception of Christ is followed by the communication of a new principle, divine and heavenly, from which the heavenly character grows. 3. And the constraining force from within, which flows from this new life and which contains all its characteristics, is the power of love. It is the foundation principle of the divine nature. God is love. “Every one that loveth is born of God.” It is the love of God reconciling sinners to Himself that made it possible for men through redemption to become His children; and it is the mighty constraining power of this love within that gives them the power to live and walk as His children. 4. The power of a pure affection among men to constrain and bless cannot be estimated. And thus love to God working within, quickened by the Spirit of all grace, helps men to remove those obstructions that hinder their divine fellowship. When loving Him they realise His mercy, love, goodness, etc., in some measure; they will not continue to harbour what God abhors—sin, to remove which the Redeemer suffered and died. The love of Christ leads men to imitate Him, to empty their hearts of self, to take up the cross and follow Him. And as all the attributes of the divine nature inhere, so to speak, in this principle of love, so when the love of Christ constrains men it is that they should become holy, etc., as He is—i.e. children of God in Him. IV. The condition of attaining.— 1. It is not in ourselves, but in Christ. We must know Him and receive Him in faith. The Jews as a people did not receive Him. To those who did He gave the right—which comes from God through union with His Son. They are adopted as spiritual children, babes in Christ, and thenceforward grow in the divine likeness (2 Peter 1:3-4). They are even here members of God’s great spiritual family—“of the household of God” (Ephesians 2:19). 2. They seek through His grace to escape the corruption that is in the world through lust—to advance daily in the knowledge of Christ. 3. There is an easy gospel preached by too many. The New Testament reveals only two courses of life. In the one men rise by grace through victory over self to become children of God. The end of this course is eternal blessedness and joy. In the other men fall ever further away from God, the source of all true life and light. The end of this course is darkness and death. Those who receive and follow the Saviour shall be like Him. Those who live for this passing, perishing world, and are filled with the world’s spirit and life, cannot be called “children of God” (1 John 2:15-17). John 1:14. The Word made flesh.—No one can for one moment doubt that this refers to the Lord Jesus Christ. Observe:— 1. His peculiar denomination, “The Word.”—John is the only one of the sacred writers who speaks of Him under this name; but this does not render it less worthy of regard, for “he wrote as he was moved by the Holy Ghost.” Three things seem to be derived from John’s use of the title. (1) It is intended to mark a person. Nothing can be more forced than the meaning that it here means the wisdom of God. How could the wisdom of God be made flesh, etc., and be called the Only Begotten, etc.? (2) The term marks previous existence. This is evident from the phrase The Word was made flesh, etc. (3) The term is designed to mark a divine person. The name given to God is expressly given to the “Word.” Creation is ascribed to Him. This could not have been affirmed of a mere creature, or even of a super-angelic being. John here declares that He was God; and that He was the source of all life and existence. 2. Christ’s incarnation.—The Word was made flesh—i.e. He became man, although not ceasing to be God. As He was God before, so He could not cease to be God after He took on Him our nature; for He took not on Him, etc. (Hebrews 2:16). Hence the Scriptures ascribe many things to Him which will not apply to His divine nature or agree with His human nature separately. “Unto us a Child is given” does not refer to Him as God. “And His name shall be called Wonderful” does not refer to Him as man. There is neither contradiction nor impossibility in the incarnation of the Son of God; but it is a mystery, and will perhaps ever remain so. It is thus that the Deity is brought down to our apprehension—that He becomes our example, is able to sympathise—thus to suffer, bleed, die for us, etc.—W. Jay.John 1:14. The end of Christ’s humiliation.—The apostles preached “Christ.” The only object that can give peace to the soul is “Christ and Him crucified.” To know Him is life. The first truth taught here is the humiliation of the Son. It is laid down in two parts. I. The humiliation of the Son of God consisted in His being made flesh.— 1. What is not meant. (1) It is not meant that He really took a body without a soul. As He dwelt among us He had also a loving human soul (John 12:27). (2) It was not a sinful body. “He offered Himself without spot to God.” The one thing in which He differed from men was sin (Hebrews 4:15). His humanity was holy. 2. What is meant. He, the Word, became one with a holy human soul, and with a body with our infirmities, such as thirst, pain, etc. Why was He made flesh? (a) That He might obey the law of God in the same nature that had broken the law. He was made under the law that He might obey it, and under the curse of the law that He might endure it. It is the first of these that is brought forward here. He came that He might obey the law and do more honour to it than if it had never been broken. This is one reason why He remained so long on the earth—to show that the law is good. (b) He was made flesh that He might die, and bear the law’s curse (Hebrews 2:3; Hebrews 2:14). If He had remained in the bosom of the Father He could not have suffered. Therefore, in order to die He became flesh. (c) He became flesh that He might have sympathy with men (Hebrews 2:17). None but those who have felt as we have can have compassion and sympathy (Exodus 23:9). So God says to Christ, You know the heart of a man. 3. The second part of His humiliation. He dwelt among us. “Tabernacled among us as in a tent.” His life was one of poverty—He had not where to lay His head, etc. II. The glory that burst through His humiliation.—We beheld His glory, etc. Angels saw it. The doctors in the temple were astonished at His words. At the marriage of Cana of Galilee, etc., it was seen. What is it? The glory of the divine perfections, divine wisdom, divine love, etc. 1. The glory of the divine wisdom was shining through Him.—This was seen not so much in His miracles, etc., as in the plan of redemption—the scheme He accomplished when He said, “It is finished.” 2. The glory of the divine love.—His very appearance in the manger at Bethlehem was a display of this love. When the sinner is brought to peace, when the soul says of Christ, “Here will I rest”—here is the glory of the divine love. Have we seen it? 3. The glory of the provision laid up in Christ.—“Full of grace and truth.” Some may say, If Christ be so glorious I cannot come to Him; I can only say with Peter, “Depart from me,” etc. How can I come? There is but one answer: He is full of grace and truth. He is full of grace for them who deserve wrath. How could the publicans and sinners sit beside Him in Levi’s house? “He was full of grace.” How suitable a Saviour! He is full of truth. “The law given by Moses,” etc. The law was a shadow; Christ is the substance. All that is in Christ is truth. The pardon He gives is a true pardon. The peace He gives is true peace. Come to Him. There are these two reasons why all should come: (1) He is full of grace; (2) He is full of truth. You need a divine Saviour, and yet you need one full of grace. There is none but Christ answers to this description. He is full of grace, though full of glory. Will you not let Him save you?—McCheyne.John 1:16. Christ’s fulness of grace and truth.—The fulness of Christ here spoken of is the fulness of the divine attributes dwelling in Him, manifesting itself in that glory, full of grace and truth, which men beheld. And it pleased the Father that this “fulness” should be in Him as the Redeemer, so that men united to Him might freely receive of it; and that the Church of His redeemed might become “the fulness of Him that filleth all in all.” I. In Christ’s divine fulness there is provision for man’s need.— 1. God saw our need of all things—our “emptiness and woe”—our need of light on the path of life, of guidance and direction in the way of duty, of comfort in view of death, of peace in view of sin. 2. And Christ has filled up all these needs of ours. He is the Way, the Truth, the Life. He is the Light of the world. When He speaks Heavenly Wisdom speaks. Dwelling in the bosom of the Father, He has perfectly revealed the divine will. He brings peace through His atonement, and thus meets our utter need of salvation and grace. And He was able to effect this because in Him dwells all the fulness of the Godhead bodily. II. This provision is unfailing and inexhaustible.— 1. Christ is the same yesterday, etc. (Hebrews 13:8). The streams of grace and truth are ever full and overflowing from that perennial fountain. 2. “All we have received,” etc. To the Church during all these centuries grace has followed in the train of grace. 3. Have any ever found this fountain to fail when they have come in faith and longing? Has not each blessing received prepared the way for another (Matthew 13:12)? Every measure of grace gained by the faithful disciple fits him for receiving a fuller measure (2 Peter 3:18). 4. From the eternal fulness of the river of grace all may drink without diminishing one drop of its full tide. And then for millions now and in eternity it shall flow. John 1:17. The law and grace—Sinai and Calvary.—In these words there is brought before us the preparatory and the final, the incomplete and the perfect revelation of God’s will—the temporary, typical, and the eternally abiding manifestation of His righteousness, mercy, and love. “The law was given by Moses.” It was a truly grand manifestation of the righteousness and holiness of God. It pointed out clearly the way to Himself. “Without holiness,” without conformity to that moral order revealed on Sinai, “no man shall see the Lord.” And if this revelation had stood alone it would have been, so far as men are concerned, a revelation of despair. “By the deeds of the law shall no flesh be justified” (Romans 3:20). To those who sought by this way alone access to God there was opposed an impassable barrier—the barrier of moral inability. “If there had been a law given which could have given life, verily righteousness should have been by the law” (Galatians 3:21). But even the law itself, on its ceremonial side, showed its inability to give life, and pointed the faithful to the promise both concealed and revealed in it. The law led men, by showing them their inability to attain to its standard, directly to the promise, whilst the promise pointed and led them to Christ. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/phc/ PART II. (A.) John 1:19 to John 4:54I. THE OF THE WORD AS LIGHT AMONG THOSE TO RECEIVE HIM (John 1:19-51) 1. The testimony of John the Baptist: (1) he is not the Christ, etc. (John 1:19-21); (2) he is the voice of the promised herald (John 1:23). 2. He proclaims to the messengers of the Sanhedrin the dignity of Christ (John 1:24-28). 3. He testifies, to his disciples, of Christ as the antitype of divine ordinance and the fulfilment of prophetic promise (John 1:29-31), his faith having been confirmed by the incidents which transpired at the baptism of Jesus (John 1:32-34). 4. John’s disciples are pointed to Jesus (John 1:35-40). 5. Jesus reveals Himself to individual disciples: (1) to Simon (John 1:41-42); (2) to Philip (John 1:43-44); and (3) to Nathanael the Israelite without guile (John 1:45-51). 6. To these He reveals Himself as (1) the Messiah (John 1:41); (2) the Son of God, in whom Old Testament predictions find their fulfilment (John 1:45-49); (3) the Son of man, by whom the heavenly stairway which Jacob saw in a vision is realised and completed (John 1:50-51). AND WITNESS OF JOHN THE BAPTIST (John 1:19-37) John 1:19. Here the historical narrative of the gospel begins. The point of time may be considered as soon after the baptism of Jesus by John, which was to the latter the testimony of Jesus’ Messiahship (John 1:33-34). This is the record, etc.—As we learn from Matthew 3:7, many of the Jewish leaders had been attracted by the Baptist’s teaching; and the people as a whole were so moved by it that “all men mused in their hearts of John whether he were the Christ” (Luke 3:15). Indeed so much attention did John’s teaching attract that the Jews “sent priests and Levites … to ask him, Who art thou?” St. John was writing his Gospel as a universal treatise, and it was necessary for him to use the term the Jews, as he constantly does. It frequently refers to the ecclesiastical leaders of the people. The term is used historically. The Levites are seldom mentioned in the New Testament, and the general idea of expositors is that they were identical with the Scribes. At all events it seems reasonable to conclude from such a passage as Nehemiah 8:7-8, that the remnant of this tribe in our Lord’s day still continued to be students and scribes of the law. Who art thou?—Bishop Wordsworth remarks that there is here “an indirect testimony” to the miraculous occurrences of which the birth of John the Baptist was the centre. There is no doubt that these occurrences would be known and remembered in priestly and ecclesiastical circles. Hence the willingness of the Jewish leaders to accept John as the Messiah.John 1:20. John’s answer shows that he as well as his interrogators understood the bearing of this question. “He confessed” indicates in effect the spontaneity and eagerness with which the declaration was made. The same thought follows in a negative form, “he denied not,” to show that he did not for an instant yield to the temptation to deny. Finally the second “he confessed” is added to the first in order to attach it to the profession which follows. ἐγὼοὐκεἰμὶὁΧριστιός, i.e. I am not, etc., but there is One who is.John 1:21. Elias.—Malachi 4:5-6. John came in the spirit and power of Elijah, it is true (Luke 1:17); but according to the Jewish expectation of a literal return of the old prophet, the Baptist could return only a negative answer. That (the) prophet.—Deuteronomy 18:15. The interpretation of this old prophecy given in Acts 3:19-24 was evidently that held by John. Thus again he answered no.John 1:22-23.—In his positive answer the Baptist appropriated to himself the grand prophecy of Isa 40:3. Notice the agreement with the Synoptists, who all refer this prophecy to John (Matthew 3:3; Mark 1:3; Luke 3:3-6).John 1:24. And they had been sent from the Pharisees.—The best MSS. omit the οἱ, but this does not alter the sense, as the messengers would no doubt be themselves Pharisees. The clause is inserted to explain the sequel.John 1:25.—The Pharisees, versed in the law and tradition, were well acquainted with the meaning of the baptismal rite—as, e.g., applied to proselytes. But why did John enforce it in the case of all, Jews as well as others, if he were not the Messiah, or Elias, whom they expected to enact “a great national lustration to inaugurate the kingdom of Messiah” (Godet)? Ezekiel 36:25-27; Zechariah 13:1.John 1:26-27. I baptise, etc.—This is the continuation of his call to repentance (John 1:23, “Make straight,” etc.), as well as the answer to the question of the Pharisees. In the very fact that he announces to them the presence of the Messiah in the midst of them, their question is resolved. “If the Christ is there He is known by him and him alone,—the Messianic time has come; he is its initiator, and his baptism is thereby justified” (Godet). Latchet, etc.—The coming Messiah should be so glorious that John felt himself unworthy of serving Him in the most menial office. The phrase ὃςἔμπροσθένμουγέγονεν is wanting in the best MSS.John 1:28. In Bethabara should be read ἐνΒηθανίᾳ ?—in Bethania, or Bethany beyond Jordan. The change of name from the Bethany of the oldest MSS. seems to have been effected by Origen. In his day the name had been obliterated from the region of the Jordan; but finding that tradition pointed to a place called Bethabara as that where John baptised, he inserted that name. But, according to Godet, “As to the Bethany near the Jordan, it is more probable that its name is derived from Beth-Onijah (ΰπιδ-navis), place of the ferry-boat. This last sense would almost coincide with that of Bethabara, place of the ford” (Judges 7:24). Caspari identifies it with Tell (i.e. Beth sometimes is so translated in Arabic) Anihje, a village some miles north of the Sea of Galilee on the east side of Jordan. The conclusion of Godet and others (given above) is perhaps the most reasonable in view of all the facts of the case. There were two Bethanys, just as there were two Cζsareas, etc.John 1:31-33. I knew Him not also.—John, though knowing that Jesus had some important work to do, and a lofty destiny far higher than his own, had not yet arrived at the knowledge of Him as the hope of Israel. The divine lineage and lofty mission of Jesus as the Messiah were not fully known to John until after that scene at Jordan, when the Spirit descended on the Saviour “from heaven like a dove and abode upon Him.” Then the Baptist knew by an express divine revelation that this was He who should baptise with the Spirit, that this was indeed The Son of God.John 1:34. And I saw and bare record (have seen, etc.).—The perfects denote a completed fact. The meaning is not that Jesus became (was constituted) at His baptism the Son of God, but simply that this momentous truth was then revealed to John and testified to by him.John 1:35-37. Again (vide John 1:29). Two of His disciples, etc.—The minute details are interesting as showing how deep an impression this day’s events had made on the writer of this Gospel, who was one of the two mentioned. (36) Looking on Jesus as He walked.—Regarding Him with earnest gaze. Christ and the Baptist henceforward were each independently to carry on their individual work; but John was now to be guided by the action of Jesus. Like all men, John also must “behold the Lamb of God.” (37) “The disciples understand the words as the teacher meant them.… There is no word bidding them follow Jesus; that cannot be needed” (Watkins).MAIN OF THE .—John 1:19-37 The witness of John the Baptist.—John the Baptist was aware that his preparatory ministry was nearing its close, that his prophetic ray would grow dim and fade away as the Sun of righteousness, now risen visibly on the world, shed abroad its heavenly light. The Baptist is a noble figure as he meets us in this Gospel, as he bears unfaltering witness to the Messiah, and directs his loved disciples to Jesus. His uprightness, candour, humility, boldness, and power form traits of a character that wins the esteem and admiration of all noble minds. “Among them that are born of women there hath not risen a greater than John the Baptist” (Matthew 11:11). But now his work was nearly done—and well done. Therefore like a modest herald he steps aside at the coming of the Prince whose way he had prepared. The witness of John is given in threefold form:— I. His testimony as to his own person and work.—“The Word was made flesh” is the theme of the prologue to this Gospel. The witness of John that Jesus is the incarnate Word is the subject of this section. 1. The Evangelist had already referred to the witness of the Baptist (John 1:6-8; John 1:15), as the herald of the Messiah about to be revealed, when he preached “repentance” to those who flocked to his ministry and declared that “the kingdom of the heavens was at hand” (John 1:15 : compare Matthew 3:1-3; Matthew 3:11). His preaching, which was with power, and his employment of the rite of baptism, which was to be a significant sign of the times of the Messiah (Ezekiel 36:25-27; Isaiah 52:15; Zechariah 13:1), made so deep an impression on all classes of the community, that “all men mused in their hearts of John, whether he were the Christ, or not” (Luke 3:15). It was this circumstance which led to his first historical testimony to Christ recorded here. The religious rulers could not allow such events to transpire and such thoughts to spread without making strict inquiry as to John’s person and the meaning of his work. Therefore the Jews (under which designation we are to understand most probably the Sanhedrin, on which devolved the oversight of the religious teaching and worship of the people) “sent priests and Levites from Jerusalem to ask him, Who art thou?” (John 1:19). By the Levites probably the scribes are meant (Nehemiah 8:7-8). As men versed in the law, they were sent to discover and define John’s position. All of them were members of the party of the Pharisees, the sect which laid the greatest stress on the outward observances of the law, and the greatest store by the “traditions” of the fathers. Thus we may expect that (as afterward in the case of Christ) they approached John the Baptist, if not as enemies, yet with no very friendly disposition. 2. Their question was a sign of the times. As in the human soul, when seeking after salvation, there may be, and usually is, a period of uncertainty, when the soul can find no rest, and looks hither and thither in order to find it, so at the time when Christ appeared men were anxiously looking for a Redeemer. Not only among the Jews, but even among the heathen, there was an expectation that a deliverer of the race was nigh at hand. But more especially was this the case among the Jews, groaning as they were under the yoke of subjection to Rome. 3. Pious Israelites, and even the formalists, were anxiously hoping that the promised hour was near (Luke 2:25; Luke 2:38). And as they heard of John’s preaching, of the crowds that were drawn to his baptism, and of the revival of religion that was proceeding under his startling calls to repentance, it was little wonder that “the people were in expectation” (Luke 3:15). It was certainly time to ask John publicly, “Who art thou?” 4. There was no delay or hesitation in the Baptist’s answer. That is the meaning of the words, “He confessed, and denied not.” His confession was open and prompt, without dubiety. Without arriθre pensιe, without any thought of his own honour or self-advantage, he unhesitatingly repudiated any claim to be the Messiah, as he doubtless realised that this definite question lingered behind the general one. 5. Satisfied on this point, the deputation then endeavoured to discover something concerning John himself. “Art thou Elias?” is the next question. And the Baptist’s answer is, “I am not,” i.e. not Elias in person, according to your expectation. “Art thou that prophet?” i.e. that prophet foretold by Moses (Deuteronomy 18:15; Deuteronomy 18:18). And John answered, “No,” as if by this brevity he would signify that he did not desire them to linger on the subject of own personality. Then in response to their further demand that he would positively declare who he was, he answered, “I am the voice,” etc. Of himself he would not speak further: his office, and not himself, to him was most important. He desired to draw attention away from himself, so as to concentrate it on the Messiah. Therefore he described himself as “the voice crying in the wilderness” spoken of by Isaiah (Isaiah 40:3), to prepare the way of the Messiah. “A man becomes a voice when he desires nothing for himself, when he does not consider himself, but when his message is everything” (Luther). The wilderness was a fitting image of the moral condition of his people, whose hearts needed to be “prepared for the Lord” (Luke 1:16-18; Luke 1:76) by true repentance. 6. In the next question the true character of the messengers of the Jewish religious leaders shows itself. They were zealous in a way for the law, but they were even more so for their traditions. “Why baptisest thou with water?” etc. They knew that before the days of the Messiah there should be a cleansing of the people (vide above, Ezekiel 36:25, etc.); but if John were not the Messiah, nor one of the prophets who should precede Him, what right had he to presume to use that symbolic rite? This question led to the testimony the Baptist was so desirous to make: “I baptise with water,” etc. (John 1:26-27). You ask me for my authority to baptise: it is my right and duty in the office committed to me. I must prepare the way of the Lord; and to this end I preach repentance and baptise, i.e. prepare those who shall receive the Messiah. And this is so much more needful, as the Messiah no longer delays His coming, but even now stands among you, i.e. has already begun His public ministry in Israel. Thus in the lofty position of Him whose forerunner John was, in the necessity of the forsaking of sin as a preparation for His coming, lay John’s authority for his baptism. II. John’s testimony in the presence of Jesus.— 1. John confessed that he had not recognised the high destiny of Jesus, but only the fact that He should be made manifest to Israel. This does not mean that John was unacquainted with Jesus personally. Probably he had heard something of the marvellous circumstances attending the birth of Jesus, and the expectations raised by these circumstances in pious hearts. But that He who at Nazareth appeared in such humble guise in the form of a servant should be the promised Messiah was far from John’s thought. 2. A fuller revelation dawned on him at the baptism of the Redeemer. He who was formerly known only as the son of Joseph was now revealed as the Son of God. He whom the Baptist saw as One so pure and true as to need no cleansing, nor therefore the symbolic sign of cleansing, was now revealed as He who should baptise with the Holy Ghost. John’s baptism, like the Old Testament offerings, was intimately related to the forgiveness of sin. And as the offerer was purged from sin by looking in faith toward what those offerings symbolised, so those who received John’s baptism in faith as a preparation for the coming of God’s kingdom participated in that forgiveness which membership in that kingdom implies. But, like the Old Testament offerings, this baptism was typical and temporary. It could not confer that spiritual life by which renewed men are enabled “to mortify the deeds of the body” (Romans 8:13). And it was revealed to John at Christ’s baptism that He it was who “should baptise with the Holy Ghost.” And therefore John was now prepared to testify, as he did, that— 3. Christ is the Lamb of God, etc.—the Son of God—the Messiah of Israel. But why was it necessary that the Spirit should descend on the Redeemer at His baptism? Was He not the eternal Son? Did not the fulness of the Godhead bodily dwell in Him? Was He not “conceived of the Holy Ghost”? Yet it is said, “God giveth not the Spirit by measure unto Him.” The meaning seems to be that our Lord’s humanity needed this preparation, this bestowal of the Holy Spirit, for its high office. God “was manifested in the flesh, justified in the spirit” (1 Timothy 3:16). III. John’s testimony to Jesus among his disciples.— 1. When John saw Jesus coming as conqueror from the wilderness conflict he had pointed Him out as the “Lamb of God” to all who heard him speak. On the following day he directed his disciples especially to this heavenly Teacher and Redeemer, to bear witness to whom was now his high office and his deepest joy. 2. Apparently John prompted his disciples to follow the Saviour. His words, “Behold the Lamb of God,” would be to them equivalent to a command to go after Him. Learn, preachers and teachers: 1. To lose sight of self in witnessing for Christ; 2. To be open and bold in confessing Christ; 3. To rejoice in being able to direct others to the Saviour. John 1:22. “Who art thou?” (A Christmas Homily.)—We consider this question— I. As a question put to ourselves.—The Saviour has been born. God became man. Then comes the question, O God, what am I that Thou shouldst give Thy Son for me? Some give to this question— 1. No reply.—John gave a reply; we seek to back out of it. Who art thou? This is no police inquiry what you are in the world, and how much you are worth. It is a question of conscience to our hearts. Conscience seeks to know how we stand toward God. Your possessions, the duties of your office, the newest form of entertainment, political news, etc., you know; but to your own heart you are a stranger. You do not venture to look into it, it is so unpleasant to do so. So you seek to hear not, or to ignore this question, Who art thou? and are silent. But your silence is also an answer. 2. A vain-glorious answer.—John gave a humble answer; you an answer of self-commendation. You can look the question boldly in the face. You fulfil what is incumbent on you; you envelop yourself in the cloak of your good name as a citizen. You measure yourself complacently with others. You know nothing of a troubled conscience, and you have nothing to seek for at the manger-cradle of the Son of God. 3. An embarrassed and undetermined answer.—John gave a definite and clear answer; you give a doubtful one. You hear the question plainly, Who art thou? Are you already converted? Are you a child of God, a member of Christ? Can you die assured? But you seek to shun the question; you give an embarrassed and undetermined answer. 4. An honest answer.—There are those who answer faithfully. Their answer is a troubled one, and runs, I am a sinner. And it brings the troubled soul to the Saviour. Or their answer is a plaintive one, for they sigh for the comfort of grace, and have it not yet. Therefore they cry out, “It is for Thee I sigh; comfort Thou my heart.” Or their answer is a joyful one, and runs, “I am a sinner, but I have found grace. Christ is born for me.” II. As a question put concerning the Lord.—Men turn aside from the question, Who art thou? They do not know themselves, and therefore they do not know the Lord. They know not the meaning of Christian joy. But those who seek to answer the question go to the manger-bed and ask, Who is this Child? Of Him our gospel says:— 1. He is so near, and is yet so far above us.—He has come into your midst, Him whom ye knew not. This is true now as then. 2. He is so high, and yet so lowly.—He who comes after me is preferred before me. He is God from eternity, and yet has appeared in time, and lies as an infant of days in His manger-bed. 3. He is so holy, and yet so full of grace.—He it is the latchet of whose shoes I am not worthy to stoop down and unloose. We are not worthy tremblingly to offer Him the lowliest service; and yet He appears as the Lamb of God who beareth away the sins of the world.—Appuhn, in J. L. Sommer.John 1:27. Christ’s disciples follow Him.—I. Christ’s disciples follow Him as their Redeemer. This is the first and chiefest reason why we should go after Him. 1. It is good to be attracted to Him for any reason; but all will be useless unless we recognise and act upon the great need of our nature, and the promise that it will be granted, which is discovered in the very name of the Saviour: “He shall be called Jesus, for He shall save His people from their sins.” And men must come to Him for this eternally important and all-inclusive blessing of redemption. Otherwise they cannot truly follow Him in any fashion. The prisoner manacled and fettered in his cell cannot walk on the highway, however eagerly he may desire to do so. His chains and fetters must be taken off, and he must come forth from his cell a free man first. Now by nature we are bound by sin, enslaved by sin; and ere we can follow Jesus to any good purpose we must be delivered. 2. But how can we attain deliverance and follow Christ if we are bound and fettered? Here is the grace and simplicity of the gospel. When men feel their need, and desire deliverance truly and sincerely, in that very moment the fetters are broken, and they are enabled to go to the Redeemer for pardon, peace, and every heavenly gift. “Whosoever will, let him take of the water of life freely” (Revelation 22:17). “He hath lifted up and borne away the sin of the world” (John 1:29); “He hath borne our sins in His own body on the tree” (1 Peter 2:24); “He was wounded for our transgressions and bruised for our iniquities” (Isaiah 53:5). He hath taken away the guilt of our sin. 3. But more than that—if we follow Him as our redeemer He enables us “to die unto sin.” We are delivered from the power of that baleful disorder which has laid hold of our humanity, from the grip of that subtle foe that seeks our undoing. How miserable has this foe made earnest men who have tried to free themselves from his power! Again and again they have wrestled and striven, only to fall yet once more before his onslaught. And, on the other hand, how blessed is the experience of those who have felt their own impotence, have looked to Christ for deliverance, and of whom it can be said: “Sin shall have no more dominion over you; for ye are not under the law, but under grace” (Romans 6:14). 4. And thus do Christ’s disciples attain to peace. The old terror of God passes away, as they see sin’s guilt removed at the cross; the old misery and wretchedness in the ineffectual strife with the power of sin is banished when Christ frees them from their bondage. Then peace and joy and unfading hope fill their souls. Old-fashioned and simple teaching? Yes; but ever fresh and welcome to those who receive and act upon it. Consequently it is of supreme importance as a test for ourselves to ask: Have all we obeyed the earnest exhortations of faithful preachers of the cross? Have we, like John’s disciples, followed Jesus, and is the full blessedness of redemption ours? II. Christ’s disciples follow Him as their pattern.—To do this aright is impossible until we have learned to follow Him as the Redeemer. Hence there are many who profess to follow Him, by taking Him as their example, who in reality go astray at the very first step. They overlook the essential purpose for which God’s Son became incarnate, and for which He calls men to Him: “Look unto Me and be ye saved, all ye ends of the earth.” But when this first step has been made, then we are to follow Christ as our heavenly pattern. 1. Men need such a pattern—one who in human form would reveal and exemplify the life and walk of the “perfect man,” according to the heavenly ideal. Such was never seen in human life—at least after the fall. Men could not know or understand the perfect human life, which is summed up in the phrase “walking with God,” until it was revealed in Christ. Nothing remained but the mystic and brief record of that primζval period of Edenic blessedness, ere sin entered the world. And afterward, although in some hearts still the desire for heavenly communion so prevailed that of an Enoch and a Noah it was said that they “walked with God,” yet this brief record also implies and records the presence of imperfection. There were flaws—“In much the best life faileth.” 2. But all men, as we have seen, conform their lives to one pattern or another. The child imitates the parent; the friend is influenced by the more powerful personality, the genius, the amiability, the intelligence of some dearly loved friend. We are influenced, often insensibly, by one conspicuous in the religious, the social, the political sphere. Hence the need of choosing as our patterns those influenced by principles of righteousness. Hence, also, the need of all those who are professedly Christ’s followers, and who have their influence in greater or less degree as parents, friends, public men, to see that their influence is for good—that in this they are imitators of Christ. 3. But it is well, above all, that we should daily look to that “perfect pattern” in whose steps we are commanded to follow, to that sacred height of holiness toward which we are to climb. (1) We are to follow Him in His willing obedience to the Father. “He was obedient unto death,” even. No murmur escaped His lips, however bitter the cup, however painful and shameful the cross. A cheerful compliance with all that must needs be done was the conspicuous feature of His life. In His prophetic word, ages before His incarnation, He declared: “Lo, I come; in the volume of the book it is written of Me, I delight to do Thy will, O My God; yea, Thy law is within My heart” (Psalms 40:7-8). And when He did assume the lowly guise of a servant on earth, it was to reaffirm that word: “My meat is to do the will of Him that sent Me, and to finish His work” (John 4:34). And this is the spirit in which all true sons of God will seek to serve the heavenly Father. (2) He is our pattern also in His patient endurance in love and activity for men. Who, of all who have lived, has kept perfectly the second great commandment of the law but Christ? (3) And we are to follow Him also in His victorious conquest of evil. From the hour when the vanquished adversary retired foiled from the mountain top, until on the cross the Saviour cried “It is finished,” the powers of evil sought to conquer Him in vain. In vain! for the resurrection morning proclaimed them vanquished for ever. (4) In this way must we follow Christ—on the path of obedience, in the way of the service of humanity, in the conquest of evil—and we shall be “more than conquerors through Him who loved us” (Romans 8:37). III. “Through Him who loved us.” This leads to the further thought that we are to follow Christ as our guide and shepherd. Christ our pattern of attainment! Is it not to us an impossible one? Yes, but for His promise, “Lo, I am with you always.” Therein lies our hope. 1. He is our guide.—Without an experienced guide even skilled mountaineers will not attempt to scale giddy Alpine peaks; and even such skilled guides may err, so that guide and traveller may rush to death. But our heavenly Guide never errs—He is unfailing. His hold is never relinquished—no blinding storm, nor slippery path, nor yawning crevasse can daunt or stay Him. And those who trust Him He will safely guide on the perilous path of life, until they rest on the summit in the serene sunshine of heaven, far above the storms and clouds of earth. 2. But more comforting still is the assurance that He is the shepherd of His people. We need not only a guide for the upward path—we need to be strengthened and refreshed for the way. And His people find all needed nourishment in the green pastures of His word and gospel, whereby their souls are strengthened for the journey; whilst there is continual refreshing for them in the waterbrooks of grace. He strengthens them to resist their spiritual foes: “in temptation’s dangerous hour” He stands near to help them; when the wolf—the enemy of God and man—draws near to steal, kill, destroy, and His flock look to Him for aid, He will not be afar; when they must pass through the darkness of death He shines as their example, comforts with His rod and staff, and at eventide brings them safely folded into “the greener pastures of paradise, and the waterbrooks of everlasting life.” John 1:29. The Lamb of God.—John’s action here shows (John 1:19-27) how faithful he was in his office as forerunner of the Messiah. It was not his own influence, honour, glory, he thought upon. Having recognised in Jesus his Lord and the promised Deliverer, he pointed his disciples to Him, contented that his preparatory work should come to an end, that his influence should wane whilst that of Jesus waxed, that as the herald of the dawn he should fade from view at the rising of the Sun of righteousness. I. What is the meaning of this title, “the Lamb of God”?—What would John’s hearers understand by those words? One common idea is that they refer to the passover lamb. No doubt this in a sense is true. The sprinkling of His blood is a sign of safety to the redeemed. But this is not the only meaning. The reference is in greater measure to the lamb of the trespass offering (Leviticus 4:32-35; Leviticus 14:12-14, etc.). The image brought before a Jewish mind by this descriptive title would be the sacrifices offered in a special sense for sin—more particularly, perhaps, the lamb of the daily morning and evening sacrifice. It would call to mind the ascending altar smoke, rising like a prayer for forgiveness, and the typical sacrifices ever pointing forward to One who was to complete and end them all. Especially would they be reminded of that prophetic picture of the Messiah in which He is represented thus: “He is brought as a lamb to the slaughter,” etc. (Isaiah 53:7). Now it is in this sense chiefly that men are called upon to “behold the Lamb of God.” He is the great atonement for sin, for His atoning work is potent to take away the guilt of sin and free men from its curse. It is sufficient here to point out that this word is in agreement with the leading idea of the New Testament when it speaks of Christ “bearing away” the world’s sin. The full force of the word (αἴρειν) is to “lift up” as a burden and “carry away”—the meaning being that Jesus lifted up the burden and penalty of sin from believers, Himself bearing the penalty for them. This was done by expiation—by rendering satisfaction for the breaking and outraging of God’s law through sin. Nothing less could bring peace; and Christ brings peace by removing the guilt of sin. “Surely He hath borne,” etc. (Isaiah 53:4-5). Thus the Old Testament seer spoke of the coming Messiah. And when He had completed His work on earth, the New Testament writers speak of that work thus: “It behoved Christ to suffer,” etc. (Luke 24:26); “The blood of Jesus Christ cleanseth from all sin” (1 John 1:7); “Christ appeared to put away sin by the sacrifice of Himself” (Hebrews 9:26). Such words testify plainly as to the nature of Christ’s redemptive work. His sacrificial death accomplished what the typical sacrifice of the old covenant pointed to. He shed His blood “for the remission of sin” (Matthew 26:28). Make of it what men may, this is a cardinal doctrine of Scripture. “God hath set Him forth,” etc. (Romans 3:25). There is an experimental proof of the truth of this doctrine which to believers is irrefragable. It is the fact that those who truly have faith in Christ know the blessedness that springs from forgiven sin. Does it form a firm foundation for our Christian hope? They who have this proof need no other that Christ is “the Lamb of God.” II. Whilst the foregoing is the primary sense of the text, and that which would first occur to John’s Jewish hearers, there is another sense in which it appeals to the Christian. Christ is here held up as the example we must follow if we would be free from sin and grow in holiness. His disposition and life are held up for our imitation. The redeeming work and power of Christ are many-sided—a truth often forgotten in disputes as to the meaning of the Atonement. 1. In this descriptive title there is an intimation of the gentleness of Christ’s character. He never did nor will “quench the smoking flax,” etc. He never did nor will spurn true penitents, how great soever their sin and guilt. He wore no forbidding aspect, did not display the fulness of His power in wrath. The mild rays of love and mercy shone in all His life. Tender acts, gentle words, showed what forces moved His matchless life. He was ever willing to sheathe the sword of justice and stretch out a helping hand to erring men if they would cease their rebellion. He felt for weak humanity, sorrowed with men and women in their trials, rejoiced with them in their innocent joys, tenderly loved little children, bore compassionately with the waywardness of children of a larger growth. He was meek and lowly—the Lamb of God. True, there were not wanting elements of divine strength from His character—anger at sin, scorn of evil (Matthew 23, etc.). But He showed this only when gentleness, even divine, would not reclaim, and divine indignation must needs show itself. Still, this was exceptional. And so, too, exalted in the heavens, the same tender compassion characterises Him. He will yet, no doubt, speak in judgment, and terrible will be the wrath of the Lamb. But “His nature and His name is love,” and with tender entreaty He invites men to look to Him and live. 2. The purity and sinlessness of Jesus are suggested by the title of the text. He was as “a lamb without blemish and without spot” (1 Peter 1:19), the true sacrificial antitype. His life all through was beautiful, pure, true. There was about it that which made wicked men shrink from it as darkness from light. As the pellucid flood reflects the blue heaven, so the pure human life of Jesus reflected as in a mirror the purity and holiness of heaven. His lynx-eyed enemies could not disprove His innocence; at His trial hired witnesses had to be set up to accuse Him, as no honest man could be found to speak an accusing word. Pilate had to confess, “This man hath done nothing amiss.” So He stands before the world gentle and tender, pure and innocent—the Lamb of God. 3. And by this display of character and life Jesus Christ is in a true and genuine sense taking away the sin of the world. Not only does His sacrifice free men from the guilt of sin—through faith in Him the heart is endowed with a new spiritual power by which the believer overcomes the world. Yet this would not be sufficient were there no example for the Christian to follow, and some goal pointed out toward which he may strive. But there is such an example and such a goal. Christ is our example, and calls us to follow Him, the perfect man, bending down to us from the height of holiness toward which we are to strive to attain. His example and His invitations are like an immense magnet force drawing men, when they submit to its power, nearer to itself. The more men become familiar with Christ’s character, the more will they be dissatisfied with themselves and with sin, the more attracted to holiness and the divine service. III. Attend therefore to the exhortation of the Baptist.—“Behold,” etc. Men must do so whether they will or no. Toward Him all eyes in the civilised world are directed. Even His enemies cannot help themselves. To ignore Him would be to ignore the luminous centre of a dark world. Behold Him! ye who have not yet trusted in Him. You have tasted of sin’s bitterness, felt its misery, have trembled at the thought of death and eternity. You feel it is a curse in the happiness of “being.” But there is one power can burst asunder the fetters of evil, can purify and bless. It is Christ’s gospel. Behold the Lamb of God! in simple faith accept Him, and the blessedness of pardon will visit your sin-sick nature like a healing balm, and peace like restful eventide will descend upon your souls. In vain will the like result be sought in other ways. Try this way! Behold Him, Christians! and let the view animate your souls and stir you to greater efforts to attain. The conflict between good and evil is fierce and protracted. Take your stand beside the cross. Let not men say your example was such that, if you were representative Christians, they could see no great hope of a higher life or any great profit in passing to the position in which you profess to stand. Follow the Lord’s example: “Let your profiting appear unto all men.” Remember how unweariedly He toiled and endured for you amidst danger and in temptation. Therefore be not weary in well-doing, and let your hands be quick to good. See Him and become Christlike; let His loving character be reproduced in your lives. For if men do not behold Him earnestly and lovingly in the day of life, a time will come when they shall not be able to choose. “Behold, He cometh with clouds, and every eye shall see Him” (Revelation 1:7)—comes no more with messages of peace, but awful as the Judge of quick and dead. May it be ours to labour diligently now as His disciples and servants, so that we may joyfully look for His appearing, and join the mighty host of the redeemed whom John in vision heard saying, “Worthy is the Lamb that was slain,” etc. (Revelation 5:12). And till then may we raise that prayer which has ascended since the Church was founded in many a stormy time, and which still ascends: “Agnus Dei, qui tollis peccata mundi, miserere nobis: Agnus Dei, qui tollis peccata mundi, dona nobis pacem.” Amen. John 1:29-34. The result of beholding Christ in faith as the Lamb of God.—In view of all that Christ is, of all His greatness and glory, of all His love and condescension, what position should we assume toward Him? When we remember that not only does He bring us salvation, but that He is governing and controlling all things, coming in His judgments among the nations and individuals, until He shall come at last in His glory, it well becomes us to ask: How are we receiving Him? Is He coming to us in love and mercy, and are we rejoicing in Him? There can be joy to those alone to whom the coming of Christ signifies grace and not judgment. Do we believe Him to be what the Scriptures declare He is? Then it will be the part of true wisdom to ask how we stand related to Him. All things, all created beings, “were created by Him and for Him” (Colossians 1:16). What then is our duty? I. We should submit ourselves willingly to His rule.— 1. When the King of kings makes His presence felt, we should receive Him with honour and reverence, and prepare ourselves for His service. At His advent as the incarnate Son it was foretold that His forerunner should “go before Him in the spirit and power of Elias … to make ready a people prepared for the Lord” (Luke 1:17). And the forerunner declared that he himself was the voice of one crying, etc. (John 1:23). 2. Therefore we should prepare our hearts to receive Christ, by repentance of sin and turning away from it—“Prepare the way of the Lord and make His paths straight” (Matthew 3:2-3). So we must humble ourselves before Him, remembering our sins, through His grace turn from sin and submit ourselves to Him, to be freed from spiritual bondage, and made free citizens of His spiritual kingdom—“fellow-citizens of the saints and of the household of God.” 3. And receiving Christ thus, we shall reach true joy and peace in life; for then we shall be occupying our true position as subjects of our King and as creatures of our Creator. Duty and destiny are both then clear and plain. Doubt as to the one and darkness as regards the other vanish away. 4. Let us submit ourselves to our Maker and King then, for in this way alone do we attain our true position in time and our true hope for eternity. But we must also do so in adoring gratitude when we remember His love and mercy—that He the Son and Word of God became man, emptied Himself of His glory, suffered and died that we might live. When we have thus submitted ourselves, then— II. We should labour for Him.— 1. The true and loyal citizen of a country delights to spend and be spent in the service of country and ruler. The statesman spends laborious days and nights, often for a lifetime, without fee or reward, in the service of his fatherland. The philanthropist, in his enthusiasm for humanity; gives himself up to his benevolent labours, not only without a grudge, but with positive pleasure, finding in well-doing and in blessing others the highest reward. 2. Do not such examples put many of those called Christians to confusion? Are not those who profess that they believe in Christ citizens of a kingdom far more grand and glorious than the most glorious dominion that the world has ever seen? Are they not subjects of the King of kings and Lord of lords, the Creator and Governor of all, who also when His subjects rebelled “was made flesh,” in order that He might bring them back from their alienation? 3. And yet how feebly and haltingly do they serve Him and labour for Him, and the building up and extension of His kingdom! But His true subjects make this their continual aim. Even in what is erroneously called their secular labour, they will be ever seeking to do His will and work. The glory of Christ and His kingdom will be the one aim of life to them. It is the true aim of men, and leads to the best and most blessed end, if men would but see this. When we have attained to being workers together with Christ, then— III. We should bear witness to Him.— 1. This Christ’s forerunner did (John 1:15). This is a distinctive mark of true subjects of Christ. “Ye shall be witnesses unto Me both in Jerusalem,” etc. (Acts 1:8). 2. They should bear witness by their righteous, joyful lives, showing in this way, unto all men, whose they are and whom they serve, attracting men to the kingdom by their radiant Christian character (Matthew 5:16; 1 Thessalonians 1:8). 3. They should witness for Him in word, rebuking what is evil in His name (Luke 3:7-9), and pointing to Him as the way of salvation (Luke 3:16-18), testifying from experience what He has done for their souls. 4. Nor must their testimony end with their immediate surroundings. To every true Christian man and woman is given the promise, “Ye shall be My witnesses unto the uttermost part of the earth.” Each cannot do this personally. But when the Church at Philippi is filled with the Spirit of Christ, then it will be eager to uphold and aid the missionary apostle to bear the truth, that has blessed them, to those wandering in error (Philippians 4:14)—to bring the light of salvation, which has arisen on them, making their hearts glad, to those who are still in spiritual darkness. True citizens of the spiritual kingdom should need no persuasion to invite them to missionary effort. NOTESJoh_1:19-38. Who art thou, journalist with far-heard speaking-trumpet of thy newspaper? thou poet or literary man? thou preacher in the pulpit or speaker on the political platform? Will you allow yourself to be addressed generally in regard to your prophetic calling, as the Baptist was spoken to, as to whether you use your calling on the basis of self-knowledge and self-denial? Do you know what your dangers are, and the weak points in your armour? Are you venal like the prophet Balaam, or incorruptible like Simon Peter in presence of the sorcerer? Are you fearful like Jonah, or undismayed like Nathan? Do you, like Saul, even when he was by chance found among the prophets, hold fast to the old evil Ego, or are you personally consecrated to God as was that other Saul when he became Paul? A consecrated voice of to-day speaks in wrath against all the egoistic and selfish doings of blatant popular orators: “They frequently rave about freedom whilst all the time the slaves of their own lusts; they speak about the eternal rights of man, and mean only their own little ego!” What do you say of yourself? no matter whether you are surrounded by the madding crowd, or by silent loneliness; whether men weave thorns or laurels for your crown; whether the one side seek to pamper, or the other to scoff you? Are you as wholesomely distrustful of yourself as was Paul, who not only thought lightly of man’s judgment, but in view of the possibility of being self-deceived declared: “Yea, I judge not mine own self: it is God who judgeth me” (1 Corinthians 4:3). Do you confess and deny not: I am not my own Christ; as the hart panteth after the waterbrooks, so crieth and thirsteth my soul for Him who is full of grace and truth—full of forgiveness and salvation? Do you confess and deny not: I am of unclean lips, and need the expiating call from above? This is indeed the distinction, frequently overlooked, between simple modesty and Christian humility,—that modesty is a gracious adornment, humility a religious virtue; that modesty has learned the limits of individual knowledge and ability, humility, on the contrary, the feeling of sinfulness and misery; that modesty thinks it sufficient not to intrude one’s self and strut vainly before men, whilst humility bends the knee before the all-holy God. Thinking of one’s self too highly—this is the mildew on the sowing of the preacher, the poison on the pen of the author, the rust upon the harp of the poet. Wherefore sings a noble singer: “And were my song, waiting for the world’s favour, to court the reward of vanity, then should I dash my harp to pieces, and shuddering be silent eternally before Thee.” In the kingdom of God the prophet discovers his true relation to Christ, to his fellow-labourers, to his people, as well as a true activity, only when he lets the night of his Ego become ever shorter, and the day of the great spiritual Sun ever longer, in his life: “He must increase, but I must decrease.”—Dr. R. Kφgel.John 1:19-37. The world is weary with its cumbrous and futile methods of obtaining deliverance from sin.—Consciousness of moral law, and the ever-growing conviction of the comprehensiveness and inflexibility of the physical and mental consequences of actions, deepen the harrowing sense of moral evil, fasten on the transgressor the Nessus-shirt of fire, from which in this nineteenth century, as well as in the first, he struggles hard to be free. “The sin of the world” is even now revealed with awful distinctness to some minds. It is not necessary to go to the cell of the anchorite, where some child of superstition is combating those phantoms of despair which are conjured up by excited brain and morbid tradition. Nor is it requisite to follow the explorer or the missionary into haunts of vice and homes of cruelty, where bold badness deliberately crushes broken hearts and blasphemes Heaven. It is scarcely needful to lift the thin veil of poor excuse and preposterous flattery with which a flimsy philosophy conceals the evil. The grim, gaunt forms of sin loom through the veil, and the fear of men is not hushed by being told that they should be virtuous and calm, that evil is an accident and responsibility a dream. Nature—the word being used as another name for God—may be very beautiful in her glowing sunrise, and fascinating when the light and the mist conceal very much from view; but Nature, bearing man in her bosom, and evolving him, sin and all, out of her eternal depths, “without any interference” of God or devil, is very ghastly and terrible. Under this awful vision, the hearts of thousands have been hurried, crushed and blaspheming, into the darkness. The sin of the world, in its individual forms and its terrible aggregate, presses upon conscience as a fault and a removable evil. Hence its awful burden. From this springs the whole history of sacrifices and atonements. If sin is to be taken away from the world, the twofold process of redemption and renewal must be involved in the Acts 1. The conscience must be assured that the law has not been trifled with; that it is safe and right to believe in God as able to save, ready to forgive, waiting to bless; that the universal voice of nature has failed to speak all the truth; that a Father’s heart pulsates behind the eternal laws; that He has revealed Himself, in a higher form than nature can ever approach, through a human life which still towers above the loftiest evolution of humanity; that Holy Love is at the heart of the universe; that Grace will reign through righteousness unto eternal life! But, 2. More than this, the sin itself, as well as all its natural consequences, must be expelled from the individual and the aggregate. There must be the new life, as well as the new relationship with God.—Dr. H. R. Reynolds.Joh_1:29. Permanent convictions.—John found no greater word to describe the glory of the noon than that through which he had seen the dawn. It was the same light in its zenith as when it first greeted him through the mist. Surely it is worth while to investigate a revelation like this, which was as much to the aged seer as it was to the young fisherman. How beautiful is a life of which the early days, the middle, and the latest hold the same convictions, only growing with the man’s growth, and widening with his experience. How beautiful when the life is based on truths which no experience can overthrow, which experience only renders more precious; and how different from the lives of men who flit restlessly from one faith to another, and find no abiding home. It is beautiful when we see the father and the young man and the child bound together by the faith which goes through all the stages of life, the end circling round the beginning, only with a deeper conviction and a stronger love at last. To understand the meaning of this profound phrase we must go back to the Old Testament, in which the mind of him who first uttered it was steeped. Perhaps the passage which was most clearly before him as he spoke was that in the climax of evangelical prophecy where Jesus is described as a Lamb led to the slaughter, and where it is said that as a sheep before his shearers is dumb, so He opened not His mouth. Forty days before Christ had been baptised, and in the interval John had no doubt been meditating deeply on the prophecies that announced the Messiah; and this would stand more clearly before his mind than any. Besides, through those days and before them, he had been hearing countless stories of grief and sin from those who came to be baptised of him; and would he not think of One into whose ear sorrow would never be sobbed in vain—One who was to deal with sin adequately and finally by taking it away? “He was wounded for our transgressions, He was bruised for our iniquities, the chastisement of our peace was upon Him, and with His stripes we are healed.” But along with this we must include a reference to the Paschal Lamb. Few thoughts in John’s Gospel are more distinct than that of the relation of Jesus Christ to the Paschal sacrifice and feast. The Passover, which was the most conspicuous symbol of the Messianic deliverance, was not far off; flocks of lambs were passing by to Jerusalem to be offered at the coming feast, and the sight may have brought home the thought. Further, there is no difficulty in believing that the forerunner, who had deeply meditated the Messianic prophecies and the meaning of the sacrifices, saw, with prophetic insight, that Christ was to suffer, thus standing for a time on a higher level than any of the disciples.—Dr. W. R. Nicoll. AND NOTESJoh_1:38-43. Jesus turned, etc.—Jesus saw these two young men modestly following Him, too diffident to accost Him. He, therefore, with friendly invitation encouraged them. “What seek ye?” The apparently irrelevant answer of the disciples, “Rabbi, where dwellest Thou?” may be understood as simply expressing a desire for further acquaintance and conversation with the Saviour. The use of the word Rabbi with the interpretation shows that this Gospel was intended in part for Gentiles.John 1:39. Come and see are His friendly words; and in response to His invitation they went with Him for the remainder of that day, i.e. from the tenth hour (between three and four o’clock in the afternoon) until sunset. Of the place of Jesus’ abode no record is given.John 1:40. Andrew.—The apostle better known as Peter’s brother (vide also John 6:8). The other disciple, modestly unnamed, is the Evangelist himself.John 1:41.—On the impulse of simple, glowing faith Andrew first sought his own brother, Simon, as dearest to him, so that he might impart to him this new-found treasure. It is to be inferred that John also sought his own brother, James, with a like intention. We have found Messias (ξωׁ ?ιη).—The use of this Hebrew word, with its Greek interpretation, again shows that the Gospel was intended for a mixed community, a community where a Greek element existed.John 1:42. Cephas.—“He is called Petrus, ‘a stone,’ from Petra, ‘the rock’ ” (Aug.). “Petrus (or Peter) has the same meaning in Greek as Cephas (τּ ?ιτּ ?ΰ) in Syriac (Aram.); and the apostle was called Peter from the firmness of his faith, by which he clave to that Petra, or Rock, of whom the apostle Paul speaks: ‘That Rock was Christ’ ” (Chr. Wordsworth). See also Matthew 16:18. The latter passage denotes an advance. Here Simon’s name is changed to Peter; in St. Matthew, “Thou art Peter,” says Christ, “and this name henceforth describes thy character.” The passages are independent, and throw light on each other. Thus if Petrus = a stone, then the explanation is found in 1 Peter 2:5.John 1:43. On the morrow, etc.—I.e. the fourth day from the incident recorded in John 1:29. He would (ἠθέλησεν) go forth, and as He did so He found Philip. The words Jesus addressed to Philip, “Follow Me,” are more than a mere invitation to accompany Him. No doubt other words of teaching were spoken which are not here recorded, but the result is seen in this word of command and its upshot.John 1:44. Bethsaida.—Jesus met Philip on the way from Bethania to Cana. This Bethsaida was on the west side of the Lake of Galilee, and is called Bethsaida of Galilee, ch. 12. (probably on a site north of Khan Minyeh), to distinguish it from Bethsaida Julias on the east side.MAIN OF THE .—John 1:38-44 Jesus manifests Himself to His first disciples.—The choice of His disciples was a matter of great moment to Jesus. It was necessary that some of them should be witnesses of His life and work from the beginning of His public ministry (John 15:27), that they might learn to know and understand Himself and His mission, so as to be fitted to carry out the work of His kingdom. He did not choose those “hide-bound” by the traditions of the rabbinic schools, with fixed and earthly notions of His state and kingdom, nor those who rejected the divine word (Sadducees), to be His witnesses. He chose men of simple, unsophisticated, yet strong and earnest mind, already led to repentance by the Baptist’s teaching, and waiting in their own honest fashion (not idly dreaming, but actively working) for “the consolation of Israel.” I. Such were the first two disciples led to the Saviour. Acting on John’s indication, they “followed Jesus,” not at first apparently presuming to accost and speak to Him. But He ever knows His own. He saw them coming after Him, and with a simple question led them to that great, that important decision, which changed the whole current of their lives, and made their names shine amongst the most honoured and revered in history. 1. How simple and natural the story of it all is! “Rabbi,” they say, “where dwellest Thou?” in answer to His question, “What seek ye?” This simple and almost irrelevant question of theirs “breaks the ice” for them, so to speak. It was their wish, probably, to converse with Him at some other time, as the day was declining apace, and they might not wish to disturb Him when evening was approaching. But, 2. His answer at once decided them—“Come and see”: words of simple invitation, but implying so much on the lips of Him who spoke them. We know not where it was that Jesus was dwelling. It is Himself and not the place that is important. Where He is as our friend and host, there is all heaven. The writer of this account (one of the two) was so impressed by the events of that afternoon interview with Jesus, never to be forgotten, that he recollects the hour when first he heard the voice of that Jesus whose teaching he was to assimilate and understand so deeply—whose latest word he was to hear from the cross (John 19:30), whom he was to recognise first of all the disciples after the resurrection (John 21:7), and whom again he was to hear in apocalyptic vision speaking in words of power (Revelation 1:17-20). 3. And is not the first meeting of the Saviour with all His true disciples, when they first recognise Him as the Sent of God and their Redeemer, a time to be cherished in memory? II. The second incident has a special interest.—It tells us: 1. That those who truly come to Christ do not go back from Him. They come to know Him in all His loveliness and tenderness, His grace and truth. But, more than that, they become— 2. Active workers for Jesus. John modestly records Andrew’s action only; but no doubt at the same time he led his own brother James to Jesus. It is interesting and instructive to notice that no sooner did these two come to Christ than they became witnesses to Him. They are the first distinctively gospel preachers. 3. A notable member of the apostolic band came in response to Andrew’s call. Jesus recognised the great qualities of this man, Simon, son of Jona (best MSS. John), and to signalise his entrance in the service of the kingdom gave him a new name, distinctive of the prominent and important work he was to do. But there is nothing in this, or in any of the gospel narratives, or the New Testament generally, to lead us to suppose that he ever occupied a position analogous to that given him in mediζval Church history. “In Church history St. Peter is everything and St. Andrew nothing; but would there have been an apostle Peter but for Andrew?” (Plummer). III. The third incident is also noteworthy in an especial manner from this fact, that in bringing Philip into the circle of the disciples Jesus for the first time issued that oft-repeated direct call, “Follow Me.” 1. This command is in the Gospels issued only by our Lord Himself. It is “addressed to but one outside the circle of the apostles, the rich young man, whom Jesus loved (Matthew 19:21, etc.). In other parts of the New Testament it is used but once (Acts 12:8), in the words of the angel to Peter” (Watkins). 2. This word implies that now there is a new centre for humanity—not Moses, not Jerusalem, but Christ (John 1:17; John 4:23-26). 3. Obedience to this command is a test of genuine Christianity: (1) In the preacher of the cross. His chief duty is to direct, like John, his hearers to Christ, and to be able to say like St. Paul, “Be ye followers of me, even as I also am of Christ” (1 Corinthians 11:1). (2) Those who hear this call should, like Philip, promptly and unhesitatingly obey it. NOTESLeadership.— 1. As men are constituted they must follow some leader—are drawn by some power to choose a certain direction in life. 2. The leaders of men also are led. They too are dominated by some power, not themselves, which makes either for righteousness or unrighteousness; they are moved either by principle or caprice; they are swayed either by the desires and passions of their lower nature, or by reason and conscience. And so much power have those prominent and noteworthy men we call leaders, that they attract to themselves a following of disciples, more or less numerous, and exert an influence that not only tells on human history here, but extends into eternity. We cannot compute or measure the results for good and for evil that have flowed from the activity of great leaders of men past and present. 3. Therefore the necessity of choosing men of principle, unswerving in their love of righteousness, as leaders in the social, political, and ecclesiastic spheres. For if they be not men of principle, however plausible and good their schemes or measures may seem, something will lie behind that will vitiate all. It is true men here are imperfect, and much of evil may often mingle with what is good; but are righteousness, truth, benevolence, principle, the prominent and ruling traits in the character of one who offers himself as a leader of men, then let them rejoice, for undoubtedly such a one is heavensent. And if men in choosing their leaders fixed on such, the world would speedily be happier and better. 4. We believers in Christ have a fixed standard by which men may be tried who offer themselves as our guides, especially in things religious. Again and again St. Paul calls on his converts to follow him and his fellow-workers; but he shows that his words and actions must be tested by the ultimate standard, “Be ye followers of me, even as I also am of Christ” (1 Corinthians 11:1). Here is the standard to which our leaders should be conformed, especially our religious leaders. And as the mass of men in the present state of the world still depend, to a great extent, on teachers and guides, prominent human leaders, it is greatly to be desired that they should be led in choosing them to ascertain in how far they conform to the perfect pattern given us in Christ. “He is our example that we should follow in His steps” (1 Peter 2:21). He called His disciples to “follow” Him. 5. And the test by which teachers and leaders in the religious sphere should be tried is this: do they lead those who come under their influence to follow Christ Himself? When to John the Baptist it was revealed at the baptism of Jesus that the Son of Mary was indeed no other than the Son of God, the promised Messiah, he did not delay to point his own disciples to the Lamb of God, so that “they followed Jesus.” This is the spirit of all faithful teachers and guides in the Church. “Not in the words which man’s wisdom teacheth,” but, guided by the Holy Ghost, and therefore “in demonstration of the Spirit and of power” (1 Corinthians 2:4), they point men to Christ. They forget and lose themselves in Him whom they proclaim. O, si sic omnes!The Peter name.—“Thou art Simon, son of Jona; thou shalt be called Peter.” The apostle received this grand and astonishing word deep in his heart. It revealed to him a great and mysterious destiny. It would rise before him as a warning, and often in reproach. Always, whatsoever he might do, it would start into remembrance. Ah! what did it say in that hour of his fall and triple denial? With what remorse would it transpierce his soul. And if at times pride laid hold of the thought of this great vocation which his name presaged, how would he then learn in his weakness that God alone who called him to this destiny could give him power to realise it. Brethren, all called by Jesus Christ to serve and follow Him as Peter was, what name would your Saviour give you were He present now in our midst? Ah, without doubt, as to Simon, a name which would express the end you ought to press toward, and the new character you ought to assume: to you who are yet fearful and weak in your faith a name which would express firmness; to you who are besieged by temptations that humiliate you a name expressive of the liberty of a purified soul; to you dominated by obstinate pride and ambition a name which would recall you to humility, to the discipline which you require. Well then, you must accept and lay hold of this glorious destiny; you must attain to this end; you must respond to the divine will, for fear lest, following the stern words of Scripture, you “frustrate the grace of God concerning you.” Simon, remember that thou art called Peter. Oh, you who hear me, remember you have been redeemed by the Saviour! No, you were not made for this life only, to be entirely absorbed by the preoccupations of the world, by those dreams of fortune, of glory, and of egoistic happiness. No, you are not made for that inward servitude, that shameless slavery of hidden passion which weakens you, paralyses you, and eats away the substance of your life and your moral strength. No, my sister, you were not made for this insensate dissipation by which your days are wasted, for those vain dreams of vanity, for that lying homage, for that idolatry which is so pleasing to you. It is to another way, to another aim, which those prayers by which you have been encompassed have called you, those pure and sweet remembrances of a Christian childhood, those deep emotions, those tears at former times shed at the Saviour’s feet, those multiplied warnings sent by the love of a faithful God. Christian soul, soul redeemed by the blood of Jesus Christ, called to eternal life, awake, throw off your slave chains, and return to God, who is willing to save you. And Thou, Saviour whose love is so faithful; Thou whose gifts, according to Thy word, are without repentance; Thou who dost call and who dost save, who dost convert and sanctify, who dost commence and finish; Thou who dost place before us so great a destiny, who desirest that we should be conquerors of the world and of ourselves, and inheritors of eternity, citizens of heaven, kings and priests, fulfil in us Thy will, make us submissive to Thy holy law, and in place of these fleshly hearts, subject to vanity, give us new hearts, freed from evil and consecrated to Thee for evermore.—Translated from Eug. Bersier.“To live unto righteousness”—thus alone to the honour of my Saviour and Redeemer ought I to live, to suffer, to die. Such a life—a new life in righteousness—does the Saviour implant in all His own. Has it begun in you to germinate, to put forth buds, to flourish, this new spiritual life? Are there souls among you in which the Holy Ghost has begun His work; plants of righteousness who to-day, in the springtide glow of their first love to the Saviour, in the vernal dress of a pure youthhood stand before the Lord like a tree covered with white, fragrant blossom?… Oh that those blossoms of “first love” may not fall off as blighted blossoms, but may ripen into fruit, into “the fruits of righteousness.” Oh that all who hitherto have been like dry wood might yet flourish in very righteousness and holiness! There is nothing more beautiful on earth than a son or daughter, blooming not alone in body, but also in soul, flourishing before God in innocency, and growing up by their Saviour, as a rose which has climbed up around the cross. Oh that in us all, even in aged hearts, the new divine life once more would stir, the blossoms of godly love would finally open, the fruits of righteousness would yet ripen, by which the Lord knows His own! That would indeed be a lovely May blossom, a most blessed springtide of the soul.—From an Easter Address to Catechumens, Dr. Karl Gerok. AND NOTESJoh_1:45-51. Nathanael = Theodorus. The gift of God (πְ ?ϊַ ?πְ ?ΰֵ ?μ). Probably this is the disciple mentioned afterward as Bartholomew (Matthew 10:3). How quickly did those early followers of Jesus discover the marks of true discipleship! Philip was no sooner convinced than he sought Nathanael. Jesus from Nazareth.—It is not implied that the Evangelist was ignorant of the fact that Jesus was born in Bethlehem: he is only reporting Philip’s words.John 1:46. Nazareth was not apparently a place particularly distinguished, whilst the religious character of the inhabitants seems to have been a sort of unreasoning, not to say bigoted, Jewish orthodoxy (Luke 4:29). But probably a little of the scorn of an inhabitant of a neighbouring village, which plumed itself on being as good or better than Nazareth, may account for this language of Nathanael. But see also John 7:52.John 1:47. No guile.—Not a Jacob, a supplanter, a man of guile; but an Israel, one who recognises his condition, and through prayer prevails with God (Hosea 12:4-5). As Jacob’s character was changed, so his true descendants have no affinity with that side of his character by which he was known as the “Supplanter.”John 1:48. Whence knowest Thou me?—The reply shows that Nathanael was not prepared to receive Jesus without some further testimony than that of Philip. The fig tree (1 Kings 4:25; Zechariah 3:10).—Equivalent to home. Under the fig tree in garden or vineyard was probably a place sacred to meditation (Luke 13:6). I saw thee, etc. (John 1:49).—Nathanael realised that his most secret and sacred thoughts were known by this Person in whose presence he stood. Who could He be but the very Searcher of hearts Himself? “Thou art the Son of God”—therefore the King of Israel, the promised Messiah-King (Psalms 2:2; Psalms 2:6-7; Psalms 2:12).John 1:50. Jesus answered, etc.—This is not a question; it is rather a recognition by our Lord of the fact of Nathanael’s faith, leading Him to give the assurance to Nathanael and the other disciples present that their faith would be still more fully and gloriously confirmed.John 1:51. Verily, verily (Ἀμὴνἀμήν).—This formula is found twenty-five times in this Gospel. “Thence is derived the title of Jesus, the Amen (Revelation 3:14). This word (from ΰξο firmum fuit) is, properly speaking, a verbal adjective, firm, worthy of faith … the repetition implies a doubt to be overcome in the mind of the hearer” (Godet). Angels, etc.—“Angels are instruments of divine power in the domain of nature (see the angel of the waters, Revelation 16:5; of the fire, John 14:18). This saying refers therefore to phenomena which, while passing in the domain of nature, are due to a causality superior to the laws of nature. Can Jesus characterise His miracles more clearly without naming them?” (Godet). The reference is evidently to Jacob’s dream (Genesis 28:12-13). But we must not exclude the appearance of angelic visitants in Gethsemane, at the Resurrection, and the Ascension.MAIN OF THE .—John 1:45-51 Nathanael, the guileless disciple.—Philip of Bethsaida, on receiving the divine call, at once obeyed. And like all true disciples of Jesus, the longer he companied with Him, the more blessed did His intercourse become, until he found Jesus clearly revealed to him as “He of whom Moses in the law and the prophets did write.” And like all other true disciples, he found that it was impossible to keep this “good news” to himself alone. He must make it known to others. Meeting with a friend, one Nathanael, an inhabitant of the village to which Jesus was going—Cana—he told. him the joyful news. In this Nathanael a type of man meets us different from any of the other disciples yet mentioned. He was a man of pious disposition and devotional feeling, perhaps with a considerable leaning toward Rabbinic and Pharisaic ideas concerning Messiah and His kingdom (John 1:46). Above all, he seems to have been a man transparently honest and open, “an Israelite indeed without guile.” Probably he is the same as Bartholomew (see Explanatory Notes). It is easy to understand that his surname might be son of Ptolem�us. Under the name Nathanael he is mentioned only once again (John 21:2). From the narrative we learn that Nathanael was:— I. A true Israelite waiting and praying for “the consolation of Israel” (Luke 2:25).— 1. Before Philip called him (John 1:48) he was engaged, apparently in prayerful meditation, under the fig tree. This fig tree was most likely in a retired spot in his garden or vineyard (Luke 13:6), under whose shade he retired in the hot March day for uninterrupted communion. 2. What his thoughts were precisely, what turn they took on that particular day, is not directly revealed; but if it may be surmised from Philip’s words, then it must have been on that supreme subject which the Mosaic economy with its sacrifices, and the prophets in their predictions, all pointed to. In spite of training and prepossessions, he may have been coming to realise that the Messianic hopes of his time were little in accord with what was revealed in the law and prophets concerning the Messiah. It may have cost him a pang to break even in thought with traditional opinion; but he was a man too honest and sincere not to follow the guidance of truth, when it was clearly revealed. 3. There may have been other and personal thoughts and feelings, personal dealings with God, secret and solemn; but this question of questions to the pious Jew would not, it may be safely assumed, be far away. II. Nathanael was further careful in discriminating the claims of one described to him as the Messiah.— 1. While revolving these thoughts in his mind his friend Philip, evidently brimful of intelligence of some sort, met him. After exchange of greetings, and inquiry as to each other’s doings, Philip, no doubt without delay, spoke on the subject of which his mind and heart were full. 2. Strange, was this a reply to his prayers, a clearing up of his difficulties, the realisation of his hopes? What did Philip say? “Jesus of Nazareth, the son of Joseph!” Oh, impossible! Where was there any promise regarding Messiah connected with Nazareth?—above all places Nazareth, unnoted in the sacred writings, not even equal to his own Cana! Hence his in part disappointed and melancholy, in part pitying, reply to his more simple friend: “Can any good thing come out of Nazareth?” 3. But his simply believing friend is not to be daunted. He is aware of his own inability to reason this Nathanael into belief. But there is a better way, a way sure of success. So he says to his friend, “Come and see!” The best counsel that could have been given. The weightiest proof of Christianity is personal experience of the blessedness of personal knowledge of Christ, and of participation in His life. In knowing Him in reality we know all. Nathanael, being an earnest man really seeking for truth, did not answer: “What need! He, whatever He is, cannot be Messiah if He is from Nazareth. Is not Christ to be born at Bethlehem?” Like the honest man he was, he would not take information on so momentous a subject on second hand, he would see for himself. There might be a mistake somewhere; his friend’s information might prove to be defective. He would see this new claimant of the Messiahship. The wonderful things related by Philip as having been said by John the Baptist (an upright, incorruptible man, a true prophet!) might be the prelude to some extraordinary revelation. If however this Jesus were not what He apparently claimed to be, it would be a friend’s duty to seek to rescue Philip from his delusion. III. Nathanael’s earnest confession.— 1. As the two friends came into the presence of Jesus, Nathanael was astonished at the greeting which fell on his ears: “Behold an Israelite indeed,” etc. He saw his character laid bare in a sentence. We are not to think that there was anything like a want of modesty in Nathanael accepting without disclaimer this description of himself. It was the goal of character he had set before him, to be an earnest, candid seeker after truth. There was no false modesty about the man, any more than there was about the apostle Paul when he said, “I have lived in all good conscience,” etc. (Acts 23:1). “Whence knowest Thou me?” is his astonished inquiry. 2. The answer fills him with still deeper surprise, even with awe, finally deepening to conviction. Who was this whose eye marked him in his most secret moments, who penetrated into the recesses of his thought, and read at a glance character and life (John 1:47)? This must be none other than the Searcher of hearts (1 Samuel 16:7; 1 Chronicles 28:9; Jeremiah 17:10). Philip’s words, this strange greeting and stranger reading of his life, and the personal authority Jesus exerted on all good and earnest men who came under His influence, combined with overwhelming force to carry home conviction to the mind and heart of Nathanael, so that in assurance and reverence he cried, “Rabbi, Thou art the Son of God,” etc. (John 1:49). 3. The answer of Jesus is a gracious promise of a higher revelation still of His Messiahship to all His disciples—a promise first made in type at Bethel. Through Christ’s incarnation the stairway uniting earth and heaven, humanity and God, was completed, and through “the new and living way” all blessings, angelic and others, would come to man (John 1:51). NOTESJoh_1:48. Spiritual conflict.—The Jews, like other Easterns, loved to meditate and study the sacred word under the shadow of some spreading tree; to engage in prayer and spiritual conflict (as our great Example did, Luke 22:39), or in intercourse with friends in some quiet retreat, under the open heaven, and surrounded by the sights and sounds of nature. 1. There must have been some special conflict, or the debating of some special question, in the mind of Nathanael on this particular occasion, as the sequel shows—something known to himself and to God alone. 2. Every earnest honest man will, like Nathanael, have his fig tree, or its equivalent, some haven of quiet retreat in which the momentous questions of life, of time and eternity, may occupy the mind in meditation and prayer. And it is well for men to be honest, thoroughly guileless and honest, with themselves at such times; for there is Another present, though unseen, who marks each secret thought, etc. “He sees my wants, allays my fears,And counts and treasures up my tears.”So it was with Nathanael, and how blessed was the result! 3. But whether men follow Nathanael’s example or not, the Searcher of hearts can read their secret thoughts. What would He say to us were we to come before Him now? what will He say when we do stand before Him? In view of this, “what manner of persons ought ye to be,” etc. (2 Peter 3:10-14). John 1:45-49. Natural and spiritual growth.— 1. The law of nature is said to be development; in the spiritual world it is called the new birth. In the stillness, but not without pain, does the New Man behold the light of a new day. On Nathanael’s forehead, as he tarried in loneliness under the fig tree, there lay the rosy beams of a new day, the light of eternity. 2. It must have been a great hour that then struck for him, when the Lord, reminding him of an inward condition, and not of an external circumstance merely, unveiled to himself the astonished and agitated man: “I saw thee,” etc. No, it was no hour occupied by vain dreaming, by impure imaginings or burning desires for honour, that had passed there, “under the fig tree,” beneath the watchful gaze of the Lord. The greeting, “Behold an Israelite,” etc., points to a sacred, decisive occurrence in the breast of Nathanael. 3. The name Israelite, when all called Israel were not really of Israel, speaks of a spiritual affinity with Jacob. 4. The phrase In whom is no guile refers to such as follow the footsteps of David, as the latter from individual experience cried, “Blessed is the man whose transgression is forgiven,” etc. (Psalms 32:1-5), because the secret curse is removed—all guile freely and fully confessed and repented of. Nathanael was an Israelite indeed because in solitariness he had striven like Israel, confessed and repented like David. And behold the greeting of the Lord is the assurance of forgiveness, is the proclamation of a new condition in truth, freedom, and activity. Brethren, the Israelite indeed finds, acknowledges, and prays to the true King of Israel, “Rabbi, Thou art the Son of God, Thou art the King of Israel!”—Dr. R. Kφgel.John 1:50-51. Ancient visions realised.—Jesus said to Nathanael, “Because I said unto thee, I saw thee under the fig tree,” etc. Jacob’s dream of the heavenly ladder has become a reality. The Son of man unites and reconciles heaven and earth; His angels carry the needs and prayers of believers up, and bring answers and aid down, this ladder. How the water becomes wine? No, thou wilt see greater things than these! Thou wilt see how Jesus comes with “water and blood”; how He who dies on the cross rises from the grave and ascends into heaven! And greater still than this, thou wilt at last be like Him, changed into His image from one degree of glory to another. With such sacred prospects Nathanael begins his public career. And Nathanael’s outward activity as an apostle would have been neither so hidden nor so fruitful, had not his life as a disciple been so retiring and receptive.—Idem. Phases of discipleship.—The closing verses of this chapter carry us back to the early dawn of Christianity, and it is there we shall learn much concerning the true method of regarding it and the law of its progress. And one of the first things that strikes us is that while each disciple was led to Jesus in a different way, while each had different peculiarities of temperament and forms of belief, yet they each found in Christ Him for whom their souls had been longing. John and Andrew, the two disciples of the Baptist, heard their master speak of Christ as the “Lamb of God,” and at once followed Him. The words of the stern prophet of the wilderness having roused in them the sense of sin, they sought the Sin-bearer, and believed in Jesus as the One who should fulfil that deep necessity. On the other hand, the impetuous Peter, expecting the Messiah, and eager for His advent, was led by his brother to Christ, and with characteristic ardour followed Him. Philip, called by Christ Himself, feeling His mighty and mysterious influence, advanced in faith beyond them all, and proclaimed that that was He of whom prophecy for ages had been telling. And Nathanael, with his reflective, devout, guileless nature, found One who had read his devotional thoughts, and confessed Him to be the Son of God. Led by such different experiences, their faith was simply this: He whom their own spirits had been looking for had come, and because He fulfilled their necessities they believed He was the Christ. Marked by these strong differences of temperament, which always give rise to different forms of belief, they had yet one faith in common—faith in the living Christ. It was in that quiet simplicity, with that simple belief in a personal Saviour, that the great Christian age began.—E. L. Hull, B.A.“Thou shalt see greater things than these.”—“And He said unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open,” etc. The reference here seems to be to the vision of Jacob, and that vision helps us to understand Christ’s meaning. Christ declares the ancient dream to be fulfilled by faith in Him. The patriarch at Bethel found God near to him as his friend and guide, found the earth where he lay “a dreadful place,” and found the spiritual world close to him. These three things are actually realised by Christian faith—these are the “greater things” that follow its dawning:—1. The felt presence of God.—As to Jacob heaven was opened and the Eternal near, so to the Christian heaven is unveiled and God revealed. To the eye of faith the Son of man becomes the ladder between earth and heaven on which the angels of God ascend and descend. This is the consummation of faith. It does not come suddenly, but as the soul advances in the divine life, sin’s harsh discords die, the clouds which once veiled the heaven roll away, disclosing the smile of love and pity in the eternal countenance, and the believer walks with God as with a friend.2. The sacredness of life.—“And Jacob was afraid and said,” etc. The dream vision made him feel the sacredness of life. Again, this suggests a result of faith. Man naturally feels his nature defiled; faith in Christ, who wore it, transforms it into a sacred thing. In the light of that faith all life becomes glorified.3. Union with the angelic world.—“The angels of God ascending,” etc. To the unbeliever that world is a myth—he sees nothing beyond the material sphere; but were he convinced of its existence the belief would be terrible. We feel instinctively that sin has excluded us from that “glorious brotherhood.” But Christ brings us into it once more. Faith sees in Him the Son of man as our brother and representative there, uniting us with “the principalities and powers in the heavenly places.”We have greater things yet to see. Another world is dawning, its sights and sounds are near. Nothing but the veil of the body hides us from its scenes. We long sometimes for the land of constant spring, of mountain grandeur, and southern beauty. My friends, great lands are coming. We long for the glorious companionships of the past, of the great dead, of our own friends; we shall know them if we are “counted worthy to obtain that world.” Therefore fight on. There are many weary conflicts before you yet, but “add to your faith patience,” and you shall see the “greater things” when the lamps of faith and hope expire in the eternal light of heaven.—Idem. PART II. (B.)II. THE OF THE GLORY OF THE WORD IN SIGNS AMONG HIS OWN PEOPLE IN THE REGION OF HIS HOME, AND AMONG MANY OF HIS IN 1. At Cana of Galilee.—The water made wine. Jesus manifests His power in the realm of nature (John 2:1-11). 2. In His public ministry at Jerusalem.— (1) In the temple He shows His supremacy as the Son in the Father’s house (John 2:12-17); (2) in a prophetic sign (John 2:18-22); (3) in miracles of beneficence (John 2:23-25). First Year of Public MinistryJoh_2:1 to John 4:54.—Place in Synoptic history: follows Matthew 4:11; Mark 1:13-15; Luke 4:13-30. Chap. 2—To 14th Nisan—i.e. end of March, A.U.C. 781, A.D. 28. AND NOTESJoh_2:1. τῃἡμέρᾳτῇτρίτῃ ?—This note of time refers to John 1:43-44. He was evidently in Galilee when He found Philip; thus the third day will mean the third after His arrival in Galilee. Κανᾶ.—There are two modern sites which dispute the title to be the Cana of St. John. Robinson, rejecting the traditionally accepted Kefr Kenna (about an hour and a half from Nazareth), fixed on a village lying to the north-east of Nazareth, and about two hours distant, called Cana El Jelξl, i.e. Cana of Galilee. But recent exploration is tending to vindicate the claims of Kefr Kenna. Probably further careful investigation will be needed before a final decision can be arrived at. It was called of Galilee to distinguish it from other Canas—notably one in Asher’s territory (Joshua 19:28). The mother of Jesus was there.—There was evidently close friendship, if not relationship, between Mary and the family in which the marriage was to take place. Mary was evidently more than a guest merely (John 2:3). She may have been resident in the village at this juncture, as she seems to have left Nazareth at the time of the incident recorded in Mark 6:1-6, see John 2:3 especially.John 2:2. And both Jesus was called, etc.—Probably they were invited after all the other invitations had been made. Their arrival was therefore likely unanticipated. But as Nathanael was of Cana, and Mary was either resident there or intimately acquainted with some of the people, it is easy to understand how the little company were asked to be present, though late. The disciples were the five mentioned in chapter 1.—John, Andrew, Peter, Philip, and Nathanael.John 2:4. τίἐμοὶκαὶσοί.—What is there to Me and to thee? What is common to us in this matter? (ξָ ?δμָ ?πεּ εָ ?μָ ?κְ ?—2 Samuel 16:10; Judges 11:12, etc: Wordsworth, Greek Testament.) γύναι.—Woman. The word indicates no want of esteem, nor does it even imply reproach (see John 19:26; John 20:13; John 20:15; Luke 13:12); but, taken in connection with the preceding words and with what follows, it means less than μήτηρ, mother. Here our Lord implied that He stood now in a different relationship to Mary than the old one (Luke 2:51). He had assumed His Messianic office, and must now be thought of first and foremost as the Lord of Mary. She, as all others of humankind, must now honour and obey Him. Thus He says, οὔπωἥκειἡὥραμου.—Mine hour, etc. Even Mary will not be permitted to direct His activity. “The times and seasons” are for Him to determine in accordance with His Father’s will, οὔπω is more than no. It implied the possibility, and more, of Jesus doing something in His own time. Mary seized on this; and whilst realising that her request would be granted otherwise than as she wished, yet this word announced that help would be forthcoming. Therefore she confidently said to the servants (John 2:5), “Whatsoever He saith,” etc.John 2:6-7. Six waterpots, etc.—Large stone jars, containing two or three firkins (μετρητής). The metrηtηs is used for the Hebrew “bath” (2 Chronicles 4:5), equal to nearly nine gallons. Thus each waterpot would contain somewhere between 18 and 25 gallons, and the whole six about 130 gallons. Purifying.—The ceremonial injunctions as to which were strictly attended to by pious Israelites (Mark 7:3-4; Matthew 15:2; Luke 11:38). The jars were apparently wholly or partly empty. The Servants, not the disciples, were employed. Thus there could be no suspicion of collusion.John 2:8. The Governor (or Master) of the feast.—He was probably one of the friends of the bridegroom, appointed to see that the guests were served, etc. This is evident from his familiarity with the bridegroom (John 2:10).John 2:9. τὸὕδωροἶνονγεγενημένον.—“The water which had become wine.” Luther: “The wine which had been water.” This is evidently intended as a definite statement of a fact.John 2:10. When men have well drunk.—The phrase does not refer to the company at the marriage feast. We cannot imagine Jesus remaining among drunken people, and even ministering to their folly. The remark seems to have been a kind of “saw,” referring to a mean custom practised by stingy people. It serves to call attention to the fact, and for that purpose is introduced here.John 2:11. This beginning of signs did Jesus in Cana, etc.—A clear definite sentence marking out this as the first of His miracles—not the first wrought in Cana merely.MAIN OF THE .—John 2:1-11 Three stoops of faith.—Shortly before our Redeemer had gathered round Him a small company of disciples. To them it was truly advantageous that they were witnesses of this first miracle. They had believed Christ’s word, but now that they saw His glory manifested in miracle it was like oil on the fire of their faith, so that they began more earnestly to trust Him. Their reverence for Him was strengthened, and they were more fully convinced that He was the Redeemer sent of God. It is truly a blessed result which the Holy Ghost records as the outcome of this history. It is an indication to us how we may thereby permit the same blessed fruit to be produced in us. The great end of this miracle is that we should be led to faith in the Saviour, who in it showed forth His glory. Jesus shows forth His glory by many signs and wonders—does that which far surpasses the power of mortals. He calls into being what is not; changes water into wine; changes the stony heart of the sinner. He shows that His counsel in many ways is wonderful, and carries it through gloriously. He gives us more than we ask for—blesses us in time of need. This He does not generally and universally only. He does it in the case of the individual. To what should this prompt us? To faith, etc. In our consideration of this gospel history we shall find three immovable stays of faith in Christ, as we see in it proofs of the— 1. Absolute omnipotence; 2. Divine Wisdom 3. Unspeakable goodness of the Lord Jesus. Faith in Christ stands on no sandy, insecure foundation: it rests on many great and irrefragable proofs, which remain unshaken. If we attend to those in our gospel to-day, therefore, we find— I. The absolute omnipotence of Jesus.—This He proved in the miracle. There is a considerable period of time elapses in the order of nature ere the fruitful moisture of the earth circulates through the vine-stem and the branches, is distilled in the grapes by the sun, and thus by degrees is transformed into wine. Days, weeks, months go by often whilst the husbandman waits. But the Lord who works as He pleases (Psalms 115:3) “speaks and it is done” (Psalms 33:9), etc. Through sin we are among the number of those creatures who are most feeble. Want, trial, misery touch us. Now wine fails; now even water. Now we fail within; again without. Now we are in want ourselves; anon those who are ours. Now grace is needed; then forgiveness, humility, peace of conscience, heavenly power in the struggle against temptation. Sometimes a Christian father regards his children sadly, and sighs that they have no bread—not to speak of luxuries—perhaps not even needful clothing for the body, etc. In view of such trials the faithful cast themselves on the care of Him who created the heavens and earth, of Christ the almighty Saviour—a faith like that of the centurion (Matthew 8:5-10). This is trust in Jesus as a Redeemer who has power over all things, and who needs but to speak the word in order to relieve the spiritual or temporal misery of any of humankind. The believer flees to Him and says, Speak but the word, and my spiritual and material cares and troubles will pass away, etc. The omnipotence of Jesus is a prop and support on which faith rests. But, again, faith rests also on the firm ground of— II. The divine wisdom of Jesus.—Mary sought to forestall the Saviour, and thought He should either give help at once, or quickly take His departure with the disciples, so that the lack of wine might not be made known, to the shame of the hosts. But Jesus traversed her plan, and answered: “Woman, what have I to do with thee?” etc. Mary, however, was contented to wait in faith for that hour which the Lord in His wisdom had appointed. This, then, is a great help to faith when men look at the Lord Jesus, not only as the almighty Saviour who has power and means to do what they need, but as the all-wise Redeemer who well knows how and where and when He should help them. The wilful heart of man, however, is often inclined to seek to control the divine wisdom, and considers that whatever help is needed for the supply of men’s wants must be rendered without delay. It will often demand from the Saviour that He should immediately bring all His power to bear for the relief of necessity. Even men of sincere soul are swayed sometimes by this wilfulness; in their spiritual experiences they think there must be a set time when peace and assurance will fill their souls, doubt and fear vanish, the liability to temptation pass away, etc. Not so will it be with the experienced Christian. He hears in faith this word of Jesus: “Mine hour is not yet come.” My thoughts are not yours, etc. Let Me act. I know what is needful for you. “In quietness and confidence shall be your strength” (Isaiah 30:15). “Fear not, only believe, and ye shall see the glory of the Lord.” He says, Let Me watch, care for, rule, plan, and all will be well. Thus faith rests and confides in the wise guidance of the blessed Saviour. As St. Paul says, “God is faithful,” etc. (1 Corinthians 10:13; Romans 8:28); and as God Himself says in the Psalms, “Why art thou cast down?” etc. (Psalms 42:5; Psalms 42:11). Yet another stay of faith is found in— III. The boundless goodness of the Lord Jesus.—This shows itself here partly in that the Saviour was willing to supply the needs of these people, even though they had not yet asked Him to do so; and partly in that He provided so rich a store, a blessing so overflowing, not only for the present, but for the future. Such a Saviour, full of goodness, does faith find in the Lord Jesus, who says to His people: “Yea, I will rejoice over them to do them good” (Jeremiah 32:41); who will do exceeding abundantly to them above all they can ask or think (Ephesians 3:20); who is not only willing to hear, even before men call, etc. (Isaiah 65:24), but who is not niggardly of His blessings, and gives them abundant and overflowing (Psalms 23:5). Realise this glorious characteristic of the Lord Jesus, and learn to trust His might, to honour His wisdom, to rest on His goodness! Ye wilful, unbelieving, impatient, and despairing ones, be ashamed that ye are so rebellious when a Saviour is near whose might is unfettered, whose wisdom is inconceivable, whose goodness is unsearchable. Ye faithful ones, rejoice that ye have such a Redeemer: ye have already realised that those who trust in Him are not put to shame! How often has His power helped you in need? His wisdom found ways and means of relief? How much of blessing for body and soul have you not received from His goodness? Lacked ye anything? No (Luke 22:35). Surely such a Saviour is worthy of all confidence! Continue in this faith.—Abridged from Luther.John 2:1-2. Jesus sanctifies Christian marriage at Cana.—Jesus by His presence at the marriage feast at Cana, and by working there His first miracle, thus manifesting His glory, honoured the estate of marriage. It would seem as if He foresaw what would happen under a corrupted and perverted state of Christianity, when marriage should be counted less honourable than celibacy—when “men should give heed to seducing spirits and doctrines of devils, … forbidding to marry” (1 Timothy 4:1; 1 Timothy 4:3). We know from history the fatal consequences of the endeavour to force on the Church this unscriptural and unchristian doctrine. At Cana, however, our Lord declared the sanctity of this estate, recognised the dignity of womanhood, and the right of woman to her honourable place as the helpmeet of man in the social organism of the family, which is a chief foundation for the unity and order of the race. So holy, indeed, did our Lord account this state of marriage, that in His word He has taken it as a type of the union of Himself with the Church (Ephesians 5:32). Think of the meaning of marriage, and of the manner in which this condition should be entered upon. I. Marriage is the divinely ordered means for the foundation of the family, as the chief bond of society, and thus for the conservation and advancement of the race.— 1. Looking at the last-mentioned thought first, we need only point out that this was evidently a chief divine purpose in its institution, viz. to conserve and extend the human race. But had this been the only purpose in view, it is evident that such a solemn institution was in a measure needless, and man might have been left to be guided by his animal instincts merely. Thus, too, irregularities such as polygamy could not have been morally condemned. Hence we find materialistic thinkers, and men who are guided by merely material and secular ideas, do make light of the marriage tie. 2. But the institution was designed also for a greater purpose, viz. to lead through the foundation of the family to a confederate social bond of union, resulting in the settled government and security of persons and property, and thus in the advancement of the race. Without this institution, and the family bond as its result, what cohesion would there, could there, have been among the individuals of the race? Without this true centre and bond human society would disintegrate and fall to pieces. The family is indeed, as Aristotle maintained, the true unit of the race. In this he proved his practical wisdom to be greater, at least in this important direction, than that of Plato, who considered the State as the central idea of a community, that children should be accounted as belonging to the State, and should be trained by it. 3. But not only is the institution of marriage the chief bond of social order; it is just because of this of vital importance to the Church. It is from the bosom of pious families, united with the Church, that its membership is chiefly recruited, and earnest labourers arise to carry on the work of God. Thus we can understand why our Lord, at the very beginning of His ministry, honoured this estate; and why His apostles so strenuously opposed erring teachers who contemned and depreciated it. II. Again, marriage is the foundation of the family as a school for the training and development of the individual— 1. It is in this school that, cared for and surrounded by the ministries of love, the individuals of the race have their powers and gifts brought into fullest and healthiest exercise, and where they are best fitted to face the battle of life. It is a truism that a careful training in the bosom of a good family is really the best equipment for life. 2. There, also, woman finds her true sphere.—She is not fitted for buffeting with adverse forces without. Her true sphere is the care of the household and family, in the exercise of those domestic virtues, graces, and gifts in which true womanhood finds its glory. Where marriage is despised, or where polygamy or other aberrations prevail, woman is degraded from her true position as a helpmeet to man to that of a mere chattel or toy; and with her society as a whole becomes morally degraded also. Witness the condition of Mohammedan and heathen countries. But here Christ, as we should expect, honours and makes part of His gospel this divine institution in which, at the first, woman was recognised as the divinely appointed helpmeet and companion of man. And it is under His dominion, where His gospel is purely preached, that woman has been raised to a lofty and noble position, because the divine rule, which after the fall sin had desecrated, was by Him reinstated and confirmed. 3. In the married state and in the family the highest qualities in human nature are evoked and educated.—Selfishness dies. Men are here pledged to labour and care not for themselves alone, but for others bound to them by ties of deepest affection. In this sphere is learned the nobility of self-sacrifice in the service of others, the beauty of self-denial, the generous sympathy that leads to mutual burden-bearing, to sorrowing with and soothing the sorrows of others, to rejoicing with them in their joy. 4. And in all this a noble example is set before the children of the family, who, trained under such guidance, and constrained by such example, grow up in Christlikeness, and become blessings to the world. III. How alone marriage may become truly a blessing.—It is true there are trials and difficulties incident to this estate, as there are to every condition of our imperfect human life. There may be differences of character, leading to want of mutual forbearance, to impatience, and so forth. There are cases where habits develop in one or both partners which lead to unhappiness, if not worse. And there are those trials, hard to bear, where affairs are unprosperous, and the children of the home are ill provided for; and yet again, when children become ungrateful or prodigal. These and many another trial may embitter and destroy family life. But many trials may be mitigated—nay, many may be averted—if those entering on the married state would imitate the village folk of Cana, and invite Jesus to their marriage. Let such not only consult Him as to the choice of a partner in life, but ask Him to be with them in the home, and 1. Through His grace to keep alive in their hearts not only mutual affection, but also that mutual respect and regard which ought to dominate family life, and without which it will be degraded. 2. Let them take Him into counsel in the ordering of their home—daily at the family altar, in the reading of His word, in the training of the children, in the occupations and recreations of life. And 3. Let them ask ever His blessing and wait on Him for the providing of such gifts as He sees they need, both temporal and spiritual. In short, let them ask Jesus to be the chief and honoured guest at their marriage feast, the chief friend and counsellor in the home, and then no difficulties or trials will mar its happiness, and He will provide for them richly, fully, freely, as He did for those at Cana of Galilee, where He first manifested forth His glory. John 2:2. Jesus the guest most to be desired.—Life may be likened to a banquet—a rich and varied feast. Even to those who are virtuously and honestly poor this will be so. The whole universe brings to them, as to others, a feast of good things. To eye and ear it offers its rich stores of beauty. For taste and feeling it provides unnumbered dainties. To some men these may be given in greater profusion and variety; yet his plain fare may be more sweet to the toil-worn labourer, than the richest banquet to the man of wealth—and indolence! The simple joys and tender affections of the humble home shall be sweeter and truer foretastes of the better home, than all the pleasures wealth can bring to the jaded rouι. The feast of life is spread for all men, and the way in which it can be made a feast of happiness from beginning to end is to invite Jesus to be our chief guest (Revelation 3:20). I. His presence will consecrate all life’s joy.—Pleasures in life can never be real and lasting—true joy will never bless—unless we seek them according to God’s will and in His way. [This idea may be specially applied here with reference to domestic bliss.] It is the presence of sin that mars and vitiates the enjoyment of the bounteous provision God has made for men. Only let men receive and use the divine gifts as the Giver intended, and how pleasant does life become—a true foretaste of the higher and better life yet to be revealed. And how shall men learn to do this? By taking Christ into their lives—by making Him the chief and honoured guest—especially on setting up the home. Let His Spirit guide and direct us, and life will become a perpetual feast, filled with the richest and purest happiness. II. When He is present He will bring back joy that has fled.—To mortal man much of sorrow comes into the happiest life. The sun of joy is overclouded. The wine of life gives out. Possessions pass away—affection weeps at countless graves—health and energy fail. The feast of life seems to be at an end. But just as the Redeemer turned the water into wine at Cana, and astonished the ruler of the feast with a richer, fuller provision than he had before been able to present to the guests, so does Jesus still come to His people, giving them something nobler and better than that which they have lost. To this truth the experience of all the Christian ages testifies. He can turn the night of weeping into the morning of joy. And when earth’s pleasures depart, when His people are reduced to the simplest and humblest condition, He can glorify it by His presence—can still turn the water of life into wine, its simplest elements into sources of truest joy. III. When we invite Him to be our guest at life’s banquet, He will provide for the future also, as well as for the present. This He did at Cana. Not only was “the large surplus beyond the present need intended to be a visible and abiding proof and record of this mighty work of Christ” (Chr. Wordsworth); it was also intended to be a provision for the future needs of the household of the married pair. It would continually remind them of His kindness, His bounty, as well as of His wondrous power. This was in the days of His humiliation. But now every blessing we receive should remind us that He has been exalted to give gifts to men, and that every blessing He bestows is a pledge of His continued lovingkindness, for He is “the same yesterday, to-day, and for ever.” When we take Him to be our guest, He “crowneth us with lovingkindness and tender mercies” (Psalms 103.), “so that we may rejoice and be glad all our days” (Psalms 90:14-15). John 2:11. The Lord manifests His glory.—Only in part could Jesus show forth His glory to His people on earth. The fuller revelation is not here and now, as Jesus shows in His prayer before Gethsemane (John 17:24). So there were but partial glimpses given on earth of that glory which He had with the Father before the world was. But wherever it appears it shines conspicuous, and all else passes from view, so that we behold “Jesus only” (Matthew 17:8). So in this scene at Cana, interesting and noteworthy as the other persons are, they and their actions all contribute to direct attention to the central figure, and cause to shine out more clearly and vividly the inner glory of the Saviour. This was manifested— I. In His divine condescension.— 1. He and His disciples were invited to a marriage and marriage feast, in a humble village near Nazareth, by people who, although in comfortable circumstances, were not by any means possessed of overflowing wealth apparently. And He did not refuse. We must remember, however, that this was He of whom the great truths in the preceding chapter were written—the eternal Word, the Life and Light of men, to whom the Baptist had borne witness, saying, “Behold the Lamb of God,” etc. Upon Him the eternal Spirit had descended in visible form; and He Himself had said to Nathanael, one of the disciples accompanying Him, and that only three days gone, “Verily, verily, I say unto you, Hereafter ye shall see heaven open,” etc. (John 1:51). This was the exalted Being who condescended to sit down at the humble marriage feast at Cana. 2. And though now exalted in the heavens He is still the same. He comes to humble hearts, opened to receive Him. There is no home, however mean and lowly, where He will not dwell. There is no relationship of life that He will not aid us to sanctify. There is no lawful condition in our earthly lot into which He will refuse to come. And when He does come—when we do open our hearts to Him—He will come blessing-laden. For notice— II. His providing love and care.— 1. Jesus and His disciples were perhaps invited to the wedding after the master of the feast had made provision for the expected guests. By-and-by the wine gave out; and there seems to have been no means of quickly procuring more. Cana was probably a small hamlet, hours distant from the towns and larger villages where supplies of wine could be had. Mary, who seems to have been on intimate terms with the hosts, desiring to save them the shame of confessing that the wine provided had run short, turned in her perplexity to her Son, feeling certain that He would find a way out of the difficulty. And this He did, although it was not precisely her way. Yet He did not turn aside from her desire, but provided richly that which was lacking at the feast. 2. So does He come with blessing into our needy lives. But not always does He give as we would desire. Oftentimes we ask amiss (James 4:3). Yet if we are His, and earnestly desire good from Him—have truly some need that requires to be supplied—He will not deny us, but in His own time and way will fill up our wants out of His divine, overflowing fulness. III. So too in the exercise of His divine power He shows forth His glory. 1. It was the same creative might which manifested itself at Cana as that of which chap. John 1:3 tells: “All things were made by Him; and without Him was not anything made that was made.” “All things by Him consist” (Colossians 1:17). It was by an act of almighty power that Jesus turned the water into wino at Cana. He who called forth order and beauty from chaos at the beginning, shows here the same almighty power in His ability to use those elements and combine them for His own purposes. 2. In this miracle He also showed forth His power of providing for His people. In a country where the vine was a staple product, and where the natural wine of the country was in daily (moderate) use, Jesus exercised His divine creative power in supplying for the wedded pair, to whose marriage feast He had been invited, provision for their daily wants for a long time to come. 3. This miracle is a parable of Christ’s continual activity in His Church. When His people are in straits He is ever able and ready to help them. When they have brought Him into their lives, then they need not fear. Difficulties will yield, stumbling-blocks will be removed, necessities will be met, often richly and far beyond men’s deserving. And this is all natural when it is remembered who it was that in Cana thus manifested His glory. “He is King of kings and Lord of lords.” And shall the children, the subjects of such a King, be ever left irrevocably in straits and difficulties? “The young lions do lack,” etc. (Psalms 34:10). And thus day by day in His Church and to His people “He shows forth His glory.” IV. Yet again our Lord manifested forth His glory at Cana in the manner in which He leads His own to purer, higher faith.— 1. This is seen in the case of Mary. Probably some desire for personal honour mingled with the wish that Jesus would show forth the power that was in Him. Probably, too, she thought of some striking public manifestation of His power, in view of all the assembled guests, etc. Her faith in Jesus was genuine but faulty. Perhaps we here find an echo, though faint, of that desire for “a sign” so often expressed by the people (John 7:3-4, etc.). But Jesus shows Mary that we must implicitly trust Him in His works and ways. And it was to the now unqualified faith expressed in the words, “Whatsoever He saith unto you, do it,” that the answer was returned. 2. Christ’s working, as well as His teaching, was wisely ordered to lead men to faith. His miracles were not merely stupendous works of divine power, which would simply overawe men, and lead for the most part to the submission of fear, not to the trust of love: His miracles were all works of love and mercy; so that, whilst they certainly led open and prepared hearts to recognise Him for what He was, they did not awe men into submission and confession (John 10:25-26). It was in the hearts attracted to Him by love that these “signs” had their due effect in leading to stronger faith. And so He still works among men. He could by manifestations of His power awe men into at least outward submission. But such glory and such submission He does not desire. He desires that men should freely believe and love. Therefore He spiritually enlightens them, purifies their faith through the knowledge of Himself, His love, mercy, etc., and thus manifests forth His glory evermore. NOTESJoh_2:1. The true foundation of marriage.— 1. It is not beauty, nor is it high station. 2. Riches is not the foundation on which it can be securely built. 3. It stands firm alone on virtue and the fear of God. John 2:2. The secret of uninterrupted union in marriage.—When married people who had disagreed came to Philip Melanchthon and accused each other, he asked whether they had begun their married life with prayer. If the answer given was, as in most cases, “No,” then he said: “Do you then wonder that this has occurred? You have not asked God to bless your married life; and so happiness is far from you. Repent then of your wrong-doing, and it may be that the Lord will be gracious unto you, and bind your hearts together in unity.” John 2:2. A rule of social fellowship.— 1. As Christ came to the feast, so must His servants come—not only in order that they may have material food, but chiefly that they may feed the guests spiritually with godly conversation. 2. Nor is it seemly that they should remain late into the night, and bring on themselves the condemnation of those who “continue until night, till wine inflame them” (Isaiah 5:11). Go late; leave early—that is the best rule. John 2:2. We invite Christ to the wedding, when we hallow it with prayer and godly conversation. John 2:3. Earthly need and heavenly blessing.— 1. Those who imagine that where Christ is there must always be a superabundance of earthly blessings are mistaken. Want is oftentimes good fare for God’s people, and leads them closer to Him. 2. The heavenly Father sometimes withdraws temporal gifts from His children so that they may thirst more for the eternal. 3. Those who would avoid the cross will not invite Christ to dwell with them; for where He comes the cross closely follows Him. John 2:4. God’s hour strikes when man’s hour ends.— 1. Christ speaks here not so much as the Son of Mary as the Son of God, who was about to perform a good work. 2. He spoke to His mother thus, not slighting her, but in order to show that her maternal authority did not extend to matters pertaining to His office. His own authority was in this supreme. 3. God permits no limit to be prescribed as to what, when, and how He should work; for He knows best Himself. 4. If you would receive blessing, learn to pray and wait. 5. If the Saviour determines that His hour shall not come sooner than at death, then be content if all shall be eternally well with you. 6. God has His horas et moras (days [hours] and delays). When His hour strikes in heaven help is at hand. John 2:5. The bitter of life made sweet.—As the bees extract honey from the bitterest flowers, so we may also draw consolation from an answer from God which seems to us austere. John 2:7. “Fill the waterpots,” etc.— 1. He who would enjoy the rose must hazard the thorns, and he who would receive the divine blessing must labour. 2. If we do what we ought to do God will grant us what we desire. 3. Without labour we cannot expect to receive God’s gifts. The divine blessing, it is true, may come in sleep, but not through sleep. John 2:10. God gives not as the world gives.— 1. The world gives its best to be enjoyed at the beginning, and at the last its dregs. The sweet is set forth at the beginning, the bitter at the end. Worldly pleasure ends in pain. 2. In the kingdom of Christ it is otherwise. He gives the bitter first, the sweet last; He makes sorrowful ere He causes joy; He kills ere He makes alive. 3. Many people are like the master of the feast. They taste somewhat of the working of Christ in the lives of His people; but Jesus remains unknown to them—they know it not as His work. But those who have drawn the water, those who labour and are heavy laden, will know whence has come the quickening wine. Do not refuse then to fill your six waterpots with water. The hour will come when the word of power shall he uttered—“Now!”—and you shall draw out wine.—Weigel, etc. John 2:11. Christ’s first sign.— 1. St. John points out the fact that Jesus began His signs in Cana in order to assert emphatically that this “sign” was a real moment in the revelation of the Lord and in the faith of His disciples. “The first miracle of the Lord,” says Theremin, “is the type of the continuous miracle which Christ has accomplished, and which He will continue to perform until the end of time, whilst He glorifies men, and transforms their nature and conditions, elevates them, and raises them to a higher existence. The first miracle of the Lord will also be His last. It is done as He speaks: ‘Old things pass away, behold they are become new.’ Like the heavens and the earth, so will the soul be renewed, henceforth to sin no more, then prepared to taste in endless measure the bliss so long desired. Then will the Lord sit among His people in the kingdom of His Father, and pour forth for them the wine of a pure supernal joy, which no interruption shall disturb, and no regret shall embitter. They will be satisfied with the fatness of His house, and filled with joy as from an overflowing stream.” 2. Jesus revealed His glory (τὴνδόξαναὐτοῦ) in this miracle, for it displayed to the finite human mind that absolute power with which the Father’s love had clothed the Son (John 3:35). Whilst in the miraculous aid He gave at Cana, meeting the wants of His own people, and showing them the wishes of His love, He was revealed as the only begotten of the Father (full of grace and truth, full of divine love), in whom the righteous and holy nature of God is perfectly displayed. Jesus manifested forth His glory in Cana, for as the Father wrought in Him, so He Himself wrought (John 5:17; John 5:26). That distinguished Jesus from His messengers who did wonderful works before He came. In their works men saw the glory of Jehovah, not their own glory. The works of Jesus, however, show forth His own glory, since they are witnesses of His dignity as the Son. The consequence of this miracle was that His disciples believed on Him. They were already disciples of the Lord; the words of Jesus had led them to faith, but the miracles of Jesus confirmed and strengthened them in their belief. Their faith hitherto was but the first link of the chain binding them to Christ; through the manifestation of His glory they were more confirmed in their union with and devotion to the Lord. 3. The end of Christ’s miracles is to strengthen faith. We do not learn that the other wedding guests were brought to faith by this miracle. The first condition of faith is just that testimony in word that will be received by men. God reveals Himself, not on His own account, but for our sakes; therefore the miraculous asks, if it would effect anything, the moral condition in men of an already existing faith, by which they may become receptive of the testimony of divine Omnipotence. This receptivity was wanting in the case of the other wedding guests, and therefore the miracle would effect only an outward astonishment from which their souls would derive no fruit. We close with a sentence from Petri: “There is but One who is glorious, and this One manifests forth His glory so that we may be partakers of it, whilst through faith we make it our own. Of all of us it ought to be said, His disciples believed on Him.”—J. L. Sommer.John 2:11. The nature of miracles.—It may be well here to say something regarding the miraculous as it comes before us in the gospel history. There is a tendency in the present time to assume that the external evidences of Christianity, miracles and prophecy, have had their day; and that now the weight of proof of our faith must be put on the internal evidences, i.e. the heavenly morality of the gospel, the beauty of Christ’s moral character, etc. The miracles of Holy Writ are by some indeed considered to be stumbling-blocks rather than aids to faith. Yet, the question comes to be, where do we find this internal evidence which is so strongly relied upon? Is it not in the gospel history, and indeed, to a large extent, in connection with the miraculous and supernatural—to so great an extent indeed that if these were eliminated from the narrative little would remain? Many of the finest traits of Christ’s character, and much of the divineness of His teaching, are mixed up and interwoven with the miraculous. It is an integrant part of the gospel narratives, and with it they stand or fall. In the light of our Lord’s own declarations also, and the testimony of His disciples, we are bound if we accept these to admit His claim to more than human power. Indeed to deny these claims is tantamount to denying His unique divine Sonship, which is so strongly and clearly affirmed, especially in the first chapter of this Gospel. But in saying this it is not assumed that the miracles of Christ are the only proofs of His divine authority; but that in connection with the other proofs of it they combine to demonstrate it. The evidences of gospel truth are cumulative. They gather strength and force from their combination; and taken together seem to many to be irresistible. Suppose no miracles had been wrought by Christ—no sign given that He was the eternal Word who was “in the beginning with God, by whom also He made the worlds”—then it would have been said, Why claim a divine origin for a system that can easily be explained historically? But those inherent accompaniments of the introduction of Christianity stand historically on the same ground as the whole gospel history; and the proofs of its authenticity have never been overthrown. That miracles are not known in our own experience is, therefore, no reason why we should not believe that they were wrought, for we believe many things on the testimony of history which do not come within the range of our experience. The materialist objection is also weak. There can be no miracles, we are told, for they imply an infringement of the laws of nature, of the universal order God has established. These laws are fixed and regular, unvarying and undeviating. The objection assumes too much: it assumes that the objectors are omniscient—not only conversant with all the laws of the material universe, but also with the relation of the universe to the Power which is behind and above all. Then it must not be assumed that believers in revelation consider that miracles are violations of the laws of nature. That is not an assumption they, nor any one, can be entitled to make. In Scripture miracles are never so described. No passage asserts that any law of the universe is broken by the miraculous. Miracles are described by terms which do not imply any such idea. They are wonders (τέρατα) in view of common experience; they are signs (σημεῖα) as evidences of divine working and purpose; and they are powers (δυνάμεις). That is how they appeared to men who witnessed them and were inspired to write about them. No hint is given that these writers supposed them to be violations of God’s laws of creation. Objectors forget that the creation is itself the all-including miracle. Therefore, as Augustine says, “How can that which is done by the will of God be against nature?” The laws of nature, even as we know them, act and interact on each other. But whilst the laws of inorganic nature seem to act undeviatingly in given directions, organic living nature, whilst in part influenced by them, brings into connection with them a power that is above them, which can use them for its own purposes and ends. Man, with reason as his guiding light, can bend many of these forces to his purposes. He can use, e.g., the electric and magnetic forces—make the form of motion we call heat expand water into steam, etc.—can use the forces of gravitation to forward his ends. Nothing, also, is more wonderful in this age than the advance of medical science, its beneficent discoveries, etc. If, then, man has such power over the forces of nature, may not the Author of Nature use them for His benign purposes—quickening if He will the processes of nature—touching if He will the spring of disease, and bidding health return—yes, even with directing power and wisdom bringing the laws of life to bear on the destructive forces of death, and bidding the vital spark He gave at first return again to its tenement of clay? In the light of His creative energy who shall say, “Impossible!” We see His ordinary working, but, as Job says, “The thunder of His power,” etc. (Job 26:14). Now it was necessary for the Word made flesh not only to show His divine Sonship by His heavenly teaching, but by His power over the works of His own hands (chap. John 1:3). Miracles were one of the channels by which His spiritual power and divine life touched savingly our perishing race. He was to be the centre of a new creation, in which the creature subject to vanity should be redeemed, and in which the whole creation which groans and travails in pain (Romans 8:19) should have rest. Christ’s miracles testify to His power to accomplish this. So we find that not only was this power seen in His ability to quicken the processes of nature, but to rebuke disease and give life to the dead. And all these mighty acts were done in implicit oneness of will and purpose with the Father. Thus we feel that in view of what He is proclaimed to be in the prologue of this Gospel, and in the fact that He was “proclaimed with power to be the Son of God, according to the spirit of holiness, by the resurrection of the dead” (Romans 1:4), it must be seen that in His life miracles are not only not contradictory, but are really the equivalent of His person and work. Still it must be remembered that, as evidences of the gospel, miracles do not occupy the first place. Coleridge well says: “ 1. The consistency of Christianity with right reason I consider as the outer court of the temple.… 2. The miracles, with and through which the religion was first revealed and attested, I regard as the steps, the vestibule, and the portal of the temple. 3. The sense, the inward feeling, in the soul of each believer, of its exceeding durableness, the experience that he needs something, joined with the strong foretokening that the redemption and the grace propounded to us in Christ are what he needs—this I hold to be the true foundation of the spiritual edifice” (Biographia Literaria). John 2:11. The source of miracle.—Christ is the miraculous in the centre of nature: out of its relation to Him, even nature is miraculous; but in relation to Him, even miracle is natural. The Christian gospel miracle must always find its “natural” explanation in the miracle of the life of Christ. Christ Himself exhibits the completed mediation between the unconditioned omnipotence of God and finite conditioned nature—therefore the mediation of miracles. The possibility of miracles is correctly proved in a twofold way: either by an appeal to the divine omnipotence, or to the idea of an accelerated natural process. On the one hand, it is argued, with God nothing is impossible; on the other, God changes every year water into wine, only by a slower process than at Cana. When, therefore, miracle is described as an act of God’s omnipotence, we have named its deepest ground, its possibility; but its actual occurrence is not thereby explained. It is not even explained by representing that the will of the performer of the miracle has become one with the will of God. For our will may become one with the will of God even in the most profound resignation. But in the performance of a miracle, not only does man become one with God in the depths of the divine will in general, but God also becomes one with man in the special act in which man performs the miraculous, with supernatural power derived from God. When, therefore, we are confronted by omnipotence, by the will of the Almighty, and consequently are deeply moved by the infinite great probability of the miracle, the question still returns, Will God perform a miracle which positively encroaches on miraculous nature? On the other hand, a miracle can as little be regarded as a mere extraordinary operation of the performer upon nature, when we speak of an acceleration of nature. There can be no question, indeed, that as, on the one hand, a miracle is rooted in the omnipotence of God, so, on the other hand, it celebrates its appearance in the accelerated process of nature. If, therefore, we turn to this conception of the accelerated process of nature, we certainly find that nature in its processes performs pure miracles—that it changes water into wine, wine into blood, blood into milk; and this fact shows us how plainly the miracles of the kingdom of God are reflected in similar natural phenomena. These thousandfold similarities give us, therefore, again a lively impression of the near possibility of miracles. We think that such a process of nature needs only to be in some degree accelerated, and a miracle will be the result. But if it should come to this phenomenon of an accelerated process of nature, we must have at any rate the principle of the process, its germ. All processes of nature arise from principles, which in their ultimate grounds must be regarded as the thoughts and operations of God. If now every common process of nature presupposes a principle, much more must such a one exist for an accelerated process: for a miracle of healing, a decisive healing power; for the change of water into wine, the factor of the formation of wine, “the vine with its branches.” Accordingly the idea of an accelerated process of nature, strictly considered, exhibits only the course of a miracle when it is already decided in principle, just as the appeal to the omnipotence of God exhibits only the general power of the miracle, without deciding that the miracle shall actually take place.—J. P. Lange, “Life of Christ.”Joh_2:1-2. Marriage honoured in Christ’s kingdom on earth.—The heavens had now been opened over the Son of man and His brethren. The heavenly stairway on which the angels of God ascended and descended remains eternally fixed for all who have a Nathanael’s vision. To-day, three days after Nathanael’s spiritual marriage day, the heavenly ladder was set up at the wedding in Cana. In paradise truly it stood at the beginning when the eternal Word instituted the holy estate of marriage. Afterwards, however, sin manifoldly desecrated this divine law, grieved the blessed angels, who are the guests of pious married people, and overturned the heavenly ladder. Therefore the Saviour comes now to a marriage accompanied by the blessed angels, in order to irradiate and adore the estate of marriage by the revelation of His glory. Our fathers delighted especially to make use of this incident to the advantage and honour of the married state. Thus Spangenberg, in his Mirror of Marriage, says that the Lord Jesus at the beginning of His ministry wished to proclaim Himself to be the Saviour of the estate of matrimony, “which is the first and most ancient estate, and which His Father had ordained in paradise, but which afterward was so sorrowfully marred by the devil’s lies that He required again to restore it. Thus He accepted and honoured it, especially since this estate is of universalimportance, and that these other two orders, the ministry and magistracy, depend upon it. Because, therefore, the estate of matrimony thus stands first, our Lord Christ wrought His first miracle to honour it.… Who then will not look with favour on the married state, since the son of God has honoured it so greatly, and set such a beautiful golden crown on its head in working His first miracle on its behalf?”—Translated from Besser.John 2:1-2. A marriage on which Christ’s blessing rests is an eternal union.—“O happy house where Thou art received, Thou blessed friend of men, Lord Jesus Christ, where among all the guests present Thou art the most honoured and beloved!” How many are joined together, the “matchmaker” being monetary considerations, sense intoxication, vanity, or levity! The counsel of parents is often never desired even. A mistake in the choice of a calling is a most serious misfortune; not less great a misfortune is it to make a mistake in the choice of a partner for life. To some, indeed, marriage is merely a bargain: the entry of their names in the legal register is considered sufficient; they think nothing about the religious order. To others marriage is a solemn, preconcerted, reciprocal lie. To others it seems a prison-house from which there is no escape. In the case of those who regard it in such lights, the first pages of the family chronicle do not mention that “Jesus was bidden to the wedding.” Even the sense of the beautiful, the ζsthetic, will not suffice as a true wedding bond. A fine taste is not a pure heart. The wedded pair may anxiously concern themselves as to whether the pictures in their rooms are properly hung or not, and so forth; but do they also ask themselves whether their wills are in accordance with God’s will? Do they not consider that Jesus would willingly come to-day also, if in betrothals and weddings His counsel were asked, and He were invited to be present? Would He not cause marriage, from being merely a being beside each other, to become a union with each other for time and for eternity? Would He not build up the homes of our native land in simplicity, faithfulness, chastity, and patriotism? O King of glory, Head of Thy Church, Giver of the Holy Ghost, build up what threatens to fall in ruins, fill the hearts of the people with an invincible reverence for the sanctity of marriage, inscribe even on the wedding ring the truth that love “believeth all things, hopeth all things, endureth all things,” and “manifest forth Thy glory.”—Translated from Dr. R. Kφgel.John 2:2. The hallowing of common life.—It is not without meaning that Jesus began His work by sanctioning and hallowing common, and especially family, life. What a contrast there is between the simple gladness of the rustic wedding and the temptation in the wilderness, from which Jesus had just come! What a contrast between the sublime heights of the prologue and this opening scene of the ministry! What a contrast between the rigid, ascetic forerunner and this Son of man! How unlike the anticipations of the disciples, who would be all tingling with expectation of the first exhibition of His Messiahship! Surely the fact that His first act was to hallow marriage and family life has opened a fountain of sacred blessing. So He breaks down that wicked division of life into sacred and secular which has damaged both parts so much. So He teaches that the sphere of religion is this world, not only another. So He claims as the subjects of His sanctifying power every relation of manhood. So He says at the beginning of His career: I am a man, and nothing that belongs to manhood do I reckon foreign to Myself. Where He has trod is hallowed ground. The participation of the prince in the festivities of his people dignifies these. Our King has sat at a wedding feast, and the memory of His presence there adds a new sacredness to the sacredest and a new sweetness to the sweetest of human ties. The consecration of His presence, like some pungent and perennial perfume, lingers yet in the else scentless air of daily life. “Sanctity” is not “singularity.” We need not withdraw from any region of activity or interest for affection or intellect, in order to develop the whitest saintliness. Christ’s saints are to be “in the world, not of it,” like their Master, who went from the wilderness and its fearful conflicts to begin His work amid the homely rejoicings of a village wedding.—Dr. A. Maclaren.John 2:5. A word enough.—Speak but a word, mighty Saviour, and I shall be helped. My soul is cast down; yet speak but a word, and I shall be relieved. Care and unrest disturb my heart; yet speak but a word, and my heart shall be at peace. The wine of joy, of trust in Thee, is lacking in me, and I can only shed streams of water in tears; yet speak but a word, and pitchers full of comfort and refreshment will be given to me. My heart is still hard as a stone; yet speak but a word, and it shall become tender and shall melt. I have now none of the grace of prayerfulness, and feel myself like a dumb man who cannot utter a word; yet speak but a word, and the bonds of my tongue will be unloosed, so that I shall be able to cry “Abba, Father.” So too in regard to temporal wants. I and my wife and children have not bread, have not the things needful for this life; yet speak but a word, and the windows of heaven shall open, and Thy blessings descend. For Thou art able to do this: Thou hast the power. It will cost Thee nothing but a word, a sign, a movement of Thine almighty will. Thus is the omnipotence of Jesus a stoop on which faith may lean.—Luther.John 2:9-10. The best at last.—The ruler’s half-jesting speech compliments the bridegroom’s cellar at the expense of his prudence, and in its intention is simply a suggestion that he is wasting his best wine in producing it when palates are less sensitive than at the beginning of the entertainment. But it suggests a higher thought. Christ keeps His best till last, whereas the world gives its best first; and when palates are dulled and appetite diminished, “then that which is worse.” How tragically true that is! In many lives the early days of hope and vigour, when all was fresh and wondrous, contrast miserably with the dreary close, when habit and failing strength have taken the edge off all delights of sense, and memory like a lengthening chain is dragged along, and with memory regrets and remorse. In the weariness and monotony of toilsome middle life, and in the deepening shadows of advanced and solitary old age, worldly men have to drink the dregs of the once foaming cup, which “at the last biteth like a serpent.” But Jesus keeps the best for the end. No time can cloy His gifts, but advancing years make them more precious and necessary. In His service “better is the end of a thing than the beginning thereof”; and when life is over here, and we pass into the heavens, this word of the ruler at the humble feast will serve to express our thankful surprise at finding all so much better than our highest hopes and sweetest experiences: “Thou hast kept the good wine until now.”“The best is yet to be,The last of life, for which the first was planned.”—Dr. A. Maclaren.John 2:10. The marriage feast.—One circumstance in connection with this marriage feast is worthy of special attention. Such festivities in the East lasted from a day or two to a whole week. Perhaps the feast had lasted a day or more when Jesus and His disciples arrived; and as they were probably unexpected guests, and the entertainers in humble circumstances, if not poor, the supply of wine ran short. Jesus, by a miracle of power and benevolence, supplied this lack. Now in reference to this it may be remarked, (1) as Luther says, that we are not to allow that “carnally minded men can find in this passage an excuse for revelry, drunkenness, and luxuriousness at wedding feasts.” We cannot imagine the Lord Jesus being present at a feast characterised by drunken revelry. (2. On the other hand, we must also remember that Jesus Christ whilst on earth was no ascetic. He did nothing to encourage a common idea that religious people must be ascetics—indeed, by His example He showed the error of such an idea. And there was nothing inconsistent in His supplying wine miraculously for the guests at the feast. It is doubtful whether the argument can be sustained, that the wine produced by the miracle was unfermented, although it is impossible to dogmatise on the point. This must be said, however, that in a wine-producing country like Palestine there was, and is, little or no drunkenness among the natives. And the true basis of temperance or abstinence from intoxicants is that laid down by the apostle in his Epistle to the Corinthians: “Wherefore if meat make my brother to offend [or stumble], I will eat no flesh while the world standeth, lest I make my brother to stumble” (1 Corinthians 8:13; Romans 14:21). Such is the Christian rule to which we in this country should take heed.John 2:11. All miracles are included in the Incarnation.—Should not the tree of life of the new ζon be able to bear this crown without breaking down, and put forth the flowers which adorn it from its own internal vital power? Let it not be forgotten how high the tree rises toward heaven, how deep and wide its roots spread through the life of all humanity. When a young alpine stream, under the impulse of its great destiny, hastens down into the wide world, it shows signs of the region of its origin; waterfalls and passages forced through rocks testify of the original freshness of its power. But when Christianity rushes down from the heavenly heights of the God-man into the low-lying tracts of a human world (nature-enthralled and sunk in misery), and in its first irruption carries away with it the great stone of the sepulchre, here, as in the alpine scenery, the second miracle is not greater than the first; rather is it purely natural in relation to the first.—J. P. Lange.John 2:11. The motive of Christ’s miracles.—What then was the motive of Christ’s miracles? He was, as these first disciples owned Him, the King of God’s kingdom among men. He was the ideal Man, the new Adam, the true Source of human goodness, health, and power. He came to do us good, and the Spirit of God filled His human nature to its utmost capacity, that it might do all that man can do. Having these powers, He could not but use them for men. Having power to heal, He could not but heal, irrespective of the result which the miracle might have on the faith of those who saw it; nay, He could not but heal, though He straightly charged the healed person to let no man know what had been done. His miracles were His kingly acts, by which He suggested what man’s true life in God’s kingdom should be and will be. They were the utterance of what was in Him, the manifestation of His glory, the glory of One who came to utter the Father’s heart to His strayed children. They expressed good-will to men; and to the spiritual eye of St. John they became “signs” of spiritual wonders, symbols and pledges of those greater works and eternal blessings which Jesus came to bestow. The miracles revealed the divine compassion, the grace and helpfulness that were in Christ, and led men to trust Him for all their needs. We must, therefore, beware of falling into the error that lies at the other extreme. We must neither, on the one hand, suppose that Christ’s miracles were wrought solely for the purpose of establishing His claim to be God’s viceroy on earth; nor, on the other hand, are we to suppose that the marvels of beneficence by which He was known did nothing to prove His claim or promote His kingdom. The poet writes because he is a poet, and not to convince the world that he is a poet; yet by writing he does convince the world. The benevolent man acts just as Christ did when He seemed to lay His finger on His lips and warned the healed person to make no mention of this kind act to any one; and therefore all who do discover His actions know that He is really charitable. The act that a man does in order that he may be recognised as a good and benevolent person exhibits his love of recognition much more strikingly than his benevolence; and it is because the miracles of Christ were wrought from the purest and most self-denying compassion that ever explored and bound up the wounds of men that we acknowledge Him as incontestably our King.—Dr. Marcus Dods. AND NOTESJoh_2:12. Capernaum.—Cod. ΰ, B, read καφαρναούμ, i.e. the kaphar or village of Nahum. Two sites especially have been fixed upon as the best representatives of the ancient Capernaum. The ruins at Tell Hϋm are now considered to have the best claim to represent the Saviour’s city. His brethren.—The controversies which have raged round this subject have centred on the question of the perpetual virginity of Mary. Setting aside the conjecture of Jerome, that these brethren were in reality first cousins, children of Mary (the wife of Cleophas, John 19:25), sister of our Lord’s mother, as incapable of being sufficiently proved, there are two positions which should be noted: (1) that of Helvidius, that the brethren are actual brothers, the sons of Joseph and Mary; and (2) that of Epiphanius, that these brethren were children of Joseph by a former marriage. But as the latter position rests for its proof only on the statement of an apocryphal gospel, those who do not feel it necessary to maintain the somewhat sentimental notion of Mary’s perpetual virginity will be shut up to accept the position of Helvidius. Indeed in this casual mention of our Lord’s brethren may be found an indirect confirmation of His recognition of the sanctity of lawful marriage. Dr. Reynolds well says: “Christ, who honoured marriage by His first display of miraculous power, and this at the suggestion of His own mother, and in the society of those who passed undoubtedly as His brothers, would not feel that the faintest shadow of a shade fell on the lofty purity of His mother by this hypothesis.” (But see Hom. Note on John 7:3.)John 2:12-13. These verses furnish us, in connection with John 2:20-21, an important time-note (vide in loc.). It was the first year of our Lord’s public ministry, i.e., according to the best authorities, A.D. 28, and in that year the 15th Nisan fell on March 30th. Caspari gives the following dates: Baptism by John, February 1st (about); return to Bethania, forty days later (about March 12th); Cana, March 15th; Capernaum, March 17th; Jerusalem, March 29th (14th Nisan).John 2:14-16. “The same or a similar fact is narrated by the Synoptists on the occasion of the last passover (Matthew 21:12-16, etc.). Here, then, there are three cases possible: either the Lord performed the cleansing of the sanctuary twice, or He did so only once at the beginning of His ministry; or, finally, only once, but at the end of His ministry. No slight grounds may be adduced in favour of the repetition. The cleansing of the sanctuary was a symbolical act, by which our Lord represented that which He desired, and at which He aimed; it was thus entirely in place at the very outset of His public ministry, and equally so at the close of His labours.” Probably John and Andrew alone accompanied our Lord to Jerusalem on this occasion, the other disciples remaining in Galilee until their final call (Luke 6:13). Thus we can understand why John alone narrates this first cleansing, and the Synoptists only the second. A reason why John especially accompanied Him on this occasion may be found in John 18:15 (vide Introduction). At these great feasts a stock-market was held in the court of the Gentiles; and it may be that the moneychangers were driven even into the court of the people of Israel, which was held to be almost as sacred as the sanctuary. Changers of money, who exchanged current and foreign moneys for the sacred half-shekel, in which alone the customary annual temple tax required from every adult Israelite could be paid. A scourge of small cords.—σχοινίον = a cord made of bulrushes—from the litter scattered about the court. And He said to those who sold doves, etc.—Our Lord did not wish to cause the traders any loss. This traffic was necessary; but it was not to be carried on in His Father’s house. The reason why our Lord was not interfered with in this striking and bold action was the fact that all the pious, and even the ceremonial Israelites, secretly acknowledged that He was right. Temple here = ἱερόν, i.e. especially the outer courts, not ναός, the sanctuary.John 2:17. “The zeal of Thine house shall eat Me up” (Psalms 69:9).—Westcott points out here, “on the occasion of the first public act of Christ, as throughout St. John, the double effect of the act on those who already believed, and on those who were resolutely unbelieving.” It is written.—γεγραμμένονἐστίν—instead of the simpler γέγραπται. Καταφάγεταίμε—not in reference to Christ’s passion, but to His present burning, consuming desire for His Father’s honour, and the honour of His Father’s house.MAIN OF THE .—John 2:13-17 The cleansing of the temple.—The incident recorded in these verses occurred on the first visit of the Redeemer (during His public ministry) to Jerusalem at the passover feast. Hitherto His teaching had been confined to the rural district of Galilee. Among the quiet Galilean villages, or at most in some of the towns situated on the margin of the inland lake, He had preached the word of the kingdom gently and lovingly to those who had “ears to hear,” and had “manifested His glory” in miracle, so that the faith of His disciples was strengthened and confirmed. But the passover was nigh, and, in accordance with the customs of the law, Jesus went up to Jerusalem. And there in this incident He began to unfold the spiritual nature of His office and work, experiencing in consequence the first open symptoms of antagonism from the rulers of the Jewish people. Consider, first, the incident itself, and then its general and individual lessons. I. The incident.—On reaching the holy city the Saviour’s steps were soon directed to the temple; and there He found a state of things utterly intolerable. The temple area appears to have been divided into three enclosures or courts. In the inner enclosure lay the temple building itself, with the court of the priests surrounding it; beyond that was the court of the people; and then, divided off from that by what was known as the middle wall of partition, lay the court of the Gentiles. It was in the last of these enclosures that the traffic which led to this incident was carried on. It was no doubt meant for the convenience of the people. At the passovertide tens of thousands of Jews from every country almost in the then known world thronged the holy city. It was necessary for them to exchange their foreign moneys for current coin, etc.; hence the tables of the money-changers. Then, considering the immense number of sacrifices offered at the feast, in addition to those required for the daily and ordinary sacrifices, the necessity for a kind of stock market was undoubted. But it certainly showed how little real reverence the Jewish leaders had for the worship of God when they permitted all this to go on within the enclosures of the temple area. And it needs only a slight acquaintance with exchanges and cattle markets to conceive how every sight and sound, how the turmoil within the sacred precincts, must have hindered the worship of God’s house. Then all this was done in the court of the Gentiles—the nearest point to the temple the Gentiles could reach. Thus not only was their space curtailed, but what must have been the feeling of earnest men among them when they observed this buying and selling, chaffering and trading, in the courts of that house which was to be an house of prayer for all nations? The Gentiles were admitted to the court named after them so that they might become attracted to the religion and worship of Jehovah. But what was there in that clamouring, chaffering crowd, bleating of sheep, etc., to lift their thoughts heavenward? What likelihood was there that in that scene of traffic the prayer of Psalms 67. would be answered? We do not wonder, then, that Jesus, consumed with the zeal of His Father’s house, should have acted as He did. Making a scourge—probably of materials lying scattered about—He drove the animals out of the court, overturned the tables of the money-changers, producing silence and order where formerly noise and confusion had prevailed. Notice should be taken of the language used by the Saviour in doing this action. When a boy in that same temple, while sitting among the doctors, hearing, etc. (Luke 2:46), He had declared that He was about His Father’s business. In this incident He showed the source of His authority in asserting that the temple was His Father’s house. Here we have His distinct and clear claim from the beginning of His ministry to be the divine Son and the Messiah. The Jewish leaders well knew He meant to assert this claim. Hence their demand for a sign, some miraculous or extraordinary manifestation of the power He professed to wield. In this question we seem anew to detect Satan, the adversary, attacking Christ as he did before on the pinnacle of the temple: “If Thou be the Son of God,” etc. (Matthew 4:6), give an evident sign of your divine Sonship, and the people will believe and follow. But in this very incident, had they not been blinded, those Jews might have found the sign they desired. The Messiah had suddenly appeared in His temple to be “as a refiner and purifier,” etc. (Malachi 3:3). And the rejection by those men of such comings in mercy, etc., ushered in the day when His judgments were made manifest in the withdrawal of their privileges as a race. II. The spiritual meaning of the incident.—The ministry of our Lord was not ended at His ascension. His work on earth was in a great measure the opening and typical prelude of His work as mediator in heaven. He still ‘Pursues in heaven His mighty plan,The Saviour and the Friend of man.”He still sits as a refiner and purifier of silver; still the prophetic promise holds good that He shall come suddenly to His temple to purge and purify. He has done so, and will do so until the end. See how true this is in the history of the Church. It was not long after His ascension that the warning voice again was heard. In the case of the Church at Laodicea, and others of the Churches in Roman Asia, we hear Him saying, “Take these things hence.” Then those who disregarded the warning voice had their light as Christian Churches quenched, just as the Jewish temple and worship were destroyed and the disobedient people scattered. Later in the Church’s history, when new empires had risen on fallen Rome’s broad foundations, there followed for the Church a long period of outward prosperity. But along with this much of evil was mingled. The world and the world’s traffic and pleasure penetrated even to the inner sanctuary, whilst the noise and clamour of it all drowned the voice of praise and prayer, crushed down the aspirations of devotion and worship. Therefore the great Purifier again appeared, and in the turmoil and overturning of the Reformation period He swept away much of the worldliness and materialism which was hindering the Church’s spiritual life, awakening men to a higher spiritual life and purer worship. He is ever watchful. He has the same zeal now for the purity of His Father’s spiritual temple. “His fan is in His hand,” etc. (Matthew 3:12). When Churches become selfish, material, worldly, forgetting their true mission, let them beware! To-day outward success is greatly sought—increasing numbers, overflowing coffers. The world is stealing in on the Church in many ways. There is much danger of the spiritual life being neglected through men being engrossed in this material progress. Then the Lord may have to come in judgment to purify before He can come to bless. III. Lessons of the incident.—This incident brings personal and individual lessons. “There is but one temple in the universe,” says Novalis, “and that is the body of man.” “Ye are the temple of God” (2 Corinthians 6:16), said St. Paul. In these bodies of ours, when our life has been yielded to Christ, God’s Holy Spirit dwells. Let Christian people beware lest they fall into the careless and irreverent conduct of the Jewish priests, and permit the sacred precincts to become a mart of business, a den of thieves, of sinful thoughts, feelings, etc., so that the noise of the world’s voices overpowers the accents of devotion. Into our churches—those places sacred to worship—no sounds of the world’s business, etc., should be permitted to come. So should it be with Christian people as with reverent hearts they bow in God’s holy house of prayer. Their public and private worship should be as far as possible free from the inroads of the business of life. Our Redeemer in this also gave us an example that we should follow in His steps (John 4:15; Matthew 14:23, etc.). But how often is the worship of God’s house profaned with worldly thoughts, vain imaginations, etc., and prayer stifled in its very inception! And is not the heart—the temple of God for the individual—often so crowded with other things that the sounds of the world predominate, and the voice of God is unheard and unheeded in the multitudinous roar? There is no true holy of holies in such hearts. To those in such case spiritual worship is unknown. They are immersed in the traffic of the market-place, warehouse, etc. The sights and sounds of places of amusement are oftener before them than the sanctities of worship. Let Christian people be jealous for the honour of God’s spiritual house, the Church; and let that temple be not profaned which He hath chosen to dwell in—the temple of “a broken and contrite heart,” etc. NOTESJoh_2:15. On the peace-breakers lies the burden of war.— 1. Shall we consider the superficial objection as to whether it was right or not to disturb the honest trade of those people, since animals for the temple sacrifices were indispensable, and to “pour out” the exchangers’ money without concern as to whether any of the pieces should be lost? Or shall we reply to the opinion that the indignation seen in Christ’s eye and the scourge in His hand seem to indicate the presence of passionateness? 2. If a breach of the peace took place, the blame lay on the shoulders of the temple authorities. If the order of the house was to be maintained, who could better carry out the doing of it than the Son in the Father’s name? Here certainly there is no passionateness, but on the contrary holiness, and a merciful, sympathetic heart for souls in danger. Here we find reformative action in the footsteps of Jeremiah the prophet (Jeremiah 7:2-11). Here is the angel of the covenant foretold by Malachi (Malachi 3:1-5). Here is the obedience that eighteen years previously had asked, “Must I not be about My Father’s business?” (Luke 2:49).—Dr. R. Kφgel.John 2:17. “The zeal of Thine house.”—The disciples who heard Jesus had also heard Him speak of the heavenly ladder—Himself—on which the angels of God should ascend and descend. They had been witnesses of the wondrous change of water into wine at His command. Thus so little were they perplexed at the action of our Lord, that they saw in it the fulfilment of the Psalmist’s words, “The zeal of Thine house,” etc. (Psalms 69:9). John 2:15-17. The distinction of this incident from the similar incident recorded in the Synoptists.—I. The Synoptists narrate a cleansing of the temple as having taken place on the day of the triumphal entry into Jerusalem before the last passover (Matthew 21:12; Mark 11:15 ff.; Luke 19:45). Of such an incident there is no trace in St. John (John 12:12 ff.), and curiously the Synoptists have no trace of an earlier cleansing. It has been supposed that the event has been transposed in the synoptic narratives owing to the fact that they give no account of the Lord’s ministry at Jerusalem before the last journey; but a comparison of the two narratives is against the identification. 1. The exact connection of the event is in each case given in detail. 2. There is a significant difference in the words used to justify the acts (John 2:16; Mark 11:17). 3. In the record of the later incident there is no reference to the remarkable words (John 2:19) which give its colour to the narrative of St. John, though the Synoptists show that they were not unacquainted with those words (Matthew 26:61; Mark 14:58). II. 1. There is no improbability in the repetition of such an incident. Both were connected with the revelation of Jesus as Messiah—first when He claimed His royal power at the entrance of His work, and again at the close. 2. In the interval He had fulfilled the office of a simple prophet. In the first case, so to speak, the incident was doubtful; in the second it was decided. Hence the difference in details, e.g. the force of the addition “a house of prayer for allnations” in prospect of the Passion and His rejection by the Jews, which has no place in the first incident, when He enters as a son His Father’s house. Again, the words a house of merchandise are in the second incident represented by its last issue: “a den of thieves.” John records the incident which occurs at the beginning of Christ’s ministry, because it was the first crisis in the separation of faith and unbelief. The Synoptists, from the construction of their narratives, included the later incident; and as the latter was virtually included in the former, St. John does not give it.—A bridged from Westcott.Joh_2:14-15. Christ cleansing His Church.—For us this cleansing of the temple is a sign. It is a sign that Christ really means to do thoroughly the great work He has taken in hand. Long ago had it been said, “Behold, the Lord, whom ye seek, shall suddenly come to His temple; and He shall sit as a refiner and purifier of silver.” He was to come to sift the true from the false, the worldly and greedy from the devoted and spiritual. He was not to make pretence of doing so, but actually to accomplish the separation. To reform abuses such as this marketing in the temple was no pleasant task. He had to meet the gaze and defy the vindictiveness of an exasperated mob; He had to make enemies of a powerful class in the community. But He does what is called for by the circumstances: and this is but a part and a sample of the work He does always. Always He makes thorough, real work. He does not blink the requirements of the case. We shrug our shoulders and pass by where matters are difficult to mend; we let the flood take its course rather than risk being carried away in attempting to stem it. Not so Christ. The temple was shortly to be destroyed, and it might seem to matter little what practices were allowed in it; but the sounds of bargaining and the greedy eye of trade could not be suffered by Him in His Father’s house: how much more shall He burn as a consuming fire when He cleanses that Church for which he gave Himself that it might be without spot or blemish? He will cleanse it. We may yield ourselves with gladness to His sanctifying power, or we may rebelliously question His authority; but cleansed the house of God must be.—Dr. Marcus Dods.John 2:17. True zeal.—Let us take heed we do not sometimes call that zeal for God and His gospel which is nothing else but our own tempestuous and stormy passion. True zeal is a sweet, heavenly, and gentle flame, which maketh us active for God, but always within the sphere of love. It never calls for fire from heaven to consume those that differ a little from us in their apprehensions. It is like that kind of lightning (which the philosophers speak of) that melts the sword within, but singeth not the scabbard; it strives to save the soul, but hurteth not the body. True zeal is a loving thing, and makes us always active to edification, and not to destruction. If we keep the fire of zeal within the chimney, in its own proper place, it never doth any hurt—it only warmeth, quickeneth, and enliveneth us; but if once we let it break out, and catch hold of the thatch of our flesh, and kindle our corrupt nature, and set the house of our body on fire, it is no longer zeal, it is no heavenly fire—it is a most destructive and devouring thing. True zeal is an ignis lambens, a soft and gentle flame, that will not scorch one’s hand; it is no predatory or voracious thing: but carnal or fleshly zeal is like the spirit of gunpowder set on fire, that tears and blows up all that stands before it. True zeal is like the vital heat in us that we live upon, which we never feel to be angry or troublesome; but though it gently feeds upon the radial oil within us, that sweet balsam of our natural moisture, yet it lives lovingly with it, and maintains that by which it is fed; but that other furious and distempered zeal is nothing else but a fever in the soul.—R. Cudworth. AND NOTESJoh_2:18. The disciples saw in Christ’s action the fulfilment of the old Scripture, the Jews an excuse for a further demand for a sign.John 2:19. Destroy this temple, etc.—The reference is at first sight mysterious, especially when taken in connection with the Evangelist’s explanation in John 2:21. But the difficulty is, in part at least, cleared up when we remember that the actual temple which Jesus had just cleansed was the visible expression of the consecration of God’s ancient people to His service and worship, and of His dwelling with and in His people (Ezekiel 43:7). That ancient spiritual temple the Jews would destroy; but by His death and resurrection Jesus would found and raise, to be eternally enduring, His Church, which is indeed His mystical body. And it is this temple of which He speaks—His Church including that of patriarch and prophet—built now upon a foundation which cannot be moved (1 Peter 2:1-10; Matthew 22:2-14; Matthew 23:38). I will, etc. (John 10:17-18, etc.).—The Jews twisted this saying of our Lord, and accused Him of declaring that He would destroy the material temple. The utterance seems to have made a deep impression. It formed the basis of Christ’s accusation before Caiaphas (Matthew 26:61); and Stephen’s enemies accused him of repeating this saying (Acts 6:13-14). Thus the historical accuracy of the saying is established.John 2:20. The temple was not then completed; but it had taken forty-six years to bring it to the point of completion at which it then stood. “Herod the Great began to restore the temple in B.C. 20 [Jos., B. J., i. 21 (16), i: comp. Antiq., xv. 11 (14), i.], and the design was completed by Herod Agrippa A.D. 64” (Westcott).John 2:21. He spake, etc.—Not understood at first, the saying afterward became clear to the disciples (comp. John 12:16). He—ἐκεῖνος—is emphatic. The temple of His body.—I.e. “the temple defined to be His body” (Westcott) (1 Corinthians 6:19, etc.).John 2:22. When therefore He was raised from the dead, etc.—Raised by the power of God (Galatians 1:1, etc.). Remembered in accordance with the promise afterward given (John 14:26). They believed the scripture, etc.—Usually this phrase refers to some particular passage. Doubtless here the reference is to those passages in the writings of psalmists and prophets which foretold Christ’s sufferings and death, the glory of the Church of the latter days, etc., which the disciples were “slow of heart to believe” before the Resurrection and Pentecost (Luke 24:25-27).John 2:23. Now when He was in Jerusalem at the passover, etc.—The date of this passover is probably A.U.C. 781, i.e. A.D. 28. At the feast (ἐντῷπάσχα),—I.e. during the whole period of the feast of unleavened bread. Many believed on His name, etc.—Belief in His Messiahship is evidently intended; but the reference to “the signs which He did” shows that their “belief” was probably not of a deep abiding nature. It was a Jewish faith, and was founded on that which will strengthen true faith, but will not beget it. Their faith rested on the outer acts merely, and was thus imperfect, and perhaps in many cases evanescent. “The incidental notice of these signs (John 7:31; John 11:47, etc.) is an unquestionable proof that St. John does not aim at giving an exhaustive record of all he knew” (Westcott). See also Mark 3:10, etc.John 2:24. He knew.—He is emphatic. He Himself knew, etc. He did not commit (ἐπίστευεν, believe). “As they did not give themselves morally to Him, He did not give Himself morally to them” (Luthardt). He knew all, etc. As He read the heart of Nicodemus, so He read the hearts of these people.John 2:25. And because He needed not, etc.—He did not require that men should bring Him testimonials of character, as it were, from their fellows before He would commit Himself to them. He Himself knew what was in man. He is, indeed, the searcher of hearts, etc. (Jeremiah 17:10, etc.).MAIN OF THE .—John 2:18-25 The sign Christ gave of His authority in cleansing the temple.—The Jewish leaders could not bring any accusation against Christ for His zeal in vindicating the honour of His Father’s house. In their secret hearts they recognised the necessity for such an action, and they were no doubt well aware that the great body of the people would be in sympathy with Christ’s action. But unmoved themselves by the clear expression of divine power and activity manifested in the action of Jesus, they fell back on the device, so often resorted to by them, to demand outward signs and miracles in proof of Christ’s divine authority—signs which, when given, only made their unbelief and hatred more conspicuous. Christ gave them an answer, although not that which they asked for. He well knew that no mere outward signs could remove unbelief, that miracle would be demanded to establish miracle, and that even the signs He wrought would be twisted, as they were afterward, to His prejudice by His enemies. But He gave a sign which would not only, when it occurred, vindicate His action in the eyes of all unprejudiced men, but would tend to strengthen the faith of His disciples. “Destroy this temple,” He said, “and in three days I will raise it again.” Consider:— I. The preparation for the sign.—“Destroy this temple.” The Evangelist adds the explanation, “He spake of the temple of His body.” As we read these words there rises before us the view of the Redeemer with thorny crown on His head, tottering beneath the weight of His cross. We see Him hanging on that cross—the nails lacerating His hands and feet, the thorny crown pressed on His lacerated brow. And as we look at the fainting, bleeding form we seem to hear Him saying, “Behold, and see if there be any sorrow like unto My sorrow.” And yet again, as we hear the last voice, “It is finished,” and see the Roman soldier thrust his spear into the side of the Redeemer, we realise that the words “Destroy this temple” were a prophecy of what was to come to pass. II. The sign itself is the Resurrection.—“In three days I will raise it up.” This was the sign above all signs that testified to Christ’s divine Sonship, and His right to cleanse His Father’s house from defilement. And doubtless the Saviour signified by some gesture that He intended to refer this statement primarily to Himself. And it is noteworthy that He here claims power Himself to rise from the dead; whilst in various passages of the New Testament His rising is ascribed to the Father (Romans 4:24; Romans 6:4; 1 Corinthians 15:15; 1 Peter 1:21, etc., etc.). But it must be remembered that “the receptivity of Jesus in the act of His resurrection is not mere passivity” (Godet). Jesus was “one with the Father”; and as it was by an act of His will that He submitted to the temple of His body being left in a measure to the power of the destroyer, so it was in accordance with His will and His Father’s will that His body was raised again on the third day. This is plainly shown in His own words, “I lay down My life, that I might take it again.… I have power to lay it down, and I have power to take it again” (John 10:17-18). This sign was the seal of His authority, and would carry conviction to all believing hearts. It is the centre of our Christian faith. And from the beginning, and in all ages since, the Church has proclaimed “Jesus and the Resurrection” (Acts 17:18). III. The reception of the proffered sign by those who heard it.— 1. The Jews replied in wonder and scorn, “Forty and six years,” etc. Utterly unspiritual, they applied our Lord’s words to the material temple alone, which Jesus had just cleansed. More than that, they wilfully misunderstood His words to mean that He Himself would destroy the temple. The saying seems to have made a deep impression on all who heard it; and it was made use of in its perverted form by the false witnesses, who brought lying accusations against our Lord and the protomartyr of His Church (Matthew 26:61; Acts 6:14). 2. The disciples could not understand the full import of Christ’s words at the first. But they also treasured them up in their hearts, not like the Jewish rulers, but believingly. And then after the Resurrection the saying became more clear. IV. The deeper meaning of the sign.— 1. Not only is the body of the individual Christian likened to a temple, but the whole Church of Christ is His spiritual body (Ephesians 1:23). In Him “all the building fitly framed together groweth unto an holy temple in the Lord” (Ephesians 2:19-22). 2. And in this view our Lord might well include even the material temple in this “dark” saying. For was it not simply the symbol and representative of the whole nation, which was to be holiness to the Lord? 3. This old order the Jews did destroy when they rejected Jesus. “Behold, your house is left unto you desolate” (Matthew 23:38). 4. But the ancient Church of God was not utterly destroyed (Romans 11:26). It was merged in a new and better building, founded on the man Christ Jesus (Ephesians 2:22), a spiritual temple in which men should worship the Father in spirit and in truth (John 4:20-24). John 2:19. “Destroy this temple.”—Amid the intellectual strife of this age we often hear voices crying out, “Destroy this temple.” These voices sadden us, make us indignant, wound us. But it is in presence of such attacks—light, frivolous, learned, passionate, or scornful—that we must hear the voice of Jesus saying, “I will raise up this temple in three days.” I. Consider first that voice which is the most coarse and clamorous—that of popular materialism.— 1. The dominating passion of the hour may be called enjoyment. This feverish passion menaces both social and moral order. The thirst for riches, luxury, honour, devours this generation. Enjoy quickly, without dignity, without labour, without a care of honour or duty, in a merely individual and egoistic fashion—this seems to many the unique reality. And if there is no longer any moral sphere, no heaven, no God, why speak of duty, of adoration, of sacrifice, etc.? These things are chimerical—a faded superstition. Therefore what need of that temple which is the embodiment of such ideas? “Destroy it,” etc. 2. Unhappy men, take heed! Lay not your sacrilegious hands upon this temple. Who are you? Have you never loved, suffered, wept? Have you not had fathers, mothers, children? Does no voice speak to you when you consider your misery and the infinite greatness of the Highest? Have you never felt the holy tremblings of duty, sacrifice, etc., within you? If in some fatal day through the violence of passion this temple of Christ’s gospel should be for the moment overturned, it will be found of necessity that it should be raised up. For humanity, enlightened and sanctified by Jesus, cannot forsake this temple. Humanity must love, believe, pray, hope. This temple, for a moment overturned, will rise again and issue from the needs of the spirit of religion. II. The second voice is that of positivism.— 1. It loathes and is ashamed of the gross materialism just described. It desires that humanity should seek after truth, disinterestedly and nobly. But away with illusions! Let men seek for what is real and positive. And what is this? That which is in accordance with our immediate experience, and of which we can have direct experimental proof. Beyond this is the region of dreams; the pretended higher realities are inaccessible. Thus humanity in its infancy has passed through the religious period; in its adolescence through the philosophic; in its virile age it has accepted positivist science. What need now then of earlier dreams—a higher world, prayer, etc.? “Destroy this temple.” 2. In the name of positive science itself we protest against such desolating conclusions. Those higher instincts prove their existence within us, and obtrude themselves with authority on our consciousness. They are inherent in our nature, etc. I must love, believe, pray, raise myself nearer God, as much as I need to breathe, etc. By all means marshal your facts. Show us scientifically how the sap flows in the tree to nourish it, how the earth obeys the law of gravitation in its course round the sun, etc. These facts are real, positive. But that there is a sap which nourishes my spiritual life, that my heart gravitates toward God, that my whole being, drawn by some superior force, rises, is attracted (like the tides), toward heaven, are also facts that are positive and indisputable, as much as the realities of the material cosmos. To deny these moral facts is to mutilate and violate our humanity. And when you cry, “Leave those chimeras,” humanity will not listen. Its greatness, its true joy, its power, lies just in this spiritual, ideal world which you would deny. Humanity demands that the supreme needs of the soul should be satisfied—men will pray, etc.—and in spite of your attempts will raise again the temple you think you have destroyed. III. The third voice is that of religious idealism and ζstheticism.— 1. Those who uphold it agree in condemning this science misnamed positive, which misapprehends the ideal side of humanity. The world of the ideal is the true world, in which to live and dream with the divine Plato. And among those who exercise the highest influence here must be placed first of all the tender, divine dreamer Jesus, who has seized the imaginations of men in all ages and led them into the joy of the infinite. But we must stop here. No need to speak of conscience, duty, sin, redemption, etc. Religion is a grand dream—the supreme charm. Poesy and art will suffice to express it. Therefore this old sanctuary, with its questions of sin, sacrifice, redemption, etc., what need for it? “Destroy it.” 2. Beware of this religious ζstheticism, which flatters the imagination and kills the conscience. All the tragic side of human existence in it is denied and scorned. But those great external realities, sin, repentance, sacrifice, redemption, correspond with realities within. History confirms this. What is the central fact of all ages and religions? Sacrifice. This is so because man feels himself miserable, guilty before God, and that he needs reconciliation. From all ages rises the cry, “O wretched man,” etc. (Romans 7:24). Humanity needs a religion of mercy and grace; and however often that may seem destroyed, it will rise again.—From Ariste Viguiι.John 2:23-25. Jesus the searcher of hearts.—Our Lord’s cold reception by the Jewish rulers led Him to confine His labours more to the city, among the general population and the many strangers gathered together during the passovertide. He did not compel men to accept him. He sought to win them to His kingdom through faith and love. Therefore, when rejected of the rulers, He taught those who listened to Him, and wrought miracles of beneficence. I. The consequence of His activity.— 1. “Many believed in His name, when they saw the miracles which He did.” Not only had His significant action in the temple drawn upon Him the gaze of many, but also the miracles, here unrecorded, which He did among the people. 2. And it must be noticed that Jesus here did not shun publicity. He must be known for men’s salvation; and when He is made known it must be as He who is able to save to the uttermost, because the Sent of God. And in consequence of His activity many believed on Him. II. His attitude toward those who thus believed on Him.— 1. “He did not commit Himself unto them,” or He did not believe in their belief, had no faith (ἐπίστευεν) in their faith. Their faith, such as it was, was evoked by the outward signs, the miracles Jesus did. 2. But a faith founded on such external foundation is apt to be unstable and fleeting. The sign would require to be constantly repeated if the faith were to continue. But constantly repeated miracles would cease to be wonderful. They might be explained away or misinterpreted. Such a faith cannot claim affinity with that trust and confidence which Jesus requires of His true disciples. III. The reason why our Lord adopted this attitude.— 1. “He knew all men, and needed not that any should testify of man,” etc. This power had already been shown in the case of Nathanael, and startling instances of it are given in John’s Gospel. Christ knows and reads the human heart. 2. How little we know of our own hearts—how difficult even for the most skilled observer of the phenomena of the intellectual and moral being to disentangle the various twisted threads of motive, emotion, feeling, etc. 3. But Jesus knows all—every stream of influence, every inception of thought or action, every spring of feeling and emotion, even when these are unperceived by men themselves. It could not be otherwise with Him of whom it is said, “All things were made by Him” (John 1:3). He therefore can detect thought and motive in their most secret recesses. Thus He saw through the shallowness of those men’s faith. IV. Let us rejoice that Jesus thus knows men.— 1. Because he is the loving, sympathising Saviour, and is therefore able and willing to winnow the false from the true in us—a nominal from a real faith. Our only security, indeed, is that He does know us. 2. He knows full well each one of us—our capacities as well as our weaknesses—and how we can be best fitted for His kingdom. 3. Therefore our highest wisdom, remembering that He knows us altogether, is touched with the feeling of our infirmities, and can send us help in time of need, is to yield ourselves to Him submissively, saying, “Lord, thou knowest all things”; therefore work in us such faith that of us Thou mayest say, They are Mine: for “I know My sheep, and am known of Mine” (John 10:14). NOTESJoh_2:18. The folly of unbelief.—The same psalm which declared the moving cause of Christ’s action in the temple contains also these words: “Because for thy sake I have borne reproach,” etc. (Psalms 69:7-10). 1. That which was to the disciples for edification became a stumbling-block to the degenerate Jews. They assailed Jesus with the question, “What sign?” etc. Where is Thy authority? Thou art not a priest, temple guard, member of the Sanhedrin; and wilt Thou cleanse God’s holy threshing-floors? (Luke 3:17). Dost Thou claim them as Thy Father’s possession? 2. How childish is this play of these opponents! how deceitful their actions! Their appearance of piety was simply piety in appearance! Were not they the sinners against the sanctuary? 3. Did not an action like that of the cleansing of the temple carry its authorisation within itself? Does the unfruitful fig-tree ask of the lightning-flash that lays it low, What doest thou? Does the thief who has been caught ask the officer, What right have you to seize me? Did the Gadarenes, as they saw their swine (possessed by them in opposition to the law) precipitated into the lake, ask for damages? Was not the cleansing of the temple a witness to the spirit and power of our Lord, a proof of His dignity, that He was the Son of God, the inheritor of Israel? 4. The more powerfully Jesus preached, and not as the scribes, the more angrily did those very scribes ask, “By what authority?” etc. The more their hearts were filled with envy and ambition, sins from which sprang the desecration of the temple, the carelessness of the people, the corruption of public affairs, the more jealously and with more pettiness did they lay stress on outward consideration—their authority according to the letter.—Abridged from Kφgel.John 2:19. The foundation of the spirtual temple of God.— 1. The temple was a house built of stone; but in the Lord was the fulness of the Godhead. The Jewish temple was a shadow; the Lord, the Spirit, substance, fulfilment. The temple was the place for typical offerings only; the Lord was sanctuary, offering, and high priest in one. On another occasion He could say of Himself: Here is One who is greater than the temple—here is One who is Lord also of the Sabbath day. 2. Jesus saw from the hate in their eyes, etc., that His enemies would proceed from the profanation, at present stayed, of the outward sanctuary to an open act of violence against the Lord and heir—the Messiah. 3. But the more they prided themselves on the beauty and glory of the sanctuary which required forty-six years to build, the more they would harden themselves against the preaching of repentance. For sin is blind; therefore they did not see the judgment drawing near. Sin is deaf; therefore they did not hear the warning voice of God’s Son. The weight of guilt hastens the fall which precipitates into the abyss. Those who scorn the reformer must face the judge. “Fill up the measure of your fathers”; “destroy this temple”: just as at the last that terrible order was given to Judas, “What thou doest, do quickly.”—Idem. John 2:22. The resurrection is the sign which includes all verification and authorisation.—Jesus answered this question as to His authority for cleansing the temple, as once when the Pharisees asked Him, in spite of all His miracles, for a sign from heaven. He would point them to none but that of the prophet Jonah—to the resurrection of the Son of man from the grave.—Idem.John 2:23. Superficial faith.—The original words imply that their faith was dependent upon the signs which they gazed upon, without entering into their deeper meaning. It was the impulsive response of the moment, not based upon a previous preparation, nor resulting in a present deep conviction. It came far short of the faith of the disciples, who passed from a true knowledge of Moses and the prophets to a true knowledge of Christ without a sign; but it came far above the disbelief of scribes and Pharisees, who after a sign rejected Him. It was not the prepared good ground bringing forth abundantly; but neither was it the hardened wayside, which did not receive seed at all. John 2:24. The deeper faith, the fuller blessing.—But beneath this shallow surface there is the unbroken ledge of rock. They are easily moved just because they are not deeply moved. The eye which looked at, looked into, others (John 1:47, etc.), saw to the very depth of their hearts too, and knew all. It saw in that depth that the true inner man did not believe, did not commit itself to Him; it found not the spiritual receptivity, and there could not therefore be the spiritual revelation. He on His part did not commit Himself unto them (John 8:31).—Archdeacon H. W. Watkins, M.A. PART II. (C.)III. THE OF THE GLORY OF THE WORD IN HIS PUBLIC 1. To Nicodemus.—The revelation of the divine, heavenly, and true nature of the kingdom of God, and the conditions of admission into it (John 3:1-12); of the foundations of that kingdom (John 3:13-17); the danger of lack of faith in the One Foundation (John 3:18-21). 2. In rural Judœa.— (1) All men flock to the ministry and baptism of Jesus, a circumstance which leads the disciples of John, who was baptising in Ænon, to ask him the meaning and bearing of this fact (John 3:22-26); (2) the closing testimony of John the Baptist to Jesus in this Gospel (John 3:27-36). First Year of our Lord’s Ministry1. Chap. John 3:1-21.—See Chap. 2. 2. Chap. John 3:22-36.—Summer of A.U.C. 781, A.D. 28. AND NOTESJoh_3:1. In John 2:23-24, we read of many who believed in Jesus because of the miracles He wrought. But their belief was so imperfect that Jesus had “no faith” in it. Here, however, we have a man of a different stamp. He was, it is true, influenced to some extent by Jesus’ miracles, but he came to the Lord as a genuine inquirer and seeker after truth. Nicodemus.—A Greek name, but known among the Jews. “The Talmud mentions again and again a person of this name (Nakedimon), called also Bounaο, reckoned to the number of Jesus’ disciples” (Godet). The word a man (ἄνθρωπος) connects this with John 2:25. He was one of those whom Jesus knew; but he was an exception to the general crowd. The Pharisees.—That sect which, although losing themselves in the quicksands of minute legal observance, yet perhaps included many men possessing a high moral standard. But they did not fully realise the nature of sin and the holiness of God. Therefore, as Hengstenberg remarks, “they knew of no new birth, but of a holiness attained to piece by piece, in which man has the primas partes; God, however, principally the part of spectator and rewarder.” Nicodemus was a ruler of the Jews (ἄρχων), i.e. probably a member of the Sanhedrin (John 7:50).John 3:2. He came to Jesus.—This suggests a division in the Pharisaic camp. Some were chafing in their bonds and desired spiritual freedom. Nicodemus recognised in Jesus a more than ordinary appearance. The report of the deputation sent to John the Baptist no doubt also raised his interest in Jesus higher; and all this probably coincided with the longing after Messiah and His kingdom which filled the hearts of the best of the race at that time. By night.—Not because he feared, but rather because both Jesus and himself were occupied during the daytime (but see p. 89). He called Jesus Master (ῥαββί), although it seems as if Jesus had not gone through the educational course required ere a Jew could assume this title (John 7:15). But Nicodemus recognised Jesus as a teacher sent from God. The miracles of Christ led him dimly to realise this. We know, etc., shows that a number of the Jewish rulers shared the opinion of Nicodemus.John 3:3. Verily, verily, etc., expresses the truth and unchanging validity of what was about to be spoken: “Except a man be born again,” etc. (ἄνωθεν means “from above,” “from the beginning”: born again, anew, or reborn is evidently the sense in which Nicodemus understood the phrase). Nicodemus came with a dim perception that these miracles, etc., of Jesus might be evidences of Messiah’s presence. But Jesus showed him that Messiah’s kingdom is inward and spiritual. Cannot see the kingdom of God.—I.e. cannot arrive at an individual participation in God’s kingdom, nor at the attainment of its blessedness. The kingdom of God is that kingdom which the Messiah was expected to establish; and its nature is clearly set forth, e.g., in Luke 17:20-21.John 3:4. Nicodemus did not misunderstand our Lord. He knew that Christ referred to a spiritual, inward change. But he did not see that such a change was needed in his own case. He was already in the kingdom; and to ask that he should begin anew his moral and religious life, like proselytes who must become as children ere they could become subjects in God’s kingdom—as well expect one who had grown old to be reborn naturally.John 3:5. Vide separate note, p. 98.John 3:6. That which is born of the flesh is flesh.—Flesh (σάρξ), means our human nature considered in itself and apart from controlling spiritual power. It is our fallen humanity as it exists with its passions, feelings, etc., not governed by the divine law, and uncontrolled even by our own higher reason and conscience. It lies in sin; and it is thus transmitted from generation to generation. Our Lord when He became incarnate, therefore, was not born by “ordinary generation.” The substantive flesh as a predicate (is flesh) has a much more forcible meaning than the adjective carnal. “The state has in a manner become a nature” (Godet). Hence the need of a new nature. That which is born of the Spirit, etc.—This answers the question, “How can a man be born?” etc., of John 3:4. Spirit contains some reference to that higher spiritual part of us by which we are related to God, and which in our fallen nature is stifled and repressed. Through the quickening power of God’s Spirit that which is dead through sin is quickened and raised up again, and reinstalled in its true position (Ephesians 2:1). And it is the whole man that is thus born of the Spirit. All his nature is affected by this radical change. And only on this condition can he become a subject in the spiritual kingdom.John 3:7-8. Marvel not, etc.—No doubt Nicodemus did marvel as this wonderful discourse proceeded. Who does not marvel at this exhibition of the manifold wisdom of God? (Romans 11:33-36.) Nicodemus rested on his privileges (birth, etc.) as fitting him for entrance into Messiah’s kingdom, and is naturally confounded at the new ideas presented to him, especially when they are pressed home personally: Ye must be born again, etc.John 3:8. Wind, etc.—The Greek πνεῦμα and the Hebrew γψּ ?ηַ mean both wind and spirit; and some translators and expositors have urged that here the true rendering is “spirit” in both cases. “The Spirit breathes where it listeth.” But the evident sense of the passage is that of the Authorised Version; and it is that accepted by the majority of scholars. Indeed the use of the word φωνή, the “sound” of the wind, etc., shows that here our Lord was using one of His parabolic figures. οὔτως (so) also suggests that we have here an analogy. So is every one, etc.—The origin and rise of the new birth are unseen, and known only to those who experience it; and even they cannot trace the movements and activity of the spirit. By the way of experience alone can men realise it.John 3:9-10. How can, etc.—Nicodemus confesses his ignorance of all this; and no wonder, for Pharisaism in its devotion to petty ritual-details had become spiritually short-sighted and oblivious of those higher spiritual realities. There is on the part of Nicodemus, however, a hopeful trait—he is willing to be taught. Art thou the teacher of Israel?—The article is not to be taken in an emphatic sense, as specifying Nicodemus as the most widely noted teacher of the time. It rather gives the noun an abstract meaning, as representing a class like ὁσπείρων (the sower): Matthew 13; 2 Corinthians 12:12. See Wordsworth’s Greek Testament.John 3:11. We speak what we do know, etc.—Is the “we” merely an example of the pluralis majestaticus? It appears hardly likely when we remember that “I” is used in the foregoing verses. The clearest explanation is that given by Hengstenberg and others, viz. that our Lord here refers to some who already represented the new doctrine (John the Baptist and the disciples already called), and sets them over against the rabbinical school represented by Nicodemus (1 John 1:1-4). Ye receive not, etc. (John 1:5; John 1:19; John 2:19-25).John 3:12. Earthly things (τὰἐπίγεια).—These earthly things refer indeed to the spiritual life, but to those facts in it which take place on earth, e.g. what Jesus had said to Nicodemus regarding the condition of men, the necessity of the new birth, etc., and “His general teaching up to the present time” (Godet). Heavenly things (τὰἐπουράνια) have reference to the higher mysteries of redemption, such as the relation of Christ to the Godhead, the counsel of God in reference to the salvation of man, the manner in which the world’s redemption was to be effected, etc. Such great facts are not arrived at by human experience and investigation; they must be divinely revealed.John 3:13. And no man hath ascended, etc.—καὶ = and yet, and may be connected with John 3:12, i.e. “My testimony is not received, and yet I alone can testify of those heavenly things so indispensable to humanity.” No one from among men has ascended into heaven, and thus is in a position to declare to men those heavenly truths: He alone can do so who, living in unity with the Father, has seen and known them—the Son of man who came down, etc., who now stood before Nicodemus “in the form of a servant.” Son of man.—“He that came down from heaven, even He who being incarnate is the Son of man without ceasing to be what He was before” (Westcott). Which is in heaven.—Omitted by ΰ, B, L, etc. The evidence of A, in which the words occur, is doubtful, as they are written over an erasure. But it is contended that the surface difficulty of the words may have led copyists to omit them. How could Christ while on earth be yet in heaven? But if it be remembered that heaven is a state more than a place, such difficulties vanish, and the words are seen to describe fitly Christ’s close and intimate fellowship with the Father (vide Watkins, etc.).John 3:14-15. And, etc. (καί).—Jesus not only revealed the way of salvation, He made it. Such is the force of the copula. Lifted up (John 8:28; John 12:32-34).—In reference to the Passion, but also (Acts 2:33) in reference to the Ascension. It was necessary for man’s salvation (δεῖ) that Christ should rise through the cross to the “right hand of power.” That whosoever believeth in Him might have eternal life.—The words should not perish but are omitted in several of the most important MSS.—ΰ, B, L—although found in A.MAIN OF THE .—John 3:1-15 Our Lord’s interview with Nicodemus.—This conversation is undoubtedly one of the most important ever recorded. It is one of the most detailed expositions that we have of our Lord’s teaching on one of the most indispensable concerns of the kingdom of God. As we learn from John 2:23, Jesus was at the passover at Jerusalem, and “many believed on His name, beholding the miracles which He did.” One of the number evidently was Nicodemus. He had seen the miracles, had witnessed the cleansing of the temple, when without official power, etc., but simply by the calmness and earnestness of His demeanour and the righteousness of His cause, Jesus had for the time remedied what was to all pious Israelites a crying abuse. Nicodemus was a “man of the Pharisees,” therefore one of those who thought themselves the ιlite of Israel, who being as they imagined perfect in legal righteousness, were quite prepared to be members of Messiah’s kingdom when He appeared. He was also a member of the Sanhedrin, and thus occupied a conspicuous position among his countrymen. Probably, however, like many good and honest men of his party, he was not only longing for the advent of Messiah’s kingdom, but unsatisfied with his own position spiritually. Therefore the advent of this new, wonderful teacher excited within him those feelings of dissatisfaction and hope; hence— I. He became an inquirer.— 1. That he was a personal inquirer seems to be evident. In no sense was he like the members of the deputation sent to the Baptist. They were sent officially, in order to furnish an official report. Nicodemus came to Jesus for his own personal satisfaction—to seek for light on some of the questions clamouring for solution in his own mind. 2. Too much, perhaps, is made of the fact that Nicodemus came to Jesus by night as a proof of his timidity and fear of compromising himself with his fellows. No doubt there might be a feeling in his mind that he must not too rashly compromise his position by openly seeking an interview with this Galilean teacher. But the reason for his choosing the evening hours for his visit may be found also, in part, in the fact that both he and our Lord were occupied during the day. No doubt a man in the position of Nicodemus was busily occupied at this busy time in Jerusalem. What hope would there be therefore of uninterrupted converse on the most momentous of all themes in the press and hurry of the day? And indeed, with the full moon of the passover week shining in all its brightness on the crowded streets, the night would be almost as public as the day. II. The spirit in which Nicodemus began his inquiry.— 1. Jesus did not refuse to receive this man in those hours devoted to rest and refreshment. It was ever His meat to do His Father’s will. And the Saviour received him willingly. Besides, as we are told at the end of chap. 2 (John 3:24-25), Jesus “knew all men, and needed not that any should testify of man,” etc. He saw behind the wrappings of Pharisaic formalism and prejudice of birth and training into the inner being of Nicodemus (as of Nathanael), and recognised there good soil where the good seed might bring forth manifold increase. 2. The opening words of Nicodemus, however, showed that the prejudices of class and training were still strong. He came confident in his own position. He was a leader in the Church of God, and from that very fact, he and all his compeers inferred, a subject of God’s spiritual kingdom. He came to find out indeed the standing of Jesus. Jesus, he felt assured, was “a teacher come from God.” But on what special mission, for what divine purpose, was He sent? It never occurred to Nicodemus that there could be any inquiry or doubt as to his own position. III. The unexpected answer of Jesus to his inquiry.—In His answer our Lord shook to its foundations the self-confidence of Nicodemus: “Except a man be born again, he cannot see the kingdom of God” (John 3:3). 1. Our Lord at once reverses the current Jewish ideas concerning Messiah and His kingdom; He here lays the foundation of His teaching as to His kingdom—its spiritual nature and heavenly origin are plainly asserted. Not of human origin, no merely external rule or law, no earthly pomp, were to characterise it and its advent among men. Men do not become subjects of it by right of birth, office, position. They must be new born into it, with a new spirit not subject to evil, but inspired to overcome it. 2. Those who are “born again” (or from above) are those who become what they were not before, in whom an entirely new spiritual life has been implanted, and in whom this change has been brought about, not by the fulfilment of certain ritual or devotional duties, not even by repentance alone, but by the impartation of spiritual power from above. They alone shall “see the kingdom of God”; they alone can know this kingdom and understand it truly. As the eye is fitted for seeing the natural world, so must the inner eye of the soul, the moral being, be fitted by regeneration to see spiritual things. Nicodemus might have found teaching in this direction in the Old Testament revelation (Ezekiel 36:26; Ezekiel 18:31; Ezekiel 11:19; Deuteronomy 30:6; Jeremiah 32:39; Jeremiah 4:4). 3. Thus the ideas expressed in our Lord’s words would not be altogether strange to Nicodemus. Indeed, he felt their truth; but he could not imagine they could be applicable to himself. Was he not already in the kingdom of God? A descendant of Abraham, and from that very circumstance, as a faithful Israelite, the inheritor of the promises, what need for him to go through any new process to fit himself for that kingdom? Would it not be as possible for one grown to manhood to be born again as a little child? Any spiritual renewing for one like him would require to be preceded by a rebirth of the physical being as well. 4. Our Lord in His reply to this question, which reveals the astonishment and perplexity of the inquirer, explains more nearly the meaning of His answer, which Nicodemus had rightly appropriated personally. “Verily, verily, … except a man be born of water,” etc. There cannot here be any reference to Christian baptism, which was not then instituted. The reference was to John’s baptism, which at that time was creating much stir among the people, and which the Pharisees had rejected. Now our Lord here insists on that preparation of the heart of which baptism is the symbol, and which John preached, as an indispensable necessity for entrance into His kingdom (Luke 1:16-17). Repentance and pardon, of which baptism is the sign and seal, must go before, are the first steps in that new birth, which is effected by the Spirit of all grace. “The pardon which is symbolised by water-baptism is only the negative condition, the sine quβ non of the new birth. The positive principle of this inner fact is the Spirit, whom God gives to the soul which has been washed from its sin. As really then as salvation comprehends the two facts, pardon and regeneration, so really did Jesus sum up in the two words water and Spirit the whole of salvation, and consequently man’s entrance into the kingdom of God” (Godet). The baptism of the Spirit is what is essential (Matthew 3:11); but it must be preceded by that repentance and that faith which looks to Christ as the source of pardon, of which baptism is the sign and seal. This last will not be omitted by those who are loyal to Christ’s commands (Matthew 28:19-20) and apostolic usage. 5. “That which is born of the flesh,” etc. (John 3:6). In this truth is seen the possibility of the new birth. Where the Spirit comes with regenerating power, “old things pass away; behold, they are become new.” It is the true answer to “Can a man,” etc., of Nicodemus. IV. The new birth is mysterious, yet comprehensible.— 1. Perhaps there was here a pause in the conversation, during which the evening breeze of the Syrian spring made its presence felt, as it gently whispered at ‘the chamber window, and entered with refreshing coolness. And then on the ear of Nicodemus fell the words, “Marvel not that I said unto thee, Ye must be born again. The wind,” etc. (John 3:7-8). The presence and power of the wind are evident. Even in these days, when meteorologists predict the direction, etc., of storm winds, still it is true we cannot tell at what spot it actually rises, etc. Especially is this so with the gentle spring and summer breezes. 2. So is it with the Spirit in the new birth. “Who can trace the weaving of the new life from its first threads which have been woven together by grace divine?” Who can tell when the earliest promptings of divine love began, trace the earliest workings of the Spirit, unfold in all its grandeur the process of the new birth in the soul? But the broad results and facts we can see and know. Just as the ordinary results of the working of the wind are evident, so is it with the working of the Spirit. 3. The time is coming when its full effects will be revealed (Colossians 3:3-4; 1 John 3:2). “It doth not yet appear what we shall be.” Yet even here and now proofs of the Spirit’s presence and activity abound. The fruits of the Spirit are manifest in the lives of God’s people (Galatians 5:22-26). There is a visible growth in grace—a visible change. The spiritually lame walk, dumb speak, etc. V. The possibility and necessity of the new birth.— 1. “How can such things be?” (John 3:9). It was difficult for the Jew, who relied on his relation to Abraham, his being one of the chosen people of God, and his conformity to the law, to realise the necessity for spiritual regeneration. It was easier for the Gentile to understand this. Yet even among the Jews the necessity for some such change was seen (Psalms 51:12; Isaiah 44:3, etc.). But the scribes and Pharisees darkened the light of such truth by tradition. Thus even the “masters of Israel” (John 3:10) were often ignorant of those truths. 2. “Verily, verily, I say unto thee, We speak what we do know,” etc. (John 3:11). The Saviour in regard to such great truths placed Himself high above all earthly teachers, who often have to guess at truth. He spake what He knew, etc. It is fashionable in some quarters to speak of the nescience of Christ, of His having limited the sphere of His knowledge at His incarnation. Here Christ claims full knowledge of the highest truth. “If I have told you earthly things,” etc. (John 3:12), i.e. things already revealed to the Church on earth, such as this very truth of the new birth, “how shall ye believe if I tell you of heavenly things?” i.e. of the deeper truths of the Spirit’s working—the whence and whither of spiritual life in the soul—the mysteries of Redemption, the Atonement, and the Incarnation? 3. Christ is the revealer, through His Spirit, of these deep truths. He alone is competent to reveal them. “No man hath ascended,” etc. (John 3:13). This is no mere rhetorical expression, but the expression of a deep truth. “He came down from heaven”—as the angel of the covenant—to prepare the way by His Spirit in Revelation, and last in His incarnation. And He is “in heaven”—in His spiritual intimate communion with the Father, and in the sinlessness of His humanity. “I and My Father are one.” Heaven is a state, not a place. 4. The new birth cannot be brought about by our own power. Those dead in trespasses and sins must be quickened; their guilt must be cancelled, they must be reconciled. The atoning work of Christ is the only foundation for the new life. Faith within and His finished work are the means of union with Him; and in that union the new life is assured. John 3:1-15. The new birth of men.—We assert:— I. Its necessity on account of the divine Father’s righteousness.— 1. Man by nature is unregenerate. That which is born of the flesh is flesh. 2. The righteousness of the Father cannot, however, receive the unregenerate and unholy into its fellowship, because it requires men to be holy, and holiness is not characteristic of the natural man. If men desire, therefore, to enter into the heavenly kingdom, they must be born anew. II. It is possible through the “lifting up” of the Son.— 1. Men have sinned, and therefore must some representative of humanity make satisfaction to the divine righteousness, and bear the punishment of sin. This Christ did in that He permitted Himself to be “lifted up” on the cross; in that He, being without sin, died upon the cross. 2. Those who look to the Crucified in faith are made partakers of the fruits of Christ’s death, are reconciled to the Father, and received by Him as children and heirs. For Christ is not lifted up on the cross only, but is also raised to the right hand of the Father, where He intercedes for His own with blessed results, and whence He works among His people through “water and the Spirit.” III. It is efficacious through the working of the Holy Spirit.— 1. The Holy Ghost fills us with the power of a new life (of which baptism is the symbol), so that we can thereby attain to the renewal of our whole existence. 2. And whilst sin still retains some hold over us, and we may often fall into sin, the Holy Spirit ever aids us to rise again; and when we repent and turn to Christ in faith He imputes to us the work of Christ, assures us of forgiveness and sonship, maintains us in the faith, strengthens us to walk in righteousness and holiness, and finally intercedes for us “with groanings which cannot be uttered.”—From J. L. Sommer.John 3:3-5. Spiritual regeneration, or the new birth.—The manifestations and operations of the Holy Spirit are manifold, from the time when He “brooded over” the chaotic elements and creation issued in harmony and order. So He works in the disordered moral nature of man. All along the course of history He has been striving “with men.” Through prophets and holy men He inspired God’s people with the hope of deliverance. But especially since, in accordance with Christ’s promise, He descended on the Church at Pentecost, has His working been manifest. We live in the dispensation of the Spirit—the teacher, counsellor, and Paraclete of Christ’s true followers. He dissipates their darkness, strengthens them in weakness, sanctifies their nature. No aspect of His work is more important than that set forth here—the mighty work of regeneration. Day by day is this miracle wrought. He comes into the human spirit in gentle visitings, so that what was before spiritual darkness and disorder becomes filled with light and attuned to order. We do not now intend to state minutely the great doctrine here implied; rather we shall see how the fact appeals to all, the fact of regeneration or conversion—regeneration from the divine, and conversion from the human, point of view. I. The necessity for the new birth.—“Except ye be born again,” etc. No more important or momentous words could sound in men’s ears or tremble on their lips. If the Bible is God-given, if Jesus is the eternal Word, then there can be nothing passing this in importance. It is the point of junction of two roads,—one leading through many a lowly vale of humiliation, over many a hill of difficulty, but ending in everlasting glory; the other beginning in self-will and ending in despair. Without this vital change there can be for men no true spiritual heavenly life, or constraining love, etc. But what is the attitude of many, even subjects of the outward and visible divine kingdom, here? Do not many look on the subject with ill-disguised contempt? Do not many, when the change passes on others, consider them deluded—almost mad? Are not those under the influence of this change sometimes recommended to throw themselves into the gaieties of the world to drive away the cloud of spiritual care? Fatal folly! How terrible, how irrevocable sometimes are the results! Such men are blind leaders of the blind who regard the workings of the Spirit as signs of fanaticism, requiring to be corrected by their worldly wisdom. But this is the result of either unbelief or ignorance. Nothing is more plainly taught in God’s word than the necessity for this change. And it is not necessary in the case of the grossly wicked merely. They, of course, must be changed, regenerated, ere they can see the kingdom of God. But even men of good repute among their fellows may at heart be destitute of true love to God and man. This they must have if they would be God’s children. And no man can effect it of himself. The Spirit alone can do so, with His quickening and sanctifying power. And it is not a mere outward reformation that He effects. The inner alienation of the heart from God must be removed, and replaced by a totally different feeling. And that no man can do this of himself is simply a fact. The holiest will confess that it is so. True, much latent criminality may be kept in check by what might be called “artificial” means—the laws of social order, etc. But such restraint from sin has no affinity with regeneration. Even the most rigid restraints and the most strenuous self-endeavour cannot attain to it. A man may be benevolent, may give of his goods to feed the poor, may give his body to be burned, yet regeneration might still be afar. And men feel they need this vital change, and that no effort of theirs can effect it (Micah 6:6-7). This true and right state of heart can be attained to only by regeneration, not by any study of the divine character or the example of Jesus. The natural man cannot understand the things of God. It would be as easy to produce a flower by willing it. An artificial flower may be made by laborious work to look very beautiful, and almost to vie with a real flower. But a closer inspection and a test under the microscope will show how wide asunder the two are. God reads our hearts and knows our needs. And the Spirit of God alone can make us new creatures, filling our hearts with love divine. “Every one that loveth is born of God, and knoweth God” (1 John 4:7). II. The manner in which the Spirit accomplishes this great work.—It is a mysterious process, as might have been expected. We cannot say when and how the Spirit may work. We can see the effects, as with the wind. The reason is that the spiritual working is conjoined with our human activity (Philippians 2:12), and we cannot always know where the one begins and the other ends in any particular case. [Is there not a tendency to take perhaps too “mechanical” views of the Spirit’s working sometimes in evangelistic work?] The change is not first external, but internal. It does not alter the nature or banish the natural feelings, emotions, etc., of the heart. It does consist, however, of a change in the dispositions that regulate these. In regeneration by the Spirit the will is regulated; the attitude of rebellion is changed; it becomes a will to do good. This change is not altogether disconnected from human agency and the use of means, e.g. the presentation of the Word, etc. But these are not sufficient of themselves; either men will not listen to them, or will not see their force when they do. He who is not born again cannot see the kingdom, etc. As well discourse to the blind of beauty, or to the deaf of harmony, etc. But open the eyes, unstop the ears, and then both will share in the same joy. So is it in the spiritual life; those from whose spiritual vision, etc., the film, etc., has been removed see and hear wondrous things in God’s law. And notice also how human activity is conjoined with the divine working. When the man’s eyes are opened he is to look, etc. III. The manifestations of this change.—They vary as men vary. Sometimes it is almost imperceptible, when, e.g., the subject of it has been reared in a Christian home, and is of amiable, gentle character, like a Timothy. Yet an imperceptible something will show to those nearest that there is a difference—greater earnestness, more prayerfulness, etc. And it will certainly be known to the man himself, and that most surely by one supreme test—the love of the brethren (1 John 3:14). Yet again, as the wind not only comes in gentle breezes, rippling the lake, sighing through the forest, whispering at the chamber window, but sometimes rushes with hurricane fury, lashing the waters into storm, etc., so with some of strong nature or former great wickedness when they are born of the Spirit. But in every case the change will be evident—as the waving grain on harvest field is evidence that the seed sown germinated, etc. Has this change taken place in us? Nothing can be more important to us. Eternal issues depend upon it. Give no sleep to your eyes, nor slumber to your eyelids, until, if you have not yet experienced it, you pray with earnest desire that you may be “born again.” A holy hour with Jesus in the silent night.—Let us seek to realise for ourselves this hour— I. With its great inquiry (John 3:1-4); II. With its wonderful instruction (John 3:5-12); III. With its special reference to the Son of man, our Saviour (John 3:13-15).—M. Herold.John 3:8. Spiritual life a divine inspiration.—Christian men have lost the belief of the apostles that God is speaking in us, witnessing in us; that we have an anointing of the Holy One. They speak instead of impressions and motives and influences, as if God were not to come into close contact with us, but were acting through these. Religious life has become a matter of self-searching into experiences, as things to be produced by exciting impressions. We no longer act as from the inspiration of the Holy Ghost; we no longer live as looking into the spiritual world. The Christian life has therefore lost much of its ancient might. But God’s Spirit is equally close, His voice equally near, though in a different way. Regeneration is impossible, apart from the direct touch and actual inspiration of God. I. Spiritual life is a direct inspiration from God.—It is difficult to realise the fact. It is a truth out of the common range of everyday thought. This is so because we occupy ourselves so much with the outward aspects of life, and seldom enter the secret chambers of the Spirit. We feel ourselves so cold, etc., that we scarcely dare say, “I am actually touched, moved, inspired by the Almighty.” We think, too, of God as in the heavens. We forget that His presence in the heart alone begets that faith through which He reveals His glory. These words suggest two thoughts:— 1. Spiritual life is impossible apart from this inspiration.—To be born of the Spirit is to have a divine love created within, overthrowing the tyranny of the present, the sensual, the sinful, filling with heavenly hopes and aspirations, raising life above the downward, natural tendency to a life whose whole world is God and God’s heaven. Spiritual life is an elevation above the natural will, the natural inclination and tendency. And this can be produced only by the direct inspiration of the Spirit of God. For man cannot, by mere effort of his own, raise himself above the natural life. Look at Jacob, Saul of Tarsus, John the son of thunder. 2. That inspiration enters man in mystery.—We may trace the early signs of the Spirit’s power in the heart. We cannot penetrate the mystery which shrouds its origin. Man knows not when it begins, though he may know when its energy came forth in actual development. What commenced the change? Not man himself; for he knew it not till its power was felt within. So, too, sudden flashings of new meaning into old truths. What brought this about? Not man himself. Not of himself did he set out on the pilgrim path. A hand touched him, a voice called him. II. Some of the results of realising this truth.—It would ever work a mighty change. God is brought near, prayer becomes inspired, we are freed from the spell of the material. Did we feel that this communion were ours, this inspiration, it would strengthen spiritual manhood.—Some think this doctrine enervates. They try to rouse themselves. But it rather inspires self-reverence, self-control, resistance of temptations. There is reverence for the soul in which God abides—we must watch its altar flame to keep it pure. It inspires us to work out our own salvation with fear and trembling; for it is God who works in us. It imparts nobility to character.—The man who feels the divine Spirit working within him will not waste power in multiplied professions, or in doing things to be seen of men. It gives power to our Christian hope.—All angelic possibilities lie in the fact that we have within us the Spirit of God; for to be inspired by Him, to be thus open to communion with His love, is to have the “power of an endless life.”—E. L. Hull, B.A.John 3:9. The manner of the new birth.—“How can these things be?” I. Divine grace gives the new life from above.— 1. Except a man be born from above. This indicates the source of the new life. 2. Water and the Spirit, etc.—In this our Lord reveals the nature and manner of the new birth. The symbolism points back to creation (Genesis 1:2). The new creation follows an order as well as the old. The water is the symbol of spiritual cleansing; the Spirit is the element of a new spiritual life, not the spirit of human wisdom, etc., but the Spirit of God. 3. And it is only through the Son of man that this new Spirit of life comes to us (John 3:13), freeing us from servitude to sin, healing us, through His cross, from the poison of sin (John 3:14). 4. And the original height from which all this blessing flows down to men is the high summit of eternal love (John 3:16). II. Faith lays hold of this divine gift.— 1. Scripture tells us that Christ has been lifted up, etc. But this does not make salvation my possession, etc. 2. But, brethren, how have you sought to make this gift yours? By your own head, heart, exertions? There is but one way: “We have believed and have known that Thou art Christ, the Son of the living God.” “If any man will do His will,” etc. (John 7:17); “Whosoever believeth,” etc. (John 3:15). Faith in the Son of God opens the door of eternal life. 3. This laying hold by faith is most natural. Suppose you seek to enter the service of some one on earth, how will you find out whether it will be a pleasant service? You can ask those who are already in it, and you can try it yourself. Ask those who have entered Christ’s service, and what is their testimony? Our Lord asked the disciples: “When I sent you without purse, etc., lacked ye any thing?” (Luke 22:35). Think of the history of the faithful—of even those who suffered for Christ’s sake, e.g. a Polycarp, etc. These old servants of Christ, grown grey in His service, testified to the blessedness of His service. And there are millions of witnesses to the same effect. 4. All have not a desire to believe. Humble yourself under the law, and you will see your need of faith, and be led to cry for it. And the cry, “Help Thou mine unbelief,” will speedily be answered. III. The walk and conversation will bear witness to the new life.— 1. A web has two sets of threads—the warp and woof. A life has two sides: what God does for you, and what you do toward Him. 2. How does God deal with His believing ones? “God sent not His Son into the world to condemn,” etc. (John 3:17-18). As life begins here, so also does eternal death. God’s judgments are ever set. The stream roars loudest when it enters the sea and meets the billows; but it roars also along its course. And thus the stream of God’s judgments is ever flowing. For the unrepentant and unbelieving every calamity is a judgment, every whisper of conscience, and even the grace of God itself. It is dark in the heart when the will-o’-the-wisps of the world’s joy go out, and this darkness closes in the night of the grave, and darker night still. 3. But they who believe are not condemned. Grace and life meet them everywhere—become all their joy. They shall learn to love the Saviour more deeply—to cut away more earnestly the wild branches of the natural man. Grace is to them a cross—God’s pruning-knife. But the heart is light—it rejoices in the blessed light which streams from the throne of God; for those who believe are not condemned. This is how God deals with His redeemed children. 4. The attitude of the life toward God will also be manifest. The new-born spirit lives in Christ, and the walk and conversation are in Him, because Christ lives in them. Then there must be love to God. And their works “come to the light because they are done in God.” No cloak is thrown over the heart. The Lord is openly confessed. “He that doeth truth cometh to the light.” They must not seek to hide themselves. Thus we see how the new life is effected, how it is laid hold of, and how it manifests itself.—Dr. Fried. Ahlfeld.John 3:14-15. The cross of Christ the source of life eternal.—These verses refer to a most interesting passage in the history of God’s ancient people. The narrative in which it occurs is not as Dean Stanley says, “the obscure record of a dark, confused time,” but rather the definite record of a definite event which left a deep impression on the minds of the people. Nothing could be more absurd than the conclusions stated by modern “higher critics” in reference to this incident. It is trifling with our intelligence to say that it proves that the Israelites were idolaters at the time of its occurrence, and worshipped the serpent—a cult that continued to Hezekiah’s time! (2 Kings 18:4). Did the critics never hear of the holy coat at Treves, and the relic’s adoration in the Romish Church? At the time of the incident, Israel, after being refused a way through the territory of Edom, had to struggle through the barren and rock-strewn valley of the Arabah. It was a terrible march—water was scant and bad, and the people contemned the daily provided manna. They became discouraged “because of the way” (Numbers 21:4). And forgetting former deliverances, they murmured and rebelled. In order to teach these rebellious Israelites their dependence on God, the poisonous spotted snakes common to the region were permitted to inflict on many the burning fiery bite which gave them their name (πְ ?ηָ ?ωִׁ ?ινωְׂ ?ψָ ?τִ ?ιν), so that a number of the people died. The punishment had the intended effect. It led to reflection and repentance. Moses was ordered to erect on a pole, in full sight of the people, an image of a serpent in brass or copper; and the promise was given that when those who were bitten looked on the brazen serpent they should live. Those who did look, believing the divine promise, were made whole. I. Our Lord in His conversation with Nicodemus took this historical incident in Israel’s history as a type of His own atoning work. The serpent has usually been taken as a symbol of sin, or the power of evil. Even in this view the type will stand; for God made Christ “to be sin for us who knew no sin” (2 Corinthians 5:21). But here rather the effect of the serpent’s bite signifies the results of sin. The sin of the Israelites was their unbelief and base ingratitude—this dread visitation their punishment. They were to learn that just as the reptile’s bite was deadly, so moral evil leads to spiritual death. Sin has introduced an element of confusion into human nature, which has turned it away from its true centre and life. In essence it is the setting up of ourselves and our own wills in opposition to the law and will of God; it leads to contemning the provision God has made for our spiritual life, and to seeking happiness in ways not His. The poison enters our veins. In place of the healthy flow of spiritual life, the elements of corruption begin their deadly work. It is a poison so subtle that it penetrates into all the powers of the soul, infects all the actions, etc. It strengthens as time passes. “Nothing grows weak with age but what will at length die with age” (South). Not so sin. Unless conquered and overcome, it daily grows and increases—a warning to those who linger on the brink of forsaking it. And if men are to be saved from spiritual death, this corrupting influence must be expelled, and a new life transfused in the nature. Men are unable of themselves to effect a cure, as Scripture and human experience tell us. Laws, education, moral teaching—all have failed—not to speak of crude attempts through sacrifice or asceticism. “None can by any means redeem his brother, nor give to God a ransom for him” (Psalms 49:7). II. There is a divine way of escape from sin.—“As Moses lifted up,” etc. In John 3:13 Jesus had said: “No man hath ascended,” etc. And in John 3:14-15, the reason of the descent of the Son of man is given. 1. Notice the divine necessity of the incarnation and offering up of Christ: “So must the Son of man be lifted up.” If men are to be saved from the power and effects of sin GOD must interpose. As at the command of God Moses set up the serpent of brass on the pole—symbol of the people’s salvation—like, yet so unlike, the source of their danger, the channel by which through faith came healing—so “God sending His Son,” etc. (Romans 8:3). He took on Him the form of our humanity, which had become corrupt and moribund; and in it as the representative of all men He triumphed over the powers of evil, bearing the penalty of sin, though Himself holy, harmless, etc. 2. The immediate means, as in the case of the Israelites, is faith. Faith forms the link between us and the source of all our hopes as we look on this representative of humanity lifted up upon the cross. The divine life and spirit in Him, source of His triumph, flow to us through faith as through an appointed channel, touching our sin-stricken souls. A new life, a new spirit from above, then interfuses and possesses us—the poison is neutralised. We become as new-born, with a nature freed from the deadly plague and quickened unto life eternal. This is God’s way of life. In view of it we may well cry with the apostle, “Oh the depth of the riches,” etc. (Romans 11:33). III. The consideration of this truth should impress upon us two great outstanding facts.— 1. The terrible nature of sin.—The positions men occupy toward sin are very varied. Some are revelling in its pleasures, but have not yet felt its sting severely. Others have become enslaved by its power, and are filled with its misery. Others again are beginning to loathe the terrible bondage, and long for freedom. But no living man can realise all its awfulness and horror until he has viewed it in the light of the cross. When we come to understand who it was that was “lifted up” on Calvary, and for what end, then we see how eternally hateful and abhorrent sin must be to God. The Holy One was permitted, nay, was sent, to expiate it. And thus when temptation comes the redeemed man will say: “Can I do this great wickedness,” etc. Can I indulge in that to save me from the power of which the Saviour died? 2. And then there is the fact that we owe this great Redemption to the abounding love and mercy of God.—God did not forsake entirely His ancient people when they sinned. He led them to repentance. He did not forsake the whole human race, though they had wandered far from Him. Viewing their misery in the infinite depth of His pitying love, He was, in all the ages, preparing the way for the manifestation of His love in sending His Son. How could many, in view of such glorious declarations, speak in terms which implied that it was the Son’s interposition that turned aside divine wrath from sinful men! True there is divine wrath against sin, for sin cannot dwell with God; but there is also infinite love toward the sinner (John 3:16). “God commendeth His love toward us,” etc. (Romans 5:8). 3. Who that have thought on this mighty exhibition of divine love for their salvation can resist the power of that love, and still continue in their rebellion and alienation? With the story of that great love sounding in our ears—love mighty to save—let us turn away through God’s grace resolutely from sin, looking in living faith to Him who can save us from its guilt and power. NOTES“Ver. 3. Born again.—The new life is called: 1. Being born again, in contradistinction to the natural birth; 2. It is called being born from above, or, born of God, because God and not man effects it; 3. It is called being born of water and the Spirit, in reference to the means through which it is brought about. The Romans observed a festival called Fontinalia—feast of fountains. They decorated the fountains with flowers and wreaths to express their thankfulness for the gift of water. By the light of nature they recognised the greatness of the blessing—that God sendeth the springs into the valleys, etc. (Psalms 104:10-14). The Romans, therefore, held their springs and fountains as sacred, and believed that each was guarded by a goddess. So many Christians hold a sacred festival around the holy spiritual springs opened up in the gospel.—J. J. Weigel.John 3:3. The gifts of God to the spiritually new born.—Men are not born again in order that they may sin with greater impunity, but in order to live by the power of God, and to let the spirit of His grace work within them for their renewing. The Trinity brings those gifts. I. God the Father gives His grace and the blessedness of sonship, the assurance of His fatherly care. II. God the Son gives His love, the fellowship of His sufferings, the merits of His work, the assurance of His true and loving brotherhood, and the participation in His heavenly inheritance. III. God the Holy Ghost gives His blessed comfort, and the assurance of His gracious indwelling, and mighty controlling power all through life until the end.—Idem.John 3:4-5. How may we know that we are “fit for the kingdom of God”?— 1. By our confession of the Person of Jesus Christ; 2. By our longing for the regeneration of our inner nature; 3. By our experience of the working within us of the Holy Spirit; 4. By our faith in regard to the testimony of Jesus; 5. By the peace and consolation we experience beneath the cross of Jesus.—J. L. Sommer.John 3:5. Water and the Spirit.—“Born of water and of the Spirit,” etc. Men must be born of water and of the Spirit. This is the weighty and unchangeable condition of entrance into the kingdom of God, as our Lord shows by the repeated verily (ἀμήν). A number of expositors think the ἐξὕδατος has a reference to Christian baptism; and seek to set aside the objection that Nicodemus could have then no knowledge of Christian baptism, with the remark that this was designed to prepare him for the clearer knowledge of it in the near future, when the actual disclosure could not be postponed. We take our place, however, on the side of those who refer the expression ἐξὕδατος immediately to John’s baptism. This alone was known to Nicodemus; to it the Saviour could turn the discourse in His teaching. The baptism of John was a baptism with water (John 1:26; John 1:31); and it was a baptism of repentance for the remission of sins (Luke 3:3; Mark 1:4; Matthew 3:6). This baptism had made a deep excitement among the people, which the Pharisees rather resented (John 1:24). It was completed also by immersion; hence the expression ἐξὕδατος was most appropriate for this action. It was at this baptism also that John bore witness to Christ (John 1:33), as He who should baptise with the Holy Ghost. By the expression Πνεύματος we are to think of the Holy Spirit. To those who in baptism have their sins taken away and forgiven, which also occurred to those who repented in the case of John’s baptism (although there is a special promise for Christian baptism), God gives the Holy Spirit, which exercises a creative energy on men, because He fills them with the divine powers of life. So Hofmann understands the passage when he says: “Water and Spirit attest the beginning of the new life: water, as the Baptist administered it, and Spirit, as he himself promised it should be given by Him who came after him. He who was obedient to the word of God as it came through John, submitted to the water of his baptism, and held himself ready to receive the baptism with the Spirit from that Jesus to whom John bare witness.” Water and the Spirit—these are the means of the new birth. Through the pardon of sin and the communication of divine powers of spiritual life the new birth comes to pass. In the following verse the water is no more spoken of, but the Spirit, because the water in the transaction of being born again (or the new birth) only removes the hindrances. The creative power comes from the Spirit. Spiritual regeneration is indispensably necessary for entrance into the kingdom of God. For the nature of that kingdom is spiritual, and man by nature is of the flesh.—J. L. Sommer.He connects the water and the Spirit, because under that visible symbol He attests and seals that newness of life which God alone produces in us by His Spirit.—John Calvin.John 3:6. Flesh and Spirit.—1. The rose bush has thorns, and so, too, has the thorn hedge The former, however, bears lovely roses, whilst the latter only pricks and tears with its thorns. How may man be likened to these plants? (1) Repentant children of God have their faults, and falter in their holy purpose sometimes; yet they will always be found to have heartfelt sorrow, true repentance, prayer, faith and amendment of life. (2) Hardened and godless men, on the other hand, have only the appearance of godliness in their lives, and then only for a time. But their lives are always filled with sins and transgressions. (3) Men are not renewed, like a piece of old worm-eaten wood, by being painted over, and made to assume as fair an appearance as possible. They are renewed through grace; the blood of Christ penetrates with its power to the innermost recesses of the soul; and each man, thus born again, receives a new name, a new life, a new power, a new mind and heart. (4) As from a bitter fountain we cannot draw one drop that is not bitter, and as in leavened dough no part is left unleavened, thus from sinful men nothing can come that is not influenced by their sinful nature.—J. J. Weigel.John 3:6-7. Three questions answered in our Gospel.— 1. What are we? 2. What ought we to become? 3. How can we attain to what we should be?—V. Stδhlin.John 3:8. The Wind and the Spirit.—Whatever be the difficulties that lie in the way of interpreting πνεῦμα as “Spirit,” they are not to be named or numbered with the thicket of difficulties and absurdities which beset its translation and interpretation as “wind.” Even supposing we discard the context, and treat John 3:8 as a saying unrelated to aught that goes before it, can we for a moment imagine that so wise a teacher as our Lord would ever confuse the mind of an enquirer by using an important word like πνεῦμα in two widely different senses within the compass of a single sentence? If that is inconceivable, I ask those who say we are to read “the wind blows,” what did our Lord mean by the words, “So is every one that hath been born of the wind”? This is a specimen of the difficulties which the old translation presents.… The interpretation of Joh 3:8 must be read in the light of Joh 3:6 : “That which has been born of the Spirit is Spirit.” It contains an amplification and illustration of that statement of the ruling principle of spiritual life. The particle of comparison, οὕτως “so,” limits the likeness to manner of action. The action of spiritual life in the spirit-born resembles the action of the life of the Holy Spirit. It is free; it manifests itself in ways that appeal to the mind and conscience; it is hidden or mysterious. There is no hint here, or in any other part of the record, of an intention to show that the subject was beyond the comprehension or apprehension of Nicodemus. A rabbi, in his distinctive position, … should have had sufficient acquaintance with the revelation of the Holy Spirit, and the record of spiritual life in the Old Testament, to enable him, in some measure, to apprehend such teaching.… The dictum of Meyer, that the Spirit never “blows,” is not so destructive as it looks to the proposal to translate τνέω by “breathe.” It suggests what is, after all, only a minor difficulty of the interpretation which I advocate. In Wilke and Grimm’s Clavis Novi Testamenti, we find under πνέω, “from Homer downwards to breathe, to blow.” In classical authors (see Liddell and Scott) πνέω is sometimes used of flowers giving forth their fragrance.… This suggests a wider meaning and application of the word than is suggested by the few instances in which it is found in the New Testament. It occurs, I believe, six times, πνοή, “breath” (Acts 17:25), “wind” (Acts 2:2). See also Mark 15:37; Luke 23:46; Acts 5:5-10. If the absence of any other instances of such a modification of πνέω in the New Testament is still put forth as an objection to the translation “the Spirit breathes,” I would then say the objectors take a more unwarrantable liberty with πνεῦμα in translating it as “wind.” More reasonable is it, on one occasion, to slightly and legitimately modify the New Testament use of πνέω, which only occurs six times, than to change entirely the meaning of πνεῦμα, which occurs as “spirit” or “breath” three hundred and seventy times. Apart from John 3:8, there is only One instance where πνεῦμα may mean “wind” (Hebrews 1:7), and the interpretation of the quotation from the Old Testament in which it occurs is still in dispute. In this passage πνεῦμα, not πνέω, is the dominant word.—Rev. John Reid in “Expository Times.” [But may not our Lord, led by the circumstances, have made a play on the word, especially when we remember that it was an Aramaic word He would use? Such use of a word in a double meaning was not unknown in the Schools.] John 3:8.—“The wind bloweth,” etc.—If we do not understand what comes under the cognisance of our senses, how can we understand fully and excogitate what is far beyond all human understanding? A modest acknowledgment of our ignorance is better here than a presumptuous inquisitiveness. 1. The wind blows in the air; the Holy Spirit breathes in the hearts of those who have been born again. 2. The wind awakes those who are slumbering; the Holy Spirit awakens the slumbering soul. 3. The wind drives before it the refreshing rains; the Holy Spirit brings the rain of penitent tears. 4. The wind blows the fire into a flame; the Holy Spirit quickens the spark of faith. 5. The wind purifies the air; the Holy Spirit sanctifies the hearts of believers.—From J. J. Weigel.John 3:13.—Ascending with Christ.— 1. “No one hath ascended into heaven but the Son of Man”—“and,” said Maximilianus, when this was repeated to him when he was dying, “all who believe on Him.” 2. “If thou wilt ascend into heaven, become a member of Christ” (Augustine). Nicodemus.—As the noblest mystics proceeded from the monks of the Roman Catholic Church, from the Dominicans especially, and the great Reformer Luther from the Augustinians, so two great witnesses of the most living Christian faith, Paul and Nicodemus, were supplied to the kingdom of God by the Pharisees, a party noted for their sanctimoniousness and bondage to the letter. In the person of Nicodemus, Christ at the very outset of His ministry conquered not only a Pharisee, but a ruler of the Jews, a member of the Sanhedrin. It has been a common hypothesis in schools of theology, but without any foundation, to regard him as a spy, who at first came to Jesus with a sinister design. The sincerity of his inclinations toward Jesus is, from the first, decided; a genuine germ of faith already begins to combat his own pretensions and prejudices; otherwise he, an old man, could not resort to a young man, and, though a distinguished member of the Council, ask questions of the Galilean Rabbi as a scholar, thus putting his whole reputation in peril. We also see how this germ gradually increased in power, till perfected in the ripe fruit of faith, after passing in its development through distinct stages. But that the germ in its first form was feeble, Nicodemus plainly indicates, not only by his coming to Jesus by night, to which, no doubt, considerations of fear determined him, but also by the tenor of his language.—Lange, “Life of Chris.”John 3:3. The childlike nature is of the kingdom of God.—You have the child’s character in these four things—humility, faith, charity, and cheerfulness. That’s what you’ve got to be converted to. “Except ye be converted and become as little children.” You hear much of conversion nowadays; but people always seem to think they have got to be made wretched by conversion—to be converted to long faces. No, you have got to be converted to short ones; you have to repent into childhood, to repent into delight and delightsomeness. You can’t go into a conventicle but you’ll hear plenty of talk of backsliding. Backsliding, indeed! I can tell you, on the ways most of us go the faster we slide back the better, slide back into the cradle, if going forward is into the grave—back, I tell you—back, out of your long faces, and into your long clothes. It is among children, and as children only, that you will find medicine for your healing, and true wisdom for your teaching. There is poison in the counsels of the men of this world; the words they speak are all bitterness, “the poison of asps is under their lips,” but the “sucking child shall play by the hole of the asp.” There is death in the looks of men, “their eyes are privily set against the poor;” they are as the uncharmable serpent, the cockatrice which slew by seeing. But “the weaned child shall lay his hand on the cockatrice’ den.” There is death in the steps of men; their feet are swift to shed blood; they have compassed us in our steps like the lion that is greedy of his prey, and the young lion lurking in secret places, “but in that kingdom, the wolf shall lie down with the lamb, and the fatling with the lion, and a little child shall lead them.” There is death in the thoughts of men; the world is one wide riddle to them, darker and darker as it draws to a close; but the secret of it is known to the child, and the Lord of heaven and earth is most to be thanked in that “He has hidden these things from the wise and prudent, and has revealed them unto babes.” Yes, and there is death—infinitude of death—in the principalities and powers of men. “As far as the east is from the west,” so far our sins are—not set from us, but multiplied around us: the sun himself, think you how he “rejoices” to run his course, when he plunges westward to the horizon, so widely red, not with clouds, but blood? And it will be red more widely yet. Whatever drought of the early and latter rain may be, there will be none of that red rain; you fortify yourselves, you arm yourselves against it, in vain; the enemy and avenger will be upon you also, unless you learn that it is not out of the mouths of the knitted gun, or the smoothed rifle, but “out of the mouths of babes and sucklings” that the strength is ordained which shall “still the enemy and avenger.”—Ruskin.John 3:5. Our twofold nature and baptism by water and the Spirit.—We have a twofold nature—the nature of the animal and the nature of God; and in the order of God’s providence we begin with the animal. “Howbeit,” says St. Paul, “that is not first which is spiritual, but that which is natural.” Now the moment when these natures are exchanged is the moment of spiritual regeneration. A man is to be born of water, but far rather of the Spirit. Of this expression there are several interpretations: first, the fanatical one. Men of enthusiastic temperaments, chiefly men whose lives have been irregular, whose religion has come to them suddenly, interpreting all cases by their own experiences, have said that the exercise of God’s Spirit is ever sudden and supernatural, and it has seemed to them that to try and bring up a child for God in the way of education is to bid defiance to that Spirit which is like the wind, blowing “where it listeth”; and if a man cannot tell the day or hour when he was converted, to those persons he does not seem to be a Christian at all. He may be holy, humble, loving; but unless there is that visible manifestation of how and when he was changed, he must be still ranked as unregenerate. Another class of persons, of cold, calm temperament, to whom fanaticism is a crime and enthusiasm a thing to be avoided, are perpetually rationalising with Scripture, and explaining away in some low and commonplace way the highest manifestation of the Spirit of God. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/phc/ AND NOTESJoh_3:16-21. These verses are confidently held by many to contain the reflections of the Evangelist, and not to be a continuation of our Lord’s discourse. But (1) there is not the slightest indication of a transition from Christ’s words to a disciple’s comments on them; and (2) we cannot think that our Lord would have let Nicodemus depart without a distinct assertion that the Son of man was none other than the Son of God, as the Baptist declared Him to be; and without further instruction in the mystery of redemption. Nicodemus was, we may believe, now a humble learner, and that now our Lord’s discourse flowed on uninterruptedly. The discourse is not, we may affirm, reported in full. The Evangelist, directed by the Spirit, recorded what was of universal interest and importance; and perhaps also we have at the close a condensation of our Lord’s utterance. St. John did not profess to have recorded every word spoken by the Saviour, any more than all His actions (John 20:30; John 21:25; Acts 20:35). God so loved, etc.—The love, and not the wrath of God, is the source of redemption for mankind. Gave His only begotten Son (2 Corinthians 9:15).—It was during this conversation most likely that John first heard this striking title (1 John 4:9). Believeth upon (εἰς).—Implying the idea of assured trust in the Son as the all-merciful and almighty.John 3:17. Condemn.—Better judge (κρίνειν). “It means originally to separate, and in the moral sense to separate good from evil. Passing from the act to the effect, it may mean to absolve; but as the usual effect of separation is to exclude the evil, the word has attached to itself frequently the idea of condemnation” (Watkins). Judgment is not the end of Christ’s coming, but salvation. That the world, etc.—How condemnatory of sectarian limitations of the power of Christ’s saving work!John 3:18-19. But though Christ did not come to judge, the effect of His coming is judgment. And this judgment is not an arbitrary act. It is the result of men’s own choice. Those who remain in the bondage of sin shall taste the penalty of sin (Romans 6:23). This is their judgment. This judgment is made imperative by the entrance of light into the world. It was then evident that men loved darkness rather than light—darkness absolutely (σκότος) in contradistinction to light.John 3:20-21. Here the explanation of this awful choice made by unrenewed humanity is given. He that doeth evil, etc.—Doeth (πράσσων), or practiseth, evil (φαῦλα), or bad actions. To see such actions for a moment in the light of eternal truth is to condemn them. Those who find pleasure in them therefore avoid the light. But he that doeth (ποιῶν) truth, etc.—ποιῶν “implies effective realisation—in good-doing the product remains” (Godet). “Right action is true thought realised” (Westcott). “Among mankind before Christ there mingle two kinds of men. With the appearance of Jesus their separation begins” (Lόcke). And with this word of hope to Nicodemus—hope that he was of the number of those doing truth—the interview with him ends.John 3:22. After, etc.—I.e. after the occurrences related from John 3:13 in the previous chapter. The land of Judζa means the country districts of Judζa. No further record of this work, in which our Lord must have increased the number of His followers, is given, as Jesus did not baptise personally, but through His disciples (John 4:2).MAIN OF THE .—John 3:16-21 The blessedness to which the Spirit leads us through regeneration.—Faith in Christ, as St. John points out, is the means through which men attain to the new life (John 3:15). We must surrender ourselves and trust in Him for all. But faith also is “the gift of God.” Of ourselves alone we cannot attain it; for sin has darkened our spiritual vision and weakened our spiritual power. But faith is given by the Spirit (1 Corinthians 12:9). He transforms our nature—through Him it is born anew. The darkness is cleared away from our spiritual vision, and spiritual strength is given to those who have no might. And thus the spiritually renewed are led to rejoice in— I. The unchanging divine love, which is revealed as the eternal spring of redemption.— 1. It was not from an unwilling God that mercy was won for perishing men. God Himself is fons et origo of all the mercy and goodness and love which have been showered on men, sinful as they were, through the long course of history. 2. Nay, more: when no man could “redeem his brother, or bring to God a ransom for him,” God sent His only-begotten Son, gave Him up to live and die for man’s salvation. 3. And the reception of and participation in this heavenly gift is assured to those who believe. And those who thus receive Christ and His salvation are led ever more joyfully to understand the mystery of the divine love—to realise “that God sent not His Son into the world to condemn the world, but that the world through Him might be saved” (John 3:17). II. Those who are spiritually renewed rejoice in having escaped from the terrible judgment of unbelievers.—“He that believeth not is condemned already,” etc. (John 3:18-20) 1. Those who turn away in unbelief from God’s dear Son bring judgment upon themselves, and shut themselves out from the divine mercy in Christ. They reject Christ’s expiation of the offended divine law, and the means by which the new spiritual life is alone begotten in men; thus the final judgment will simply be a declaration of their self-condemnation. They will stand self-condemned before the Judge (Revelation 6:16). 2. And, as a result of this rejection of Christ, the light of men, the unbelieving sink into ever deeper darkness, the heart becomes hardened, the dominion of evil is ever more firmly established. Evil becomes their good—they devour iniquity (Proverbs 19:28), wickedness is sweet in their mouths (Job 20:12). And because of this they hate the light, for it intrudes on their peace, and threatens to snatch their pleasure from them. But the end is certain; it is condemnation—eternal loss. Thus the Spirit brings before believers this terrible result of unbelief as a warning; and they are led thereby more fully and even tremblingly to rejoice in their salvation. III. And, last, the blessedness of the new life is a cause of rejoicing.— 1. It is free from the fear of judgment; for over the believer the Eternal Judge Himself has cast the shield of His grace. “There is no condemnation to them who are in Christ Jesus,” etc. (Romans 8:1). The eternal judgment will be but the open manifestation of God’s love to His people; and in the judgments and trials that overtake them here they realise “not tokens of wrath, but of gracious chastisement.” 2. And in the life of faith men ever seek the light—desire ever more fully to know themselves, their weaknesses, their follies, their sinfulness; and to know Christ and the gospel of His grace, that those evils may, through the grace of His indwelling Spirit, be ever more eliminated. By the truth enlightened, they order their way and work to the honour of God, in all things seeking to adorn the doctrine of God their Saviour, and to demonstrate that the life they now live in the flesh they live by the faith of the Son of God, who loved them and gave Himself for them; they work out their own salvation with fear and trembling, knowing and acknowledging that it is God who works in them, etc. (Philippians 2:13), so that their “deeds may be made manifest that they are wrought in God.” John 3:16-21. The office of the Holy Ghost.—This office has two sides: the Holy Ghost gathers together and separates—unites and divides. I. He reveals the love of God.— 1. The object of this love: God loved the world. 2. The manner and kind of this love: God so loved the world that He gave His only begotten Song of Solomon 3. The condition of this love: whosoever believeth in Him. 4. The purpose of this love: God gives His Son that we may not perish, but that we may have eternal life. Not that He might judge the world; but that the world through Him might be saved.II. He executes judgment.— 1. Through His continued pentecostal activity, in that He reveals the love of God in Christ to us poor sinful men, and to a lost world, and in that He shows the mighty so (οὕτω) of this love. He not only gathers the Church, but in so doing carries out a solemn judgment. It is a momentous fact that those who believe are not judged, whilst the unbelieving are judged already. 2. How is this judgment, this separation, effected? Attend first to the effect which the heart experiences in which the Holy Spirit witnesses to the love of God. Christ is the light which penetrates into the heart of man, and reveals the existing darkness. The man is dismayed, but he fears the struggle. He resolves to remain as he is. Thus arises the opposition to this apprehension by the Spirit. But because the Holy Spirit does not leave hold of the man who has been convicted, the opposition may gradually become hatred of the light that shines in on his darkness. The man then enters on the way of darkness, in which his deeds are evil, and does not come to the light, so that his works may not be detected, and lose their delight, etc.—Appuhn in J. L. Sommer’s “Evang. Per.”John 3:16-21. The double office of the Holy Spirit.—He is: I. A guide to the way of salvation, John 3:16-18; John 3:21.— 1. He holds up to our view the love of God in Christ. 2. He leads us to regard the Saviour as dear and beloved. 3. He enkindles faith in us. 4. He gives us assurance of life eternal. 5. He sanctifies and renews us. He is further— II. A judge of those who contemn the great salvation.— 1. He condemns the darkness of unbelief and those who love it. 2. He separates the unbelieving and carnally minded from the community of the faithful. 3. He represents to them their unbelief as the sole cause of their condemnation.—Dr. v. Biarowsky.John 3:16. The love of God.—John is veritably the apostle of love. He alone of all the apostolic band seems to have been chosen to understand somewhat the deeps of this divine love, so that he might tell it to men. The spirit of inspiration chooses fitting instruments; and we must assume that by nature and grace St. John was best fitted to make known the gospel of eternal love. Here, for the first time, he opens for us in his Gospel this eternal spring. Its presence had been implied before, when the revelation of Christ was spoken of; but now it is clearly made known. Notice:— I. The eternal spring of love.— 1. It is God Himself. He is the fountain of love. Many glorious things are spoken of God. His eternity, “the same yesterday,” etc.; His almighty power, so that He speaks and it is done, etc.; His omniscience, His wisdom, are all brought before us, and evoke our adoration and praise. 2. But this feature of His nature is pre-eminent. It is said God is the righteous One, holy One, etc. But it is not said, He is righteousness, etc. It is said He is love. This is the attribute that runs through and dominates all the others. 3. How comforting is this revelation of the divine love. How it has altered men’s ideas of God, and changed to them the face of the universe! How dark and terrible were men’s thoughts of the heavenly Father in times of old, when they offered children in sacrifice, etc. 4. Now how changed is the face of the universe! Jesus has told us of the Father’s care and love for the fowls of the air, the lilies of the field. And nature now is to the Christian everywhere vocal of love divine. History we read with new light in view of this glorious revelation. And especially in the history of His dealings with men it shines conspicuous; throwing its golden light over all. But further— II. God first loved the world.— 1. It would have been long ere the world would have come to love Him. But “He first loved us,” and our love would never have blossomed in response to His had He not loved us. 2. And first, what does this imply in its fulness? It implies an eternity of love. In the Son whom He loved from eternity He loved His people. Thus all through the course of the world’s history, even when He seemed to be coming only in wrath, God has been coming in love to men. 3. And we live in times when the most amazing proof of that love has been bestowed. “He gave His only begotten Son,” etc. And in all the Church and history of the Church that divine love speaks in convincing tones—in that word of salvation preached, in those ordinances, the observance of which tends to the soul’s spiritual health, in those gifts of the Spirit given freely to them who believe, in those promises that draw us near to the throne of grace,—in all these the love of God is proclaimed to our wondering eyes. 4. How has that love cared for us and watched over us from infancy until now—not turned aside through waywardness, etc.! God first loved us! III. Walk in the belief of His love and thus taste its joy.—I. Believe on Him who is the gift and revealer of God’s love. Then love will cast out fear. 2. Love will also strengthen to labour. When the sun rises man goes forth to his work, and when the sun of love in Christ shines on a man he becomes diligent for God. Fear for eternity has vanished, and he labours joyously in time. 3. He who believes in God’s love fears not the storms of temptation or trial. Are they not in God’s hands? Shall they not work together for good? 4. Those who abide in love abide in God and God in them. Thus they can “never perish.” Abiding in God’s love through Christ they are eternally safe—safe amid all the turmoil of time until the rest of the Father’s house is reached. This is heaven on earth, and therefore no condemnation. John 3:17. No condemnation.—How great the truth revealed in those simple words—God sent His Son. Jesus Christ His Son came to earth sent by the Father in love to men. The end of His mission was salvation to our perishing race. This great truth is brought before us in two aspects. I. No condemnation.— 1. His Son was sent not to condemn. Nay, His very name was a sign and symbol of safety, He was called Jesus—a Saviour. 2. The world lay justly under condemnation. It would have sufficiently vindicated the divine justice to have carried out a sentence of condemnation. And the history of all races and religions shows how conscious men were of being under condemnation,—how they feared that it would be carried into effect. 3. But God’s ways are not man’s ways. His love and pity for men found a way by which this condemnation might be averted. 4. “His tender mercies are over all His works.” This has been shown all down the history of the past. It is seen in His providential dealings with man. He has so ordered the course of nature that “seedtime and harvest, summer and winter,” etc. (Genesis 8:22), have visited the earth, made it fruitful. He has sent men rain from heaven and fruitful seasons, etc. (Acts 14:17). All this showed His loving care, and might have led men to expect that some further loving purpose lay behind. 5. This gracious purpose is seen in redemption, in His sending the Son—not to condemn the world. But there is a further side of this purpose of God, and that is— II. Salvation.— 1. No condemnation might still have left us far from God. There was an actual purpose of blessing beyond and above this, in God sending His Son. It was, “that the world through Him might be saved.” God could have destroyed, condemned the world without sending the Son. But it was necessary in order to the world’s salvation that He should come. 2. He came to save His people from their sins. It was sin that lay at the basis of alienation and condemnation; and Jesus came not in wrath but in love, to save men from it, by taking away, in His own sufferings and death, the sins of the world. 3. How great was this salvation which He brought. Moses was privileged to lead Israel out of Egyptian bondage, and Joshua to lead the ransomed people into the Land of Promise. But the Son was sent to deliver the world from the bondage of sin, and bring unto all believers the promise of a heavenly inheritance. 4. God sent the Son for this great end. “He is the Author of eternal salvation unto all them that obey Him” (Hebrews 5:9). 5. And He alone could undertake this office; for He is Emmanuel, “God with us.” He is God with men—in all the fulness of the divine power. The Creator, the Preserver, etc., who took upon Him the form of a servant, but whose glory was manifest in the flesh. He is God for men. He was sent and came to stand in man’s room. He has authority and power to do so. Men died in Him unto sin. Through faith in Him they live. And He is God in men—in those who believe. “Christ in us the hope of glory.” Here is salvation. With Him in us and we in Him, how can we perish? Nay, a world shall be saved! The last shall not outnumber the saved. The purpose of God towards the world shall not fail (Acts 3:20-21). Lessons.— 1. Consider the greatness of God’s love in Christ! He might have destroyed the world, as at the flood, etc. But He chose the way of love, which meant the way of self-sacrifice and humiliation for the Song of Solomon 2. How shall they escape who neglect so great salvation? (Hebrews 2:3). 3. Let the divine love constrain us to faith and willing submission. Thus shall we best glorify His name by believing in Jesus. John 3:20. Love not the darkness.—Sin is darkness. It leads to men turning away from the light, i.e. from God, as Adam and Eve hid themselves from God when they had fallen. I. Sin in its nature is darkness.— 1. It is a denial of man’s dependence on God, and an attempt to cut the life loose from Him—“to be as gods.” 2. This ends in disobedience to the divine law, which is man’s light; and in turning away from the source of that light. 3. All ways that lead from God lead to darkness and death. II. The results of sin lead to ever-increasing alienation and darkness.— 1. How terribly this has been brought out in the world’s history! “Darkness covered the earth, and gross darkness the people.” And men became so accustomed to this state that they loved darkness rather than light. 2. Indeed the entrance of light became a pain. There were still ways in which it could make itself felt, through conscience, through the shame which men often felt at sin; for God’s image, though broken, was not entirely destroyed. But this entrance of the light brought pain. It brought restriction to the lower nature, which had now gained the ascendency, and it showed how far men had fallen, to what height they must attain. 3. Thus they came to love darkness rather than light, and this was their condemnation. Not that they were sinful and in darkness, but because they clung to it even after the light had come. And thus Christ, who came to save, becomes in the nature of things their Judge (John 15:22-24). III. The way of escape from the darkness of sin.— 1. “Awake, thou that sleepest,” etc. (Ephesians 5:14). The light has come. 2. Christ brings the true knowledge of God, of ourselves, and of the way of salvation. 3. The sun of righteousness has arisen, and with that rising the hope and promise of escape from the darkness of self and sin, to those who believe. John 3:22-24. Our Lord’s ministry in rural Judea.—In Jerusalem our Lord came unto His own—the very centre of the Theocracy—and His own received Him not. He therefore turned His face again toward Galilee. But on the way He lingered in the rural parts of Judea with His disciples, attracting men to Him, and baptising, not personally, but through His disciples, those who believed on Him (John 4:1). Who those disciples were we cannot well determine. Peter was not there, it would seem; for although a disciple, he had in the meantime returned to his avocation (Mark 1:16-18). John the Evangelist was with Him, and perhaps one or two of the others already called. Probably, also, some who attached themselves to Him on this ministry. We notice: I. The initiation of Christian baptism.— 1. By the command, in Matthew 28:19, baptism was ordained as an universal possession for all people—a means of grace designed for all ages. 2. In reply to the question why Christ Himself did not baptise but through His disciples, the answer which seems most conclusive is that He desired that all His people should have the assurance that baptism by the hands of His disciples is to be accounted as His baptism. II. The earnest activity of the Saviour.— 1. “Work while it is called to-day” was a prominent characteristic of His activity; 2. And in every place, at all times, He must needs be about His Father’s business—a happy example for all His true disciples never to neglect opportunities of proclaiming the truth of God. III. The result of this activity.— 1. It seems to have been phenomenal—“the same baptiseth, and all men come to Him” (John 3:26). Disciples were gathered. 2. Here again to the babes—simple countryfolk—were revealed the things which were hid from the wise and prudent in Jerusalem. NOTESJoh_3:16. The greatness of the divine love.—A well-known proverb is, Like draws to like. But here there is an immense dissimilarity. 1. Who is God? The Being of beings, the Almighty, the Light of lights. 2. What are you?—a shadow, a vapour. The greatness of faith.— 1. In faith God has chosen His people to blessedness from the beginning (2 Thessalonians 2:13); 2. Through faith they can come by Christ’s blood to a throne of grace (Romans 3:25); 3. Through faith they come to God (Hebrews 11:7); 4. Through faith they have peace with God (Romans 5:1); 5. Through faith they receive forgiveness of sin (Acts 10:43); 6. Through faith they are accounted righteous (Romans 4:5); 7. Through faith they overcome the world (1 John 5:4); 8. The end of faith is the salvation of the soul (1 Peter 1:9). Happy and blest are they who have believed. The greatness of this word.—Frederick of Denmark chose this verse as his “sleeping cup.” Receiving this great saying in faith he fell asleep in the Lord gently and blessedly. Monica, the mother of Augustine, used it as a heavenly pinion. Hearing it in the course of a sermon, she was so entranced that she began to cry out, “Avolemus, Avolemus!” (Let us soar upward). Abraham Buchholzer, a noted chronologist, held it before him as a shield against the temptations of the enemy. When, on a bed of sickness, he was oppressed with temptation he cried out without ceasing, Not lost, not lost! referring to this verse, “Whosoever believeth shall not perish.” Luther called this verse parva biblia (little Bible), because it contained in it the kernel of the whole of Scripture. And when it was repeated to him on his death-bed he said: “It is my favourite cordial.” Luther also wrote of this verse as follows: “This is one of the best and most glorious of evangels, and were well worth being written in golden letters, not on paper, but where it may be, on the heart; and well would it be if it were the subject of daily meditation in every Christian’s prayer, to strengthen faith, to awake the heart to supplication; for these are words that can turn sorrow into joy, and make the (spiritually) dead alive, if only the heart would steadfastly believe them.” We behold here the contents of evangelical doctrine and the paragon of consolation. If this saying alone is laid hold of truly by faith, it will enable a man in utmost peril to withstand all fiery darts, to be victorious in all temptations, and lay hold of life eternal. Do not shut yourself out; God does not desire that you should be shut out.—From J. J. Weigel.Joh_3:16. The eternal love of God.—God has not waited for us to love Him; before all time, before we were endowed with life, He thought of us, and thought of doing us good. What He meditated in eternity He has performed in time. His beneficent hand has bestowed every variety of blessings upon us; neither our unfaithfulness nor our ingratitude has dried up the fountain of His goodness to us, or arrested the stream of His bounty. O thou eternal Love, that hast loved me when I could neither know nor acknowledge Thee! immeasurable love! that has made me what I am, that has given me all I possess, and that has yet promised me infinitely more! O love without interruption, without change, that all the bitter waters of my iniquities could not extinguish! Have I any heart, O my God, if I am not penetrated with gratitude and love for Thee?—Fenelon.John 3:16. Shall not the love of God constrain us to love Him?—Are there yet amongst us those who have never felt the love of God as shown in the gift of His Son? Are there hearts which can warm to every benefactor but the greatest, throb kindly towards every friend but that One who died in man’s stead, and give their quick sensibilities to every tale of heroism and philanthropy but that which describes how “the Son of man came to seek and to save that which was lost”? Indeed we must fear that there are yet many whose affections are in full play towards all but God; many who, in the domestic circle and the intercourse of life, show themselves possessed of fervent affections and acute sensibilities, but who are yet utterly indifferent in regard to the things done “for us men and for our salvation.” What shall we say to such? You have not, but surely you must wish to have, a lively sense of the love shown towards you in redemption. Then, when you go hence, read, in one of the Gospels, the account of Jesus Christ’s sufferings and death; read it with prayer that God would take away the heart of stone and give the heart of flesh; and we shall still hope for you that you will know the gushings of a thankful spirit, and feel a thrill of gratitude at the announcement that God so loved you as to give His own Son to die in your stead.—Henry Melvill.John 3:17. The victory of eternal love.—The result of all this is, that the suffering is efficacious—“He taketh away the sin of the world.” The blood of bulls and of goats could never take away sin, but this Man has offered up one sacrifice for sins for ever. “He taketh away;” it is not merely, “He bears the sin of the world.” He takes it away by taking it upon Him. Many an unconscious victim had shed its blood for the sin of the world, and yet the sin remained. Many a great heart had borne the sin of the world, and had broken under the weight, and still the sin remained. There had been many that palliated the sin of the world, and yet it remained. It is possible to disguise the sin of the world, to drive it under the surface, to cover it with a fair exterior, to make excuse for it, but that is not to take it away. It is possible to fight with separate sins of the world, and in some measure to master them, but as long as any sin remains the sin of the world has not been taken away. But Jesus came not to deal with the sins of the world, but with the sin of the world. In human nature strictness in one direction often compensates itself by laxity in another, and men dream that they have overcome sin when they have gained a victory in some isolated fragment of the world of moral duty. But to exchange one sin for another, as Samson the Nazarite did, is not redemption. Nor is the mere escaping from the penalty of sin redemption. Redemption means the removal of sin, not merely of the punishment of sin; and He who dealt with sin effectually by taking it away was Jesus Christ, and Jesus Christ alone. The sin of the world, not the sins. The victory of Christ was over sin as a unity, the whole corruption of human nature which finds expression in separate sins. The sin of the world is regarded as heaped up in one tremendous pile, and that pile laid upon the head of Christ. That was the load which He staggered under. Think of the sin of one life—the sin with which it is born, the sins of childhood, youth, manhood, age; the sins of broken vows, broken oaths, unfulfilled duties; and then multiply that one life by the numbers of all the world, and consider what a foe it was Christ came to reckon with, what a foe it was that He overcame in the body of His flesh through death.—Dr. W. Robertson Nicoll. AND NOTESJoh_3:23. Ζnon near to Salim (Αἰνών, from ςַ ?ιο, Arab. Ϊνδ, a spring).—Salim was long supposed to have been situated about eight miles from Beth-Shean, i.e. in the north of Samaria. But this would discord with John 3:22. Recent research has, however, discovered a site more in consonance with the narrative. “Dr, Barclay (City of the Great King) found both names in a place answering the description … at Wady Farah, about five miles from Jerusalem” (Watkins).John 3:24. For John had not yet been, etc.—I.e. the events here related are prior to those of Mat 4:12; Mark 1:14. Thus the Synoptists Matthew and Mark omit all mention of the Galilean ministry recorded in John 1:43 to John 2:13.John 3:25-26. There arose therefore a questioning on the part of John’s disciples with a Jew, etc.—The reading Ιουδαίου, = a Jew, rests on all the best MSS. (ΰ excepted). The proximity of Jesus, whose disciples also baptised, to John, gave an appearance of rivalry The question about purification apparently had reference to that needed for entrance into the Messianic kingdom. John’s disciples evidently claimed pre-eminence for their master’s baptism; but this Jew would probably point to the fact that John himself had pointed out the higher position of Jesus, to whom now crowds of disciples were flocking. John’s disciples therefore came to him for enlightenment on the subject.John 3:27-36. John answered, etc.—The Baptist in his reply to his disciples points out Christ’s relation to Himself, and then (John 3:31-36) the true position of Christ as “above all.”John 3:27-28.—He gives the statement of a general principle which applies both to himself and to Christ in His mediatorial capacity. He then proceeds to apply this principle first to his own relation to Christ, showing that it is one of subordination. I am not the Christ, etc.—The disciples themselves remembered that this was so (John 3:26 : comp. John 1:7; John 1:26; John 1:34).John 3:29. He that hath the bride, etc.—This comparison of the Church to a bride, and the typical use of the marriage tie as emblematic of the relation of Jehovah to His people, is taken over from the Old Testament (comp. Isaiah 54:5; Hosea 2:19). The imagery continued to be used by the writers of the New Testament as peculiarly suitable to describe the relation between Christ and His Church (Ephesians 5:32; Revelation 19:7; Revelation 21:2; Revelation 21:9; Matthew 9:15; Matthew 21:1; Matthew 25:1, etc.). Friend of the bridegroom, etc.—The παρανύμφιος of the Greeks, the ωׁ ?εֹ ?ωְׁ ?αֶ ?ο of the Jews, who arranged for all the preliminaries of the marriage, and presided at the betrothal and the wedding feast; in fact, whose special duties as “friend of the bridegroom” did not cease until bridegroom and bride were brought together. And this, the culmination of his special duty, was the cause of his greatest joy. The representatives and the firstfruits of the New Testament Church were now flocking to Christ.John 3:30. He must increase, etc.—“The office of the Paranymph ceases to exist when the marriage is accomplished” (Watkins).John 3:31-36.—Here the Baptist sets forth the true position of Christ as “above all,” and His relation to the world. This paragraph is held by many to represent the reflections of the Evangelist (Bengel, De Wette, Westcott, etc.). The chief argument is that the style is more Johannine than that of the preceding verses (27–30). But as Godet points out (vol. ii., 90), our Lord and the Baptist spoke the same Aramaic tongue. This of itself would produce a general likeness in the translation. But more than that, these concluding verses contain part of the answer of the Baptist to his disciples, which would otherwise be incomplete. It therefore seems better to hold with Hengsten berg, Godet, Alford, etc., that these are the Baptist’s words.John 3:31-32. From above, etc. (comp. John 3:13; John 1:15-18; John 1:34).—He that is of the earth is of the earth, etc. (ἐκτῆςγῆς). “The earthly teacher, and such were all who came before Christ, is contrasted with the One Teacher from heaven: (1) in origin (of the earth, from above, of heaven); (2) in being (of the earth, above all); (3) in teaching (of the earth, what He hath seen and heard in the kingdom of truth)” (Westcott). No man receiveth, etc.—“Over against the exaggeration of envy he sets that of zeal: ‘Where ye say all, I for my part say no man.’ He would not be satisfied unless he saw the Sanhedrin as a body, followed by the whole people, coming to pay homage to the bridegroom of the Messianic community” (Godet). But perhaps John’s meaning is: “None of those people now crowding to Him receive Him as the Son of God, the Messiah, come from heaven to save men from their sins” (John 1:29; John 1:36).John 3:33-34. Set to his seal (ἐσφράγισεν).—Attested by this very fact his belief in the words of Christ as the truth of God. For God giveth not the Spirit by measure, etc—Even if Θεὸς is omitted, with ΰ B, etc., God will still be understood and supplied (John 1:32-33). If, however, (Messiah) giveth not the Spirit by measure be maintained as the reading, then the meaning will be, “He shows His origin by giving the gifts of the Spirit to His people” (John 1:33).John 3:36. The wrath of God abideth.—It is not specially meted out; it is there already, and simply remains for all who remain in their sins (Ephesians 2:3).MAIN OF THE .—John 3:23-36 The Prince appears, the herald, withdraws.—When the Lord comes, the servant withdraws; when the sun arises the twilight vanishes, and the stars fade and disappear. So necessarily must John the Baptist lay down his office when Jesus began His ministry. The baptism of repentance must give place to the baptism with the Holy Ghost and with fire. John could not now be the leader; he must be content to be led; in place of now drawing disciples to himself, he must direct his own disciples and all others to Jesus. Recognising, therefore, the limits of his mission and work, John stepped aside, so that there might be but one centre—Christ. Therefore:— I. The herald withdraws.— 1. The circumstance which led to this ‘final testimony of the Baptist to the greatness of Jesus and His work was a “dispute between some of his own disciples and the Jews (or a Jew) about purifying” (John 3:25). John was baptising at Ζnon, near to Salim, not having been cast in prison as yet by Herod. The dispute was concerning some ritual observance, a subject fruitful of dissensions in every age of the Church; and it was evolved in some manner from the fact that Jesus and His disciples were also baptising near the same place—with the result that many were drawn to the Saviour. 2. What the actual point in dispute was is not mentioned. Indeed, the incident is recorded only for the purpose of introducing the conversation between the Baptist and his disciples, during which John declared to them the relationship in which he stood to Jesus. His disciples were naturally jealous of their master’s honour. Was the work of Jesus antagonistic to that of John? What was the meaning of this seeming rivalry? 3. The reply of John reveals the true greatness of his character. There was nothing small or petty about this man, than whom greater hath not been born of woman. He realised and rejoiced in the greatness of his work and the nobility of his office as forerunner of the Messiah. But was there not a lofty place for him in the kingdom now to be established? Was he not to shine in the reflected glory of that kingdom in the presence and service of its King? We may believe, indeed, that John was to no little extent influenced by the popular ideas regarding the Messiah, as the Lord’s disciples were until the descent of the Spirit. And it was probably in part disappointed hope in the non-realisation of his idea that led to the question he sent his disciples from the prison to put to Jesus: “Art thou He that should come?” etc. He understood fully, however, that his work must now cease. He had prepared the way; he had preached righteousness, but he could not give man power to become righteous. The Prince whose way he had prepared, the Lord Our Righteousness, alone could do this; and therefore John humbly recognises that now he must step aside and let the Prince be all in all. “He must increase, but I must decrease.” John had, moreover, laid hold of a principle which banishes all jealousy and self-seeking from the human heart, and leads men in humility to accept God’s gifts with thankfulness in whatever station in life they may be placed. “A man can receive nothing except it be given him from heaven.” This is the fixed rule and order of the heavenly kingdom. And all that had been seen of Jesus—His beautiful, holy character, His wonderful works, the direct testimony of heaven, and the divine wisdom of His teaching—pointed to this, that He was thus bountifully endowed from heaven (John 3:34). Therefore did the Baptist realise that his star must fade before the rising Sun; and, faithful to his trust, pointed the thronging disciples to the supreme Master as he said, “He must increase,” etc. The herald withdraws, because— II. The Prince appears.— 1. John recognised that now the activity of Jesus in His kingdom had begun. The heavenly Bridegroom had appeared to claim His bride, the Church of the Messiah; and the “friend of the bridegroom,” who had made all the preparations for the union, now saw his work accomplished. He lays down his office with joy, as he hears the Bridegroom’s voice. Messiah has come, and His kingdom which cannot be moved; and therefore “He must increase.” 2. In what follows the Baptist gives his reasons for the supremacy of Christ in a full and pregnant testimony as to our Lord’s divine origin. “He that is of the earth is earthly.” The Baptist had his origin on earth, and his activity had reference to what might be called the lower ranges of the spiritual life—the call to repentance and amendment, to the preparation of heart and life for the reception of the coming spiritual King. But of the higher realities of the kingdom he knew but dimly and imperfectly; he saw them from below, not from above. His origin, activity, and teaching were bounded and limited by the earth. Indeed in reference to higher knowledge, etc., “the least in the kingdom of heaven is greater than he” (Matthew 11:11). On the other hand, “He that cometh from heaven is above all.” In His divine origin “He is the Son of the Eternal,” and is therefore “above all”; not alone above me, but above all teachers that have gone before. Heaven is his seat, and He has but for a time come to earth to make known God’s will. “What He has seen and heard, that He testifies” from immediate knowledge. And therefore when He speaks it is God’s words that are spoken, “for God giveth not the Spirit by measure unto Him.” 3. And all this flows from the eternal love of the Father towards the Son, into whose hand all things have been given. All things! Yes (Hebrews 2:8). And does not His wonderful life declare this to be true? His teaching, the words of heavenly wisdom, His miracles, evidences of His creative power; His spotless, flawless life, image of divine perfection; the working of His Spirit and the power of His grace as evidenced in the history of His Church—all this testifies to the Father’s love to Him, etc. 4. And the Baptist’s testimony to Jesus as the Messiah fitly closes with words of mingled promise and warning. “No man receives His testimony.” You, my disciples, say, “All men come to Him.” Yes: but do they receive Him, obey Him? Do not the rulers and people as a whole refuse to receive Him? (John 3:11). But some have received Him, and thus have become witnesses to the truth of God as revealed in His Son. And this rejection and reception carry with them momentous consequences. Those who receive the testimony of Jesus become witnesses to the truth of God and possessors of eternal life, whilst those who withstand and reject it inherit the wrath of God, the reverse of the divine love. “If any man serve Me, him will My Father honour” (John 12:26; Matthew 10:32-33, etc.). “He must increase.” John 3:22-36. The setting star and rising Sun.—The old and the new are frequently in conflict. Many hold by the old, as if it should remain eternally. Others range themselves with the new, as if never before had there been anything good in the world. Our Saviour did not despise what was before Him. He came not to destroy but to fulfil the law and the prophets. He at all times referred His disciples to the Word, and this Word was the Old Testament. But when the Master comes the servant must stand aside. Only One can enlighten the heart. In One name only are the promises realised. This was Christ, whom John proclaimed to be the “Lamb of God,” etc. Consider then prayerfully— I. The setting star and the rising Sun.— 1. In our Gospel we behold a star that is nigh its setting. It had for a time shone with a great, beautiful radiance. But its time was come to pale and vanish. “For he was not that light,” etc. (John 1:8). He was not the Christ, but the bridegroom’s friend (John 3:29). He knew his duty and his power. He had awakened Israel and prepared men for Christ. In this preparation work he shone as a star in the eternal morning. 2. The law was a heavenly light in the midst of the darkness of a fallen and sinful world. None can destroy it. It is not only written on tables of stone, but in the hearts of men. It shows us God’s will and way (Psalms 19:7). And as the law is a light from heaven, so is a preacher of repentance like a bright star—a man of God. The more earnestly He deals with us, the more we recognise our own littleness. And we should be thankful to such as awaken in us the sense of sin and lead us to repentance. 3. But John is nevertheless a setting star. When in your heart this light shines, when you realise your sinfulness, the light of this star will not suffice. It does not bring full day. At one time you were in darkness—seeing neither heaven, the world, nor your own self. Then God permitted this light to shine in the darkness—revealed His law, called to remembrance His commands, His word, etc. Then you found all was other than it ought to be. God’s commands you had not fully obeyed, nor believed His promises, etc. You had prayed, but were cold and languid. When you made inquisition you found your life failed to attain to God’s righteousness. Still it was well to have been brought to this hour of self-realisation, when your heart was laid bare before the Omniscient. 4. But can you remain in this state? Is the sick man contented when he knows merely what ails him? This is like John’s light. We cannot be satisfied with “possessing nothing” merely; but only when, though we have nothing, yet we possess all things (2 Corinthians 6:10). To cast away our own righteousness is a great step; but we must also have another righteousness in place of it. Therefore is the star of John a setting star. After it is said, “I count all things but loss,” there must follow “to win Christ,” etc. (Philippians 3:8). With John there is no abiding—with Christ an eternal abiding. II. Christ is the rising Sun.— 1. This truth John expresses with the most beautiful of figures—that of the bridegroom and the bride. Christ is the bridegroom; His people, His Church—the bride. John did not desire that Israel should follow him. He desired them to lean on Christ. He desired simply that they should follow Jesus. “There John must decrease,” etc. The Christian world moves around Christ, not round John or any servant. The question is not one of honour, piety, virtue, so much as of love to Christ. That is chief. We cannot sufficiently proclaim His name. In Him is peace and rest—in Him we attain to righteousness and the heavenly walk—to forsaking of sin, renunciation of the world, and victory over the flesh. 2. In the Gospel Christ is the rising Sun.—Now He has arisen. Then He was at the dawning—now He shines in meridian splendour. He it is, without doubt, who brings the light of heavenly day into the souls of men, and all who are not enlightened by Him are still in darkness. For the Father has given all things into His land; so that they who do not believe on Him do not believe in God; and they that do not believe in God and Christ are children of death. 3. The world will not acquiesce in the testimony of the Baptist. One section has cast away all belief; another desires to have a Christianity without Christ—without a Saviour. But there is no choice in the matter. Just as day cannot exist without the sun, so Christianity cannot be, or life, or righteousness, or peace, without Jesus. He is “the light of the world,” of those who trust Him. 4. Let Him enlighten you—let Him be your heart’s true sun, and rise upon you every day. Every day, with its failures and falls, threatens night for the soul, and the sun of your life must disperse the darkness. Let Jesus go forth to you as a bridegroom who comes out of his chamber, and let Him rejoice as a strong man to run a race—through your heart from one end to the other, and to enlighten you entirely. Then the wrath of God passes away afar, and you need not wait for life eternal, for it is yours already in Christ the Saviour (1 John 5:13).—After Karl Lecher.John 3:32-33. The import of the testimony of Jesus.—It ever was so, and will ever remain so. The gospel and the world do not agree together. So long as the world is in the height of its pride the gospel will be despised. When the world comes to be despised then the gospel appears in honour, and Jesus is borne witness to. This has been only fulfilled in part. The time will come when that which is in part shall be done away, when that which is perfect is come. The import of the testimony of Jesus in the world. I. The rejection of His testimony.— 1. How small was the following of Jesus! “No man receiveth His testimony.” But this does not detract from Jesus. It was the blind who did not regard Him. If the world did not love Him the Father did, and gave all things into His hand; so that according to the faith or unbelief of men in regard to Jesus will they be judged. 2. But the sad thing is that it should have been the case that so few received His testimony. The world will believe readily enough if what you ask it to believe is clad in a suitable garb. If someone comes and tells of new gold reefs, of new methods by which great interest on capital may be gained, then men believe and rush eagerly to take advantage of the boon. When a master in science rises and declares that he can tell how the world was evolved, etc., what a string of followers he draws after him. If one preaches there will be no more war, or famine, etc., how many will hang eagerly on his words! How will they crowd to a discerner of times, a fortune-teller, quacks, and the like! 3. But the witness of the Son of God many will not receive—that He is over all; that through Him we have eternal life; and on those not in Him the wrath of God abides. Many think not to thank Him for this life, and have given up all thought, as their lives seem to show, of an eternal life. That He is the Bridegroom of humanity—has purchased us with His blood; that He gives costly and precious raiment to those who come to the marriage supper of the Lamb—all this the world mocks at. Oh the blindness of men! with many nothing is of less import to-day than the Word of the Lord. II. Therefore be not as the world,—“be transformed by the renewing of your mind” (Romans 12:2). Receive the testimony of Jesus.— 1. Set to your seal that God’s Word is true. The wrath of God is not all at once felt, for men’s hearts are hard, they do not at once realise the sentence which has gone forth in heaven. The careless sinner is like one who lies down to sleep in a thick wood, unmindful of the nearing thunderstorm, until he awakes with the crash and sees death streaming around as he flies in terror. Happy those who have been awakened from this numbing sleep, by the Spirit, in time to realise their danger. Happy he who believes that Jesus is the world’s Saviour—that He has come to earth to seek and save. 2. He who has never tasted the power of the gospel knows nothing of it. He can speak of it only as a blind man can speak of colour. But he who has tasted it, i.e. has felt the power of conscience, and has been led to turn to Christ, he can say that Jesus alone can heal a wounded conscience. 3. Or has he felt the power of temptation and been driven into the arms of the Good Shepherd? Then he can say, In Christ is my refuge. Or has one lain in fear of death for himself, or those dear to him, and has sought and found comfort at Jesus’ cross and grave? Then he can testify that men may be more than conquerors in Jesus. 4. Let the world laugh, mock, criticise, doubt, chide, curse, or rage in regard to what a Christian believes and confesses—still the believer will remain firm and say: I know whom I have believed. What I have seen and known cannot be contradicted. What I daily experience admits of no doubt; and from Him in whom I live I will not be separated.—Karl Lecher. PART II. (D.)IV. CHRIST HIMSELF IN HIS PUBLIC , ETC. 1. In Samaria.— (1) To the woman of Samaria as the “living water” (John 4:1-16); (2) as a discerner of the thoughts of the heart (John 4:17-26), the result being faith in Him as Messiah; (3) to the disciples, giving glimpses of the far-reaching effects of His and their work (John 4:27-38); (4) to the Samaritans as the Messiah and the Saviour of the world (John 4:39-42). 2. In Galilee.— (1) His reception by the people (John 4:42-45), His fame in Jerusalem having preceded Him; (2) His glory manifested again in the region of nature, by healing the nobleman’s son; and the power of His mighty works to awaken faith in true hearts (John 4:46-54). First Year of our Lord’s Ministry1. John 4:1-42.—End of A.U.C. 781 or beginning of 782 (December–January, Tebeth). 2. John 4:43-54.—Beginning of A.U.C. 782. Probable place of Joh 4:43-54 in Synoptic narrative: Matthew 4:13 et seq.; Mark 1:14 et seq.; Luke 4:14 et seq. AND NOTESJoh_4:1-3. These verses form an historical introductory note prefixed to and explaining our Lord’s ministry in Samaria. He left Judζa to avoid conflict with the Pharisaic party.John 4:2. Though (καίτοιγε = howbeit, and yet).—This word is intended to indicate a partial correction of the report recorded in John 4:1 (vide also John 3:22; John 3:26). “Why did not Jesus Himself baptise? Just because He was the Lord, and as such reserved to Himself the baptism of the Spirit. By leaving the baptism of water to the apostles, He rendered this rite independent of His personal presence, and so provided for the maintenance of it in His Church after His departure” (Godet).John 4:3. He left (ἀφῆκε).—This is not the verb usually employed. ἀφίημι means “to leave a thing to itself,” “to leave it alone,” etc. (vide Westcott, Reynolds, etc.). Here is fore shadowed the awful word of doom of Mat 23:38.John 4:4. He must needs, etc.—If He wished to go directly and speedily to Galilee the way through Samaria was the most direct; and Jesus, we may be assured, did not share Jewish prejudice as to this route (Luke 10:30-37). We, however, may conclude that this was a necessity of redeeming love. Samaria was a district of Central Palestine which took its name from the city built by Omri (1 Kings 16:24). It was colonised by Assyrians in the reign of Esar-haddon, the Assyrian king, after the conquest of Israel (2 Kings 17:24). The colonists were a mixed race, including five tribes or nations, each of which brought with them their own divinity, the worship of which they conjoined with the worship of Jehovah. Their only sacred books were the five books of Moses. The later Jewish prophetical and historical books they did not receive or acknowledge.John 4:5. Sychar (Συχάρ).—This name has given rise to no little controversy. It was long supposed that either Συχάρ was simply an erroneous reading for Συχέμ (Acts 7:16), and that Sychar was therefore Shechem, the modern Nablous; or that “the change of the name to Sychar is due to the contempt shown for the Samaritans by the Jews, who charged the Samaritans with the worshipping of an Idol (ωֶׁ ?χֶ ?ψ), Sychar, or falsehood, from ωָׁ ?χַ ?ψ (fefellit) (Habakkuk 2:18). Lightfoot derives it from ωָׁ ?λַ ?ψ (inebriavit)” (Wordsworth’s Greek Testament). But Shechem and Sychar were distinguished in ancient times (e.g. by Eusebius); and a Samaritan chronicle of the middle ages contains the name of a town called Iskar. In the Talmud also (see Westcott) a place called ςιορελψ, i.e. the fountain of Soukar, is mentioned; whilst in recent years a spot has been discovered within half a mile or so of Jacob’s well called El-’Askar. If Nablous anciently extended nearer to Jacob’s well than it does now, this place might have been in reality a suburb of Shechem.John 4:6. Jacob’s well (πηγή, ςιο, a spring).—The well is still called ’Ain Yacϋb. Maundrell over two hundred years ago described it as 105 feet deep; but in 1886 it was found to be only 75 feet, and contained no water. It lies just under the side of Mount Gerizim. The sixth hour.—It has been much debated whether the Evangelist in his notes of time reckons according to the Jewish or Roman mode. According to the latter mode of reckoning, it must either have been six o’clock in the evening or morning. But as the time of year was December–January (Tebeth), it would thus, had it been evening, have been dark when the incident occurred, and there is nothing in the narrative to indicate that night had fallen. And it could hardly have been six in the morning, as there is no indication that the Lord and His disciples had been travelling over-night or very early in the morning. All the circumstances seem to point to the noontide hour, and to show that John used the Jewish time-reckoning.John 4:8. To buy meat.—I.e. food.John 4:9. The woman knew He was a Jew probably by His dress, but it may be also by His accent. It has been pointed out that the words of the question asked by Jesus in Aramaic would be ϊπιμιμωׁ ?ηϊ (Teni li lish’ḥ ?oth), whereas the woman would have said μωׂ ?ηϊ (lis’ḥ ?oth) (vide Judges 12:5-6).John 4:10. If thou knewest (or hadst known) the gift of God.—I.e. the gift of His Son (John 3:16). Had she known this in place of waiting for Him to ask, she would have been first with her petitions. Living water.—No doubt the woman had some faint conception of the spiritual meaning of our Lord’s language. Such imagery would be quite clear to Jews (John 7:37-38; comp. Zechariah 14:8; Jeremiah 2:13, etc.).John 4:11. The well is deep.—Vide note on John 4:6.John 4:12. Our father Jacob.—The Samaritans considered themselves to be descendants of Ephraim and Manasseh, i.e. Joseph. The woman is conscious of a hidden meaning in our Lord’s words, but she does not fully comprehend them. Whence can He obtain this living water? Not from Jacob’s well; it is deep, and He has nothing to draw it with. And besides, could He give her water more sacred, more blessed, than this ancient well afforded?John 4:15. Come hither to draw.—διέρχωμαι, come all the way hither, seems the idea expressed (see Westcott).John 4:16. Go, call thy husband, etc.—Jesus knew by His divine insight the character and life of this woman; and His question, though at first sight a strange one, was put with the intention of revealing her to herself and leading her to repentance.John 4:17-18. The woman answered, etc.—The mystical interpretation of this passage must be noticed. Hengstenberg and others contend that this must be interpreted nationally and spiritually of the Samaritans. The five husbands mean the five idols of the original idolatrous settlers, the gods of Cuthah, Babylon, Ava, Hamath, and Sepharvaim; and that He whom thou hast is not thy husband is to be held to refer to Jehovah, whom the Samaritans claimed now to be their God, but on whom in reality they had no covenant claim. And there certainly seems to be some foundation for the interpretation in the fact that the conversation almost immediately turned on the validity of the Samaritan faith and worship. It has been pointed out that the idols mentioned in 2 Kings 17:30-31, are seven. It might, however, be maintained that the double idols of Ava and Sepharvaim might each be considered one. There may therefore be a double meaning in our Lord’s words, understood by His Samaritan auditor. But a calm survey of the passage seems to lead to the conclusion that the narrative must be taken, primarily at least, in its obvious and literal signification.John 4:19-20. Thou art a prophet.—The emphasis is on Thou (σύ). “The first thought in the Samaritan’s mind is that the connexion of man with God has been authoritatively restored” (Westcott). Hence the woman’s question in John 4:20. Nothing could be more important than a decision on that point. Our fathers.—Probably refers to Deuteronomy 27:4-5, where in the Samaritan Pentateuch Gerizim is substituted for Ebal. But the reference might also be to the patriarchs in their connection with Shechem. No temple existed on Gerizim, however, it would seem, till the times of Nehemiah.John 4:21-22. Woman, believe Me, etc.—Although our Lord directly answers the woman’s question, pointing rather to a higher universal worship which should supersede all local cults, He yet makes it plain that Jerusalem has hitherto been the centre of true worship. Ye worship that which ye know not.—They rejected the continuous revelation God gave of Himself in the prophetic word and the history of His people. It was only a partial idea of God as revealed which they had, and therefore their worship was necessarily imperfect. But to the Jews the progress of revelation tended to the recognition of God as the Father (Psalms 103:13; Jeremiah 31:9; Malachi 1:6; Malachi 2:10), the great truth finally established and made luminous by the Incarnation.John 4:23. In spirit and in truth.—“Worship involves an expression of feeling and a conception of the object towards Whom the feeling is entertained. The expression is here described as made in spirit, the conception as formed in truth.… By the Incarnation men are enabled to have immediate communion with God, and thus a worship in spirit has become possible. At the same time the Son is a complete manifestation of God for men, and thus a worship in truth has been placed within their reach” (Westcott).John 4:24. God is Spirit.—πνεῦμαὁΘεός.John 4:25. Which is called Christ (ὁλεγόμενοςΧριστός).—This is evidently one of the Evangelist’s interpretations of Hebrew terms for his Gentile readers. Messias.—The Samaritans seem to have had an expectation of a coming prophet and deliverer founded on the promises in the Pentateuch (Genesis 3:15; Numbers 24:7; Deuteronomy 18:15); and probably to some extent influenced by Jewish belief. The modern Samaritans expect one to come whom they call δָ ?ωָּׁ ?ηֵ ?α, Ha.sbaḥ ?ev (from ωׁ ?εּ ?α, to return), which signifies the one who brings back, or the one who returns or restores. Taken in connection with John 4:42, this statement of the woman would seem to imply an imperfect but so far true conception of the functions of the coming Messiah.John 4:26. I that speak, etc.—“This is the great ἐγώεἰμι (‘I am’) that recurs throughout John’s Gospel” (Luthardt).MAIN OF THE .—John 4:1-26 The woman of Samaria.—The dispute between John’s disciples and a Jew was apparently only an outstanding incident, significant of deeper under-currents of feeling. It tended, perhaps, to produce an outbreak of the latent hostility toward Jesus in certain quarters. Even in Galilee itself there seemed to be indications of a feeling of opposition to the popular enthusiasm for Christ (Mark 2:5-6, etc.). The Baptist had now been cast into prison; and on Jesus the full stream of Pharisaic hatred, which had formerly been divided, was now turned. And the hatred was all the greater because Jesus made and baptised more disciples than John (John 4:1). Therefore, in the circumstances, Jesus for the time withdrew from Judζa, practising a precept He afterward laid down for the disciples (Matthew 10:23). I. The necessity for His going through Samaria.— 1. It was not an absolute material necessity. Strict Jews would have avoided it by going through Perζa. Those who wished to make a speedy journey, however, required to take this direct route. This did not seem to be the sole reason why Jesus chose it; for He remained two days at Sychar. 2. The “must needs” be is no doubt to be found in the incidents that follow. It is a divine necessity for Christ to save thirsting souls. 3. How does this mission to Samaria agree with the command to the disciples in Matthew 10:5-6? It was a command applying only to that special mission (Acts 1:8). And although the Saviour was sent specially to the lost sheep of the house of Israel (Matthew 15:24), yet He never withheld His saving power from those ready and willing to receive it. II. Christ’s meeting with the woman of Sychar.— 1. In the heat of the day (for even in winter, the best time for travelling in Syria, the midday sun is often very hot, and walking fatiguing), Jesus came, wearied, to Jacob’s well (Genesis 33:18-20; Genesis 49:21-22; Deuteronomy 33:28-29), near a village or suburb of Shechem called Sychar, now called El Askar, about a mile from Nablous (Shechem). 2. Jesus had journeyed on foot. The common fund evidently did not admit of hiring animals for all His company, and He therefore went with them afoot. He shared with His disciples the common fatigues and hardships of the way. 3. He sat thus, wearied and footsore, by the well, whilst the disciples went for provisions to the neighbouring village or town. He was truly human—the Son of man as well as the Son of God. He knows our toils, trials, wearinesses, and can sympathise with us in our troubles (Hebrews 4:15). 4. While He thus sat “a woman of Samaria” came to draw water. It was not the usual hour when women came to draw water, and this particular woman must have come there at that time for some especial need, perhaps also to avoid publicity, which she had reason to do. Our Lord entered into conversation with her, showing that He was free from rabbinic prejudice and Jewish exclusiveness. He asked from her a draught of water, as the disciples had probably taken with them the vessel for drawing water (John 4:11). The Saviour’s request was a real request. The sinless needs of His human nature were as ours (John 19:28; Matthew 8:24). III. Christ leads the woman to desire the living water which He can give.— 1. Whilst the Saviour’s request was a genuine one, it also afforded Him an opening for offering this poor woman a richer gift. 2. The mere fact of doing a kindness to another leads us to take a more than ordinary interest in that person. A way is often found into the soul of a man by giving him the sense of an ability to be helpful to others. It awakens a kindly feeling toward the person helped. Here we have an example of but one of the many ways in which Christ brings sinners to Himself. Something connected with our daily duty may be made a turning-point in our life. As the man at his daily work found the treasure in the field (Matthew 13:44), so often in the pursuit of our daily duty the Lord may give us the privilege of bringing to light heavenly riches. 3. The woman was astonished at our Lord’s request. His costume (most probably His accent) proclaimed him a Jew; and, considering the relation between Jews and Samaritans, the request was a strange one (vide Note, p. 124), although we may be sure it was granted (Luke 10:33). 4. Jesus soon showed that He was no ordinary traveller, not simply a liberal-minded Jew, as He said to her, “If thou knewest the gift,” etc. (John 4:10). The water of Jacob’s well was truly a divine gift flowing for all; but there is a richer, fuller spring, giving enduring satisfaction, “living water” drawn from the ever-fresh, never-failing springs of eternal love and grace (Psalms 36:9; Psalms 87:7; Isaiah 12:3; Isaiah 41:17-18; Isaiah 55:1). 5. The woman now realises that here is some one far above her, and she addresses Him courteously, Sir. But she does not yet quite comprehend His meaning. Moreover, her pride of race and religion is up in arms; and perhaps some idea of a special sanctity in this well is in her mind as she replies, “Art Thou greater?” etc. (John 4:12). 6. The answer of Jesus reveals to the woman a well of deeper depth than that of Jacob. He opens up to her gaze the deep spring of eternal love and grace. He who drinks from Jacob’s well, or any earthly spring of material joy, shall thirst again. “But the water that I shall give,” etc. (John 4:14), shall be an inner source, never failing, of satisfaction (Isaiah 55:1). And thus, too, that other prophetic word is fulfilled: “The Lord shall … satisfy thy soul in drought,” etc. (Isaiah 58:11). All fountains of earthly satisfaction cannot satisfy the soul, which needs a supply not from external sources only, but deep in itself, ever flowing through faith, and which is checked only by unbelief. It is living water, flowing from the source of all grace (Ezekiel 47), full and abounding for spiritual satisfaction, springing up unto life eternal. It is Christ, and His Spirit and gospel (John 7:37-40). IV. From the well to the mount of service.— 1. The woman of Sychar, although perplexed by the words of Jesus as to the gift of living water which He could bestow, realised evidently that there was some deep meaning under these words. At all events, she realised that such a gift would be a valuable one, and in her heart a great desire for this gift was awakened (John 4:15). 2. And Jesus would fain give her this boon; but there was needed first a preparation of heart and life for its reception. Hence our Lord’s answer, although fitted to lead toward this end, would be unexpected, and, we may believe, at first unwelcome to the woman. It revealed the poor sinful woman to herself, and gave her a glimpse of the nature of Him with whom she was speaking. She had apparently lived a loose and evil life, and now Jesus brought it up before her suddenly—not simply to shame her, but with a view to lead her, and her partner in sin, to repentance. Probably her former husbands had discarded her for her wicked life. She made no attempt to cover or conceal her sin. 3. We are not, therefore, to consider the apparently strange turn given to the conversation as merely “a woman’s ruse” to escape an unpleasant and unwelcome turn in the conversation. In all probability this woman (who possessed evidently some force of character) had grown dissatisfied with her past life, but found no help and guidance toward higher things in the religion and worship of Samaria. She was evidently of the number of those who were vaguely longing for the bright new era of Messiah (John 4:25). And the thought might well come to her, “Here was one who was evidently a prophet—might He not decide this question, and give her some definite clue as to what was the truth?” There must have been some such feeling in her mind, else Jesus would not have followed the turn in the conversation, which indeed led up to the end He desired to reach. “Our fathers worshipped on this mountain” (Gerizim), etc., said the woman. 4. The answer of Jesus was truly prophetic. He had to convince the woman that the Samaritan religion and worship were erroneous, and that in the Jewish Church alone at that period the true Object of worship was adored and the way of salvation known. But, at the same time, He had to show that all merely local cults were soon to pass away, giving place to a universal, rightly directed, and true worship, when men should everywhere worship the Father (see homily on John 4:20-24). 5. In her answer to our Lord the woman of Samaria showed a deeper and truer conception of part of Messiah’s work than did the Jews. She realised that He was to come as the Revealer (John 4:25). And Jesus, recognising in this poor woman’s heart a receptivity not common in Israel, revealed Himself unto her (John 4:26). Not prejudiced like the Jewish rulers and the mass of the Jewish people, she willingly received His word. In haste, excited and rejoiced above measure at this great discovery, leaving her waterpot behind in her excitement, thus forgetting the object of her visit to the well, or having otherwise realised it (above, John 2:4), she hurried to Sychar to communicate her important news, and thus became the first preacher of Christ in that place. John 4:7-26. A soul awakened and enlightened.—In this conversation of our Lord with the Samaritan woman, we find the Saviour employing quite another method than that followed in the case of Nicodemus. Jesus did not use any stereotyped plan in dealing with men and women regarding spiritual things. Each individual case was treated with reference to its own special circumstances and needs. There seems to be a danger of forgetting this in certain quarters nowadays—of forgetting that men cannot be treated spiritually in the mass, and run, as it were, into moulds like molten metal. There is a danger lest those whose feelings have been stirred by emotional excitement may in this state be led to grasp a shadow for the reality. It is better, certainly, that men and women should be stirred up, than that they should remain wholly indifferent. But there is room for much wise and calm spiritual guidance in their treatment. It is needful, e.g., that men should have true views of sin, else they will never have true views of God and salvation. In this conversation our Lord gives an example of faithful and wise dealing with a sinful soul. Most marked is the skill with which the Good Physician of souls led this woman to a desire for something higher—to tacit confession of her sinfulness—to a glimpse of the meaning of the true spiritual life. I. In this conversation Jesus awoke in her heart a desire for something higher.—The woman of Samaria came to Jacob’s well, with her waterpot, intent only, it would seem, on satisfying material needs. Her life had not been a good one; and possibly, like many slaves of sin, she felt the bondage to be bitter. Even amid her sinful life also she turned her thoughts sometimes toward higher things (John 4:25). The Saviour read her heart, and His very presence helped (as it ever did) to awaken the germ of spiritual life slumbering there, and well-nigh extinct. He effected His purpose of mercy toward her and her fellow-citizens, by leading His hearer through the material occupation of the moment to the thought of the higher spiritual reality. The empty waterpot led Him to speak of the spiritual thirst of men, and to show the divine way in which alone it can be satisfied. The woman knew, as her words show, that Jesus spoke of some other water than Jacob’s well or any material spring. Perhaps it was some vague religious feeling that led her to come to Jacob’s well—some semi-superstitious thought that a blessing might come through drinking from this hallowed spring. But the toil remained—the blessing had not come. Hence she says (John 4:15), “Sir, give me,” etc. II. Jesus led her by personal revelation to conviction of sin and to feel her need.—The inner look of the Saviour revealed this woman to herself, and at the same time showed her that she stood in the presence of One who knew her altogether (John 4:17-19). She made no attempt to deny her sinfulness. Her tacit acknowledgment was confession. But she showed her sense of her need, and her faith that He could supply it, by at once asking Him for light regarding religion and the spiritual life. III. Our Lord revealed to her the true spiritual life, and Himself as the way to it.—The woman now in a measure understood what Jesus meant, and desired to know more. He therefore showed her the inadequacy of her present faith, and pointed out the fact that the way of salvation was revealed to Israel. But at the same time He opened to her the vista of true spiritual service, now first fully revealed, of which the Father is the centre, and Himself the revealer of the Father. John 4:4-26. Our Lord’s dealing with the Samaritan woman.—In order to assimilate all that is beautiful, instructive, and touching in this story, to explain and consider worthily all the precious words spoken by Jesus on this occasion, would go far beyond the limits of our meditation. We shall not, therefore, consider the particulars, but rather the Redeemer’s mode of dealing with souls, as shown in this conversation; and notice the special application the whole may have in our ordinary life. We see— I. How the Redeemer, starting from a very ordinary occurrence, one of the smallest in human life, knew how to turn the conversation with the Samaritan to the highest truths of His teaching, and the end and aim of His appearance in the world. Thus, not only in the narrower circle of those immediately around us and connected with us, but in that wider circle in which we all more or less move, in which men are not so open with each other as in the narrower sphere of friendship and companionship, even although they are not entirely strangers to each other, we often in conversation linger on trifles, on the petty occurrences of life! And when the talk turns on personal circumstances, how seldom is it conducted in such a way that profitable considerations arise from it, and the heart is moved to turn from those lesser things to things of higher import, etc. II. Notice how the Redeemer declared Himself to this Samaritan woman in regard to the relations between the Jews and the Samaritans. He left her in no doubt regarding His opinion as to these contending claims. Similar circumstances meet us. There are many divisions of the Church of God. But when through these divisions men become embittered and inimical; when the higher consciousness of the unity of the faith, and the oneness of the Church resting thereon, vanishes; when in place of helping each other toward the knowledge and practice of the true and good they deny to each other insight, right feeling, and love of the divine,—then how unblessed are such divisions! How disastrous also! for thus the Church becomes like a congeries of small states, divided and inimical—an easy prey to the foe. If the Redeemer were asked as to His opinion concerning these divisions, He would point to a time when neither one nor another would exist … and reply that such division can become beneficial only in so far as there is a recognition of the higher unity. But we must also, in imitation of our Redeemer, not suppress our views of the subjects on which we are divided. Yet, fellowship, love, and the power of truth are to be invoked to bring about an agreement founded on better opinions. Men must be brought to an earnest conviction that the blessing of God does not rest on our divisions, but on the unity which lies at the basis of each. III. Lastly, notice the open avowal of Christ: “I that speak unto thee am He.” We live in an age when many a one is unwilling to say who and what he is, and what his deepest thoughts, etc., are. But when the hearts of men are truly turned to God, when faith and love increase and are strengthened, when men deny themselves to what is of the earth earthy, renounce dissimulation, and desire first of all God’s eternal kingdom which Christ has opened even on earth—then when we meet others like-minded with ourselves, let us openly avow ourselves to them, and thus strengthen and comfort each other whilst pressing forward in our course.—Abridged from F. Schleiermacher.John 4:10. Divine grace.—This gift of God which the Samaritan woman did not yet know is divine grace. It is a precious gift which we do not ourselves comprehend sufficiently, and which we do not always take pains to seek to comprehend. Hence it comes about that it is frequently received in vain. It is important, therefore, to seek to have right ideas regarding it. Of divine wisdom it is said that she works gently and yet attains her ends with power. So it may be said of grace, for grace works within us as the instrument of sovereign wisdom. Consider then, first, the gentleness, and, second, the power of grace. I. The gentleness of divine grace.—By this attribute grace touches the sinner and becomes victorious. This gentleness is seen— 1. In this, that grace waits for us. Jesus, wearied, etc., as He was, waited to be gracious to this sinful Samaritan. 2. Grace avails itself of the times and occasions best suited for gaining its ends. 3. Grace is the first to meet us. So our Lord opened the conversation with this woman, etc. 4. What grace wishes to obtain it asks from us—it solicits and invites. The Lord entreated the Samaritan woman to believe Him: “Woman, believe Me,” etc. More, grace asks little from us that it may give much. The Saviour asked a draught of water, that He might offer to this woman a draught from the fountain of living water. 5. Grace accommodates itself to our nature and temperament. This woman showed an inquiring disposition, and the Saviour deigned to converse with her on the themes she introduced. 6. Grace does not involve us in positions of difficulty where it cannot comfort and help us. It is true God by His grace influences us to renounce the world; but only after by grace we have made known to us its vanity and danger. II. The power of divine grace.—It has always appeared to me, and I am still of the same opinion, that one of the most convincing proofs of the truth of our faith is to see what grace does in certain souls. And if I consider only the conversion of this Samaritan, I should conclude without hesitation that there is a superhuman power that works within us. There is seen a double miracle of the almighty power of divine grace in this conversion—the one in regard to the mind, the other in regard to the heart. 1. There was a miracle of grace and power effected in the mind of the Samaritan. She was an unbeliever and was brought to faith—always a difficult process. 2. There was a miracle of grace in the power that changed her heart. She had lived an evil life, and grace convinced her of its sinfulness. 3. These miracles were evidently works of superhuman power, yet the Saviour of the world wrought them speedily. Her conversion was sudden, and its reality evident. What lessons shall we learn from this?— 1. Hope all things from divine grace; and however great seems to be the effort needed to bring one back to God, have confidence. 2. If God in His mercy has brought you out of the estate of sin, imitate the zeal of the Samaritan, and labour like her to bring in as many sinners as you are capable of affecting, above all those who have been accomplices in your sins. Say with penitent David: “Come and hear, and I will declare what God hath done for my soul” (Psalms 66:16), and therefore what He will do for you also. Inspire us with such zeal, O God, and with Thy Holy Spirit.—Abridged from Bourdaloue.John 4:21. The true sacredness of places of worship.—The natural tendency of men to localise worship and consecrate certain spots as sacred is checked by the true knowledge of the spirituality and omnipresence of God. His manifestation of Himself specially in Israel was suited to the childhood of the race, and to the fact that Israel alone was then consecrated to His service. But by the Incarnation the barriers of exclusiveness have been thrown down, and from every race and nation the spiritual Israel is being gathered in. So that everywhere in the Church—the congregation of the faithful—which is Christ’s mystical body, an acceptable worship ascends to God (1 Peter 2:5). Are we to say then that our churches—places of worship—are to have no special sanctity in our eyes; that they may be used for other and secular purposes, like ordinary buildings; indeed that churches may be dispensed with altogether, and men worship the Father in solitary stillness? I. The place of worship is consecrated by the communion of true worshippers with each other.—The mere stone and lime of a religious edifice may not be more sacred than other stone and lime. Yet from the fact that the worshippers meet there in praise and prayer, united in their acts of devotion to God, the place acquires a sacredness in their sight which belongs to no other place. There the divine word has been faithfully preached for many generations; there many a one has been led to conviction of sin and settled peace; within those walls have come the weary and have found rest, the troubled and perplexed and have found comfort. There our fathers have worshipped, and have said, “It was good for us to be there.” All these memories awaken our gratitude and thankfulness, and should make our united supplications rise with more fervour and power to the throne of grace. And all this will make the place of communion sacred and dear. II. The place of worship is also, for the most part, the place of closest fellowship and communion with our Saviour and our God.—It is so, indeed, only because the congregation statedly meet there. Hence many a church building is called—and well called—a Bethel, a place where God has manifested Himself to His waiting people. Wherever God’s people assemble, in the lowly hut amid savage wilds, in the woods, beneath the open sky, or in dens or caves of the earth, they may, and do, enjoy this communion. But in settled communities there is ever a stated place; and that place must and will be hallowed by the memories of heavenly consecration and fellowship; and it would be felt to be a profanation to use such a place for all ordinary purposes. We do not make vegetable gardens or sow corn on the spots where our loved ones lie buried. These spots are kept sacred to their memory. And shall we not also consider that place as hallowed where first the name of Christ was named upon us—where often in the sacred rite of His own ordinance we have entered into communion with our risen Lord? This is not mere sentimentality. It is a sense of the fitness of things which dictates this feeling. III. Our places of worship are specially prepared for the purpose of social public prayer and praise.—They are set apart from the distractions of the world. “The loud vociferations of the street” do not enter them; and all the accessories should tend to distract the mind and heart from earth, so that they may be fixed on heavenly things. The art—both in the furnishing and the music—should be fitted to aid the soul in its heavenward flight. Whilst here on earth the senses and feelings and emotions are part of our being; and all must be made to contribute to and not hinder spiritual worship. It is difficult to prevent men going to extremes here—of “baldness” on the one hand, of sensuousness on the other. The remedy is to pray for and to exercise the spirit of true worshippers, who worship the Father “in spirit and in truth.” John 4:20-24. Worship in spirit and in truth.—The subject brought before us in these verses is true worship—its Object, its universality and spirituality. Whether the whole of the conversation between our Lord and this Samaritan woman is here reported cannot, perhaps, be clearly determined. It may be that as in the conversation with Nicodemus, only the salient points are recorded. At all events, we see this auditor of our Lord led upward from her merely material cares to the loftiest of themes. A revelation is made to her of a higher and more heavenly truth than had ever before been made known to man. Not in the groves of the Academy, not in the School of the Peripatetics, not in the “Painted Porch,” was this revelation made—not in imperial Rome, learned Athens, or cosmopolitan Alexandria; but in an obscure district of Palestine, to a poor Samaritan woman, and therefore to a member of a race despised by the Jews and not much regarded by the Gentiles, was this great truth first spoken, by One despised and rejected of men, a weary traveller seated for rest and refreshment by the rand of Jacob’s well. And yet although the truth then proclaimed in all its fulness for the first time among men appeared so lofty and heavenly, yet now it has been made known it is at once seen to be in accordance with reason and with the higher aspirations of the race. And withal it is so simple that even Christ’s humble, uninstructed listener by Jacob’s well seems to have partly caught and assimilated it—a striking example of how great spiritual truths, hidden from the wise and prudent, are revealed unto babes (Matthew 11:25). I. The object of true worship.— 1. The true worshippers shall worship the Father. By this endearing word the woman of Sychar, and since then all men, had revealed to them a thought which would set them free for ever from all debasing forms and modes of worship. In His personal relation to men God is the Father. On the throne of universal dominion there is seated not merely almighty Power inscrutable, before whom men must needs bend in dread and awe—not certainly divine wrath merely, frowning down on trembling men, and requiring to be appeased by ever richer offerings, costlier sacrifices, and bloodier rites: on that throne sits the God of love, the Father of Him whom He sent to save the race of men, and in whom, new-born, they can come with holy boldness to that divine throne, and say, “Abba, Father.” This great thought, revealed faintly and dimly to Israel, our Lord made fully known, thus elevating and enlarging the thoughts of men regarding God. 2. God is Spirit. In this word the nature, the eternal personal essence, of the Deity is described. There is no limitation in His being. He is not limited by the bounds of time and space, as we are—not to this moment of the world’s history, in this set place in the universe. Even as thought can live in eternities past or eternities future, so the divine Spirit exists yesterday, to-day, and for ever, unbounded by any limit of space or time. And in this description we are also to realise the idea of absolute freedom. It is just this freedom of will that distinguishes man as a free spiritual being: all else in his nature is under the dominion of the forces of the universe. And thus man is in his nature a complex being—strange and perplexing; on this side swayed by the forces around him, on that choosing freely to act, and conscious of the responsibility resting on him in view of his activity. But God has no limitations on the side of nature, for He is the creator of nature, which lies plastic in His hand. Therefore He is “free personality—the supreme conscience.” He knows, He wills absolutely. “He is distinguished from all His creatures, because by an act of His love He has formed them.” And in His activity “none can stay His hand from working, or say unto Him, What doest Thou?” He is therefore absolute freedom, the absolute One. And thus in this conception men escape the idolatry of heathenism, with its gods each limiting the other—from the pantheistic dreams of the one substance, from fatalistic materialism. Yet again, the spiritual being is founded on righteousness and truth. It is even by these qualities of their moral being that men rise to be what they are. Without them, as the guiding principles of life and action, men may become worse than the beasts that perish. And these are the eternal and immutable attributes of the Godhead. “Righteousness and judgment are the habitation of His throne.” Indeed, without these qualities there can be no true spirituality, no true freedom. Where righteousness is wanting slavery reigns. “This is the God whom Jesus reveals—infinite and eternal, everywhere present and conscious, Lord and Father, merciful and holy” (Viguiι). II. The true manner of worship: it is to be in “spirit and in truth.”— 1. As are men’s gods so is their worship. According to men’s ideas of the supreme Being the form of their worship will shape itself. The pages of the world’s annals have but to be glanced through to reveal how true this statement is to fact. The cruel Moloch will demand a ritual of cruel, even human sacrifice. And on the other hand a cold monotheistic and rational conception of the Deity (such as that of the Sadducees and Samaritans) will lead to a cold, formal, lifeless worship. And the agnostic, who philosophically, and even with a sense of superiority, postulates an “unknown God,” has either no worship at all, or one so ethereal that it remains unseen. 2. But in this highest act of the spiritual life men can only find true satisfaction when they come to Him whom Christ has revealed as the Father. He is no mere abstraction of the intellect—no mere negation—no mere chimera of the human imagination. He has come near—He has revealed Himself in Christ. “He that hath seen Me hath seen the Father” (John 14:9). And therefore those who become His children approach in holy reverence and boldness, with gratitude and love, “as children to a Father.” Their hearts are drawn toward Him; and the spirits He has created rise into loving and joyful fellowship with the divine Spirit. 3. We are thus to adore Him in spirit. Not now by material sacrifices—not by ritualistic posturings, by ascetic penances, nor by any outward or material means merely, is God truly worshipped; but by the rising of the human spirit toward the divine in prayer and praise and spiritual communing. Nor do the true worshippers come in the spirit of servile fear, or for mere show and pretence, to gain favour in the eyes of men, or ignorantly hoping thereby to purchase favour from God. They rather “offer up to God a sacrifice of praise continually,” etc. (Hebrews 13:15). And yet again, the true worshippers are to worship God in holiness and truth. Indeed, the nearer we approach in spirit and in life to the divine likeness, the more true and spiritual will our worship become. The more we learn and know of God, the more will our worship be in truth. Because worship is not an act we can dissociate altogether from our life in general. We cannot in reality say, as some imagine we can, here lies our secular and there our spiritual sphere. They mingle and unite: we cannot separate them. Men cannot lead unholy lives and still truly worship God. Such acts of worship He counts as “vain oblations” (Isaiah 1:10-18). And thus we see how the new spiritual worship may still be expressed in the old symbolic language. There are sacrifices still; but it is our bodies we are to present “living sacrifices” (Romans 12:1). There are lustrations and separations still. “Cleanse your hands, ye sinners, and purify your hearts, ye double-minded” (James 4:8). “Come out from among them, and be ye separate, saith the Lord” (2 Corinthians 6:17). And thus serving Him here we shall rise ever nearer to that perfect scene when in the company of the redeemed we shall “serve Him day and night in His temple” (Revelation 7:15). III. The place of worship.— 1. Great would be the astonishment of the Samaritan woman and of all who heard for the first time this wonderful saying: “An hour cometh when neither in this mountain nor in Jerusalem shall ye worship the Father.” Until that hour—unless where faintly adumbrated by psalmist and prophet—no universal worship of the omnipresent God had been thought of. Even in the case of Jehovah, although the inspired teachers of Israel had risen to some true conceptions, to the mass He was the God of Israel whose habitation was in Zion. All the gods of the heathen were more or less localised, and their shrines were the holy places of the peoples. 2. But here in a word Jesus swept away for ever all such childish and idolatrous ideas. By revealing the true nature of God, He at once made plain the true spirit of worship, and the fact that the Most High “dwelleth not in temples made with hands, neither is worshipped with men’s hands” (Acts 17:24-25). “The only temple in the universe is the body of man” (Novalis). “Your body is the temple of the Holy Ghost” (1 Corinthians 6:19). “Thus saith the high and lofty One,” etc. (Isaiah 57:1-15). This is the true temple of God, and thus worship is universal as humanity—nay, is found wherever there are minds to know and hearts to love. At all times then, and in all places, the spiritually enlightened may offer up an acceptable service to God. No longer in Jerusalem or in Gerizim is God to be worshipped exclusively, but in all places where true worshippers meet sincerely and spiritually to call on God and to praise and glorify His name. “Where’er they seek Thee Thou art found,And every place is hallowed ground.” NOTESJoh_4:9. Jews and Samaritans.—The last words (οὐγὰρσυγχρῶνται) are a remark made by the Evangelist, for the sake of his Gentile readers who might not know the origin of the Samaritan people (2 Kings 17:24 et seq.). It was a mixture of five nations transported from the East by Esar-haddon to repeople the kingdom of Samaria, whose inhabitants had been removed by Shalmaneser. To the worship of their national gods they joined that of the divinity of the country—Jehovah. After the return of the Babylonish captivity, they offered their services to the Jews in the rebuilding of the temple. Being rejected, they used all their influence with the kings of Persia to hinder the re-establishment of the Jewish people. They built a temple on Mount Gerizim. Their first priest was Manasseh, a Jew who had married a Persian. They were more abhorred by the Jews than the Gentiles were. No Samaritans were received as proselytes (Godet). Indeed, strict Jews were forbidden to have any intercourse with their despised and hated neighbours; and they were even forbidden to eat bread prepared by Samaritans: “He who eats a Samaritan’s bread is as he who eats swine’s flesh.” Generally perhaps the prohibition was directed against all prepared foods, as thus defiled. Fruits and vegetables, uncooked eggs, etc., were not included in the prohibition. Joh_4:6. Memories of Jacob’s well.—Let us set ourselves down on the edge of Jacob’s well. The Lord had seated Himself there, weary with His journey. The way had been long, and the midday sun hot. He was athirst. Who would grudge this rest to the Son of man? Shall He not be permitted to breathe restfully in this place, whilst behind Him lies Jerusalem inimical to Him, and before Him Galilee rich in labours, and around Him strangers who still had no part in Him? Might He not, drawn thereto by the many memories clustering about this place, take refuge from the harassed present in the peaceful past? In those pleasant shades did not the figures of ancient times live and move? Jacob digging this well, where so oft the patriarch himself, his household and flocks, refreshed themselves. How he gave the village of Sychar to his beloved Joseph; how Joseph here, earnest and chaste, went in and out, solicitous for his brethren; and how at last the bones of this Israelite, royally exalted and dying highly honoured in a foreign land, were brought hither and entombed. But Jesus did not come to revel in such remembrances, although they were so poetically beautiful, but to advance the kingdom of God. He did not come again to bury the dead, but to awake the dead. He did not come to be ministered unto, but to minister; and that where He asked a gift He might bestow one infinitely richer in return.—Dr. Rudolph Kφgel, “Predigt.”John 4:24. Worship in truth.—Behold worship in truth, perfect worship and eternal, beyond which we can neither imagine nor conceive anything further. It is in truth, as the Saviour said, because it is sincerity itself. There cannot, indeed, be either division or discord between the act and the inner disposition. The disposition is here the act. It is the heart which worships, and has always its part therein. There is no place for hypocrisy. This worship is in truth because it is the perfection, the sublime flight, the culminating point, to which the whole being tends, toward which it pants, and where is seen the vision of God. Such a worship defies time and space; it is independent of everything that is contingent and perishing. It is “worship in truth” to-day, to-morrow, for evermore. It is “worship in truth” on our poor earth; but wherever you can conceive of spiritual beings existing can you imagine for them a worship superior to the worship in spirit?… Luminous spheres which dazzle our gaze, worlds innumerable which sweep through the celestial spaces and overwhelm us by your majesty, say, who are those spirits that people and animate your immensities? In our weakness here below we shall doubtless never know in perfect fashion concerning their nature and the mode of their activity. But we know one thing. They are of God, they have come from the creative hand of the Father all merciful and all holy—they are made in His image. And without doubt, if we judge from a comparison of their glorious habitations with our poor world, this divine image will be less obscured and effaced than among us. Therefore will they love more perfectly than we do, hope more perfectly, and do good. More perfect also will be their adoration, with more devotional ardour, more prayer, more fervour, more holiness. They mount up ever toward the Father, and in this come before us. Yet between them and us, unworthy though we be, there is a glorious bond of union, a spiritual resemblance, the sign and image of the Father; and that is our worship. Thus from sphere to sphere, from eternity to eternity, the same aspirations of the soul have risen and will rise toward God. It is the universal thrill, the immensity of joy, the universal attraction of spiritual beings toward the supreme Spirit—the radiant centre of everything that lives. It is the eternal hosanna, the sublime harmony, that ascends to the Lord from all worlds and from all ages. Let us join our strains to these—it is our glory to do so, our patent of nobility, the mark of our exaltation.—Translated from Viguiι.The heart must be made a temple to God, wherein sacrifices do ascend; but that they may be accepted, it must be purged of idols, nothing left in any corner, though never so secret, to stir the jealousy of our God, who sees through all. Oh happy that heart that is, as Jacob’s house, purged, in which no more idols are to be found, but the holy God dwelling there alone, as in His holy temple!—Leighton.John 4:26. The joy and fruit of sincere Christian profession.—What good fruit did this conversation bear to the Redeemer, as subsequently men and women came to Him, saw Him and heard Him, prayed Him to remain with them, and then testified that they believed no more simply because of the speech of the woman, but because they had heard Himself! How was His spirit rejoiced by the hope that the fields were white to harvest! how gladly He welcomed His disciples with the prospect that He would send them to reap where they had not sowed! how joyously He beheld the accomplishment of His work, and the whole of the way He had yet to tread! Well, my friends, we too can find in similar fashion the strength and comfort which the Redeemer here found—yes, we also, who need it much more than did the Redeemer—if we will not set it aside through over-anxious forebodings. To us also will joyful hope be given when we openly avow ourselves to like-minded fellowmen. Although truly we cannot cast such a widely extensive glance over all that lies before us, but only on a special portion … yet what we thus see partially is also a field white to the harvest. And the hope must arise in us that God will come, that His throne is already set for judgment, and that the time draws nigh when the Sun of the righteous will shine again with noonday splendour. All that is grand and beautiful after which we sigh can issue only from a union of forces, to which each individual truly can only make a small contribution, but must do this from the heart: and the basis of this union of all the good is love and confidence alone. Therefore in all our intercourse with men let this endeavour lie at the foundation of it—to investigate and put to the test wisely and sincerely where even one seems to be like-minded, whose heart we might influence and strengthen in faith and zeal for the day of the Lord.—Translated from F. Schleiermacher. AND NOTESJoh_4:27. Marvelled.—The disciples evidently thought that Jesus would conduct Himself outwardly as did the Jewish rabbis. Those teachers said: “Do not prolong conversation with a woman; let no one converse with a woman in the street, not even his own wife” (Lightfoot).John 4:29. Is not, etc.—Better, Can this be the Christ? or, as others, He is not however the Christ, is He? The μήτι, not however? suggests a negative reply. But the question was put to elicit, not a speculative, but a practical answer—to bring the people of Sychar to see Jesus.John 4:30. The people “came on their way toward Him.”—She proved herself, at the first certainly, to be a greater evangelist than Nicodemus.John 4:31-38. The disciples on their return, solicitous for His comfort, pressed Him to partake of the food they had brought. In reply He pointed them to what is far more important than material food, in view of which the want of food for the body is for the time forgotten.John 4:34. Finish.—τελειώσω, to complete and perfect (comp. John 17:4).John 4:39-42. The firstfruits of the spiritual harvest in Samaria were reaped at Sychar. Whilst the Jews rejected Christ, the men of Sychar received Him in simple faith as truly the Saviour of the world.John 4:41-42. His word … thy speech (τὸνλόγοναὐτοῦ … τὴνσὴνλαλιάν).—The λόγος, teaching, of Jesus was more weighty than the saying, the report, of the woman.MAIN OF THE .—John 4:27-42 John 4:27-34. Jesus’ spiritual meat.—The disciples found their Master, to their astonishment, talking with the Samaritan woman. It was a strange thing for a rabbi to engage publicly in conversation with a woman at all, but more especially with a Samaritan. They did not, however, express their astonishment openly, none saying, “What seekest Thou?”—i.e. What service dost Thou require from her? or, Art Thou indeed conversing with her as a teacher? Meanwhile, the woman, in the excitement of new thoughts and feelings, leaving her water-pot, hurried away to the city, and the disciples came forward with the food they had purchased, pressing their Master to eat, astonished that He had required to be asked to do so and at the apparent absence of weariness, and more astonished still at His answer; so that they said one to another, “Hath any man?” etc. (John 4:33). They then learned of that higher spiritual food which had cheered the Redeemer’s soul. We learn here:— I. The true place of physical food in our life.— 1. It is essential, but is not the first essential, although too many make it so—living to eat, making their chief end the meat that perisheth in some of its varied forms. “What shall we eat? what shall we drink?” etc. Here is their chief anxiety. 2. Our Lord taught men that this lower must be subordinated to a higher, e.g. when He fasted in the wilderness (Matthew 4:4). 3. Yet the Saviour did not neglect the claims of the body. He worked marvels to supply the people with bread. The various provisions of nature for man’s satisfaction are part of the divine plan of creation (Colossians 1:16-17). 4. Jesus also, as the incarnate Son, came under human conditions in regard to physical food. As He hungered and thirsted, so He satisfied hunger and thirst as we do, and did not despise the means of refreshing and strengthening the body (Matthew 11:19). II. There is a higher food for our life than that which is physical.— 1. Even the sustenance of intellectual life is, we are told, conducive to a vigorous existence more than is generally imagined. 2. But there is a higher interest than merely physical comfort and pleasure. The highest duty of man is not to attend to the body, it is to do the will of God; whilst the body is to be used, and therefore duly nourished, as the instrument of the soul in doing the divine will, and in finishing, perfecting, the Father’s work. 3. Jesus had, by Jacob’s well, been experiencing this satisfaction, which his soul hungered for more than for meat or drink (Luke 12:49-50; Luke 22:15). Whilst His disciples were in the city He had been enjoying a refreshment of spirit, which showed itself even in His physical frame—before wearied and fatigued, now glowing with inward spiritual energy. III. In this also we are to follow our divine Example.— 1. This was not a trait of Christ’s divine nature merely, but of His nature as the representative man to whose image we are to conform. 2. The highest happiness and satisfaction of man’s nature is found in doing the divine will, etc. For this he was created (Psalms 84:3). The traces of it still remain in our nature, though blurred by the Fall, e.g. intellectual work and enthusiasm lead to forgetfulness of the body’s wants (instance Kepler, Spinoza, etc.). Many an earnest student has been nurtured on scanty fare. 3. The same experience may be seen in devotion to spiritual things. See, e.g., the lives of great missionaries—St. Paul, Columba, Cuthbert, Xavier, Martyn, Judson, Livingstone, etc. The meat that perisheth is almost forgotten in the absorption of spiritual work, in doing the will of God. And this to spiritual men is the greatest joy. They eat even here of the hidden manna (Revelation 2:17). IV. Conclusion.—This should be the chief desire of all Christians, especially of all ministers of the word. Their greatest joy should be to do God’s will, and to see His work prospering. There is always a danger that when the Church becomes too absorbed in the outward and material, the spiritual life should languish. John 4:35-38. The joy of the spiritual harvest.—There is nothing more interesting and delightful to contemplate at the beginning of our Lord’s public ministry than the manner in which those who received Him and passed from darkness to light became in turn centres of light and life for others. Andrew and John influenced their brothers. Philip brought Nathanael to the Redeemer. And no sooner had the poor erring Samaritan woman received enlightenment and quickening by Jacob’s well than she became an evangelist, a sower of heavenly truth. And this is the peculiarity in the harvest of humanity, which the natural figure fails to represent entirely. Not only does every good seed harvested and garnered contain the promise and potency of future fruitfulness; it may become in turn sower and reaper—as an instrument in the divine Sower’s hand. We consider now:— I. The joy at the extent and ripeness of the harvest.—“Behold, the fields that they are white to the harvest already.” 1. Then the husbandman rejoices as he looks forth on the waving fields of grain, some of them “dead ripe,” as it might be said, waiting for the reaper’s toil. Many an anxious hour has passed since months agone the seed was committed to the soil. Would it come to maturity? Would the frost blight, a rainless sky wither, or some other unforeseen contingency blast the hopes of the fruitful year? But under the kindly influences of nature, ever guided by Providence, the fields of earth year by year, and with but few exceptions, offer the ripe grain to the reaper’s toil; and again and again to man is accorded the joy of harvest. 2. It was this general truth which led to these pregnant words of the Redeemer to His disciples at Jacob’s well. All around, under the genial midday sunshine, the fruitful fields of Samaria (Obadiah 1:19) lay decked with living green, promising in the course of the season an abundant harvest. Yet four months, and then those fields would ring with the joy of the reapers, and men’s hearts be glad in the bountiful gift of heaven. 3. This joy the Saviour was experiencing in marked measure. It lifted Him above the necessities of the body, and gave Him “meat to eat” that His disciples knew not of. In the Samaritans drawing near He saw the first ripe field of that spiritual harvest which His disciples would yet gather from out of every nation under heaven (Acts 2:5; Isaiah 60:3). He saw before His vision all those kingdoms of the world which He had seen on the mount of temptation (Luke 4:6-8)—those various fields, which, being slowly brought into cultivation, shall yet yield a glorious harvest. In some the good seed will grow slowly; in some, as in Samaria, ripen as in an hour. 4. And all were “white unto the harvest.” The fulness of time, the hour of realisation, had come, and the reapers were called to go forth to their labour. And this brought joy to the Saviour’s heart. 5. Since those memorable words were spoken nearly nineteen centuries have passed away. Many a spiritual harvest has been reaped; and anew the seed has been sown, and has sprung up and brought forth fruit. But much has been wasted by the folly of man. In many a field the enemy has sown tares. And in many more the harvest has remained ungathered because the reapers have been few or careless. And all the while the field has become wider, the numbers of the human race have increased, until to-day the same voice speaks to us in tones of mingled reproach and entreaty, “Lift up your eyes, and behold the fields, that they are white to the harvest already.” Those eight hundred and fifty millions of heathen, “aliens from the commonwealth of Israel,” etc. (Ephesians 2), are waiting for the reaper’s toil; whilst around and in our very midst are many waiting to be gathered in. Vast and ready is the harvest. Are we doing our part in reaping it for “the Lord of the harvest”? II. The joy in our fellow-labourers.— 1. To have been sharers and helpers in any great work carried out by men of eminence is a cause of joy to every noble worker. To have stood side by side with some great explorer or discoverer on a lofty mountain peak, from which eminence new countries were seen—lofty mountains, great lakes and rivers, and vast forest reaches; to have helped some great scientific explorer to unfold the wonders of the material universe, and to have one’s name handed down with his in however humble a place; to have participated in the labours of a world-renowned social reformer and benefactor of his kind,—these, e.g., are privileges that bring a joy of the highest sort to all noble minds. 2. Such is the joy given in the highest degree to the Christian labourers. “One is the sower, and another the reaper. I sent you to reap that whereon ye have bestowed no labour; others have laboured, and ye are entered into their labours.” They enter into and follow up the activity of a long and illustrious roll of predecessors and witnesses to the truth—prophets and righteous men, who were the salt of the earth, and whose living influence is felt among us in these later days; for they “being dead, yet speak.” They sowed the golden seed of righteousness and truth, which we in Christian lands are reaping in a harvest of precious privileges to-day. It is surely an unspeakable privilege and joy to be successors to the long line of apostles and prophets and holy men in gathering in the harvest of humanity. 3. But more than this: “Behold a Witness nobler still, who trod affliction’s path—Jesus, at once the Finisher and Author of our faith.”Christ, though Himself the great Sower and Lord of the harvest, laboured while on earth as all His servants labour. And therefore we have also His example to cheer and encourage us as we go forth to do His work, and the joy of being “workers together with Him” (2 Corinthians 6:1). 4. And as we look abroad on the world now, and on those fields of the nations, “white to harvest already,” do we not discern a noble band of fellow-labourers, of various climes and races, united with us for this great work? And although it is strange that there is not that perfect union and fellowship which should attain among those working in the spiritual harvest, yet we can rejoice in each other’s success in the work, and recognise and realise that each is fulfilling in some fashion the divine purpose—that from this diversity God will in the end bring forth a higher unity. 5. And when our labours are ended, when we have “served our generation by the will of God” (Acts 13:36), others will rise and enter into our labours, carrying on the line of succession of faithful workers—the truly universal apostolic succession—until sowers and reapers rejoice together eternally. III. The joy in the reward of the harvest.—“He that reapeth receiveth wages, and gathereth fruit unto life eternal.” 1. The Lord Himself participated in this joy when He saw the crowds of Samaritans coming to Him and confessing their faith in Him. It is the joy of the soul-gatherer expressed by the apostle of the Gentiles. “What then is my reward? That, in preaching the gospel, I may make the gospel without charge.… Yea, being free from all men, yet made I myself servant of all, that I might gain the greater number” (1 Corinthians 9:18-19). It is ever a joy to men to see the fruit of their labours; and that which we shall view with most satisfaction when the end is reached will not be our gains material or even mental—not our possessions, not the pleasures life has yielded us, but the good we have been able to accomplish—the influence we have exerted in bringing men to God. This is indeed to “gather fruit unto life eternal.” 2. To save the life of another is a praiseworthy and honourable action. It brings with it, to well-constituted minds, a feeling of intense pleasure. How the physician rejoices to see the glow of health coming back to the cheeks of one whom he has guided, under Providence, back from the very gates of death! That is emphatically the true physician’s reward more than any material gain. The scientific discoverer (like Kepler, who lived on a miserable pittance whilst unveiling the laws of planetary motion) finds his joy in the demonstrated fact. And to the true follower of Christ there is no higher reward, nor greater joy, than to be the means of converting a sinner from the error of his ways, and thus saving a soul from death (James 5:20). 3. And this joy will be intensified eternally. When rescued and rescuer meet on earth their mutual joy expands. But it will do so perfectly and uninterruptedly in the eternal sphere. The Chief Sower and the reapers—those who are saved and those who were the instruments of their salvation—shall rejoice together. Is this harvest joy ours? 1. Do we realise the honour and privilege accorded to us of being fellow-workers with Christ in His harvest? or is it a matter of indifference to us whether we do His work or not? Are we rejoicing in being called to enter on the labours of all the great and good who have gone before us? or are we content to pass through life leaving the harvest of the fields of humanity to whiten in vain so far as we are concerned? Apparent indifference and want of interest in this work may often be set down to unreflecting modesty, which shrinks from supposing itself called to or worthy of such an honour, and imagines such a work far above it. It is a fatal error. The humblest labourer is called and welcomed, and for such also the reward is sure; and if all Christians, inspired with Christlike earnestness and zeal, were to bring but one other as the result of their reaping, speedily and grandly would the kingdom of God advance. 2. Do we realise and seek to grasp the promised reward?—To have been able to place but one stone in the eternal spiritual building, founded on the sure foundation, to have brought but one sheaf from the spiritual harvest fields, will give more joy to a true man than the highest of earthly honours and rewards. And by divine grace to each of us this joy may be given. If the desire exists, then even to the humblest will the way be opened; and to them will be given here the joy of being workers together with God, and hereafter that eternal gladness when sower and reaper rejoice together. John 4:28-30; John 4:39-42. A spiritual harvest at Sychar.—It must have been a joyful experience to our Saviour to meet with one so docile and teachable as this woman by Jacob’s well. The evil in her life, encouraged most likely by training and surroundings, had not wholly quenched the good. There had been in her heart thoughts of, perhaps longings for, a better life, a better guidance. And it was, it may be, with a sigh that the woman said, “I know that Messias cometh … when He shall come, He will tell us all things” (John 4:25). Here was a belief more simple and less material than the Jewish expectation. It was imperfect, very imperfect, but in the right direction. And therefore our Lord gave to this Samaritan a full revelation of His Messiaship, knowing that the “good seed” would not fall on barren soil. The first step, then, toward this spiritual harvest was— I. Christ’s revelation of Himself.— 1. Jesus saw that this woman’s heart was ready for the reception of this great truth, the most blessed of all truths that had yet been proclaimed. He perceived that in her soul the grey dawn had risen. Dim and uncertain as yet were her conceptions of higher truth; but the moment need not be delayed when the full light of truth should flash in on her soul, dispelling the darkness for ever. 2. Therefore He spoke those words so full of divine consciousness and dignity: “I that speak unto thee am He.” What a moment that must have been to this Samaritan!—a moment like that which the man born blind experienced when Jesus stood before him, speaking of the Son of God, and then added, “Thou hast both seen Him, and He that talketh with thee is He”; or that which Saul of Tarsus experienced as a voice spoke to him and said, “I am Jesus, whom thou persecutest,” etc. So with this woman. Her highest hopes were fulfilled—the long-promised Messiah stood before her. The voice of awakened faith in her heart told her that it was He in reality. II. The woman’s witness to Christ in Sychar.— 1. Like all who truly have come to know Christ, this woman must needs make Him known. In her joy and excitement she quite forgot her errand to the well, and leaving her water-pot hurried to the town, not bearing water from the well, but intelligence of the wonderful fountain of living water, etc. (John 4:14). 2. No doubt a very abbreviated version of her message is given. She would most likely give the chief points of her interview with Jesus; but it was His power to read heart and life that appealed to her, and which she was convinced would impress others with the truth of Christ’s claims. 3. Her confession showed humility and earnestness. It was no light thing to recall to the memory of her fellow-townsmen her past smirched and unlovely life. But it showed the Saviour’s power, and therefore must be done. 4. Her testimony was effectual. From occupation and rest the dwellers of Sychar hastened to Jesus, who saw them approaching, and pointed His disciples to them as indications of the coming spiritual harvest of humanity. III. The harvest at Sychar reaped.— 1. The woman’s testimony awakened faith in the hearts of many (John 4:39), so that they entreated Jesus to remain with them. 2. This He did to the strengthening of their faith (John 4:42). Sychar was won, and the way was prepared for the entrance of the messengers of the cross a few years later, etc. (Acts 8:5-25). NOTESJoh_4:35. Four months to the harvest.—In this conversation a note of time is given us in John 4:35, which has given rise to a considerable amount of controversy. Some eminent scholars (Tholuck, etc.) have considered the words, “Say ye not, There are four months, and then cometh harvest?” as a proverbial expression meaning the time which elapses between sowing and reaping. They would make our Lord’s reference to the spiritual harvest to coincide with the state of the fields around Sychar. But there seems to be no need for this interpretation of the words, especially when it is remembered that more than four months elapse between sowing and reaping in Palestine. The plain meaning of the phrase is, that the grain in the smiling fields of Samaria was still in a green, immature stage, and that the disciples had been remarking to one another that four months would still elapse ere the harvest would begin. This fixes the date of the incident at about the end of December or beginning of January in the first year of our Lord’s ministry, as harvest began in those regions some time about the end of April or beginning of May. Thus we gather that our Lord seems to have spent a considerable time in Jerusalem after the first passover of His public ministry, probably five or six months, before He left for the country regions of Judζa (John 3:22), whence He came to Samaria. And it is of pathetic interest to notice that whilst the Jewish leaders and rulers did not receive Christ’s testimony (John 3:32), in semi-heathen Samaria hearts were open to receive His word. John 4:36. Sower and reaper.—To whom does our Lord refer when He speaks of sower and reaper, of others who have laboured, on whose labours the disciples had entered? It is clear, from John 4:38, “I sent you to reap that whereon ye have bestowed no labour,” etc., that our Lord in the first instance intended to designate the disciples as the reapers; and from this it follows, as Godet and others point out, that our Lord intended to refer primarily to the circumstances of the moment. Whilst the disciples were absent He had been sowing the good seed, which had taken such speedy root and sprung up so quickly that the harvest was at hand, a fact testified to by the multitudes coming to Him from Sychar with hearts prepared to receive the good seed, with promise of speedy fruitfulness. And here on earth the Saviour tasted, as He did not always do during His ministry, the joy of the reaper—“saw of the travail of His soul, and was satisfied.” Thus He was able on earth to participate in the joys of His servants in pentecostal days. But surely it is not necessary to restrict the application of our Lord’s words to this single incident? The spiritual fields of Samaria, we may be certain, did not limit His vision, which extended over the field of humanity. He was sent to the “lost sheep of the house of Israel”; but in the midst of that semi-heathen community He looked forward with joy to the time when His disciples, entering into the labours of those who had gone before them, would rejoice, “bringing in the sheaves.” Thus also we must not limit the contents of the phrase “others have laboured” to our Lord Himself and John the Baptist. It is to be taken as referring (Westcott, etc.) to all God’s true labourers in Old Testament times. Our Lord is the supreme Sower, no doubt; but He was the inspirer of those Old Testament labourers. Touched by His Spirit it was His word they sowed. But few of them saw the fruits of their labours to any great extent. Slowly and imperfectly did the fruit advance toward maturity under the oftentimes unfavourable conditions, the dimmer light and chillier atmosphere of pre-advent times. But now that the “Light of men” had arisen on the world, and the quickening and vivifying influences of His baptism with the Holy Ghost and with fire were beginning to shoot from heart to heart, then the seed, which had been germinating and springing up, though slowly in past ages, would come more speedily to maturity, and the disciples would begin to reap largely in joy. Here our Lord foresaw not only the harvest reaped in Samaria soon after His ascension (Acts 8:1-17), but the universal harvest to be reaped in all succeeding ages until the end of time. John 4:37. The success of the gospel husbandmen.—And these words might be taken as not only conveying promises of success to the disciples in their labours; they were also fitted to give consolation in times of apparent failure. The disciples in pentecostal times would be both sowers and reapers. They would see and rejoice in the fruits of their labours. But not always. Sometimes it would seem as if they had laboured in vain. Yet it would not be so. As they had entered into the labours of others, so others would enter into their labours. And as the reaping progresses age after age, so will the joy increase in the heart of the supreme Sower, and among the bright inhabitants of heaven, until, when at last the harvest fields of time have been fully reaped, sowers and reapers shall rejoice together when the sheaves have been all brought in. Joh_4:31-32.—Brain work and vitality.—You may kill a man with anxiety very quickly; but it is difficult to kill him with work, especially if he retains the power, which most men of intellectual occupations more or less possess, of sleeping nearly at will and without torpor. The man who has used his brain all his life, say for six hours a day, has, in fact, trained his nerve-power and placed it beyond the reach of early decay, or that kind of feebleness which makes so many apparently healthy men succumb so readily to attacks of disease. Doctors know the differences among men in this respect quite well, and many of them acknowledge that the “habit of surviving” which they find in their best patients arises from two causes—one, which used to be always pleaded, being that soundness of physical constitution which some men enjoy by hereditary right, and the other, some recondite form of brain-power, seldom exhibited, except under strong excitement, by any but those who throughout life have been compelled to think and, so to speak, use their thoughts as other men use their ligaments and muscles. If such a man is tired of life, medicine will not save him; but as a rule his will, consciously or unconsciously, compels the trained nerve-power to struggle on. Whether the brain can actually give power to the muscles is not certain, though the enormous strength sometimes developed in a last rally looks very like it; but that it can materially affect vitality is quite certain, and has been acknowledged by the experienced in all ages.—“The Speaker.”John 4:35. Glorious harvest fields.—O glorious field of labour which presents itself to the Church of Christ to-day! “Behold, I say unto you, Lift up your eyes,” etc. Behold, Christendom, all that extent of the vast heathen world which sighs for redemption from its miserable servitude! This is thy harvest field. Many a beautiful stretch of the field is already reaped; many weary reapers have already succumbed at their labour under sultry skies; many sheaves of ripened grain have been stored, amid songs of rejoicing throughout Christendom, in the barns of the Lord: but still the field stretches before us immeasurable; still millionfold the stalks bend to meet the reaper; still is prayer needed, and gifts, and labourers from the heart of Christendom for the wide harvest field. The harvest is great, and few are the labourers. But not alone without, over land and sea, but here in our own neighbourhood, is a harvest field for the Lord’s labourers. When we ministers of the gospel look from your fields and from your hills upon your cities, beneath whose roofs lurk so much sorrow and sin, yet also where dwell so many pious hearts, so many souls thirsting for salvation; or when here in the holy place we see gathered around us a believing congregation, then also it is as if we heard the Lord saying, “Behold your field, for it is white already to the harvest.” When among us a father and mother look on their children, then we say, “O parents, behold your harvest field!” And even although your circle of influence is limited, though it should be a narrow and a lonely chamber, though a widow’s small room should be your kingdom and your world, yet even there a rich harvest field may open before you, daily rich in resignation, in duty, and daily rich in blessing, if so be that you have but an open eye and a willing heart for the Lord’s work. “Behold, I say unto you, Lift up your eyes, and look!” It is necessary only to lift up the eyes and look, and each one among you will find in his or her circle opportunity, calls, powers, and gifts sufficient for the work of the Lord, for labour in truth and love. “Say not ye, There are yet four months,” etc. It is needful only to perceive the opportunity, to redeem the time, and every day will be for you a harvest day, every hour you can do some good, every evening you can bring home a sheaf of labour done in God, or at least an ear or two gathered for the heavenly garners. Let no one say, beloved: I would willingly endeavour to be useful, but I cannot do anything. I would willingly engage in good work, but I have no means, no opportunity, no field for effort. See, a true worker’s heart, a heart rich in love to the brethren, and burning with zeal for the Lord, will find ever for itself a field of labour, and will like a sunbeam find everywhere a door of entrance, an opening, a chink, through which to press in with its gracious light. The pious pastor Hiller, when he had for ever lost, through heavy sickness, his voice, formerly so beautiful and powerful, by which he had called so many souls to the Lord, and when he could no more occupy his beloved pulpit, and when it might have seemed that the voiceless pastor was now useless for the work of the Lord, sat day after day in his little room, or in his arbour, and composed to the harp, with a heart like David’s, bruised and anguished, and wrote the many hundreds of sacred songs which he gathered together in his “Jewel Box,” and through which he still preaches to-day to many thousands of hearts. Thus a true servant of God will at all times find a field of labour, and when one door is closed to him another will be opened. And what need we of further witness? Behold the Great Servant of God in our Gospel. Who prompted Him to preach a sermon at Jacob’s well? Who appointed Him to be a minister of truth to the Samaritans? Who had assigned to Him the field of Samaria, that strange and hostile land, to be His harvest field? Who had opened the gates of Sychar to Him, a Jew according to the flesh? His own heart alone—His heart burning with zeal for the Father’s honour, and glowing lovingly with desire for the salvation of His brethren. To you Christians I will not say, “Go and do likewise,” for who could do like as He, the Only Begotten, did? But from Jacob’s well the Lord calls to us also: “Lift up your eyes, and look on the field, your field of labour, which is ripe unto the harvest.” And Hiller also calls to us, and says, “Brethren, let as still do good, and in well-doing not be weary.” None need want a field of labour. Therefore“Rise—to worldwide harvests speed!The whitening fields stretch on and on.Few the labourers are indeed,But great the work that must be done.”Translated from Karl Gerok.John 4:36. Reaping after many days in joy.—On the eastern shore of Virginia there stands to-day one of the few beautiful old homesteads of the past. Its fences are in repair. Its beautiful lawn, shaded by magnificent trees, is in perfect order. It bears still the name given by its founder. Its broad acres remain intact in the hands of the same family to-day that held it in the past century. The neighbours are proud of its name and beauty, and they love to tell the story of its founder. They say he was a man of noted character in his day. In a certain year there was a great famine in the whole country. Corn sold at three and four dollars a bushel, and was difficult to get at that price. The great barns of this farm groaned beneath the burden of an unusually large crop from the previous year. What did the owner of these great barns and broad acres do in this crisis of the people? Did he put his men to work, dig vaults, hide his grain, and then stand at the gate with a sad smile, and swear by heaven and earth that he didn’t have a nubbin? No! He placed his men at the doors of his barns with this instruction: “If a rich man comes to buy my corn with money, do not sell him a grain, no matter what price he may offer. When a poor man comes who has no money, let him have as much as he needs at last year’s price, and take promise to pay!” Merchants offered him fabulous prices for his store that they might speculate in the necessities of their fellows. He would not sell them a peck. He sold to the poor for their promise to pay, and his children’s children are not done reaping the golden harvest. As the old inhabitant passes the gate that leads to the great clump of trees that marks this garden spot of humanity, it is no wonder that he tells you the story with moist eyes, and adds with evident satisfaction, “It’s still the handsomest place in the county.” Such places will always be garden spots. Such men have always been and ever will be the salt of the earth.—Rev. T. Dixon in the “Christian.”John 4:38. Self-denying labour for Christ’s harvest.—About a year ago an old resident in a hospital, who had, about ten years previously, bought for himself, for a fixed sum, an asylum in a poor-house, came to a Saxon clergyman and told him that, feeling his end was near, he now wished to carry out to completion what he had for long contemplated, and of which no one knew anything. He had no near relatives, and it had long been his desire to contribute something toward the upbuilding of God’s kingdom. He had therefore lived as sparingly as possible, had curtailed his wants as much as he could, and by laying aside even the smallest coins, had gradually gathered a little sum, which he had intended to devote to the East India Mission. Finally he desired the minister to draw out his declaration formally in writing, and enter it on the last page of his savings-bank book which the minister did, the pensioner subscribing to it in his own hand. This man had been in former years a simple workman, and was known to the pastor as a pious Christian and a regular attender at divine worship. Shortly before his death he once more sent for the clergyman to visit him, and handed over to him his savings-bank book, requesting that it should be forwarded to the proper address, which was done. At the same time the pastor wrote: “It is touching to think how this one thought occupied and moved him during long years, and how he had laboured with this one aim in view until his end, as is evidently the case from an inspection of his savings-bank book.” The donation amounts to 1,760 marks. In the last will and testament of the man, who soon thereafter peacefully “fell on sleep,” which was written on the last page of the bank book, the following sentences occur: “It is a heartfelt joy to me to be able to do something for my Saviour, since He has done all things for me—redeemed me, made me a child of God, brought me to a lively hope in life and in death. I hold that the highest duty of a Christian man is to spread abroad His kingdom; for Christianity alone can bring salvation to the world.‘Peace ne’er shall reign o’er all the worldTill Jesus’ love gain victory meet,And, ’neath the gospel flag unfurled,All men shall bow down at His feet.’In my estimation far too little is done for the noblest of all works of love—for mission work. I would earnestly seek to prove that even a plain man without personal means can certainly contribute something toward the upbuilding of God’s kingdom, if only the will to do so exists. For this purpose I have laboured, laid up, saved for many years. My name is not to be made known. I seek not my own honour, but that of Christ. May He graciously accept the thankoffering which I bring to Him, and in the end deliver me from all evil, and bring me safe into His heavenly kingdom.” So far the simple but heart-touching testament of this departed brother. It is like the odour of the precious Indian nard which was poured out on Jesus’ feet and filled all the house. Who does not, on reading it, feel deeply ashamed? What say you to yourself, dear reader?—From the “Evangel. Luther. Missionsblatt.”John 4:47-49. Men should make their requests known directly to God.—It is related that a Scottish Roman Catholic nobleman had on his estate a Protestant tenant, who, in a season of depression, was in arrears for a considerable sum. He felt himself obliged to turn for help first to one of the under-officials of the nobleman, asking him to plead with the latter for some alleviation. The official promised, but did not perform. Thereupon he went to a higher official with the same request, who also promised, but did as little as the other. Finally, the twice-deceived peasant summoned courage to approach the proprietor personally. The latter remitted the whole amount of the debt, and accompanied his tenant, as he was departing, through the great hall of the castle, on the side walls of which were hung the pictures of martyrs and saints. “Do you know,” said the nobleman, “what those paintings represent?” “No,” said the peasant. “They are pictures of the saints whom I pray to, so that they may make request for me before the Lord for the forgiveness of my sins,” was the answer. “But why do you not go to the Lord of all Himself with your requests?” said the peasant simply. “Oh,” replied the nobleman, “that would be to take too much on myself! It is far better to have mediators like the saints between God and men.” “I don’t think so,” replied the other; “and I’ll show you why. In my distress I turned first to your under-official. It was of no avail. Next I went to the higher official, who promised to do something, and did nothing. In the end I came to yon personally, and you have remitted all my debt.”John 4:49. Earnest prayer answered.—We read of Princess Louisa Augusta Magdalene of Darmstadt, that in the year 1741, falling into a grievous illness, she herself, like all about her, was entirely doubtful as to her recovery. As she was told that she could hardly survive over the night, she called the pious minister Fresenius to her bedside, spoke with him concerning the condition of her soul, and declared she would willingly depart hence, but that she had not yet made her peace with God, and felt in her heart no assurance of His grace and the forgiveness of her sins. Therefore, and on this account only, she desired to live a little longer. And since the Lord heard Hezekiah, such a prayer must not be displeasing to Him. Fresenius was convinced of this also, and prayed with her to the Lord that her life might be spared until she had received the witness of the Spirit in her heart, of grace and pardon. In these petitions the members of Fresenius’ household and other pious friends joined together. Their prayers were graciously answered. In a few hours the physician was able to give assurance that the crisis was past; the next day the improvement was much more marked, and the patient was full of praise to God for His grace and help. Her life was spared until the following year, when she passed into the presence of the Lord, saved and assured of her reconciliation.—J. J. Weigel. AND NOTESJoh_4:43-54. Our Lord’s Galilean ministry.—Detailed accounts of His work in Galilee are found in the Synoptics (Matthew 4:12; Luke 4:14; Mark 1:14 to Mark 2:14).John 4:44. For Jesus Himself testified, etc.—The crux in this passage is the meaning of the words His own country. There are three significations: (1) Judζa, as the country of His nativity, and that in which prophecy declared Messiah would arise (Micah 5:2). (2) Lower Galilee, including Nazareth, as distinct from Upper Galilee, including Capernaum, etc. (3) Galilee as a whole. There is much to be said for each of these interpretations; but, as Luthardt points out in regard to (1), it does not suit the connection; for Jesus was not leaving Judζa, but Samaria. Then, as regards (2), He went to Cana, which was near Nazareth. It seems, on the whole, best to hold (3) as the correct interpretation (Mark 6:4; Luke 4:24). What, then, is the connection of the adage, a prophet, etc., with His going into Galilee? The explanation of Luthardt, that He went to seek rest, and in Galilee would have more probability of obtaining it than elsewhere, because He would be more unobserved, does not commend itself as satisfactory. Godet’s view seems on the whole the most consistent with all the facts, viz. that our Lord did not begin an extended work in Galilee at first, quite aware of the fact that a prophet has no honour, etc.; but after nearly a year’s ministry in Jerusalem and Judζa, where many Galileans had heard and seen Him, He returned with more hope of securing recognition. And this hope was justified, as John 4:45 testifies. It might be pointed out also that there was special force in the application of this adage to Galilee, when we remember the words of Nathanael (John 1:46), and what was said to Nicodemus by the Pharisees (John 7:52).John 4:46. The miracle here recorded is distinct from that of the healing of the centurion’s servant (Matthew 8:5; Luke 7:2).John 4:52. He began to amend (κομψότερονἔσχε).—The phrase “appears to have been used in familiar conversation, as we might say, ‘He begins to do nicely,’ or ‘bravely’ ” (Westcott). Seventh hour.—If the reckoning be in Jewish time, then this hour will mean about 1 p.m. And as it would be late at night before the father reached Capernaum, the servants could easily say that it was yesterday when the amendment in his son began, as the Jewish day closed at sunset. The Jewish sabbath, e.g., begins when the first star appears.MAIN OF THE .—John 4:46-54 The healing of the nobleman’s son.—This miracle is quite distinct from that recorded in Matthew 8:5-13 and Luke 7:1-10. The meaning of the term “nobleman” in this narrative is not clearly understood. The general idea is that this man was a public functionary under the government of the district, and in all probability an official of the court. It has been conjectured that he may have been either Herod’s (Antipas) Steward “Chuza” (Luke 8:3) or Manaen, that tetrarch’s foster-brother (Acts 13:1). He had no doubt heard of Jesus; the fame of the miracle at Cana had invaded Capernaum; and the Galileans who had been at Jerusalem during our Lord’s sojourn there would bring back reports of His teaching and work. But this man hitherto seems to have given himself little concern regarding this new Teacher and His doings. But a crisis in his life drove him to seek Jesus. His paternal love, well-nigh desperate at the sight of his dying boy, led him as a last resort to see if there might be hope through this Worker of miracles. The incident is not only another proof of the power of Jesus, but a history of the nobleman’s growth in faith. I. Notice the weakness of his faith.— 1. He had some small glimmering of faith, that hope might arise in that quarter. And we may well conceive how in that sorrowful journey to Cana hope and fear alternated in his heart. 2. Although, therefore, his faith, such as it was—a kind of faith founded on report (like that of the Samaritans, John 4:41-42)—led him to Christ, it was very imperfect. He regarded Christ apparently as simply a wonder-worker, a physician with almost more than human skill, who would come and see the sick boy, touch him, perhaps administer some medicament of unknown virtue, in order to a cure. That this was his state of mind seems clear from our Lord’s reply to his first request (John 4:48). 3. This weakness of his faith is further shown in his trembling eagerness to prevail on our Lord to go to Capernaum with him (John 4:49). It is very pathetic to notice this eagerness: only parental love can fully understand it. II. The manner in which his faith was strengthened.—1. Through Christ’s word of promise. His eager importunity after our Lord’s rebuff (John 4:48) showed that the smoking flax was not quenched; so our Lord nursed it into flame. The presence and dignity of our Lord doubtless made an impression on him, but it was the word of promise (John 4:50) which increased his faith and hope. He remembered that Christ’s word had made the water wine. So, too, His word still has power to quicken and strengthen the weak in faith. Searching the Scripture is a means to this end, and the preached word especially has been to many the power of God, etc. (1 Corinthians 1:18). 2. His faith was still further confirmed, when on the way home his servants met him with the joyful news of his son’s recovery; and it was finally and irrevocably assured when on careful inquiry he learned that his boy completely, and in no ordinary way, recovered at the moment when Christ’s word of power was spoken (John 4:51-52). Thus “the more carefully the divine works and benefits are considered, the more nourishment faith acquires” (Bengel). III. The proof that his faith was now assured.— 1. In his outward confession. He would joyfully recount all that had occurred at Cana, and his firm conviction that Jesus was what He Himself claimed and His disciples declared Him to be. 2. In the power of his faith to convince others (John 4:53). John 4:47-54. The nobleman led by Jesus from faith to faith.—The faith of the Samaritans had refreshed the Redeemer as cool water refreshes a weary wayfarer; in Galilee, where He had laboured more extensively, none had believed on Him for His word’s sake. He needed to “educate” men unto faith. We also fail in this faith in Christ for His word’s sake, although we have often experienced the Saviour’s love. Let us, like the nobleman of Capernaum, allow ourselves to be instructed by Jesus and brought to true faith. We consider:— I. The nobleman’s coming to Jesus.— 1. He had heard of Jesus, and trusted in His power to work miracles and in His goodness. 2. He went to Jesus and humbly prayed Him to give help. II. His tarrying with Jesus.— 1. Jesus’ rebuke of his reliance on miraculous signs. 2. The patient reception of the rebuke of Jesus by the nobleman, and the repetition of his request. 3. Jesus’ words of promise; the reliance of the nobleman thereon, and his attraction to our Lord’s person. III. His return homeward from our Lord’s presence.— 1. The nobleman’s joyful obedience to the command of Jesus. 2. The confirmation of his faith even on the way homeward, and his meeting with his son now healed. 3. His testimony to Christ among the members of his household, and the result in their belief in the Saviour.—J. L. Sommer.John 4:47-54. The blessing of the cross.—There is a blessing in the cross laid upon us which we have to bear. We call Christ’s cross His dear cross, because He bore it. And we reckon ours to be so also when He lays it upon us to draw us to Himself. This thought seems to lie at the base of this gospel narrative. It teaches us the blessing of the cross of affliction; because:— I. It awakens from sinful security.— 1. This nobleman was an official of Herod Antipas, whom John the Baptist warned, and whose criminal and slavish attachment to his brother’s wife led to his becoming John’s murderer. And as was the king, so for the most part would be his friends and the officials of his court. We hear of no penitence on his part. Memory alone would not let the past die. Her accusing voice even the king could not silence (Matthew 14:2). 2. But even amid such surroundings may be found traces of a better life. And the Sun of divine grace, looking down even on this moral swamp, quickened into life plants of righteousness on spots not wholly submerged. 3. How far God had already dealt with this man does not appear. But now He touches him with affliction, and his loved little boy (παιδίον) lay nigh to death. Then he would be led to ask: Whence comes this sorrow? where can help be found? II. It drives the troubled one to the Saviour.— 1. This official resided in Capernaum, which Jesus had already visited (John 2:12). But the nobleman had not known Him, or had not been drawn to Him during that visit, even though he may have heard of the miracle at Cana. 2. But this trouble had awakened him from his sleep of indifference. In this condition he was like one newly awakened, not quite clearly conscious of his surroundings. So this man did not know which way to turn. Some in this condition frequently consider that it is too late to do anything. But God gave the nobleman an indication. He heard that Jesus, who had wrought the miracle at Cana, had returned. Here was hope! Where was He? At Cana, six to eight hours away. So he went away, leaving his son for the time, to seek Jesus. 3. It was the cross led him to Jesus—led him at first with erroneous notions as to the Saviour’s work, etc. He came to Jesus as to a mere healer of the sick; and the consequent rebuke of Jesus might have led to opposition and doubt in his heart had not the thought of his dear boy led him to persevere. “Lord, come down” (John 4:49) shows that he was learning true faith and supplication. Affliction was teaching him. And in these words we discern faith “as a grain of mustard seed.” If Jesus would come down all would be well. The dignity of our Lord’s person, His word of promise, all contributed to the growth of faith. But it was the cross that opened his eyes and led him to Jesus. III. The incident teaches us like precious faith.— 1. That when affliction presses it may drive us to hear of Christ and to go to Him, and come praying. Then you will learn to call Him Lord, and not to despair if the answer is not at once accorded. 2. If your own cross is not sufficient to impel you, look at His which He bore for you. 3. Thus you will be given faith and assurance that He has heard, for heaven is certainly no farther from you than Capernaum from Cana. 4. So does affliction lead to Christ. It is the under-shepherd—the shepherd’s dog—to bring the wanderers back; the morning bell calling to the Church of the New Jerusalem, sounding often harshly and discordantly to the ear, but when men are in the Church leading to hallelujahs. 5. Then when faith is born Christ sustains it; it would be weak without its seal. Therefore the glad father learned, Thy child liveth: at the same hour as Jesus spoke his child was healed. Thus his faith received its seal, “and he believed, and his whole house.”—Adapted from Dr. Fried. Ahlfeld. NOTESJoh_4:47-50. How does the Lord deal with those weak in faith?Introduction.—Ezekiel 34:16; Genesis 33:13. I. He does not turn them away from Him, but rebukes them as they require (John 4:47-48). II. He calls them to believe in His word, on which all depends (John 4:49-50). III. He gives them to experience the blessed result of this faith in order to strengthen them (John 4:51-53). IV. He converts them into instruments fitted to lead others to faith (John 4:53).—Dr. v. Biarowsky.John 4:47-54. The ladder of faith.—The ladder of faith, on which we see the man in our Gospel ascending with firm, unfaltering steps, has three divisions, and each division its rounds. I. On the first division we see the man driven by his needs standing before the Lord.II. On the second division we see faith and temptation striving with each other.III. On the third division we see how the soul becomes through grace certain and joyful.And we further notice: 1. The word of promise there laid hold of. 2. The experience there realised. 3. The confirmation of the promise given.—Appuhn in J. L. Sommer’s “Evang. Per.”John 4:53. The importance of faith.—Faith, like a divine light, enkindles others also. It is with faith as it is with a ship which struggles on in a storm. As soon as the rudder is left such a ship will make no progress, but will drift before the gale. He believed. What did he now believe? Not that his son had been restored to health. Belief in this fact was left behind; he saw with his own eyes that his son lived. What, then? He believed that Jesus was Christ and was able to help him in every time of need. The end of the miracles of Christ is to bring about belief that Jesus is the Christ, the Son of the living God. Ye fathers and mothers, implant faith and the fear of God in the hearts of your children and the members of your household. This will come to pass when you have a “Church in your house,” and the word of Christ dwells richly among you; when you show a good example, maintain proper discipline, and reprove such as are evil.—J. J. Weigel.John 4:54. “This is the second miracle,” etc.—The bell had now been sounded a second time, in order that the Galileans might come in greater crowds to the preaching of the word.—Idem.Joh_4:46. God wounding in order to heal.—There is an old German parable somewhat as follows: “A boy lay down on the shore of a lake and fell asleep. His father, however, was on the heights engaged in his work. But the wind rose and began to drive great waves along the shore. They mounted higher and higher, and each new wave advanced farther, till speedily they had reached the slumbering child. The father saw this from the height where he was; he raised his voice and shouted. But the boy slept on. Thereupon he came down from the hill, laid hold of and shook the sleeper. But the latter still slept peacefully on. Therefore, as the waves swelled around, the father struck him smartly on the ear, so that he might awake.” The meaning lies beneath the surface. The child who sleeps on the shore is thyself, O man, in thy sinful security. The lake is that of destruction, that every hour threatens to overwhelm thee. Thy father is thy God, who sees thy hardbeartedness with sorrow. He calls upon thee, by His holy word, which should penetrate thine ear and thy heart. He startles thee in that He punishes sinners on the right hand and the left, and passes judgment on them. He smites thee finally with affliction, so that thou mayest awake, and the flood and curse of sin may not engulf thee. Beloved brother, sister, do not shrink from thy cross. Hear, go, pray, only believe. If the Lord has begun by visiting you with the rod Woe, believe it, He will lay it aside anon and take the staff Gentleness, when He has awakened you and drawn you to Himself. Only on those who harden themselves come stroke on stroke, each harder than the other.—Dr. Fried. Ahlfeld.John 4:53. The power of a living faith testifying to God’s goodness.—That this nobleman believed with all his heart is a beautiful example of the power of a living faith. He could not conceal within himself what he had experienced—he must needs bear witness of it and make it known to those whom God had laid on his heart and bound to him, so that they also might attain to a faith and blessedness like that he himself tasted. Faith is not self-seeking—it is indeed a divine work of grace in us, and therefore it streams out in works of love, and brings also others to like precious faith in Christ. Each genuine conversion is the seed-corn for the future conversion of others; and more especially is the conversion of the member of a family, according to God’s will, a circumstance which ought to have the very highest and most blessed result for that family (Acts 16:31). From the effect on the other members of the family the word then passes through the zeal of the converted still further to the whole people and to all mankind. Hence experience teaches us that always in the Church of the Lord, when genuine faith in the Redeemer is awakened afresh, a new and warmer zeal for missions is awakened; and thus from one centre new light and life are spread abroad to many. That which the family history of the nobleman of Capernaum and the jailer at Philippi shows in a narrow circle we see expanded in the history of missions. And so we ought to desire that everywhere genuine conversions of individuals may take place, for then from them the knowledge of Christ would speedily and powerfully be extended.—Translated from F. G. Lisco. PART III. (A.) 5, 6I. CHRIST HIMSELF AS LIGHT AND LIFE IN THE BETWEEN LIGHT AND 1. Jesus Christ the Word as the source of life.— (1) He heals the man physically impotent, and thus again shows Himself to be Master in the region of natural life (John 5:1-9); (2) He has also power, however, to give a higher, spiritual life (John 5:14); (3) He is life because He is one with the Father (John 5:17-19); (4) He therefore does the Father’s works, quickening to life whom He will (John 5:20-21); (5) the Father has committed all judgment, and the raising up of men from death to judgment, into the hands of the Son (John 5:22-30). 2. The witness to these claims.— (1) The witness of the Father (John 5:30-32; John 5:37-38); (2) the witness of the Baptist (John 5:33-35); (3) the witness of Christ’s works (John 5:36); (4) the witness of the Scriptures (John 5:39; John 5:45-47). Second Year of our Lord’s MinistryChap. 5—Probable position in Synoptic narrative: follows Matthew 9:14-17; Mark 2:18-22; Luke 5:33-39. Time.—Circa Ve-Adar (February–March), A.U.C. 782, A.D. 29. AND NOTES“Up to the present time our Lord has offered Himself to typical representatives of the whole Jewish race at Jerusalem, in Judæa, in Samaria, and in Galilee, in such a way as to satisfy the elements of true faith. Now the conflict begins which issues in the Passion. Step by step faith and unbelief are called out in a parallel development. The works and words of Christ become a power for the revelation of men’s thoughts. The main scene of this saddest of all conceivable tragedies is Jerusalem. The crises of its development are the national festivals. And the whole controversy is gathered round three miracles” (Westcott). AND NOTES“Up to the present time our Lord has offered Himself to typical representatives of the whole Jewish race at Jerusalem, in Judζa, in Samaria, and in Galilee, in such a way as to satisfy the elements of true faith. Now the conflict begins which issues in the Passion. Step by step faith and unbelief are called out in a parallel development. The works and words of Christ become a power for the revelation of men’s thoughts. The main scene of this saddest of all conceivable tragedies is Jerusalem. The crises of its development are the national festivals. And the whole controversy is gathered round three miracles” (Westcott).THE HEALING OF THE MAN AT John 5:1. After these things.—μετὰταῦτα indicates perhaps a less immediate succession of events than μετὰτοῦτο, after this (vide John 2:12, etc.). A feast.—This has been identified with all the feasts of the Jewish year in turn. Many of the Fathers held that it was Pentecost; others, e.g. Iren�us, Eusebius, etc., considered that the passover is meant;—Chrysostom, Calrix, Bengel, etc., Pentecost. But in view of the notes of time indicated in John 4:35, etc. (December–January = Tebeth), and John 6:4 (April—Nisan), the feast of Purim, which was observed in the month of March (Adar), would seem to be the feast referred to. Our Lord’s absence from Jerusalem at the succeeding passover would be accounted for by the hostility of the Jews (John 5:16-18; John 7:1).John 5:2. There is, etc.—This phrase would seem to imply that this narrative was written before the destruction of Jerusalem (see Introduction). At the sheep (gate) (ἐπὶτῇπροβατικῇ).—The word “gate” seems to be the only suitable name to place after this adjective (see Nehemiah 3:1; Nehemiah 3:32; Nehemiah 12:39). Bethesda (αִּ ?ιϊηֶ ?ρְ ?γָּ ?ΰ).—The house of mercy. This was probably the designation of the building under which the sick and diseased folk sheltered themselves whilst waiting at the healing spring. The Birket-Israil, near St. Stephen’s Gate in modern Jerusalem—the gate leading from the Haram Area to the Kidron—is the traditional site. But great weight is to be placed on the evidence that identifies the Pool of Siloam with this healing spring. It is a mineral spring, with an intermittent flow of water at irregular periods (see Alford’s Greek Testament, in loco, and note on chap. John 5:2). “Dr. Guthe’s excavations have laid bare the remains of four such pools in the neighbourhood of that of Siloam” (Sayce, Fresh Light from Ancient Monuments, p. 105).John 5:3. In these lay a great multitude, etc.—This pool was in fact an ancient spa. A modern instance is to be found in the hot springs near Tiberias, on the shores of the lake of Galilee. Waiting for, etc.—This clause and John 5:4 are omitted in all the great MSS. but A. They seem to have been a gloss, finally incorporated in later MSS. But on John 5:4 see Revelation 16:4-5.John 5:5. Thirty and eight years.—This man has been regarded as a type of Israel in the wilderness compelled to wander nearly forty years on account of their unbelief, and thus of the unbelieving Jews of Christ’s time.John 5:6. Jesus saw him lying there, etc., and reading with His searching glance this man’s history (John 2:25), the long years of helplessness, and the sinful cause of it all, was moved with compassion as He saw this victim of sin lying before Him helpless and desponding. His compassion led Him to the spontaneous offer of help. “Wilt thou be made whole?” were the words which fell on this lonely and helpless sufferer’s ear.John 5:7. Our Lord’s words seem hardly to have quickened hope. But he explained why it was that he had no hope of cure. When the water has been troubled.—Some special advantage was apparently popularly connected with this phenomenon.John 5:8. Jesus said, etc.—It was a word of power. κράββατόνσου.—Mattress, or probably something like the kind of thick quilt, αΝΗέ (Lihςβf), used now by many of the poorer natives of Palestine as a “bed.”John 5:9. The effect of Christ’s words was immediate. It was the Sabbath.—This statement introduces and explains what follows.John 5:10. It is not lawful, etc.—The objectors would found on such a passage as Jeremiah 17:21.John 5:11. He that made me whole, etc.—The restored man felt that this was a sufficient vindication of his action. He who had shown His divine power in this miracle was not one who would contravene the divine law.John 5:12. Thy bed (τὸνκράββατόνσου).—Omitted by ΰ, B, C, L.John 5:13. A multitude, etc.—No doubt our Lord did not desire to attract attention; and the presence of the multitude is mentioned to show how our Lord was able to withdraw quietly and at once, so that “he that was healed” even lost sight of Him.John 5:15. The man departed, etc.—There is no indication in the narrative that there was any malice in the man’s heart in making this communication to the Jews. What reason had he to hide the truth? A great and miraculous cure had been effected in his case: why should he not make known his benefactor, who would be able to clear up all difficulties?John 5:17. My Father worketh hitherto (ἕωςἄρτι, until now).—The working of God knows no cessation (Psalms 121.).John 5:18. Because He not only had broken, etc.—Or, more accurately, He was destroying or dissolving the Sabbath. He was, however, only freeing it from the human restrictions which changed in part its purpose and effect.MAIN OF THE .—John 5:1-18 John 5:1-9. Bethesda, a witness of divine compassion, grace, and power.—In this narrative Jesus is again in Jerusalem when a great feast of the Jews, probably Purim, is in progress. The feast of Purim was one during which great festivity was kept up, gifts were distributed to the poor, etc. This fact might account for the number of sick, blind, halt, etc., then congregated at Bethesda—just as during the Easter festival at the present day Jerusalem is crowded with lame, etc., beggars from all quarters of the country. The spring by which these people lay was noted for the curative power of its waters, and pious hands had erected a covered portico to protect those who waited for a periodical disturbance of the waters, which indicated the presence of some healing element. The Saviour, ever compassionate and gracious, seeking to save men and give them His best gifts, sought out this sorrowful crowd. And seeing one of that crowd most miserable physically, but perhaps more truly penitent and receptive than all the rest, He showed toward him— I. His divine compassion.— 1. There was one who was a sad epitome of the race—sick and impotent in body, the result of soul-sickness, of moral disease (John 5:14). 2. This poor man was utterly helpless, unable to do more than crawl to this place of hope. For thirty-eight years he had been in this miserable condition. How long he had lain at Bethesda does not appear; but it had been long enough to depress him on account of that “hope deferred which makes the heart sick.” Hope was well-nigh extinguished when the Redeemer appeared to him. 3. Jesus, the Son of the All-merciful, could not but be moved in view of this epitome of human wretchedness, of helpless, despairing, miserable humanity. Thus we are prepared for the display of— II. His divine grace and goodness.— 1. As Jesus looked on this poor, forsaken, despairing being, He sought first to awaken in that hopeless breast a desire for healing and an impulse to seek to attain it. Therefore he said, “Wilt thou be made whole?” 2. The answer serves to reveal the poor man’s state of mind. He had fallen into a dumb and numbed state of resignation. One fancies that in his heart was heard in a whisper the modern Oriental’s Kismet: “It is fate.” 3. It was doubly sad that during this joyous festival, when gifts were lavished abroad, he sat there, friendless and alone, none offering him a helping hand. 4. But a better Friend was near him now than all earthly friends; and as the Saviour’s question fell on his ear, it must have been like a ray of heaven’s own light coming in on the dull and sombre sky of the man’s existence, and bidding hope spring up in his heart. 5. But our Saviour’s gracious compassion did not end—it never does end—with the mere awakening of hope. It is active and beneficent, and therefore His gracious question is followed by— III. His gracious word of power.— 1. “Wilt thou be made whole?” Jesus had said. And ere the sick man’s almost querulous statement of his sad position had well ended the word of power went forth: “Rise, take up thy bed, and walk.” 2. It was a divine voice that spoke, and its speech was with divine authority. For thirty-eight years human skill, and latterly what at Bethesda seemed (popularly) to possess supernatural efficacy, had failed to help this miserable being. But here in a moment “the man was made whole.” All who reflected might see that this was the power of God, and that Jesus only more fully explained this when He said, “My Father worketh,” etc. (John 5:17). And thus to all who were not spiritually blinded the divine mercy and power were unmistakably displayed. John 5:5-14. Help to the wretched.—A sentimental humanitarianism is one of the features of our day. External cures are applied to inward ills. As it has been well said, “men try to dam up the brook, but still leave the fountain-head untouched.” They seek to heal the wound superficially, whilst the deep-seated cause of all the pain and trouble is left unhealed. The outward causes of misery and wretchedness are pointed to, and endeavours are made to remove and alleviate them. But our age seems to have lost sight of the great fact of indwelling sin—that it is this that is at the base of all those evils, and that the removal of this is the true summum bonum for the race. Free men from the power of sin, and bring them into conformity to the mind and will of God, and the result will be a new world. Could this be effected universally, the earth would become a province of heaven. Where this result does take place, the individual life is new-created, and the individual heart becomes a temple of the Holy Ghost. It is thus that Christ goes to the roots of our misery and wretchedness. He alone can redeem humanity. His name proclaims Him a true Redeemer; for “He shall save His people from their sins” (Matthew 1:21). I. The misery that oppresses men.— 1. This impotent man was a most miserable object—a poor, wretched human being. 2. But his greatest misery was not his physical but his spiritual deadness. There was little aspiration after what was higher. His wretched state, perhaps caused by his sin, was more wretched from its apparent hopelessness and his want of spiritual comfort. 3. His state represents men spiritually by nature. They are impotent—they cannot of themselves attain to a new life. What they desire is the material, not the spiritual. And they have experienced the vanity of their own efforts, even when some vague desire after the higher life has come into their souls. 4. Like this man, they need to have the word of power spoken to them, ere they can arise and walk in spiritual freedom. II. The awakening of hope.— 1. Pitying the man’s wretchedness, the Saviour sought to awaken faith and hope in the heart of the poor sufferer. And although hopelessness seems to have numbed the man’s spiritual sense, so that even his aspirations were dulled, yet we may believe that some ray of hope and inarticulate longing of faith came to him when the Saviour spoke. His respectful address shows that he considered the Saviour’s word to be more than an idle inquiry. 2. This incident is a parable of man’s spiritual state. It is a matter of eternal rejoicing that the Redeemer pitied our wretchedness, and came to earth in order that He might put to us the all-important question, “Wilt thou be made whole?” and that He puts this question with full power to answer with His omnipotent affirmative, however feeble and faltering our reply may be. He sees our wretchedness, and comes with divine messages of love and peace to awaken hope and lead to salvation. III. The word of power and the renewed life.— 1. The word of Jesus laid hold of even by this man weak in faith as in body brought about a marvellous cure. Thirty-and-eight years of waiting, latterly of despairing, and in a moment the man was renewed, though still the same. The “impotent” frame received new strength for labour in what remained of life. 2. And how closely parallel is this to the spiritual experience of many! During a long life, it may be, they have been “impotent” in the divine service. At one time there may have been a desire for spiritual strength; but because help was not sought in the right direction, or for some other cause, the blessing has never been attained. And at last perhaps a kind of despair has settled down on the soul as one after another passes away healed—a kind of hopeless apathy, and acquiescence in enduring what seems inevitable. But to such the word of power can bring renewal and spiritual strength, just as healing came at last to the poor helpless one at Bethesda. And then life becomes changed, and for its remaining years there is a joy and freedom in service, the only regret being that their healing did not come sooner, and for the wasted years. 3. Many have thought the man healed at Bethesda a kind of churl—thankless and ungrateful (John 5:15). But there does not seem any trace of this in the narrative. Despite Jewish prejudice, he obeyed the command of Christ (John 5:9). And although his faith may have been feeble and imperfect, yet it seems to have been real, for he was found by Jesus just where he should have been, worshipping and thanking God in the temple (John 5:14). 4. A true sign of the reality of spiritual healing, of genuine though feeble faith, is the giving of praise and thanks to God with heart and life, not only in the courts of His house, but in all the activities of life. John 5:6. Jesus the life-giving Saviour.—The miracle wrought by Jesus at Bethesda is typical of His spiritual working, in saving men. By nature the sinful are like the impotent man: they are “dead in trespasses and sins” (Ephesians 2:1). Their life is a moral death. And it is only when Christ, the life of men, speaks the word of power that there comes spiritual activity where before there was impotence, spiritual health where before lurked spiritual disorder, spiritual life where before reigned spiritual death. But though men cannot of themselves rise from their low and lost spiritual state by nature, yet it does not seem that they are raised against their will. The willingness and desire for healing are apparently conditions of the gift. This is shown in our Lord’s question to the impotent man: Dost thou desire, hast thou the will, to be made whole? I. Men are spiritually impotent by nature.— 1. It needs but a glance at history and experience to prove that it is so. 2. Have not men through the millennia since the Fall sat beside the pools of human systems of religion and philosophy, vainly awaiting spiritual healing? And did not each new system, usurping or superseding what had gone before, prove that these were vain for the purpose? 3. And does not individual experience confirm this? Do not most men sit down patiently by the fountain of the law at one time or other of their life-history, expecting to find spiritual health through obedience to its precepts, and in the end have to confess themselves spiritually powerless, unable to attain salvation, spiritual healing, in this way? 4. And do not many fall into the hopeless acquiescence in their condition into which the impotent man fell? Indeed, do not many become strangely unconscious of their inability to gain salvation, and, worse still, of their need of it? “They are dead,” etc. (Ephesians 2:1). II. Jesus quickens the desire for spiritual life.— 1. The human will must be brought into harmony with the divine will in order to spiritual healing. There must be human receptivity ere the divine gift is accorded. 2. It was so with this poor man. The desire after healing, deadened and almost extinguished during those long years of waiting, must be quickened anew. Therefore Jesus said, “Wilt thou be made whole?” He will not force His gifts on unwilling men. He will not violate the conditions of the freedom of human nature. 3. So, too, He does not force salvation on unwilling men (John 5:40); and thus want of willingness to be saved rests at the basis of the doom of the unsaved. 4. Hence Jesus seeks to bring men to willing obedience; to see their need and to desire to have it satisfied. Then He directs them to Himself as the giver of spiritual healing and life. 5. Thus one of the chief duties of the ambassador of Christ is to seek, divinely aided, to awaken this desire for spiritual healing in men’s hearts; for this is what the Spirit is ever seeking to do (John 16:7-10; Genesis 6:3). A New Testament ministry should be an enlightening and quickening ministry through the grace of the Spirit. III. Jesus gives spiritual life.— 1. He and He alone can give it. No human help can avail here. No profound and even spiritual philosophy; no system of education and training, however perfect; no laws, however good, can accomplish this. No sacrifices, however costly; no devotion, however unremitting; no asceticisms, however strict. But let those who desire spiritual life turn to Christ, and it is theirs. To the truth of this let the Christian ages testify: “We believe, and therefore speak” (2 Corinthians 4:12-13). 2. This, indeed, is the chief end of Christ’s appearing. “Christ’s chief purpose was not so much to inaugurate new moral precepts or simply anew to enforce the old, which, indeed, He certainly did, as to bring into humanity a new divine and mighty element of life. For just as while on earth, in this and similar wondrous works, He gave new power to the body, so He grants new spiritual power to our souls, that we may walk in that new obedience which is well pleasing unto Him. So is the kingdom of nature in which the Lord works visibly ever the symbol of the kingdom of grace, in which the unseen (spiritual) powers which proceed from Him alone are bestowed” (Lisco). 3. It is therefore to Christ that His true servants must ever point sin-sick, weary, despairing souls. This duty must ever lie to the hand of ministers of the word; and, when it is neglected, what wonder is it to find many lying spiritually impotent by many a far-famed “pool” vainly waiting for spiritual healing! John 5:10-16. Traditionalism versus truth.—The conflict between our Lord and the dominant Jewish party, which was inevitable, became from this point more acute. The hatred of the Jewish traditionalists began to wax more fierce and deadly; for our Lord’s action and teaching would, they saw, if permitted to continue and to influence the people, lead to the overturning of their authority. And they were well aware that in regard to no other part of the law would our Lord’s action be more prominent than in regard to the observance of the Sabbath. Its observance was so universal, so frequent, so hedged about with traditional enactments, that deviation from it would be more marked than in any other direction. Hence the prominence of this question in the conflict between our Lord and the Jews. I. The blindness of traditionalism.— 1. Here a great miracle had been wrought. A man whose case had been apparently hopeless for thirty-eight long years was cured in a moment; and yet those Jews, because a seeming infringement of the traditional Sabbath law had been made, ignored the miracle, and cavilled at the supposed infringement. 2. But their strictures were founded on human misinterpretations of the law. There seemed some ground for their complaint in a passage like Jeremiah 17:21. But in Nehemiah 13:19 it is evident that such restrictions as to burden-bearing were not intended to apply to a case like this. The central idea of the Sabbath was rest from ordinary toil (Isaiah 58:13). Only the priests in their temple duties continued their work as on ordinary days, showing that the life of devotion and worship should be daily and unceasing. But rabbinic subtilising had built up round this ordinance a superstructure of minute observances that altogether neutralised the design of the law. 3. The Jews themselves permitted works of mercy and necessity to be performed on the Sabbath; and here they found fault with such a work. Had the man who was healed remained where he was not only would he have occupied the space where some now more needy sufferer could find accommodation, but he would not have been able to do what thankfulness and gratitude impelled him to do—to “pay his vows” to God in the temple. 4. Thus traditionalism, in seeking rigidly to maintain the letter, frequently transgresses the spirit of the law. II. The command and example of Christ the true corrective to traditionalism.— 1. The man who was healed, against whom the Jews brought this serious charge, which rendered him liable to excommunication at least (John 9:34), had a convincing answer: “He that made me whole, the same said,” etc. (John 5:11). It was surely a divine power that was exerted to work that miracle, and therefore He who wrought it would not require aught to be done inconsistent with the divine law. 2. The power of tradition to warp men’s minds and shut them against the truth is seen in the question asked by the Jews. They say nothing about the miracle; the evidence it gave of the presence of heavenly power in Him who wrought it is thrust aside, and they ask, “What man is that which said unto thee, Take up thy bed and walk?” 3. The true corrective to traditionalism and formalism is still the same. We must ever get back from the tradition of men and the rudiments of the world to Christ and His inspired word. III. The result of unenlightened traditionalism.— 1. Our Lord sought to complete the good work He had begun in this poor man; and finding him in the temple, thanking God for his recovery, thus evidencing his gratitude and faith, our Lord gently counselled him to sin no more, lest a worse evil than that which had afflicted him should come upon him. And when the man knew that it was Jesus who had healed him he went, as in duty bound, and told the Jews. Here was their opportunity of being enlightened. 2. But in place of endeavouring to come to a, right decision on the matter—without adopting even the calm and in part temporising position afterwards counselled by Gamaliel (Acts 5:34-40)—these formalists wilfully shut their eyes against the light and set themselves in opposition to eternal truth. Ignorance and prejudice combined led them to persecute Jesus because He was wont to do such things on the Sabbath, i.e. to teach the true nature of the Sabbath and to vindicate for His disciples that it is “lawful to do well on the Sabbath day.” 3. The spirit of unenlightened traditionalism is ever the same. The wrong it has wrought in the Christian Church is matter of history. Especially evident was its baleful influence before Reformation times. And it still appears in various forms among the Churches, forming the chief barrier to Christian unity and a powerful drag on Christian activity. 4. The only cure for it is to open our minds to the teaching of the Spirit, to the word and example of Christ; and thus living in His Spirit we shall “discern the things that are more excellent, being filled with the fruit of righteousness,” etc. (Philippians 1:10-11). John 5:16. True Sabbath-keeping.—Here, as elsewhere in the Gospel history, Jesus gives us an example that we should follow in His steps. He did not abrogate the Sabbath law; He simply freed it from traditional incrustations and showed it in its true light, as intended for the good of man, and not to be a burdensome yoke (Mark 2:27), as Jewish rabbinical enactments made it. But in order that it may bring to men the blessing intended, a certain method of observance must be complied with. I. We must desire to honour God in its observance.— 1. This must be done by first observing the primary meaning and purpose of the Sabbath. It is for rest—rest from ordinary and daily occupations. The necessity for such a stated period of rest from labour is arrived at by reason and experience, as well as revealed. 2. It is for worship. Our Lord gave us a clear and unmistakable example in reference to this (John 5:14 and Luke 4:16, etc.). Men have a spiritual being as well as a material frame, and it too must be appropriately nourished. And on this day in God’s worship this end is achieved in an especial fashion. II. We must not neglect works of mercy and kindness to others.— 1. Works of mercy are not to be neglected on that day. Our Lord has here also shown us the way. But in reference to works of necessity we must ever enquire whether we seek to do them from merely self-interested motives, or from love to God, and for His honour. 2. Hence Sabbath desecration would be avoided were Christians everywhere to obey the law of love in reference to Sabbath-keeping—love to God, who ordained this day for man’s higher good; and love to our neighbour, which will not only urge us to come to his aid with works of mercy and kindness on the Sabbath, but will prevent us from unnecessarily disturbing his Sabbath rest. John 5:16-18. Evil designs against Jesus.—Here for the first time in this Gospel history “the shadow of the cross” falls athwart our path. Hitherto our Lord had appeared to the Jews more in the light of a prophet with revolutionary ideas. But as in His activity He came into clearer opposition to many of their traditional customs and ideas, and especially now when He made a claim which, were it admitted, would entitle Him to make such changes as He had given an indication of in His activity, in their blind hatred they resolved to kill Him. This was, as we may say, “the beginning of the end.” The evil seed, sown by the wicked one, and permitted to lodge in the hearts of those Jews, began then to germinate and grow up, until at last those miserable men were filled with its bitter fruit. I. The answer of Jesus to the Jews who accused Him.— 1. It was an answer that fully vindicated His claim to pronounce on the interpretation of the Sabbath law and all the other laws of Israel. And it especially vindicated His activity on this occasion, for doubtless the attack on the man who was healed was simply a cover for an attack on his Healer (Luke 13:14). 2. By His words, “My Father,” etc., He defines His position to the Sabbath law. He points out that in accusing Him they accuse the Father. God’s works of beneficence never cease; His care and love of man never intermit. If they did, where were the race of men? And thus Jesus, whose work on earth is to carry out the high purpose of divine love in the salvation of man, must continue His saving work uninterruptedly. 3. But in doing this He was violating no divine law. He was rather emphasising the merciful purpose of that law. Just as the Father does not break that Sabbath which followed His creative work by His loving and providential care of His people, so the Son does not break His Sabbath law for men in working works of beneficence and love and mercy. 4. From this we infer that Christ’s disciples and ministers best serve Him by following in this His blessed example. On His day we are to cease from ordinary occupations, but only that we may more fully realise and engage in His work, in seeking the redemption of our fellow-men. II. Their interpretation of the claim of Jesus.— 1. They understood clearly what Jesus meant by the words He had spoken. Not only had He, according to their ideas, broken the Sabbath, but (which in their eyes was even worse) He had claimed equality with God as entitling Him to interpret and determine what was the law of the Sabbath. Not only by His teaching and example was He leading men to neglect the traditional observance of that law, but He had said in effect that God was His Father, which was blasphemy in their view. 2. This is one of the many and clear declarations, from which there is no escape, of our Lord’s divine Sonship set forth in this Gospel, which indeed makes it to many “a savour of death.” Many are offended at this claim just as those Jews were, and in their dogmatic enmity they seek to “slay” this witness to that great truth, and thus in reality to crucify to themselves the Son of God afresh, etc. (Hebrews 6:6). III. The inception of their evil designs.— 1. Therefore the Jews sought the more to kill Him, etc. In place of enquiring earnestly whether His zeal for God’s honour (John 2:14-18), and the divine authority He evidently possessed in the realm of nature, did not bear out His claim, and whether the witness of John to Him as the Messiah was not, therefore, heaven-inspired, their hostility became only more bitter and determined. What a sequel to a work of divine mercy and grace! 2. How can it be accounted for save on the supposition that most of those men had lost all true spirituality of mind and heart, whilst their religion had become a cold, dead formalism? Indeed it was so. Their idea of God and His law was utterly defective; they conceived of them as shorn of their highest attributes—judgment, mercy, truth, and love (Matthew 23:23; Luke 11:42); and Jesus had afterward to point them sorrowfully to the source of their evil thoughts of Him and their wicked designs against Him (John 8:41). 3. Much of enmity to the gospel as a divine revelation is excused on the plea so finely expressed by the poet: “There lives more faith in honest doubt, believe me, than in half the creeds.” And more than a half truth is here expressed. Had these Jews simply come to Jesus “perplexed in faith,” seeking for more light, like Nicodemus or Thomas, they had gone away believing. But they confronted Christ with bitter enmity, because they elevated their ideas to the position of infallible truths. So many of the bitterest attacks on the gospel and divine revelation are the result, not of “perplexed faith,” but because men come to them not seeking light, rather indeed to judge them according to some standard already set up and fixed by their own reason or prejudice. NOTESJoh_5:1-18. The immediateness of divine help.I. The divine aid is often delayed.— 1. Whilst we see that His power and grace help others (John 5:1-4). 2. Thus we ourselves often remain in our misery (John 5:5). II. But although it is delayed yet it will be given at the proper time.—And this help comes: 1. From Jesus, the true helper in time of need, who graciously draws near to us (John 5:6). 2. And who comes when no man has pity upon us (John 5:7). 3. And who comes unexpectedly and gloriously (John 5:8-9). III. The help experienced, so full of power and grace, should animate us.— 1. To do what our Helper commands us regardless of the judgment of the world (John 5:10-13). 2. To bring our thankoffering to God (John 5:14). Jesus found him in the temple. 3. To begin a new consecrated life in the Lord (John 5:14): sin no more. 4. Not to bring down new punishment on ourselves through thoughtless conduct (John 5:14): “lest some worse thing befall thee.” 5. To magnify Jesus as our Helper, and to make Him known to others (John 5:15).—Translation from F. G. Lisco.John 5:14-15. Causes of evil.—Concerning the cause of his disease, we are not left in any doubt; the Redeemer’s own lips have told us what it was: “Sin no more, lest a worse thing come unto thee.” So we see there was a strange connection between this bodily malady and moral evil, a connection that would have startled all around if it had been seen. 1. No doubt the men of science, versed in the healing art, would have found some cause for his malady connected with the constitution of his bodily frame; but the Redeemer went beyond all this. Thirty-eight years before, there had been some sin committed, possibly a small sin, in our eyes at least, of which the result had been thirty-eight years of suffering; and so the truth we gather from this is, there is a connection between physical and moral evil, more deep than we have been accustomed to believe in. Often when we have been disposed to refer the whole to external causes, there has been something of moral disorder in the character which makes that constitution exquisitely susceptible of suffering, and incapable of enjoyment. Thus we see that external suffering is often connected with moral evil; but we must carefully guard and modify this statement, for this is not universally the case. 2. We must remember this when we see cases of bodily suffering; we must consider that there is a great difference between the two senses in which the word “punishment” is used. It may be a penalty, it may be a chastisement; one meaning of punishment is, that the law exacts a penalty if it is broken—notice having been given that a certain amount of suffering would follow a certain course of action. All the laws of God, in the physical world, in the moral world, or in the political world, if broken, commonly entail a penalty. But there is another kind of law, written in the hearts of men, and given to the conscience, when the penalty is awarded as the result of moral transgression, and then it becomes a chastisement, and the language of Scripture then becomes the language of our hearts. It is the rod of God that hath done all this. 3. There is another thing that we must bear in mind, that there are certain evils which fall upon man, over which he can have no control. They come as the result of circumstances over which he has no power whatever. 4. The punishments of God are generally not arbitrary; each law, as it were, inflicts its own penalty. It does not execute one that belongs to another. So, if the drunkard lead a life of intoxication, the consequence will be a trembling hand and a nerveless frame; but if he be drowned in the seas when sailing in the storm, he is punished for having broken a natural law, not a moral law of God. 5. There is one thing more. It is perfectly possible that transgressions against the natural laws of God may, in the end, become trespasses against His moral law, and then the penalty becomes chastisement.—From F. W. Robertson, Brighton.Wilt thou be made whole?—To judge from appearances merely, was there ever a question less necessary than that which the Son of God asked this impotent man? Here was one who had suffered for thirty-eight years, lying among other sick people beside the wonderful pool. He was waiting impatiently for the time when some one would assist him to go down into the pool at the moment when its waters were moved by the angel of the Lord. He yearned for the advent of some kind fellow-mortal to perform this good office for him. He was miserable, and complained that he had not yet been able to find such an one. In short, he desired nothing more ardently than to be healed. No other thought, no other care, so occupied him. Why then ask him, “Wilt thou be made whole?” “But,” says St. Augustine, “this was not without reason. This impotent man was a type of all sinners. And he himself as a sinner could not be healed ere he was converted, according to the method of the Saviour of men, who did not heal men’s bodies without at the same time sanctifying their souls.” Now, however desirous this man might be of healing, perhaps he was not equally desirous of his conversion. And it was for this reason that Jesus Christ, who knew that the one depended upon the other, and who would not accord the one without the other, asked him before everything else: “Wilt thou be made whole?”—Bourdaloue.The value of the Sabbath.—On the Sabbath this act of healing had taken place. On being expostulated with regarding His acts of healing on the Sabbath our Lord had defended His works of love with man; counter-arguments—e.g., that a man is better than a beast which is led out to be watered on the Sabbath; and that surely on a day of blessing it is lawful to do and to receive good, because the Sabbath was made for man; and whether what David was permitted to do when he had need, what the priests alone could do on the Sabbath, might not be permitted to the Lord of the Sabbath. His kingly authority, however, He demonstrated by this very miracle, and the self-consciousness with which He declared Himself equal with the Father: “My Father worketh hitherto, and I work”—unconditionally, continually, whether on the Sabbath—and where were our rest without God’s work?—or in the night, for “the Keeper of Israel neither slumbers nor sleeps.” Among our people[2] dominates the opposite error to that of the Jerusalem Jews. Not an over, but an under, estimation of the value of the Sabbath rest. Not an observance according to the letter of Sabbath sanctification, but a negligence of the heavenly gift; not an idolatrous reverence of church buildings, but a prevailing neglect and contempt of churches, especially in our large cities. And yet (a fact worthy of notice) it was just in the temple that Jesus found the man who had been healed, and thus had further dealing with him. And so it is still. It is in the house of God where the man who has recovered from sickness, after long absence pays his vows in the presence of God’s people—where he who has been preserved through God’s grace learns to prepare himself to meet evil days.—Dr. R. Kφgel [2] This refers especially to Germany, but is not without application to us. AND NOTESJoh_5:19. The Son can do nothing of Himself.—This statement refers back to and justifies that of Joh 5:17. He is still speaking of the eternal relation in which He stands to the Father, but also of that relationship as manifested in His activity as the Son Incarnate. Even when in the form of a servant He sees and knows the Father’s working as men cannot see and know it, and His actions are the works of the Father.John 5:20. Loveth.—φιλεῖ expresses a feeling of tenderness and personal affection. Greater works.—These works lay already, as it were, within the ken of the Son. The wonderful works already done are but the prelude of the greater that will follow—not only the greater miracles which would cause the Jews to marvel (John 11:47), though not to believe, but the quickening of the dead and the strange work of judgment (Isaiah 28:16-22).John 5:22. Judgment.—“Literally, the judgment which comes and will come, wholly, in all its parts, now in its first beginning and hereafter in its complete accomplishment” (Westcott).John 5:24-29. In this section the relation of the divine Son to humanity is dealt with as the quickener of the dead and the judge of men.John 5:24. Believeth Him.—πιστεύωντῷπἑμψαντι. not εἰς. Believing God is simply accepting His word and message as true.John 5:25. Now is.—The quickening of the spiritually dead is what is chiefly in view in this verse.John 5:26. Life in Himself.—ἐνἑαυτῷ is emphatic. As the Father is the self-existent One and the source of life, so is it with the Son. He also with the Father is a spring of self-sufficient life. “He generated such a Son who should have life in Himself, not as a participator in life, but one who should be as He Himself is—Life itself” (Augustine in Reynolds).John 5:30. The Father and the Son do not act, so to speak, independently. Their action is ever in unison. So the judgments of the Son are in perfect accord with the Father’s will and thought.John 5:33. Ye sent.—See John 1:19.John 5:38. They had an idolatrous regard for the letter of the law; but the spiritual power of the word they did not know. Its searching and quickening power they had not experienced (Hebrews 4:12).John 5:39. ἐρευνᾶτε.—Either indicative or imperative—“ye search” or “search.”John 5:40. The freedom of man’s will and his consequent responsibility are here clearly asserted.John 5:43. Should another come in his own name.—There were many who did so; and who, by flattering national vanity, and homologating the Jewish carnal expectations of a Messiah who should reign as a temporal king, led many after them. In all sixty-four false Christs have been enumerated, the most famous being Bar Cocheba. “The teacher who can utilise to the widest extent the fashionable worldliness, and can mingle the pungent human condiment with the princely food of the king’s banqueting-house, is he who at the present hour meets with the loudest response and the readiest reception” (Dr. Reynolds).MAIN OF THE .—John 5:19-47 John 5:19-23. The activity of the divine Son.—In these verses we again enter the region of unfathomable divine truth, already opened to us in the prologue, and into which we can enter but a little way. These verses give us a glimpse of the intimate union of God the Father and the Son, as it is revealed in the activity of the Son. “The action and honour of the Son are coincident with the action and honour of the Father” (Westcott). The impulse which moves them is the same. But as the Incarnate Son, who became obedient unto death for our sake, He does what He seeth the Father do; and the works which the Father gives Him these He finishes (John 5:36). I. There is identity of activity on the part of the Father and the Son.— 1. This is seen to be the case from the beginning of things. He is identified with the Father in creation (John 1:3); and also in upholding the visible universe (Colossians 1:17). 2. Therefore in all the Father’s works of love and mercy He has been the constant participator. All through those ages darkened by sin and sorrow He has shared in all those exhibitions of divine goodness toward fallen humanity: so that His sun has shone and His rain has descended on the evil and the good—the just and the unjust. 3. Above all He has shared in that compassionate love which yearned over the ruined race; and in reply to the impulse of that love He said: “Lo, I come to do Thy will. My meat is to do the will of Him that sent me, and to finish His work” (John 4:34). II. The Son’s work during His life on earth was therefore the Father’s work.— 1. The Jews had accused Him of contravening the Father’s will and law in healing the impotent man at Bethesda on the Sabbath, and bidding him take up his “bed” and walk. 2. Our Lord, in His vindication of His action, points out that He could not have acted otherwise. The Father is ever performing acts of beneficence—every morning His mercies are new; and the day of rest forms no exception. In healing the sick and relieving the wretched, therefore, the Son is but doing what the Father does. 3. The greatness of this miracle also proved that the Father must have been in purpose and action one with the Son. And this unity in work was further shown in the end for which the miracle was wrought. It was to quicken and strengthen faith, and thus deliver from sin’s guilt and power. III. The future will testify to this unity in action as the past has done.— 1. As His word was powerful in times past to heal men, and above all to give them spiritual healing, so He is still powerful “to save unto the uttermost,” etc. (Hebrews 7:25). In His name still moral miracles are wrought among men, and will continue to be wrought till time shall end. 2. And then will be given yet more universal and striking proofs of that unanimity in thought and action which subsists between the Father and the Song of Solomon 3. To the Son is given the power of resurrection life for those who hear His word and believe on His name. 4. And to Him also is delegated the throne of judgment (Matthew 25:31 et seq.) by the Father, that He may appear as the visible representative of the divine majesty and righteousness. And this is to the end that all men should honour the Son, etc. John 5:19-29. Jesus is our Life.—In this Gospel Jesus declares that He is the Lord and that we are His creatures. He has given us life, and will grant it in all fulness. He is the express image of God in His being and working. We reflect His light. He is set over us as judge. Those who appeal to Him are acquitted; those who do not recognise His jurisdiction lose the process of eternity in all particulars. Those who do not desire that death, the king of terrors, should rule over them eternally must turn to Jesus. He has the keys of Hades and death (Revelation 1:18). Those who make their reckoning for the judgment-day on any other rule have no deliverance. There are no side or back doors by which men can steal out of their graves and slink into heaven. The wide door of righteousness—on that day most wide—is called Jesus; and the broad way of eternal blessedness—on that day most wide and shining—is also called Jesus, and yet again Jesus. Therefore will we confess Jesus since Jesus is our life, because— I. He awakes us from spiritual death.—He says in the Gospel that He quickens whom He will; and that the hour is coming in which the dead shall hear His voice and that those who hear shall live—nay, is already come. The spiritual awakening, however, is the condition of the resurrection unto life of the body. When the Word of God pierces the heart it also penetrates the mind. When the glory of God in the face of Jesus Christ (2 Corinthians 4:6) lights up the soul the glorification of the body has already begun. And this will be apparent in victorious might when the change comes, for which we shall be sown in the field of death (1 Corinthians 15). When men who have lived in the world without true faith in God, without love to Christ or hope of eternal life, or any true delight in his Word, in prayer, etc., are awakened, and, looking around, ask how they stand, they see how far they were from the divine promises, how ignorant of their own hearts and of eternity. Now they see Christ, and in Christ the Father, and know that they have passed from death to life. This is a spiritual resurrection. It is that condition of heart in which men no more go about seeking God’s mercy because of their sin, crying out and hoping merely; but in which they joyfully appropriate it—in which they lay hands on the treasures of eternity in the name of Jesus, and say, These are mine through grace; in which they have within themselves the trustful assurance that it is not necessary any more to seek because they have already found. This experience is the same to all believers, and it is always connected with the name of Jesus. This name is life to the dead in sin, strength and refreshment to those who are quickened. And this heavenly life-essence has, God be thanked, power also in our day. The Father loves the Son and gives Him ever new and greater work to do in the world. And the porches of the Church remain, and are, a true Bethesda. God give the name of Jesus power with us, and enable us to walk in newness of life, enduring to the end, so that we may attain to— II. The resurrection from the dead through the power of that same great name. Every one who has anything to hope for in life shuns the ways of death. None die willingly, else it had not been written, “All men must die,” but, “All men may die.” When therefore the Lord Jesus here promises that He will quicken men, and summon the dead, who have done good, to the resurrection of life, He evidently meant that He had gained for the miserable race, to which death brings so much anguish and sorrow, an unspeakable blessing. And surely He should have been received with open arms by all, more than a general who has victoriously snatched from the enemy a strong fortress which they had taken. And such a reception surely were well deserved! What were life to us were it to end in death? Our greatest desire is to live, not, indeed, in this life only: there must be another and better if it is to be truly life. He who merely brings us in one hand this uncertain life, and in the other certain death, from him I turn away. He cannot be my benefactor and friend. He who brings me life is He on whom I shall rely. It is incomprehensible how many people can live without a Saviour from death—especially in view of those dear to them. One has a wife whom he cherishes with a love that is akin to devotion; another has children whom he treasures as life’s jewels, on whom he sets his hopes, for whom he will do his utmost. But when they come to die, does he leave them to fare forth without asking whether it be true that he shall never see them again, or what is essential in order to re-union with them? There must surely be a great chilling of love when men can endure the death of loved ones without having any certain hope of life eternal for them and for themselves; and to whom the only mitigation of their grief is that the image of the departed may be retained among the treasures of memory. If this is what is meant by living, then it were better never to have lived. But this truly is life, when we learn and are assured that Jesus will bring again those who sleep in Him, that there will not only be a glorification of the souls, but of the dust of His saints, and that our highest happiness will be found when the little joys of earth have come to an end. For this, Jesus, and He alone, has become our surety. And in view of this all pure souls will echo the confession of Peter: Lord, to whom shall we go? Thou hast the words of eternal life, etc. (John 6:68-69).—Abridged from Lecher.John 5:25-26; John 5:28-29. The Son as Quickener of the dead.—The Son is the giver of life because He has life in Himself. It is the essence of the Father who is the living God, the I am; and therefore it is also essentially an attribute of the Son. And as the Father is not the God of the dead but of the living, so they who hear the Son shall live. And as death is but a type of spiritual corruption—indeed is in its present form a result of that corruption—so Jesus quickens the spiritually dead who listen to His voice; and thus through His life imparted to them gives the promise and potency of the resurrection life. That hour had already struck when Jesus spoke. An example of His quickening power had just been given; but they were not to wonder at what had been done and spoken: the time was coming when greater wonders would amaze them (Luke 7:11; John 11:43); and these would be but prophecies of His own rising, which is the prelude and prophecy of the end, when death shall be swallowed up in victory, etc. I. Christ the living One has the keys of Hades and death.— 1. The hour is coming (it is not here said now is, as this refers to the future) when all who are in their graves, etc. The emphasis is here upon all, and the reference is to the bodies of men. 2. The souls of the redeemed had already been quickened (John 5:25). The meaning here evidently is that the bodies of the departed shall be raised, and united with the spirits awaiting the full consummation of their bliss or woe. 3. All shall go forth; “whether they died before Christ’s birth, to answer according to the measure of their less enlightened conscience, or whether they lived in the full noonday of Revelation,—all; those who have sunk into the grave honoured, loved, lamented, or who died with none to receive their latest breath, wherever be their places of rest, in desert or ocean; all, whether they treasured the Word of the Son of God like our evangelist, or despised it like Pilate,—this last voice louder than trumpet tone they shall hear without exception, and attend to the summons.” But not only shall all hear that dread voice; it shall bring about a manifestation of character and a determination of destiny. There is therefore— II. The resurrection of life.— 1. They that have done good shall come forth to it. And in the order in which the two resurrections are placed we see the confirmation of the apostolic words, so pregnant yet mysterious: “The dead in Christ shall rise first.” “This is the first resurrection” (1 Thessalonians 4:16; Revelation 20:5). 2. And it is those who have done good who shall participate in the resurrection of life, i.e. those who by their life and actions declare that their spiritual life has been quickened by the Redeemer (John 5:25; Matthew 25:34-40). 3. They shall not come into condemnation, having already passed from death unto life (John 5:24). Over them the second death has no power; for it cannot touch that spiritual life which is in them, and which makes them one with the Redeemer. Therefore is theirs a resurrection of life and to life, to be “kings and priests unto God and His Christ.” It is a resurrection of life because then they shall have escaped from all that fettered their spiritual life in its exercise; and shall have arrived at the full consummation of their salvation and the happiness of their complex nature, when the glorified spirit has been reunited to the purified and glorified body, and they shall be like Christ, seeing Him as He is. But there is also— III. The resurrection of judgment.— 1. They that have done evil shall come forth to it. Their evil doing was evidence of their unrenewed nature, the proof that the “tree was corrupt” (Matthew 7:17-19). 2. Therefore their resurrection, because they had no life in them, is one from death to death (Revelation 20:12-15; Matthew 25:41-46), whatever maybe the actual meaning of the awful imagery used in Scripture to depict this terrible state. 3. But in any view it must be death; for those who awake to the resurrection of judgment have severed themselves from the only source of life—life spiritual and eternal—Jesus Christ. “He that hath the Son hath life; and he that hath not the Son of God hath not life” (1 John 5:12). “Who shall abide the day of His coming, who shall stand when He appeareth?” Those who listen to that voice, now speaking in mercy, of the Son who can quicken us to newness of life. “O God of truth and grace,Teach as that death to shun,Lest we be banished from Thy face,And evermore undone.”Montgomery.John 5:22; John 5:27; John 5:30. The Son as Judge.—Christ occupies an altogether unique position as the Redeemer of men. He is our Advocate; for this end He took on Him the seed of Abraham, and passed into the heavens as our great High Priest, who is touched with the feeling of our infirmities. And this it is that peculiarly fits Him to be our Judge. He is not only the Omniscient, looking with piercing glance at our inmost being, and laying bare our most secret thoughts and feelings; but He is also the Son of man, having points of contact and sympathy with humanity. And the Father hath given Him authority to execute judgment because of this—to execute judgment; but in the fact of judgment the Son and the Father are one. There are two facts that seem to emerge clearly in this and other Scripture presentments of the future judgment, the first in regard to the materials, and the second in regard to the form of judgment. But notice— I. The intuitions and even the reasoned convictions of the race have ever pointed to a coming judgment.— 1. It may be difficult to find the existence of this idea clearly defined among tribes wholly savage; although it is generally found in some form. 2. But when men rise higher in the scale of civilisation this idea emerges more strikingly, forming often a salutary check on men’s evil passions and inclinations. 3. Often, however, it has become an instrument of terror in the hands of a corrupt order to keep men under their power. 4. The student of history will find much that is interesting and curious regarding this belief in the annals of the past. From the intuition of and belief in a judgment sprang the Egyptian Osiris myth, the Greek Minos and Rhadamanthus, the Roman Orcus. 5. The temples and shrines of antiquity are eloquent indeed in their testimony to this belief. 6. Human reason also on a view of our present state, with its inequalities, etc., led many earnest thinking men in the past to entertain the belief that there would be a day of reckoning. All this is confirmed by Scripture. Turning then to the two facts spoken of we notice— II. The materials on which the Judge shall base His decisions.— 1. Men are justified by faith; thus it may be truly said that “according to our faith will it be unto us in that day” (John 3:36). 2. But it is no less strongly asserted that men’s works shall form the ground of condemnation or acquittal. 3. Faith and works indeed are in a sense correlatives; and both are simply manifestations of the state of the heart. They are related to each other as the ray to the flame, the stream to the fountain, fragrance to the flower. They are both the produce of an inner spiritual life which comes from Christ. 4. A man’s works, therefore, are, as the fruit of his inner being, the witness of the spirit which is in him, the materials on which he will be judged on the day of judgment. Nothing is more clear and definite in Scripture than the statement of the truth, that in that day we shall “receive the things done in the body according to that we have done, whether it be good or bad” (2 Corinthians 5:10; Revelation 20:13, etc.). 5. And this truth is conformable to reason as well. “Faith without works” must evidently be dead, and therefore worthless; and the proof of the possession of spiritual life in Christ is a life of new obedience to the glory of God. This brings us to the next fact. III. The form of the judgment.— 1. From what has been advanced it is evident that it will be simply a manifestation and a separation. The imagery used in Scripture to depict the reality is merely employed as a vehicle to bring home the truth to our comprehension. 2. Judgment may even sometimes be said to begin here. “Some men’s sins are open beforehand, going before to judgment,” etc. (1 Timothy 5:24-25). Christ’s judgments are even now on the earth. 3. But it is at the last great day that the full manifestation will take place, when the Lord, the light of the world, shall come and “bring to light the hidden things of darkness,” etc. (1 Corinthians 4:5). The good shall then be attracted to the source of all goodness; and the wicked shall then find every subterfuge vain, and seek to hide themselves from Him who sits upon the throne (Revelation 6:15-16). 4. The sentence indeed will be that already pronounced by men on themselves—it will be the declaration of what they are. Sin—separation from God, spiritual death. Righteousness—union with Christ, eternal life. Therefore the books which will on that day be opened are being written now. The deeds done in the body will manifest our state. “The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armour of light” (Romans 13:12). John 5:31-47. Witnesses to Christ.—To the unbelieving Jews our Lord graciously pointed out these witnesses to Himself, and to the divine origin and purpose of His mission which they had despised or neglected. Thus another opportunity was given to them to reconsider their position. In the first place He speaks of— I. His witness concerning Himself.— 1. It was matter of accusation on the part of the Jews afterward (this shows how falsely) that He bore witness of Himself (John 8:13). But in view of the ordinary and, in our present state, necessary custom among men not to receive personal witness alone, as the Incarnate Son He forbore to do so. 2. Taking His word in connection with His life and works, the purity of His life, the beauty of His character, the heavenliness of His teaching, the majesty of His miracles, there should have been no difficulty in receiving that word as yea and amen. And it is so to all believing hearts. 3. But in condescension to men’s weakness, and to take out of the way every excuse and occasion for offence, He waived His own inalienable right as the Truth to bear testimony concerning Himself. How great His grace and condescension! (Philippians 2:6-7). He appealed first to— II. The witness of John.— 1. I receive not witness from a man, said our Lord. The testimony of His Father is that which He chiefly relied on (John 5:37). But graciously remembering the human weakness of His hearers, He called in the testimony of the Baptist. 2. John the Baptist indeed bore witness loyally to Christ. He was as a Lamp that burneth and shineth, although it was a light that must wane; and in reference to him men for a time realised that here was a man sent from God to bear witness to the truth. 3. And what was the witness He bore? It was that Jesus was before him; that He was the Lamb of God, who should take up and bear away the sin of the world; that He was the Son of God, the heavenly Bridegroom, whose voice His bride, the Church, would hear. And what other claim did Jesus advance but this? This witness, therefore, according to their own first estimate of him, should have had weight with the Jews. But, alas! they had not received his witness, and now his voice had gone silent. But however great the Baptist was in character and office, and however powerful his testimony was to convince unprejudiced minds, Christ cannot rest on his witness alone. There is— III. A greater witness than John.— 1. The works which the Father gave Me to finish, etc. Under those works may be comprehended our Lord’s whole activity. From the divine side His works are contemplated as a “complete whole.” But in this world, during His incarnation and among men, they were done by Him at the time and in the place where they were best calculated to carry out His purpose. 2. But more especially to His miracles does this reference point. These are all to be regarded, so to say, as one witness. They form a cumulative testimony of the redeeming love of God to men in Christ. In them the old prophecies of the wonders and blessedness of Messiah’s reign were fulfilled and symbolised—they were types of the spiritual wonders which should be done in His name (Isaiah 35; Isaiah 41). In the spiritual sphere the sick in soul as in body were healed, and to the poor was the gospel preached. In the realm of nature the winds and waves obeyed His voice, so that the storm was stilled; the water was turned into wine; disease and death yielded to His word of power. All these miracles witnessed in unison to the divine origin and mission of the incarnate Son, so that He could afterward say, “If I do not the works of My Father,” etc. (John 10:37). 3. If one like Jesus rose among men to-day, would calm, right-thinking men doubt for a moment whence He derived His beneficent power and supermundane wisdom? But not alone do the works, given to Him by the Father to finish, testify of Christ. IV. The Father Himself bears witness to the Son.— 1. The Father’s witness here seems to refer to all the testimony borne to Jesus as the Messiah, outside of His personal activity as the Redeemer. 2. This was given especially in the testimony of the Father through prophets and holy men of old. “They believed; they saw My day and were glad; but the Word that came to them finds no response in your hearts, is not living and abiding in you. Thus you are unable to rise to the true knowledge of the Father, and have neither heard His voice at any time, nor seen His shape.” 3. But the Father’s testimony was given also in the miraculous occurrences which took place at Christ’s birth and baptism; and also in the evident concurrence of the Father in Christ’s works of power. And this leads naturally up to the last witness called in. V. The witness of Scripture.— 1. “If it be true,” Jesus seems to say, “that the Father hath witnessed of Me in those Scriptures by attending to the outward letter of which you think you will find salvation, then know that they indeed testify of Me.” 2. Christ is the centre of Scripture—its beginning, middle, and end. And He came to fulfil the law and prophets; for law and prophets bear witness to Him. John 5:39. The clearness and sufficiency of the witness of Scripture.—We notice these objections: Is Scripture intelligible? Has not our age gone far beyond it? Is the reading of Scripture in any way fruitful? Does it merit unconditional confidence? In opposition to this, four characteristic traits of Holy Scripture may be mentioned in its honour. It is pellucid and clear; it is sufficient and adequate; it is fraught with authority and power. And each of these characteristic traits is founded on the fact that the Scripture bears witness to Christ. Because Scripture witnesses to Christ it is— I. Clear and pellucid.—But how? 1. Is there not a science of theology which seeks to open up the meaning of Scripture by means of languages, etc.? Yes. Would that the origin and aim of theology were less forgotten! Luther’s most cherished title was that of Doctor of Theology. But a theologian must pray also, “What shall I do to be saved?” or Scripture remains to him a book with seven seals. 2. Truly, even to the prayerful believer many things in Scripture remain enigmatical. We see here in a glass darkly; and only on yonder side, when tongues and prophets cease, etc., shall we “know as we are known” (1 Corinthians 13). 3. But is it not clear when, as the gates of paradise are shut, etc., in the wilderness the tender promise of One who should bruise the serpent’s head is given, etc.? A unity of advance from book to book, one spirit of prophecy, one cry of longing, “Come, Lord Jesus”: “He it is,” said John, with outstretched finger. “To Him bare all the prophets witness,” said Peter. “In Him all the promises are yea and amen,” said Paul. “Search the Scriptures,” etc., said Jesus Himself. Here is clearness, perspicuity, to those who are pure in heart. II. Search the Scripture; it is sufficient and adequate.— 1. It contains all which suffices for the movements and necessities of the spiritual life. It will not satisfy the Athenian desire for novelty. It would then be no book from eternity and for eternity. 2. All the news-sheets and journals of last night are this morning withered leaves. And all the journals for entertainment and amusement may help to drive away ennui, but not the fear of death, the terrors of conscience, or the horror of judgment. 3. Scripture, it is true, will not minister to that importunate curiosity which would seek to tear the veil from the spiritual world; but neither does it anticipate science, nor oppose it. What men can gain by culture and research Scripture does not reveal, etc. It is enough that the Originator of heaven and earth is the same as the Author of Scripture—that He who spake the first word will speak the last—that all men may drink from this fountain and be satisfied, because Holy Scripture gives full satisfaction, since it witnesses of Christ. III. Search the Scripture; it is fraught with power.— 1. True, a number of men have not been affected by it. Philosophers sit in their chairs and despise the Nazarene and His eternal word. Leaders of thought mock at the deposed majesty of the Bible. Carnal men, etc., plume themselves on the idea that the doctrines of Scripture are coins now out of circulation. Even many preachers—they lead a dusty existence, for their Bibles are dust-covered. 2. But it is comforting that so long as there are men weary and heavy laden, thirsting after the beatitudes of the Sermon on the Mount, etc., so long as there are pain and sorrow in the world, where a Jairus has lost a child, etc., etc., so long will Holy Scripture retain its power and prove itself effective because it witnesses of Christ. But the Lord had to complain of the self-righteous and self-satisfied: “Ye will not come to Me,” etc. IV. Does Scripture thereby lose its credit? Far from it; it is self-authenticating; it witnesses of Christ—that is its authority.— 1. We Protestants have no pope. We have Christ. He is the Head of the Church yesterday, to-day, and for ever. We do not rest upon tradition. 2. Do we truly receive the Scripture? There is a dead scriptural knowledge which has no real effect on men’s hearts. Some read not at all. Others hear and listen occasionally, but their hearts burn not either with misgiving or thankfulness. And what shall be said of those who forbid the free circulation of Scripture? 3. It is the Holy Spirit who delineates Christ in Scripture, the same Spirit who writes His name on our hearts, makes us living epistles. 4. The Scripture concludes all under sin: “There is none that doeth good; no, not one.” It includes all in the invitation to reconciliation. It opens to all the way of redemption. It witnesses to Christ as God’s Son. The revelation it includes is holy, merciful, simple, deep. All in it is so divine, yet so human. Come under this authority. Take and read. Hold fast that which thou hast, that no man take thy crown.—Abridged from Dr. R. Kφgel. John 5:39. Tolle, lege.—How shall the word come to us with power if it has not already done so? The first and most obvious duty, if we desire the word to come to us with power, is to— I. Search it.—Knowledge of the contents of Scripture comes to us like all other knowledge. Then we must search it with open, teachable hearts, seeking the truth, and prepared to follow its guidance when revealed to us. You remember the incident in Augustine’s life when at Milan, tormented between his sinful life and desires and the desire to serve God, he heard in the garden the words tolle, lege. Hastening to the house, he took up the Pauline epistles, and unrolling the MS. at Romans 13, he read: “Let us walk honestly, as in the day; not in revelling and drunkenness, not in chambering and wantonness, not in strife and envying. But put ye on the Lord Jesus Christ.” It was a voice from God, and proved the turning-point in the great Church father’s career. We must, then, search for truth in it as for hidden treasure; and we must search diligently and prayerfully, not forgetting that He who is its author can best make plain to us His own word. Guizot, in the following sentences, describes this power of the word: “Where has the Christian faith been best defended? There where the reading of the sacred books has been a general and assiduous part of public worship—there where it takes place in the interior of families and in. solitary meditation. It is the Bible, the Bible itself, which combats and triumphs most efficaciously in the war between incredulity and belief.” II. But all this will be insufficient unless we use the Bible experimentally, i.e. not only to search it and learn it, but to act according to its precepts and commands. This is the highest and best proof of the Bible’s power. “If any man will to do His will, He shall know of the doctrine whether it be of God.” III. There are many who come to the Bible, not to find what it says, but to find in it support for their own ideas. What wonder if it fail to profit them? But the chief hindrance to the receiving of the word with power is indifference to the truth which it contains, and, worse still, a positive disinclination to have its light brought to bear on the dark corners of the nature. Many do not wish to be disturbed in the enjoyment of their favourite vice or sin; and, like Felix, though they may tremble when in some way the word reaches conscience, yet they put it away from them to “a more convenient season.” But that is folly in the last degree, ruinous for time, fatal for eternity! Let ours be the wise course ever to search, learn, and inwardly digest that divine wisdom which makes wise unto salvation. “The sacred page With calm attention scan! If on thy soul, As thou dost read, a ray of purer light Break in, oh, check it not; give it full scope! Admitted, it will break the clouds which long Have dimmed thy sight, and lead thee till at last Conviction, like the sun’s meridian beams, Illuminate thy mind.” Hayes.“Within this awful volume lies The mystery of mysteries: Happiest they of human race To whom their God has given grace To read, to fear, to hope, to pray, To lift the latch, to force the way; But better had they ne’er been born Who read to doubt, or read to scorn.” Walter Scott.John 5:39. Why are we to search the Scriptures?—The Scriptures here spoken of are the Old Testament Scriptures; and as it is known how highly the Jews prized those writings as the oracles of God, the force of Christ’s appeal may be estimated. And if these sacred Scriptures really did testify of Him, these unbelieving Jews were treasuring up wrath for themselves. How earnestly then should they have searched! But they were wilfully blind, and failed therefore to lay hold on that eternal life which their Scriptures revealed (Matthew 13:15). Consider the importance of the Scriptures. I. They are the oracles of God.— 1. The oracles were the responses by supposed divinities, heathen gods, to the inquiries of their worshippers. Some divine afflatus was supposed to be communicated to the priests or priestesses who served at the heathen shrine; or the image of the god was itself by sign or speech supposed to communicate the divine message; or the message was communicated by certain natural phenomena, etc. 2. The oracles of the Jews came to them by revelations through prophetic men during many centuries. They are contained in the books we now call the Old Testament; and the nature of their contents, and the striking unity shown in the progressive unfolding of the revelation, lift them high as heaven above the ambiguous and often foolish oracles of heathendom. 3. They contain what men never could have discovered for themselves concerning the nature of God, the way of access to Him, and the hope and promise of eternal life. II. They bear especial witness to Christ.— 1. The whole ritual of sacrifice and many of the enactments of the law typified His atoning work, and thus pointed forward to Him. 2. The prophets plainly foretold Him—His person; His work and the glory of His kingdom; His sufferings and death. 3. The details they give are minute and circumstantial, e.g. the period and place of His birth; His betrayal; His meek endurance under trial and scourging; His cry on the cross as of One forsaken; His sepulture in a stranger’s tomb, etc., etc. 4. Moses and the prophets, indeed, testify of Him; blot Him out of their writings, and these will become confused and enigmatic. III. They are an authoritative rule of life.— 1. None of the teachers of heathen antiquity, however great intellectually and morally, could give definite and authoritative rules of life and action. What they did give was founded on partial knowledge, and was therefore often misleading. Take, e.g., even such a great philosophical work as “The Republic of Plato.” 2. Those who take the Bible as their rule of life are led into the ways of righteousness, which are in the end ways of pleasantness and peace. These things being so, we ought therefore to— IV. Search the Scriptures (remembering that to us is given a most glorious and clear revelation)— 1. Sincerely, desiring to know the truth and conform to it. If we believe them to be God’s Word we must search, and we must obey, even when it is not agreeable to flesh and blood to do what is commanded. 2. Diligently.—How much more earnestly and diligently do men attend often to other matters! The Scriptures are worthy of our most earnest attention. Dr. Johnson, when dying, said to a young friend, “Read the Bible every day of your life.” 3. Prayerfully.—There can be no true success in any good undertaking unless we seek it in prayer. Much lies in this, for we need the Spirit’s aid in order that our carnal minds may understand spiritual things. 4. With a view to spread the knowledge of the word.—Has it blessed our souls? Then we must and will seek to bring the same blessing to others. John 5:40-47. Hindrances to faith.—The Jewish religion had become largely a racial and national question with the Jews. It was their nation, their religion, which they were concerned about; not God’s honour and glory and the advance of divine truth. They were no longer emulous of the blessing of Jehovah to the end that His saving health might be known among all nations (Psalms 67). They had fallen far below the spiritual conceptions of the prophets (Isaiah 60), and even of the law (Deuteronomy 6:5). The glory of their nation, of themselves, was their paramount aim and end. They would receive any one who came in his own name (false Christs and prophets, Matthew 24:24) if only such would promise to carry out their aims for the national glory. This being their state of mind, it was not wonderful that there was antagonism on their part toward Jesus, and enmity in their hearts to Him. “Ye will not come to Me,” etc. (John 5:40). The reasons given for this are— I. The want of love to God.— 1. It was not the love of God the Jews sought supremely; it was their own glory, their proud supremacy as the favoured race of heaven. 2. And yet they professed to have the love of God in their hearts. At least, they bound on forehead, neck, and arm, in writing on scrolls, those precepts of the law which gave love the first place (Deuteronomy 6:4-9; Deuteronomy 6:13-22, etc.); and the Pharisees especially made conspicuous the frontlet case containing those scrolls (Matthew 23:5). 3. But our Lord saw that those outward declarations did not express any inward truth. Their hearts were destitute of the love they outwardly professed. 4. And as the love of God was not in them, how could they recognise it when it came to them in Christ? Those among them who truly had that love did not fail to recognise the witness of God to Christ (Nathanael, Nicodemus, etc.). But in those in whom the love of the world reigned the love of God was shut out. So is it, so must it ever be. The consequence of this want of love to God leads to the second reason— II. The mistaking the chief end of man.— 1. The chief purpose of man’s creation, the end of his being, is the divine glory. There can be no higher aim. All our life and all its actions should be directed to this end (1 Corinthians 10:31). 2. But they who have no love to God in their hearts do not and cannot, so long as they remain in this state, glorify God in their lives, although God, who makes the wrath of men to praise Him, can make even those loveless lives redound to His honour. 3. How different was it with Christ! He, being in the form of God, deemed not His equality with God a thing to be grasped at, but emptied Himself, taking upon Him the form of a servant, etc. (Philippians 2:6-11). And He sought not glory from men, but from His Father (John 17:5, etc.). 4, No wonder, then, that the Jews did not perceive the glory of that life to which Jesus sought to win them, since their desire was for an outward, visible, personal glory, and the divine glory only as it could come to pass that way. The glory of Christ lay in what seemed the reverse of glory—in His humility (John 13:3-4), in His cross (John 17:4), in His self-sacrificing love, in His obedience unto death (Philippians 2:8-9). 5. And in His life of obedience Christ was men’s example (1 Peter 2:11-25). III. This want of love to God and mistaking of the end of life led finally to their rejection of the elder revelation and of Him who was its fulfilment.— 1. Jesus came not to judge the world, but to save it, in His life on earth. Therefore He said, “Do not think that I will accuse you,” etc. (John 5:45). It was enough to point out that, however vehemently they claimed Moses as their guide and professed to follow him, they entirely missed or rejected the very aim and end of the Mosaic economy. 2. The divine righteousness and glory are the purpose for which the law was established (Romans 2). But the Jews failed miserably in their interpretation and observance of the law (Romans 2:23), and thus failed to grasp its purpose (Romans 2:29). 3. Above all, they failed to see that the end of the law could be reached only through that substance which its shadowy types and its predictions foretold (John 5:46). Moses wrote of Christ. The Thorah is here ascribed to Moses personally, and the reference is to that special promise (Deuteronomy 18:18) for whose fulfilment the Jews professed to be waiting, and as a preparation for which the types and ceremonies of the law were instituted (Colossians 2:17). Thus, not seeing the end or purpose of the law, how could they understand Him who came to fulfil the law? These men had reproached Jesus with breaking the law; He showed them that they did not even understand the law. IV. Application.— 1. A mere unenlightened reception of Scripture, without spiritually guided searching of it, is not sufficient (1 Corinthians 2:14). 2. The elder Revelation agrees with the new Revelation of Christ. Novum Testamentum in Vetere latet, vetus Testamentum in Novo patet. 3. The rejection of the elder Revelation must inevitably lead to the rejection of the new. 4. The word of God in Old Testament and New will remain a sealed book to those who have no true love of God in their hearts, and who seek merely their own honour and glory. The true end of human existence is hidden from them; hence they reject that word which reveals it, and that Saviour who came to exemplify it and make it possible for men. NOTESJoh_5:22; John 5:27; John 5:29. The Son of Man as Judge.—The thought of judgment is wholesome in that it warns us to work out our salvation with fear and trembling. We readily think of Christ as the King who cometh to Zion meek and lowly, who calls to men: “Come unto Me, all ye that labour,” etc. (Matthew 11:28). But we should also represent Him to ourselves as He to whom the Father hath committed the right to judge the quick and the dead. Consider:— I. Those whom He shall judge.—All people who have lived shall stand before Him (John 5:28-29). 2. He shall separate the good from the evil (John 5:29). II. The law according to which He shall judge.— 1. It is ultimately the rule of love to Himself and His brethren by which faith shows itself sincere, and which manifests itself in a holy and loving activity (1 John 3:18; 1 John 4:7; 1 John 4:11, etc.). 2. Want of love is ultimately the cause of condemnation; for love to God will lead to service for Him; and also to fruitful activity in the world toward our brethren (1 John 4:20-21).—From J. L. Sommer.The great day of judgment.—I. It is drawing near for all mankind (John 5:28). II. It will bring the good and the evil to light (John 5:29). III. It will determine the lot of each individual (Daniel 12:13).—Idem.John 5:39. The true meaning of Scripture not hidden.—Search the Scriptures. Better, Ye search the Scriptures. The question whether the mood is imperative or indicative, whether we have here a commandment to examine the writings of the Old Testament canon, or a reference to their habit of doing so, is one which has been discussed through the whole history of New Testament exposition, and one on which the opinion of those best qualified to judge has been, and is, almost equally divided. Observe that all the parallel verbs in the context are in the indicative. Why should there be a sudden change of construction in this instance only? We find, then, this order of thought. 1. God has in the Old Testament witnessed of Me, but ye, with unreceptive hearts, have never heard a voice nor seen a shape of God (John 5:37). 2. Ye have not His Word dwelling in you, or it would have witnessed of Me (John 5:38). 3. Instead of receiving the Scriptures as a living power within you, ye search and explain the letter of them from without (John 5:39). 4. Ye think they contain eternal life, and hence your reverence for them (John 5:39). 5. They really are witnesses of Me, and yet you, seeking in them eternal life, are not willing to come to Me that ye may have this life. It is believed that this is the most natural interpretation.… The only objection to it of weight is that the Greek word for “search” (ἐρευνᾶτε) is one which would not have implied blame. It means to search after, track, inquire after (cp. John 7:52); but, surely, this is just the expression for the literal spirit in which the rabbis treated their scriptures. Moreover, it is not the searching which is matter for blame, but the fact of the searching and not finding, which is matter for wonder. Here, too, as elsewhere, the argument from the meaning of a Greek word must be pressed only within strict limits when we remember that it represents in translation a then current Hebrew word. The Hebrew language had a word which just at that time was frequent on every rabbi’s lips, and which exactly corresponds to it. As early as the Book of Chronicles we find mention of the Midrashim or Commentaries.… May it not be, then, that the true meaning of these words is to be found in their bearing upon these rabbinic lives and works?—“Ye make your Midrashim on the Scriptures; ye explain and comment, and seek for hidden mystic meaning; ye do all this because ye think they contain eternal life; their true meaning is not hidden; they tell of life, and ye who seek it do not hear them, and will not come unto Me that ye might have life.”—Watkins.Joh_5:25. The resurrection the hope of humanity.—We are told that the most savage nations live in a constant horror of death; their life is one long flight from it; it poisons their happiness; it bursts like a ghastly phantom upon their moments of peace. It is not death the agony that they shudder at, though there may be something terrible in that, but death the mystery, and “next to God the most infinite of mysteries;” death that slips the last cable of the soul, and sets it afloat on the shoreless sea of an eternal world; there it is that lies for them “the mute, ineffable, voiceless horror before which all human courage is abashed.” Can you wonder at this continuous dread? They know of no world beyond the grave, and what would life be without the trust in that? How purposeless and mean, how weary and hopeless; a journey leading nowhither; a gate opening upon nothing; a ship sent forth only that she may founder in the bare, unknown deeps. Look steadily at life, and consider what it is; how changeful, how short, how sorrowful. A light and thoughtless youth, of which the beauty and brightness pass rapidly away; and after that, chance and change and bereavement; cravings that meet with no fulfilment; the dying away of hopes, the disappointment of ambition,—a disappointment, perhaps, more bitter when it is gratified than when it fails; the struggle for a livelihood, the cares of a family, the deceitfulness of friendship, the decay and weakness of health and faculties, as inevitable old age comes on: and all the while heard at every silent interval with a plainness that creeps along the nerves, as though our ears caught the pacing of some ghostly tread in the far-off corridors of some lonely haunted house—all the while the monotonous echoing of death’s mysterious footfall, beard louder and louder, as day by day he approaches nearer and yet more near. And all this for so short a time that our petty schemes are broken off perpetually like a weaver’s thread, and the meanest works of our hand survive us and last on for other generations, to which our very names shall be covered with darkness. “And is this all? Is this, then, the period of our being? Must we end here? Did we come into the world only to make our way through the press, amid many jostlings and hard struggles, with at best only a few brief deceitful pleasures interspersed, and so go out of it again?” Alas for man if this were all, and nought beyond, O earth! And then again, if there be no resurrection of the dead, how infinitely pathetic, how quite unspeakably heartrending would be the phenomena of death itself. “If Christ be not risen, then is our preaching vain; and your faith is also vain; and we are found false witnesses of God; and ye are yet in your sins; and”—all this is terrible enough, but mark the pathos of the climax, a pathos too deep for tears—“and then they also that are fallen asleep in Christ are perished.” Perished! what a world of desolate anguish, what sighs of unutterable despair, lie hid in that strange word. Most of you are too young to have ever stood, as all the eldest of us have, by the bedside of death; but none of you are too young to feel how awful such a scene would be if we did not believe and know that Christ has risen from the dead. There on that low bed lies one we loved, for whom our whole hearts yearned, to whom our whole affections clung; he was noble and good, he was one of the very few who loved us, and he would have undergone for us any sacrifice, and he had borne bravely and meekly the buffets of the world. It was a short life, hardly checkered (good and beautiful and upright as it was), hardly checkered with any sunshine amid its shade; and now it is over; it ends here: the bright eye is dull and glazed; the gentle face is white and cold; the good brave heart has ceased to beat. He has no more a part in anything that is done under the sun. The day was when he would have sprung to meet us, his whole face brightened at our approach; and now he lies there, cold to the voice of our affection, unmoved by our hot tears, with all the light of the soul quenched within him; gone, if there be no resurrection, to a dreary land where all things are forgotten; all that was good in him, all that was great in him, perished for ever, as we and ours must perish soon. Oh, if there were no resurrection, bow could we bear it? Would not the thought crush us down for very grief into the same open grave? Many of you will have read the famous vision of him who saw a bridge of threescore and ten arches, which spanned the rolling waters of a prodigious tide, and how the Genius said to him, “The bridge thou seest is Human Life; consider it attentively.” “And as I looked more attentively I saw several of the passengers dropping through the bridge into the great tide that flowed underneath it; and upon examination perceived that there were innumerable trap-doors concealed in the bridge, which the passengers no sooner trod upon, but they fell through them into the tide and immediately disappeared. My heart was filled with a deep melancholy to see several dropping unexpectedly in the midst of mirth and jollity, and catching at everything that stood by them to save themselves. Multitudes were very busy in the pursuit of bubbles that glittered in their eyes and danced before them; but often, when they thought themselves within reach of them, their footing failed and down they sank. ‘Alas!’ said I, ‘man was made in vain! How is he given away to misery and mortality! tortured in life and swallowed up in death!’ ”—F. W. Farrar.John 5:27; John 5:29. The Judge it at the gate—prepare to meet Him.—Beloved! in this passage are not still greater things promised to the faithful? Verily, verily, etc. (John 5:24). Already here below is the believer possessor of life eternal, already here below is he a victor over death, and is freed from judgment. Behold, whosoever cometh to the long-suffering Judge, repentant, and judges himself in the penitent publican’s spirit (Luke 18:13), shall not come into judgment. Now sickness, poverty, loss, isolation, misjudgment, separation, affliction, and every sorrow will tend to bring you to the goal—in that you will be more than conquerors in all these things. In the Lord you have righteousness and strength. Consider your activity! That which impels you, that is yourself. And whither you are impelled there will you remain. In the direction in which the tree inclines it falls and there lies. Turned away from or turned toward Jesus—which is your position, your inner, your eternal sentence on yourself?… There is a judgment, the earth is rolling onward and mankind are pressing swiftly toward it, and the Son of man will destroy the house built on sand, and cast the guest without the wedding garment into outer darkness, and will say to the unmerciful with all their sins of omission: “Inasmuch,” etc. (Matthew 25:45). Two great divine works of Jesus are referred to in this passage—the work of resurrection and the work of judgment. In view of them should all men honour the Son as they honour the Father. Kiss the Son! Pay homage to Him while it is called to-day! Pray to Him in the holy adornment of a renewed mind, of a living obedience, of a thorough purification through His blood, so that He may not be angry with you—when His anger is kindled but a little! Woe to all who oppose Him! Blessed are all they who put their trust in Him!—Dr. R. Kφgel.John 5:35. The “burning and shining light.—John the Baptist was a burning and shining light. He was burning with zeal for the honour of God, and with love for the welfare of His people; he shone with clear ray on the sins of all classes and conditions of his contemporaries, but also with mild, gentle, and comforting beams on the work and person of the coming Saviour. Israel, however, did not take John’s earnestness in earnest. Now they childishly greeted him with faultfinding and calumny, anon and also childishly with wonder and astonishment, but remained at all times debtors to that repentance which was the chief concern. They boasted and made a show of the famed preacher of righteousness, of their great countryman, yes, even of the powerful preacher of repentance. They toyed with the impressions he made; and even basked in them. For a little while they were contented to rejoice in his light, if they could only be spared the trouble of effecting in themselves a moral reformation. It is even related of a Herod that he willingly heard the imprisoned prophet, and did many things in obedience to his word (Mark 6:20). That John was worthy of being believed, the rulers of the people themselves showed when they sent a deputation of priests and Levites to him. But if the herald were great, how much greater and more worthy of belief was the King!—Dr. R. Kφgel.John 5:39. We honour God by receiving His Word.—The Word is the true manna; it is the bread which came down from heaven; it is the key of the kingdom of heaven; it is the savour of life unto life; it is the power of God unto salvation. In it God showeth unto us His might, His wisdom, and His glory. By it He will be known of us; by it He will be honoured by His creatures. Whatsoever truth is brought unto us contrary to the Word of God, it is not truth, but falsehood and error; whatsoever honour done unto God disagreeth from the honour required by His Word, it is not honour unto God, but blasphemy; as Christ saith, “In vain they worship Me, teaching for doctrines men’s precepts.” By Esay God saith, “Who requireth this at your hands?” (Isaiah 1:12). And by Jeremy, “I spake not unto your fathers, nor commanded them, when I brought them out of the land of Egypt, concerning burnt offerings and sacrifices. But this thing commanded I them, saying, Obey My voice; and I will be your God, and ye shall be My people; and walk ye in all the ways which I have commanded you, that it may be well unto you.” Again, “What is chaff to the wheat, saith the Lord?” What are your dreams to be weighed with the truth of God? “Search the Scriptures; in them ye shall learn to know Me, and how ye should worship Me; in them ye shall find everlasting life.” “The words of the Lord are pure words, as the silver tried in the furnace.” There is no filth or dross remaining in them. They are the storehouse of wisdom, and of the knowledge of God; in respect whereof all the wisdom of this world is but vain and foolish.—Bishop Jewell.John 5:39. Apparent difficulties do not invalidate the witness of Scripture.—All those apparent discrepancies and contradictions in matters of fact, all those apparent departures from morality in matters of principle, which the unbeliever is subtle to detect and proud to parade, in the holy and blessed Scriptures, are a trial which costs the true-hearted Christian many an anxious moment of distress and perplexity, in proportion to his value for his Bible, his earnestness after truth, and his jealousy for the honour of his God and Saviour. It is no easy thing to say—but the man of Abraham’s mould will say it, as one after another of these difficulties is forced upon his notice—I may not be able to explain it, I may not be able to harmonise these seeming discords, I may not be able to separate accurately the precious from the vile, in this heap of positive statements, bold affirmations, and cruel inferences, to which you point me as the latest results of modern science, of so-called discovery, in its bearing upon the records of revelation; but of this I am sure, that anything which would shake my confidence in the absolute truth of that which is indeed God’s Word must be false, however plausible; that, whatever error may be intermingled with my idea of Scripture, or with my theory of inspiration, there can be no error in the very thing itself, which God communicated in His Son Jesus Christ; and therefore I shall not lose heart nor abandon hope by reason of any novelty which may offer itself for the acceptance of this generation: that which is true in it must be consistent with the truth, and with the Word of the True One; I may not see the meeting-point or the reconciliation, but there is a mind which beholds all things as one—His time I will wait, yea, even if it comes not to me living; for with Him is the fountain of light, and in His light, hereafter if not here, I shall myself one day see light.—C. J. Vaughan, D.D.John 5:45-46. “The letter killeth, the spirit giveth life.”—“There is one who accuseth you, even Moses in whom, ye trust. If ye believe Moses ye would also believe Me, for he wrote of Me.” Those who reject Moses thus also reject Christ. Take heed then, ye who tamper with the integrity of Scripture, of your critical estimates of the Old Testament! Again, whoever rejects Christ also rejects Moses. Hear this, ye who cherish the Judaistic spirit, and do not boast of your Mosaicism! Long ago should the true—not the imaginary—Moses have been to you a schoolmaster to bring you to Christ! And finally, ye would—be free-thinkers, despisers alike of the Old and New Covenants: Moses with threatening, uplifted tables of the law, and Christ with silent but victoriously uplifted cross, will judge you. The contemporaries of Jesus supposed that in their merely external reception and use of the Scripture they had found the pledge and spring of eternal life. They had in their hands God’s Word written on parchment rolls. They carried it also stored up in memory. They had it on their tongues in common speech, as a subject of conversation; but they had not this Word in their hearts as living and quickening. It did not try their minds and hearts; it brought no reproof to their conscience, it was to them no sure support, no comforting hope, no message from the Father’s house to assure those going homeward. Ye have never, Jesus said in accusing tones, heard the Father’s voice. He who is of the truth hears the voice of the Father in that of the Son. He who sees the Son sees the Father.… Blessed are the pure in heart, for they will see God in Christ. But when the Son of God came out of the coverings and veil of the old Covenant like a bridegroom out of his chamber, like the sun out of his tent, they passed Him by, and when He stood in their way they slew Him.—Translated from Dr. R. Kφgel. PART III. (B.)II. JESUS HIMSELF AS THE OF LIFE, BUT IS OF THE JEWS, OF NOMINAL 1. In Galilee.— (1) By feeding the five thousand He shows Himself to be the source and upholder of all things (John 6:1-13); (2) the meaning of this sign is misunderstood (John 6:14-15); (3) He shows again His power in the realm of nature by His control over wind and wave, and also in walking on the sea that He can use natural laws according to His will (John 6:16-21). 2. (1) In His teaching He offers Himself as the true bread of life, the bread of God, the bread which is from heaven, of which the manna was but a type; (2) as the Son of man who will give His flesh for the life of the world (John 6:22-51). 3. (1) The Jews murmur, and strive among themselves, on hearing this doctrine (John 6:52-59); (2) many of His nominal disciples are offended at His saying, and “went back” (John 6:60-66); (3) the disciples are led into firmer faith, which will lead ever more surely to conflict with the power of darkness, which manifests itself even in the ranks of the twelve. Second Year of our Lord’s MinistryChap. 6.—Synoptic parallels: Matthew 14:13-21; Mark 6:30-44; Luke 9:10-17. Time.—Nisan (March–April), A.U.C. 782, A.D. 29. AND NOTESThe miracle of the feeding of the five thousand is recorded by all the Evangelists (see Matthew 14:13-21; Mark 6:30-44; Luke 9:10-17). It is an entirely different miracle from that of feeding the four thousand (Matthew 15:32-39; Mark 8:1-9).John 6:1. After these things does not express immediate sequence (see John 5:1). Jesus went, went away (ἀπῆλθεν), or withdrew, went out, over (πέρας). The Sea of Galilee, of Tiberias.—Only once again is this lake called the Sea of Tiberias in the New Testament (see John 21:1). So the Sea of Galilee was afterwards principally called from the town of Tiberias, built by Herod the tetrarch, and named after the Emperor Tiberias. Probably the building of the town was not completed at the time of the ministry of our Lord; and besides, the new name would require some time before it superseded the old name. This name is that borne to-day by the small but growing modern town with its earthquake-shattered walls: Tubarξyeh.John 6:2. The miracles.—Rather the signs (τὰσημεῖα).John 6:3. Into the mountain.—The hilly, sloping side of the eastern tableland as it falls toward the lake. The place was near to Bethsaida Julias, which lay near the north-east corner of the lake, where the Jordan enters it (Luke 9:10).John 6:4. The passover was near.—I.e. the time was drawing on when it would be observed, and doubtless many of those who were in the crowds following the Saviour at this time were leisurely making their way to Jerusalem “to keep the feast.” The mention of “much grass” (John 6:10), and that the grass was “green” (Mark 6:39), gives a vivid picture of Galilee in March and April, when the whole land is carpeted with grass, amid which the wild flowers spring in rich profusion.John 6:5. A great company came (πεζοί, afoot, Matthew 14:13).—I.e. round the north end of the lake. There is a ford near Bethsaida; and probably there was then a bridge where now stands the Jisr Benβt Yacϋb (Bridge of the Daughters of Jacob).John 6:6. Prove him, i.e. to test or try him. Philip (John 1:44; John 14:8).John 6:7. Two hundred pennyworth.—I.e. two hundred denarii, which, calculating their value at about 8½d., would amount to about £7 in our money. The bread was probably somewhat like the ordinary flat barley cakes, of which five or six may now be bought in Syria for a piastre (about 2Όd.).John 6:8. Andrew and Philip (John 1:44; John 12:22).John 6:9. Two small fishes.—Or simply two fishes (ὀψάρια). As the word is used also in John 21:9-10; John 21:13, it may simply be a local Galilean word for a fish. But it may mean fish specially prepared to eat with bread as a relish (see Westcott and Watkins).John 6:10. Make the men (ἀνθρώπους).—Including women and children (Matthew 14:21), as distinguished from ἄνδρες, men only, at the end of the verse. Grass (Psalms 23:2).—See John 6:4.John 6:11. To the disciples, and the disciples.—These words are omitted in the great MSS. ΰ, B, L. They are considered by Tregelles, Tischendorf, etc., to be a gloss from Matthew 14:19.John 6:12. Gather, etc.—It is from John we learn that this was done at the command of Jesus.John 6:13. Twelve baskets (κοφίνους).—As there were twelve, they most likely belonged to the disciples; probably they were used as we use our modern travelling bags. These baskets are to be distinguished from the σπύριδες used in the miracle of feeding the four thousand. The latter were much larger.John 6:14. That prophet.—i.e. Messiah.MAIN OF THE .—John 6:1-15 The miracle of the feeding of the five thousand.—The miracle which we are now to consider briefly is one of those that show Christ’s power in the realm of nature. Like His miracles generally, it is beneficent and not destructive.[3] This, and the miracle of walking on the sea, are recorded by all the Evangelists. This miracle is distinguished sharply by several special circumstances from that of the feeding of four thousand (Matthew 15:29-39; Mark 8:1-10). The Evangelists vary slightly—although they do not contradict each other—in their accounts of the circumstances which preceded it. They supplement each other. St. John places it between the feast mentioned at the beginning of chap. 5 (probably Purim) and the succeeding passover. St. Mark gives the fullest account of the causes which led the Saviour to cross to the east side of the Sea of Galilee. The forerunner had just been beheaded by Herod; and his disciples had gone and told Jesus (Matthew 14:12). About the same time the twelve had returned from their mission of preaching and healing, on which Jesus had sent them out “by two and two.” The disciples doubtless needed rest after their labours, and time for converse, which they could not find in Christ’s “own country”; “for there were many coming and going,” etc. (Mark 6:31). John’s disciples also perhaps needed to be withdrawn for a time from these scenes of busy life. So our Lord and His more immediate followers—including, it may be, John’s disciples—sailed from the then busy western side of the Sea of Galilee to the comparatively lonely eastern shore, hoping for a time to be free from the thronging crowds. In vain. The multitudes, learning His destination, followed by land—by the road (πεζῇ). There were many sick and infirm among them, for they knew of His wondrous power (Matthew 14:14). So that the “desert place” was soon crowded where Jesus was. Nor did He turn those poor people away. He received them, spoke to them of the kingdom of God, and healed many (Luke 9:11). As the day wore on toward evening, and the westering sun began to descend behind the Galilean hills, tinting Hermon with rosy light, and the evening calm settled softly on the peaceful inland lake, the multitude lingered on, captivated by the winning accents of eternal love—witnessing with wondering gratitude the proofs of Christ’s healing power. The claims of physical nature were well-nigh forgotten; and when the day was far spent, the multitudes had not only no food with them sufficient to meet their wants, but they were far from any place where it could be procured. According to our Gospel it was Jesus Himself who first mooted the idea of feeding them. Probably He spoke to Philip early in the afternoon, and let the question simmer in the disciple’s mind, to prove, try his faith. It was also a trial of the faith of the rest of the twelve, for no doubt Philip consulted with them; and the conclusion they came to was shown by their coming as day was closing to request Him to send the multitude away. Did Philip’s weak faith tend to infect the others, and was he specially singled out for trial that his faith might be strengthened? (John 14:8-14). It seems strange that the disciples, who had witnessed already so many of the Redeemer’s mighty works, should begin to compute the sum of money (about £7 in our money) needed to procure even the simplest provision for so great a crowd. At His word, however, the disciples found out what provision there was among the company. “A lad was present who had five barley loaves,” etc. (John 6:9), but what, truly, were they “among so many”? At the command of the Saviour, however, the people were seated in order on the green grass—green and luscious at that season; and after giving thanks He distributed through the disciples this small provision, which multiplied miraculously in His hands. In the end all were satisfied—shown by the fact that at Christ’s command the fragments remaining were gathered into the disciples’ travelling hand-baskets (κόφινοι). And the people departed, firm in the conviction that He was “that prophet,” etc. (John 6:14). [3] Even the two which seem of an opposite tendency—the destruction of the herd of swine and the withering away of the barren fig tree—have their beneficent side, i.e. the removal of what was evil and useless.I. This miracle we may call an act of creative might.—The time when it was wrought was near the passover; and at that period the valleys and hillsides would be clad with sprouting corn. In parts of the Jordan valley itself the fields might even be assuming harvest tints. The corn, however, was not yet ready to be used as food. And Jesus, by His creative might (John 1:3-4), out of the small provision from the hands of the lad, made such increase that the multitude did eat and were satisfied. It was a rapid and instantaneous way of producing that which is prepared by gradual processes for man’s use, by Him with whom “one day is as a thousand years.” The same wonder in different form transpires periodically before our eyes: only we have become so familiar with it that we fail to recognise it as a perpetual proof of God’s creative power. Consider the amount of food required daily for a whole nation, or even for a large city. Thousands on thousands are employed daily in catering for this food supply. The food stuffs are gathered from every region of the globe almost. Whence do these stores come? Who ultimately provides them? Who feeds the teeming millions of men and other living creatures in the world? It is the providence of Him on whom we all depend—who opens His liberal hand and supplies the wants of “every living thing.” We are surrounded on every side by proofs and evidences of His creative might. If we would but open the eyes of our understandings, and look deeply enough into the nature of things, we should see at each seed-time and harvest a perpetual wonder, and realise that we are surrounded on every side by what has well been called “the natural supernatural.” When we consider these things sufficiently, such a wonderful work as this we are considering is just what we might expect from Him who is revealed at the beginning of this Gospel as the creative Word.II. The miracle further teaches us a lesson of trust in the divine care—and in our Redeemer, that He will, as He can, supply every necessary gift to us. Human life is a hard training-school for some. But “sweet are the uses” of such a severe training if borne aright. Men born to affluence may be and often are tempted to forget to whom they owe the daily provided gifts scattered in profusion around them; whilst those who pray with the sense of need to a divine Father, “Give us each day our daily bread,” are kept in a wholesome sense of their dependence on Him “who is above all, and through all, and in all,” and with a confident feeling that their trust is not misplaced or vain. The crowds of passover pilgrims who turned aside to listen to Christ’s words of heavenly wisdom in the desert place by the Galilean lake realised, for the time at least, in their experience the fulfilment of the promise: “Seek ye first the kingdom of God, and all these things shall be added unto you.” And so all Christ’s disciples may in the same trusting spirit go about their Father’s business, assured that every needed gift will be given them; that the creative might (and providential love and care) which supplies the wants of every living thing—which fed the “five thousand men, beside women and children” (Matthew 14:14), at Bethsaida Julias—is unresting and unfailing still. The poorest and most tried if faithful will find it ever the same. III. The lesson of this miracle of Jesus—the spiritual lesson—was not learned by all who witnessed it.—Many of the people continued to follow the Saviour in expectation of repetitions of this wonderful work. They sought for the meat which perisheth,—not for the spiritual bread which endureth, for the heavenly manna of which if a man eat he shall never hunger. So let this miracle be to Christ’s people not merely a fact in the story of our Lord’s life on earth—not merely another link in the chain of evidence of His divinity. Let it become a parable of divine truth, leading men to see Christ as the source of all true spiritual nourishment, the Heavenly Manna and the Bread of Life. Then, when He has been sought and found thus spiritually, it should teach a lesson of restful dependence on God, the source of all life, and on Christ, who, out of His infinite fulness, will freely give His people all things. Harvest Festival Homily.—The passage read, which shows Jesus with wonder-working power feeding the starving multitudes, proving His disciples, and strengthening their faith, will furnish us useful lessons, and thus raise the harvest festival, beyond its relation to creation merely, to the higher region of a spiritual Christian festival. The harvest festival becomes then a Christian festival when Christ leads us therein—1. To stronger faith; 2. To ministering love; 3. To the confession of thankfulness; 4. To faithfulness in little things. Teach us, O God, giver of every good and perfect gift, to sow in childlike trust, so that we may reap with praise and thanksgiving. Amen. I. The harvest festival becomes a Christian festival when it leads to stronger faith.—Many people followed Jesus because they saw the signs He wrought on the sick. The thought that He was Emmanuel flashed through their minds. It remained doubtful, however, whether the miracles wrought for the sick were realised as signs for the strengthening of faith, or whether these would lead to material misconceptions. It was enough for Jesus, who lifted up His eyes and saw many people coming to Him, that, touched with sincere compassion, He should permit the sun of His benevolence to arise upon good and evil, as He said, “Whence shall we buy bread?” etc. (John 6:5). And John, our narrator, shows himself not merely to have been an eye and ear witness, describing the scene minutely, the grass, etc., but also bosom friend and beloved disciple of Him who came from the bosom of the Father. This he shows in that he was entrusted with the design of the testing question, as he writes, “And this He said,” etc. (John 6:6). Whoever comes into Jesus’ presence, on him Jesus lifts His eyes in blessing. Whoever begins to believe must be content to submit to testing questions which put weak faith to shame and banish unbelief. The premeditated divine work appears so much more glorious in view of Philip’s estimate that two hundred pennyworth of bread would not suffice, and after Andrew had brought the information about the five loaves, etc. These statements only confirmed the difficulty—did not remove it. Whence shall we buy bread? Is not this question repeated year by year, with every spring which may find the winter sowing safe, but may also find it ruined by frost; with every summer, which may see the fields ripening, but perhaps also desolated by thunderstorms or hail; with every autumn, which may see the grain harvested, but which at the last moment may bring disappointment? Each season furnishes us new examples of our dependence on the almighty, living God who balances the clouds, etc. (Job 37; Job 38, etc.); who put the fourth petition (Matthew 6:11) into man’s mouth and promises to grant it. Nature does it, so the modern heathens tell us, who imagine they have deposed the eternal Lawgiver and replaced Him by the laws of nature. If the curtain is drawn up the stage is seen to be empty. Fools say in their hearts, “No God.” But God’s children say every seedtime and harvest, “Abba, Father.” Here in the gospel narrative stands He who said, “My Father worketh hitherto and I work,” who knew what He would do, to whom no supplicating family (chap. 11), no surrounding multitude ever came in vain; whom no need ever nonplussed, but who also maintained as the fundamental law of His religion, “Seek ye first,” etc. (Matthew 6:33); who gives not alone daily bread, but also has made ready His eternal word, and seeks through the gifts to lead men back and up to the eternal Giver. A large number of the five thousand however … thought of the Lord merely as a Master or Steward, and would have taken Him and made Him a king. “O Lord, do not Thine eyes look upon faithfulness?” (Jeremiah 5:3). Thy giving and Thy withholding … Thy anticipating and delaying—in oppression and deliverance, in all things, He seeks to prove, to purify, to strengthen faith. Yonder, by Tiberias, Jesus knew what He would do. He has ever thoughts of peace toward men. He slumbers not, etc. Believest thou this?… Is your faith strengthened in times of trial? Then “Thou stand’st not alone, over thee is thy Lord, who will keep and uphold thee:Thou stand’st not alone, for around thee are ministering angels.”II. The harvest festival becomes a Christian feast when Christ prompts us thereby to render loving help to others. The Lord took His disciples as fellow-labourers and helpers in His benevolent purpose.… The Lord gives His help mediately. As He wrought this wonder by increasing the food at hand, by multiplying the offered provision, so He employs men to aid their fellows—the disciples to help the brethren. He makes them ready to help, breaks and shames the natural selfishness and slothfulness of the flesh. In His farewell discourse He said, “The poor ye have always with you”; and again, “What ye have done unto the least,” etc. (see also James 2:15-16; 2 Thessalonians 3:10; 1 Timothy 5:8). In the case of those lost in vain traditions, in whom benevolent action sickens, withers, and dies, He turns the evasive question, “Who then is my neighbor?” into the question of conscience, “Who was neighbour to him who fell among thieves?” It is true the Lord makes a distinction between the gifts of ability and opportunity for well-doing (parable of ten pounds). And no state-monger, or people’s tribune, will ever charm away that distinction. But the love inspired by God, the consciousness of responsibility for our own knowledge and action, the true feeling for a brother’s well-being, can make low the mountains and exalt the valleys, bind up the wounded and support the weak.… We must be like stewards waiting the coming of our Lord.… Compare modern communism with the early apostolic Church. In the one there is levelling down by force; in the other equal participation and communication in the ministry of love. In the one case the robber command, Give what is thine; in the other the fraternal word, Take what is mine.… When, therefore, will the harvest festival become truly Christian? When it calls to a Zaccheus, Render back your desecrated Sunday, the wages detained and curtailed, etc. When it summons an Andrew and Philip to give of what they receive to the needy, for the upbringing of the orphan, the care of the aged, the sheltering of the sick, institutions for rescue, the education of future servants of the Word, etc. III. We read that Christ took the loaves and gave thanks. A profession of thankfulness should not be wanting in a Christian harvest thanksgiving festival. Christ, the only begotten, etc., in whom dwelleth all the fulness of the Godhead bodily, on whom the Spirit descended (John 1:32), who at Cana changed the water into wine, here broke the bread with giving of thanks.… Notice (John 6:23) the feeding of the five thousand is connected with this giving of thanks. The day was coming when He would hold another and a greater feast. On that night in which He was betrayed He would say, “Take, eat,” etc. But before He took bread, the communion of His body, and raised the cup, the communion of His blood, He would give thanks, so that His sacrament could be called a Eucharist. And is the hymn “Now thank we all our God!”to be sung only once a year at harvest thanksgivings? The Fathers were not ashamed of a grace before meat; rather would they have been ashamed at the omission of it!… If any seek to insinuate, as is often done, that faith and science stand irreconcilably opposed to each other, and that the telegraph, the electric light, and the locomotive have gained the day, it may be freely conceded that science and invention show the conquest of the material by the spiritual, and only the unthinking would inveigh against or overlook those proofs of the nobility of the mind of man. But the religio-moral problems still remain—the themes of the regeneration of the sinful human heart, and the glory of redemption. Or can any one escape from an evil conscience by rushing away on iron tires? Or will the religio-moral misery of the time be alleviated because the electric light shines on it? Or is comfort at the loss of some loved one brought by the fact that the news of it was spread by the telegraph?… Thrice fools are they who do not acknowledge and praise God as a God from whom all we possess comes: body and soul, knowledge and power, law and gospel, grace here and hope for hereafter! From the thankless hand the good gift passes away; to an unthankful eye the world is gloomy. He is men’s light. With the upright God will show Himself upright, etc. (2 Samuel 22:26-27). He who possesses with thankfulness, to him will be given, etc. (Psalms 103). IV. Faithfulness in little things is a lesson of a true harvest-thanksgiving. Love, thanksgiving, faithfulness in little. He commanded the disciples to gather the fragments, and they gathered, etc.… It is faithfulness in little things which, when the multitude are satisfied, commands, Gather the fragments. To Him, to whom the feeding of the five thousand was not too much, the gathering of the fragments was not too little. To despise what is little, to neglect what is small, not to care for the pence, is often the beginning of ruin to many a household.… Paul, who could aver, I know both how to be abased, etc. (Philippians 4:12), was so true to his principle that he wove the command of love and duty into one when he wrote, “Owe no man anything, but to love one another,” etc. (Romans 13:8). To possess little and yet to boast great things, to borrow and squander, to promise and not perform; at one time not to permit children to acquire learning, at another sinfully to overtask youthful powers untimeously,—by a few such strokes may be described the miserable domestic life of many a family. Franklin thus sums up his household and people’s domestic economy: The fear of God, Industry, Thrift! There only remains to be added the fourfold exhortation to self-examination. Whence is faithfulness in little things to be learned if not through a conscience quickened by Christ? Whence a tender conscience if not through the communion of a thankful heart with the thrice-holy God? Whence an enlarged heart if not through a daily struggle with selfishness? and whence faith if not through the word of God and prayer? (Psalms 119:32; Psalms 119:36).—Abridged from Dr. Rudolf Kφgel. John 6:11-13. Christian temperance.—The Saviour of the world, in nourishing the multitudes, teaches us that Christian temperance which we should observe in eating. I. Jesus Christ teaches us in the nourishment of the body to avoid what is faulty and harmful.— 1. Avoid a too great attention to the solace and maintenance of the body. Jesus led the people into a desert place where there was little that promised material satisfaction, where the main attraction was spiritual. Very different it is with too many, who, as St. Paul says, make their belly their god (Philippians 3:19). 2. Avoid excess.—Nature is content with what is necessary. Jesus Christ never thought of the bodily wants of those people until it was absolutely necessary to do so. Men go far beyond this often. Indeed, as it is said in Scripture, men make themselves like the beasts that perish. The beasts, however, have this advantage, that they are satisfied with what is sufficient for them. 3. Avoid luxury.—Jesus Christ nourished the people with bread only. “God,” says Abbι Rupert, “gave the Israelites in the desert most exquisite food. The people asked, and He brought quails, etc. (Psalms 105:40). But it was not so much a gift of His liberality as a chastisement to punish them for murmuring.” There is nothing more dangerous and pernicious than luxury. It gives power to the forces of our carnal nature to revolt and cast off the yoke of Christ. II. Jesus Christ teaches us how the nourishment of the body may be sanctified, and shows us how we may attain to this. How? By asking a blessing on the food, and by giving thanks; by His adorable presence, and by works of love. 1. He gave thanks to His Father. We should follow His example. It is from God we receive what is for our nourishment. This, among other practices, distinguished the early Christians from the heathen. And surely it is a strange thing that we should receive and enjoy the gifts of God without thinking on Him or giving Him thanks! 2. It was in the presence of Jesus Christ that the people received the nourishment which He provided and distributed. God is everywhere present, seeing all things; but it might be said that He is often more especially present in places and at junctures where we might be in danger of forgetting ourselves, as in our entertainments. But it is just here that we should not lose sight of Him. The heathen even were accustomed sometimes to bring their idols to their feasts, etc., under the idea that those false gods would teach them moderation. But because we too often forget our God, omnipresent though He is, what happens often? Judge from the example of Belshazzar. If God does not visit us so openly His secret judgments are not less awful and terrible. 3. Jesus Christ commanded that what remained over should be gathered up to serve for any who might afterward come. Thus the rich should aid the poor from their abundance. St. Louis fed a number daily from his table. There is much wasted in the mansions of the rich that might succour the poor. Yet many are allowed to perish, whilst the forgetful expose themselves to the fate of the rich man of the parable. Let us learn to free ourselves from the slavery of the body.—Bourdaloue.The true bread of life.—Jesus went forward to die; the Lamb of God beareth away the sins of the world. But the redemption of Christ can avail for thee, and thy heart rejoice (Isaiah 66:10), only in the reception of the true Bread of Life, i.e. when the Lord and Saviour Himself has been received by thee through faith, and in the Word and ordinances wherein He is offered to thee. We consider in regard to this Bread of Life— I. The need thereof.— 1. The people followed Jesus; but for the most part because of the signs and wonders He performed. Even as they needed bread, so their heart was empty of real trust in the gospel. 2. Our natural man is carnally minded and seeks “good times”; this may perhaps be agreeable to the fleshly nature, but even thus only in appearance; at all events, the spiritual man languishes, faith becomes ever weaker, the life ever more alienated from God; and in all the superfluity which the outward man enjoys the inner man starves, and forfeits temporal and eternal salvation, or runs the risk of doing so. Man “cannot live by bread alone,” but needs the Word which proceeds out of the mouth of God for the nourishment of his soul. II. The preparation thereto.— 1. Jesus saw the need of the people; He let it be seen that without His setting to work there was no help possible (John 6:5-9). He brought home to Philip the littleness of his faith; He made use of the slender provision—had the people arranged in orderly fashion, took the bread, and gave thanks. 2. Jesus brings home to our consciousness our inability, and the weakness of our faith, so that we may turn to Him for help. He holds out to us the ordinary means of grace, the Word and ordinances, because He will even link to these the powers of grace, which are necessary to us in every contingency. He directs us to prayer, through which the means at hand are blessed and their employment assured. III. The reception thereof.— 1. Every individual in the multitude received, none was omitted. Every one who had eaten was satisfied, and there remained much over. 2. Old and young, rich and poor, whoever comes to Jesus hungering for grace, receives through the Word and ordinances nourishing and healthful food, and that in richest measure. There remains from the blessing of the Sabbath, e.g., something over for the work-day. From this Bread all gain comfort and strength, which will serve us not alone in special contingencies, but will hold out through life. IV. The blessing therein.— 1. The multitudes, in consequence of this miraculous feeding of the five thousand, acknowledged Jesus to be the promised Prophet (Deuteronomy 18:15); they desired to make Jesus a king—in earthly fashion to be sure. 2. The Word and ordinances reveal Jesus to us as our all-sufficient Saviour; for thereby are we filled with comfort and strength, established in the knowledge that Jesus is the promised Prophet, High Priest, and King, and thus mighty enough to free us from the awful misery of sin and death. We are then mightily drawn to choose Christ as King to reign in our hearts, to let Him rule there, and so to walk in newness of life.—J. L. Sommer. How the Lord Jesus proves Himself to be our true helper.—He shows Himself to be our true helper:— I. In His desire to help.— 1. He sees not alone the material, but also the spiritual wants of the people. 2. He has compassion on the multitudes ere they complain to Him of their needs. 3. He comes to the resolution to feed the people, not only materially but spiritually (John 6:6). II. In His power to help.— 1. He finds means to which He can link the miracle. 2. What He takes in His hand is multiplied, and attains His purpose. 3. When He gives not only have all who receive enough, but there remains much over. III. In His wisdom in giving help.— 1. He caused the people to arrange themselves in order so that none might be passed over. 2. He points in the course of His succouring them to prayer, whereby the spiritual blessing is added to the material. 3. He thwarts carnal ideas, which are connected with material blessing merely, and directs men to His spiritual kingdom.—Idem. NOTESJoh_6:1-3. This incident, while showing forth Christ’s glory, marks the crisis of His ministry in Galilee.—These incidents in the Galilean ministry are recorded for two principal reasons: 1. As manifesting forth the glory of the Saviour; and 2. As marking the culminating point—the crisis of the ministry of our Lord in Galilee. Three causes contributed to that extension of our Lord’s ministry in Galilee, of which this forms a part: the twelve who had been sent out two and two had returned (Luke 9:10); Jesus had heard of the death of John, and also that Herod the tetrarch was declaring, on hearing of the works of the Lord, that Jesus was John come again; and furthermore our Lord needed rest from labour (Habakkuk 3:15; Mark 6:31). John 6:3. Jesus went up into a mountain, etc.—The Lord of glory incarnate suffered the sinless infirmities of humanity. 1. His body needed rest and refreshing as ours do; and when labours had been excessive He felt the need of rest and retirement. 2. His heart needed cheering and comfort through communion with His faithful disciples, and away from the feeble, unbelieving multitude; and 3. His spirit must needs be refreshed by uninterrupted communion with His Father. John 6:5. Jesus saw a great company come unto Him, etc.—The reason why so many followed our Lord was, no doubt, for the most part because of the fame of His miracles; but in part also because those who had hitherto followed John were now most likely attracted to Jesus.—J. J. Weigel. John 6:5. Grace needed for hard times, material and spiritual.—Want and poverty are grievous, and a rich measure of spiritual power is needed to sustain both, and that men may not fall into temptation and sin in consequence of them.—Idem. John 6:5. Hard times.—Yes, truly, but thy sins are also burdensome. Lay thy poverty and thy sin in the balance, and see which weighs most heavily.—Idem. John 6:7. Gold and courage.—If we have gold then we have courage enough; but if we lack gold our faith is apt to fail. Thus Philip’s reckoning is not founded on faith. “With gold, men are bold”; for gold men can purchase all things. “Gold sped, courage fled,” for men do not expect to get something for nothing.—Idem.John 6:9. God’s store is never empty.—It is easy enough to utter the prayer, “Give us this day our daily bread,” when it lies before us—when we have enough and to spare. The test of faith is to continue the prayer when the cruse of oil runs low, and the barrel of meal has been emptied. But even then the true disciple will remember the promise: “Seek first the kingdom of God, and all these things shall be added” (Matthew 6:33). John 6:11. The spiritual reception of material gifts.— 1. A Christian should first show his care for the soul in prayer, and then for the body by taking fit nourishment. 2. A table sanctified by prayer and thanks is never void; like a spring it is ever full. 3. The Lord gives nourishment to His people according to His own will, not according to theirs.—Weigel.John 6:15. Earthly crowns are unstable.—The world gives its crowns as rewards. To-day it sets them on men’s heads, to-morrow it removes them. Enduring crowns are only to be found in heaven (2 Timothy 4:8). The blessing of solitude.—Solitude is beautiful and grand only when it is chosen as a quiet resting-place, in which we can hold converse with God.—St. Gregory.Joh_6:11. Christ’s care for all forms of human want.—What are the lessons of the “sign”? It teaches Christ’s care for all forms of human want. It reveals His continuous working as sustainer of physical life. In the miracle, some of the links ordinarily present in the chain which binds physical results to the divine will were absent; but their absence or presence does not affect the reality of the connection between the staple from which it hangs and the last visible effect. The cause of all physical phenomena is the will of God, and that will works in and through Jesus Christ, in whom is life, and without whom nothing created subsists. He is Sustainer as well as Creator. He holds the stars in His hand, and He opens His hand, with the print of the nail in it, and satisfies the desires of every living thing. But the great lesson of the miracle is that which our Lord Himself drew from it, in the following discourse on the bread of life.… The result of the miracle is next presented in two ways—the abundance left over, and the people’s excitement. As to the former, note that the “broken pieces” are not the crumbs that littered the grass after the feast was over, but the pieces broken for distribution. John alone records that Christ commanded the gathering. He thereby taught economy in the use and storing of His gifts, and bade the disciples recognise that dependence on His miraculous power does not absolve from the exercise of ordinary prudence. But if we regard the whole incident in that symbolic aspect in which He Himself presents it in the subsequent discourse, this abundant overplus and the care taken of it are fruitful of instruction. Men, women, and children all found enough in the bread from His hands. The world scoffs at the barley-bread which Jesus gives, which seems coarse to palates spoiled by the world’s confectionery; but it gives life to the eaters. If any man wants dainties that will tickle his diseased or fastidious appetite, he will have to go elsewhere for them; but if he wants bread to stay his hunger, let him go to Jesus, who is “human nature’s daily food.” But not only was there enough for each, but the twelve baskets were filled—one carried by each apostle probably—with the food that had been prepared and was not needed. “The gift doth stretch itself as ’tis received.” Other goods and possessions perish with using, but this increases with use. The more one eats the more there is for him to eat. All the world may live on it for ever, and there will be more at the end than at the beginning. In Christ’s gift of the bread of life there is always a certain unappropriated overplus, a quality of infinity of resource, which surpasses our present power of reception, and encourages us to hope for larger possession when our faith is enlarged. That unrealised possible attainment is not to be left unheeded, but to be gathered up in the baskets of our growing faith, our more ardent desire and more lowly obedience, that it may be food for to-morrow, when we are able to make it our own. The unwon treasures of His grace should stimulate endless hope, aspiration, and effort. To-morrow shall be as this day, and much more abundant. That hope is folly, and worse, if cherished in regard to any life but a Christian life. Not to cherish it in regard to the Christian life is to fall beneath our privileges, and to lose the unused abundance prepared for us by the Master of the feast.—Dr. A. Maclaren. AND NOTESJoh_6:17. Jesus was not yet come.—They had probably understood that He was to meet them at some point on the shore.John 6:19. As the stretch from the point where they set sail to Tiberias was perhaps seven to eight miles, the disciples had probably made only about half the distance (Mark 6:47). Jesus walking on the sea (ἐπὶτῆςθαλάσσης).—Not along the shore, as some rationalistic critics suggest. The whole narrative is against such an interpretation (see also Matthew 14:28-33), which is quite conclusive against this conjecture.John 6:21. They willingly.—They were willing to receive Him, etc.MAIN OF THE .—John 6:16-21 Christ the hope of the faithful and of His Church in peril.—This narrative of St. John must be taken in connection with the parallel passages in the Synoptists (Matthew 14:22-33; Mark 6:45-52, which see), which give a more full and circumstantial account of this incident. St. John’s purpose, it may be, in his manner of narrating the incident, was to emphasise our Lord’s true kingship. He would not consent to be made a king after the desire of the Jews; but He showed in this miracle His true royal dignity. It was for this reason in part that He constrained His disciples to depart to the other side, whilst He remained behind. He did not wish them to be infected with the carnal enthusiasm of the people, and it was perhaps the rising desire in their hearts that He would comply with the wishes of the people that made it necessary for Him to constrain them (Matthew 14:22) to depart. And besides, He would turn the occasion into a means of strengthening and confirming their faith. I. Peace on the mountain side.— 1. After the miracle of feeding the five thousand, which had been wrought on some plain near the lake most likely, our Lord retired alone to the mountain (whither He had gone before the miracle, John 6:3), in order to escape the throng of people who wished to proclaim Him a king. But as His kingdom was not of this world, His crown no tinsel or even golden crown of earth, to be placed on His head with acclamation by men, but, so far as this world was concerned, a crown of thorns, He went in the gathering darkness to the solitary mountain side. 2. Yet another purpose also impelled Him thither. It is true the divine Son was ever conscious of His Father’s presence; but as the Son incarnate He needed these periods of restful, undisturbed communion with the Father, whence He came forth strengthened for His work. 3. And especially at such a time would He need this strengthening. The people altogether misunderstood His mission; even His disciples were prone to be led away by the prevailing Messianic conceptions, whilst one of them “had a devil” (John 6:70). Therefore the incarnate Son needed to be strengthened now by close and uninterrupted communion with the Father, as in Gethsemane and in other crises of His ministry. II. Trouble on the sea.— 1. Meantime the disciples had embarked for Capernaum. It would almost seem as if they had tarried for Him at some point along the eastern shore; but, as He had not come, in obedience to His order, previously given no doubt, they launched forth (John 6:17): 2. One of those sudden storms which sweep down on the deep trough in which this land-locked lake lies arose soon after the disciples set sail, and drove them, in spite of laborious rowing, toward the middle of the lake, so that when the fourth watch of the night began the toiling vessel was still far from its destination. 3. When suddenly, in the “struggling moonbeams’ misty light,” shining intermittently through the storm-rack, they saw that which confounded and terrified them—a human form treading securely over the heaving waters. III. Peace on the troubled waters.— 1. On the solitary mountain side Jesus did not forget His followers. As before said, His intention was doubtless to strengthen their faith by that night’s experience. He saw them as they toiled in rowing. But they must be prepared for the hour when He should have to go hence, and they should be left alone to buffet with the winds and waves of the world’s opposition. 2. But when the moment He saw fittest had come He appeared near them walking on the storm-tossed waters. The first effect on them of His appearance was a sensation of terror. They forgot their Master’s power—that once before He had risen from sleep and stilled the storm, with words of rebuke to them for the weakness of their faith (comp. Matthew 8:26). They forgot that His power had, but a few hours before, been manifested in the feeding of the multitude. They had now to learn that that power availed though space and storm should for the moment sunder them from Him. And in His cheering hail over the stormy waters, “It is I, be not afraid,” we hear the prelude of the comforting words, “Let not your heart be troubled,” and the resurrection greeting, “Peace be unto you” (John 14:1; John 20:19; John 20:26). 3. Now they joyfully recognised their Lord, and were willing—heartfeltly willing—to receive Him into the ship. And after the incident in which Peter figures conspicuously, and which is recorded by the other Evangelists, Jesus entered the ship, the storm subsided (Matthew 14:32), and the vessel, obeying Him who rules in all the realms of being, was “immediately at the land whither they went.” IV. Christ comes still to His people in storm and trouble.— 1. This miracle, like most of those wrought by our Lord, has a spiritual purpose, as well as that it was immediately intended to effect. His words of cheer, “It is I, be not afraid,” still ring out in the night and storm and tempest to comfort His people, and have done so in all the centuries since that night on Galilee. 2. Christ has passed from our view into the heavenly mount of God, and we have perforce to launch out here on the stormy sea of life. But shall we not, even in the darkest and most troubled hour, remember all He has done for us, His miracles of mercy and power in the past—all His goodness? and can we forget that the Shepherd of Israel, of His own people, neither slumbers nor sleeps, and that in the hour of need He will appear to our aid? 3. And when He does come it may be in unwonted fashion, it may seem as “purposing to pass by” (Mark 6:48), or as to the disciples at Emmaus “as though He would go further.” Yet it is but to quicken our faith and lead us to put confidence in Him, and trust in the fulfilment of His promise that He is with us always (Matthew 28:20), even when we cannot recognise Him in the events and circumstances that surround us. And thus, even in the solemn hour when we must fare forth across the waters of death, we shall, if faithful, know that He is near, and hear His cheering word, “It is I, be not afraid.” 4. The Church has fitly appropriated this incident as a type of her experience at earnest periods of her history. So, in these latter days, when fiercer storms than she has before experienced beat upon her, and her company strain wearily, it may often seem vainly, at the labouring oar, let them take courage, remember the past, and believe that He is near. “And all is well, tho’ faith and formBe sunder’d in the night of fear;Well roars the storm to those that hearA deeper voice across the storm.”Tennyson. NOTESJoh_6:17. The Christian life under the figure of a voyage.—We see:— I. The peaceful commencement;II. The stormy progress;III. The happy termination.John 6:18. The progress of Christ’s Church on earth like that of a ship.I. The ship has to contend with the winds and waves;II. The ship’s company are fainthearted and fearful often;III. But the Lord leads it by His powerful hand to the quiet haven.—J. L. Sommer.John 6:18. Storms on the Galilean lake.—The traveller on first viewing the Lake of Galilee, approaching it either from the heights above or the Jordan valley, generally looks on a calm and tranquil scene. Lying far below the level of the Mediterranean Sea (600 feet), shut in by sloping hillsides, which are in reality depressions of great tablelands, it seems always the same peaceful, beautiful sheet of water. Its rippling wavelets glitter in the sunshine and murmur gently along the shore; and over the sunlit reaches the wild aquatic birds wing their flight. It would almost seem as if no wild commotion could break in on and disturb the restful scene. But in Syria and Palestine during winter and spring sudden storms arise at pretty regular intervals, lasting usually two or three or more days. Then the turmoil of the elements is often awe-inspiring and grand. The rains fall with tropical violence, lightning flashes all around, whilst the thunder crashes overhead and reverberates among the valleys and ravines of the hillsides. From those heights the storm-winds rush in fury and roar over the level country, lashing the waters of those inland lakes into stormy commotion, and sending foam-capped waves dashing on the shore. It was probably such a storm as this—one of the last of the season—that met the disciples. We have several hints of this well-known phenomenon of the regularly recurring winter and spring storms in Syria in the gospel narrative, not the least interesting being the graphic description in the concluding parable in the Sermon on the Mount. John 6:19. The will of Christ potential in the miracle of walking on the sea.—It is a docetic view of the person of Christ which conceives of His body as permanently exempt from the law of gravitation, and in this way explains the miracle; a hard and mechanical view, which places the seat of the miracle in the waters, rendered solid under His feet. Rather was it the will of Christ which bore Him triumphantly above those waters; even as it was the will of Peter, that will, indeed, made in the highest degree active and potential by faith in the Son of God, which should in like manner have enabled him to walk on the great deep, and, though with partial and transient failure, did so enable him. It has been already urged that the miracle, according to its true idea, is not the suspension, still less the violation of law; but the incoming of a higher law, as of a spiritual in the midst of natural laws; and so far as its range and reach extend, the assertion for that higher law of the predominance which it was intended to have, and but for man’s fall it would always have had, over the lower; and with this a prophetic anticipation of the abiding predominance which it shall one day recover. Exactly thus was there here a sign of the lordship of man’s will, when that will is in absolute harmony with God’s will, over external nature. In regard of this very law of gravitation, a feeble remnant of his power, and one for the most part unconsciously possessed, survives to man in the unquestionable fact that his body is lighter when he is awake than sleeping; a fact which every nurse who has carried a child can attest. From this we conclude that the human consciousness, as an inner centre, works as an opposing force to the attraction of the earth and the centripetal force of gravity, however unable in this present time to overbear it.—Archbishop Trench.John 6:19-21. The threefold word of comfort from our Gospel unto all troubled souls.I. Be not afraid! for we have near us One who is our Lord and who will be with us even to the end of the world (John 6:19-20). II. Be not afraid! for however strange and unwonted the manner in which He may come to us, His presence will ever bring us joy (John 6:21; John 6:1 st cl.); III. Be not afraid! for when He is with us we shall speedily arrive at the desired haven; His presence will bring us success in our labours for Him (John 6:21; John 6:2 nd cl.). Joh_6:18. Who is Christ?—Are our opponents right, and has Jesus gone never to return? The ground seems to be giving way beneath our feet! Now, indeed, is the time when faith must “be silent” before the Lord. Yet, what is it comes toward us through the darkness of the night? What kind of appearance is it for whose feet the rolling waters form themselves into a bridge? “It is a spirit”—so imagined the troubled ship’s company on Galilee.… [Equally astray are] those shortsighted interpreters who seek to lead men to trace back the greatness of Christ to a delusion, a seeming greatness, projected on the uncertain and wavering mists of tradition, on the concave mirror of a lively imagination. “He cannot have been really and truly the Son of God; but the superstitious and easily misled multitude proclaimed Him to be so. He did not speak the word of life, nor was He Himself the Word of life, but simply a pious fraud, a spontaneous poetical creation invented by various accomplices. Thus the forgery was executed. He will not quicken us either now or hereafter; but in our common speech and in our thought we may keep Him continually in existence from generation to generation. In all the history there is only a small kernel of fact worthy of belief: the envelope is a floating cometic mantle composed of sheer imaginations, legends, exaggerations, and misunderstandings.” Church of the Lord, can this be the foundation of your confidence!—Translated from Dr. R. Kφgel.John 6:19. “It is I, be not afraid.”—But a familiar voice says, “Be of good cheer,” etc. It is I. Thus spake this same voice to thee, my friend, as thy house became lonely and a bier was carried out, as thy heart felt unspeakably wretched. Then that star in heaven—the faith in thy heart—grew dim. But, trouble which appeared like blind chance—a malignant fate, a spectre—death, that grinning skeleton and king of terrors, laid aside the mask, and behold! it was the Lord. Then in quietness and assurance thou wert helped by Him. “It is I.” So the Lord ever makes Himself known to His Church, when, e.g., the State removes the accustomed supports, when Rome furbishes her weapons and increases her fastnesses, when materialism scornfully seeks the outward and visible; and the multitude with their voice ever-changing, now for, now against, like ebb and flow; and parties with their cry of “Here is Christ, or there,” seek reciprocally to excommunicate each other, and finally are in danger of banishing Christ altogether,—then the ground trembles. But everything will turn out otherwise from what men suppose. Only in Jesus has no one ever been deceived. Do the people of Capernaum ask Him, as it is in our text, Rabbi, when (rather how) camest Thou hither? No philosopher can explain this, that Jesus walks on the waters, making what seems firm to be unstable, and what is fluctuating, stable. The conflict of opinions, the loudness of calumny, the raging of passion, the power and roar of the billows, the thunder-roll of events, will at the decisive moment be overpowered at the word of the Church’s Lord. “Ye, My disciples, be of good cheer. It is I, be not afraid.” “The Lord is in His holy temple; be still before Him, all the earth.”—Translated from Dr. R. Kφgel.John 6:19. Faith amid the storm.—To the confidence and peace reached by the disciples on this occasion Christian people may and do attain, have trusted and not been afraid in storm and trouble (Psalms 46). A missionary thus described an incident on a great steamship during a terrible storm on the Atlantic. A fearful hurricane swept over the ocean, raising a tremendous sea, in the trough of which the great vessel tossed, helpless and unmanageable. It did not seem that if the storm lasted during the night the ship could weather it. The seamen could not cross the wave-swept decks; and the passengers were shut up in the great saloon. A crowd of anxious men and terror-stricken women, they clustered together, holding tightly to any fixed object. Only the children did not seem to realise all the terror of the situation. The minister-missionary was asked to engage in prayer. He did so, kneeling and grasping with his hands the edge of one of the fixed tables. He did not, however, utter any set ordinary form of prayer. It was just a simple talk with his God and Redeemer, just such a talk, as he expressed it, as a child would have with a loving parent. All were calmed and comforted by the simple prayer of faith, and took courage. Toward morning the storm abated, the ship was got under control, and they were safe.“Thou Framer of the light and dark,Guide through the tempest Thine own ark;Amid the howling wintry seaWe are in port if we have Thee.” AND NOTESJoh_6:22-24. None other boat, rather little ship (πλοιάριον).—The meaning of this long and complicated sentence is plain. A number of the crowd who had been present when the bread was miraculously supplied had remained at or near the spot where the miracle was wrought. They wished to see more of Jesus, to get hold of Him for the carrying out of their purpose (John 6:15). They had seen the disciples depart, but not the Saviour. In the morning, however, when Jesus did not appear nor His disciples, surmising that somehow He had got to the western shore, the people took advantage of a number of boats that had come over from Tiberias. The owners of those boats heard, it may be, that the crowd on the opposite shore desired to be conveyed across the lake to Tiberias.John 6:27. The meat, etc., i.e. food (βρῶσις).—Material food which, even though given in a very direct way from the hand of God, is still perishable (Exodus 16:20). The term may be widened so as to apply to all material treasures and possessions. For Him hath the Father sealed, even God.John 6:33. The bread of God is that which cometh down from heaven.—Christ led His hearers first to think of the new spiritual manna; and then when they expressed the desire, “evermore give us this bread,” He said (John 6:35), “I am the bread of life,” etc.John 6:34. Lord.—This title shows that the sense of Jesus’ greatness had begun to dawn upon the minds of some of His hearers (comp. John 6:25).John 6:35. He that cometh to (πρός), etc.; he that believeth in (εἰς), etc.—“The first word presents faith in deed as active and outward; the second word presents faith in thought as resting and inward” (Westcott).John 6:36. But I said unto you, etc.—They had already seen His signs, and yet here they were asking for another sign (see John 6:26).John 6:37. “All that the Father giveth Me shall reach Me (attain onto Me); and him who is coming to Me I will in no wise cast out.”—These whom (1) the Father gives shall (2) attain to the Son, and (3) shall be welcomed lovingly by Him.John 6:40. The last day is a phrase peculiar to John’s writings (John 11:24; 1 John 2:18).John 6:41. The Jews.—It is not necessary to suppose an influx of new listeners. These discourses were uttered in the synagogue at Capernaum, and no doubt the rulers of the people in that locality were present. The Sanhedrin, and the authorities at Jerusalem, no doubt had their emissaries at Capernaum as elsewhere (Acts 8:3-4; Acts 9:1-2).John 6:42. Is not this, etc.—The reception which the announcement of the birth of Christ met with at Jerusalem (Matthew 2:16-18) would certainly lead those who knew of it “to keep these things and ponder them in their hearts.” The widespread knowledge of it before the Resurrection would have led, on the one hand, to more strenuous efforts on the part of some “to make Him a king”; and, on the other, would have, through the increased enmity of the rulers and suspicions of such men as Herod, prevented our Lord from prosecuting His mission. It cannot be inferred from this verse that Joseph was still alive. Whose father and mother we know may simply mean: Whose names we know, whom we know about, etc. Christ’s works, His signs, should have convinced them that He was more than a mere man.John 6:44. No man can come, etc.—The word “draw” (ἑλκύω) is used here in the same sense as in John 12:32. It is not a drawing against but with man’s will (comp. John 5:40).John 6:45. Taught.—See Isaiah 54:13, “Where hearing is there is obedience; for faith is not of necessity, but by persuasion. The truth of Christian doctrine teaches that the ἀυτεξούσινκαὶαὐτὸπροαίρετον (independence and self-choice) of the human soul is preserved entire” (Cyril in Wordsworth’s Greek Testament).John 6:46. He hath seen, etc.—The incarnate Son is the eternal Logos (John 1:1-2).John 6:51. If any man, etc.—Tischendorf reads (with ΰ) of My bread (ἐκτοῦἐμοῦἄρτου). But the majority of MSS. and versions seem to confirm the received reading.John 6:53. There is in this passage (John 6:51-59) no doubt a distinct reference to Christ’s sacrificial death as the true passover lamb. The distinct reference to “flesh” and “blood” points to the separation of them by death. First the whole life is spoken of as given for men, and then the body broken and the blood poured forth. “The Son of man lived for us, and died for us, and communicates to us the effects of His life and death as perfect man” (Westcott).John 6:57. The chain of spiritual life is complete. The believer lives through and in Christ; whilst Christ lives in the living Father, the source of all life, who has given the Son to have life in Himself (John 5:26).John 6:59. Capernaum.—On the western shore of the lake. About two hours from the point where the Jordan enters the Lake of Galilee the ruins of Tell Hϋm are situated. These are most generally considered to occupy the site of Capernaum. And it is certainly most interesting to notice that Colonel Wilson, R.E., when exploring there the ruins of what must have been a well-built synagogue, discovered a stone on which was sculptured a pot of manna. “Captain Conder and Lieutenant Kitchener, however, agree, with Robinson, Renan, and many others, in placing this city at the ruin Minyeh—‘the town of Minim,’ or Christian heretics, who are called in the Talmud ‘sons of Capernaum’ ” (Twenty-one Years’ Work in the Holy Land). This site lies about an hour and a half farther south. Thus uncertainty still prevails as to the site of this city (Matthew 11:23).MAIN OF THE .—John 6:22-65 John 6:27. “Man shall not live by bread alone.”—This is a subject frequently and urgently referred to by our Lord (Matthew 6:25-34, etc.). And the reason why this is so is not far to seek. The spirit and tendency which He seeks to combat is that practical materialism which springs up especially where men are congregated in masses, and the struggle for existence is more keenly felt; and which also exerts its baleful influence wherever undue attention to earthly concerns is indulged in. I. The material fails to satisfy men.— 1. What is material can satisfy only for the time. The material food that Jesus had miraculously provided for the hungry multitudes satisfied them for the moment. But on the following morning those same people were again surrounding Him seeking further material manifestations. 2. God alone, spiritual things alone, can fill up the needs of our higher nature. Our souls cry out for “God, the living God.” Scripture, and human history—the aggregate of human experience, testify to this. 3. What are the religions and rites of heathenism; what are those ruined shrines and temples of religions and peoples of the past—even of races forgotten and unknown—but an eloquent commentary on and testimony to the truth that man cannot in his complex nature be satisfied with material things alone? II. Material things should therefore not exclusively engross us.— 1. “Work not,” etc.—seek not to obtain by your labour merely the food that perisheth; do not apply all your energies to this end. That seems to be the meaning of the Saviour’s words. He does not and cannot mean that men are not honestly to labour for daily bread, but that they are not to make this the first and supreme concern. 2. For by doing so they will stunt their nature, and by supreme attention to the things of earth they will become “of the earth earthy.” Are not socialism and secularism on the one hand, and the growth of colossal fortunes on the other, results of this undue attention to material things condemned by our Lord? And is not the widespread discontent of the world due to this cause? “My heart is pained, nor can it beAt rest till it finds rest in Thee.”3. The same truth meets us on a higher plane. Undue attention to scientific and intellectual pursuits, leading to neglect of our spiritual being, tends to poverty of the higher life. Witness the sad confession by Darwin, that he had lost in later life his taste for poetry, etc. That part of his mind had become, as it were, “atrophied” by disease. So our spiritual being becomes atrophied, dead, when the energies of life are wholly given to the material. III. If we seek the spiritual, the material will in due measure be given.— 1. The spiritual life must come first. And if it is within our power, then there will be none of that over-anxious striving for material things that takes the true spring out of life, and often embitters it; and the angel of sweet content will smile upon our way. “Content can soothe, where’er by fortune placed,Can rear a garden in a desert waste.”—Kirke White.2. God is the true summum bonum; and possessing Him, His children possess all things. This we can attain to through Christ alone. And for the true and heavenly food men must labour. Not as though they could gain it by their own exertions; for Christ gives it. But they must strive after it—seek for it earnestly. 3. And doing so it will be given, and with it every other gift. For Christ has been solemnly set apart and sent for this very purpose of bringing to men the bread of life; and the proof of His authority, the seal of it, is evident in His mighty works, etc. To those who enter His kingdom, to whom the Father has given the kingdom, all things needful will be added (Luke 12:32). “A kingdom—brave word! Then why not bread?” (Bengel.) John 6:28-29. The work of God.—The Jews on this occasion, as on many others, missed the central idea in the words which Jesus had just spoken to them. The old legal concept, Do this and live, was evidently in their minds in this inquiry. They did not observe, or observing did not understand, the words, “Work for the meat that endureth, … which the Son of man shall give,” etc. (John 6:27). Hence their question, “What must we do?” etc. Had they duly weighed His words, and had they not been blinded to the truth, their question would have been, “How can we obtain from Thee this food that endureth?” I. How shall men work the works of God?— 1. It is an inquiry of the utmost importance. For what are men sent into the world to do but just those very works? 2. And this inquiry on the part of those Jews who were sincere and earnest (not hypocrites like the Pharisee who thanked God he was not like other men) was a pathetic confession that they knew not how a right to do the work given them to do here. Every sincere man feels how imperfect, even when he is in earnest and struggling manfully, is the service he can render. 3. And when life has reached its middle course, or is hastening to its close, and we look back on the way that has been traversed, how little do we find to cause complacency? how much that is blameworthy? how much that remains undone? It is a question we should be ever asking, and it will be well for us if we are led to realise (and act accordingly) ever more clearly that— II. There is a foundation work, which must precede and underlie all other works in the service of God.— 1. “This is the work of God, that ye should believe,” etc. For by nature we have no true desire to do God’s works. And it is only when we believe in Christ, become His, and are filled with His Spirit and our hearts with His love, that like Him we shall delight to do our Father’s will. 2. Faith is the spring of all true Christian activity. Without a living faith and the assured hope and peace that faith brings, all work would be but vanity, and every seeming gain only an adornment of the sepulchre of our hopes. This is the foundation work. 3. And believing will lead to our acting on our belief, and seeking in all our work to serve God after the example of Jesus—especially in those works of mercy, kindness, and love which were so conspicuous in His life. 4. And then, even though we come far short, and often err through the weakness of our nature, still the whole spirit of service will be Christlike; and there will be a constant endeavour after what is higher, “a pressing toward the mark.” The progress of Christendom shows that faith is the spring of a higher life and service. III. Believe now!— 1. The human and the divine co-operate here. Men must agonise to enter in, etc. The higher life is one of progress, and the more assured and clear our faith, the more ardently will we labour. 2. But how many err as to the meaning of faith, forgetting that faith must work by love (Galatians 5:6); and that the genuineness of faith must be shown by works (James 2:18). What shall be said of the “faith” of those who live in and for themselves and the things of time? 3. To all it is a call to purer faith and higher endeavour. “The night is far spent, the day is at hand,” etc. (Romans 13:12-14). What lies behind of wasted efforts, neglected opportunities, etc., patches of tares where good seed should have been sown, barren spots where should have waved harvest blessings? Redeem the time which remains. Believe, live, labour! John 6:30-35. The manna and the true Bread from heaven.—In this incident the Jews showed themselves to be true descendants of their fathers who “tempted God in the desert,” and murmured at the provision given to them by Him. In order to a clear comprehension of this passage it will be necessary to recall the Old Testament type on which this conversation on Christ as the Bread of Life is founded. I. The nature of the manna.—It was a divine gift to the Israelites during their desert wanderings, and is minutely described in the historical passages (Exodus 16; Numbers 11:7-9) which refer to it. Much minute research has been expended to trace the resemblance between the manna given to the Israelites and a mucilaginous exudation from a species of tamarisk shrub, and other plants of the Sinaitic peninsula. It was described by the Arab physician Avicenna as “a dew which falls on stones or bushes, becomes thick like honey, and can be hardened so as to be like grains of corn.” Similar testimony is borne by modern travellers (Burckhardt, Niebuhr, etc.). This production is used to-day by the Arabs of the peninsula and by the monks of Mount Sinai in the form of a syrup to be eaten with bread. Now, although it is quite possible that divine power may have made use of a natural product of the desert, miraculously multiplying it as Christ multiplied the loaves and fishes, still the constant supply of the manna for forty years, its cessation when the Israelites crossed the Jordan, its quality of keeping fresh on the Sabbath, whilst it would not keep overnight on other days—all point to a divinely and miraculously provided gift (hence the derivation ξָ ?πָ ?δ, Mβnβh, Arab. γَ ?δٌ ? = a part or portion; it is a portion, a gift, from ξָ ?πַ ?δ, to divide a portion), unknown before to the people (hence the other and it seems proper derivation ξָ ?οδεּ ?ΰ, Man-hu, “What is this?”—Exodus 16:15), and taking the place of bread—the staff of life. It is to be remembered that the Israelites are not said to have lived on manna alone. They had their flocks and herds. Like the Arab tribes, during their forty years of wandering they might camp at certain places for more than a year at a time, and during that period cultivate the ground. But generally the manna was their staple food. Their desert fare lacked the variety and stimulus of the food they enjoyed in Egypt. Hence their murmuring at this divinely provided daily gift, although it was healthful, pleasant, and abundant. II. The Jewish traditional ideas concerning the manna.—Although some of the people murmured in the wilderness, this miraculous provision made a great impression on all succeeding ages. It is one of the wonders recounted in the historical Psalms (Psalms 78:24; Psalms 105:40); and frequent reference was made to it in the rabbinical traditions of the Jews. There was one traditional saying that seems to have made a special and enduring impression: “The first Redeemer caused manna to descend for them; and so too will the second Redeemer cause manna to descend.” This idea is at the bottom of the question put to our Lord: “What sign are we to have that we may believe? Our fathers had the wonderful gift of manna: if Thou art indeed the promised Redeemer, where then is this promised meat that endureth unto eternal life?” (John 6:27). “A wonderful miracle was wrought but yesterday; when, however, shall we see that better and more enduring provision which will mark the inception and progress of Messiah’s reign?” This is but another instance of the people’s earthly conceptions—their desire for a material kingdom of God, in which material blessings then unheard of should descend upon them. Thus they misinterpreted the words of Jesus in reference to “the meat that endureth.” III. Our Lord’s interpretation of the type.—He first pointed out that the popular idea that it was Moses who gave the manna was erroneous. It was God who did so. And then, that the manna after all was not veritably “bread out of heaven”—at least not in a primary sense—although, as provided by God, it was a heavenly gift. It was not the true bread, but only a fading type and shadow of the true, unfailing, heavenly bread. “For although it was not prepared by earthly hands, the manna did not descend from heaven itself, which is the throne of God. Therefore there is not given to you in the manna, which your fathers ate in the wilderness, what could nourish you to life eternal” (Besser). “But now My Father gives you the true bread out of heaven—for you and for the life of the world.” Not with the dews of night from the firmamental heavens alone does this true “bread of God” descend; but from God Himself. Not only does it nourish for a time a single people; but it gives life to the world, eternal life for all mankind, of every tribe and nation, of every age and period. Our Lord’s hearers were evidently impressed by His words; for they addressed Him as Lord, and uttered the request, “Evermore give us this bread” (John 6:34). But it was evident, too, that they were still immeshed in merely material ideas—conceptions of some heavenly and splendid provision for their earthly needs. Therefore our Lord pointed to Himself as the interpretation of this type, and the teaching they had just listened to: “I am the bread of life,” etc. John 6:30-35; John 6:48-59. Jesus the bread of life.—After the miracle of feeding the five thousand at Bethsaida, many of the people were convinced that Jesus was the prophet promised of old. They even determined “to take Him by force and make Him a king,” and thus to lead Him to declare Himself openly as a Messiah after their own heart. And even when He withdrew Himself, and again came to Capernaum, they followed Him, seeking a further “sign” to assure themselves, after their material conceptions, of His Messiahship. Here is the sign which He gave them; and had they not been blinded by prejudice and tradition, they must have been convinced. None but One sent from God could with sincerity have uttered such words as these. Their import has simply to be considered to show that none but the eternal Son could make such a declaration as this. In the mouth of any other but God Himself such words would be blasphemous, if not meaningless. Consider the meaning of this wonderful figure—Jesus, the true bread from heaven, the bread of God, the bread of life. Christ is the bread of life because— I. He is the ordinary and universal provision for the spiritual life.— 1. On a journey the travellers require food and drink to sustain and refresh them on their way. So, too, on their pilgrimage through time to eternity men need spiritual food for the soul. “What food and drink are to the body, so,” Christ says, “am I to the soul.” And by this He does not mean simply His teaching, His gospel. It is Himself. “The bread which I will give is My flesh, for the life of the world” (John 6:51). 2. He used this metaphor therefore to signify that just as bread is the most simple and universal means of subsistence, so is He to the soul. There are few places on earth where bread is not a staple of existence. Those places where it is practically unknown are low in the scale of civilisation, e.g. Greenland, etc. And so too where this spiritual bread is not found, spiritual life is stunted and low. There are many things men could well spare. Not so bread. So there are many things we could spare from our moral and intellectual, and even our spiritual life; but not Christ. 3. Bread is prepared in many forms; and Christ also comes to us in spiritual blessing manifoldly—in His word, His Church, His ordinances. In all these ways and forms we may receive spiritual nourishment. There are those who, like the Israelites, murmur against this spiritual food. It is too common, too insipid for them. The Israelites longed for the more stimulating food of Egypt. “This is the perverted nature of man, which cannot continue in the quiet enjoyment of what is clean and unmixed, but from its own inward discord desires a stimulating admixture of what is sharp and sour” (Baumgarten). Such are those who find their enjoyment in the draff of the world’s pleasures, the intoxicating cup of sinful enjoyment, and the specious banquets of earthly wisdom. To such the word of God, the day of God, and spiritual goods generally bring no delight. 4. But bread is not only a common and simple, it is a universal food. From childhood to age it is enjoyed by all. It is found and is welcomed in the palace as well as in the humblest cot. Follow the course of the sun round the world, and almost everywhere you will find bread in some form or other; thus it is well named a staff of life. So Christ is the universal spiritual food for humanity. From His fulness alone can we all receive “grace for grace.” Prince and peasant, man and child, whoever would live spiritually, must eat of this universal spiritual bread—Jesus Christ, “the same yesterday, to-day, and for ever.” II. He is the most indispensable food of the soul.— 1. The want of bread cannot be properly compensated for by the supply of anything else. Nothing else can really take its place. With regard to other foods our taste changes during the course of the years. We never lose our taste for bread when in our normal condition. 2. Now so is it with the “bread of life.” Earthly pleasures and enjoyments lose their power after a time; they pall upon the taste. Men change from the pursuit of one to the pursuit of another, in order to find satisfaction. Earthly things change their aspect with time and fashion. What delighted yesterday is counted of little worth to-day; what fascinates to-day will have lost its glamour to-morrow. Youth goes forth to seek pleasure; manhood, honours and rewards. And if the things of earth are pursued in and for themselves alone, when the last page is turned the man is compelled to write as a finis to the book, “Vanity of vanities, all is vanity.” 3. Not so is it with Christ and the treasures He brings into the life. In Him are unfailing sources of satisfaction—joys that never fade, but become ever more satisfying to the end. It is related of Gellert, Professor of Moral Philosophy at Leipzig, Christian poet and fabulist, that when at the point of death, and when, according to the custom of the Lutheran Church, the sacrament of communion had been administered, he said, “I cannot now remember much; but continue to utter the name of my Redeemer, for when I hear it I feel in me new strength and joyfulness.” This is but one uttered testimony of the myriads unuttered of the indispensableness of Christ to the spiritual life. As bread cannot be replaced by the richest and rarest of viands, so were man to gain the whole world—its riches, honours, rewards—without this indispensable gift, these would be but dust and ashes in the end.—After Fried. Arndt.“Rather poor—than without Jesus rich in glory and in power;Rather sick—than without Jesus fresh and full life’s every hour;Yes, far better ne’er to have been born than from this Friend apart;Though a world be lost for Him, who know Him have the better part.”Translated from Lavater.III. He sustains and builds up our spiritual life.— 1. As the body craves for nourishment, and must be sustained by food in due measure, that it may be maintained and grow, so does the spiritual being. Christ alone can truly sustain, is the true bread of the soul. 2. Manifold are the attempts that have been made by men themselves to invent some satisfying food for their moral and spiritual being. The religions and philosophies of the past are the monuments of their ineffective toil. And at the present day, among those who reject the gospel, how many futile attempts do we find in the same direction? Whilst others, who see how vain all this effort has been and is, and who cannot in their pride of intellect and heart stood to accept the divine substitute, simply ignore the spiritual being in man or deny its existence, declaring that intellect and soul are— “Magnetic mockeries, wholly brain.”—Tennyson.Thus they oppose themselves to the continuous and universal consciousness of the race; to the myriads who by life or word have confessed Christ as the sustainer of their spiritual life, the giver of spiritual health, peace, joy; and also to the crowd of great men of intellect, learning, heart, who have borne the same testimony. 3. And Christ not only sustains, He builds up our spiritual life. The child becomes a youth, the youth grows to manhood, when fitly nourished. So is it in the spiritual life. But here, as in many particulars, the earthly analogy, even the heavenly provided manna, fails to show forth the antitype in all its fulness. The food of earth (even the manna) cannot prevent age stealing on us with stealthy step, so that in spite of daily bread the body grows weaker and finally decays. But there is a marked difference in the effect of the bread of God on the soul. With increasing age comes increasing spiritual strength and progress; so that not only is “the inward man renewed day by day” whilst the “outward man perishes,” but when the latter dies the germ of the former unfolds and blossoms eternally. 4. Those who spiritually feed on this living bread must and will display a continual growth in grace and knowledge and every spiritual gift. If this does not show itself, then, depend upon it, there must be either want of faith in appropriating the heavenly nourishment, or some spiritual obstruction preventing its assimilation. It is a false humility which would lead men to conceal or deny growth in the Christian life. And there are too many who fail to appropriate to themselves fully this true bread of life, so that they are stunted and dwarfed in their spiritual growth. John 6:35-47. A willing people in the way of Christ’s power.—Christ’s kingdom was not to be a kingdom according to this world (John 6:15). He had already repulsed at the very beginning of His ministry those temptations, which were the germ of future importunities, to proclaim Himself a temporal Messiah in accordance with Jewish ideas and expectations (Matthew 4:5-10). He was to unsheath no glittering material sword; no pomp or pride was to herald the advent of His conquering might, and of that kingdom which was to be universal. I. The rule which Christ has established.— 1. It is not to be compared with or likened to the empires or kingdoms of earth, which are but for a brief space. It was to be set high above them all, though at the beginning apparently feeble. It was to come without ostentation, but yet from its beginning it would be dependent on His appearing (Daniel 2:34-36; Daniel 2:44-45; Daniel 7:13-14; Luke 17:20-21). 2. This is so because His rule is a spiritual one (Matthew 20:25-28). It is set up in the hearts of men. It exerts its dominion over moral wastes of humanity, and where it is established the desert rejoices and blossoms as the rose. 3. Mere external union with it is not possible; for the citizens of it become numbers in virtue of a great spiritual change which has taken place within them (John 3:3), which unites them in oneness of spirit and aim with the King and with their fellow-subjects. 4. And whilst it is a present it is also an eternal rule. The blessings of that rule are present (John 6:35; John 6:37), but in their fulness they will be realised hereafter (John 6:39-40; John 6:44). This is the rule set up by Jesus. His kingdom is one of life and light. He is its centre. It is by union with Him, by eating of Him, the living bread (John 6:35), that men become spiritually alive and fitted for this kingdom of life and light. II. The way in which subjects of the kingdom are led to subject themselves to Christ’s rule.— 1. It is through the drawing of the Father. The willing Son receives those whom the Father gives Him (John 6:37). But the Father’s giving is not restricted; in this also He works in unison with the Son: “Ask of Me, and I will give thee the nations for thine inheritance,” etc. (Psalms 2:8). And the Son said, “As Thou hast given Him power,” etc. (John 17:2). Christ has set up this kingdom of grace and salvation, but He is at one with the Father as to the chosen ones—the elect—who shall inherit it, and who alone come to Him. 2. And they come because the Father draws them. He must do so, else men of themselves would never come; for men naturally have no desire to subject themselves to Christ’s rule. 3. But they are drawn not by force, although powerfully. They are not treated as mere machines. The Father seeks to influence them as rational, accountable beings. He (John 6:45) presents the truth of His word to their understandings; makes it sharp to pierce their consciences; touches their hearts with the power of His love. He does not, as Luther says, drag them to Him “as a thief is dragged to the gallows”; but draws and entices them lovingly as a Father seeks to bring back a disobedient son to his allegiance (Jeremiah 31:3; Hosea 11:3-4). For God “wills not the death of a sinner,” etc. But there are those who do and can resist (John 6:40; John 6:60; John 6:66), who can grieve the Spirit (Ephesians 4:30), resist the Holy Ghost (Acts 7:51), and the power of the truth (2 Timothy 3:8). Their hearts are estranged quite from God, and they desire not to serve Him. Here the mystery of human free-will and divine sovereignty meets us. The two ends of the chain are seen here. The joining curve is beyond our present ken. 4. But let no man entertain the materialist or heathenish idea (which is simply an echo of a voice in the heart, seeking to justify him for a godless life) that he is not drawn, and therefore cannot be of those given by Christ to the Father. Let him desire to come, and lo! the way is open. 5. In many ways does the Father draw men—in joy and sorrow, etc. III. Those drawn by the Father and given to Jesus come to Him.— 1. Here the action of the human agent in working out personal salvation (Philippians 2:12-13) is shown. There is a willing coming to the Saviour of those given and drawn by the Father. Here will men find the proof of their being of the number of the elect. Let them come to Christ. 2. This coming does not mean any mere external approach, as many came to Jesus in the days of His flesh. It does not mean mere outward fellowship in the Church. It is a coming into spiritual unity and fellowship. 3. The soul is attracted to Christ by the beauty of His character, the divinity of His message, the conviction that He is the truth, and that He is able to satisfy the needs of man’s nature, to become all his salvation and all his desire. 4. And in order to come to Him men need not descend into the deeps of a dead past to bring Christ thence; for He is now present, ever present by His word and Spirit, in His Church and kingdom. Nor need they ascend into heaven to bring Him down; for the kingdom of heaven is here and now, is in every believing heart; and its great King is not afar; for He is with His people, who even here are fellow-citizens of the saints, etc. (Ephesians 2:19), even to the end of the world (Matthew 28:20). 5. And those who come find eternal satisfaction and blessedness (John 6:35). For they come not like the multitude at Capernaum, seeking the meat that perisheth—that must perish; but the meat that endureth. True, material things will be given them according to the measure of their need; for to whom the bread of life is given what is needful will also be supplied (Romans 8:32). Men seek many things—wealth, honour, freedom, etc., etc. But they who gain salvation have everlasting wealth, honour, freedom. IV. Those who come to Jesus abide eternally.— 1. They have the blessed promise, “Him that cometh to Me I will in no wise cast out.” Imperfect, feeble, erring, weak in faith, and feeling their unworthiness because they do not in all things live as citizens of His kingdom, yet His people know that they through faith do participate in His life. And this is shown by their desire after the higher life—the new obedience through faith. They seek earnestly to rise to the Saviour’s example of perfect obedience (John 6:38). They seek ever to be loyal to the Head and government of the kingdom, to honour and obey the heavenly laws. 2. Nor do they ever desire for one moment to leave Him. If He will graciously not cast them out, in spite of failure and fall, the longer they taste the blessedness of His rule the more they desire closer fellowship with their King, the more fully do they seek to honour and serve Him. For in His ways and in doing His will they find that higher harmony and balance of all the powers of their being which is expressed in the word peace. Just as Jesus Himself in the midst of disappointment, and when He was grieved at the rejection of His gospel by those to whom He came, found peace in the Father’s will (Matthew 11:25-27), so His disciples who come to Him learn to say joyfully, “In His will is our peace” (Dante). 3. But does not this promise of Jesus contain less than some other promises: e.g. “Come unto Me,” etc. (Matthew 11:28); “Peace I leave with you” (John 14:27)? No, verily. It means more than all others and contains all others. For if He does not cast us out in time or in eternity, then surely all things are ours (1 Corinthians 3:22). Consider what the promise includes. It implies that He will be with us to the end of our journey here—not only in holy service specially so called, the worship of His house, the sacred season of communion at His table or in the hour of prayer, but in all our work and labour when we seek to do it unto Him. It implies that He will be near us in that hour “when heart and flesh faint and fail”—that “He will not leave us in the dust” (John 6:39-40); and when the hour of judgment strikes, that He will confess us before the Father, etc. (Matthew 10:32). It implies, therefore, also all the blessedness of the heavenly state—the day that knows no night, the tree of life, etc., etc. Thus is consummated the blessedness of Christ’s willing people: they go no more out from His presence (Revelation 3:12), and rejoice eternally, serving Him day and night in His temple (Revelation 7:14-17). John 6:38. He took upon Him the form of a servant.—No words more fully and beautifully describe the perfect obedience of the Son to the Father in carrying out to completion the work of man’s redemption than those striking words of the prophet, “The Lord hath given me the tongue of them that are taught,” etc. (Isaiah 50:4-10). Christ is the servant of Jehovah in an especial sense, of whom it was written that He came to do the Father’s will. What better and truer description of the Redeemer could be given than that which tells how the Lord gave Him the tongue of them that are taught, so that He should know at the right time and with comforting words to sustain and refresh the weary? As we read there falls on the ear of memory those blessed words of comfort and consolation which the Redeemer spoke to weary, troubled men, “Come unto Me, all ye that labour,” etc. (Matthew 11:28); “Let not your heart be troubled,” etc. (John 14:1); “Be of good cheer,” etc. (John 16:33). And what more striking result of the coming of the Life and Light of men to earth could be given than, “He that walketh in darkness and hath no light, let him trust in the name of the Lord”? And do not the intermediate verses of the prophetic word indicate clearly the lowly humiliation and suffering affliction which the Son endured, becoming obedient unto death, that He might do the Father’s will and finish His work? Consider then the willing obedience of Christ as our example. Christ’s obedience to His Father’s will as the incarnate Son and Servant of Jehovah is evidenced in His— I. Hearing the Father’s word.— 1. All true obedience and service begins in readiness to listen to the voice of God. Unwillingness to hear that voice naturally results in turning a deaf ear to Him who speaks from heaven, and finally to disobedience. 2. Our Lord’s obedience to the Father’s voice was unmistakable. Well might the prophet’s words be applied to Him: “He wakeneth me morning by morning. He wakeneth mine ear to hear as those that are taught. The Lord God hath opened mine ear, and I was not rebellious, neither turned away backward” (Isaiah 50:4-5). “As I hear I judge,” said Jesus. “All that I have heard of My Father I have made known unto you” (John 15:15). His ear was ever open to hear the Father’s voice; and with Him to hear was to obey. II. His obedience was further shown in speech and action.— 1. The obedient child and servant will not oppose his wise and loving Father and Master either in word or deed. 2. Thus we find the perfect Son ever speaking those words which are well pleasing to the Father, and doing those works which the Father gave Him to do. “I speak that which I have seen with My Father” (John 8:38); “The word which ye hear is not Mine, but the Father’s which sent Me” (John 14:24). For all His teaching, therefore, our Lord claims divine authority. His word and the Father’s word are ever the same; between them there is perfect assonance, without suspicion of discordance. 3. And it was equally so with the Son’s activity. “My Father worketh hitherto, and I work” (John 5:17); “The works which I do in My Father’s name, these bear witness of Me” (John 10:25); “If I do not the works of My Father, believe Me not” (John 10:37); “The works which the Father hath given Me to finish,” etc. (John 6:36). 4. Nothing could be more plain than the claim Jesus makes to be in accord in all things with His heavenly Father in word and work. Even in His state of humiliation, when He appeared in the form of a servant, as the willing and obedient Son, there was complete unity and concord with the eternal Father. And this is still more strikingly displayed in His— III. Trustfulness in enduring.— 1. The way of sorrow and the cross of shame were surely a wonderful test of our Lord’s obedience, of His determination not to seek His own will, but that of His Father! He was despised and rejected even of those whom He came to redeem. He permitted Himself to be betrayed, by one who had companied with Him, into the hands of wicked men. “He gave His back to the smiters”; “hid not His face from shame and spitting”; and when He died on the cross, a voluntary sufferer, He endured for an awful moment the sense of loneliness as the bearer of the world’s sin. 2. Yet not for one moment did He “turn backward.” “I have a baptism to be baptised with,” etc. (Luke 12:50); “The cup which My Father hath given Me,” etc. (John 18:1-8). 3. And in all those sufferings, in which “He was obedient unto death,” did His trust in the Father’s love for one moment waver? “I know that Thou hearest Me always” (John 11:42). Often all night in prayer He strengthened Himself by communion for His arduous work, and came forth to conquer and declare: “I know that I shall not be ashamed”; “He is near that justifieth Me”; “Behold, the Lord God will help Me.” John 6:51-59; John 6:63. The manner in which we must receive the bread of life.—There are certain conditions which must be observed ere this bread of heaven can become to us a means of nourishment and growth in the spiritual life. I. We must eat of it daily.—Of what avail would it be to have bread placed on our table daily, did we not partake of it? The mere looking at or consideration of it will not nourish us. We must eat it (John 6:54). So, too, we must eat of the bread of life. And the means by which we can do so is expressed in the words, “He that believeth in Me hath eternal life” (John 6:47). We must receive Him with all that He brings of grace and truth and spiritual power; we must open heart and soul to take Him as our all in all. II. We must assimilate this divine nourishment.—The food we take must be assimilated, converted into the substance of the body, or it will be useless for the purpose intended. Now it is evident that our Lord means that there should be such a close spiritual union between Himself and His people that they may be regarded as one (see John 7:37-40). They partake of His life, which flows into their souls, nourishing and building up. Christ is in His people. They are members of His body, partaking of His Spirit, branches of the living vine, nourished and made fruitful by His life in them. III. We must avoid all extraneous and poisonous admixtures.—What is good food may be rendered injurious to health by mixing up with it what is corrupt or poisonous. Such things would prevent the best of food from fulfilling its functions. Thus too the gospel may be so mixed up with human additions and errors as to lose in great measure its power to nourish and build up. Let us then prayerfully obey the apostle’s exhortation: “As therefore ye have received Christ Jesus the Lord, so walk in Him. Beware lest ye be led captive by philosophy or vain deceit, according to the traditions of men or the rudiments of the world, and not according to Christ” (Colossians 2:6 et seq.). John 6:58. The bread which we break, is it not the communion of the body of Christ?—Although our Lord was not, in the synagogue at Capernaum, in this great discourse on the living bread, referring to the Lord’s Supper, which was not yet instituted, still there is no doubt He was referring to the great truth which that ordinance commemorates, symbolises, and shows forth. He spoke of the giving of Himself for the salvation, the life of the world. It was nigh to the passover season, and He had just fed the multitude with the miraculously multiplied bread on the eastern shore of the lake of Galilee; and no doubt, in speaking to these people, He had in view the hour when He, our passover, should be sacrificed for us, and when the heavenly types of the manna and the bleeding lamb should be seen fulfilled in the great Antitype—when the rites commemorative of God’s goodness and favour to Israel of old should give place to rites commemorative of a more glorious redemption for the whole human race. This discourse leads to a fuller understanding of— I. The Lord’s Supper as a memorial of eternal, divine love.— 1. Jesus was even now looking forward to the time when His great atoning work should be completed. The cross lay plainly in view. Was it not even then casting its shadow across His path in His recognition of the traitor among the twelve? And yet, in view of all He knew was to come, there was no attempt on His part to recede from His purpose. Rather we have here a full and wonderful statement of all that His incarnation with its humiliation, His vicarious suffering, His atoning death, were to bring to His people. 2. The divine love in the Father and the Son is seen working for this great purpose of redemption for the whole human race. The will of the Father and the will of the incarnate Son are seen to be in perfect unison. It is the Father who sends down the true bread from heaven; and the Son, who is the true bread, gives His flesh, His incarnate life, for the life of the world (John 6:32-51). 3. And added to all this are the drawings of eternal love (John 6:44), the divine teaching so patient through centuries of stubborn resistance, “here a little and there a little,” etc. (Isaiah 28:10), and the divine promises and invitations, “Him that cometh unto Me I will in no wise cast out” (John 6:37). 4. It is this unspeakable love that the supper commemorates,—that love of the Father “who spared not His own Son, but delivered Him up for us all” (Romans 8:32); that love of the Son “which many waters could not quench, nor floods drown” (Son 8:7)—waters and floods of contumely, humiliation, affliction, and death. Think of what it all means, this wonderful love of God to fallen man, and then say should not the memorial feast, that tells of the completion at such a cost of those divine purposes of mercy and grace, quicken in our hearts more warmly the glow of answering love and resolves after a more consecrated service? II. The Lord’s Supper is a symbol of salvation through participation in Christ’s life and death.— 1. It is this great truth that the Supper is chiefly a memorial of, we may say: “Do this in remembrance of Me” (Luke 22:19). For Christ, we may truly say, is the centre of all that concerns our salvation. It is of Him, through Him, to Him (Romans 11:36). 2. And here we are reminded of what is taught symbolically in the supper: that Christ’s flesh and blood, in the spiritual sense in which the terms are here used, are for the nourishment of our spiritual life and our complete salvation. 3. It was to redeem sinful men that He became incarnate, that He might “magnify the law and make it honourable” (Isaiah 42:21) by His holy, blameless life, and that He might bear for man the penalty of the world’s sin on the “tree of shame.” The cross of Christ is the deepest and fullest revelation of God’s love to His fallen creatures—that “He sent His Son into the world, not to condemn the world, but that the world through Him might be saved.” Christ gave His life for the life of the world, and it is by participation in that life that salvation is brought to it. 4. There are two worlds—a world that is lost and a world that is saved. And we are not to suppose that God’s purpose in creation will be so marred that the lost world shall be greater in extent than the saved. His gracious purpose in redemption will not fail. The world of the lost will continue to use the gift of freedom to enslave itself to sin and oppose itself to God. But Christ’s mighty work shall not be in vain. “He shall see of the travail of His soul, and shall be satisfied” (Isaiah 53:11). He shall yet have the heathen (Gentiles) for His inheritance, etc. (Psalms 2:8). To His kingdom, in the end, the glory and honour of the nations shall come (Revelation 21:26). “A great multitude, which no man could number, out of all nations, and kindreds, and peoples, and tongues” (Revelation 7:9), shall be gathered into the kingdom of His glory. 5. And all this is achieved through that completed work symbolically showed forth in the sacrament. And it is through lively faith in that work, and in Him who is its author, that salvation comes to the individual. III. This sacrament is a blessed means of communion with the divine Source of spiritual life.— 1. It is faith that unites believers to the Saviour; and thus there is secured to them the benefits which flow from His death as showed forth in the supper—pardon and peace. 2. But there is a further advance beyond this position. One might be pardoned for offence given and yet remain unchanged. In the Christian life there must be renewal after the pattern of Christ, and this renewal must extend to all our being. Not only is the soul quickened, but the body is to be quickened as well—that body which is the tenement and partner of the soul, and without which our life would be incomplete. 3. But said Jesus: “Whoso eateth My flesh, and drinketh My blood, hath eternal life; and I will raise him up at the last day” (John 6:54). All this implies far more than a mere intellectual conception—a mere participation in thought and idea of Christ and His life. It implies an actual union with Him—a real and positive assimilation of His life by believers, as real as the assimilation by the living branch of the life of the living vine. Believers become truly members of His body. This is the mystery of Christ and His Church. The divine life of the incarnate Son, in all its aspects, is given to believers for the cleansing, the quickening, the nourishing of their life in all its aspects unto life eternal. 4. All this is brought before the eye of faith in the ordinance of the supper, which is not a mere commemorative act, but a fruitful means of grace. When observed faithfully, it brings us into close personal communion with Christ, and becomes a channel through which His divine life is given to us for “our spiritual nourishment and growth in grace.” John 6:54-57. The blessedness of spiritually feeding on Christ.—Those who communicate in an unworthy manner, says the apostle, “eat and drink judgment,” etc. (1 Corinthians 11:29). And unworthily communicating was the reason why, among the Corinthians, “many were weak and sickly, and many slept.” On the other hand, to those who approach the Lord’s table in unfeigned faith, and with earnest desire to have fellowship with the Saviour, there are given the communion blessings of comfort, strength, joy. I. To those who come penitent and humble for past transgression there is given divine comfort.— 1. There are many, alas! who never seem to feel the need of repentance. Their moral sense has become blunted, their moral vision obscured, so that iniquity has no terror for them, etc. 2. Others do feel that sin is terrible, awful, so that remorse gnaws at their hearts. But this will not of itself make them worthy communicants, and lead to their receiving the blessing of comfort. Remorse must lead to penitence. “Remorse is as the heart in which it grows:If that be gentle, it drops balmy dewsOf true repentance; but if proud and gloomy,It is a poison-tree that, pierced to th’ inmost,Weeps only tears of blood.”—S. T. Coleridge.3. But those who are truly repentant find divine comfort in the great fact this communion brings vividly before them: that the blood of Jesus Christ cleanseth, etc. And in the observance of the ordinance they are led with quickened faith to seek for their souls “that blood of sprinkling which speaketh better things,” etc. (Hebrews 12:24). II. To those who come with resolves after new obedience strength is given.— 1. Many are the spiritual foes with whom we have to contend; still the impulses of the old sinful nature assert themselves and must be kept in check; still the spiritual life, so long as we are here, needs to be maintained and builded up. 2. And where shall we find strength and grace, enabling us to overcome, but through closer union with Christ—through becoming more and more partakers of His nature, so that as He overcame we also may overcome? 3. This is vividly realised (by faith) in His holy ordinance, etc. III. To those who come desiring to rise to a higher life there is given spiritual joy.— 1. Nothing is more sad to behold than the case of one who began life with high ideals, but who has sunk down and become sordid and material, etc. 2. How often does it happen that Christians have begun their Christian life with resolves after better things, who by carelessness and conformity to the world have permitted the flame of heavenly love in their hearts to grow feeble, till it flickers almost to extinction! 3. In the sacred ordinance of the supper, approached in a truly humble and longing spirit, our Lord has provided a means by which this love in our hearts may be reawakened, and the oil of grace renewed to feed the heavenly flame. 4. And to those who come to the Lord’s table desiring to love more and serve more there will be given communion joy. Their great Example will be there revealed in all His beauty as the goal toward which they are to strive; and in the symbols of communion they will see vividly represented those spiritual blessings which are implied in spiritually participating by faith in Christ’s life and death—His body and blood; so that to them will be given the joy of realisation, of assurance as they remember Christ’s promise: “As the living Father hath sent Me, and I live by the Father; so he that eateth Me, even he shall live by Me” (John 6:57). John 6:60-65. A hard saying justified.—There were apparently a number of people who had attached themselves to Jesus at this period of His ministry who ranked themselves as His disciples, but whose faith in Him was weak, and their conception of His mission not only imperfect but erroneous. The stupendous claim He made, not only that He was the promised Messiah, whose gifts would be greater than the heavenly gift of the manna to their fathers, but that He Himself was the bread of life which came down from heaven to give life to the world, and that those who would live eternally must eat of His flesh and drink of His blood, staggered those half-attached disciples, so that they murmured at it. In answer to their murmuring Jesus corrects their misunderstanding of His words by pointing— I. To His ascension.— 1. He had claimed to be the Messiah promised to the fathers (John 6:30-32), the giver of bread from heaven—nay, that He was the bread which came down from heaven (John 6:58), and that they must eat His flesh and drink His blood in order to eternal salvation. 2. And the proof that His words were true would be given in His ascension into heaven. That would show whence He had come, and that His words were with authority. For He would not ascend like a servant, caught up like Elijah, or rapt from earth like Enoch. He would ascend as a Son, as the divine Son, by His own power into heaven, whence He came to earth. Moreover, this fact would remove such cause of offence as they had found in His words when those words were interpreted in the light of it. 3. And though in appealing to this event He appealed to their faith in Him as to its certainty, yet surely that faith might be looked for after the events which had occurred within a brief period (John 6:1-13; John 6:16-21), and which had led to this discourse at which they were offended. Moreover— II. The ascension would explain His claim to be the bread of life.— 1. It would show at once in what sense He intended His words about “eating His flesh and drinking His blood” to be taken. “The words that I speak unto you, they are spirit,” etc. (John 6:63). When the flesh disappears, when at the resurrection I assume My spiritual body and ascend therewith into heaven, then you will understand that My words have a spiritual meaning. 2. The people at Capernaum thought of flesh which is born of the will of the flesh (John 1:13). If I spoke of flesh in this sense, My words would profit nothing. 3. Our Lord did not mean that His flesh profits nothing. It is indeed because He became incarnate that we have hope for eternity; and it was as the incarnate Son that He offered Himself for our sin (John 6:51). But His humanity—His flesh itself—was spiritually conceived. Without this His humanity would not have been fitted for His high emprise. And through the same Spirit we must partake of Him, be united with Him, have His life in us, if we would have life eternal. Thus to those who receive Him He gives power to become the sons of God—makes them “partakers of the divine nature” (John 1:12; 2 Peter 1:4). 4. It is the Spirit that quickeneth; it is by the Spirit we are new born into the higher life; it is by the Spirit that this higher life is nourished and sustained within us—by our union with Jesus and through all the means and channels of grace; whereby His life flows into our souls—His life as the risen, ascended Saviour, divine-human—building up our spiritual being and “changing the body of our humiliation, that it may be conformed unto the body of His glory” (Philippians 3:21). III. The new birth is necessary in order to spiritual understanding of and trust in Christ.— 1. Well did the Lord say to Nicodemus, “If I have told you earthly things,” etc. (John 3:12); and the apostle, “The natural man receiveth not the things of the Spirit of God” (1 Corinthians 2:11-14). 2. The moral teaching of our Lord those disciples understood and were attracted by; but some of them could go no further. When faith demanded their adhesion to such deep spiritual truths as the giving of Christ for the life of the world, the necessity of feeding upon Him in order to their spiritual life, then Jesus became to them “a stone of stumbling and a rock of offence,” etc. (1 Peter 2:8). 3. From the moment those followers began to gather round Him, He recognised who among them would become true disciples and believers, and who would not. And, too, in connection with this reference to our Lord’s passion and ascension the first mention is made of His betrayal. But why was the traitor numbered among the twelve? The answer is that “His Father willed it.” And if we might suggest a purpose it may have been this—that one who had companied with Him, and who vilely betrayed Him, was led in bitter remorse to confess, “I have sinned in that I have betrayed the innocent blood”; and thus with our Lord’s enemies Judas was forced to declare that there was no fault in Him. 4. The deep reason lying at the basis of the unbelief of those who did not really come to Christ in living faith is their inability to do so, because not drawn to Him by the Father (John 6:44). Some of those following Him had been drawn by the hope of having their material wants supplied—others as to a heavenly teacher, others as to One who might be hoped to fulfil the national expectations. Few came because they felt the need of a higher life, and were convinced that Jesus could bring them that life. These alone were drawn by the Father, had opened their minds to receive His truth, and their hearts to the impulses of His Spirit. These will not be offended. They may not and will not fully understand the truth of God—not all at once, but slowly, will spiritual things become plain to them. They, however, will not stumble at what they do not understand thoroughly, but will seek ever more for that spiritual revelation which God gives His children (1 Corinthians 2:10). 5. Our Lord here returns again to the mystery whence all spiritual life flows—the originating impulse of the divine will, and the blending in unison with it of the human will. The soil must be prepared, or the good seed will fall on it in vain; the heart must be made good, or it will be spiritually barren. The will must be submissive to respond to the drawing of the Father. But who is it that makes the heart evil, hardens it, opposes the will to the divine law? It is men themselves, of their own free choice. They are driven by no fate, impelled by no necessity; they feel themselves responsible for what they are. Therefore the giving to the Son by the Father of redeemed men is no arbitrary act ignoring human freedom and responsibility, but the exercise of the divine will in accordance with the laws of man’s being. IV. Men should learn on a consideration of these things a lesson of earnest purpose in seeking salvation.— 1. In reference to the action of the divine will in relation to human redemption, we stand before what is here a mystery. But it is clear that men are not merely passive participators in this. They cannot save themselves; but without their willing co-working they are not saved. 2. Men by nature are on one level as sinners. All travel with more or less haste in the way of sin. But in every man’s life there comes a period when another way diverging from that of nature is reached—a way that is narrow, and the entrance to it strait; and each must choose which he will henceforth walk in. Many with scarce a thought pursue the way of destruction. 3. But others pause in their course, listen to warning voices telling them of their danger. Can they then enter the way of safety? No. But if they see their danger and desire to escape from it and to enter in the way of life, then the barriers which seem to oppose fall away, and a new force is given them fitting them for the arduous journey. They cannot transform their moral being, change their hearts. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/phc/ AND NOTESJoh_6:69. And we believe and are sure that Thou art the Holy One of God.—This is the reading of all the great MSS. ΰ, B, C, D, L, and is adopted by Tischendorf, Tregelles, etc. If this reading is to be received, we are probably to understand Peter’s confession as referring to Jesus as sent into the world to do the Father’s will, and as having His authority sealed by His mighty works and holy life.John 6:70. Hath a devil.—διάβολόςἐστιν, i.e. one having the qualities of him who is called ὁδιαβολος.John 6:71. Judas Iscariot, etc., rather Judas the son of Simon Iscariotes.—Iscariot is no doubt ΰιωׁ χψιεϊ (Ish-Kerioth), a man of Kerioth, a town or village belonging to Judah (Joshua 15:25). But Westcott suggests that, as the true reading in Joshua is Kerioth-Hezron, this Kerioth might be identified with the Kerioth (Κεριώθ) of Moab (Jeremiah 48:24).MAIN OF THE .—John 6:66-71 The relation of different classes of men to the Saviour.—A time of testing had come for the followers of the Saviour. In His discourse in the synagogue of Capernaum, He had advanced into regions of thought not only far above, but alien to the desires of many among them. And they were not, we may think, of the number of the Jews who murmured (John 6:41-42), nor men who were inimical to the Redeemer. They were those who would willingly have continued to be His disciples; but His late teaching proved a stumbling-block, the prospects He held out were not such as they anticipated, His yoke to some of them was not easy, it may be, and thus we read that many went back. They were— I. Those who separated themselves from Jesus.— 1. Many of those who had never really come to Christ, and remained spiritually unchanged, were more and more offended at His teaching; indifference, lukewarmness, faintheartedness, doubtless characterised them. His demands were too great for their little souls. The spiritual life and kingdom to which He pointed had no charms for them. 2. Thus they go without one word more from Him. Not by such followers would the world be won for Him. Rather will He choose a small handful of faithful, self-sacrificing men; for only such, guided by His Spirit, would turn the world upside down (Acts 17:6). 3. As Gideon’s army at the spring of Harod was purged from all the fainthearted and unfit (Judges 7:3-7), so that by the three hundred left God saved Israel from the Midianites, thus the ranks of Jesus’ disciples were freed from unfit and encumbering elements. They had put their hands to the plough and turned back, etc. (Luke 9:62). Such Jesus does not retain in His service—or rather they go back willingly, freely, from Him into the old life and the old ways. II. Those who willingly and joyfully remained with Him.— 1. It is to the twelve our Lord addresses Himself in the memorable question, “Will ye also go away?” Did no others remain? That is an idea hardly to be entertained. But those five disciples already chosen, and the others who had associated themselves more closely with Him, stood nearest. And, as He saw the departing many, seeking some solace for His grieved human heart, He asked the others this question. 2. And the answer was, without doubt, cheering and grateful to the Son of man, “despised and rejected,” etc. Simon Peter, here as ever the spokesman, if not the representative of them all, confessed their loyal adhesion to their Master. He and they did not probably understand much that had been spoken in the synagogue. But they knew what Christ was—what peace He had brought to their souls; they had seen His wondrous works, and heard His heavenly teaching which those works explained and illumined. To whom else could they go? from whom else hear the words of eternal life? Nay, all they knew and had seen led them to believe and know that Jesus was the Christ—as He claimed to be—and the Son of the living God. 3. Our Lord desires a willing service. He had chosen these disciples; but those who were really His consecrated themselves freely to Him, under the blessed free constraint of His love and His Father’s drawing.III. The traitor in the ranks of the disciples.— 1. The gleam of joy which fell on the Saviour’s path at the manifestation of His disciples’ faith and love was again clouded by the thought that even in this inner circle lurked a traitor. 2. “One of you is a devil,” our Lord had to say sadly. Judas remained, although he should have departed; for his adherence to Peter’s confession was evidently hypocritical. He remained, cherishing in his heart those carnal and earthly ideas of Messiah’s kingdom, probably resolving that he would watch the Saviour’s movements, and force Him to declare Himself Messiah in a temporal sense (all Judas would have cared for), or—— 3. That Judas was wholly unmoved by the Saviour’s holy life and loving works and heavenly teaching can hardly be held in view of his bitter remorse (Matthew 27:3-5). 4. The patience with which our Lord endured the presence of this spying traitor (who was, moreover, a thief—John 12:6) was wonderful. But His Father willed that it should be so—for some purpose it was necessary that it should be so (see on John 6:64)—and His will rose, even in this, into loving acquiescence with His Father’s will. IV. 1. Consider Him who endured such contradiction, etc. (Hebrews 12:3). 2. Consider the necessity for earnestness in religion. The religion of Christ will not admit of half-hearted adhesion, of lukewarmness, etc. Christ does not desire such disciples (Revelation 3:16). And in the ears of many in all the Churches His words of blame to Laodicea still apply, “I would thou wert cold or hot.” 3. The continuance of a hypocritical profession may lead in the end to awful results. Nothing more surely hardens the heart, and freezes the springs of faith and feeling, than a false and hypocritical profession of religion (James 1:22; 2 Timothy 3:13; Isaiah 29:13-14, etc.). (See Illustrations, Chap. John 13:18 seq.) PART IV. (A.) 7–12I. THE GROWING BETWEEN THE FORCES OF LIGHT AND RANGED ON THE SIDE OF AND AGAINST THE WORD 1. Christ’s manifesting Himself in His public ministry as the Truth, leads to opposition from the rulers of the people, who fear the usurpation of their authority. (1) The unbelief of His brethren, showing that even in the circle of His earthly home the hatred of the world arises from opposition to the works of truth (John 7:1-9); (2) at the feast of tabernacles He declares that His doctrine is from the Father, as He Himself is from the Father (John 7:10-29). 2. The growing enmity of the rulers. (1) It shows itself in open attempts to lay violent hold of Him; (2) this is abandoned for the time because of controversy among the Jews themselves (John 7:30-53). 3. Jesus proclaims Himself to be the giver of the Holy Ghost. (1) The result is that many believe on Him among the people; (2) whilst the Pharisees are inflamed with more undisguised hatred against Him (John 7:40-53). Second Year of our Lord’s MinistryChaps. 7–12—Probable position in Synoptic narrative: follows Matthew 18:21-35; Mark 9:49-50; Luke 10:17 et seq.Time.—Feast of tabernacles, Tisri (September–October), A.U.C. 782, A.D. 29. AND NOTESJoh_7:1. Jewry.—i.e. Judζa. Kill Him.—See John 5:18.John 7:2. Feast of tabernacles.—Fifteenth day of seventh month, Tisri (September–October). See Homiletic Notes on John 7:37-40; and John 8:12.John 7:3. His brethren.—See John 2:12. But see also Lightfoot on Galatians; and Homiletic Note below. “Thy disciples” seems to have especial reference to the “disciples” which had gathered round the Lord in Judζa (John 4:1).John 7:4. Show Thyself to the world.—The meaning of the verse is that the Messianic claims of our Lord could not be confirmed and established in rural Galilee, which was, as it might be said, “out of the world.” He did not Himself manifest any desire to remain unknown; on the contrary, He in a very special sense seemed to desire to make Himself known publicly, and to communicate His teaching openly (“ἐνπαῤῥησίᾳ means here ‘in public,’ ‘openly’ ”). And yet He confined His activity to rural Galilee, and in so doing seemed to contradict Himself. Jerusalem was the centre, the world, to which He should manifest the proofs of His Messiahship.John 7:6. My time (ὁκαιρὸςὁἐμός, My season) is not yet come.—The time for His revelation of Himself as the Messiah, the true King of Israel. That time would come, when in the depth of His humiliation He would reveal His glory (John 12:12-16; John 12:23-33, John 19:14-19, etc.); it was present to His mind even then, as we see from John 7:7, “Me the world hateth.” Your time, etc.—As His course was already determined, He waited for that appointed time. There was, however, no such set time for His brethren. They were then in harmony with the world, and at any time could show themselves in the world without drawing down on themselves its wrath and resentment (John 7:7, “The world cannot hate you”). “They who are friends of the world are never out of season. Their season lasts as long as the world lasts. But when the fashion of this world has passed away, then they will be out of season, and then will be the season of Christ and all His true disciples. Their harvest it the end of the world (Matthew 13:39)” (Wordsworth’s Greek Testament).John 7:7. He made known to the world its true nature, unmasked it and revealed it plainly (John 8:42-44; Matthew 23:13-36).John 7:8. Go ye up unto this feast.—With your present thoughts and feelings, you may indeed go up with your fellow-countrymen who are like-minded. I go not yet up, etc.—The reading here is doubtful:ΰ, D, K, M, etc., and several ancient versions, Tischendorf and Tregelles read οὐκ, whilst οὔπω is the reading of B, L, T, X, etc., the Syriac version, etc. If οὐκ be the reading preferred, the meaning will be, I do not go up as the pilgrim bands do to keep this feast. For My time, etc.—“The feast of tabernacles was a festival of peculiar joy for work accomplished. At such a feast Christ had now no place” (Westcott).John 7:9. He abode in Galilee.—He remained in Galilee for some days after the departure of His brethen. They probably took the longer route, east of the Jordan, whilst our Lord Himself might take the shorter route, through Samaria. So that He delayed following them during the greater part of a week.John 7:10. Not openly.—He did not evidently go up to keep the feast, for He was not present on the day of Holy Convocation (15th Tisri). He went up quietly. He did not wish to force on the inevitable contest, in mercy to the lost sheep of the House of Israel (Matthew 23:37-39). For this reason, and to avoid any appearance of desiring that His followers should carry out their intention of making Him an earthly King, He went up to Jerusalem as a humble wayfarer. The supposition advanced by Wieseler and others that this journey is to be identified with that recorded in Luke 9:51-62 cannot be entertained. The latter journey could in no way be described as going up “in secret.” See also Luke 10:1-16, etc.John 7:11. The Jews, etc.—His enemies were apparently looking for His appearance. Where is He?—ἐκεῖνος = that one, fellow. The expression half displays their enmity. No doubt there were others anxious, others curious, to see the renowned teacher.John 7:12. The people.—Multitudes (ὄχλοι). The mass of the people as distinguished from the ruling classes. Among these multitudes were included the crowds of Galilean pilgrims. Murmuring (γογγυσμός).—“Speech not venturing to break forth.” The scene called up is that of knots of the people speaking to each other in low, confidential tones. And this murmuring revealed two classes: the one friendly, whose candid minds were impressed by the evidences of Christ’s truth and goodness of character; the other hostile, probably a class of superior people who looked down on the multitude. It was perhaps the more cultured townsmen who held the hostile view. And in any case (John 7:13) all parties waited to see what the Jewish authorities would do.MAIN OF THE .—John 7:1-13 Jesus’ action in view of the hatred of the world.—About six months had passed since the discourse at Capernaum, following on the miracle of feeding the five thousand. The green grass on Galilean hillsides was withered, and the flowers of spring and early summer had faded. When this chapter opens the fields had been reaped, the fruits gathered in, and the people were preparing for the joyous feast of tabernacles. The “brethren of our Lord,” before setting out, urged Him to go up and manifest Himself by mighty works to His disciples at Jerusalem, i.e. to those in Judζa and Jerusalem who believed in Him, and those who had gone up from Galilee, including probably some of the twelve. Our Lord, however, refused to go up publicly to the feast, remaining after His brethren some days, and then going up privately, reaching Jerusalem about three days from the close of the festival. In declaring His intention of not going up publicly He gave reasons why He did not do so—did not, at that special time, reveal Himself and show forth His glory. These reasons were— I. The hatred and unbelief of the world.— 1. As the grass and flowers on the Galilean hillsides had withered, so the faith of many who had at first followed the Redeemer was now withered and dead (John 6:66). Even in Galilee, where there was less direct opposition to Him, unbelief and indifference were reigning. His own brethren, also, were among the unfaithful multitude. 2. But, sad as was the outlook in Galilee, it was worse in Jewry. Malignant hatred in Judζa was on the watch for His life; and had He gone up publicly at that time, raising expectations in some hearts of further and fuller revelations, this would have tended, in all likelihood, to bring the hatred of the rulers to a point, and thus hinder the work He had yet to do, and the further revelations of His glory which were yet to take place. 3. It was the hatred of the world to the truth, and to Christ as the King of truth, which hindered His life from shining out then in all its beauty and power to become the light of men (John 1:4-5). Our Lord was no exception; it has ever been so. But just as His life was so heavenly pure, and, by contrast, what was evil so plainly revealed, and those who were evil so startled by the opposition, so was the evil world’s hatred of Him more malignant. 4. But as it was with Him who was the Truth, so it has been at all times, and will be to the end. In Attica, reputed wise, they condemned their Socrates and honoured their Anytus. And thus, in greater or less degree, is it still (Matthew 5:10-12). 5. To reveal Himself fully to that world would have only led to their greater condemnation. All too soon would they reject Him and desire a murderer to be granted unto them (Acts 3:14). II. His time was not yet come.— 1. There was a divine plan in the life of Jesus on earth, regulating, it would appear, all His movements (see John 2:4). 2. And at that period the time for a festive entry into Jerusalem (which probably would have been attempted, by over-zealous and mistaken followers, at the joyous festival of tabernacles) had not arrived. For that festive entry would be but the prelude to the suffering of the Via Dolorosa (John 12:12 seq.). 3. On the other hand, the time of His brethren was always ready. They had not to oppose the world,—neither its active hostility nor the perverted loyalty of worldly-minded and mistaken followers. 4. There was no intention on the part of Jesus to draw back from the goal which lay before Him. It was in mercy to the world, in order that He might yet plead with “the lost sheep of the house of Israel,” and show them unmistakable proofs of His loving patience and long-suffering (Matthew 23:37-39), and further proofs of His glory as the incarnate Son. (John 9:1-7; John 11:38-45). III. His manifestation of Himself “was not with ostentation.”— 1. His brethren did not then believe in Him (but see Acts 1:14). They were, in all likelihood, puzzled to account for His action, and, it may be, desired that things should be brought to a head, that He should permit Himself to be declared a King. Thus they showed their unbelief, their inability to realise His Messianic mission. Their reproachful invitation was a repetition of the tempter’s wiles (Luke 4:13). 2. His brethren and His followers had to learn that it was not with outward pomp that He would manifest Himself. Truth does not need to blow trumpets (or engage others to do so) in the synagogues or at the corners of the streets (Matthew 6:1-5). And the King of truth needed not ostentatiously to display Himself. Time and eternity are on the side of His kingdom, which advances by a silent, often unnoticed, development in the hearts of men. 3. And just as the King of truth, when He, hanging a dying victim on the cross of shame, seemed utterly defeated, was then on the eve of victory, so when His kingdom may seem well-nigh broken up will it rise in its grandeur and overcome. Magna est veritas et pr�lavebit. Have men, even in Christian lands, still to learn this lesson after the experience of centuries? What, at all events, does political and other chicanery mean? John 7:3-5. The unbelief of Christ’s brethren.—Whatever we hold to have been their actual relationship to Jesus according to the flesh (see Homiletic Notes), at all events these brethren were near kinsmen of the Son of man. But like their Galilean compatriots—even those to whom Jesus was best known—they did not understand the Saviour, did not comprehend the scope and purpose of His teaching and working. Thus they lacked belief in the truth that He was to set up the kingdom of God. The mention of this interesting fact by St. John only shows his close relationship with the Saviour. He was the beloved disciple (John 13:23). To His care Jesus, while on the cross, committed His mother (John 19:26-27). And probably we owe some interesting details in this Gospel to this affecting fact. I. The unbelief of our Lord’s brethren was due to misconceptions.— 1. It was not manifested in hatred, like the unbelief of the Jewish rulers, Pharisees, etc. There is nothing in the gospel narrative to show that they were inimical to Him; rather from the scattered notices we may think they were solicitous for His safety (Mark 3:20-35 and parallels). 2. Nor would it appear that their unbelief was caused by sheer indifference, like that of the dwellers in Capernaum, etc. 3. It was due rather, as this passage seems to show, to their discontent with His action in not seeking publicly to gain that position and authority which His powers entitled Him to, and which the people were willing to accord Him. Like the majority of the disciples, they would have liked to share in the glory of His kingdom, to shine in the reflected light of His fame. “Show Thyself to the world” is their cry, but in that cry our Lord recognised the tempter’s wile, “Cast Thyself down from hence” (Luke 4:9-12). 4. Thus their unbelief arose more from misconceptions of His work and kingdom than from any other cause. Like the majority of their compatriots, they were allured by the dream of a material kingdom of the Messiah. And no doubt disappointed hopes and ambitions, leading to irritable vexation, lurked in their hearts, making them querulous and discontented. II. Their unbelief passed away with their misconceptions.— 1. The best of all proof that it did so is found in the fact that they are found among the members of the infant Church after our Lord’s ascension, waiting for “the promise of the Father” (Acts 1:4-14). 2. Their misconceptions of our Lord’s work and teaching had passed away. Christ’s wonderful works, and, above all, His glorious resurrection, had cleared away the mists that obscured their spiritual vision. And across the stormy, raging waters of His passion had come to their souls also the cheering message, “It is I, be not afraid.” 3. Here in this narrative they are like Joseph’s brethren, who scoffed at his dreams, which they afterward in act fulfilled. These brethren of Jesus apparently slighted His teaching regarding His being lifted up like the serpent in the wilderness (John 3:14), His giving His flesh for the life of the world, etc. (John 6:51), as incomprehensible, and as altogether too unworldly and impracticable. And by their unbelief they, no doubt, influenced others, who would make this an excuse for their want of interest. Yet afterward they, on their part, fulfilled His prophetic word, “If I be lifted up,” etc. (John 12:32). III. Outward union with Christ is not always real and fruitful.— 1. The same truth meets us here that Jesus set forth in the parable of the vine, etc. (John 15:1-7). There may be outward, apparently very close, relationship with Him, and yet the want of fruit shows that unbelief is in some way interposing to prevent true vital union. 2. So there are many in full membership with Christ’s Church, in many ways friendly to Him and His gospel, but who by their evident misconceptions of His kingdom show that they are not truly believing. 3. How many, e.g., make their own personal enjoyment of religious ordinances, etc., the only end of their so-called faith, and when asked to aid in the extension of Christ’s kingdom either do so grudgingly or not at all! Missions to Jews and Gentiles—what are these to them? 4. But are they not thus showing themselves like the brethren of Jesus before they believed, and who evidently thought the ideas of Jesus regarding the kingdom of God were visionary? or like the Jews of His time, who instead of seeking to spread that kingdom (Psalms 67.) would have restricted it selfishly to themselves? 5. Outward conformity to Christ is not sufficient—resting in external privileges and ordinances alone is to want true faith. Those who do so cannot understand Christ’s kingdom. Its spiritual laws are incomprehensible, its speech a shibboleth, and its requirements grievous to them. But they are not necessarily inimical to Christ. And what is needed is that the true members of His Church, and especially the Church’s ministers and office-bearers, should seek to instruct them, and above all should pray for their spiritual enlightenment through the Holy Ghost, that the power of Christ’s risen life may be manifested to and in them (Philippians 3:10). John 7:10-24. Seeking Jesus.—The opening verses of this section (10–13) show that the minds of men were much exercised as to the person and work of Christ. He had made a deep and ineffaceable impression. The absence of Jesus from the feast was speedily remarked, and eager inquiry was made concerning Him. The thoughts of all were concentrated on Him. The hatred of the official class—though disguised—leaks out in the expression, “Where is that one?” And murmurs not loud but deep passed from lip to lip among the body of the people concerning Him. But there was no open declaration either for or against Him. The official class had not yet spoken; and until they had decided the multitude kept discreetly silent. The power of the Sanhedrin was great (Acts 8:3), and none would willingly incur the hostility of those who possessed so much power. Meantime Jesus had gone up quietly, probably through Samaria, and appeared in Jerusalem when the greater festival was concluded. There He entered the temple and taught, apparently for the first time, to the wonder and astonishment of the learned Jews (see note John 7:14, p. 201). Such a teacher! and yet not of the schools. Notice in reference to this interesting incident— I. How the Jews sought Jesus.— 1. Here we have a variety of opinions regarding Him. It was impossible to be unmoved by Christ’s teaching and activity. Even His enemies were astonished at it, for it was with authority (John 7:15; Matthew 7:28-29). He could not be ignored. The people were too deeply moved by this unique and wonderful phenomenon. 2. Some expressed the opinion that He was a good, a true man. And they could allege as confirming their opinions His holy life and teaching, and His mighty works of beneficence. These were probably people who had nearer knowledge of Him. 3. Others, influenced by the scarce concealed hostility of the rulers to Jesus, declared that He, instead of being true, was indeed an impostor. These no doubt represent what might be called the servile element, found in every community, who cringe before mere authority, and make it their law, uninfluenced by the question of right or wrong. 4. Among the crowd there were those moved by bitter hatred, and others who, though secretly, were yet drawn by love toward the Saviour—men like Nicodemus and Joseph of Arimathζa (John 3:1; John 19:36). 5. And all of them were seeking Jesus, and desired to have Him among them,—those to carry out the evil designs already formed (John 7:16); these to see if He might not be prevailed on to yield to their desire, and permit Himself to be declared a king. Few there were who sought Him as the Redeemer of men. II. How men seek Jesus now.— 1. As we look abroad on the world to-day, we find the same divided sentiments regarding the Saviour everywhere expressed. There is no question more profoundly discussed than just this: “Where is He?” What is His place in history? What is His position in the scale of being? Is He in reality what He claimed to be? or is the story of His life entirely mythical, and His gospel a delusion? But, whatever position be taken up, there is no escape from the necessity of deciding one way or other concerning Him. 2. There are those who continue the bitter enmity and hatred of the Jews, not only among bigoted descendants of those unhappy men, but among the secularist and atheistic communities who would fain see His religion abolished and forgotten—the darkness inimical to the light. 3. There are those who would write imposture on the history in which His holy life and atoning death are recorded, and others who, while admitting that the narratives do with more or less veracity present us with the record of a true and noble life, affirm that it is the life of a good man, and nothing more; whilst there are also a large number practically indifferent as to the opinion they entertain, and who are swayed by what seems the authority of the hour. 4. But whilst there are still many of all these classes, they are now relatively in the minority wherever the gospel of Christ is widely known. The disciples of Jesus have marvellously increased in numbers, and are no more secret followers, although among heathen communities this class is still largely represented. 5. Now the erewhile despised Nazarene is chief ruler in the world. No kingdom is so powerful as His—no other power is so extended—no other influence is so gracious and benignant. And millions untold have since learned the truth of His words: “If any man will to do His will,” etc. (John 7:17). III. Seek Him.—Let us seek Him in earnest; and as the feast of tabernacles may be said to have been typical of His incarnation, so life will be to us a feast of tabernacles, when He will be manifested in us, the hope of glory (Colossians 1:27), earnest and promise of the time for which His Church is longing and praying (Revelation 22:20), “when God will dwell with men,” etc. (Revelation 21:3; John 17:24). NOTESJoh_7:12. The multitudes murmured.—There will be no end of such murmuring among the multitudes of those who are superficial, who conform themselves to this world only and fear men. Some will praise Christianity as a whole, without actually having any real part or lot in it; whilst others will protest against it. Both, however, know little about it. Even whilst the former class accord praise, it is simply in ignorance of it. But those who have really experienced what it is, and then undertake to praise, must be prepared to bear the hatred of the world.—Dietrich. John 7:14. Supposing the σκηνοπηγία, or feast of tabernacles, to be typical of our Lord’s incarnation and sojourn in this world, we may see thence some fresh light reflected on the incidents of this chapter. Our Lord went up to this feast (John 7:10), not openly, but as it were in secret. His nativity was private, in a poor inn. He spent a great part of His life in obscurity at Nazareth.… “He abode in Galilee.” But when His time was come, He went up and taught publicly at Jerusalem, in the temple (see Luke 19:47; Luke 21:37; Luke 22:53).—Wordsworth’s “Greek Testament.” John 7:15. Our Lord spoke with power, so that even His adversaries were compelled to admit the influence of His teaching. But as they did not desire to do the divine will (John 7:17), the voice of truth, to which their consciences bare witness, spoke in vain to them. So did they reject afterward the testimony of our Lord’s inspired apostles (Acts 4:2; Acts 4:13). Class prejudice and official intolerance and superciliousness helped to cloud their judgment, as they often do among men, especially in questions regarding religion. Joh_7:11. Seeking in vain.—But even in that hour of peril He thinks less of Himself than of men, and turns to these listeners with almost a wail of sad forecast, through which the tone of beseeching is heard. The incarnate Wisdom laments even while He foretells, as did the personified Wisdom in the Book of Proverbs: “They shall seek Me diligently, but they shall not find Me.” The sad prophecy (of John 7:34) does not refer to penitence, but to the vain longings and futile seekings which have been that strange nation’s bitter food ever since. The whole tragedy of its history is condensed into a sentence. Like all prophetic threatenings, it was said that it might not have to be experienced, and mercy shaped His lips to stern speech. Why would their seeking be vain? Because they had not the conditions needful for that place and state of communion with the Father whither He was going and to which He can lead any of us. Earthly-mindedness shuts us out from heaven and from finding Christ here. If we are to be with Him there, we must have sought Him here, with that true desire and seeking which ever finds. Mark that He “is,” even when on earth, where He goes when He leaves earth. Mark, too, the tone of invitation to make the best use of the “little while.” Conscious security till His work is done, prophetic warning and loving call to present faith, are all contained in these words.—Dr. A. Maclaren. AND NOTESJoh_7:14. Now about the midst, etc.—The middle of the feast, or “the lesser feast.” It was the fourth day of the feast most likely. Taught.—For the first time (of which mention is made, but see John 2:13-25) openly in the temple. The excitement caused by His non-appearance at the beginning of the feast had died away; and the ruling powers seem to have taken no concerted action against Him.John 7:15. Letters.—I.e. He showed Himself to be well acquainted with the rabbinical learning and literary methods, and yet He had not studied in any of their schools. This fact might surely have led them to make a dispassionate inquiry regarding Him.John 7:16. Doctrine.—διδαχή, teaching.John 7:17. If any man, etc. (ἐάντιςθέλῃτὸθέλημααὐτοῦποιεῖν).—If any man willeth to do His will—i.e. not only desires, but makes a distinct voluntary effort—seriously endeavours to do the will of God.John 7:18. He that speaketh, etc.—The Jewish teachers had always in view for the most part their own glory and aggrandisement. This, and not doing the divine will, was their ruling motive. But our Lord never dissociated Himself from His Father. He never swerved from that highest aim in the universe—the divine will and the divine glory. His works, His teaching, proved that, and demonstrated His truth and righteousness. Thus all their charges against Him fell to the ground (John 7:12).John 7:19. They professed to be jealous for the law, and yet they broke one of its cardinal statutes.John 7:20. The people.—The multitude (ὁὄχλος). The mass of the people, especially those from Galilee and the provinces, did not know of the designs of the rulers against Jesus. The people of the city, however, seem to have been cognisant of the fact (John 7:25).John 7:21. One work (ἔνἔργον).—Our Lord did not notice the unseemly interruption of the “people,” as He knew it was made in haste and ignorance. But He continued His argument to bring home to them the inconsistency of their conduct, at the same time thus indirectly replying to the charge in John 7:20. He had done one work at which they were indignantly surprised, at which they marvelled—i.e. the healing of the impotent man on the Sabbath day (John 5:1 seq.)—and that not because He healed the man, but that He did so on the Sabbath. He therefore proceeded to point out (John 7:22) that they on the Sabbath “violated” the Sabbath law, or set it aside, when they circumcised children on that day. (Therefore [on this account], διὰτοῦτο, belongs to John 7:21, Ye all marvel on this account.) Moses gave the Sabbath law; but it was he also who was commanded to ordain that circumcision. which was a patriarchal rite, should be performed on the eighth day even when that day was a Sabbath. “Moses himself acknowledged even a ceremonial (how much more a moral?) commandment (that of Circumcision) to be superior to the law of the Sabbath as those Jews understood it, … and I have done something superior and better than Circumcision, i.e. I have made a man every whit whole” (Wordsworth’s Greek Testament).John 7:23. Circumcision.—“Circumcision makes the Sabbath give way,” said the Rabbis. For circumcision is the sign of the covenant of promise which precedes the law. “By means of circumcision the man is received into that covenant within which alone the blessing of the Sabbath rest can be imparted to him” (Besser). The law of Moses might not be broken.—The rite of circumcision (Genesis 17:12) was incorporated by Moses, or rather given its due place, in his economy (Leviticus 12:3). Are ye angry, etc.—“I healed the whole man, not only a part; whereas circumcision inflicts a wound. And that is to be performed on the Sabbath. Which work is the more sabbatical of the two?” (Wordsworth’s Greek Testament). The reference is evidently to the idea of the cleansing and consecration symbolised by circumcision, contrasted with the complete healing of the impotent man.John 7:24. Judge … judge (κρίνετε … κρίνατε).—The habit of hastily and superficially judging is condemned strongly by our Lord (Matthew 7:1). Judge the righteous judgment means, Give an honest, straightforward judgment founded on the truth.John 7:25. Them of Jerusalem.—The Jerusalemites. They were acquainted with the evil intentions of the rulers (see John 7:20).John 7:26. But, lo, He speaketh boldly, etc.—The turn events had taken surprised them. Now that Christ had appeared in Jerusalem the rulers unaccountably left Him undisturbed, in spite of former threatenings. Was this to be taken to mean that the rulers know indeed, etc.?John 7:27. They knew something about the earthly life of Jesus (Matthew 13:55-56). The most of the people thought of Him as from Nazareth. Probably some of those in Jerusalem knew of His lineal descent from David, and of His being born in Bethlehem. This would account for their falling back on the rabbinical interpretations of such passages as Isaiah 53, “who shall declare His generation?” “Justin, about the middle of the second century, puts these words in the mouth of the Jew Trypho: The Christ is, even after His birth, to remain unknown, and not to know Himself, and to be without power, until Elias appears, anoints Him, and reveals Him to all” (Godet). Does not this idea strangely coincide with Jesus’ hidden life until His baptism by John (Elias who was to come—John 1:29-34; Matthew 11:14; Matthew 17:12)?John 7:28. Then cried Jesus, etc.—Jesus concedes to them a certain degree of knowledge concerning Him. But no one judges a man merely from the knowledge of certain facts of his life-history. He must be judged by His character, His true self, the manifestations of the Spirit that is in Him. Had they looked with unprejudiced eye on this revelation, they must have known whence He came in reality. But by their blind unbelief they exemplified their own tradition (“No man knoweth,” etc.—John 7:27). The reason for this unbelief lay in their misconception of God. Traditionalism and formalism had shut out from them the true knowledge and love of God. Not knowing the Father, how could they know the Son?John 7:29. But I know, etc.—In contrast to their ignorance is His knowledge. One in essence with the Father, He is ever in closest communion with Him, as sent by Him.John 7:30. They sought to take Him.—The Jews again, on the putting forth of this claim, tried to silence Him (John 7:25-26). But no one laid hands, etc.—Considerations of prudence (Mark 11:32), and perhaps also qualms of conscience, withheld them. But doubtless also a higher Power restrained them. His hour, etc.—“It was not His will to be then taken. Our hour is His will: what is His hour but His own will? He means the time when He deigned to be slain—not any time when He was compelled to die” (Aug. in Wordsworth).John 7:31. The facts mentioned in John 7:30, and our Lord’s calm assertion of His origin, backed by His miracles, led many to advance from the position they took up earlier to an approximation to belief in Him as the Messiah.John 7:32. Murmured.—Our Lord’s appearance at the feast had aroused more keenly the undercurrent of excitement among the multitudes described in John 7:12. The Pharisees and chief priests, etc.—The Sanhedrin is meant probably. Here those, many of whom were mutually inimical—Sadducees and Pharisees—are seen uniting against a supposed common danger. The chief priests were those who had held the highest office in the priesthood, and also, it may be, the chief members of priestly families.John 7:33-34. Yet a little while, etc.—A time—although short—was to be granted to them for repentance. Ye shall seek Me, etc.—The time was near when He should withdraw to His Father; and then their time of grace would be past (Luke 19:42; Matthew 23:39), and their long, dreary search for Him, which still continues to this hour, would begin.John 7:35-36. Whither will He (this man, οὗτος) go, etc. The dispersed among the Gentiles (Greeks—ἡδιασπορὰτῶνἙλλήνων) were those Jews who were scattered among Greek-speaking peoples, e.g. in Alexandria, Antioch, etc. The Palestinian Jews looked down to some extent on those brethren “scattered abroad” (1 Peter 1:1). But the chief point in their contemptuous exclamation lies in the phrase “and teach the Greeks.” Rejected of the Jews, the chosen people: will this would-be Messiah make the dispersion a means of gaining the Gentiles as His disciples? Their incredulous question, however, received afterward an affirmative answer (Acts 13:46; Acts 26:18; Acts 26:20). (See Westcott, etc.)John 7:38. As the Scripture hath said, etc.—The general sense of many passages is here crystallised in this expression: see Joe 3:18; Zechariah 14:8; Ezekiel 47:1-12. The latter passage especially is parallel to this thought. As the spiritual temple, of which Christ is the chief corner-stone, is composed of “living stones” (1 Peter 2:4-9), so from each believer flows the heavenly stream. Belly.—κοιλία = from within him (ξִ ?ξּ ?πּ ?εּ, comp. Exodus 17:6 and Numbers 20:11). (See Reynolds, etc.)John 7:39. But this spake He of the Spirit, etc.—This is the inspired Evangelist’s interpretation of our Lord’s words in John 7:38; and they are by him referred to the pentecostal out pouring of the Spirit. (Holy) Spirit not yet (given), etc—The words holy and given are omitted by many of the best authorities; but the sense of the passage is not thereby altered.John 7:40. People.—Multitude, the general body of the people (see John 7:20). When they heard this saying, or these words (ἀκούσαντεςτῶνλόγων).—The phrase indicates all the utterances of Jesus at the festival. The Prophet predicted of old (Deuteronomy 18:15), whom God had promised to raise up to them (Acts 3:22). See also notes on John 1:21 and John 6:14.MAIN OF THE .—John 7:14-40 John 7:14-31. The divine authority of Christ’s teaching and working.—Our Lord’s teaching not only astonished the unlearned multitudes (Matthew 7:28-29), but also filled the accredited teachers of Israel with amazement. He had not appeared in the temple before as a teacher. He had, it is true, stood once as a lad of twelve in those sacred precincts among the doctors of the law, “hearing them, and asking them questions” (Luke 2:46). Did any of them remember the wonderful child? and had any hopes been then awakened that He might come forth as leader of the nation? and did those hopes lead to all those endeavours, from the Temptation onward, to entice Him to become a prophet after their own hearts? It may have been, for Jesus was not unknown to many (John 7:27; John 6:42). But now that He came into the temple as a teacher of righteousness, although they marvelled, they would not listen sincerely; and their emphasis on the fact that Jesus had not been trained in the schools as a teacher was perhaps partly designed with a view to discredit His teaching. But even in their rejection and opposition to it they showed that— I. Our Lord’s teaching was with authority, because of its contents and the manner in which He taught.— 1. It was so in its manner, not being marked by the subtilties and conceits of the rabbinical teaching. It was simple, straightforward, direct from the heart and to the heart. 2. He did not appeal to select coteries, to the learned few; it was one of the wonders of His gospel that to the poor it was preached. And men listened with eager intentness to the sublime thoughts enshrined in allegory, metaphor, simile, etc., and brought home in simple and telling fashion to mind and heart. 3. But the matter of Christ’s teaching also stamped it with authority. He did not “teach for doctrines the commandments of men” (Matthew 15:9). He taught the law in its spiritual fulness (John 7:22-24). He led men back and up to the first principles of spiritual and moral life and activity. 4. But His teaching was, above all, distinguished by the presence of eternal truth in it all. It is this that has led to the great teachers of the race being remembered. The truth in their teaching has kept it alive among men. But in Christ all the half-truths and fragments of truth are gathered up and concentrated into one clear, beautiful beam. Thus He could say confidently, appealing to all He had spoken, “My doctrine is not Mine, but His that sent Me” (John 7:16). But it is further declared that— II. Our Lord’s working was with authority.— 1. It was evident that the miracle wrought on the impotent man at Bethesda, on the Lord’s former visit to Jerusalem, had not been forgotten. The fact that Jesus, in His beneficent activity, had brushed aside impatiently the dust and cobwebs of tradition from the Sabbath law had thoroughly enraged the rulers. For was not this a distinct setting aside of their authority, since it set aside their teaching as to the law of the Sabbath? 2. But our Lord showed them that they in reality misinterpreted the law by their traditions, and showed them that even by their own action they justified what He had done. The law was intended for man’s welfare. The Sabbath law was a special instance of this. But here was a religious rite with a great spiritual signification which was permitted on the Sabbath; “for the Sabbath yields to circumcision,” said the Rabbis. And if it was thus permissible to set aside the Sabbath law so that he who was circumcised might be admitted into the ancient covenant with its rights and privileges, much more may that law be set aside when the healing of the whole man is concerned. Nay, to act otherwise would be contrary to the spirit of the law of the Sabbath; for “the Sabbath was made for man” (Mark 2:27). 3. So ran our Lord’s arguments, and they were unanswerable (John 7:26). Had not those leaders been blinded by prejudice and hatred, they must have seen that Christ’s working was with authority, and must have confessed with Nicodemus, “No man can do these miracles,” etc. (John 3:2). III. The causes and danger of the rejection of truth.— 1. The prejudices of the Jews led them to shut their eyes to the truth of Christ’s teaching and the evidently divine authority of His activity; and thus pride and passion led to their rejection of Him who came to save them—led them to indulge in feelings of hate, which terminated in awful transgression of the law they professed to revere (John 7:19), and a weary curse upon their race. 2. The same causes still are powerful among men, leading them to turn a deaf ear to the voice of truth. The “idols” of the tribe and the cave still attract many—still keep many from doing homage to truth. Too many still continue to judge according to the appearance (John 7:24), and passing by truth, as she stands with modest mien by the way, are lured by and follow the meretriciousness of error. John 7:19-24. Keeping the law.—The limits of obedience to the divine will are too often marked simply by individual prejudices and predilections. Too many are content with what is merely an outward and formal adhesion to that will as revealed, or written on the conscience. Too few strive after that perfect righteousness and perfect keeping of the divine will manifested by Jesus in all His works and ways. I. The observance of the letter of the law was— 1. By the scribes, etc., considered the chief end to be aimed at—the knowledge of that law and of the traditional interpretations of it. They followed the letter and lost the spirit, making the law a heavy yoke, “in place of a delight,” a burden grievous to be borne, instead of a cause of joy (Psalms 1:2-3, etc.). 2. So do many nominal Christians pride themselves on their knowledge of the truths of revelation. But how many misinterpret them! how many are entirely unaffected by them in life and conduct! (Romans 2:27). II. Ritual observance was— 1. The Pharisaic method of keeping God’s law and doing His will. Their prayers, almsgivings, fastings, tithings, etc., were to them the be-all and end-all of religion (Luke 18:12); but they forgot the weightier matters of the law in their zeal for ritual and formal devotion (Matthew 23:23). 2. They are emulated by many who bear the Christian name. They are outwardly devout. The forms and ceremonies of religion have their zealous attention. But these are all observed in so formal and perfunctory a fashion, without the heart being engaged, that the life is altogether unaffected. Love does not rule in their hearts—they serve, actuated by some other motive, superstition or fear. Hence their religion is a form; and their so-called religious and their secular life may be (as it was in the case of the Pharisees in our Lord’s day) far apart to outward view, although in reality they are not. A merely formal religion is indeed, as Christ called it, an hypocrisy (Matthew 23:24-28). III. The true method of observing the divine law.— 1. We are not to bind ourselves to the letter merely (2 Corinthians 3:6), but to live according to the spirit of the law. 2. And this men do when, following the precept and example of Jesus (Matthew 20:27; Romans 13:10), they serve in the spirit of love. Jesus had shown those Jews, in the miracle wrought on the impotent man, how “love is the fulfilling of the law.” But their minds were warped by prejudice, and their hearts filled with hatred. Hence they did not, could not, in that state keep that very law which they accused our Lord of breaking (John 7:19; 1 John 5:1-3). John 7:17. The human will.—Our Lord taught His disciples to pray that the Father’s will might be done on earth perfectly, as it is in heaven (Matthew 6:10); for that will is the peace of earth, as it is of heaven. “Thus of life’s ‘essence’ ’tie in this blest homeTo be conformθd to the will divine,Whereby our wills one with His will become.So that as all from grade to grade forth shineThroughout this realm—thus is it pleasing to allAs to the King, to whose will we incline.In His will is our peace. Toward it allThings baste. It is the sea toward which flowWhat it creates and nature makes.”—Dante, “Par.,” iii. 77–87.There can be no nobler effort for man and no higher service than to know and do the divine will. It is only when created beings live in harmony with that will that they attain to highest happiness and peace. There is eternal blessedness where the divine will expresses itself through all and in all, in love, righteousness, goodness, truth, etc. So is it in the heavenly seats; but not so is it on earth. From our Lord’s words, therefore, we learn that— I. Man’s will is free.— 1. Fatalism and necessitarianism find no place in the gospel of Christ. Man is not there regarded as a machine, very wonderful indeed and moved by most complex mechanism, but still a machine without volition and freedom of action. Such an idea is opposed to all human experience, and ignores to a great extent the facts of mental experience, of psychology. For what does it virtually amount to but this—that man is not a morally responsible being, but a waif acted upon by forces external to himself, without power of resistance, like a leaf hurried helplessly down the current of human destiny? 2. But this is not the doctrine of Scripture. It recognises man’s responsibility even without an external law; for the law is (more or less clearly in individuals) written on men’s consciences. And according to Scripture, “to him that knoweth to do good,” etc. (James 4:17). Unless this were so indeed, the precepts and commands of Scripture, as well as all other laws, human or divine, would be meaningless and vain. All Scripture precepts and promises imply man’s freedom of choice, and it is plain that our Lord acted on this view. II. But man’s will is perverted by sin.— 1. This truth also is evidently recognised by our Lord (John 5:40). The fact that men do not always choose what is right and good is not the result of their being necessitated to do otherwise, but from the nature being depraved through sin. 2. This leads them often (even when they see what is good, and are convinced that it is for their best interests) to follow what is evil. “Video meliora proboque deteriora sequor” (Ovid). The moral judgment has been perverted, and the will so far weakened by sin—weakened, that is, on the side of good. Hence men often “choose the evil and reject the good.” 3. But it is a deliberate choice. They yield voluntarily. The voices of reason and conscience are frequently deliberately stifled or disregarded. And although the right and good are recognised, evil is followed. 4. In doing this men also frequently deceive themselves as to the consequences of their action. They think God will not be strict to reckon. They interpose good actions, which they imagine will wipe out or balance the bad, and thus they attempt to excuse themselves for not doing the divine will. 5. And what are the consequences? Happiness, peace, progress in good in any measure or fashion? Let the history of those Jewish rulers, among countless examples, bear witness! III. How are men to attain to the knowledge of the divine will?— 1. How are they to know what His will is amid the perplexities of life and the conflicting opinions of men of “leading,” if not of “light”—amid the strifes of sects and apparently irreconcilable statements of doctrine? 2. There is a talisman which will bear us safely over these troubled waters, when we look to Christ’s example and hear His word, “If any man will to do His will,” etc. It is in the yielding up of our wills to do unreservedly whatever the divine will requires, and whenever it is revealed, that our voyage amid the perplexities of our time will be safe and certain. 3. But that is just the difficulty—to yield our wills wholly to God—to be what He would have us be, do what He would have us do, bear unmurmuringly all He send upon us—and to say, whether in health or sickness, in success or adversity, in life or death, as Christ did, “Not My will but Thine be done.” Here is the difficulty. Self-will, pride, selfishness, lead to rebellion and murmuring, in place of loyal obedience. 4. But this is just what an earnest man will seek most earnestly to do. Realising that there can be no higher service, he will desire with all his heart to do that holy will. “Our wills are ours, we know not why;Our wills are ours to make them Thine.”Tennyson.“Oh, be my will so swallowed up in ThineThat I may do Thy will in doing mine.”Hannah More.IV. To the earnest desire to do His will God will give the power to know and do it.— 1. For what is that will toward men? It is, e.g., our sanctification. “Be ye holy, for I am holy,” says the Lord. And when a man sincerely desires to escape from sin and attain to holiness, then the revelation of Jesus in all its brightness, as the express image of God’s person, is borne in upon him. He sees in Christ’s Gospel his need, the goal to be attained and the way thither. 2. And yet again the will of God toward men is love; and all who would perform that will must obey the command of love (Matthew 22:37). 3. But this love is here chiefly evidenced in love to our neighbour. In this is the true fulfilling of the law (Romans 13:8; 1 John 2:10, etc.). And it was their sinful transgression of this supreme law which condemned the Jewish rulers (John 7:19), who, in thought and action, were opposed to the divine will. It was this that lay at the root of their unbelief and their opposition to Jesus (John 1:5). They had not the submissive, filial spirit so conspicuous in the life of Jesus. 4. But how shall the earnest desire, the heart prepared to do God’s will, be attained to? Here we come again on the mystery of the interaction of the divine and human in redemption. But this desire and preparedness may be cultivated. Whence come men and women of most earnest Christian life? whence the majority of active labourers in the vineyard? Is it not from among those trained in pious homes, whose young minds and hearts have been filled with heavenly knowledge and love? (2 Timothy 1:5; 2 Timothy 3:14-15). John 7:24. “Judge not according to the appearance.”—As human nature is now constituted, this is one of the most difficult commands to keep. Men continually express judgment on their fellows and their actions; and those judgments are swayed by various influences—prejudices, prepossessions, self-interest, etc. In this age of criticism, judging of others seems to be a custom of many from youth up. Accusation, censure, condemnation, are indulged in often without mercy; faults of others are magnified and intensified; good characteristics are diminished in proportional degree. Such a spirit will not find place in the heavenly world. But the gospel does not leave the attainment of the spirit of right judgment to the eternal future. The germs of that perfect state are implanted here. The more we progress in love to our neighbour, the more will the fault of judging others pass away. Besides, men’s attempts at judgment of others are often an infringement of the divine prerogative. It is an endeavour with beclouded judgment, imperfect or erroneous information, and biassed minds, to do what the great Creator, who reads men’s hearts and thoughts, alone can do. But— I. Are we never to judge of actions or character?— 1. Not so; for our Lord warns men that they must discriminate between false teaching and true, false assumptions and true. As we judge a tree by its fruits, so we must judge the “prophets” who claim our adherence. 2. Nor, of course, does our Lord in any way reflect on the province of human justice, although it must be inferred that in it also judgment must be according to righteousness. Human rights and equity must be enforced. The laws for the commonweal, of morality and social order, must be maintained; and men chosen for their character and learning are appointed to carry out the judgments of the law. Human justice has its source in the divine; and all codes and institutes of human law are attempts to bring us into harmony with eternal justice. 3. But the crown of justice is love; and here often human judgments fail and are imperfect, a fact shown by the continual shifting and changing of human laws. And the more the peoples approximate to the spirit of the gospel, the more humane, etc., do their laws become. II. It is irresponsible and ill-founded judgments that our Lord commands us to avoid.— 1. We are to avoid rash and unthinking judgments—judgments founded plausibly on appearances, such as those passed on Christ by the Jews (John 7:23). We cannot enter into the hidden circle of motive and feeling in the life of another. 2. Nor are we to judge others without careful consideration of the meaning of their words and actions. Careful consideration may often bring to light an entirely different signification. 3. How often and mournfully this sinful habit has wrought havoc is evident in the history of the Church! True, men who become members of and teachers in the Church are not to be permitted to hold and promulgate opinions utterly subversive of the faith. But how frequently are subjects of dubious import, speculations on matters not directly bearing on the great fundamentals of the faith, made the occasion of harsh judgments and irretrievable wrongdoing! How terribly was this exemplified in the relations of the Jewish rulers, etc., to our Lord, as, hurried on by mistaken zeal for the law, and bitter enmity, they misjudged and condemned Him! And how fatally was this spirit perpetuated in the persecutions of the early Christians and in the horrors of the Inquisition! III. “Judge righteous judgment.”— 1. It is essential to our higher life that we should be able to distinguish between good and evil, between wicked men and just men, so that we may not “walk in the counsel of the ungodly.” 2. But we are not left to our own unaided judgment here. There is a rule laid down for us here. We are to judge men “by their fruits.” There is an unerring standard given us—the revealed will of God; and in judging by this standard we are not following the fallible opinions of men, but the word of God. 3. It was just here that the Jewish rulers erred. They did not conform to the law God had given them (John 7:22-23). Even here too, then, we must discriminate, lest we fall into their error. It is not our duty to judge finally; so that even whilst we testify firmly against wrong and evil, our testimony must be given in the spirit of love. And in that case it will not be we who judge, but God by His word and law. 4. How often do men judge others by appearances, which are deceptive, and thus lead to much unhappiness and wrong! Men are not always what they seem to be. How often does it happen, when people have passed away, a chain of hidden circumstances may have come to light, overturning entirely the good or evil name they bore! How frequently the rough casket contains a precious jewel! How many rashly and harshly judged of men are accepted of God! Therefore, whilst discriminating between the evil and the good, we are to be careful to act in the spirit of love, and to obey the injunction of our Master—“Judge not according to the appearance,” etc. John 7:37-40. The spiritual fountain.—The thirty-ninth verse gives the key to the deeper meaning of this passage. For the meaning of Joh 7:37 see pp. 216, 217. The thirty-eighth verse is an advance beyond John 7:37. In the latter we have the source of the spiritual stream; in the former that spring of life, accepted and received, becomes in turn, in those who drink, also a living fountain, flowing forth in refreshing streams to men. That spiritual stream is the Holy Spirit. But it could not come down to men to dwell in them with power until Christ had been glorified. But what is the meaning of Joh 7:39? Had not the Holy Spirit come to men before this, to a Simeon, a Zacharias, an Anna, and many another godly man and woman? Yes; but to them individually and specially, and not in the way in which it would flow from heart to heart after Pentecost, in accordance with the old prophetic promise (Acts 2:16-18; Joe 2:28-32). That could not be then, till Christ was glorified, till He had ascended, “leading captivity captive,” etc., His atoning work all completed and accepted by the Father, so that He was ready to be communicated to men in all His life-giving fulness by the Spirit, whom He was to send down to His waiting Church. Consider the fountain-head, the reservoirs and cisterns, the vitalising energy of this spiritual stream. I. The fountain-head.— 1. This need not long detain us. Its rise, its mysterious depths, are hidden from human view. Its waters issue from that land which human eye hath not seen, of which the Lord God Almighty and the Lamb are the temple. The prophet saw the stream issuing from under the right side of the temple; and John, in the apocalyptic vision, saw it proceeding out of the throne of God and of the Lamb (Ezekiel 47:1; Revelation 22:1). 2. This stream rises indeed from the unfathomable and eternal deeps of the divine wisdom, power, and love. We cannot go further; we lose ourselves in the infinite. 3. But when this stream of life, in all its fulness, appears among men, it is seen to flow to them through the Saviour. “God giveth not the Spirit by measure unto Him” (John 3:34). “It pleased the Father that in Him should all fulness dwell” (Colossians 1:19). And out of this fulness all His people receive grace, etc. (John 1:16). II. The reservoir and cisterns for the distribution of the spiritual, life-giving Stream.— 1. The great reservoir is the Church of Christ, and the cisterns the hearts of believers. The stream must be spread by irrigation, if the desert is to be fertilised and the fruits of righteousness to grow on what was erewhile a barren waste. And through the communities and lives of believers the Redeemer spreads His spiritual blessings among men. 2. And here we are privileged to see how this blessed promise could be given. “He that believeth on Me, from within Him [ξξπεּ, Exodus 17:6] shall flow,” etc. (John 7:38). Christ and His Church are one body. He is the head, and they are the members of His body. The same spiritual life that is in Him flows to them, now full, free, and uninterruptedly, since He has been glorified, His redeeming work completed. It needed first that the Rock should be smitten (1 Corinthians 10:4), and then the streams of salvation flowed forth for all the children of men. 3. But more wonderful than the ancient miracle is the miracle of grace wrought in Christ. For not only do those who drink have their thirst quenched, they in turn—hearts that have been hard and stony as the granitic ribs of Horeb—melted by the power of divine love and grace, become fountains of blessing to all around. See how gloriously this was exemplified at Pentecost, when the disciples were all “filled with the Holy Ghost” (Acts 2:4). With what joy they bore witness of Christ, with what power His word was preached, with what tokens of success were their hearts gladdened! See how the relentless persecutor was met on the way to Damascus, and from that heart stony-proud, smitten by grace, there flowed to. Europe and the West the life-giving message of salvation. 4. These times are gone now! Truly they are. There was need in those early days of the Church for such special and wonderful gifts as were given by the Spirit to the apostles and early ministers of the word. But the gifts of the Spirit in His wonted manner of working are still given to “whomsoever will.” And the whole of Christendom to-day is a wonderful proof of that mighty spiritual influence that is working among men. 5. The special promise of this verse also is evidently fulfilled in many a consecrated life. It is quite true the majority of those called by the name of Christ are not distinguished by the full stream of blessed influence here promised to those who believe; and the reason is that their faith is small: there is some obstruction, some sin—worldliness, selfishness, etc.—shutting the channels which unite them to Christ, and hindering the inflow of His spiritual power. Hence it is not wonderful that only droplets, instead of streams of heavenly influences, flow from their lives to the world around. For this is the purpose and end of this life-giving stream which flows from the Father and the Son through the Church and its members into the world. III. The vitalising energy of this spiritual stream.— 1. It is a stream of living water; and not alone shall it be in those who receive it a “living fountain springing up into everlasting life” (John 4:14); its vitalising energy does not cease there, but flows on from heart to heart, from life to life. 2. The reservoir and cistern are not intended to absorb the stream, but to be the channels of distribution. Just as in an Eastern garden there are not only fresh greenery, flowers, and fruit by the banks of the stream which passes by or through it, but where every tiny irrigating stream is turned, there too the ground becomes fruitful, so when the love and grace of God are shed abroad in men’s hearts by the Holy Spirit, how great becomes their power to comfort and strengthen others! And how does the Lord give to those who seek thus to spread His spiritual blessings ability to receive more for themselves! To those who do not selfishly conceal and bury their spiritual gift out of sight, where it can benefit no man, but put it forth and circulate it among men, to them shall be the reward. To those who thus have shall be given, and they shall have abundance (Matthew 25:29). 3. But alas! how often among men are those streams retarded in their flow. The days of sultry heat, of burning temptation, love of the world’s pleasures, come, and the stream dries up; or the cold frosts of worldliness and a practical materialism seal up the fountain of the heart, so that the soul-garden yields no fruit, the flowers of grace and beauty of the Christian character wither and die, and only an arid enclosure meets the gazer’s view. 4. Ah! it is in ourselves, it is by our unbelief, that the flow of this heavenly, vitalising stream is often so meagre and its influence so feeble. Think of what Christ intended this gift to be, and what might be the result of its bestowal, did we look for it and pray for it in all its fulness. Would we be such feeble witnesses for Christ as we are? would we do so little for the advance of His kingdom? Were the love of God shed abroad in men’s hearts in all its fulness by the Holy Ghost (Romans 5:5), would the world stand where it does to-day, with its crimes, its wars and fightings, its dishonesty, its hatreds and strifes between man and man, even among those nations who nominally accept Christ as their spiritual king? Do not too many plume themselves on being and doing all that Christ requires? (Revelation 3:17-18). And if any should say, We know that we are spiritually poor, very deficient in spiritual possession and power, etc., even here is their condemnation. For to them, as to all, the Saviour cries, as He cried of old in the temple, “If any man,” etc. (John 7:37); “He that believeth on Me … out of his belly shall flow rivers of living water” (John 7:38). John 7:37. Satisfaction for the soul.—In the East, during the long rainless summer, the wadies, in which during winter there is usually a copious supply of water, are dried up. It is only where a perennial stream or fountain exists that human habitations are reared. Every village has its perennial spring—every habitation must be near one. Water is everywhere precious. Thus we find it, as might be expected, frequently referred to in Scripture. It is used as an emblem of freshness and fertility, of comfort and blessing. It is quite in keeping with the prominence of this natural element, and the universal recognition of its indispensableness, that the Saviour calls men to Himself, as the source of the living waters of salvation. In our Saviour’s words we are reminded of— I. The passing away of the types and shadows of which He is the antitype and substance.— 1. “Here again Jesus lays His hand on the great thoughts and facts of the old order, and claims to be what they shadowed” (Maclaren). 2. All that prophets promised is fulfilled in Him (Isaiah 55:1; Psalms 23:2, etc.). 3. He alone can satisfy the spiritual needs of humanity. The longings of the soul, the soul-thirst of the race, manifested in their eager though blind search after God, their greedy resort to “broken cisterns,” etc. (Jeremiah 2:13), in the vain attempt to attain to that satisfaction, He alone can give (Psalms 42:1; Psalms 63:1, etc.). Those needs of the race and that consuming soul-thirst are met and satiated in His gospel, which comes to them with— II. Refreshing and strengthening power.— 1. Water is absolutely essential to life; and although in well-watered lands the need is not felt so much, still it is universally recognised. In the East, however, for reasons just stated, its preciousness is realised. 2. In the hot noonday, with the blazing sun looking down from the cloudless Syrian summer sky, how refreshing it is to sit by some cool, refreshing spring, and quaff the fresh, sparkling water! No wonder the people call some of those fountains by beautiful names: “Fountain of milk,” “of honey,” etc. How thereby is the labourer refreshed for his work and the traveller for his onward journey! 3. And on the arid and dusty desert, where often there is a march of twelve to eighteen hours between indifferent springs, how precious does every drop of even inferior water become! And when all the sinews are unstrung, and life is languishing and dying, how does the draught of fresh water strengthen and infuse new life! In the East, when drought comes, all nature languishes, etc. (1 Kings 18:1-6; Genesis 21:12-21). 4. There is nothing which causes a man’s name to be remembered more with blessing in the Orient than to erect a fountain for general use. 5. So Christ comes to quench man’s spiritual thirst. Men seek satisfaction in the world’s pleasures, ambitions, pursuits, prizes, intellectual gains, and so forth. Many of these things may be good in themselves, but are insufficient for the needs of the soul. In so far as that is concerned, they are like the mirage, which deceives the traveller with the hope that soon he will stand on the shores of the pleasant lake and quench his burning thirst, when lo! the vision vanishes and he despairs. But Christ never deceives! Who come to Him drink and are satisfied. The gospel comes to men also with— III. Cleansing, health-giving power.— 1. Though not specially referred to here, these properties of the living water should not be overlooked. The “cleansings” of the Jews were all symbolical of the cleansing power of Christ’s gospel; they were a testimony to man’s sinfulness and his need of cleansing. So under the gospel, baptism is symbolical of the same need, and of the way in which it may be met. “Ye are washed,” etc. (1 Corinthians 6:11); “Now ye are clean” (John 15:3, etc.). 2. Good water is essential to health. In the East in some quarters the supply of water is not only indifferent but actually bad, and its use in such cases leads often to serious and lasting disease. Thus the joy of men when they have a pure, good water-supply. 3. The streams of the world’s pleasures are poisoned; they cause spiritual and moral disorder. But who so drinks of the life-giving stream of Christ’s gospel, that water shall be in him as a well of water springing up unto eternal life (John 4:14). Our thoughts are further directed in John 7:38 to— IV. Spiritual hydrodynamics.— 1. The power of water needs no demonstration. It is a scientific dream, which may yet become a reality, that the ocean and mighty rivers may yet be “harnessed” to electric engines, and drive the machinery of the world. Give water a sufficient head, and see how great, how destructive a force it often becomes. How beneficial also, irrigating and fertilising, like the Nile, a mighty empire for millennia. 2. So, too, is it with the living water. When Church machinery is driven by this power, the Church will indeed move and revolutionise the whole race of men. 3. If the reservoir and cisterns are freely united to the great living Fountain, then through millions of channels the streams of grace will How to thirsty, sinful, fainting souls, bringing satisfaction, cleansing, quickening (see also John 7:37-40). NOTESJoh_7:37-40. The feast of tabernacles.— 1. The feast of tabernacles (from ρֻ ?λָּ ?δ a hut or booth) was held in autumn, and was indeed called the feast of ingathering (Exodus 23:16), as it signalised the completion of the labours of the husbandmen, when the corn, the vintage, and olive harvest were past. “In the fourteenth day of the seventh month, when ye have gathered in the fruits of the land, ye shall keep the feast of the Lord seven days” (Leviticus 23:39; Deuteronomy 16:13, etc.). It was followed also by a special “holy convocation” on the eighth day, in the morning of which the people broke up their booths and returned to their houses. By some this eighth day was regarded as a part of the feast (Leviticus 23:36; Nehemiah 8:18). 2. It was to the Israelites a special memorial of the wilderness march of their fathers toward Canaan, when they tabernacled in the wilderness, and when the altar of God and the ark of the covenant were sheltered by a tent, under whose roof the priests fulfilled their holy service. And in remembrance of this the people lived for seven days in huts or booths constructed of branches of olive, pine, and other trees, covered over with boughs and reeds or reed mats. In the East these “huts” are set up now, as they were in the time of our Lord, in the courts of the houses, on the flat roofs, or in the fields. 3. When a sabbatical year came round, during this festival, part of the law was daily read in public. And as the year on which these events took place seems, without doubt, to have been a sabbatical year, part of the law that would be read was that written in Deuteronomy 1:1 to Deuteronomy 6:3. There is no doubt reference to this in John 7:19-23—especially to Deuteronomy 5:20, which command the Jews were deliberately setting at defiance in their murderous intentions against Jesus. 4. There is one ceremony not mentioned in the Old Testament, but observed in later times, which seems to emerge prominently here. During the seven days of the feast proper—perhaps on the eighth day as well—the people assembled in the temple before the time of the morning sacrifice, each bearing in the one hand a bunch of twigs, and in the other a citron (in attempted literal conformity with Leviticus 23:40). One of the priests meanwhile went to the Pool of Siloam with a golden vessel, which he filled with water, and, returning to the temple, poured out the water into a silver basin, with perforated bottom, which stood on one side of the altar of sacrifice; and wine was at the same time poured into a similar basin on the other side, both being connected by pipes with the Kidron. Then the Hallel (Psalms 113-118) was sung by all present, and the sacrifices of the day offered. This interesting ceremony called to the remembrance of the people that miracle of divine mercy when from the smitten rock in Horeb refreshing streams flowed to satisfy the thirst of emancipated Israel (Exodus 17:6-7, etc.). But the Jewish rabbinical teachers gave to the ceremony a spiritual signification as well. “Maimonides (note in Succah) applies it to the very passage which appears to be referred to by our Lord (Isaiah 12:3).… The two meanings are of course perfectly harmonious, as is shown by the use St. Paul makes of the historical fact (1 Corinthians 10:4): ‘They drank of that spiritual Rock which followed them,’ etc.” (Smith’s Dictionary of the Bible). 5. Another interesting feature of this festival—the lighting of the great lamps at nightfall in the temple area—may be more appropriately referred to at John 8:12. This festival was one which was celebrated with great and even abounding rejoicing. “There is a proverb in Succah (vi.), ‘He who has never seen the rejoicing at the pouring out of the water of Siloam has never seen rejoicing in his life.’ Maimonides says that he who failed at the feast of tabernacles in contributing to the general rejoicing according to his means incurred especial guilt (Carpzov, p. 14)” (Smith’s Dictionary of the Bible). 6. One cannot wonder at all this rejoicing when it is remembered what the festival signified to that people, and what it called up, to mind and heart, of the divine mercy and goodness in the past to their race. It reminded them of the first halt they made after leaving Egypt at “ ‘Succoth’—the place of booths or leafy huts—the last spot where they could have found the luxuriant foliage of tamarisk and sycamore and palm, ‘branches of thick trees to make booths,’ as it is written” (A. P. Stanley). It reminded them also of the smitten rock, of the long wilderness sojourn, of the promises that had been all fulfilled. And in the hearts of all true Israelites these remembrances would awake the feeling of hope—as they do among that people at the present day. 7. But all that this great and joyful feast meant to the Jews we can rejoice in, in a spiritual sense, when we look to Christ. In Him we are delivered from a greater bondage than that of Egypt; in Him our pilgrimage is an assured and certain course to the heavenly Canaan; in Him we drink of living water from the smitten rock; in Him no more are we shut out from the immediate divine presence “dwelling between the cherubim,” nor need priestly mediators to supplicate for us; for now the Tabernacle of God is with men in Christ our Emmanuel—God is with us; and the ancient promises are all fulfilled (Leviticus 26:11; Ezekiel 37:27). John 7:37-38. Christ the smitten rock.—What was this rite? A simple emblem intended to recall one of the great theocratic favours, the springing of water from the rock in the wilderness. Why, then, should not Jesus, instead of stopping at the emblem, go back to the divine fact which this rite commemorated? And if this is the case, it is to the rock itself, whence God made the water to spring for the people, that He compares Himself. He had in chap. 2 represented Himself as the true temple, in chap. 3 as the true brazen serpent, in chap. 6 as the bread of heaven; in chap. 7. He is the true rock; in chap. 8. He will be the true light-giving cloud; and so on till chap. 19, when He will at length realise the type of the Paschal Lamb. It was thus that Jesus, according to the Fourth Gospel, made use of each festival to show the old covenant realised in His person, so entirely did He know and feel Himself to be the essence of all the theocratic types. So much for the opinion of those who represent this book as a writing either foreign or even opposed to the old covenant—a book in which, on the contrary, every root of Christian truth is planted in the soil of the Old Testament.—Dr. F. Godet.John 7:39. All earlier manifestations of the Spirit overshadowed by Pentecost.—Our Lord Himself has thrown most light upon this perplexing saying when, on promising the Paraclete, He said, “He shall not speak of [or, ‘from’] Himself: He will take of Mine, and show unto you” (John 16:13-14); and when He declared (John 16:7-10) that He must Himself go to the Father, resume His antenatal glory, carry our nature, dishonoured by man, but now clothed with an infinite majesty, to the very throne of God, as the condition of the gift of the Paraclete. There was, in the constitution of nature, in the order of providence, in the revelations of the prophets, in the person of the Son of man, that wherewith the blessed Spirit was ever and ceaselessly working; but not until the atonement was made, till God had glorified His Son Jesus, not until the person of the God-man was constituted in its infinity of power and perfection of sympathy, were the facts ready, were the truths liberated for the salvation of men, were the streams of living water ready to flow from every heart that received the divine gift. In comparison with all previous manifestation of the Spirit, this was so wonderful that John could say of all that had gone before, “Not yet,” “not yet.”—Dr. H. R. Reynolds.Joh_7:37. Streams from the smitten rock.—In the case of each of the main supports of the Israelites, there have been memorials preserved down to our own time of the hold acquired on the recollections of the Jewish and the Christian Church. The flowing of the water from the rock has been localised in various forms by Arab traditions. The isolated rock in the valley of the Leja, near Mount St. Catherine, with the twelve months, or fissures, for the twelve tribes, was pointed out as the monument of the wonder at least as early as the seventh century. The living streams of Feiran, of Shuk Mϋsa, of Wady Mϋsa, have each been connected with the event by the names bestowed upon them. The Jewish tradition, to which the apostle alludes, amplified the simple statement in the Pentateuch to the prodigious extent of supposing a rock or ball of water constantly accompanying them. The Christian image, based upon this, passed on into the Catacombs, when Peter, under the figure of Moses, strikes the rock, from which he takes his name; and it has found its final and most elevated application in one of the greatest of English hymns,— “Rock of Ages, cleft for me,Let me hide myself in Thee.”A. P. Stanley.John 7:38. Believers blessed in order to become the medium of blessing to other.—The result of real communion with Jesus Christ is not terminated in the rest, as of satisfied desires, which it brings, bat passes on further to make us the medium of bringing blessings to others. The end of personal religion is not personal reception, but communication, for which reception is the indispensable prior requisite. If a professing Christian has no impulse to impart, he had better examine himself whether he has drunk of the water of life. The paradox is true that we slake our own thirst by giving others to drink. In England we have in some places what we call “swallow holes,” where a river plunges into the ground and is lost. Too many professing Christians are like these. But we are meant to be water-carriers, not water-drinkers only.—Dr. A. Maclaren.John 7:38. The Church is too much a silent Church.—There was never so much public and official witness-bearing as there is at the present day, but it needs to be supplemented by private individual testimony. The Church is too much a silent Church. She ought to be a witnessing Church. There are hundreds of thousands of people in this land, with Christian men and women on every side of them, who have never had a word of direct testimony addressed to them. There is a morbid, unnatural silence among professed Christians which requires to be broken. They are the truest patriots and the most effective social reformers who most truly live the Christian life; and they are rendering the best service to the community to which they belong who are seeking to set up the kingdom of God, which is the empire of Christ, over the hearts and consciences of men.—Morris.John 7:38-39. Water a type of the gospel.—Water typifies the gospel because of its abundance. When we pour the water from the pitcher into the glass we have to be careful or the glass will overflow, and we stop when the water has come to the rim. But when God, in summer, pours out His showers, He keeps pouring on, and pouring on, until the grassblades cry, “Enough!” and the flowers, “Enough!” and the trees, “Enough!” but God keeps pouring on and pouring on until the fields are soaked, and the rivers overflow, and the cisterns are all filled, and the great reservoirs are supplied, and there is water to turn the wheel, water to slake the thirst of the city, water to cleanse the air, water to wash the hemisphere. Abundance! and so with this glorious gospel. Enough for one; enough for all. Thousands have come to this fountain, and have drunk to the satisfaction of their souls. Other thousands will come; and yet the fountain will not be exhausted.—Dr. T. De Witt Talmage.John 7:38-39. Religious activity should not absorb the contemplative life.—[An] earnest address in English, delivered by Protap Chunder Mazoondar, of the Brahmosomaj faith, had the remarkable sequel of his immense audience rising to their feet and singing “Nearer, my God, to Thee,” as he was recalled at its close to receive the hearers’ thanks. Yet he bad given utterance as fearlessly as the Buddhist [who had formerly spoken] to the feelings shared by every thoughtful member of the religions among whom our missions work, when they come to Europe or America, and see how far Western nations are from Christianity. “Your activities are so manifold that you have little time to consider that the sanctification of your own souls is the question of all importance.… What is religion without morality?… Moral attainments do not mean holiness: living and moving in God is the secret of personal holiness.” Could words be more true or better timed than these? Surely the very stones are crying out against the selfish counterfeit of Christianity in which so many of us live to-day. These words were from a speaker who claimed, like so many others, that his religion embodied the best of all religions, and that in its services the best was culled from all of the so-called sacred writings. He has indeed learned much truth somewhere, and the view he presented of his teachings undoubtedly owes great things to Christianity, and leads one to suspect it to be an attempted compromise between a tottering heathendom and conquering Christ. This Indian declaimed against caste, and foretold its abolition, related gleefully the crusade against widow-burning, and urged an increase of public sentiment against child marriage, and in favour of other moral reforms. Were these ever heard of before the Christian missionary entered India? Oh for such a man as this to be India’s Paul! Was not Lather such a one, and were not many of the brightest pioneers of Christianity? Should not all Christendom join in prayer that men like this, so near the light, should taste of it fully and bear it forth?—“Council of Creeds at Chicago.” From The Christian, October 5th, 1893. John 7:39. Christian influence.—No one is entirely without influence. If not a stone can be cast into the sea on one coast without the ripple formed touching the opposite coast, though unseen by human eye, so no human being is entirely indifferent to his fellows. We are either useful or hurtful to each other, we make others joyful or miserable, we forward God’s kingdom or stay its progress, we lead or mislead. Either rivers of living waters or pestilential streams flow from us, from the moment when we open or shut our hearts to or against the word of God, the cross of Jesus, the Holy Spirit. Even from the last and least of those who are Jesus’ disciples shall streams of living water flow. Yonder is a sick and weakly member of the family who fears that he or she is a burden to others. But it is a believing soul, and streams of heavenly peace, of genuine patience, flow in blessing through that home and surroundings. Who is usually less in evidence and so inconspicuous as a mother, who teaches her children to pray and labour? No history of the world or of the Church seems to take account of this. But when a mother brings her children quietly and gently to the Saviour, in spite of the inconspicuous position she occupies she is influencing the community—is influencing the centuries. To use the well-known proverb, “The world is ruled from the nursery.” By our own power we can do nothing. The Holy Spirit is the stream of living water. He it is who gives to drink, who impels, who streams through and from us without constraint or subtlety, without leaving men to faint after His sudden inflow. Around all is dry: who can turn the desert into a garden? Around are drooping souls: who can raise them up? Around is a lying, deceitful, mocking world: whose mouth can duly reprove them of sin, of righteousness, of judgment, so that whoever will permit themselves to be saved may be saved? Against us are Satan and his emissaries: who will overthrow them? After us comes a waiting, hoping generation: who will leave it a rich inheritance? Before us is a Saviour who desires that men should pray for labourers for His harvest: who will pray for this, who will offer themselves? Give Thy Church men of prayer and confessors, give her soldiers and pastors, heroes and physicians; let us seek our brethren until we find them and confirm them. O Holy Spirit, come and visit us! Amen.—Translated from Dr. R. Kφgel. AND NOTESJoh_7:41-42. The Christ.—Hearts open to the truth were convinced and confessed Him. But some said, etc.—These were unlike the guileless Nathanael (John 1:46-49). He asked when first told of Jesus, “Can any good thing (above all the Messiah, he meant) come out of Nazareth.” But he soon learned to think otherwise. These objectors could have inquired into the truth regarding Christ’s earthly lineage, and the place of His birth (Micah 5:2); but, unlike Nathanael, they did not care to do so. The prophetic promise concerning Galilee (Isaiah 9:1) would have given the light had they desired to have it. Baur, De Wette, and others seek to prove that John was ignorant that Jesus was born at Bethlehem. But had ‘John not known this fact, he would in some way have endeavoured to meet the objection. He assumes the fact, which the Synoptic Gospels had already made known.John 7:44.—The opposing party were divided in their counsels. Some would have let matters rest; others were for immediate hostile action. They were again, however, restrained (John 7:30).John 7:45-46. The officers, etc. (John 7:32).—They had been sent with a strict injunction to lay bold of Jesus. An opportunity did not at once present itself, and while they waited they came under the spell of Christ’s teaching, and to the chagrin of their superiors had to confess, “Never man spake like this man.”John 7:47-49. Then answered, etc.—In those short, sharp sentences the chagrin and anger of the rulers come vividly before us. Have any of the rulers? etc.—In their wrath they made too sweeping a statement. Rulers, etc., had believed, as they would soon learn (John 7:50 : see also John 12:42). This people … accursed.—Unlearned and simple men were treated with great scorn by the Rabbis. The unlearned they called vermin, or am haaretz (people of the earth, ςνδΰψφ). Notice the calm assumption of their own superiority, it might almost be said infallibility.John 7:50. Nicodemus, … he that came to Him formerly (ὁἐλθὼνπρὸςαὐτὸνπρότερον, with R, L, T, etc.), being one of them.—Here their own question (John 7:48) is answered.John 7:51. Doth our law judge? etc.—Nicodemus turns their charge in John 7:49 against themselves. If ever they knew the law, they were forgetting and breaking it in their blind anger (see Deuteronomy 1:16-17; Deuteronomy 19:15; Exodus 23:1, etc). Hear him.—“Hear the causes between your brethren,” etc. (Deuteronomy 1:16).John 7:52. They answered, etc.—They could not really answer, and flung a taunt at Nicodemus instead. Abuse, they hope, will serve for reasoning. Search, etc.—Did they forget Jonah, Nahum, Hosea, Elisha (2 Kings 14:25; 1 Kings 19:16)? And was it not foretold that in the latter times God would make glorious the land of Zebulun and the land of Naphtali, etc. (Isaiah 9:1-2)? The New Testament “prophets” indeed were all Galileans (see John 6:71).John 7:53. This verse is the beginning of the section John 8:1-12, which see.MAIN OF THE .—John 7:40-53 Hath any of the rulers believed on Jesus?—When the company of the Pharisees asked such a question, they saw, in triumph, Christ and Christianity abolished in the name of science and culture. So, like the Pharisees, Celsus in a later age spoke to Origen, and sought to magnify heathenism as a rational faith, and to stigmatise Christianity as a plebeian religion. So spoke the Romish Church to Luther: Monk, miner’s son, who are you to reform what princes and councils hold to be good? And to-day? It is a common observance that Christianity and culture are irreconcilable, that the cross hinders the advance of light, that for advanced science, faith and hope, prayer and miracle, Jesus and eternity, are left far behind. In villages, hospitals for children, and for women, the knowledge of a Redeemer may have a meaning. But would any truly cultured man believe in the Son of God? I. Does this objection prove anything against Jesus?—With God there is no respect of persons. Jesus had proved Himself to be the King of truth, those who were of the truth heard His voice, those willing to do the divine will would know of His doctrine. Unbelief bears on its brow the death-sign of trust in authority merely—in the numbers of its adherents, the brilliancy of their attainments, etc., in brief, on a series of outward, accessory circumstances. The officers refer to the impression made by the words of Jesus, the Pharisees to the authority of the unbelieving rulers, as if what the rulers believed must be true, and false what they rejected. This blind faith in authority was long before condemned. With God there is no respect of persons, as it is written in the Psalm, “It is better to trust in the Lord,” etc. (Psalms 118:8). II. Does this objection prove anything to the advantage of the rulers?—Did it show that they were elevated above human weaknesses in their faith? How near are the limits of pride and uncharitableness! “This people that knoweth not the law,” etc. (John 7:49); thus, because of their ignorance they followed Jesus! If the people are really so ignorant, what have you done for their elevation, ye leaders and shepherds? This, That you measure yourself, self-complacently, with this ignorance? that you use their ignorance to enforce a blind obedience? that you represent Jesus as a deceiver, His servants as foes to the light, the gospel as a barrier to progress? It is sad when defenders of the law must be reminded that the law judges no man before he has been heard—when educated men employ abuse in place of proof (saying, “Art thou a Galilean, a devotee, a pietist?”)—when those proud of their learning condemn and prejudicate the Scripture merely on what they know from hearsay. It is shameful when men who are slaves of their own lusts, of pride, lust of power, fear of men, etc., are more hardened to higher impressions than the lowest of the people. The rude myrmidons prove themselves to be more finely strung than their hypocritical and plotting masters. They do not say, “Whose bread I eat his song I sing,” and do not utter the false proverb, “Our master’s service first, God’s service next,” and say, “Therefore will we seize Jesus.” Their message becomes a witness against their own employers. Sent out as assassins, they returned as preachers of righteousness: “We have heard a mightier word than yours; never man spake like this man.” Wonderful! It is just the disciples’ confession: “Lord, to whom shall we go but unto Thee? Thou hast the words of eternal life.” Ye teachers of Israel, who were here the teachers? Ye men of education, who were here the most enlightened? III. What reply does the knowledge of the fact make to such objections?—The audacious assertion contained in this question was in reality proved to be false. Did any of the rulers believe? Bad enough for themselves if they did not! But the gospel brings a forcible answer to their boastful objection. Many of the rulers did believe (John 12:42); and here was one, Nicodemus, a member of the Sanhedrin, a Pharisee, a disciple of Jesus. If a Herod will not listen, a Constantine will. If a Gamaliel will not come, a Paul will instead. Do those naturalists, who fall into the crudeness of mere assertion, declare that man has no undying soul, was not made after God’s image, but has developed merely as a higher animal? Still here a Newton, there a Gottfried Schubert, bows the knee before God and His Son. And do some astronomers speak scornfully of having searched the heavens and found no God? Then the star-gazers of the East come forward to announce that they have found the star of Jesus; a Kepler comes forward, and thus ends an astronomical writing: “Thou dost nourish in me through the light of nature the desire for the light of grace, in order that thereby I may attain to the light of glory”; Copernicus testifies, by the epitaph composed by himself, “Not grace as Peter and Paul received it do I seek, but as the dying thief received it.” Is this not to fall into the error of the Jewish rulers? No! It is but to utter the divine Yea to the question, “Has any one of the rulers?” etc. We extol simply the faithfulness of God, who can make possible what is impossible to men, viz. that a rich man should find salvation, rich whether in gold or intellectual gifts.—Abridged from Dr. R. Kφgel.John 7:40-53. The prejudices of literalism and authority.—There was a division of the people because of Christ, and “every man went to his own house” without having turned earnestly to Him whose divine wisdom and love should have drawn them all unto Himself. Shall we not reckon this as a part of the Redeemer’s sufferings—that the people to whom He was sent for salvation, to whom He had consecrated Himself, knew Him so little—that the glorious words just spoken influenced but a few, that this influence would soon pass, and that His presence at this great feast was again to be without effect for the great end of His mission? This was the first step toward His passion. In this history we see the victory of prejudice over truth. Many were moved by His words. Some said He was a true prophet, others that He was the Christ. Even those sent forth to take Him bore witness to Him. All light comes from above. All truth which can elevate our souls and bless our hearts comes to us either mediately or immediately through Him who said, “If any man thirst,” etc. These gifts of light and truth are richly shed abroad; and yet we have on earth still the same conflict, and too often prejudice still triumphs over truth. I. The prejudice of literalism.—Prophecy foretold that Christ should come from Bethlehem; but men knew generally that Jesus came out of Galilee, and that He usually dwelt there. And their devotion to the letter was so great that, even though the divine power of His teaching and personal presence was so great, and might have convinced them, they thrust its testimony ever away from them. Christ we know did come from Bethlehem, and they had not been diligent to inquire into the earlier circumstances of Jesus. But even had they searched, would they have believed? There was another prophetic word which was interpreted to mean that no man would know whence Christ came. So that even had it been proved to them that Jesus was of the seed of David, etc., it would not have availed. But should these things have had power to hinder faith in Him who was evidently sent of God? Should not those Jews have considered how manifold the interpretation of such prophecies might be? Might they have not meant, e.g., that as David was the first who gloriously founded the kingdom of Israel, so in regard to Christ, the founder of the more glorious spiritual kingdom, there might well be ground for an inspired prophet to say that Christ must be of the seed of David, yes, and even his Son, as one of later times is often similar in power and thought to one of a former age, and thus may be called his son? How true is the apostle’s word, The letter killeth. All the proofs of Christ’s authority were set aside in the case of many through mistaken faith in the letter of prophecy, which they did not even honour by such a faith. For should they not have examined whether the manner in which the prophecy was expressed could not convey another meaning than what seemed at first glance the only meaning? And even if they had found it otherwise, should they not then have searched and seen whether Christ was really born in Galilee or not? II. The prejudice of authority.—This reveals itself under two forms. 1. That faith should be turned away from Jesus because people designated Him by a name implying contempt, as they said to Nicodemus, Art thou also a Galilean? 2. That faith should be accorded to that side on which stand men of authority: “Have any of the rulers or of the Pharisees believed on Him?” Oh, let us think that those alone who are pure in heart can see the Lord and the light of His truth! Let us think what it means to crucify Christ anew, and to revive the spirit of those who, whilst they permitted themselves to be fooled by earthly considerations, brought on Him all that the world could do to Him of evil, but in doing so themselves forfeited the truth already known, and lost all the blessing Christ has won for us. “Who that hath ears to hear,” etc.—Translated and abridged from Fried. Schleiermacher.John 7:40-42. Various opinions.—Religion may commend itself either by prodigies, or by showing that it is adapted to the wants of human nature, of the spiritual being of man. But by showing that it is adapted to meet those wants it brings forward a standing perpetual witness of its truth. When men feel their spiritual diseases, and are conscious of the healing power of the gospel, then they are convinced that Jesus is the Saviour. It was the hearing of our Lord’s invitation (John 7:37-38) and His teaching which led many to ask whether He were the Christ, as much as or more than the miracles He had wrought. There is a state of mind, a thirst for truth, which is more accessible to an appropriate doctrine than to any outward demonstration. Thirsty men feel the suitableness of the promise of water. And there were many in those crowds who were thirsting for truth, redemption, etc. But there were many also to whom those words brought no hope, etc. And as there were then various opinions regarding Christ and His message, so are there now. I. Shall Christ come out of Galilee?— 1. That was the stumbling-block to many. No doubt Scripture said He should be born in Bethlehem. But the unbelief of those Jews arose from their ignorance and inattention. They could surely have ascertained the truth had they been anxious to do so. The secret wish of their hearts, however, was that Jesus should not prove to be Christ, He was in everything so opposed to their traditional conceptions and hopes. 2. We have among us the successors of those Jews. To what cause may much of present-day scepticism be attributed? Is it the result of deep reading, of careful thought and investigation? No. It exists in too many cases because the wish is father to the thought. No effort is made to clear up objections. There is rather a secret desire to get rid of the gospel. The case of those Jews is an example of what often occurs now. II. Men shield themselves under one text of Scripture from the whole Bible. “Who has not heard ‘Be not righteous overmuch’ quoted as though it excused a man from being righteous at all? And ‘Charity covers a multitude of sins’ is a most convenient passage. There is needed only a little misrepresentation and a careful overlooking of all other Scripture, and a man may satisfy himself that by a little liberality to the poor he shall hide his misdoings or obtain their forgiveness. Every such fastening on any single text, without taking pains to examine and consider whether there be not some great and fundamental mistake, is but the repetition of what was done by the Jews,” etc. And thus it is also that doctrines and ordinances of the Church are depreciated and neglected. III. The ordinance of baptism is sometimes thus depreciated.—If a man wishes to depreciate baptism or the fitness that he who administers so holy an ordinance should have a commission from God, he has his text. St. Paul said to the Corinthians, “I thank God that I baptised none of you but Crispus and Gaius. For Christ sent me not to baptise, but to preach the gospel.” Then St. Paul made but little of baptism, and thought that the administering it fell beneath his high office! Did he indeed? Why this is worse than the Jews; they had to travel perhaps as far as to Bethlehem to ascertain their mistake, but you need not go beyond the next verse to that which you quote—“Lest any should say that I had baptised in mine own name.” Paul was thankful that he had baptised but few; for he judged, from the temper of the Corinthian Church, that had he baptised many it would only have encouraged that party spirit which was so utterly at variance with vital Christianity. And this is making light of baptism, or entitling any one to administer it. Alas! it seems of very little worth that Jesus was actually born at Bethlehem, since His ordinary name is “Jesus of Nazareth.”—From Henry Melvill.John 7:43. Causes of division regarding Christ.—How often during the course of His ministry might our Lord have cried out in the words of the prophet, “Who hath believed our report?” etc. (Isaiah 53:1)! How frequently was He confronted, after having wrought some mighty miracle or issued a gracious divine invitation, with the apparently hopeless unbelief of those whom He came to seek and save! How few were His followers among the official teachers of His people and the spiritual rulers of the nation! Indeed, it was the boast of the latter class that none of their number had believed on Him; for apparently those from among them who had given their adhesion to Christ as the Messiah had not obtruded their opinions on the notice of their fellows (John 12:42-43). As for the body of the people, knowing what we do of human nature, it is not surprising to find that like so many sheep they followed the leaders of the flock. And as those leaders were unbelieving the trend of their authority was ever prejudicial to our Lord. No matter how mighty were His miracles or how evidently divine was His teaching, it was enough for them that He did not conform to their ideas of the Messiah. He was to them as a “tender shoot,” and “a root sprout out of a dry ground, with no form and no comeliness,” from despised Galilee, with no adornment of rabbinical learning, and like the feeble shoot ready to die away, never likely to rise to the proportions of the stately cedar, or spread abroad with the luxurious fruitfulness of a vine. And thus scorning Him because of His lowly guise, because He required inward, spiritual conquest of themselves, and not an outward, temporal contest redounding to their own glory, they rejected the Redeemer of men, with all the true blessedness and glory of His spiritual kingdom. There are divisions to-day in the world on account of Christ and His religion as there were of old; there are those who reject and those who accept. Causes leading to division regarding Christ:— I. The rationalistic spirit.— 1. The ruling class in the world to-day is becoming more and more the learned class. Men of learning and science have always had an influence among thinking people. But in this present age, through extended educational advantages and the diffusion of cheap literature, their influence now is more extensive than ever it has been. The democracy affects to despise wealth, glitter, show. And the danger is now that men of learning and science will inspire a kind of fetish worship, than which nothing could be more harmful. 2. Learning and science are not to be despised, but welcomed. Yet surely not blindly and unthinkingly, and the opinions of men of learning are not to be received, from a mere yielding to authority. To do this would be to imitate the Jewish people of old, and set up authority in the place of truth. But this is just what is done by too many. Certain leaders in the literary, philosophical, and scientific world, though professing to revere the gospel and the person or idea of its Founder, reject it as a heavenly message bringing salvation to men. In their pride of intellect they refuse to submit to enter the strait gate and narrow way. They stultify themselves by their declaration that the gospel is no divine revelation; for they thus arrogate to themselves universal knowledge and infinite comprehension. But there are in Christianity facts which cannot be accounted for by human insight or knowledge. 3. And too many accept the position of these leaders solely on account of their vast learning or high position in the scientific world. And so, too, in the Church the opinions of an extreme Higher Criticism, hostile in reality to revelation, are accepted by not a few simply on account of the learning, the apparent candour and ability of those who advance them. Many with a patronising air profess to admire the moral teaching of Christianity. But its supernatural origin, man’s need of salvation, and the message of the cross are set aside. II. The ecclesiastical spirit.— 1. As long as the Church is in the bounds of time there will be probably separate sections or branches. Each land will have its own individual branch or section. There may also be more than one in a country. There will be predilections as to forms of government and worship. 2. But there is danger lest in following the voice of what seems authority, in this region also, men should be led to trust in some system, and in reality miss Christ and the blessedness of His gospel. The spirit of sect is antichristian (1 Corinthians 1:12). Adhesion to a certain branch of the Church, observance of certain rites and services, a merely formal religion, is often made to do duty for faith and spiritual worship. The special tenets or forms of a sect are made more conspicuous than the fundamental truths of the faith. And Scripture is impressed, is forced, to yield its testimony in favour of those special tenets, etc. (John 7:27; John 7:42; John 7:49). 3. But such a spirit has led and leads to endless divisions, to a misapprehension of the true spirit of Christ’s gospel, to a cold and formal adhesion on the part of not a few to the gospel, and hence to a retardation of the advance of truth. What is needed in order to remove many of the causes of division regarding Christ and His gospel is— III. A clear, apprehension of the meaning and end of the gospel.— 1. The Jewish rulers and the mass of the people who followed them failed to understand Christ and His message. Nor did they make any effort to understand, being blinded with prejudice. They thought our Lord was inimical to them and their position, etc. 2. Now many of those leaders in science, etc., to-day are under the same misapprehension. They imagine that the gospel, and the facts and laws of nature, so far as they have been discovered, are inimical and mutually destructive. Moreover, they perhaps form their conceptions of the gospel from those who by over-rigid adherence to the letter fail to display its true spirit; or from “higher critics” who eliminate both letter and spirit. But they are not absolved from their error thereby. They should investigate for themselves before pronouncing so authoritatively. But like the Jewish rulers they refuse to do this, and continue in their error. 3. And it is a wilful ignorance with which they may be charged. The leaders of the Jewish people and those who followed them had seen the wonderful works of Jesus, or had heard of them. They had heard His teaching, so wonderful that even their own emissaries and spies were astonished at it, so suited did it seem to the needs of fallen sinful man; yet, blinded by prejudice and hate, they rejected Him. And is the gospel less wonderful to-day? Are its moral miracles less mighty than the physical miracles wrought by the Saviour while on earth? Is its teaching less lofty and sublime? Is it less suited now to meet the needs of men, to sate that soul-thirst which human learning or science cannot satisfy any more than the world’s pleasures? Are they not living among, and themselves rejoicing in, the moral and social triumphs effected by that very gospel which they reject? 4. And is it after all inimical to or destructive in any way of that science or philosophy they adore? Has it not been among peoples ruled by the genius and spirit of the pure gospel that this modern learning has risen and flourished? To what truth, firmly established, is the gospel opposed? To none! It is the rejecters of the gospel who are in reality most unscientific; for they neglect and ignore that part of human nature the wants of which the gospel was intended to meet, and which it does meet fully and gloriously. The feeling of responsibility in view of sin, the felt need of pardon and peace, the need of power to overcome evil, the yearning after immortality—these it meets and satisfies. And in doing so it builds up the whole man after the image of Christ, leading to the best and truest development of all His powers in the service of God and of humanity. Reject it—and what is there to put in its place as a spring of beneficent activity? what to stay the rise and progress of a cold materialism and secularism, which would freeze the current of human progress, and transform men into what would be merely a superior species of the beasts that perish? 5. And let formal religionists take heed lest they also not only retard the progress of the gospel, but help in the spread of unbelief. Pharisaism among the Jews crushed out the true spirit of religion by its formalism. The Pharisees and those who adhered to them helped to bring about the final rejection of Christ as much as the sceptical Sadduceeism of the entourage of the high priests. 6. Formal religion has still the same numbing, blighting effect. Spiritual life withers under it, spiritual progress is arrested; thus many who are outwardly friends to religion are in reality its enemies, for their lives belie their profession; and those who are only too glad of such an excuse will say, If this is your religion, we will have none of it. John 7:44. The first measures against Jesus.—It was at this feast of tabernacles that the enmity against Christ came clearly to the light of day, and the first active severe measures were taken against Him. After the murderous thoughts and slanderous words, the train of hateful deeds began. In the chapter from which the text is taken we see how Jesus (1) knew, (2) judged, (3) frustrated those measures, and thus showed forth His glory. I. Jesus knew the plans of His enemies.—He knew their thoughts—that they hated Him, and why they hated Him and must do so. He would not shrink from the lot agreed on in the divine counsels, but He would not bring it upon Himself by His own act—it was not His duty to do so; and the hour of His death would be the hour of His greatest glory. Whatever happened could not surprise Him. He was prepared for all. But He must have experienced as much sorrow because His brethren did not believe and permitted themselves to be led by worldly considerations (John 7:3-8), as that the great mass of men, men of the world, opposed Him even to the death because He unveiled their sins and reproved them. This deep heart-pain belongs to His atoning sufferings which He bore on our account; so the prophetic word was fulfilled (Isaiah 43:24). II. He brought the plans of His enemies to judgment.—They accused Him of being destitute of a rabbinical training; and He answered calmly that He had a right to teach, etc. (John 7:16-18), and then He turned upon them with the sword of judgment. How is it with you in spite of all your theologic lore and rabbinical honours? Ye call yourselves Moses’ disciples. How can ye be so when ye do not keep his law even, and seek to kill Me? Then He drew out of the darkness of concealment their concerted murderous plans (John 7:19). In reply they at once launched forth a second accusation: “Thou hast a devil,” etc. (John 7:20). If those from the provinces might be excused in part for this exclamation, as they did not know the designs of the Pharisees, those of Jerusalem could not be excused (see John 7:25). It was therefore to the Pharisees, and those privy to their designs, that He brought home the blame. He showed that He was no destroyer of true festive joy—did not bring simply imaginary charges against them. He charged them with harbouring murderous thoughts in their hearts against Him without good reason. Then He brought home to them the lawfulness of His action in healing the impotent man on the Sabbath, confuted them by referring to their observance of circumcision on the Sabbath, and finally called on them “not to judge by appearance,” etc. (John 7:24). And then, wonderful to relate! the Pharisees were punished by the lying inhabitants of Jerusalem (John 7:20), as the truth in spite of their lying was brought to light and was suddenly blurted out (John 7:25-27). And this led Jesus to the further declaration (John 7:28-29). It was too much for these men, who sent messengers to take Him. And Jesus, knowing that their plan, though not yet, would finally succeed, and in His desire to save some, uttered the words, “Yet a little while,” etc. (John 7:33-34). III. He frustrates their evil designs.—Sometimes the judgment of the people hits the truth, and vox populi vox Dei. So was it with some of those people in their judgments regarding Jesus. “Many believed,” etc. (John 7:31); many also went further still (John 7:40-41). But more wonderful was the testimony of the officers sent to take Him (John 7:46). Those rough simple men, officers of justice, came under the power of Christ’s words, and all the evil designs against Jesus were in their case, as in the people’s, frustrated by His word. Yes, even in their own ranks the Pharisees found one who stood up for Christ (John 7:50). So each finally went to his own home. Christ’s hour had “not yet come.”—From Friedr. Arndt. Joh_7:46. “Never man spake like this man.”—Marvellous indeed was Christ’s insight into human nature. With divine delicacy, yet with divine certainty, He lays His hand upon the heart of the moralist who, boastful of his prim propriety, asks, “What lack I yet?” and touches instantly the sensitive spot, “Go, sell that thou hast,” etc. The penetration of Christ’s words struck His most gifted foes dumb. Pharisees and Herodians forgot their hostility and conspired to catch Him in His talk: “Is it lawful to give tribute to Cζsar or not?” “Render unto Cζsar,” etc. Then the Sadducces sought to entangle Him in a question on the Resurrection; but again His wisdom put them to silence. Then the Pharisees returned to the assault, and cunningly tried to entrap Him into giving some one command of God undue prominence. And when again He read their hearts, and so majestically eluded their snare, from that day they “dared ask Him no more questions.” Fouquι has a fable of a magic mirror so wonderful, that he who looked in it might read his own character, history, and destiny. Goth and Moor, Frank and Hun, came from far to see their past and future unveiled. Here is the true magic mirror. This keenest sword is also a polished blade; it not only cuts deep, but it reflects character. Nothing is more plain, in Christ’s words, than an insight and a foresight far beyond man. Here, as in the brook, is the inverted image, which shows how deep is our degradation; but it tells of our possible elevation and salvation, even as the stars are no deeper down in the reflection than they are high in the heaven. Go, look in this mirror, see your own thoughts revealed.—Dr. Arthur T. Pierson. AND NOTESJoh_7:1-12. For the general exposition of this section see Homiletic Notes, pp. 233–235.John 7:2. Early in the morning (ὄρθρου).—St. John’s usual word is πρωῒ (John 20:1, and comp. Luke 21:38).John 7:3. The scribes and Pharisees.—St. John does not name the scribes in his Gospel; they are included under the general name the Jews.John 7:6. As though He heard them not.—Omitted in best copies.John 7:12. Again.—See John 7:37. Our Lord here perhaps makes use of the other great symbolical feature of the feast of tabernacles—the lighting of the candelabra at night in the Court of the Women. There were divided opinions regarding Him among the people, and He gave them another opportunity of arriving at the truth.MAIN OF THE .—Chap. John 7:53 to John 8:12 The Light of the World as Revealer.—Whatever view be taken of the position of this narrative in the gospel, its authenticity is generally held. The feast of tabernacles, with all its joyousness, was past. The joyous morning assemblages were over, the lights at eventide blazed no more in the temple courts. But the Saviour came early to the temple intent on His great work; and as the crowds of festival worshippers still remaining in Jerusalem gathered round Him, “assuming the position of an authoritative teacher” (Matthew 5:1) He sat down and taught. I. Jesus is the light of the world in revealing the evil in men’s hearts.— 1. Whilst engaged in teaching He was interrupted by His ever-vigilant foes. They brought before Him a poor creature, who, instead of having her heart brought nearer God in the religious and joyous feast just ended, had given herself over to sin of the grossest and most debasing nature. The guilty wretch had evidently been brought before the Sanhedrin for judgment; and it was so clear a case that had they dared they would have carried out the old sentence of capital punishment. Hearing that Jesus was teaching in the temple, they brought the guilty woman before Him, hoping thereby to entrap Him, and gain for themselves the name of being zealous for the law. 2. The Pharisees had formerly tempted Him on this subject (Mark 10:2-12), and had been sharply reproved for the laxity of their conceptions regarding the holiness of the marriage tie. On this occasion they probably thought they might “turn the tables” on Christ, by entrapping Him either into giving a too lenient judgment, or by answering their question in the affirmative, thus bringing Himself under the penalties of the Roman law. 3. And, moreover, they either misread their own law, or presumed that Jesus was ignorant of it. The punishment for adultery was stoning only in special circumstances (Deuteronomy 22:23-24). In what form the punishment was to be carried out in other cases was not specified (Leviticus 20:10). Here, then, “Jesus seemed forced to occupy a position opposed either to the law of Moses or to the Roman authority” (Luthardt). It was the same kind of snare into which they endeavoured to draw Him on the question of the tribute money (Matthew 22:17). 4. But Jesus knew the hearts of these men (John 2:24-25). Their hypocrisy could not hide their true feelings and motives from Him. They professed to revere the law; but in reality this law, like others, had become a dead letter to them. The whole Jewish community, during our Lord’s time on earth, had become more or less corrupted by Roman licentiousness, and the sanctity of the marriage tie was disregarded. The more enlightened and spiritual custom of the time was to deprive the guilty woman of her dowry and divorce her; and our Lord seems to have stamped this method with His approval so far (Matthew 5:31-32). But He sternly disapproved of the granting of divorce for trifling causes, and with so much facility as seems to have obtained. But these Jews did not want any direction or guidance as to their procedure; they simply wished to entrap the Saviour, and to render Him obnoxious to the people as a subverter of the law, or to the Roman authorities, as recommending the exercise of the power of life and death to the Jews. II. Jesus is the light of the world in the revelation of the higher and spiritual law.— 1. The divine wisdom of the Saviour defeated the evil purpose of His enemies. He came “not to judge the world”—not to usurp the functions of human justice, but to reveal the higher law toward which human law and justice should ever be more closely conformed as men come under the influence of the gospel. He raised the case above a merely human level; and did He not perhaps point to what is too often forgotten, even among Christian communities, that the framers and administrators of the law should model their enactments and actions as nearly as possible to the revealed and eternal law of righteousness?— “And earthly power doth then show likest God’sWhen mercy seasons justice.… Consider this—That in the course of justice none of usShould see salvation: we do pray for mercy;And that same prayer doth teach as all to renderThe deeds of mercy.”Shakespeare.2. These men had no true sense of this divine attribute of justice; in brutal fashion they dragged in this poor criminal before the assembled people. They were therefore not the men to administer the law, since they had no true sense of the spirit of the law. Our Lord did not say that human justice in this and other cases should not be carried into effect; but the men who carry it into effect must have true ideas concerning it. 3. He, therefore, raised the case to a higher tribunal. He brought accusers and accused alike before the bar of conscience. Stooping down, He wrote on the ground (John 7:6), as if intimating that a judicial sentence such as they desired was to be delivered; for such sentences were not only spoken, but written. And when the sentence came it was with crushing effect—not first on the accused, but on the accusers: “He that is without sin,” etc. (John 7:7). Here the claims of the holy law were vindicated perfectly; and those self-constituted judges, conscience-smitten, stole away one by one in utter confusion. III. Jesus is the light of the world in that He points out the way of safety.— 1. When the last footfall of the baffled and retreating conspirators had died away on the ear, our Lord turned to the poor sinner brought thus before Him in shame and disgrace. 2. The question, “Where are?” etc. (John 7:10), does not mean, Has no man accused and convicted thee of this crime? That, alas! was evidently plain enough. The meaning is, Hath no man offered to carry out the death sentence they threatened? Therefore His further words, “Neither do I,” etc., simply mean, “Neither do I pronounce that sentence.” He gave her indeed an opportunity for repentance, as His closing words show, while at the same time He intimated the enormity of her guilt: “Go and sin no more.” 3. He condemned the sin; and it is noteworthy there is no word of forgiveness and peace, such as we find at Luke 7:48. As in the case of the woman of Samaria, our Lord’s manner of reference to the sin stamps it with its true nature. 4. Thus “the judges were made to feel that freedom from outward guilt is no claim to sinlessness; and the offender, in her turn, was led to see that flagrant guilt does not bar hope” (Westcott). 5. We learn that human justice should be modelled on the divine righteousness; that those who carry into effect the decrees of human justice should be men of a righteous, God-fearing disposition; that there is another bar before which men, even though acquitted or condemned by human law, must stand; and that men must forsake sin ere they can have forgiveness and peace. John 7:12. The world’s need of Christ, the Sun of righteousness.—How important is the material sun in its relation to our world! Without its light and heat-rays darkness and death would reign. The world’s existence, humanly speaking, depends on the continuity of our earth’s relation to that star. It is the most important to us of all the starry hosts. It would, therefore, be a bold assertion for any man to make that he was as important to the moral and spiritual life of men as the sun to their physical life. Yet here we have such an assertion made. Jesus came, as it appears from the narrative as it stands, over-night from Bethany to the temple early in the morning. The sun had lately risen, clothing in light “the mountains round Jerusalem,” and gladdening all nature by its rising. Jesus, in view of the glorious scene, seems to say, Just as the sun has awakened animated nature to new life in a new day, so am I come to give spiritual awakening to those slumbering in the darkness of sin and error. [Or if the narrative is to be continued from John 7:52 to John 8:12, then His reference may have been to the candelabra in the temple court, and His meaning somewhat similar.] And Jesus had given good reason to those who heard Him for this claim of His. His works of power, His words of wisdom, marked Him out as more than human—to be what He claimed to be, the Messiah, the promised Sun of righteousness, the Light of the world. Notice:— I. The world needed such a light.— 1. There are some questions which have in all ages engrossed, and will engross, the minds of men, and which cannot be answered by unaided reason. There are problems that puzzle and perplex which no merely human intellect has solved or can solve. These subjects lie in lofty regions, on heights to which philosophy and science vainly attempt to climb. They have been shrouded in darkness, like earth at midnight—have been dimly discerned, as through a mist, distorted, etc. 2. This has been so with the knowledge of God, of the means of approach to Him, of a future life. By reason men have attained to only dim and illusory conceptions of these great subjects, and it has been long felt that reason alone cannot here pronounce decisively. 3. By the light of natural religion men can go only a little toward the verification of such great truths; and even when they seem to have attained to a clearer view, the mists of doubt roll down, and it vanishes from their ken. II. Jesus is the light of the world in that He leads men to a true knowledge of the nature and character of God.— 1. Among the nations at large, as regards this, darkness prevailed. The most cultured nations of antiquity had not risen above idolatry. Only a few voices called men to a better knowledge, and they were either unheeded or stopped. 2. Amongst barbarous tribes the darkness “was such as might be felt.” 3. There was but one exception—Israel; and in their case tradition had encrusted the windows of the soul and darkened their spiritual vision. 4. The further men had gone from the primitive revelation, the further they had fallen from the true knowledge and love of God. They bowed down to all the hosts of heaven, and finally came to “worship devils” (1 Corinthians 10:20). And this description is still true of the great heathen world. 5. But in the gospel of Christ there is given such a view of the nature and character of God as satisfies the heart. The existence of such a Being clears up the enigmas of life, and makes what at first sight seems “a dubious maze without a plan” to appear full of meaning and order. There is revealed to us One immeasurably removed above our highest uninspired conceptions. His government is seen to be founded on laws which are the expression of His own perfect character, and obedience to which is seen to be for the welfare of the race, etc. III. Jesus is the light of the world in that He made known the way by which men can approach to God acceptably.— 1. It is not enough for sinful men to know that there is a God; they must know how they stand related to Him. All the religions of the world were framed with a view to this end. 2. Even the chosen people, when Jesus came to earth, needed light on this subject of subjects. They had retained the letter of their law, but had lost the spirit of the law (John 7:23-24). They misapprehended the prophets. Tradition and ritual were what the Pharisee trusted in; whilst the Essene leaned to asceticism and the Sadducee to rationalism. But in none of these ways was there any true approach to God (Micah 6:6). 3. Jesus has shown us the way of access to the Father. He revealed God as holy, abhorring sin, by no means clearing the guilty; and as the sinner, gazing on His revelation of the Holy One, cries out, “Depart from me,” etc., Jesus presents Himself as the Lamb of God, etc. (John 1:29). Sinners are shown that, though eternal Justice forbids that a free, unconditional escape from the guilt and penalty of sin should be granted, yet a way has been found whereby justice and mercy can be and are reconciled. It is true certain conditions are affixed to this boon. Men are required to repent of and renounce sin, and accept the pardon and peace offered in Christ. 4. Thus Christ enlightened the world on this fact of such importance. The Morning Star of promise gleamed in sacrifice and rite and prophecy in the early Church. But it was when He came to earth that the full light shone on our world; and in view of His redemptive work He could say, “I am the light,” etc. IV. Jesus is the light of the world in revealing to men the existence and eternity of life beyond the grave.— 1. For the assurance of the existence of a future life men have ever longed. This has been to them a supreme question. Reason can offer no final solution of the problem. The disproportion in the allotment of rewards and punishments here, and the longing after immortality, deep seated in the human heart, may lead to a presumption that there is a life beyond. But reason has no absolute authority, and cannot state definitely whether that life she longs and hopes for will be eternal. 2. Revelation tells us of a future spiritual life. In patriarchal times God’s people lived in the consciousness of that higher life. He was the God of the living, and not of the dead (Matthew 22:32). But it was reserved for Jesus Christ, not only by His teaching, but by His actual rising from the dead, to bring “life and immortality to light.” 3. In view of all this Jesus has proved Himself to be “the light of the world.” But the knowledge of the truth will not avail unless He is to each individual the Sun of righteousness. He who enters some gloomy cell, shutting himself in from the brightness of noonday, may indirectly benefit from the sun, for its heat rays will warm even the air of his prison; but he cannot rejoice in its light. So if men shut themselves up in their sin and self-righteousness, the radiancy of the Light of the world will be well-nigh vain, so far as they are concerned. They must open their hearts to receive Him, if they would be blest by the brightness of His rising. And those on whom He has risen will shine in ever-increasing light until the perfect day of which Christ is the eternal light. NOTESJoh_7:1-11. Pericope adulter�.—Most Biblical scholars are now agreed that this narrative forms no part of the original text of this Gospel. Their conclusions rest not only on external but on internal grounds. Several great scholars, however, admit its genuineness, and defend it as part of the sacred text. The evidence for and against its retention may be briefly stated. 1. It must have existed as a part of the Gospel narrative in the third or even in the second century; for it is quoted in the Apostolic Constitutions. 2. The Church fathers Jerome, Ambrose, Augustine, etc., admit the genuineness of the passage, and comment upon it. 3. It is contained in MSS. ranging from the fifth to the eleventh century (D, F, G, H, etc.), and in about three hundred cursives; and, of course, some of these may be copies of earlier MSS. than any now known. Jerome, e.g., mentions that it was found in many MSS. of his time. And his evidence here is unimpeachable. It appears also in early MSS. of the Vulgate and Ethiopic versions, among others. Such are the main facts of the evidence for its genuineness as part of this Gospel. On the other hand, there is a great weight of evidence which seems to exclude it from its position here. 1. It is not found in the great uncial MSS. ΰ, (A), B, (C), L, X, etc.; for although A and C are defective at this point, it is considered from an estimate of the extent of the portions missing that it was not in the complete copies. It is omitted also in fifty cursives. 2. The passage is marked with asterisks, etc., in several of the MSS. which contain it; whilst in others its position is altered. In one document it is placed after John 7:36; in others at the end of the Gospel; and in others still after Luke 21:3. It is not commented on by Origen, Cyril, Chrysostom, and others.—Scrivener, “Intro.,” etc.Internal evidence.— 1. There is great variation in the texts where it is admitted. Griesbach distinguished three distinct texts: (a) the Textus Receptus, (b) that of Codex D, and (c) what might be called a composite text (see Godet). 2. There are in the narrative forms of expression which seem to distinguish the passage from the Gospel as a whole. But this part of the internal evidence must not be pressed too strongly. The occurrence here of one or two words and phrases nowhere else found in this Gospel is not conclusive against the authenticity of the passage. If τὸὅροςτῶνἐλαιῶν, e.g., occurs here only, so does κέδρος in John 18:1. Nor must what seems a “want of harmony between the spirit of the narrative and the context of St. John” (Godet) be too much insisted on. Many scholars have failed to see this want of harmony. A consideration of the evidence for and against the passage seems to lead, at all events, to the conclusion that the narrative is a genuine apostolic tradition; and there is much force in the suggestion of Augustine that it was kept out of the text by those of little faith, who were afraid it might lead to moral laxity. It is not impossible that it was first “bracketed” in some MSS., as not to be read in the public assemblies, and in copies of the MSS. omitted. The following weighty words of Dr. Reynolds wisely sum up the controversy: “Though the spirit, atmosphere, and phrase suggest the Synoptic tradition rather than the Johannine, yet it must not be forgotten that there are many Synoptic passages in John’s Gospel, and Johannine phrases in the Synoptists. The criticism proceeding from moral timidity has failed to recognise the grandeur of the entire proceeding. It contains no palliation of incontinence, but a simple refusal of Jesus to assume the position of a civil judge or executor of the law, in face of the established political supremacy of Rome; while the Lord made a demand for personal holiness, and an appeal to conscience so pungent that, in lieu of condemning to death a sinful woman, He judged a whole crowd of men, convincing them of sin, while He gave the overt transgressor time for repentance and holier living.” Bishop Wordsworth (Greek Testament in loc.), whilst concluding that the passage contains a true history, in all probability from St. John, and delivered by him orally, considers that it was not a part of his written Gospel, and was probably added first on the margin of MSS., and thence crept into the text. And he draws from the investigation of the whole difficulty these moral inferences: a. Thankfulness to God for the solid foundation on which the proof of the genuineness and inspiration of the canon of Scripture rests. This passage consists of twelve verses only. Few doubt its authenticity. But its canonicity is the question at issue. How much and minutely has this been discussed! How rigid has been the scrutiny to which the canonical Scripture has been subjected before being received as the work of the Holy Spirit by the universal Church! And, in proportion to the rigidness of the scrutiny, how solid the ground of our belief in the inspiration of Scripture! b. It reminds us of our privilege in possessing so many MSS. belonging to an early age of the Church’s history—proofs of the genuineness of the text. c. It leads to a careful examination of the grounds on which our belief in the inspiration of Scripture is based. d. It excites us to thank Him who not only gave Scripture, but founded the Church universal to guard Scripture and assure us of its inspiration. John 7:1-12. Illumination of the temple court at the feast of tabernacles.—One of the features of the joyful feast of tabernacles was the illumination of the city at nightfall, on at least the first evening of the festival, but probably on the other evenings as well. Large candelabra were lighted in the court of the women, and threw their radiance afar. Probably a partial illumination of the city took place; at all events, “many in the assembly carried flambeaux.” The wicks of the lamps in the temple court are said to have been “furnished from the cast-off garments of the priests.” Festivities were kept up for some time after the lighting of the lamps, the light of which was seen far and wide. Very striking must have been the spectacle on such occasions. And the ceremony had a meaning. Just as the pouring out of the water of Siloam in the morning reminded the people of God’s goodness to them at the rock in Horeb, so the sudden lighting up of the darkened temple court, and adjacent parts of the city, reminded the festive crowds of the “pillar of fire by night” (Exodus 13:21) which guided them in the wilderness. If the passage John 7:53 to John 8:11 is not retained as part of this Gospel, then it may be held that in John 7:12 our Lord was referring to the preparations for lighting the candelabra or the actual lighting of them. He would thus call attention to Himself as the true guide over life’s pilgrim ways in the darkness of our present state: “He that followeth Me shall not walk in darkness.” If, however, the pericope be retained (from John 7:53 to John 8:11), we should infer that our Lord, entering the temple in the early morning and pointing to the rising sun, then drew attention to Himself as the true and only light of the world of men. Both images may be legitimately referred to Him (Isaiah 4:5; Malachi 4:2). Joh_7:12. The manner in which mankind had wandered from the light.—The early fathers of the race would hand down to their children the knowledge of God they possessed as the framer of the heavens and earth, which continually tell of His glory. “But,” as one has beautifully said, “this precious truth was vitiated among their hands. By dint of admiration for the works of God they took them in the end for God Himself; and the stars which appeared to announce His glory became in turn their divinities” (Massillon).John 7:12. Men by nature have wandered far from the light and knowledge of God.Chaldean shepherds, ranging trackless fields,Beneath the concave of unclouded skiesSpread like a sea, in boundless solitude,Look’d on the polar star, as on a guideAnd guardian of their course, that never closedHis steadfast eye. The planetary fiveWith a submissive reverence they beheld;Watch’d, from the centre of their sleeping flocks,Those radiant Mercuries, that seem’d to move,Carrying through ether, in perpetual round,Decrees and resolutions of the gods;And, by their aspects, signifying worksOf dim futurity, to man reveal’d.The imaginative faculty was lordOf observations natural; and, thusLed on, those shepherds made report of starsIn set rotation passing to and fro,Between the orbs of our apparent sphereAnd its invisible counterpart, adorn’dWith answering constellations, under Earth,Removed from all approach of living sight,But present to the dead, who, so they deem’d,Like those celestial messengers, beheldAll accidents, and judges were of all.The lively Grecian, in a land of hills,Rivers, and fertile plains, and sounding shores,Under a cope of variegated sky,Could find commodious place for every god,Promptly received, as prodigally brought,From the surrounding countries, at the choiceOf all adventurers. With unrivall’d skill,As nicest observation furnish’d hintsFor studious fancy, did his hand bestowOn fluent operations a fix’d shape;Metal or stone, idolatrously served.And yet, triumphant o’er this pompous showOf art, this palpable array of sense,On every side encounter’d; in despiteOf the gross fictions chanted in the streetsBy wandering rhapsodists; and in contemptOf doubt and bold denials hourly urgedAmid the wrangling schools—a “spirit” hung,Beautiful region! o’er thy towns and farms,Statues and temples, and memorial tombs;And emanations were perceived, and actsOf immortality, in nature’s course,Exemplified by mysteries that were feltAs bonds, on grave philosopher imposedAnd armθd warrior; and in every groveA gay or pensive tenderness prevail’dWhen piety more awful had relax’d.WordsworthJoh_7:12. Reason not the light of men.Dim as the borrow’d beams of moon and starsTo lonely, weary, wandering travellers,Is reason to the soul: and as, on high,Those rolling fires discover but the sky,Not light as here; so reason’s glimmering rayWas sent, not to assure our doubtful way,But guide us upward to a better day.And as those nightly tapers disappearWhen day’s bright lord ascends our hemisphere;So pale grows reason at religion’s sight;So dies, and so dissolves in supernatural light.Some few, whose lamp shone brighter, have been ledFrom cause to cause, to nature’s secret head,And found that one first principle must be;But what or who, that HE;Whether some soul encompassing this ball,Unmade, unmoved, yet making, moving all;Not even the Stagirite himself could see,And Epicurus guess’d as well as he.As blindly groped they for a future state,As rashly judged of Providence and fate,But least of all could their endeavours findWhat most concern’d the good of human kind.Thus anxious thoughts in endless circles roll,Without a centre where to fix the soul:In this wild maze their vain endeavours end:How can the less the greater comprehend?Or finite reason reach Infinity?For what could fathom God were more than He.—John Dryden.John 7:12. Christians in Christ are lights in the world.—Every Christian is a light of the world; for he should know and be assured what manner of man he is, and what is his standing with God—that he comes from God, and … in Christ has a holy standing, having become a new man, and shall eternally abide with God. In this condition I live and bear the cross; therefore I know whence I have come. I am truly no more the old Hans or Claus, who was descended from Adam; but I am a Christian. I bear a name common to all, with all those who are new born.… And at the end of this life heaven stands open for me, so that with all the saints I may go thither. I am sure of my position; my glory has a most precious foundation. But the “evil men and seducers” stand in great peril; they know not whence they come and whither they go, are uncertain of their condition, and pass on as in a dream.—Luther, quoted by Besser. PART IV. (B.)II. THE GROWING , ETC. 1. Christ manifests Himself in His public ministry as the light of men.— (1) At the feast of tabernacles; the woman taken in adultery (John 8:1-11); (2) Jesus is the light of the world, to which truth the Father testifies (John 8:12-19); (3) discourse in the temple concerning His person and mission, and controversies arising there from (John 8:20-29); (4) many believe on His word (John 8:30). 2. Controversy with the Jews regarding true freedom.— (1) The enlightenment of truth leads to freedom for Christ’s disciples, spiritual sonship, and eternal life (John 8:31-51); (2) His angry rejection by the Jews because of His claim to be “before” Abraham, and the “I am” (John 8:52-59). Second Year of our Lord’s MinistryTime and place in Synoptic narrative.—See Chap. 7, p. 200 AND NOTESJoh_7:1-12. For the general exposition of this section see Homiletic Notes, pp. 233–235.John 7:2. Early in the morning (ὄρθρου).—St. John’s usual word is πρωῒ (John 20:1, and comp. Luke 21:38).John 7:3. The scribes and Pharisees.—St. John does not name the scribes in his Gospel; they are included under the general name the Jews.John 7:6. As though He heard them not.—Omitted in best copies.John 7:12. Again.—See John 7:37. Our Lord here perhaps makes use of the other great symbolical feature of the feast of tabernacles—the lighting of the candelabra at night in the Court of the Women. There were divided opinions regarding Him among the people, and He gave them another opportunity of arriving at the truth.MAIN OF THE .—Chap. John 7:53 to John 8:12 The Light of the World as Revealer.—Whatever view be taken of the position of this narrative in the gospel, its authenticity is generally held. The feast of tabernacles, with all its joyousness, was past. The joyous morning assemblages were over, the lights at eventide blazed no more in the temple courts. But the Saviour came early to the temple intent on His great work; and as the crowds of festival worshippers still remaining in Jerusalem gathered round Him, “assuming the position of an authoritative teacher” (Matthew 5:1) He sat down and taught. I. Jesus is the light of the world in revealing the evil in men’s hearts.— 1. Whilst engaged in teaching He was interrupted by His ever-vigilant foes. They brought before Him a poor creature, who, instead of having her heart brought nearer God in the religious and joyous feast just ended, had given herself over to sin of the grossest and most debasing nature. The guilty wretch had evidently been brought before the Sanhedrin for judgment; and it was so clear a case that had they dared they would have carried out the old sentence of capital punishment. Hearing that Jesus was teaching in the temple, they brought the guilty woman before Him, hoping thereby to entrap Him, and gain for themselves the name of being zealous for the law. 2. The Pharisees had formerly tempted Him on this subject (Mark 10:2-12), and had been sharply reproved for the laxity of their conceptions regarding the holiness of the marriage tie. On this occasion they probably thought they might “turn the tables” on Christ, by entrapping Him either into giving a too lenient judgment, or by answering their question in the affirmative, thus bringing Himself under the penalties of the Roman law. 3. And, moreover, they either misread their own law, or presumed that Jesus was ignorant of it. The punishment for adultery was stoning only in special circumstances (Deuteronomy 22:23-24). In what form the punishment was to be carried out in other cases was not specified (Leviticus 20:10). Here, then, “Jesus seemed forced to occupy a position opposed either to the law of Moses or to the Roman authority” (Luthardt). It was the same kind of snare into which they endeavoured to draw Him on the question of the tribute money (Matthew 22:17). 4. But Jesus knew the hearts of these men (John 2:24-25). Their hypocrisy could not hide their true feelings and motives from Him. They professed to revere the law; but in reality this law, like others, had become a dead letter to them. The whole Jewish community, during our Lord’s time on earth, had become more or less corrupted by Roman licentiousness, and the sanctity of the marriage tie was disregarded. The more enlightened and spiritual custom of the time was to deprive the guilty woman of her dowry and divorce her; and our Lord seems to have stamped this method with His approval so far (Matthew 5:31-32). But He sternly disapproved of the granting of divorce for trifling causes, and with so much facility as seems to have obtained. But these Jews did not want any direction or guidance as to their procedure; they simply wished to entrap the Saviour, and to render Him obnoxious to the people as a subverter of the law, or to the Roman authorities, as recommending the exercise of the power of life and death to the Jews. II. Jesus is the light of the world in the revelation of the higher and spiritual law.— 1. The divine wisdom of the Saviour defeated the evil purpose of His enemies. He came “not to judge the world”—not to usurp the functions of human justice, but to reveal the higher law toward which human law and justice should ever be more closely conformed as men come under the influence of the gospel. He raised the case above a merely human level; and did He not perhaps point to what is too often forgotten, even among Christian communities, that the framers and administrators of the law should model their enactments and actions as nearly as possible to the revealed and eternal law of righteousness?— “And earthly power doth then show likest God’sWhen mercy seasons justice.… Consider this—That in the course of justice none of usShould see salvation: we do pray for mercy;And that same prayer doth teach as all to renderThe deeds of mercy.”Shakespeare.2. These men had no true sense of this divine attribute of justice; in brutal fashion they dragged in this poor criminal before the assembled people. They were therefore not the men to administer the law, since they had no true sense of the spirit of the law. Our Lord did not say that human justice in this and other cases should not be carried into effect; but the men who carry it into effect must have true ideas concerning it. 3. He, therefore, raised the case to a higher tribunal. He brought accusers and accused alike before the bar of conscience. Stooping down, He wrote on the ground (John 7:6), as if intimating that a judicial sentence such as they desired was to be delivered; for such sentences were not only spoken, but written. And when the sentence came it was with crushing effect—not first on the accused, but on the accusers: “He that is without sin,” etc. (John 7:7). Here the claims of the holy law were vindicated perfectly; and those self-constituted judges, conscience-smitten, stole away one by one in utter confusion. III. Jesus is the light of the world in that He points out the way of safety.— 1. When the last footfall of the baffled and retreating conspirators had died away on the ear, our Lord turned to the poor sinner brought thus before Him in shame and disgrace. 2. The question, “Where are?” etc. (John 7:10), does not mean, Has no man accused and convicted thee of this crime? That, alas! was evidently plain enough. The meaning is, Hath no man offered to carry out the death sentence they threatened? Therefore His further words, “Neither do I,” etc., simply mean, “Neither do I pronounce that sentence.” He gave her indeed an opportunity for repentance, as His closing words show, while at the same time He intimated the enormity of her guilt: “Go and sin no more.” 3. He condemned the sin; and it is noteworthy there is no word of forgiveness and peace, such as we find at Luke 7:48. As in the case of the woman of Samaria, our Lord’s manner of reference to the sin stamps it with its true nature. 4. Thus “the judges were made to feel that freedom from outward guilt is no claim to sinlessness; and the offender, in her turn, was led to see that flagrant guilt does not bar hope” (Westcott). 5. We learn that human justice should be modelled on the divine righteousness; that those who carry into effect the decrees of human justice should be men of a righteous, God-fearing disposition; that there is another bar before which men, even though acquitted or condemned by human law, must stand; and that men must forsake sin ere they can have forgiveness and peace. John 7:12. The world’s need of Christ, the Sun of righteousness.—How important is the material sun in its relation to our world! Without its light and heat-rays darkness and death would reign. The world’s existence, humanly speaking, depends on the continuity of our earth’s relation to that star. It is the most important to us of all the starry hosts. It would, therefore, be a bold assertion for any man to make that he was as important to the moral and spiritual life of men as the sun to their physical life. Yet here we have such an assertion made. Jesus came, as it appears from the narrative as it stands, over-night from Bethany to the temple early in the morning. The sun had lately risen, clothing in light “the mountains round Jerusalem,” and gladdening all nature by its rising. Jesus, in view of the glorious scene, seems to say, Just as the sun has awakened animated nature to new life in a new day, so am I come to give spiritual awakening to those slumbering in the darkness of sin and error. [Or if the narrative is to be continued from John 7:52 to John 8:12, then His reference may have been to the candelabra in the temple court, and His meaning somewhat similar.] And Jesus had given good reason to those who heard Him for this claim of His. His works of power, His words of wisdom, marked Him out as more than human—to be what He claimed to be, the Messiah, the promised Sun of righteousness, the Light of the world. Notice:— I. The world needed such a light.— 1. There are some questions which have in all ages engrossed, and will engross, the minds of men, and which cannot be answered by unaided reason. There are problems that puzzle and perplex which no merely human intellect has solved or can solve. These subjects lie in lofty regions, on heights to which philosophy and science vainly attempt to climb. They have been shrouded in darkness, like earth at midnight—have been dimly discerned, as through a mist, distorted, etc. 2. This has been so with the knowledge of God, of the means of approach to Him, of a future life. By reason men have attained to only dim and illusory conceptions of these great subjects, and it has been long felt that reason alone cannot here pronounce decisively. 3. By the light of natural religion men can go only a little toward the verification of such great truths; and even when they seem to have attained to a clearer view, the mists of doubt roll down, and it vanishes from their ken. II. Jesus is the light of the world in that He leads men to a true knowledge of the nature and character of God.— 1. Among the nations at large, as regards this, darkness prevailed. The most cultured nations of antiquity had not risen above idolatry. Only a few voices called men to a better knowledge, and they were either unheeded or stopped. 2. Amongst barbarous tribes the darkness “was such as might be felt.” 3. There was but one exception—Israel; and in their case tradition had encrusted the windows of the soul and darkened their spiritual vision. 4. The further men had gone from the primitive revelation, the further they had fallen from the true knowledge and love of God. They bowed down to all the hosts of heaven, and finally came to “worship devils” (1 Corinthians 10:20). And this description is still true of the great heathen world. 5. But in the gospel of Christ there is given such a view of the nature and character of God as satisfies the heart. The existence of such a Being clears up the enigmas of life, and makes what at first sight seems “a dubious maze without a plan” to appear full of meaning and order. There is revealed to us One immeasurably removed above our highest uninspired conceptions. His government is seen to be founded on laws which are the expression of His own perfect character, and obedience to which is seen to be for the welfare of the race, etc. III. Jesus is the light of the world in that He made known the way by which men can approach to God acceptably.— 1. It is not enough for sinful men to know that there is a God; they must know how they stand related to Him. All the religions of the world were framed with a view to this end. 2. Even the chosen people, when Jesus came to earth, needed light on this subject of subjects. They had retained the letter of their law, but had lost the spirit of the law (John 7:23-24). They misapprehended the prophets. Tradition and ritual were what the Pharisee trusted in; whilst the Essene leaned to asceticism and the Sadducee to rationalism. But in none of these ways was there any true approach to God (Micah 6:6). 3. Jesus has shown us the way of access to the Father. He revealed God as holy, abhorring sin, by no means clearing the guilty; and as the sinner, gazing on His revelation of the Holy One, cries out, “Depart from me,” etc., Jesus presents Himself as the Lamb of God, etc. (John 1:29). Sinners are shown that, though eternal Justice forbids that a free, unconditional escape from the guilt and penalty of sin should be granted, yet a way has been found whereby justice and mercy can be and are reconciled. It is true certain conditions are affixed to this boon. Men are required to repent of and renounce sin, and accept the pardon and peace offered in Christ. 4. Thus Christ enlightened the world on this fact of such importance. The Morning Star of promise gleamed in sacrifice and rite and prophecy in the early Church. But it was when He came to earth that the full light shone on our world; and in view of His redemptive work He could say, “I am the light,” etc. IV. Jesus is the light of the world in revealing to men the existence and eternity of life beyond the grave.— 1. For the assurance of the existence of a future life men have ever longed. This has been to them a supreme question. Reason can offer no final solution of the problem. The disproportion in the allotment of rewards and punishments here, and the longing after immortality, deep seated in the human heart, may lead to a presumption that there is a life beyond. But reason has no absolute authority, and cannot state definitely whether that life she longs and hopes for will be eternal. 2. Revelation tells us of a future spiritual life. In patriarchal times God’s people lived in the consciousness of that higher life. He was the God of the living, and not of the dead (Matthew 22:32). But it was reserved for Jesus Christ, not only by His teaching, but by His actual rising from the dead, to bring “life and immortality to light.” 3. In view of all this Jesus has proved Himself to be “the light of the world.” But the knowledge of the truth will not avail unless He is to each individual the Sun of righteousness. He who enters some gloomy cell, shutting himself in from the brightness of noonday, may indirectly benefit from the sun, for its heat rays will warm even the air of his prison; but he cannot rejoice in its light. So if men shut themselves up in their sin and self-righteousness, the radiancy of the Light of the world will be well-nigh vain, so far as they are concerned. They must open their hearts to receive Him, if they would be blest by the brightness of His rising. And those on whom He has risen will shine in ever-increasing light until the perfect day of which Christ is the eternal light. NOTESJoh_7:1-11. Pericope adulter�.—Most Biblical scholars are now agreed that this narrative forms no part of the original text of this Gospel. Their conclusions rest not only on external but on internal grounds. Several great scholars, however, admit its genuineness, and defend it as part of the sacred text. The evidence for and against its retention may be briefly stated. 1. It must have existed as a part of the Gospel narrative in the third or even in the second century; for it is quoted in the Apostolic Constitutions. 2. The Church fathers Jerome, Ambrose, Augustine, etc., admit the genuineness of the passage, and comment upon it. 3. It is contained in MSS. ranging from the fifth to the eleventh century (D, F, G, H, etc.), and in about three hundred cursives; and, of course, some of these may be copies of earlier MSS. than any now known. Jerome, e.g., mentions that it was found in many MSS. of his time. And his evidence here is unimpeachable. It appears also in early MSS. of the Vulgate and Ethiopic versions, among others. Such are the main facts of the evidence for its genuineness as part of this Gospel. On the other hand, there is a great weight of evidence which seems to exclude it from its position here. 1. It is not found in the great uncial MSS. ΰ, (A), B, (C), L, X, etc.; for although A and C are defective at this point, it is considered from an estimate of the extent of the portions missing that it was not in the complete copies. It is omitted also in fifty cursives. 2. The passage is marked with asterisks, etc., in several of the MSS. which contain it; whilst in others its position is altered. In one document it is placed after John 7:36; in others at the end of the Gospel; and in others still after Luke 21:3. It is not commented on by Origen, Cyril, Chrysostom, and others.—Scrivener, “Intro.,” etc.Internal evidence.— 1. There is great variation in the texts where it is admitted. Griesbach distinguished three distinct texts: (a) the Textus Receptus, (b) that of Codex D, and (c) what might be called a composite text (see Godet). 2. There are in the narrative forms of expression which seem to distinguish the passage from the Gospel as a whole. But this part of the internal evidence must not be pressed too strongly. The occurrence here of one or two words and phrases nowhere else found in this Gospel is not conclusive against the authenticity of the passage. If τὸὅροςτῶνἐλαιῶν, e.g., occurs here only, so does κέδρος in John 18:1. Nor must what seems a “want of harmony between the spirit of the narrative and the context of St. John” (Godet) be too much insisted on. Many scholars have failed to see this want of harmony. A consideration of the evidence for and against the passage seems to lead, at all events, to the conclusion that the narrative is a genuine apostolic tradition; and there is much force in the suggestion of Augustine that it was kept out of the text by those of little faith, who were afraid it might lead to moral laxity. It is not impossible that it was first “bracketed” in some MSS., as not to be read in the public assemblies, and in copies of the MSS. omitted. The following weighty words of Dr. Reynolds wisely sum up the controversy: “Though the spirit, atmosphere, and phrase suggest the Synoptic tradition rather than the Johannine, yet it must not be forgotten that there are many Synoptic passages in John’s Gospel, and Johannine phrases in the Synoptists. The criticism proceeding from moral timidity has failed to recognise the grandeur of the entire proceeding. It contains no palliation of incontinence, but a simple refusal of Jesus to assume the position of a civil judge or executor of the law, in face of the established political supremacy of Rome; while the Lord made a demand for personal holiness, and an appeal to conscience so pungent that, in lieu of condemning to death a sinful woman, He judged a whole crowd of men, convincing them of sin, while He gave the overt transgressor time for repentance and holier living.” Bishop Wordsworth (Greek Testament in loc.), whilst concluding that the passage contains a true history, in all probability from St. John, and delivered by him orally, considers that it was not a part of his written Gospel, and was probably added first on the margin of MSS., and thence crept into the text. And he draws from the investigation of the whole difficulty these moral inferences: a. Thankfulness to God for the solid foundation on which the proof of the genuineness and inspiration of the canon of Scripture rests. This passage consists of twelve verses only. Few doubt its authenticity. But its canonicity is the question at issue. How much and minutely has this been discussed! How rigid has been the scrutiny to which the canonical Scripture has been subjected before being received as the work of the Holy Spirit by the universal Church! And, in proportion to the rigidness of the scrutiny, how solid the ground of our belief in the inspiration of Scripture! b. It reminds us of our privilege in possessing so many MSS. belonging to an early age of the Church’s history—proofs of the genuineness of the text. c. It leads to a careful examination of the grounds on which our belief in the inspiration of Scripture is based. d. It excites us to thank Him who not only gave Scripture, but founded the Church universal to guard Scripture and assure us of its inspiration. John 7:1-12. Illumination of the temple court at the feast of tabernacles.—One of the features of the joyful feast of tabernacles was the illumination of the city at nightfall, on at least the first evening of the festival, but probably on the other evenings as well. Large candelabra were lighted in the court of the women, and threw their radiance afar. Probably a partial illumination of the city took place; at all events, “many in the assembly carried flambeaux.” The wicks of the lamps in the temple court are said to have been “furnished from the cast-off garments of the priests.” Festivities were kept up for some time after the lighting of the lamps, the light of which was seen far and wide. Very striking must have been the spectacle on such occasions. And the ceremony had a meaning. Just as the pouring out of the water of Siloam in the morning reminded the people of God’s goodness to them at the rock in Horeb, so the sudden lighting up of the darkened temple court, and adjacent parts of the city, reminded the festive crowds of the “pillar of fire by night” (Exodus 13:21) which guided them in the wilderness. If the passage John 7:53 to John 8:11 is not retained as part of this Gospel, then it may be held that in John 7:12 our Lord was referring to the preparations for lighting the candelabra or the actual lighting of them. He would thus call attention to Himself as the true guide over life’s pilgrim ways in the darkness of our present state: “He that followeth Me shall not walk in darkness.” If, however, the pericope be retained (from John 7:53 to John 8:11), we should infer that our Lord, entering the temple in the early morning and pointing to the rising sun, then drew attention to Himself as the true and only light of the world of men. Both images may be legitimately referred to Him (Isaiah 4:5; Malachi 4:2). Joh_7:12. The manner in which mankind had wandered from the light.—The early fathers of the race would hand down to their children the knowledge of God they possessed as the framer of the heavens and earth, which continually tell of His glory. “But,” as one has beautifully said, “this precious truth was vitiated among their hands. By dint of admiration for the works of God they took them in the end for God Himself; and the stars which appeared to announce His glory became in turn their divinities” (Massillon).John 7:12. Men by nature have wandered far from the light and knowledge of God.Chaldean shepherds, ranging trackless fields,Beneath the concave of unclouded skiesSpread like a sea, in boundless solitude,Look’d on the polar star, as on a guideAnd guardian of their course, that never closedHis steadfast eye. The planetary fiveWith a submissive reverence they beheld;Watch’d, from the centre of their sleeping flocks,Those radiant Mercuries, that seem’d to move,Carrying through ether, in perpetual round,Decrees and resolutions of the gods;And, by their aspects, signifying worksOf dim futurity, to man reveal’d.The imaginative faculty was lordOf observations natural; and, thusLed on, those shepherds made report of starsIn set rotation passing to and fro,Between the orbs of our apparent sphereAnd its invisible counterpart, adorn’dWith answering constellations, under Earth,Removed from all approach of living sight,But present to the dead, who, so they deem’d,Like those celestial messengers, beheldAll accidents, and judges were of all.The lively Grecian, in a land of hills,Rivers, and fertile plains, and sounding shores,Under a cope of variegated sky,Could find commodious place for every god,Promptly received, as prodigally brought,From the surrounding countries, at the choiceOf all adventurers. With unrivall’d skill,As nicest observation furnish’d hintsFor studious fancy, did his hand bestowOn fluent operations a fix’d shape;Metal or stone, idolatrously served.And yet, triumphant o’er this pompous showOf art, this palpable array of sense,On every side encounter’d; in despiteOf the gross fictions chanted in the streetsBy wandering rhapsodists; and in contemptOf doubt and bold denials hourly urgedAmid the wrangling schools—a “spirit” hung,Beautiful region! o’er thy towns and farms,Statues and temples, and memorial tombs;And emanations were perceived, and actsOf immortality, in nature’s course,Exemplified by mysteries that were feltAs bonds, on grave philosopher imposedAnd armθd warrior; and in every groveA gay or pensive tenderness prevail’dWhen piety more awful had relax’d.WordsworthJoh_7:12. Reason not the light of men.Dim as the borrow’d beams of moon and starsTo lonely, weary, wandering travellers,Is reason to the soul: and as, on high,Those rolling fires discover but the sky,Not light as here; so reason’s glimmering rayWas sent, not to assure our doubtful way,But guide us upward to a better day.And as those nightly tapers disappearWhen day’s bright lord ascends our hemisphere;So pale grows reason at religion’s sight;So dies, and so dissolves in supernatural light.Some few, whose lamp shone brighter, have been ledFrom cause to cause, to nature’s secret head,And found that one first principle must be;But what or who, that HE;Whether some soul encompassing this ball,Unmade, unmoved, yet making, moving all;Not even the Stagirite himself could see,And Epicurus guess’d as well as he.As blindly groped they for a future state,As rashly judged of Providence and fate,But least of all could their endeavours findWhat most concern’d the good of human kind.Thus anxious thoughts in endless circles roll,Without a centre where to fix the soul:In this wild maze their vain endeavours end:How can the less the greater comprehend?Or finite reason reach Infinity?For what could fathom God were more than He.—John Dryden.John 7:12. Christians in Christ are lights in the world.—Every Christian is a light of the world; for he should know and be assured what manner of man he is, and what is his standing with God—that he comes from God, and … in Christ has a holy standing, having become a new man, and shall eternally abide with God. In this condition I live and bear the cross; therefore I know whence I have come. I am truly no more the old Hans or Claus, who was descended from Adam; but I am a Christian. I bear a name common to all, with all those who are new born.… And at the end of this life heaven stands open for me, so that with all the saints I may go thither. I am sure of my position; my glory has a most precious foundation. But the “evil men and seducers” stand in great peril; they know not whence they come and whither they go, are uncertain of their condition, and pass on as in a dream.—Luther, quoted by Besser. AND NOTESJoh_8:13. They forgot His vindication of Himself (John 5:31-37).John 8:14. Even if I bear record, etc.—Although He was content to let the Father witness of Him, still His witness of Himself was full and complete for those who cared to search and see. Like the light, He was truly His own witness. It might be necessary in human law to require at least two witnesses (Matthew 18:16)—memory and knowledge are alike often defective—but it was not so with Christ. “I know whence I came,” etc.John 8:15. After the flesh (κατὰτὴνσάρκα)—See John 7:24. They judged superficially and from the point of view of essentially materialistic minds. Had they been more spiritually minded, the truth as to Christ’s nature must have been apprehended by them. I judge no man.—Many explain with Cyril, etc., I … after the flesh, etc., i.e. with the underlying meaning, “I come as Saviour, not as judge.” But while this meaning is included, perhaps John 8:16 shows that our Lord means, I alone, etc., i.e. not apart from the Father.John 8:16. And yet, even if I judge, etc.—His judgment and the Father’s are identical. He reveals and declares the Father’s judgments (see John 5:30), and therefore His judgment is true, ἀληθινή; the common reading is ἀληθής, but the former has the fuller, deeper meaning of fundamentally, ideally true (see John 1:9). His judgments indeed are the divine judgments. “Judge not alone (ιηγι), for none may judge save One” (from “Pirke Aboth,” quoted by Westcott).John 8:17-18, It is also written in your law, etc. (Deuteronomy 17:6; Deuteronomy 19:15).—He says Your law, for it was not applicable to Him. As the incarnate Son He came to fulfil the law, not to oppose and annul it; but He could not properly say Our law, any more than He could say Our Father. I am He that beareth witness, etc.—In His unique position as the incarnate Word He had fulfilled the requirement of this precept. Jesus who bears witness is one; but through all His witness-bearing in word or deed shines the testimony of the Father.John 8:19. The Jews understood what our Lord meant, for they do not say “Who,” but “Where is Thy Father?” They scoffed at His claim: “Any one might make such a claim; show decisively the validity of it.” In reply Jesus points out that only through the means they were rejecting could they truly know the Father. For another example of the same scornful unbelief see Matthew 27:49.John 8:20. The treasury.—It was in the Court of the Women where the chests for the reception of the gifts of the worshippers were placed. Near at hand was the hall where the Sanhedrin held its meetings, a fact that tells in favour of the retention of Joh 7:53 to John 8:11 in its present position.John 8:21-30. Again.—No man had yet laid hands on Him; therefore after an interval He continued His teachings, on the reception or rejection of which such momentous issues hung. (1. In these verses our Lord, leaving particular types, speaks more generally of His mission, which could not be thoroughly understood at that time, but the full significance of which would be hereafter revealed (John 8:28). (2) The Jews especially were shut out from comprehending it, owing to the fact that their nature was essentially different from His—nay, opposed to His. (3) Otherwise they would have learned from the testimony of His works His origin and His standing.John 8:24. “I am (He).”—ἐγώεἰμι (see also John 8:28; John 8:58). There seems to be a direct reference to such passages as Exodus 3:14; Isaiah 43:10; Isaiah 48:8.John 8:27. They perceived not, etc.—“Might not the crowd composing His audience, when they heard Him speak mysteriously of ‘Him who had sent Him,’ think of some other being than God Himself, e.g. one of those Messianic prophets of whom a considerable number was expected, and with whom Jesus might be secretly in relation, as the Messiah was to be with Elijah before His manifestation? For what strange misconceptions are attributed by the Synoptists to the apostles themselves” (Godet).John 8:28. Lifted up, etc.—When they imagined they had cast Him down and destroyed Him they would have in reality raised Him to the throne. The Crucifixion was the prelude of the Resurrection and Ascension.John 8:30. Believed on Him.—Their faith was imperfect and weak, no doubt; but it was sincere. They not only believed His words, but ἐπίστευσανεἰςαὐτόν. They put their trust and confidence in Him, content to wait for the full manifestation of His Messiahship, and those whose faith is thus genuine, though weak, are the objects of His especial solicitude (Mark 9:42, etc.).John 8:31-59. In this section Jesus sets forth: (1) the marks of true discipleship (John 8:31-32); (2) that impenitent Israel is in the bondage of sin (John 8:33-36); (3) that though they are Abraham’s seed by natural descent their spiritual head is not from above but from beneath (John 8:37-47); (4) then there is recorded the testimony of Jesus regarding Himself—His sinlessness, the power of His word, and the eternity of His existence (John 8:46-58); (5) a climax of unbelief and hatred (John 8:59).John 8:31. Some interval of time had elapsed between the fact recorded in John 8:31 and this new address. Jews who believed Him.—Not who believed in Him; they had not the simple trust of the other converts, and were still under the power of their traditions.John 8:33. Never in bondage, etc.—They could hardly forget the Egyptian, the Babylonian, and the Syrian bondage, nor the fact that they were at that time politically in subjection to Rome. Perhaps they meant their spiritual freedom; but did they forget the idolatrous lapses of the times of the later kingdom, and the hard experiences of their fathers under Antiochus Epiphanes?John 8:34. Sin.—I.e. “Sin as a whole—complete failure, missing of the mark in thought and deed—is set over against Truth and Righteousness” (Westcott). Servant.—δοῦλος, slave (Romans 6:16-20).John 8:35-36. A slave could not be adopted as a son unless he were made free (Hebrews 3:6). There may be a spirit of servitude in the house of the Father (the Church) even (Luke 15:29), as there was in the case of those Jews. What such need is to have “the Spirit of the Son in their hearts” (Galatians 4:6); then they too will cry, “Abba, Father.” Here is our hope that we may cease to be slaves and be freed by Him who is free, and gave not silver and gold, but His own blood for us; and who is our Head; and if He makes us free, etc. (Augustine in Wordsworth).John 8:37. Ye seek to kill Me, etc.—I.e. the Jews who believed Him, but who were in reality at one with His bitterest foes fundamentally. Because My word does not advance (or make way) in you.—This was the true ground of their enmity to Him. They did not continue in His word. It had gained an entrance, but their hearts were not wholly given to Him. “The thorns sprung up and choked it.” “The lusts of other things,” etc. (Mark 4:19).John 8:38. I speak, etc.—The foundation of Christ’s nature was the divine eternal Righteousness; God was revealed in and spoke through Him; but His opponents were allied to the power of evil, as their disposition and their deeds testified.John 8:41. Then said they, … We be not born of fornication.—They understood that “He was speaking spiritually; and it is the usage of Scripture to describe as fornication the prostitution of the soul to false gods” (Augustine in Wordsworth): Hosea 1:2; Isaiah 1:21, etc. Godet says they refer to the facts recorded in Nehemiah and Malachi regarding the marriages of Jews with heathen women (Nehemiah 13:23, etc), and boast that they “had no idolatrous blood in their veins, but were Hebrews of the Hebrews’ (Philippians 3:5).John 8:42. If God were your Father, etc.—The fact that they had no spiritual affinity with Jesus showed that the supposition could not be entertained. Neither have I come of Myself, etc.—Christ is not only divine in His origin, but His mission and action are also manifestations of His Father’s will, which is His will. All, then, who truly realised His divine origin would not fail to see the stamp of divinity on His whole activity.John 8:43, Because ye cannot hear, etc.—They were spiritually of another race and country; thus the language of God’s kingdom was to them a foreign tongue (1 Corinthians 2:13-14).John 8:44. Ye are, etc.; ye will to do, ye desire to do.—Ye in the first clause is emphatic. θέλετεποιεῖν, = ye will to do, expresses their set determination. A murderer.—By the fall sin entered and “in Adam all died” (Romans 5:12). The departure from truth (righteousness) is the destruction of men. Abode not, etc., or rather standeth not in the truth.—Although there may be no direct reference to the fall of Satan, yet the fact is implied; and the unrighteous character of the adversary continues. Lying (deceit, unrighteousness)—this is the element in which he lives. He and Truth stand eternally opposed, and thus too his adherents and those of truth (Genesis 3:15). Lying comes spontaneously and naturally from Satan and his children. For he is a liar, and the father, etc.—Is ὁπατὴραὐτοῦ to be translated with R. V. the father thereof, i.e. of lying (falsehood), τὸψεῦδος? or the father of a liar, ψεύστης? or as in margin of R.V., “Whensoever one speaketh a lie, he speaketh of his own; for his father also is a liar”? The first seems best to carry out the antithesis running through this section between God the Father of the Truth and of all truth, and the father of falsehood, of all that is opposed to truth.John 8:45. The truth.—Affinity to the truth is essential to belief in the truth. If Christ had spoken the lies which pretended Messiahs uttered, how greedily would these people have listened (John 8:43)!John 8:46. Convinceth.—Convicteth. None could find a flaw in His spotless life (John 19:6).John 8:47. Not of God.—They were not yet born from above; but they were not necessarily excluded from grace. It was of their own free choice that they were so.John 8:48. A Samaritan.—Christ had declared their spiritual affinity, and they replied by invective. They had no doubt heard of His journey through Samaria, and perhaps that He came to the feast through the same hated country; and they hurled at Him the hateful name of their bitterest foes, implying that He who thus judged the children of Abraham could not be the Messiah. A devil.—Demon (Matthew 11:18; Luke 7:33). “Such language, they thought, could only be explained by the ravings of madness.… The meaning of their retort comes to this: Thou art as wicked as Thou art foolish” (Godet).John 8:49. I have not, etc.—1 Peter 2:23.John 8:50. I seek not, etc.—Therefore their taunts affected Him not; but the Father will glorify the Son, and seeks His glory; therefore those who dishonour the Son shall be judged by the Father (John 8:54; John 5:23; John 12:26).John 8:51-52. Shall never see death.—I.e. shall never know of death as it is known by the impenitent, with its horror, etc., for Christ takes away its sting. But the Jews wilfully changed Christ’s words and made Him say never taste of death. Christ did not say or mean this. Even He Himself tasted of the bitter cup (Hebrews 2:9).John 8:54. If I honour, etc.—’Ἐὰνἐγὼδοξάζω, glorify (ΰ, B, C, D, etc., δοξάσω). If He bad striven for personal glory, apart from the Father and the Father’s will, then His work and purpose had come to nothing. It was to this that Satan sought to bring Him (Matthew 4:8-10).John 8:55. A liar.—“For to hide the truth is no less falsehood than to spread error” (Westcott). Comp. 1 John 2:4; 1 John 2:2; 1 John 4:20; 1 John 5:10.John 8:58. I am.—See John 8:24.MAIN OF THE .—John 8:13-59 John 8:13-19. Witnesses to the Light of the world.—The great claim made by Jesus was not permitted to pass unnoticed. They brought against Him a repeated accusation. “Thou bearest witness of Thyself,” etc., said the Pharisees. They forgot that He had already repudiated this claim (John 5:31, etc.); they forgot or did not choose to remember that Jesus had called in the testimony of other witnesses. But the Pharisees shut their eyes to the wonderful testimony that had been given. They were self-blinded and would not see. When Jesus is accepted as the light of the world by men, then— I. The witness He bears of Himself is self-evident.— 1. “Even if I bear record,” etc. (John 8:14). As light He could not be otherwise than self-revealing. No elaborate proof, no concourse of witnesses, is needed to demonstrate the presence of light, unless to such as are blind or have been born in, and have never left, some dark and dismal cell. 2. Of course, as the Jews held that Jesus was merely a man, then such a claim was most astounding, and they had a right to question it. But it was even here that their error lay. Had they not been prejudiced, they must have been convinced that the teaching of Jesus and His works (John 5:36) showed Him to be more than man, and could not be compatible with a false claim. 3. The most fatal consequences follow this rejection of the Light. “Ye shall die in your sins” (John 8:24). The effect of turning away from the Light of the world is darkness and death. II. Christ witnesses truly of Himself, for He is conscious of His origin and the end of His course.— 1. Our Lord’s testimony regarding things invisible, and His relation to the invisible world, was not mediate or fanciful; nor was it the product of a course of reasoning: it was based on personal knowledge. There is no proof in Scripture that Jesus arrived at such knowledge either by a splendid intuition or the exercise of a purified reason, that His Messianic consciousness might be described as having come to Him by gradual evolution, as, in the case of men, ideas and discoveries are arrived at. 2. He knew whence He had come, as the eternal Word who was with God, and who had ever the consciousness of the divine presence (John 3:13, etc.; Luke 2:49). This the Jews would not admit; they would know Him only as the carpenter, the son of Joseph, etc. 3. Christ knew also the course that lay before Him (Luke 9:31; Luke 9:51, etc.). This was no immediate proof; but even when, after His ascension, the apostles called attention to it (Acts 2:22-37), many refused to be convinced (Acts 4:1, etc.). He knew whither He was going—to the cross and the grave, but thence to the Father who had sent Him, and to the heavenly seats whence He had come to earth. III. The manifestation of the Light in judgment is borne witness to by the Father.— 1. In the very fact of Jesus being the light of the world is seen the inevitable imminence of judgment on those who are in darkness, even although He had not come to judge but to save. Salvation is the end of His witness-bearing. 2. Without true knowledge it is impossible to arrive at true judgment; and these Pharisees judged according to the appearance—from the external, superficial aspect of things (John 7:24). But even though Jesus possessed all true knowledge, yet He alone, as the incarnate Son, judged no man. His office was not judgment. 3. When, however, men rejected salvation, rejected all the evident testimony that He was the Redeemer, the Star of Jacob, the Sun of righteousness, then nothing but judgment remained possible. It cannot be otherwise. Those who reject Him—the light, the truth—are shut up to darkness and death; and Jesus must, in this view, pronounce sentence upon them (John 9:39; Matthew 10:35; Matthew 10:41-42, etc.). 4. But although in thus coming to save He also must needs judge (Luke 2:34-35), yet even so His judgment was not His alone, but also that of the Father (John 8:16-18), with whom the Son was ever in unity. But “the light shineth in darkness,” etc. (John 1:5). And as hatred of truth prevents men seeing and acknowledging it, because they do not desire to believe it, so hatred of Christ prevented those Jews accepting Him as their light. Had they done so, they must have seen that in the witness of Christ was evident also the witness of the invisible Father (John 14:9; Colossians 1:15; Hebrews 1:3). 5. Learn— (1) Follow the Light. Accept Christ, and then He will be His own evidence in the soul, bringing with Him life, peace, joy. (2) Accept His witness and the knowledge of the whence and whither of life in Him will be made plain. Life will be no more uncertain and vague, but a fixed course to an assured and blessed end. (3) Remember the awful results of turning away from the Light of the world; it involves the being left in spiritual darkness: this leads to sin, and the end of sin, which is death. John 8:21-24. Dying in sin.—I. A sinful life, without repentance, leads to a death criminally impenitent as an outcome of character.— 1. A wilful renunciation of penitence—and this not only by a positive and express revolt from God—a refusal to recognise the Creator who has given men life, etc. What is meant is that unrepentant spirit resulting from weakness or maliciousness of heart, or which is the effect of the one or the other. Take, e.g., the case of one whose heart is filled with gall and bitterness, and who refuses reconciliation in view of death. 2. The omission of the means by which the grace of God, which leads to repentance, may be found. Thus the disposition and character of the life tend to lead to final impenitence. Habits contracted during life do not vanish at approach of death, and thus men often die as they have lived. So, too, the sinful affections. The wise man says, “The sins of the life form a chain which binds the sinner, almost in spite of himself, in bondage even till death” (Proverbs 5:22). Last, the heart habitually sinful may remain untouched and impenitent, unless a miracle of Divine Grace interpose. And this impenitence is itself a sin—the last sin and consummation of the sinful life. II. A death unhappily impenitent.— 1. It is not sufficient in order that a man may die in a state of grace that he should resolve to repent some time. For the time for repentance may not be granted. His final impenitence may not therefore be a new sin, but the greatest of all misfortunes. 2. How common are sudden and unlooked-for deaths, when the sinner falls suddenly and without warning! And how often do men die in ignorance of their danger! And how frequently, when spiritual help is called, are they incapable of availing themselves of it, or the messenger fails to unlock the heart of the dying. III. False penitence.— 1. When death comes it brings sorrow to dying sinners that they are quitting the objects which ministered to their concupiscence, and repentance is thus likely to be thrown into the background. 2. And then because their hearts have been hardened by sin, their repentance may not be of a genuine sort—it may be either forced or a merely human penitence. (1) A forced penitence; for such men are often moved to express repentance urged by servile fear, and inevitable necessity. (2) A merely human penitence, i.e. which has neither God nor sin as its object. What do these pretended penitents fear? Burning, said Augustine. This is what moves them. How does an impenitent life lead to false repentance at death? It does so through self-deception. One who has never repented during his lifetime has never learned what it means, and thus may more easily be deceived regarding it at death.—Bourdaloue. John 8:21-30. The peace of Jesus amid conflict in His consciousness of the Father’s presence and approval.—Probably a new audience had gathered around Jesus. Many of the festive pilgrims have departed. The Jerusalem Jews and the rulers alone remain, and the greater part of that company are inimical to Him. But divine love is unwearied in its efforts for man’s redemption. Another opportunity is to be given to those hearing Him, an opportunity of which some really availed themselves (John 8:30). But the majority of His hearers were openly scornful and antagonistic; and when Jesus came face to face with those men, He experienced what was worst in human nature. But the heart that is in unison with the divine will, and is filled with the divine love, has peace even in this bitter strife. I. Those who know how they stand toward God have peace in conflict.— 1. It was so with Jesus in the highest degree. He did not attempt to conceal from Himself the enmity cherished against Him by those whom He had come to save. He was well aware that He would finally suffer death at their hands, etc. (John 8:21). 2. But in view of all this opposition, etc., He never lost His inward serenity, but moved among His foes with a calm steadfastness, replying to their words, burning with suppressed hatred and malice, with no hot, passionate rejoinder, but first and chiefest with a trustful look heavenward. “I go away,” etc. (John 8:21). 3. So calm and confident was He of His standing with God (John 8:25), that He declared His right to speak many things to them, to utter the truth, and also to judge them; and that the time would come when they would learn whom it was they had despised and rejected (John 8:28). 4. He did not descend to futile wranglings and discussions with those Jewish rulers and people. He stands among them with majesty, claiming to be the equal with the Father; He requires them to listen to Him, lest they should die in their sins. He speaks as one conscious of His standing toward God, when He so plainly and without periphrase uncovered to their vision the great gulf that lay between Himself and them. In their scornful and wilful misunderstanding of His words, outvying their question on a former occasion (John 7:35), they hinted that He must mean to go hence by the only way by which they would not follow Him, as that would eternally separate them in the spiritual world; but Jesus calmly showed that by continuance in their opposition they would occupy the lower side of the great gulf fixed between life and death beyond (Luke 16:26). And He thus spoke from the sense of assured union with His Father. II. The sense of the divine presence and favour is the foundation of unbroken spiritual serenity.— 1. It is hard to live among evil-minded men, to see their unrighteousness, to hear their calumnious words. It is trying to experience the evil of their doings in our own lives, or to see it working woe in the lives of others. 2. Nor are we to suppose that Jesus was altogether unmoved by the persistent unbelief and enmity of those Jewish rulers, and the bitterness of their attacks upon Him, etc. No true man can stand by stoically and hear others accuse him of thoughts or actions abhorrent to him and foreign to his nature, as those men did in Jesus’ case (John 8:22). The pure human nature of Jesus must in some measure have felt these attacks. His soul, we believe, was sorrowful in view of all this (Psalms 42:11). 3. But He never lost His tranquillity of soul (Matthew 11:20-30). The sense of His Father’s presence, and the knowledge that every step was bearing Him toward the full glory of the Father’s presence again, kept His soul in peace (John 8:21). Therefore how wise was His dealing with those men! how simple yet how skilful and incisive were His replies to their questions, as He sought “to win some,” and was gladdened when “many believed on Him”! (John 8:30). 4. Here Jesus is our example. Our human spirits are prone to rise and fall in face of the trials and contradictions of life (2 Corinthians 11:20-29). But the more we partake of the Spirit of Christ, the more we seek to rise toward His attitude of constant and unswerving obedience (“I do always,” etc: John 8:29), the more will our doubts, perturbations, etc., vanish away, and peace reign within, even amid the strifes and conflicts of life. John 8:24. The doom of unbelief.—This is an awful word from the voice of eternal Truth! Had Christ been merely a man, then all He could have righteously asked men to do would have been to listen to His teaching, or at most to follow His example. But He could not have given men life and power, and therefore could not have called them to that higher belief and trust in Him that He demanded. But His life, teaching, power, all bore out His assertion that He was the I am, and that through Him alone men could be reconciled to God. This great truth is confirmed to us— I. By history and experience.— 1. The power of Christ’s risen life has been manifested in all the ages of the Church’s history. We live amid irrefragable proofs of its presence. Christendom is the proof of Christ’s affirmation, I am (He). 2. And personal experience of the spiritual life of men will convince us that those who believe and trust in Jesus as the incarnate Son of the Eternal are truly blessed. Such live in the assurance of hope, in the knowledge and peace of forgiveness, and die peacefully looking for the “inheritance incorruptible,” etc. 3. What else can bring about such blessed experiences as this great truth of Christ’s oneness with the Father, and the power of His redeeming grace and love? “Can any night be so dark that it cannot be penetrated by this light, and any burden so heavy that this truth will not make lighter? Where this truth takes possession of a soul, there spring airs blow on wintry fields, balsam streams flow for smarting wounds, foretastes of paradise are given on burning deserts, and songs of thankfulness and praise rise from hearts overflowing with blessedness.” II. The lack of this faith is death.— 1. “If ye believe not … ye shall die in your sins.” Even the life of the unbelievers is a perpetual death, a “dying in their sins.” If they do not live to Christ, they live to themselves and the world. 2. To live to and for the world is to be united to that which is passing and temporary, and the things of the world as consecrated to death. 3. Self and its vanities and dreams, its self-righteousness, etc., what is it all but transitory, illusory, dead? 4. And if this is true of the life of unbelievers, how much more is it of their death! They shall die in their sins. Terrible word! It is more terrible than if Jesus had said, Ye shall die suddenly, and in agony; for such deaths many of Christ’s saints have endured, but to die in sin is to die unsaved. How many die thus! Is it not terrible, fit cause for bitter tears? Will this not urge us to do what in us lies to bring salvation to perishing men? III. How shall we escape despair and despondency in view of this?—1. When coldness and want of effort in the Christian Church and much that betokens worldliness and unconcern on the part of many called by Christ’s name are widespread, we might well despair. 2. But whilst our heart bleeds for a perishing world, we must remember that He who wept over Jerusalem, etc., yearns for the salvation of men, and that He still seeks and saves the lost. 3. So we pray for us and our brethren, for whom Thy blood was shed, for mercy! If we forget Thee, forget us not—if we forsake Thee, bear us on Thy heart. If the world is unworthy of Thy grace, it all the more needs it. If the world denies and hates Thee, Thou dost not hate it. Follow us all with Thy love, especially those who are blinded, who misjudge and revile Thee, and let no one go far from Thee, so long as there is a possibility of return.—Abridged from F. Arndt. John 8:31-47. The servitude of sin and the bondage of corruption.—Truly did Jesus say, “For judgment I am come to the world.” Those words are among the most terrible and the sharpest ever spoken to men. Coming as they do also from the lips of the loving, gentle Saviour, their awfulness is infinitely intensified. Are they not premonitions of the coming judgment, when the impenitent shall cry, “Hide us from the wrath of the Lamb”! (Revelation 6:16). In fiery colours the character of those obdurate unbelievers is limned; and had they not been utterly dead to all love of the truth, those burning words must have led them to pause and reflect. But the truth must needs be witnessed to, and a warning left to men to flee from the awful slavery of sin. I. The bondage of corruption is a dark reality.— 1. On looking around in the world, two streams of tendency become apparent—good and evil. Man must follow one or other from his nature and position. 2. But as we read the history of the race and review our own experience, we see that men as a rule follow one of these streams—that of evil. Yet they have freedom of choice in that the good appeals to them as well as the evil, that the higher nature prompts to good, the lower to evil. 3. Men must determine which course they will follow. A man cannot help being under one or other power; it is a necessity of his being. Yet he can choose whether he will be a servant of sin unto death, or of obedience to God unto righteousness. But on account of the disordered state of his being he is inclined to evil, for that power finds auxiliaries within his heart. 4. And when the soul delivers itself to that dark power its slavery is unbounded. The soul is bound over to the penalty of the divine law. There is for it “a fearful looking for of judgment.” All the powers and faculties of a man’s being are dragged captive behind his triumphal car. The spiritual vision is dimmed; the spiritual powers and faculties are bound and fettered; the soul is kept in degrading spiritual poverty; and all the intellectual and natural powers are wearied in ministering to their tyrant. 5. And this is no mere dogma of Scripture. It is a truth that has been recognised by earnest, thinking men of every age. II. The slaves of sin are self-deceived and blind.—1: Sin is a kind of madness, and its greatest slaves are often like the poor madman who fancies he is a king, reigning in royal state, etc. It was so with many of those Jews to whom our Lord spoke. We are free, they said, were never in bondage—as if their whole history from the exile onward did not give their brave words the lie; and as if their spiritual history did not tell the sad tale of enslavement either to idolatry or spiritual pride. 2. The picture of the Pharisee limned by our Lord revealed, in a stroke, their enslaved condition, etc. (Luke 18:11). Thus those Jews lived believing Satan’s lie; and being hearers of the word and not doers thereof, were like a man contemplating his natural face in a glass (James 1:23-27), and not looking into the perfect law of liberty, and continuing therein. 3. So those men deceived themselves as to their true standing and position. They proudly claimed to be Abraham’s seed—nay, more, they claimed a higher descent (John 8:41); but our Lord pointed them to the fact that spiritually they had quite another “head” than Abraham, another father than God. Their works betrayed their spiritual affinity; and had they not been utterly blinded, the truth must have been borne in upon them. But their proud reliance on their outward privileges, their unbounded trust in their outward descent from Abraham, made them imagine themselves spotless. All must be right with them. 4. It is an error the Church even may fall into, and the conduct of those Jews should be a warning example (Revelation 3:17-18). III. The end of this servitude is destruction.— 1. It is a galling yoke, and its end is death. And this is not only true of flagrant sins—it is true of all sin. All its effects tend to the same end—spiritual death—death to God and holiness and eternal life. 2. As it is with our physical frame, so it is with our moral being. Some diseases are more terrible in their effects than others; but every disease weakens the body and tends to shorten and destroy life. So sin. Not only is the sensualist, the thief, the murderer, a bondslave of sin—every sinful habit enslaves. 3. The deceitful man, e.g. the liar, the slanderer, the gambler, the man who makes gold his god, the miser, the pleasure-seeker—all are wretched slaves of evil. 4. And as God will not permit His commandments to be ever trampled underfoot, and His name dishonoured, as surely as the arch-liar and murderer shall be bound in chains in darkness (Jude 1:6), so surely will those bound to sin receive its wages and reward. IV. The way of deliverance from this bondage is freedom through the Son.— 1. But this implies taking His yoke. We must serve, come under some yoke. And when we enter Christ’s kingly service we are on the way of safety. And in His service there is perfect freedom (John 8:36)—freedom to move uninterruptedly in the way of our being and of the purpose of our creation—to glorify God “in our bodies and spirits, which are His” (1 Corinthians 6:20). 2. This is the truest freedom; in this way would we walk spontaneously were our humanity perfect, as was that of Jesus. He was a Son in the Father’s house, free to fulfil that which is the highest freedom—the divine will. 3. And the more nearly we rise to Christ’s likeness, the more shall we be delivered from that degrading bondage, and rejoice in “the glorious liberty of the children of God” (Romans 8:21), showing our spiritual affinity by our love to the Redeemer (John 8:42), and by doing the works of our Father (John 8:39). John 8:31. True disciples of Jesus.—There are false and true disciples—disciples who have the name only to live, but are dead; and disciples who belong in heart and life to Jesus. There are those whom Jesus does not recognise as His, and others whom He calls with joy to follow Him. The marks of a true disciple are given in these words: “If ye continue in My word,” etc. I. The mark of a true disciple is continuance in the word of Christ. And this implies— 1. The hearing of Christ’s word. Men cannot know of Christ unless they hear of Him (Romans 10:17); and there are many among the heathen who thus cannot hear, for the preacher has not been sent. And alas! there are many in Christian lands who will not hear. 2. But the hearing of the word must be followed by its reception, i.e. by faith in the word, if the hearing is to be efficacious. Many of those Jews heard Christ’s word, and rejected it with scorn. So many now have heard from childhood this word, but it remains a dead letter to them. To many still, as to the Jews, His word is “an hard saying,” etc. (John 6:60). Many may read daily His word, and yet not truly understand or receive it. So was it with the Jewish teachers. They were learned in the writings of Moses and the prophets, but they did not understand them and truly receive them. Men must receive it by faith. 3. The true disciple must remain in Christ’s word—continue in it. This implies the diligent use of the word. Christ’s disciples must continually exercise themselves in the word they have heard, seeking prayerfully to understand it. 2. They are not to be content with the mere knowledge of its contents, however. There are those who may have much Christian knowledge, may be well acquainted with the facts of Christ’s word and the doctrines of the gospel, who may yet at heart be cold and dead (1 Corinthians 15:34). 3. The true disciple’s use of the word must be a practical one. He must not only exercise himself in it, know it well; he must obey it, must do what the word commands. He must be a doer the word, and not a hearer only (James 1:23; James 1:25). 4. And in all this true disciples must persevere in hearing and in believing, in use and practice of the word. Then it will be evident to the world whose they are, etc. They will be living epistles, etc. (2 Corinthians 3:2; Galatians 2:20). II. The company of true disciples.— 1. The Lord gave the word, etc. (Psalms 68:11). Oftentimes the believer is apt to despond, and to think the company small, because all followers of Christ do not fully obey Him. But those words were spoken to Jews whose faith was of a very elementary kind. They now acknowledged His claims to Messiahship, but their knowledge was clouded by their traditional expectations and prepossessions. Still, they testified to Christ, even though imperfectly. 2. And thus there are many who confess the power of His word, and in feeble fashion it may be, yet truly follow Him. 3. The danger is that they do not persevere and continue in His word. Many doubtless fell away during our Lord’s ministry (John 6:66), and no very great company remained after His crucifixion (Acts 1:15; 1 Corinthians 15:6). Yet many no doubt were at heart disciples, and were added to the Church after Pentecost (Acts 2:41; Acts 2:47). And the same is doubtless true in the fields of apostolic preaching now. As the Church looks out on the vast fields of heathenism, let her take courage and go forward to convert and strengthen the weak in faith to persevere. 4. They are a numerous company of every age, of every race, of every condition; all are called to hear, to know, to do Christ’s word, and show forth His glory (Galatians 3:28). III. The joy of true discipleship.— 1. His true followers know Him and follow Him. And when once they truly know Him they will desire ever to abide in Him (John 6:68). 2. And in knowing Him they know the truth—the truth regarding God, their own condition and their relationship to Him, and, above all, the way of safety here and of blessedness hereafter. 3. And this knowledge brings freedom from the dread of what is beyond, when the divine holiness and righteousness are contrasted with the imperfection and sinfulness of even the best of lives, and freedom from the numbing and paralysing power of sin in the spiritual life. 4. And in this new life of spiritual freedom the true disciples go forth in hope to witness for Christ, and spread that word which has brought such joy to themselves. Thus they are found in every sphere and station,—busy and active men in their work in the world; gentle women in the home, or in the service of the Church, by the bedside of the sick, caring for the poor, seeking to bring back the wanderers to the fold; and even the weak in faith and babes in Christ, showing by their joy in endurance or service, in life and work, their continuance in Christ’s word, and their faith as true disciples. John 8:32-36. Freedom and truth the liberty of God’s children.—The chief ideas that meet us here are freedom and truth—freedom as the end to be reached; truth, the eternal truth, as the way in which to attain to it. Freedom is a much-abused word and idea. It is forgotten that there cannot for any created being be absolute freedom: within the circle of created things freedom is more or less conditioned in the material and other spheres. Even in social and political spheres freedom is limited. The kind of liberty or licence claimed by socialists or anarchists is not freedom. There is but One who is absolutely free—God; and He is so because He is absolutely perfect. Even when it is said He cannot lie, that sin cannot dwell with Him, He is most free, for sin is slavery, etc. The will and action of the Eternal are the expression of His perfect being. For all created beings true freedom consists in their living spontaneously according to the laws of their being. And within these limitations human freedom is glorious, inspiring. Political, religious, social, and individual freedom are all, in their place and measure, most worthy. But true freedom in all these spheres can come in one way only—by the truth, i.e. through Christ. I. Spiritual freedom comes through the truth.— 1. It is freedom in this sphere to which the Saviour specially refers here. Freedom here means universal freedom. If the soul is enslaved, the man is enslaved. 2. To this truth the Redeemer pointed those Jews who believed on Him. What was the cause of the degraded condition of Israel at that time? Was it not that many of them had rejected the revelation of God in its spiritual and higher aspects, whilst others who still received it made it void through their traditions? They made their law a system of checks on the outward life, and not a means of enlightening and converting the soul. This was not the kind of freedom the Jews longed for; they imagined that, as Abraham’s seed, they already possessed it. The Roman power left their ecclesiastical freedom practically undisturbed, and in spiritual things they flattered themselves they were never in bondage, etc. (John 8:33). Freedom from Rome and all external foes was what they sought. 3. Our Lord, however, went to the root of the bondage of all humanity as of those Jews when He said, “Whosoever committeth sin is the servant of sin.” He led those men higher than Nicodemus. They were not only to become His disciples, but their belief in Him must lead them to continue in His word, to come to the light of truth, so that by its radiancy they might see what was evil, and be delivered from it. 4. And what lies at the foundation of spiritual freedom rests on what seems at first sight a laying aside of freedom, for it implies the yielding up of our wills to God to do His will. “Our wills are ours to make them Thine.”In reality this is our truest freedom; only thus shall heart and life be in harmony with the purpose of our creation—the eternal purpose of Him who formed us for His glory. What our life needs is freedom to move in the direction of its being, and in accordance with the divine laws of its being. 5. The truth makes men free spiritually. This implies a willing rejection of sin, a willing turning to God. By the truth we realise that only those who seek His precepts truly walk at liberty (Psalms 119:45). II. Religious freedom comes through the truth.— 1. No greater bondage existed than Pharisaic traditionalism. The exponents of the Jewish law in our Lord’s time “laded men with burdens,” etc. (Matthew 23:4; Luke 11:46). Pharisaic formalism enslaved the soul and crushed out true religious life. And when Christ came and proclaimed the spirituality of the law, the people were astonished. A new world was revealed to them. 2. Here again He pointed out that it was by continuance in His living, revealing word that they should be made free. By His teaching the fundamental law of love was proclaimed, and the true nature of religion and worship made known. 3. Only by continuing in Christ’s words can we escape from the bondage of error in our religious life. The Reformation was a conspicuous example of this: it was a return to the genuine source of authority in religious matters—the word of God. The unreformed Church was to many a prison-house of spiritual and intellectual life. It was Christ’s word that brought light and freedom. The spreading abroad of that word by Wycliffe, Luther, Tyndale, brought the dawning of the day of religious freedom. 4. The papacy seeks to suppress the truth by discouraging the circulation of the Bible. But is not the influence of rationalistic and destructive criticism even more dangerous, because it seeks to break down our standard of truth? Now, as of old, Christ says: “If ye abide in My word, then are ye truly My disciples.” III. Political freedom rests on trnth.— 1. Many popular politicians seem to harbour the idea that political freedom will be built up on chicane, misrepresentation, etc. The word “political” has come in many quarters of the world to be synonymous with shiftiness. A political lie is evidently by too many regarded as venal. 2. But it will be found in the long-run that those peoples and governments will be most free and stable which are founded on that righteousness which is the foundation of Christ’s spiritual kingdom. True freedom will be reached when the kingdoms of the world are become the kingdom of our Lord, etc. 3. But when political action is not ruled by righteousness, when party, and not the national, welfare is aimed at, when to gain party ends class is incited against class, and bribes are sown broadcast to gain support, then political freedom dies. Are there not peoples misgoverned in the name of liberty? What nations need, like individuals, is first true spiritual and religious freedom. IV. Social and individual freedom are reared on the same foundation.— 1. Schemes of brotherhood and equality will ever be vain and visionary unless based on eternal truth. How would trade disputes and social strifes pass away if all who profess to be Christians followed St. Paul’s teaching!—“For, brethren, ye have been called unto liberty,” etc. (Galatians 5:13-14). 2. What is needed to cure our social ills is to continue in Christ’s words, and as His disciples to become free through the truth. 3. The cure of many of our social disorders is retarded by the want of true unity among Christ’s professed followers. Church disputings and divisions, sect competitions and rivalries, are the cause of the continuance of many of our social ills. 4. What is needed is to come back to the teaching and the example of our Lord. All these divisions and dissensions show that we are to some extent in the “bondage of error.” Every true disciple of Christ should seek to attain this freedom by the truth; and then His people would be saved from moral and spiritual darkness and error, and guided in their religious, their social, and political life to walk righteously according to truth, in following Him who is the Truth. John 8:34-36. The nature of the servitude of sin.—We consider:— I. The range of this servitude.— 1. All mankind serve this tyrant. No condition is exempted. Culture or moral training cannot altogether protect against it. Age is no exception. 2. Every part of the nature is subjugated. (1) The members of our bodies; (2) The reason is made to minister to desire; (3) The heart is defiled; (4) The will is enslaved. 3. This servitude increases also with the lapse of time. II. The depth of this servitude.— 1. There are three conditions in which men may be found here on earth. In one of these conditions each man stands, viz. the condition of nature, of the law, of grace. In each of these this servitude endures wholly or partially. 2. In the condition of nature men are slaves to sin unknowingly (Romans 7:8-9). 3. In the condition of being under the law men are wittingly under the bondage of sin (Romans 7:15-24). 4. In the condition of grace. A new life in this condition is awakened in the sinful heart; a new power, the Spirit of Christ, works within. But though the power of sin is broken, in this life the yoke is never thoroughly got rid of (Romans 8:20-22; 1 John 3:6; 1 John 1:8; Philippians 3:13). Yet in this state the servitude is not endured willingly, and the fetters are loosened and shaken off. But all this shows how deep the servitude is. III. The duration of this servitude.— 1. Since the Fall. 2. And in the case of the individual does any one remember when first he began to sin? The sigh of the centuries has been, “O wretched man that I am! who shall deliver me from the body of this death?” IV. The end of this servitude.— 1. “Whosoever committeth sin is the slave of sin; and the slave abideth not,” etc. His master can sell him, or give him his dismissal; the slave has no part or inheritance with the free children. The Son abideth ever. He is the Father’s heir, and can dispose of the Father’s possessions as if they were His own. He can set the slaves free, and give them the position of children—make them “heirs together” with Himself. “If the Son shall make you free,” etc. The faithful are the true freemen, and the full tyranny of sin ends when redemption begins. 2. Not that the faithful are ever entirely free from sinning. Still, they are free from sin: from its blindness—they know it for what it is; from its punishment—they fear that no more; from the love of sin; from the dominion of sin. They have come under a better dominion. They learn to glory through and in Him who is the end of the law for righteousness: “I delight to do Thy will, O my God; yea, Thy law is within my heart” (Psalms 40:8), 3. Let us thank God that we can rejoice and say, There came to us a Saviour, a Deliverer, a Son of man, full of love and power, who hath kindled a quickening fire within our hearts. Now we see the heaven open to us as our true Fatherland, and can now believe and hope and rejoice that we are of the household of God. “If ye continue in My word, then are ye My disciples indeed,” etc. (John 8:31-32).—Abridged from Friedr. Arndt.John 8:39-40. The spiritual children of Abraham do the works of Abraham.—True spiritual sonship with Abraham and participation in his blessedness are found in following the faith of Abraham. His true descendants are those who do his works. All through the New Testament this evident truth is insisted on. Some of his lineal descendants were told by our Lord that they belonged spiritually to a very different family (John 8:44). In His parable of the rich man and Lazarus our Lord puts into the mouth of the tormented Dives the words, “Father Abraham.” But a great gulf spiritually separated Dives from the patriarch who was afar off (Luke 16:19-31). And Abraham’s lineal descendants to-day, whilst fondly still looking back on that majestic figure who stands at the distant beginnings of history and sacred promise, have lost spiritual touch with their great ancestor according to the flesh, and must wearily wander until they too are glad in that day which he saw (John 8:56), and taste of the blessedness he experienced. What is needed in order to this by all spiritual children of Abraham is to do the works of Abraham. By this is meant:— I. To imitate his obedience.— 1. When God spoke Abraham obeyed. When the call came to him to forsake his father’s home, his kindred, his native land, and go forth to a strange land and to be a sojourner there, he at once obeyed. We hear of no wish to return—no backward glance (Hebrews 11:15). 2. When the awful command was received to offer up his son, it too was at once obeyed. 3. And not only was his obedience to the command prompt; his reverence and regard for the messengers of truth were equally conspicuous (Genesis 22, etc., John 14:19-20; John 18). 4. How great was the contrast between this feature of his life and the action of his descendants in our Lord’s time on earth. (1) Though God was evidently speaking to them in the Baptist’s message, in the signs and wonders of our Lord’s ministry, they refused to leave the idolatry of their tradition, and follow the divine guidance into the free country of truth. (2) God was evidently calling on them to give up putting their trust in any arm of flesh, and to follow a far higher spiritual destiny. But they refused to sacrifice their ideas, and became participators in the awful crime on Calvary. (3) In place of receiving the messengers of truth like Abraham with reverence, some they stoned, others they killed (Matthew 21:35). And when the Son came they cried, “Let us kill Him” (John 8:40; Matthew 21:38). Thus they proved themselves to be altogether unlike Abraham, who entreated the divine mercy for guilty Sodom, etc. (Genesis 18:16-33). (4) The same experiences that came to Abraham come in some form or other to all. How many awakened to a new spiritual life have spiritually had to leave home and friends, to bear the scorn of those they loved, to become isolated, strangers in a strange land! How frequently have those converted from Judaism, Mohammedanism, and heathenism literally to follow Abraham’s footsteps as a stranger and sojourner! Are there not still sacrifices to be made which we must obediently offer, which try our faith, it may be, but in the end, through grace, contribute to the higher life? And is there not required from us the same unswerving reverence for the truth, and its messengers, whatever name they bear, and the same gentle spirit toward, and desire for, the salvation of the sinful? (5) Indeed, Abraham is the Christian’s example just because by faith he participated in the spirit of Christ, who left the glories of heaven, offered up Himself, becoming “obedient unto death,” so that He might save our ruined race. II. To have the faith of Abraham (John 6:29).— 1. His faith was the foundation of His obedience. By faith he left Ur; by faith he sojourned in Canaan; by faith he offered up Isaac; by faith he inherited the promise; by faith he surmounted difficulties and seeming impossibilities—“he was strong in faith, giving glory to God” (Romans 4:20). By his unwavering trust in the word and obedience to the commands of God he “became heir of the righteousness which is by faith” (Hebrews 11:7; Romans 4:13). 2. This is the great truth which the Jews had fallen away from, interpreting the law in a literal fashion, making it a yoke of bondage in place of a guide in the way of spiritual freedom: “Being ignorant of God’s righteousness, … they have not submitted themselves” (Romans 10:1-10; Galatians 3:5-19, etc.). Thus they missed Christ and freedom, and fell ever more deeply into the bondage of corruption, the slavery of sin (John 8:34; Romans 8:21). 3. So it is now: “they which are of faith,” etc. (Galatians 3:7); “By grace are ye saved, through faith,” etc. (Ephesians 2:8). There is ever a fear lest men should fall into the Judaistic error of resting on their own efforts, and trusting in their own righteousness—a course that may and will often lead to deepest declension and direst sin. There is a danger ever lest men should lose sight of the central gospel truth of justification by faith in these days of bustling activity in the Church and the Christian world. Faith stands at the beginning of the Christian life (Romans 5:1); but faith and trust accompany the believer all through—will be the medium of sanctifying and keeping power until the end. 4. Faith, not works, but faith working by love—faith blossoming out into action as with Abraham—faith especially looking forward to and labouring in prospect of the fulfilment of the promise “in thee and in thy seed shall all nations be blessed” (Galatians 3:8)—rejoicing in the prospect of the full light of the day that has now risen—until faith passes into sight, when the nations of them that are saved shall walk in the eternal radiance of that day (Revelation 21:24). John 8:46-59. That which distinguishes between the children of God and the children of the devil.—“Who art Thou,” said the Jews to Jesus (John 8:25). It was only, however, to find greater occasion against Him; as for them their anger only increased, until at last they took to action, became murderers, and took up stones, etc. Into such terrible sins they fell through despising Christ’s word. This Jesus told them was a proof of their affinity to the devil; for had they been from God they would have taken up a different position toward His word. The widespread disobedience of men arises from the same cause. They either do not hear God’s word, or when they do, do not keep it. Thus it comes that many are liars, blasphemers, persecutors. I. Those who do not hear God’s word are not of God, but of the devil.— 1. One who lies and deceives had a good tongue given him from God, but his use of it is from the devil; he abuses his tongue by using it in the devil’s service against God. God may also give men sound eyesight; but he who uses his eyes unchastely does so of the devil. Thus, too, when the heart desires what is unchaste, deceitful, lying, and the like, then, although by nature it is from God, the use of it is evil and of the devil. On the other hand, to be of God is when a man uses his ears to hear the word, and permits himself to be corrected when he is in the wrong. So when one prays, preaches, instructs, and comforts with the tongue, such ears and tongues are of God and are good, for they are put to a godly use. Thus, too, when the heart strives after modesty, to be of use to our neighbour, and is not filled with wrath, such a heart is a creature of God, like the ear and the tongue. The meaning of being “of God” is that we conform to God’s word, and do not willingly think of, read, listen to, what is against God. If it should sometimes happen that we neglect this and stumble, are angry when we should be gentle, etc., this is certainly wrong. But if men repent and confess that they have done wrong, and pray for grace, then this error may be called stumbling or even falling, but it is not being of the devil, because the men turn again to God through repentance, etc. There are, however, children of the devil who are stubborn, and who, when they are corrected for their good and exhorted, speak like ill-mannered children. Such people are of the devil, and will become more evil—“the longer the worse,” for the devil will not let them rest. They first despise the word, then blaspheme it, then rage and curse against it. In the end they will do as the Jews did here—take up stones and become murderers at heart. These are the devil’s true colours—inattention to God’s word, abusing it, doing evil to one’s neighbours, wishing the preacher were dead. By such colours men may learn to know the devil and his children, for “he is a murderer from the beginning,” etc. (John 8:44). Therefore learn to guard yourself against such sins. II. Those are of God who willingly hear God’s word.— 1. For God is no murderer, but a Creator from whom alone all life flows forth. The devil never made a man or quickened one. And as God is a living God, so also those who are of Him and hear His word shall have that life, as Christ here says, “Verily, verily,” etc. (John 8:51). 2. What is the meaning of keeping God’s word? Nothing else than believing what Christ has revealed to us in the gospel concerning the forgiveness of sins and eternal life—believing that it is true, and keeping fast hold of that faith and hope. 3. He who does that, says Christ, has eternal life—fears not sin, hell, judgment; for in Christ is all grace and mercy. Death truly will fall upon him and slay him, but he will not feel its power as those who die in the devil’s name and without the word of God. These latter die without resignation; they struggle, etc. If it were possible, they would run through an iron wall to escape from death. Not so with My people, says Christ. They shall not have such anguish and fear on their last bed. In their hearts they are at peace with God; they have an assured hope of a better life, and in this hope they fall asleep, and without terror depart hence. For although death will slay them materially, he is so masked and enfeebled that they do not feel his power; they rather look for a quiet bed of rest on which they shall calmly fall asleep. Lessons.—Therefore think, dear children, how profitable it is for you to hearken willingly and diligently to the word of God. This is the chief thing—that you know that you are of God and have overcome the devil, and that neither sin nor judgment can harm you. Whatever dross you meet side by side with this you will turn away from. On the other hand, the world is impatient and discouraged even in the most trivial concerns. Christians truly must endure much, as the devil and the world are their bitter foes—must often be in danger of life and limb, etc. How can they endure all this and remain patient? Through nothing else than by continuing in the word, and saying: Let things go how they will, I am not of the world, but of God, otherwise the world would act differently toward me. I had liefer that it hated me than that it loved me, and I were not of God. Where the heart is thus fixed, then all temptations, trials, adversities, pass away, as clouds in the heaven pass over us, or as the birds in the air who soil us for a moment, but fly off and leave us untroubled.—Translated from Luther’s “Hauspostille.”John 8:46-59. The Christian’s crossbearing and triumph.—If but the bloom of faith, etc., would grow like plants in spring, that the beautiful fresh growth might be protected from night frosts. There are such in the fields and vineyards of Jesus Christ. Often what grows quickly hangs the head, and a poor growth makes slow progress even when the frost has not entirely killed it. But there is another kind of growth, most mighty. What? Hatred against God’s Anointed, who came in love to save. This hatred grows more speedily than any tree in the garden. In this history an evident example meets us. A short time before Christ had been urged to become a king. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/phc/ PART IV. (C.)III. THE GROWING , ETC. 1. Jesus manifested as the light of men.— (1) Shown by the typical “sign” of healing the man born blind (John 9:1-12); (2) the opposition of Christ’s enemies, shown in their determined and unscrupulous attempts to break down the testimony of the man who had been healed (John 9:13-34). 2. The result of the miracle.— (1) Jesus manifested as the giver of spiritual light (John 9:35-38); (2) but for blindness to those who say they see, yet are enemies of the light (John 9:39-41). Second Year of our Lord’s MinistryTime and place in Synoptic narrative.—See Chap. 7, p. 200. AND NOTESJoh_9:1. The connection of this narrative with what precedes and what follows is variously stated. Westcott, e.g., supposes that the occurrence took place at the feast of Dedication (John 10:22 : “Then was the feast of dedication,” etc.). It is here assumed that it is immediately connected with the previous chapter—that the miracle was wrought in the evening of the festival Sabbath, in the morning of which Jesus declared Himself to be the Light of the world. The blind beggar might be seated not far from one of the temple gates (Acts 3:2). Blind from his birth.—“The miracles recorded in John’s Gospel stand out each as a type of its class. Hence stress is laid on this special fact” (Westcott).John 9:3. Our Lord does not mean in the words “Neither hath this man sinned,” etc., that the man and his parents were not sinners (Romans 3:23); but that this special calamity was not the result of special criminality or transgression.John 9:4. I must, etc.—The better reading is ἡμᾶςδεῖἐργάζεσθαι, We must work (ΰ, B, D, L), with Tischendorf, Tregelles, Westcott and Hort, etc.John 9:5. As long as I am in the world, etc., or better When I am, etc. (ὄταν).—This evidently refers back to the preceding discourse (John 8:12 ff.). Whilst it is true that Christ is ever the light in the spiritual world: “for the day of Christ’s presence has no evening: His sun never sets” (Augustine in Wordsworth): yet His immediate visible manifestation, the day of His activity in which He gave sight to the blind and relief to the wretched, would soon pass away, φῶς (not τὸφῶς, the light).—I.e. light manifesting itself in various ways—here healing the blind physically and spiritually.John 9:6. The application of saliva to the eyes (which was considered salutary), and the making of the clay especially, were in Jewish eyes, and according to rabbinical tradition, a serious breach of the Sabbath law.John 9:7. Siloam (δַ ?ωִׁ ?μηַ from ωָׁ ?μַ ?η, to send forth).—Now Birket Silwβn, lying south from the temple area, at the foot of Mount Moriah, at the mouth of the Tyrop�on valley (see note, p. 268). “Sent.”—The waters of the pool were intermittent, and were popularly supposed to be specially sent with healing power; and doubtless there is a hidden reference in the name and its interpretation to Jesus—the Sent of God.John 9:8. The neighbours, etc.—Those in whose vicinity the blind man lived. Probably the scene now recorded took place on the day following the miracle. “Who saw him before that he was a beggar” (ὅτιπροσαίτηςἧν) is the reading of all the best MSS.John 9:9. Others said, No, he is like him.—No, οὐχί: ΰ, B, C, L, etc. He.—ἐκεῖνος.John 9:11. A man, etc.—Better The man called Jesus. The blind man said nothing regarding our Lord’s claim to be Messiah; but the words imply that Jesus was well known, and most likely the man who had been healed knew Him who had been so much talked about in Jerusalem.MAIN OF THE .—John 9:1-12 Jesus, the light of the world, heals the man born blind.—It was at the close of a festival Sabbath day (John 9:14, “Now it was Sabbath on the day,” etc.) that Jesus, passing through some place of public resort apparently, “saw a man,” etc. The late afternoon was wearing toward evening, and sitting by the way, conspicuous among the moving crowds, was this blind beggar, known to some extent by the populace (John 9:8). Jesus “saw” this poor man, the narrative tells us. And in the case of the Saviour, to see human misery was to be moved to relieve it. We are to think of Him looking compassionately on the blind beggar. Our great High Priest was ever “touched with the feeling of our infirmities.” The difference between divine and human pity is strikingly brought out in the manner in which the disciples regarded this pitiful case. The Lord’s seeing of the blind man led Him to heal; the disciples’ seeing led them to moot a subtle question regarding the origin of such infirmities. Jesus proved that He was the light of the world— I. In giving sight to the blind.— 1. Jesus had been rejected in the temple, His well-established claim to be the light of the world set aside with scorn, and He Himself assailed violently. But that did not stay His beneficent activity as the world’s light, any more than the clouds can hinder the sun from shining, although they may shut out his beams from the earth, as the Jews shut out the healing rays from their souls. On the high levels of faith His light is undimmed. 2. And here we find the rays of Christ’s love and mercy directed to one sorely in need of them. This man whom Christ restored was one whose case was evidently past all human power. He was known to have been hopelessly blind from his birth; and evidently people were convinced that in some way his affliction was connected, with special sin (John 9:2). This was an opinion familiar to the Jewish people. So that not only was the man a special sufferer; but according to this belief his affliction was the result, so to speak, of a divine decree 3. Thus his restoration would manifestly be a work, not only of mercy, but of divine power; and in this case, where the cure was so extraordinary and so manifest, it could not fail to impress all who witnessed it, that here was One more than man, and that this work, performed by Him, was indeed a work of God (John 9:4-5), and must have been wrought by One sent from God. Only He who “formed the eye” (Psalms 94:9) could thus be able, or could give power, to heal the eyes to which sight had been denied from birth. It is the Creator who forms the seeing eye, who every day is working this miracle million-fold among the tribes of earth and air by slow gradation. He, therefore, who is able thus, as it were, to carry out and perfect the work of the Creator, must have heavenly power. II. In the evident fulfilment of the ancient prophecies.—Jesus proved Himself to be the promised “Sun of Righteousness,” the light sent to lighten the Gentiles, etc. 1. In all His miracles our Lord had not only the immediate end in view, such as the alleviation of human suffering, etc., but the general and comprehensive end of manifesting forth His glory as the Messiah, and thus the glory of His Father (John 2:11; John 11:40-42; John 12:27-29). 2. This also was to be one of the glories of Messiah’s reign, one of the signs of His working: “The eyes of the blind shall be opened” (Isaiah 35:5). And at the beginning of His public ministry our Lord proclaimed this as part of His mission (Luke 4:18). When John sent from his prison cell two of his disciples to ask, “Art Thou He that should come?” etc., Jesus in answer pointed to His teaching and works in proof of His mission. And at the head of these He places the fact, “The blind receive their sight” (Matthew 11:2-5). 3. This then was an undoubted sign of Messianic times and of the working of Messiah, and prominence is given to it on account of the included spiritual meaning to which the miracle points. Messiah was to give sight to the spiritually blind. Thus was there placed before the people an evident proof of the truth of Christ’s claim (John 8:12). III. The awakening of faith in the heart of the man who was healed.— 1. This, so far as the afflicted man was concerned, was the end for which this miracle was wrought. Not only would Jesus restore him to sight, but rescue him from a deeper spiritual blindness—let a more glorious light shine into his soul than the natural light which he now saw for the first time (2 Corinthians 4:6). 2. And it was doubtless as a means of quickening that faith that Jesus in this instance used outward means toward the end in view. This poor man did not see Jesus, and the anointing of his eyes with the clay brought him into contact with the Saviour, showed him the source of the power (as Mark 7:32-37). From ancient histories we learn that saliva jejuna was held in repute as a remedy for blindness, and clay was considered to have sanative properties. May not all these things have been tried in this man’s case and failed? But now they were to become aids to this man’s faith, to show whence was the healing power. 3. Further, he was sent to wash in Siloam as a test of the trustful obedience of faith. Is there not bound up with the mention of this fountain, and the interpretation of its name, a spiritual meaning? Was it not in reference to the pouring out the water of that spring at the feast of tabernacles that Jesus had pointed to Himself as the true Siloam, sent of God to heal men’s diseases, to bring them spiritual life (John 7:37-39)? 4. The man went forth trusting in the word of Christ; and he went not in vain. No direct promise had been made; but he believed that He by whom He was sent would not mock him. “He came seeing”—in a double sense; for now he believed that the divine Teacher, of whom so much was spoken, was indeed “the sent of God” (John 9:30-33). It was a notable miracle; many were cognisant of it; and it was a convincing answer to the opposition and calumnies of the Jews. 5. All believers spiritually go through the same experience as this blind man. Men by nature are poor, miserable, blind, etc. Of themselves they can do nothing to alleviate their wretchedness. “Grace, grace alone, availeth.” The “Sent of God” alone can bring them from darkness to light. But the means He prescribes must be used: they may seem humble enough; but they lead, if used in faith, to the same blessed result, e.g. “It pleased God by the foolishness of preaching,” etc. (1 Corinthians 1:21). Have we listened to Christ’s gracious command, obeyed it, and have we spiritually received sight? If not, then hear His invitation (Revelation 3:18). John 9:2-3. The problem of human suffering.—No thinking man can look abroad unmoved on the spectacle of human pain, and the question that is so fully investigated in the Book of Job must come up for answer. Especially perplexing is the apparently indiscriminate apportionment of suffering and calamity. The good have to bear them as well as the wicked. Often, indeed, the wicked flourish, whilst on the good adversity descends. How can this occur under the government of a just and merciful God? Many, trusting to reason alone for a solution of the problem, have reached either pantheistic ideas regarding evil, considering it only the condition of a higher good, or have embraced materialistic conceptions of the universe, regarding it as the result of the working of laws formed and directed by no intelligent lawgiver. I. Our Lord did not deny the general connection between sin and suffering.— 1. It is true that in the widest sense suffering is the result of sin. The subtle poison, the dreadful moral disorder, has become widespread and universal in the world. And further, therefore, when suffering overtakes us, it is because we are parts of the great sinful whole. 2. But it must be remembered that suffering often is directly and unmistakably connected with particular sins. This awful conclusion we cannot escape. The transgression of God’s natural laws brings speedy punishment on the transgressor. So too does the transgression of His moral laws, especially where the breaking of them is effected through physical channels. 3. Then there is the vast amount of suffering brought on those who are innocent, through the crimes, sins, and follies of others. Much of the misery in our great cities especially is caused in this way. The children of the intemperate man, e.g., ragged, half starved, pinched, and wretched, bear in this way the iniquity of their father. It is a sad and even overwhelming picture, an awful commentary on the apostolic word, “The wages of sin,” etc. II. But whilst this is so, our Lord shows us that it is not our part to endeavour to establish the connection between special suffering and special sin.— 1. For in reality we have no infallible means of judging. It is enough if we judge ourselves, and we cannot always do even that perfectly—much less can we investigate fully and pronounce sentence upon the lives of our fellows. 2. Then there are undoubtedly two classes of sufferings, i.e. those which are the direct and immediate result of special sins, and those tribulations which God permits to come even upon His own people for His own wise purposes and their good. 3. There are many who forget this fact, and neglect the warning of our Lord not to judge others (Matthew 7:1). When they hear of calamity overtaking others, they are too ready often to consider it as a divine judgment sent on account of special sin. If some who thus judge would only remember how great would be their own danger in that case! Our Lord rebuked this spirit when some came to tell Him of the eighteen on whom the tower in Siloam fell (Luke 8:1-5). 4. Under this condemnation, therefore, would come those who would charge the sufferers from wars, pestilences, conflagrations, storms and floods, etc., as sinners above all others; or think that those into whose family circle come misfortunes of various kinds must always be guilty of secret transgressions. Carefulness and charity in judging others should ever be exercised. And whilst it must be recognised that much of the terrible suffering in the world is the direct consequence of gross sinfulness, yet it is also clear that much of the world’s suffering is often remedial, or is intended as a trial of the faith and patience of the saints. III. There is a divine purpose of love in much of human suffering.— 1. It was so, Jesus told His disciples, in the case of this man. His “light affliction” was to be a means of manifesting God’s works. A sifting inquiry followed this miracle. The enemies of our Lord tried their utmost to overturn the clear testimony to the fact. But their efforts resulted only in their own confusion. The clear proof of the miracle resulted in showing forth the glory of Christ as the light of the world, and gave the lie to their calumnies. 2. The miracle also testified to Christ’s power as the spiritual physician. He not only healed the physical vision of this man, but the spiritual. May not this blindness have been in the plan of God for this man’s salvation? Might it not have been a means of keeping him from some way of sin into which he might otherwise have gone? Various conjectures might be made as to the divine purposes fulfilled in this man’s affliction. But in regard to the chief purpose of it, it is safe to say that God will never permit any one to endure in vain in His service. 3. The divine purpose in and use of tribulation are recognised by all believing men (Psalms 119:71). “Sweet are the uses of adversity.”—Shakespeare.And when affliction comes on Christian men because of their sins directly, it is intended for their profit. Just as pain is a warning to keep from danger, so affliction is often an admonition to beware of sin. 4. And suffering that is not directly but indirectly caused by the sin of others shall become a means for showing forth the works of God. “The poor ye have always with you,” said Jesus to His disciples, thus confiding the wretched to their sympathetic care. And where do care and love show so like God’s as in the care and love of a true mother for the weak and feeble member of her flock? And where is more of the Christ-spirit shown than in the means used by His people for the alleviation of sorrow and suffering? And where are greater triumphs seen of the grace of Christ overcoming than in the case of many on whom sore affliction has been laid, and to whom it has become even here a crown of glory? 5. Add to all this that whilst suffering is the general result of moral evil, it forms in a measure a check to the supremacy of the latter. To what awful lengths might not moral evil go, further than what we see even, did not this salutary check bar its progress! In every way there is a divine purpose of good to man in affliction. If men could not believe this they might well despair. In view of this Christian men, whilst ready (1) to judge themselves, and to inquire earnestly when affliction comes for what purpose it has been sent, what sin has been gaining dominion over them, are at the same time (2) to be slow in judging others. God gives us no right to judge what He alone can know perfectly. But (3) in imitation of our Master we have a divine mission to fulfil toward those who are afflicted—a mission of mercy and love in His name and spirit to “Raise the fallen, cheer the faint,Heal the sick, and lead the blind.”John 9:2-3. Healing the blind.—This is a signal miracle. The healing of the man born blind was what could not be effected naturally. The circumstances of this blindness were the occasion of these words in John 9:2-3. We have first: 1. A question of Christ’s disciples. The design and proposal of this question might be twofold: (1) that it was simply and positively their opinion that all maladies of the body come from the antecedent demerit of sin, according to which all men’s sufferings are the effects of their personal sins, either as sin past and committed, or future and foreknown to God; or (2) that the opinion was proposed for argument’s sake, occasioned by a former passage in John 5:2. Christ’s rejoinder. The words do not contradict Scripture. They mean that sin was not the cause of his blindness. Having removed the false cause, He subjoins the true: “That the works of God,” etc. These words not only exhibit the erroneous curiosity of the disciples, but show the charity of Christ in clearing the man’s innocence and vindicating God’s proceedings. The design of the words in this view is prosecuted in three propositions:— I. Men are prone to charge God’s judgments upon false causes.— 1. These false causes are: (1) sin on his part that suffers; (2) hatred on God’s part. 2. The principles inducing men thus to charge God’s judgments upon false causes: (1) the fallibility of the rule, and the falseness of the opinion by which they judge; (2) their inability in discerning, joined with their confidence in pronouncing; (3) the inbred malice of our nature. II. Not always the sin or merit of the person afflicted, but the will of God that afflicts, is sometimes the sole, but always the sufficient, reason of the affliction.—This is apparent from several scriptures. To produce one. See the whole series of Job’s sufferings resolved into this by God Himself. The necessary distinction between punishments and afflictions must be observed. The divine proceeding is cleared from injustice on three reasons: 1. His absolute, unaccountable dominion, etc., over the creature; 2. The essential equity of the divine nature; 3. The unerring, all-disposing wisdom of God. III. Though God’s will and power be a sufficient reason of any evil inflicted upon men, yet He never inflicts it but for the great end of advancing His glory, and that usually in the way of their good.—This glorious design of bringing these calamities on men is expressed in these words, “That the works of God,” etc. And the works that God intends thus to glorify are usually these: 1. The miraculous works of His power; 2. The works of His grace. Let us apply this resolve of Christ, in the words of the text, to all the rugged instances of Providence.—“The peremptory way in which men often judge is highly odious to God, more especially on account of the cause of it—curiosity. This is but one remove from rebellion, as breaking through all the bounds God has set about the secrets of His counsel.”—South. John 9:4. The works of God.—Genuine spiritual religion does not end in acts of worship. It will spur men to effort for the good of others, to do the works of God. Such was Christ’s life here. He not only prayed, engaged in acts of devotion; He preached the gospel to the poor, fed the hungry, healed the sick, relieved the wretched, and went about continually doing good. I. The works of God should embrace all life’s activity.— 1. If men desire special work after the example of Jesus, it is easy to find it. The Judge of all will not reward those who merely say, “Lord, Lord!” etc. Those who feed the hungry, etc. (Matthew 25:40), shall inherit the kingdom. 2. But work for God cannot be confined within special limits. All labour should be made religious, the whole life should be consecrated (1 Corinthians 10:31). This is the end of redemption. Men are made “new creations,” and fitted for the divine service. There is no true distinction—should be none—between what are termed the sacred and secular spheres. “Ye shall be to Me a kingdom of priests” (Exodus 19:6). Christ shall make His people kings and priests unto God, etc. (Revelation 5:10), and they shall in the heavenly, perfect state “serve Him day and night in His temple.” 3. Those who become citizens in His kingdom consecrate the whole life to Him. What cannot be consecrated were best left undone. Religion was intended to raise our ordinary life higher. Christ’s gospel is not a system that requires men to remove from the society of their fellows to some calmer region, where there are no rude interruptions to the life of devotion. It is a religion for men and women who are striving onward and upward. 4. The gospel sets the seal of its approval on every honest occupation (1 Corinthians 7:20-21). In doing the common duties of life, “not with eye-service, as men-pleasers, but as servants of God,” we are doing His work. 5. In this, too, Jesus is our great example. When at the close of His ministry He said, “I have glorified,” etc. (John 17:4), did He not include those preparation years spent in labour and silence at Nazareth? Thus to men in every rank and station He fitly says, “We must work the works,” etc. It is forgetfulness of this truth that tends to stunt the Christian growth of too many. Their practical life-work is not done with a single eye to God’s glory, and becomes a clog on their spiritual progress. II. Spheres of service.— 1. The general principles laid down should be a guide in every sphere of service. There is one work, however, that must go before all others, if these are to be done for God. It is the work of believing: it is the spring of all genuine work for God (John 6:29). 2. Then our common daily work will be consecrated. St. John mending his fishing-nets, St. Paul labouring at tent-making, were serving God, even as when preaching the gospel. The true Christian workman will prosecute his handiwork “as ever in the great Taskmaster’s eye” (Milton). And if all hand labour were done thus, how much better would it often be done! 3. Then there is the work of providing for those depending on them by God’s people. It is a part of Christian duty especially commanded (1 Timothy 5:8). 4. Young people have a most important work given them to do—the work of training and preparing themselves for life’s duties. Diligence in study, care of health, strengthening of the moral nature, are all incumbent to fit them for the higher duties that will by-and-by engross them. 5. Then there is the work of training the young. Evil increases apace in the heart; good grows slowly. Teachers, parents, have thus a pressing, important work to do. This is truly a divine work, the work of Him who sent Jesus, His only Son, to save men. Soon those children will take their place in life, to work good or evil in their day, pretty much in accordance with the training and example they have received. It is a noble yet serious work to train the young for duty here and their eternal destiny; and in this training, first and all through, believing should be kept in the foreground. Need here for faith and prayer! 6. Thus all through life devotion and action will be blended. They are the warp and woof of every true spiritual life. And thus, if lived in the spirit of devotion,—every talent used, every opportunity seized, every duty entered upon not from selfish motives, but from a desire to do God’s will and finish His work—then the whole life will be an acceptable service. III. Limits of service.— 1. Our own imperfection and sinfulness, the sin and opposition of the world, may circumscribe and mar our service; but those barriers we must overcome. 2. But there are limits of time. It was so with Christ in His earthly ministry. How promptly and eagerly therefore did He make use of every opportunity! 3. So we have but a day given to us in which to do our work, nor can the length of that day be determined. For some it merely dawns. With others it is eclipsed at noonday. For all it comes to an end. It is inevitable, this onward march of life. The diurnal sweep of the heavens, the seasons in their changeful round, every heart-beat—all proclaim “The day of life fleets fast away,And none its rapid course can stay.”Eventide, with its closing shadows, is swiftly approaching, when our work must be laid aside, and we wait in silence until it is judged on that great day. John 9:4. “The night cometh, when no man can work.”—The sense of the text lies in these three positions:— I. There is a work appointed to every man to be performed by him while he lives in the world.—Man as he is— 1. A part or member of the body politic—hath a temporal work, whereby he is to approve himself a good citizen in filling the place of a divine, a lawyer, etc. 2. As a member and subject of a higher and spiritual kingdom, he has also a spiritual calling or profession as a Christian, and the work that this calls him to is threefold: (1) to make his peace with God; (2) to mortify the flesh and sin; (3) to have his heart purified through the operation of the Holy Spirit implanting within it the graces and virtues of the Christian life. II. The time of this life being once expired, there remains no further opportunity or possibility of performing this work.—The word “day,” as the expression of the time of human existence, here may denote three things: 1. The shortness of it. 2. But also the sufficiency of our time: short as it is, yet it equals the business of the day. 3. Then by a day is denoted to us the determinate stint and limitation of our time. III. The consideration of this ought to be the highest and most pressing argument to every man to use his utmost diligence in the discharge of this work.— 1. Because of the difficulty of the performance of that work; and 2. Because of its necessity: especially is this so with regard to a man’s salvation.—Abridged from South. NOTESJoh_9:2-3. Sin and suffering.— 1. The Master looked on the blind beggar with an eye of pitying love, and the resolve to work a gracious work in him. The disciples seemed to regard him simply as an interesting problem or case. 2. Among the Jews suffering and calamity were regarded as consequences of sin; and in a sense all suffering results from sin, regarded either as failure or transgression. The whole creation participates in this result (Romans 8:22). Our Lord did not deny this connection between sin and suffering (John 5:14). The Decalogue contains this idea in a striking form (Exodus 20:5-6; Numbers 14:18, etc.). Modern science reaffirms the truth in its doctrine of heredity; the slums of our great cities give a terrible affirmation of it. The sins of the fathers are visited upon the children, i.e. the suffering at least descends. Revelation brings in the element of hope, however. It is only to the third and fourth generation of those who hate God that this doom applies. To those who love Him He shows mercy; and even where suffering does follow sin in this case, it is made to serve merciful ends. 3. But though this is true, none of human kind can truly and infallibly pronounce judgment in individual cases. Men suffer individually as a part of the whole of humanity. But they cannot always say this particular calamity is the result of that particular sin. It may have been—in some glaring cases it cannot be denied, e.g. the physical results following drunkenness, etc.; but, generally speaking, where the connection cannot be directly traced, we have no right to suppose that such a special connection exists. The Book of Job was written to teach this among other truths. 4. The disciples seem to have entertained the Jewish ideas on this subject—hence their question. In regard to the first part of their question, some suppose there is a reference to the idea of the transmigration of souls. But that doctrine does not seem to have been held by the Jews generally. A few of such sects as the Essenes may have held ideas approximating to it, or some may have expressed the truth of the soul’s pre-existence in terms which seemed to imply this doctrine. (But see Wordsworth’s Ode to the Intimations of Immortality, and Henry Vaughan’s The Retreat, for an expression of ideas not far removed from metempsychosis.) Others think the disciples were alluding to a rabbinical fancy that a child might sin before birth (Genesis 25:22; Psalms 51:5; Luke 1:41); others, again, that this man had been punished by anticipation for some crime he was to commit during his lifetime (Tholuck, etc.). But such attempts to account for the disciples’ question are somewhat far-fetched. For though the disciples did hold the almost universal ideas as to the nature of Messiah’s kingdom, etc., it does not appear that they were much conversant with or affected by the subtleties of rabbinic lore. There is much to be said for Chrysostom’s idea that the disciples wished to show that both suppositions were baseless—in short, that they were combating the popular view. “The man could not have brought it on himself; and the prophet (Ezekiel 17:2 seq.) warns not to impute such calamities to the sins of others.” But this explanation seems hardly to agree with our Lord’s answer to the disciples. It seems a direct answer to a direct inquiry. Two other explanations of the first part of the disciples’ question seem to afford the simplest and best solution of the difficulty, according to Trench: (1) “The man could not have brought the affliction on himself, for he was born blind. How and why then was it laid upon him? Or (2) they failed to perceive at the moment when they asked their question the self-contradiction involved in the first alternative.” John 9:7. The pool of Siloam.—In the summer of 1880, one of the native pupils of Mr. Schick, a German architect long settled in Jerusalem, was playing with some other lads in the so-called pool of Siloam; and while wading up a channel cut in the rock, which leads into the pool, slipped and fell into the water. On rising to the surface, he noticed what looked like letters on the rock.… He told Mr. Schick of what he had seen, and the latter, on visiting the spot, found an ancient inscription, concealed for the most part by the water. The pool is of comparatively modern construction, but it encloses the remains of a much older reservoir, which, like the modern one, was supplied with water through a tunnel excavated in the rock. This tunnel communicates with the so-called spring of the Virgin, the only natural spring of water in or near Jerusalem. It rises below the walls of the city, on the western bank of the valley of the Kidron, and the tunnel through which its waters are conveyed is consequently cut through the ridge that forms the southern part of the Temple hill. The pool of Siloam lies on the opposite side of this ridge, at the mouth of the valley called that of the Cheesemakers (Tyrop�on) in the time of Josephus, but which is now filled up with rubbish and in large part built over. According to Lieutenant Condor’s measurements, the length of the tunnel Isaiah 1,708 yards; it does not, however, run in a straight line, and toward the centre there are two culs-de-sac, of which the inscription now offers an explanation. At the entrance, on the western, or Siloam side, its height is about sixteen feet; but the roof grows gradually lower, until in one place it is not quite two feet above the floor of the passage.—Sayce, “Fresh Light,” etc.Joh_9:2. Causes of affliction—Affliction may come upon a man either in his own person or in that of some one of his family; but it may not in the remotest degree have been brought on him by any sin at which God would thus mark His displeasure, or for which He would thus exact punishment. And we hardly know a more interesting or consoling truth than this, if you come to consider how it may be made to work among those who are “distressed in mind, body, or estate.” For there is nothing more common with a Christian, when God visits him with a bereavement or trial, than that he anxiously inquires what particular sin he has committed, for which the bereavement or trial is to be taken as the chastisement. And the inquiry is a wholesome one: it is but that which Job so pathetically urges, “I will speak in the bitterness of my soul; I will say unto God, Do not condemn me; show me wherefore Thou contendest with me.” It becomes the Christian, when he is in trouble, to “search and try his ways,” that he may see whether some particular fault be not pointed out by the particular affliction. This is what so often aggravates affliction, and gives it a character which renders it intensely more difficult to endure. Visit a Christian mother, who has been suddenly deprived of a much-loved child, and very probably she is exclaiming in the bitterness of her anguish, “Alas! I must have made an idol of that child: God would never have thus removed the child except to punish my idolatry; and thus, miserable that I am, the child has died for its mother’s sin.” And undoubtedly it is but too possible that the mother may be right; she may have made an idol of her child; and God, who is “a jealous God,” has often to take rough ways of loosening our affections when we suffer them to grow entangled with the creature. But may not the child have died, and yet not have been made an idol? Yes, indeed: “Neither hath this man sinned, nor his parents.” It does not at all follow, from the sudden removal of the child, that it has been made the object of an undue, inordinate affection. There may have been other and wholly different ends proposed by the bereavement than the correction of an idolatrous regard. If there have been this idolatrous regard, undoubtedly its correction is one of the proposed ends; and the sorrowing parent does right in considering whether or not she have deserved such correction. But what we insist upon is, that the bereavement is not necessarily any proof of the idolatry; whereas the heart-broken mother is almost sure to conclude that it is, and thus to write bitter things against herself, adding a new pang to affliction, a sharper and severer than the mere loss could cause.—Henry Melvill.John 9:3. The divine end of affliction.—We cannot but dwell with the greatest interest on these words: “that the works of God might,” etc. They seem like a shield of protection thrown gracefully by our blessed Redeemer round the most helpless of our race. They give a kind of dignity to deformity, not only securing it from contempt, but requiring for it respect; denouncing not merely those who could treat it with ridicule or neglect, but those also who fail to discern in it a means for advancing God’s vast, if inscrutable, purposes. I would have the words graven as a motto over every asylum for the blind, the deaf, the crippled, the dumb. They would teach the supporters of such noble institutions that they were doing something more than mitigating a certain species of human misery: that they had under their care one of those mighty hosts by which God wages war with principalities and powers. Oh, who can fail to look hereafter with something more than pity on the deformed, on those wanting in the common organs or faculties; to look on them with a measure of the very feelings excited by the spectacle of instruments employed to the highest ends; if he remember that of every blind, and of every dumb, and of every maimed person there may be good ground for saying, “Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him”?—Idem.John 9:2-3. The meaning and purpose of pain and sorrow for God’s people.—“It pleased the Lord to bruise Him!” Strange pleasure this, surely, to dwell in the heart of the All-beneficent. Is it not the nature of the heavenly Father to give joy? Does He not delight rather in the laughter than in the tears of men? Why, then, should He find pleasure in the bruises of that heart in which there was no violence and no guile? Nay, but look deeper. The prophet tells us that the bruises of the Servant of God were the source of His prosperity: “When Thou shalt make His soul an offering, He shall prolong His days.” Wherever the soul is offered, wherever the will is given, there is a fresh access of life. Did not He find it so in the garden of Gethsemane? When did the angels come to Him with that strength which prolonged His days? Was it not when He took the Father’s cup in His band and said, “Not as I will, but as Thou wilt”? No wonder that the Father was pleased to bruise Him; the bruising of His soul was the surrender of His will, and the surrender of His will was resurrection begun. The pressure of the flower brought out its perfume; the breaking of the alabaster box diffused its fragrance till it filled all the house. It recompensed the Father for the unloveliness of the past; it made atonement for the sins of the world. Art thou chafing under the hand of thy God? Art thou murmuring that He should seem to look on complacently while thy desire is being thwarted, while thy will is being denied? What if He is complacent? What if He is pleased to bruise thee? Thinkest thou that there cannot be a divine benevolence which rejoices in thy moment of pain? Knowest thou not that there is a pain which gives cause for rejoicing? There is a pain which is the proof of convalescence, the sign that death is not yet. There is a pain which tells that the wound has not mortified, that there is life left in the mutilated member. There is a pain which is symptomatic of purity, which cannot be felt by the impure. No conscience can feel the wound of sin but the tender conscience; no spirit can perceive its own unrest but the regenerated spirit. Ought not the sight of such pain to be dear to thy Father’s heart? Must not thy Father strive to produce such pain? What pleasure to Him can be the vision of thy perfect satisfaction with the earth? what is that but the vision that thou wert not made for Him? But if He shall see thee unsatisfied with the earth, then indeed it is meet that He should be glad, for by the very want which earth cannot fill He knows assuredly that thou art made for Himself alone. It is pleasing to thy Father’s heart to see the travail of thy soul.—Dr. Geo. Matheson.John 9:4. True labourers.—Two men I honour, and no third. First, the toil-worn craftsman, that with earth-made implement laboriously conquers the earth, and makes her man’s. Venerable to me is the hard hand,—crooked, coarse—wherein, notwithstanding, lies a cunning virtue, indefeasibly royal, as of the sceptre of this planet. Venerable, too, is the rugged face, all weather-tanned, besoiled, with its rude intelligence; for it is the face of a man living manlike. Oh! but the more venerable for thy rudeness, and even because we must pity as well as love thee! Hardly entreated brother! For us was thy back so bent; for us were thy straight limbs and fingers so deformed: thou wert our conscript, on whom the lot fell, and, fighting our battles, wert so marred. For in thee, too, lay a God-created form, but it was not to be unfolded; encrusted must it stand with the thick adhesions and defacements of labour, and thy body was not to know freedom. Yet toil on, toil on; thou art in thy duty, be out of it who may; thou toilest for the altogether indispensable—for daily bread. A second man I honour, and still more highly: him who is seen toiling for the spiritually indispensable, not daily bread, but the bread of life. Is not he, too, in his duty, endeavouring toward inward harmony, revealing this, by act or by word, through all his outward endeavours, be they high or low;—highest of all, when his outward and his inward endeavour are one,—when we can name him artist; not earthly craftsman only, but inspired thinker, who, with heaven-made implements, conquers heaven for us! If the poor and humble toil that we have food, must not the high and glorious toil for him in return, that he have light, have guidance, freedom, immortality? These two, in all their degrees, I honour; all else is chaff and dust, which let the wind blow whither it listeth. Unspeakably touching is it, however, when I find both dignities united; and he that must toil outwardly for the lowest of man’s wants, is also toiling inwardly for the highest. Sublimer in this world know I nothing than a peasant saint, could such now anywhere be met with. Such a one will take thee back to Nazareth itself: thou wilt see the splendour of heaven spring forth from the humblest depths of earth, like a light shining in great darkness.—Carlyle.John 9:4. The sacredness of true work.—All true work is sacred; in all true work, where it but true hand-labour, there is something of divineness. Labour, wide as the earth, has its summit in heaven. Sweat of the brow; and up from that to sweat of the heart; which includes all Kepler calculations, Newton meditations, all sciences, all spoken epics, all acted heroisms, martyrdoms,—up to that “Agony of bloody sweat” which all men have called divine!… Who art thou that complainest of thy life of toil? Complain not. Look up, my wearied brother; see thy fellow-workmen there, in God’s eternity; surviving there, they alone surviving: sacred band of the immortals, celestial body-guard of the empire of mankind.—Idem.Go! let your deeds His praises prove;To all make manifest His love;Like brethren live and journey on.…Make known His promise to the earth,Bliss unto all of mortal birth;To you the Master shall be nigh;For you He has been raised on high.John 9:4. Man’s highest happiness in the completion of the work given him to do.—The only happiness a brave man ever troubled himself with asking much about was happiness enough to get his work done. Not “I can’t eat!” but “I can’t work!”—that was the burden of all wise complaining among men. It is, after all, the one unhappiness of a man—that he cannot work; that he cannot get his destiny as a man fulfilled. Behold, the day is passing swiftly over, our life is passing swiftly away, and the night cometh, wherein no man can work. The night once come, our happiness, our unhappiness,—it is all abolished, vanished, clean gone; a thing that has been: “not of the slightest consequence” whether we were happy as Eupeptic Curtis, as the fattest pig of Epicurus, or unhappy as Job with potsherds, as musical Byron with Giaours and sensibilities of the heart; as the unmusical meatjack with hard labour and rust! But our work!—behold, that is not abolished, that has not vanished: our work, behold, it remains, or the want of it remains—for endless times and eternities, remains; and that is now the sole question with us for evermore! Brief brawling Day, with its noisy phantasms, its poor paper crowns tinsel-gilt, is gone, and divine everlasting Night, with her star-diadems, with her silences and her veracities, is come!—Idem.John 9:5. The word of Christ the true guide of men.—The world truly, which knows and criticises everything, God not excepted, demands first the test of sight ere it will submit to the word of the Lord. But the result is in accordance with this spirit. The world lies, and abides in wickedness (1 John 5:19) until the end of this dispensation. But we shall call in our own experience to counsel us. Oh, how often have we been sensible of the fact that our reputed seeing has been simple deception and illusion, when we have undertaken anything, and sought to carry it through apart from God! How often do people determine on a course which they gain nothing by! How often are we careful in vain and for nothing! How often do we hope vainly because we have not been careful and hoped in accordance with the divine word! What are even the greatest spirits, the wisest of men, otherwise but little children who know not how to help themselves? They are “blind leaders of the blind” who point each other to the way where God’s word is not. Without this word of the living God all the most ingenious and splendid lights which are kindled in the world avail nothing. With the word of Jesus men can implicitly find their way. His word clears the eyes. It is certain, beloved, that when a soul does what the Gospel commands, turns neither to the right hand nor to the left, considers neither what this man or that says, even though it should have to press through nothing but difficulty and perpetual mockery—so truly as there lives a God in heaven, who has given His only begotten Son for us all, that soul will attain to the end it has in view; for God is true, and what He has promised that He will surely perform.—Translated from Lecher, “Predigt.”John 9:7. Spiritual blindness and its cure.—This man did not act as at first Naaman the Syrian did when he came to Elisha at Samaria. Had the blind man thought that this going to wash in Siloam was a very small matter—had he thought, What can this pool in especial do for me?—or had he thought it too much and had said, Why send me such a distance, I, a blind man? how shall I get through the crowds? why should I make myself a laughing-stock with these clay-bedaubed eyes?—then he would not have come seeing. But he went as Jesus commanded. His faith resulted in obedience, and stood its first test.… Thus, too, obedience is a part of every Christian life. Faith and self-will agree like chaff and wheat. The evangelist himself found the fact worthy of note that Jesus had sent the man to the pool of Siloam, and calls attention to this—that the word Siloam is by interpretation Sent; for people do not send a blind man about. This was truly a blind obedience. And the Christian must blindly obey God’s word, as a child well trained obeys his father.… Blindly, as Noah entered the ark, and Abraham left fatherland and kindred. How can it be otherwise? We are blind by nature.—Idem.“All our knowledge and our thoughtAre with darkness veilθd round,Where God’s Spirit hath not broughtLight within us to abound.”Translated from Clausnitzer.How shall one who is blind see if he will not implicitly obey his Physician and Saviour? if he first seeks to examine the instruments by which he will be operated upon? would seek to test the salve which he must rub in? when he desires to study the prescription which has been written for him?—Idem. AND NOTESJoh_9:13. They brought.—Better They bring.John 9:14. Now it was a Sabbath on the day that Jesus made the clay, etc.—It was most likely a festival Sabbath.John 9:15. The Pharisees.—In the lesser Sanhedrin, or Synagogue Councils.John 9:16. This man is not of God … a division among them.—The prophecy that was uttered at His presentation in the temple was being fulfilled (Luke 2:34). The Light was separating the righteous from the unrighteous (John 7:43, John 10:19).John 9:22. The Jews had agreed, etc.—The Sanhedrin had not likely come openly to this agreement. They would have found opposition in their own ranks. A party of the leading sect had done so, however (Acts 23:20). Put out of the synagogue.—Publicly excommunicated from participation in all religious privileges for a time, or for life.John 9:24. Give glory to God.—Many think that these words are simply a call to the man to abjure his supposed former error, in having called Christ a prophet, although He had broken the rabbinical Sabbath law (see Joshua 7:19). But it surely means also (since they could not deny the fact of the miracle), Give glory to God for the cure of thy blindness.John 9:27. And ye did not hearken … would ye also become His disciples?—Indignant irony at the crooked method of these Pharisees, who sought to turn truth to error, echoes in these words.John 9:28. Thou art the disciple of that man, etc.—They implicitly accused him of disloyalty to the law.John 9:31. Heareth not sinners, etc.—I.e. men who are hardened and impenitent—wicked men, such as you accuse this prophet of being. A worshipper.—I.e. a devout, pious man (θεοσεβής).John 9:33. Of God.—“The mighty work done by Him proves He is not a wicked man; it proves more, viz. that He is of God.”John 9:34. Cast him out.—There were three degrees of excommunication. The first excluded the person under the ban for a short period from religious privileges. The second extended for a longer period, and was much more severe in that it debarred the person banned even from social intercourse for the time. The third was almost a virtual cutting off from Israel of the person excommunicated. Perhaps the meaning here is simply that they thrust the man violently out of the place of assembly. Those who were trying him might not have full power to excommunicate. Born in sins.—These men held the idea repudiated by our Lord (John 9:3).John 9:35. When He found him.—Jesus had a greater work to perform on him than even the cure of his blindness, and therefore He sought him. Son of God.—Some MSS. read Son of man (Tischendorf, Ed. 8, etc.); and this to a devout Jew would mean the Messiah, the King of the eternal kingdom (Daniel 7:13).John 9:38. Worshipped (προσεκύνησεν).—This word does not mean reverence merely, but worship due to God (John 12:20, etc.).John 9:39. For judgment, etc.—Not to execute judgment (κρίσις), but judgment (κρίμα), a judicial decision, would follow from His very presence among men. The Light must reveal (John 3:17-20). This world.—In which there is much darkness, much evil and sin (Galatians 1:4).John 9:40. Some of the Pharisees, etc.—Probably some who still believed on Him (John 8:30); but no doubt also others who, it may be, kept a watch on Christ and His actions. They were not conscious of their spiritual blindness, and thus were not driven to rely on Him who is the light of men.MAIN OF THE .—John 9:13-41 The progress of faith and the descent of unbelief.—A mighty miracle had been wrought. The blind man’s neighbours, and many who had before known him as blind, were astonished at the event. But the more minute their inquiries, the more fully was the greatness of the miracle established. The man gave a brief but complete account of what had occurred (notice the circumstantiality of the account; he had not seen how the clay was prepared—John 9:11). But here also the hatred of Christ’s enemies indirectly made itself felt, even in their absence. They had agreed on a line of action which would deter men from openly allying themselves with Christ (John 9:22). Fear of this, and perhaps a wish to ingratiate themselves with the powerful class of the Pharisees, made the man’s neighbours, etc., bring him before a sort of religious judicial court—a lesser Sanhedrin—composed apparently chiefly of Pharisees (John 9:18). In place of a judicial inquiry those unjust counsellors sought only by persuasion and threatening to set aside the truth. But their evil design proved abortive. They brought only confusion on themselves and greater glory to Christ. In this narrative we see— I. The progress of faith.— 1. The blind man came seeing, after having washed in Siloam. What a wonderful evening that was for him, when first on that long-sealed vision the gentle light of the setting sun and gathering twilight revealed the world in its visible wonder and beauty, the human face divine, etc., and when as night descended the wonders of the celestial sphere, in all the brilliance of an Eastern night, first met his gaze, etc. So much was there indeed to attract his attention, that next day probably, when questioned as to the manner in which he had received his sight, he simply gave the facts, telling what the “man called Jesus” had done and said. Whilst full of gratitude for what had been done, he had not yet given thought as to the source of this man’s power. 2. But the question was soon to be pressed on him for an answer. Taken before the council of the Pharisees and questioned by them, he answered them apparently with some curtness, perhaps desiring to avoid a conflict with this powerful sect. He was no doubt aware of their threat (John 9:22), and also of the fact that the miracle, having been wrought on the Sabbath day, would further excite their enmity. This incontestable evidence had weight with the more honest and open-minded section of the council. The others, however, even though the voice of truth must have spoken to their consciences, clothed themselves in the triple brass of their tradition. But this division among them, and the further question asked, led the man another step upward on the stairway of faith. He is a prophet. Could He be less? for “were not wondrous works the mark of a prophet?” was that not, indeed, what Nicodemus, one of the Sanhedrin, had openly declared Christ to be (John 7:51-52)? 3. Thus the light which they imagined had been suppressed (John 8:59) burst out on them with even greater brilliancy. Baffled, yet unreconciled to the truth, they sought to prove the man an impostor or a liar, and proceeded to cross-question his parents concerning him. His parents in their answer left no doubt as to his identity, or the fact that their son had been born blind; but in regard to the manner in which their son was healed, they referred their questioners to the man himself, probably bearing in mind the threat of the rulers. With the man who had been born blind they tried another method (John 9:24). The fact of the miracle could not be denied: let the glory be given to God, and Christ denied any genuine participation in the wonder, on the supposition that He was a sinner. But their wicked attempt only led to the man ascending another step toward complete faith in Christ. His scornful utterance on their further cross-examination, “Will ye also be His disciples?” his trenchant repudiation of their attempt to make out Jesus to be a sinner, and his clear affirmation, “If this man were not of God,” etc. (John 9:33), show the man rising rapidly toward a true conception of Christ’s nature and office. 4. And now the rage of Christ’s enemies knew no bounds. We seem to hear the shriek of anger in their closing words as they carried out their threat in this case and excommunicated the man (John 9:34, but see p. 261). But as persecution never really hinders, but ever helps to forward truth, so the rage of our Lord’s enemies against him led this poor man nearer to that spiritual enlightenment toward which he had been progressing. When the Lord heard what had happened He sought out His persecuted disciple, who was now passing through an experience which all His followers would speedily pass through (John 16:2), and gladly aided him up the last step to faith and spiritual enlightenment. In reply to Jesus’ question, “Dost thou believe?” etc. (John 9:35), he had answered, “Who is He, Lord?” etc. (John 9:36). He had already implicit faith in Jesus’ word. And when Jesus in His reply first gently reminded him of the miracle that had been wrought on him, “Thou hast both seen Him,” i.e. with eyes enlightened by Him, etc., the spiritual darkness passed away from the man’s soul, and from the summit of faith he saw salvation (John 9:38). Earth with all its beauty was now lost sight of comparatively in the light of that new spiritual vision which the soul had attained to, and to which a new world of spiritual beauty and eternal glory had been opened. The blind had indeed been made to see (John 9:39). In this history there is further seen— II. The downward progress of unbelief.— 1. The spirit of unbelief is essentially dogmatic and persecuting. The enemies of Jesus had made up their minds, and no amount of evidence of the truth would convince them. This is brought out in their determination to anathematise whoever should be openly favourable to the claims of Jesus. So now unbelief is dogmatic still. It will accept no proof, no evidence, for the truth of the faith. It has agreed to regard supernatural religion as an exploded idea. 2. The next step the Pharisees took was to attempt to weaken the credibility of the chief witness of the great miracle here recorded—to endeavour to show that the subject of the miracle was, in short, a liar. So unbelief still seeks to discredit the witnesses of the gospel, to resolve their writings into mythical histories, and to class their writers as romancers or forgers. 3. The next step of the Pharisees was virtually to admit the fact of the miracle, as all their attempts to throw discredit on it only made it more evident; but to call upon the man on whom it was wrought to deny to its immediate Author any real participation in it—indeed, by acknowledging Him as an especial sinner and transgressor (John 9:14; John 9:16; John 9:24), to declare that He could have had no part in it. So to-day there are many who cannot help acknowledging the beauty, the moral power, and the wonderfully elevating force in the gospel; but they would have men think that this is so not because the author of the gospel is the “power of God.” They would have them believe that it is all the result of a natural evolution of the human mind. The insincerity of the Pharisees is typical of a certain insincerity of modern unbelief. 4. These baffled Jews, unable to overturn the truth, used the weapon of excommunication. So the leaders of unbelief have their own engine of petty persecution. Refusing themselves to investigate candidly into the origin and progress of the faith, they shut themselves within their charmed circle, excluding therefrom all pertaining to the Christian faith, and stigmatising those who still adhere to it as unscientific. But their anathemas will no more prevail finally against the truth than those of the Jews of Jerusalem. John 9:25. “One thing I know.”—Scepticism affected to disbelieve in the reality of this miracle, jealousy sought to argue that it was due to other agencies, persecution set itself to awe the man into contradictions. But through all he persisted in his artless and eloquent tale, with its unanswerable conclusion, “If this man were not of God, He could do nothing.” Mark— I. The change.— 1. It was a radical change. It is impossible to conceive of two more opposite or different states than that of the blind and the seeing. And there is an analogy between this and spiritual blindness. There is the same glorious change from darkness unto light. Do we know it? 2. It was a divinely effected change. No power but a divine power could have wrought this miracle in the man born blind. So, too, with our spiritual blindness. Reason, education, civilisation may all seek to alleviate man’s condition; they cannot effect this change. “Not by might, not by power, but by My Spirit, saith the Lord of Hosts.” 3. The change was wrought by means. Christ on this occasion chose to employ them. Thus too, in giving sight to those spiritually blind, God does not supersede the use of means, but He vitalises those means, which must be used, just as the blind man had to go and wash in Siloam. With the divine word the human effort must be conjoined. II. In this miracle there was a testimony given.— 1. The miracle was so noised abroad that the Pharisees felt constrained to inquire into the circumstances of it. Every effort was made to bring the man who was healed to contradict himself, but in vain. He fell back on the evidence of his own senses. “One thing I know,” was his testimony. So is it in the spiritual life. Religion is a real change. And when God has changed a man’s spiritual life, that man should be able to say, “One thing I know,” etc. Does the Spirit of God testify with our spirit? 2. This testimony is consistent and clear. The man who had been born blind was bold and fearless, telling his tale with outspoken frankness. And so, too, are the witnesses of God’s grace equally sincere. There are differences of temperament. Some are reserved and silent. But all on whom this change has passed will in some way testify to its reality. 3. This testimony is consistent under all circumstances, under every pressure. “When, indeed, have these faithful witnesses not spoken? Not only in the fellowship of the saints, but amid the darkest scenes of life. Reproach may bow down the spirit, but it does not silence the testimony. Affliction may shrivel up the strength, but the Spirit-life waxes into comelier and more heavenly beauty.” Even death pauses till the dying can shout, “O death, where is thy sting?” Yes, the testimony is consistent—all circumstances have witnessed it. In every scene alike, whether of human gladness or of human woe, the cry of the faithful has gone upward to the skies: “One thing I know, that, whereas I was blind, now I see.” How is it with us, brethren?—Abridged from Rev. Robert Russell. John 9:29 ff. “God spake unto Moses.”—I. In affirming, as they did, “We know that God spake to Moses,” etc., the Pharisees virtually condemned themselves, for— 1. In acknowledging the authority of Moses, his authority as a lawgiver commissioned by God, the Pharisees showed themselves capable of being acted on by that sort of proof which a messenger from heaven might be expected to adduce. Therefore— 2. They were bound, on every principle of justice, to admit the authority of any alleged teacher from heaven who should give as strong proof and of the same kind as Moses. On what ground was Moses acknowledged to have spoken in the name of Jehovah? The supernatural powers he displayed, etc.—the plagues, etc. 3. But if all this was received as an undoubted proof of Moses’ claim as a prophet heaven-sent, much more the beneficent miracles of Jesus should have been held to prove His divine mission. So we can offer the Jew precisely the same reasons for believing in Christ from the New Testament as those on which he founds the authority of Moses in the Old Testament. II. And if the Pharisees were self-condemned, it becomes us to ask ourselves whether we stand in the same case—whether there may not be in our actions and creeds sufficient to convict us, at the judgment, were we to die without interest in the mercies of the Gospel. 1. There may be many who are furnishing against themselves such a testimony as that which was furnished by the Pharisees—a testimony as to a power of attending to what they neglect, believing what they disbelieve, or doing what they omit, which will supersede all necessity for any other evidence when they shall stand to receive sentence from the Judge of quick and dead. 2. An illustration of this is the forethought men apply to earthly things. But that which urges us to provide against to-morrow ought to urge us to provide against eternity. Religion requires nothing but that we be, in respect of another world, what we continually show ourselves to be in respect of the present world. 3. Again, the first and great commandment is, “Thou shalt love,” etc.; and there is no commandment commonly thought more impracticable. It will be urged by some that God is too highly exalted and removed by the majesty and spirituality of His nature to be the object of love on the part of men. “We will love our earthly benefactors and friends, but, as for God, He is too great and too glorious for such an affection.” Well, if men are so constituted that goodness is with them an object of love, then, as God is emphatically good, He ought surely to excite this love. Men are attached to others by kindness, love, etc. Surely, then, they ought to be attracted to God, whose lovingkindness, etc., is over all His works. It will not do to say: The creature is seen, the Creator unseen. It is not needful that our benefactor should be visible to awaken our gratitude and love. “Let a man, in affliction and poverty, be told of some exalted and admirable person who seems to have gathered every virtue into his character; let him know this person only by the description of his qualities, and let him receive from him continued proofs of his benevolence, the supply of every want, the solace of every care, the shield from every danger: will it be impossible for him to love this unknown and invisible benefactor? You know better.” No; “the domestic charities, feelings of children toward parents, etc., all testify that we are capable of loving God.”—Abridged from Henry Melvill. John 9:39-41. The coming of the Light of the world results in a discrimination or judgment.—In these words our Lord made a general observation on the whole course of the events that had just occurred. Jesus came not to judge but to save the world, and His words here are no contradiction of that truth; they are simply a statement of what did actually occur on Christ’s advent. It is not an act of judgment which He performs, but a declaration of the consequences of His coming to various classes of men. But even when considered in this light the passage is a very terrible one. It means that He who came to bring salvation and blessing to men must, through the individual sin and folly of many, become to them a stone of stumbling, etc. (1 Peter 2:8). Nor could the result be unexpected. How many make God’s gifts, through prodigal and sinful misuse or neglect of them, to become a curse to them in place of a blessing? And it was foreseen that such would be the result to many, of the sending of God’s best gift (Luke 2:34-35). The result of Christ’s coming as the light of the world is— I. That they which see not might see.— 1. These are those who are longing for the light, but on whom it has not yet risen. Those whose knowledge of divine things is limited and meagre, who, in the words of the Jews, know not the law (John 7:49), but who are conscious of this ignorance and desire enlightenment—these are the “babes” in Christ to whom the Saviour once and again so lovingly refers (Matthew 11:25; Luke 10:21). Their hearts and minds are open to the truth, and when it comes they eagerly embrace it. 2. No doubt, also, our Lord refers to those who were in the profoundest spiritual darkness, the other sheep not of that fold which He was to bring in (John 10:16). On those who sat in this great darkness the light was to shine, and to be seen by them with joy (Isaiah 9:2; Isaiah 60:2, etc.). 3. Such were those who were blind, and who rejoiced when Jesus came with healing, illuminating power—men like the subject of the great miracle which had been wrought, like the Samaritans who gladly believed His word John 4:41), etc. II. That they which see might be made blind.— 1. Those who see are those who prided themselves on their knowledge of the law (John 9:29), and who thought themselves infallible interpreters of and guides to truth. 2. But their knowledge was no true knowledge. It was founded on misconceptions of the revelation committed to them. They did not seek to understand its divine, spiritual meaning, but rather sought to make it bear testimony to their own conceptions, and to minister to their own vanity and national pride. 3. From having been long immured in those darkened caverns of tradition, their sight had become defective and rudimentary (like that of the fishes in the waters in great caverns), unable to bear the light, or quite insensible to it. So were those men “blind leaders of the blind” (Romans 2:17-20). In their proud self-sufficiency they lacked all desire for knowledge of the truth. They accounted themselves so wise and prudent, so infallible, that when the Truth appeared, because He did not conform to their preconceptions of what He should be, they rejected Him blindly and stubbornly. 4. They should have known. A true spiritual life and a spiritual desire to know the divine oracles committed to them would have led them, like a Simeon, an Anna (Luke 2:25-38), a Nathanael (John 1:49), at once to rejoice in the light when it appeared. But they did not, would not. It was knowingly, in face of the divine revelation committed to them, that they rejected Jesus. They hardened their hearts, and thus committed that sin against the Holy Ghost which abideth. The former class were blind because the eye of knowledge yet waited for the revealing light, and the eye of faith was thus dim. Their sin was thus not the result of wilful rejection, and hope remained for them. Thus the coming of Christ was a revelation of men—“the thoughts of many hearts were revealed.” III. The proclamation of the gospel leads to the same result now.— 1. Now, as of old, Christ’s truth is “hid from the wise and prudent,” those who presumptuously imagine that their knowledge and wisdom are the measure of the universe. Are they not around us—the men of scientific and philosophical learning, who (like the Sadducees of the council) rely on their own reason and the results of human investigation alone, and who will accept no revelation immediately given by the Eternal, who deny that such a revelation is possible? Founding on their own fancied infallibility, they reject the truth of Christ, forgetting that they, and all men, can see but a little way into the secrets of universal nature even, not to say the Infinite. Even their own boasted knowledge, wonderful as it really is, should lead them to pause in humility, and to examine reverently and earnestly what professes to be a divine revelation. Surely even more truly rational is the position of those who, like the pious Isaac Newton, acknowledge the limits of their knowledge, and confess themselves to be like children sporting on the shore of the infinite ocean of truth,—that “the universe is the centre of a circle whose circumference is infinity” (Pascal). These are the men whose hearts are open to truth, the “babes” to whom the Father will reveal eternal realities (Matthew 11:25). 2. There are those also who, like the Pharisees, shut themselves up in the cells of traditional systems, claiming infallibility; so that when the truth comes to them it must judge; they must choose between it and their traditions. And how many resolutely shut their eyes to the light, whilst at the same time refusing to permit others access to the word of truth, by which they might be led to the light! They take away the key of knowledge, etc., and thus choose the darkness, become wilfully blind. But those whose hearts are open to the word, like Luther and the leaders of the Reformation, burst through the walls of the traditional system. They go, following the divine command, untrammelled by supposed infallible systems, and search in the divine word itself, earnestly desiring the truth, and they come seeing. 3. Again, there is a large class who, like many of the Jewish rulers, are actuated by actual enmity to and hatred of the gospel. Had the people accepted and followed Christ, the personal pride and ambition of those rulers would have been thwarted—indeed, were being thwarted. So with many now. Christ and His gospel stand athwart the path of their pleasure, gain, ambitions, etc. “Thou art an hard man,” etc. (Matthew 25:24); and they refuse to serve, and the end is darkness (Matthew 25:30). “This is the Heir; come, let us kill Him,” etc., and the end is destruction (Luke 20:14-16). It is to those who realise that earth and the things of earth are not all, who wisely resolve to subordinate and make subservient the things of time to those of eternity, that light shall rise in obscurity, and their darkness be as the noonday (Isaiah 58:8-10). John 9:39-41. Spiritual blindness.—In this miracle this judgment here spoken of was effected, when Christ said: “For judgment am I come,” etc. For just as Moses of old divided Egypt in such a fashion that in all the parts of it inhabited by the Egyptians there was darkness, whilst the Israelites rejoiced in day; thus at the same time when Jesus Christ enlightened the man born blind He blinded the Pharisees, who were the wise and the prudent of the Jewish people. This is a judgment which is daily renewed among us. In this discourse the terrible aspect will be dwelt upon, that some are stricken with an inner blindness, which keeps the soul in the most gross and fatal errors. There is nothing on which Scripture pronounces with such variety of terms as on spiritual blindness. Three kinds of it are here distinguished—a blindness which is itself sin, a blindness which is the cause of sin, and a blindness caused by sin. I. A blindness which is sin, i.e. which is itself criminal. Why? Because it is voluntary. Such is the blindness of libertines and so-called atheists, who in themselves, and by the way of nature, have light more than sufficient for some knowledge of God, and who in consequence only cease to believe in Him because they will not subject themselves to Him. By continually sinning against Him they come to forget Him and then to deny Him. Such is the blindness of the unfaithful, of sensual and voluptuous men, who in order to be able to enjoy their infamous pleasures, without having their minds disturbed, do not desire to hear eternal truth spoken of. Such is the blindness of certain minds full of vanity, who by the reason of their pride cannot endure the truth, as it humiliates them. Not only will they not see their faults, however gross, but desire others to applaud even their weaknesses. Such is the blindness of many called Christians, who do not desire to be enlightened in certain directions, regarding certain doubts, certain troubles of conscience, because they well know that they are not disposed to accomplish the duties which this enlightenment would press upon them. “Noluit intelligere ut bene ageret.” There is no more pernicious sin than this, nor one more inimical to salvation. 1. Because this voluntary blindness excludes the beginning of all grace—the light divine—and thus arrests the progress of every grace. 2. Because it not only excludes the light, but takes away all desire for the light. 3. Because it makes our will opposed to the divine will, and leads us to flee from the light. God, it is true, can enlighten us; but when we flee from the light, when we hate it, we put serious obstacles in the way of salvation. Let us pray like David, “Open mine eyes.” Lord, enlighten me. II. Blindness as a cause of sin.—Thus the Jews crucified Christ, because they knew Him not. This species of blindness is still common. How often do men offend against justice, charity, etc., without knowing it, and because they did not know that these acts are sinful! But does this excuse men before God? If it were so, why did David pray, “Cleanse Thou me from secret faults”? I assert that this ignorance is not always a legitimate excuse—that it never is in the case of the majority of Christians; for in the age in which we live there is more than sufficient light to render this excuse invalid. “If I had not come and spoken unto them,” etc. (John 15:22), said Jesus to the Jews. Apply this personally. How many have preached to you and instructed you? “They have Moses and the prophets,” said Abraham to Dives. So God says to men now. When, therefore, men who are Christians sin through ignorance their sin is inexcusable. Then you have servants, children. Their ignorance will not form an excuse for them; but still less will you be excused. It is your duty to endeavour that they should be able to instruct themselves, etc. III. Blindness as the effect of sin.—When the making of men blind enters into the order of the divine decrees, it must be believed that it is an effect of sin, because it is one of the penalties God attaches to sin: in the words of Isaiah He said, “Shut their eyes” (Isaiah 6:10). If we take the Scripture terms in all their strictness and literality, one would conclude that God effected this blindness by a positive action. But according to their real meaning their signification is, as St. Augustine says, that if God makes us blind it is by way of privation, by withdrawing the light. But, as Augustine adds, God never absolutely deprives men of the light of His grace and the power of choice. He leaves men grace sufficient at least to lead them to seek the way of salvation—to pray, if not to act. This species of blindness is the most terrible punishment God can inflict. It is purely evil, without any leaven of good. After such considerations St. Augustine concludes, “Do you say that God does not even in this life punish sinful men and libertines? If God has not brought this severe judgment on some of you, it is because He has extended His mercy toward you. But who knoweth whether He will longer delay? Who would not tremble at the thought that there is a sin, perhaps, which God has marked as the limit of His forbearance, of His efficacious and victorious grace? What is this sin? I know not. But let me for neglect get nothing, O God, to avert this great evil.”—Abridged from Bourdaloue.John 9:13-41. The gospel of the man born blind.—Jesus Christ healed this blind man; but the Pharisees, who sought to depreciate the works of the Son of God, disputed the reality of the miracle. The man who was born blind nevertheless maintained the fact of the miracle, and boldly bore witness to it. From the history we understand:— I. Into what blindness our self-interest is capable of leading us, and does lead us daily, as it led the Pharisees. This passion of self-interest blinded the Pharisees— 1. As to the person of Jesus Christ.—As He was opposed to the Pharisees, and His influence gave them umbrage, that was sufficient to lower Him in their estimation. They declared He was a sinner, and in spite of all that could be said they believed it or would believe it. Such is the malignity of the spirit of this world. What is it that ordinarily blinds men in their opinions of others and makes them prejudiced? Their selfish interests. If a man is on our side, his devotion to our interests renders him so far as we are concerned a man of worth. But let him be opposed to us; he is then, according to us, one of the most unworthy of men. Justice withdraws when once self-interest prevails. It is because of this that we have a right to challenge a judge or witness in law, if he is proved to be swayed by some special interest in the case to be adjudicated on. 2. As to the miracles of Christ.—However glorious was the miracle wrought on the man born blind the Pharisees would not acknowledge it; and when finally obliged to admit the fact, they denied the working of it to Christ. They denied it without reason, I say, and in opposition to reason, because they thought it was their interest to deny it. This spirit produces the same effects to-day, or the same errors, not only in regard to the miracles of the Son of God, but generally (1) in regard to the most incontestable facts of religion. A libertine will not believe so that his disordered and corrupt life may not be self-condemned. (2) In regard to the most natural and best-established duties. A man may reason very justly concerning some matter proposed to him, and give a stringent decision, so long as his own interests are not concerned. But let these be touched, and he will soon modify the stringency of his judgment, and find reasons for doubting what seemed before incontestable. (3) In regard to the most evident facts relating to justice and charity toward our neighbour. Why do we prepossess ourselves with a thousand false suppositions, which we seek to prove true, supported by judgments that are rash and futile often, but because our self-interests occupy our whole heart, and leave to the mind no room for the exercise of reflection and reason? Consider— II. How the testimony of the man healed of his blindness teaches us to dissipate the darkness of error by the light of faith, and to confound falsehood by a holy confession of the truth.—The testimony of this man has four qualities:— 1. It was a sincere testimony.—His sincerity touched on naοvetι, and it was this that disconcerted the Pharisees. They questioned Him narrowly. But because the truth never contradicts itself, and is ever the same, they could not embarrass the man or cause him to contradict himself. What could they do or say to elude the force of a testimony so simple and faithful? 2. It was a noble testimony.—In vain did the Pharisees threaten this poor man. They managed to intimidate his parents. But he feared nothing, and maintained his position. This showed a generosity and nobleness which was humiliating to those proud men. But it also condemns much more the weakness of many Christians who are persuaded of the truth, and are slack and timid in their defence of it. 3. It was a convincing testimony.—It is worthy of admiration, this stand of a poor man, who, without study or preparation, so reasoned as to shut the mouths of those doctors of the law. The wisest theologians could not have given better answers than those he gave to all they brought up against him. Such is the victory of faith, and so has she triumphed, and will triumph, over the wisdom of the world. 4. It was a steadfast testimony.—He constantly persisted in glorifying his Benefactor, and in publishing abroad the blessing that had been bestowed on him. The Pharisees cast him out of the synagogue with every mark of ignominy; but he became only the more attached to the Saviour. He worshipped Him as God, and embraced His law. If he had been perhaps less firm, as many are, he might have belied by a shameful inconstancy what he had just affirmed in his noble confession. Many of us yield in face of the least difficulty, and permit our faith to become disturbed. Novelty draws us away, and seduces us by the vain glory with which she decks herself. Let us hold fast the faith of Christ Jesus.—Abridged from Bourdaloue. NOTESThe healing of the man born blind; or, Jesus, the light of the world.—I. Jesus is the light of the world.— 1. This truth is perceived in the disclosure He makes regarding the designs of God in the enigmatical and inexplicable concerns of this life (John 9:1-3). 2. As the light of the world He has (like the sun) a set time for His earthly activity (John 9:4). 3. He declares Himself to be the light of the world (John 9:5). 4. And shows Himself to be so through the healing of the man born blind (John 9:6-7). II. The evidence adduced in proof of this truth (John 9:8-23).— 1. Such evidence is necessary, for many are doubtful as to the power of Christ (John 9:8-9). 2. This testimony should be given by those who have experienced the power and grace of Jesus in themselves (John 9:9): “I am” (John 9:33). 3. Such must be prepared to give such testimony before everyone (John 9:13-15). 4. And should courageously witness to the truth, not caring how their testimony is received (John 9:16-17). 5. Many allow themselves to be deterred through the fear of man from giving an open testimony (John 9:18-23). III. This testimony must be borne in face of persecution (John 9:24-34).— 1. The world, which is inimical to Jesus, seeks false witnesses against Him (John 9:24). 2. This sinful world hates and reviles the steadfast and constant friends of the truth (John 9:25-28). 3. They wantonly refuse to recognise the divine mission of Jesus (John 9:29). 4. They scorn the most powerful and irrefutable witnesses to the honour of Jesus and the holiness of His person (John 9:30-33). 5. They persecute with passionate anger the witnesses of the truth (John 9:34). IV. The merciful Saviour receives to Himself those who suffer for His sake (John 9:35-38).— 1. He seeks those cast out by the world (John 9:35). 2. He inquires into their convictions (John 9:36). 3. He reveals Himself in His dignity to them as the Son of God (John 9:37). 4. He thus works in them joyful faith in His divine mission (John 9:38). V. The manner in which fellowship with Jesus, the light of the world, is attained (John 9:39-41).— 1. Not all attain to this fellowship (John 9:39). 2. Humble confession of their own blindness in regard to divine things prepares men for this fellowship (John 9:40-41). 3. Vain-glorious conceit in their own wisdom shuts men out from this fellowship. (John 9:41). “But now ye say,” etc.—F. G. Lisco. Joh_9:30. The careless are inexcusable.—This indication of forethought shall suffice to condemn the ungodly. Why did you live in carelessness as to religion? Why did death come upon you, and find you unprepared? Is it that you could not look forward? Is it that you were shut up, through the nature of your constitution, within things that were, and could not so extricate yourselves as to give heed to things to come? Nay, let the counting-house, the shop, the academy, the study, all witness upon this. These are beings who were always on the wing. They sprang toward coming days, and sought to make them their own. To-day was, with them, but a seed-time for tomorrow. The one toiled for fame, and made his appeal to posterity; another aimed at high station, though there stood many between himself and advancement. This man rose early, and late took rest, that he might add to wealth which he could not exhaust; and that, in order to ennoble his children. In one way or another, they all lived for the future; and, therefore, might they all have lived for eternity. Ay, there is not one of us whom his care for the things of this life will not suffice to condemn for his carelessness as to the things of the next life. There is not one who ever enters into a speculation, who attempts to lay up anything in store, who takes the least pains to secure himself against a possible evil or procure for himself a possible good, who does not thereby show that he might, if he would, give attention to the concerns of the soul, and that, therefore, can he have none but himself to blame if he enter another world with no provision made for the trial to be undergone. The parallel is most accurate, as we would again and again show, between any such case and that of the Pharisees.… The careless man—careless, we mean, as to his soul—will be condemned by his own carefulness; the improvident man, by his own providence; the man who laid up no treasures in heaven, by the treasures which he laid up on earth; the man who sought not the honour which cometh from God, by his having sought the honour which cometh from the world.… The great demand of Christianity is, that we “live soberly, righteously, and godly in the world,” mortifying evil affections, denying ourselves in things which a corrupt nature solicits, but reconciled to present sacrifices and endurances by the prospect of future and everlasting happiness. Does this seem hard? is it too much to ask of us to crucify the flesh, in hope of recompense in some yet distant state? Nay, do not men continually submit to inconvenience, to toil, to pain, for the sake of some advantage which they hope hereafter to reap? Will not a man abandon his home and his family, and go forth to face all varieties of peril and effort, sustained by the hope of accumulating wealth which will enable him to return and spend in quiet ease the close of his days?—Henry Melvill.John 9:31. A clear proof of our divine sonship.—Let us take heed, then, how we continue to treasure up witness against ourselves. Examine carefully what you are proved capable of doing as to God and eternity, by what you are in the habit of doing as to man and time. This is the gist of our discourse: that in things commonly believed and performed there is conclusive testimony that men might, if they would, have believed the Bible and performed God’s will. God may go, as it were, into our households; and there, not by the blemishes which He finds, but by the beauties; not by the stormy passions which often agitate the inmates, but by those lovely affections which give a sacredness to our firesides—by the respect which parents feel and expect as their due, by the meek submissiveness of children, by their devoted attention to those who gave them life, by their obedience to their wishes, by their regard to their feelings—may He proceed to make good His charges against us, if it shall be found, that having drawn from Him our being, been sustained by His bounty, and protected by His power, we have yielded Him no homage and given Him no love. All then who perish must perish self-condemned, their actions attesting that it was in their power to have obtained salvation, and that, therefore, it was their guilt to have missed it.—Idem.John 9:39. Praise to Jesus for spiritual sight.—Praise be to Thee, Lord Jesus, that Thou hast brought us to the knowledge of our spiritual blindness. We are born blind, and know not what we shall do for our salvation. But we would fain be saved, and so we plead with Thee this Thy precious word, that Thou hast come that those who see not might see. Oh, let Thy face be turned toward us also.… But what do we ask? Hast Thou not opened the eyes of us Thy Christian people in the washing of regeneration? (Titus 3:5). Yes, Lord, but Thou knowest also that the devil, the world, the flesh, have again obscured our eyes, and that daily the sand of sin streams in on them. Therefore enable us through faith at all times to turn to the Siloam prepared for us, so that the imperishable power of this gracious spring of life may renew us, and that our whole course of life may be continued within the limits of this sacred experience: “I went and washed and came seeing.” … Let Thy grace indeed be known by us from experience, and may we hold it fast whatever worldly wisdom, pride of reason, and human authority may say against it. Let us not be weary in acknowledging what Thou hast done for us, and never deny Thee before a generation at enmity with Thee and Thine. If men cast us out, take Thou us up, O Lord. Make those seasons in which we suffer for Thy name’s sake seasons of quickening for our inner man, so that we may grow in Thy grace and knowledge. May the comfort of Thy seeking love be precious to us; and when we have been found through Thy shepherd faithfulness, let us ever hear and know Thy voice as the voice of the Son of God who speaks to us: “It is He that talketh with thee.” Yes, in Thy word would we see Thee; strengthen our faith in Thy word, so that we may keep it unto the end … and let us then see Thy face eternally.—Besser, “Bibelst.”John 9:40. “We see” the boast of present-day scepticism.—Just as the Jews felt in their relation to the Gentiles, and as among the Jews the Pharisees felt and comported themselves toward those among their people who were ignorant—self-satisfied, self-sufficient, haughty—so are there not such in our own generation? We see, so speak many cultivated people nowadays; we see the ark of the Church pierced by our scepticism, riddled by our negations—the Church is no longer a proud ship, she is now only a sinking wreck. We see, they affirm further in their selfrighteousness; there is in reality no sin—weaknesses and imperfections, but no guilt which requires forgiveness, no corruption that needs redemption. We see, and we behold Christ deposed from His throne, brought down to the common level, divested of the miraculous, as a Jewish rabbi, an enthusiast, the founder of a religion, and at all events a brave martyr; the days are gone past, for ever gone, in which as the Redeemer He shall wash men clean from their guilty stains, as the Prince of life shall lead them through the dark valley of death, and shall plead for them as their surety at the last judgment. We, we see—we see the coherence of nature as a huge machine: the mechanism of this machine has stifled the breathing of prayer; the regular succession of events has set aside the miraculous; the telescope has dissolved the other world. Like a foundling exposed on the sandbank of the Present, man must just accommodate himself to his poverty as well as he can, must put a good face on a bad business. We are all the more proud to rest on our own resources—unaided to fight the battle of existence. How then? Would not the Lord be justified in replying thus to those people, culture-proud, cultivated, and arrogant: Now you say, We see, therefore your sin remaineth—it abideth unknown, unacknowledged, unconfessed, unforgiven?—Kφgel, “Predigt.”John 9:41. The doom of indecision.—The undecided come under the judgment of Him who said, “He who is not with Me is against Me.” He is called the Amen. Yes, and shall He love a theologian to whom yea and nay are alike? He is called the “Bread of Life,” who for our sakes came down into this wilderness; and shall He leave unpunished those who adopt the thankless tongue of the fault-finder, and say, “That is common food.” His kingdom opposes the kingdom of Satan as light opposes darkness, as holiness opposes impurity, as life opposes death. How then? Shall there be before His sight a position lying midway between right and wrong, sweet and sour? Freedom and the kingdom of heaven will have no half-loyalty. The undecided Pilate crucified Christ. King Agrippa remained with arms crossed, an idle spectator, over against Paul in bonds. The vacillator does not take part in the scourging, but he permits it; he does not mock, but permits the mockery. The receiver stands on the same level as the thief. Participator in the act is to be participator in the punishment. First strabitic, then blind.—Idem.John 9:41. The folly of indecision.—How foolish, on every calculation, is indecisive behaviour! Would that they would take one side or the other, that they would either be servants of Christ in earnest, or renounce Him openly, and say that they have nothing to do with Jesus of Nazareth and His salvation. Happy, indeed, would it be for the Church of Christ if all its false friends were to declare themselves its enemies: the gospel would then no more be reproached with the scandal of their evil lives, and the true believers would be drawn more closely to one another, and would feel the name of Christian to be a real tie of brotherhood. But how much more happy if any of those who know not the Son of God might be brought to learn who He is, and to believe and to worship Him in spirit and in truth? And, under God, there is no way so likely to draw them home as for those who do know Christ, and believe in Him and love Him, to increase their knowledge and love more and more, and to bring their lives to a more perfect conformity with His gospel. That in many things we offend all is a truth which the consciences of every one of us can abundantly confirm; but that our offences may daily become fewer and less flagrant should be at once our labour and our prayer. And for all who in sincerity of heart do thus strive to increase their faith and knowledge of their Saviour, His words to the blind man are a most comfortable prophecy of what He will one day say to them, “that they have seen Him, and He has talked with them,”—on earth, by His word and Spirit; in heaven, by His presence revealed to them, when they shall see Him as He is.—Dr. T. Arnold.John 9:41. Men must choose light or darkness.—Through the whole of the New Testament runs an either—or. God’s word is a two-edged sword; Christ is a Rock, on which men either raise themselves, or on which they are broken. The cross is either the power of God unto salvation, or weakness and foolishness to men. The gospel is either a savour of death unto death or of life unto life.… The Alexandrian catechist of the fourth century, Didymus, who was blind from his fifth year, and who attained the age of ninety, once said to one who sought to console him, that he could not sorrow over the want of that eyesight which is common even to flies and mosquitoes—the Lord be praised he had been given such an eye as angels see with, with which God can be seen and His light received. How had that master of harmony Hδndel, blind in his later years, sought to raise his hands in prayer in the aria composed by him in the oratorio of Samson:—“Darkness around—nor sun nor moon nor stars.”With what fervency did a Milton, when singing his Paradise Lost, pray for inner light! “Send forth Thy light and Thy truth; let them lead me,” etc. (Psalms 43); “let Thy word be a light unto my feet; open Thou mine eyes, that I may behold wondrous things out of Thy law.” Let the eyes of my understanding be opened for a double purpose—that I may realise my sinfulness, and recognise my Saviour, that Saviour who said, “If ye were blind, ye should have no sin. I am come,” etc.… In the grey dawn, of morning, in the falling night, I lift up mine hands and pray: Make me to see, make me blest, O Jesus! Away over the roses and lilies which summer bring forth, over the stubble, across which blows the cold breath of autumn, I cry, “Make me to see,” etc. Over biers that go under, over kingdoms that crash in ruin, over a new generation growing up, high over all I pray Him who was and is and is to come, Ever make me to see, ever bless me, O Jesus!—Translated from Kφgel, “Predigt.” PART IV. (D.)IV. THE GROWING , ETC. 1. At the feast of dedication.— (1) Jesus manifests Himself as eternal love in the parabolic allegory of the good shepherd—the door, the fold, the flock, the shepherd, the porter, the stranger (John 10:1-6). (2) The explanation of the allegory: Christ is the door. (3) He is also the true shepherd of the sheep, and the character and duty of the good shepherd are set forth (John 10:7-18). (4) Divisions among the people because of this claim of Jesus (John 10:19-21). 2. Christ’s claim, of oneness with the Father, which is the basis of His claim to be the good shepherd.— (1) He and the Father are one (John 10:22-30). (2) This claim is violently opposed, but clearly vindicated (John 10:31-38). (3) Jesus, taking refuge in Peræa from the threats of His enemies, is accepted by many who had followed John the Baptist, and had heard of his faithful testimony to Jesus as the Messiah (John 10:39-42). Second Year (to beginning of Third) of our Lord’s MinistryChaps. 10; 11.—Probable position in Synoptic narrative: following Matthew 20:17-28; Mark 10:28-45; Luke 18:31-34. Time.—From feast of dedication, Chisleu (November–December), A.U.C. 782, A.D. 29, until Adar (February–March), A.U.C. 783, A.D. 30. AND NOTESJoh_10:1-21 contain a discourse on false and true leaders and teachers in reference to Christ, under the allegoric parable of the fold and the good shepherd. The enmity of the Pharisees displayed toward Jesus after the miracle of healing the man born blind led to the assertion of Joh 9:39. “Are we blind also?” wonderingly asked some of the Pharisees. “You boast that you are not,” is the reply. “You have the light of the divine word, etc., but are wilfully blind to it, as your words and actions show, and therefore blind leaders of the blind.” This naturally led to the parabolic allegory of this chapter. The Jewish leaders, blinded by their traditional expectations, had false conceptions of God’s fold, and of the way of entrance into it. Thus they were incompetent to lead men into the fold. Only those who were able to get past the thickets of traditionalism could find the true way and entrance (Luke 1:39-56; Luke 2:20-38, etc.). In His teaching the Redeemer gradually cleared away the obstructions, and closed up false paths; and here He definitely points to Himself as the door and the good shepherd of the sheep. The figures of the allegory shift and change. Whilst John 10:1-6 is a complete parable of the fold, in John 10:7-9 emphasis is laid on the figure of the door of the fold, and in the following verses the principal idea is that of the good shepherd. One similitude could not fully express and illustrate the many-sidedness of Christ’s relations to His people.John 10:1. The sheepfold (τὴναὐλὴντῶνπροβάτων).—It was customary in Palestine to bring the flocks, which had wandered over the hills by day, into fold at eventide. Bedawin robbers and beasts of pray were dangerous then as now. The fold means here the Church of God—in the case of Christ’s hearers the ancient Jewish Church. There is but one entrance to the fold—the door. Implicitly this is Christ Himself. Although not fully revealed before His advent, He was implied in all the Mosaic observances and requirements through which priest and prophet had to enter.John 10:3. The doorkeeper (θυρωρός).—Various opinions have been held as to the meaning of this figure. Some think it merely an adjunct (De Wette, etc.) intended to fill out the picture. Westcott thinks it signifies the Spirit working through His appointed ministers in each case. This idea seems quite reconcilable with that of Lange, Alford, etc., viz. that the Holy Spirit Himself is meant. For how does the Spirit work in the Church and among men if not by the use of means and human instruments? (1 Corinthians 12:1-11; 1 Corinthians 16:9, etc.). His own sheep.—The reference is evidently to true pastors, and to the various flocks in the one fold.John 10:6. This parable they understood not, etc.—No wonder, if even a Nicodemus did not at first understand the divine teaching of Jesus. But the Pharisees were not “seekers after truth” like Nicodemus; therefore to them the Saviour’s words in Matthew 13:10-17 will apply.John 10:8. All that ever came before Me (πρὸἐμοῦ).—Christ distinctly claims to be the only way to the fold. He cannot here refer to the Old Testament prophets and teachers; for they “testified of Him.” The πρὸ seems, therefore, intended to be taken in the sense of “instead of,” or “in place of Me” (Lange, etc.), which seems to be essentially the same meaning as that of Westcott and Godet, who lay the emphasis on came, and add “who came making themselves ‘doors’ of approach to God,” claiming to have the key of knowledge, etc. These false teachers did not, like law and prophecy, point, to Him; they sought to construct a door of theocratic temporal grandeur, and scorned the lowly entrance of the incarnate Christ, “despised and rejected of men.”John 10:9. By Me, etc.—Meyer, who restricts this clause to shepherds alone, may in part be right. For in the East shepherds have often actually to find pasture for their flock in the dry season. Go in and out, etc.—I.e. by means of the door pursue their duties, etc.John 10:10. The Saviour comes to His flock bearing blessing with Him, “even life for evermore” (Psalms 133.), on the mountains of the spiritual Zion. This is an application of the truth in John 1:4.John 10:11-18. Christ as the good shepherd.—ὁκαλός, i.e. in a super-eminent sense. The head and chief of all other true shepherds (1 Peter 5:1-4), whose claim to be so designated is shown not only by His general care of the flock, but by His willingness even to lay down His life for them (1 John 3:16).John 10:12. The hireling.—A figure which brings out the inner spirit of some of those false shepherds. One who becomes a pastor of the flock merely for daily bread (1 Samuel 2:36)—a mere mercenary. The wolf is that power ever seeking to destroy men’s souls—the powers opposed to Christ in whatever form—Matthew 10:16 (Reynolds)—more especially that “wicked foe” who inspires and uses them all as his instruments.John 10:16. And other sheep I have, which are not of this fold, etc.—Is He not looking forward to the fulfilment of the prophecy of Isaiah 60., which points to the consummation foretold by St. Paul (Romans 11:25-26)? Them also I must bring.—Even though they are My sheep they have not the privileges granted to Israel; but they also shall enjoy the greater blessedness of My kingdom (John 1:17; Acts 10:35; Acts 10:44-48). He is the door of the sheep. Jews and Gentiles in Him are one (Ephesians 2:11-17; Colossians 3:11). “There may be many folds. Different nations, ages, times, and seasons may cause variations in these, but there is but one flock under the watchful guardianship of one shepherd” (Reynolds). One flock.—Not αὐλή, but ποίμνη—not one rigid fold or Church system, but all of whatever name who hold to the “one Lord, one faith, one baptism” (Ephesians 4:5).John 10:17. For this cause doth the Father love Me, etc.—The Father’s love is the concomitant of this eternal purpose, and it is manifested toward the incarnate Son whilst subjecting Himself to voluntary humiliation for the salvation of men. The Me and I are to be referred to Christ incarnate. “Ἳνα indicates the purpose of His laying down His life. Had He laid it down merely, then His shepherd activity would have ceased. But He takes it again that He may still, as the chief shepherd, care for His flock.John 10:18. He asserts full power over His life. His laying it down is a voluntary surrender out of love to men. Had He willed it otherwise, who could have withstood His will (Matthew 26:53)? But as the incarnate Son, in accordance with the eternal direction (ἐντολή), command, of the Father, He exercised this power or right (ἐξουσία), not only to lay His life down, but, etc. “The Father’s command was, Thou shalt die or not die, Thou shalt rise again or not rise again, according to the free promptings of Thy love” (Godet).MAIN OF THE .—John 10:1-21 John 10:1-9. Christ the door of the sheep.—“Apart from Me ye can do nothing” (John 15:5), said our Lord to the disciples on the eve of His crucifixion. In this beautiful parabolic allegory the same great truth appears. Christ is to the Christian “wisdom,” etc. (1 Corinthians 1:30). That is the reason why there is a mingling of different images in this allegory. It must be kept in view that it would be impossible to express under one figure all that Christ is to His people. The relationships He sustains to them are so various that it is impossible to present them in one view. Thus, as the work and character of the Redeemer are presented here, the scene must shift, the similitudes change. Christ is not only the shepherd of His people, the guardian of His sheep—not simply the teacher and leader of His disciples. Had a further revelation of divine truth alone been needed, it might have been given otherwise than in the Incarnation. But the needs that conscience discovered to men, and which revelation only made clearer, could not be satisfied by any further revelation like that made to Israel, which was but a shadow of good things to come (Hebrews 10:1-10). Christ performs functions for His people that could alone be done on the high level of His divine nature. It is only as the incarnate Son that He can say, “I am the door,” the means of access to the Father and to life eternal. It is only through Him that blessings can flow forth to His spiritual flock. He is the door of access to those spiritual blessings that culminate in the “pleasures for evermore” of the heavenly fold (Psalms 16:11). The giver of spiritual life, the channel through which grace and truth come to believers, their teacher, guide, friend, Jesus Christ is to them altogether essential. I. Consider some of the contending claims, in relation to that of Christ, which are prominent in the world.— 1. There are systems which profess to explain man’s position in the universe, and to meet his needs. Can they do so? Can they, e.g., satisfy that longing for immortality which is innate in man’s soul? meet that inborn desire for happiness which can only be attained when men find “rest,” when their powers work in harmony with conscience, etc.? Can they meet those religious instincts which seek to find appropriate expression in harmony with man’s spiritual nature? Nor will it do to explain away those desires, etc., for they have been, and are, characteristic of the nature of man. Those who undertake to furnish men with a system of thought that will bring complete satisfaction to them undertake a herculean task. 2. There were those who attempted to do this when our Lord was on earth. To them, in part, He refers in John 10:8 : “All who ever came before Me,”—the Sadducees with their semimaterialistic scepticism at the one extreme, and the Pharisees at the other making void the law by their traditions (Mark 7:13). Who could live spiritually in the icy atmosphere of Sadducean unbelief, or tolerate the burdensome traditions of the Pharisees? 3. These men have their modern representatives. Have they succeeded any better? Materialism may be considered as a perfected system in these days. Its prophets make assumption of a kind of universal insight into things. They speak as if they can explain the universe, as an engineer can explain the genesis and working of the machine he has made. Matter has been deified by their declaring it to be eternal. From it they have, if they are to be believed, evolved the universe. Life and thought are thus but finer phases of matter. As a result there can be no human freedom; necessity governs all, and moral order vanishes. What is the outcome of such a system? Hear it: “Materialism springs from a conviction based on experience, that every effort is a failure and our position a comfortless one.” Is this a system that can satisfy man as he is? or is Huxley’s position any better? “The theory of evolution encourages no millennial expectations”; yet we are told “to be strong in will, and with stout hearts to strive toward our hopes,” the hope being, “It may be that the gulf will wash us down; it may be we shall touch the happy isles.” Can such a “gospel” ever satisfy men? Is it wonderful in view of such teaching that there is an increasing spread of materialistic social views, an insane communism and generally relaxed morality—that men, become restless and unhappy, should seek vainly in social overturnings and excitements that happiness which can be found only within? 4. Another similar system need only be referred to, the pantheistic. Material things, or what are called such, are only ripples on the surface of an infinite substance, which indeed is universal nature, are but modes of the substance. Man is therefore, as a part of this, immortal; as a transient phase of it he passes away, his individual existence vanishes. Like the waves of the sea, men rise and disappear. To men crying for the bread of life, these systems give—a stone! (Matthew 7:9-11). 5. Such doors to spiritual satisfaction are knocked at by the few. There are other doors, however, to which the many throng. There is one in high favour in especial—the substitution of the results for the way of redemption, putting works in the place of faith. It is astonishing to find how hard this error is to kill. On what do the hopes of eternal life rest in the case of many? I have lived respectably, not fallen into gross sin, have defrauded no one, have lived as far as possible in accordance with God’s law; therefore I trust that, as God is merciful, He will pardon what has been amiss. How frequently are such pleas met with! But there is no open door here into life. It was closed long ago, and guarded by cherubim and a flaming sword (Genesis 3:24). Across men’s path in this direction is a barrier as huge as Sinai and as stern as its lightning-scathed summit (Romans 3:20). 6. Another fancied door, toward which many press, is that of a supposed intermediate authority between the soul and God. But Christ’s words are explicit: “By Me if any man enter in,” etc. (John 10:9). To apostles and ministers of the word, to pastors as well as their flocks, there was, and is, but one door into life—Jesus Christ. II. We turn from all proposed substitutes to Christ Himself, the only way of salvation.— 1. “I am the door” is only an allegoric statement of the truth, “There is none other name,” etc. (Acts 4:12). We need not dwell on this; it is so fully and frequently urged in Scripture. And it is truth that all who truly enter through Him find peace and joy. 2. But what is meant by entering in through the door? John 10:3 shows that there is one appointed to guard it, viz. the porter or janitor. This is the Holy Spirit, who quickens faith in believers, and thus ushers them into the fold. Here several of the elements of faith are implied. (1) The element of knowledge. The porter’s opening of the door signifies the enlightenment of Christians in divine things (John 3:8; John 3:12). They thus recognise Christ as the entrance to life. Without this enlightenment the best are blind and may enter some pathway of error. Heavenly aid must be given ere repentant and believing the soul enters in. A mere intellectual knowledge is not enough. True faith will bring along with it assurance, arising from experimental knowledge. What is needed is, “the spirit of wisdom and revelation for the acknowledgment of Christ,” etc. (Ephesians 1:17-18). (2) This being taught of the Spirit leads, again, to these further elements of faith, submission and trust. Submission implies the forsaking of our own ways and man’s wisdom, and learning of Him (John 10:3), listening reverently for His commands. And when men truly understand Christ’s blessed character this is not difficult. 3. Trust in Christ also is evoked. The sheep of His spiritual fold hear His voice, and do not fear to follow Him. No wonder! The conceptions of His power, love, goodness, etc., which come through the enlightenment of the Spirit are sufficient to awaken this feeling. Think of all He is and of all He did whilst on earth; and that, although so far above, yet He is near to men as a tender brother drawing to Himself all except the evil by the power of His love. Men trust those who love them, because confident that love will never willingly cause a single pang. And who has ever given such proofs of love to men as Christ has? This must lead to trust. Christ alone is the door of the eternal fold; those who would enter must do so through knowing and believing in Him. Then knowledge leads to love, and love to willing submission and implicit trust. III. Those who enter the spiritual fold through Christ “go in and out and find pasture.”— 1. All other systems outside the gospel fail in this. The framers of them did not fully understand man’s nature, and their systems could not meet his desires, longings, etc. They lead to a longing cry for “more light,” or to despair. How many leaning on these broken reeds have fallen! Nor are those who seek to establish a righteousness of their own in any better case. Conscience will torment, peace will be afar. 2. In Christ the needs of man’s nature are all met. The gospel quickens intellectual life; but its adequacy for human need is seen, especially in the moral and spiritual spheres and in the social life of men. It supplies an authoritative rule for guidance in the moral life, and at the same time a motive of obedience (John 13:34). 3. In the spiritual life it realises the cravings of the human spirit after communion with the source of its being, and meets these cravings. In Christ God is revealed as coming near to men in fatherly love, receiving them into His spiritual family, and thus granting what men are in the deepest sense longing for, the renewal of that communion broken by sin. 4. The gospel meets the social wants of men. It breaks down the barriers sin has raised, and, if permitted to prevail, would banish discord from the earth and bring men “to dwell together in unity” (Psalms 133.) And to all this add peace, joy, strength, grace, comfort in sorrow, songs in the night, the heavenly manna, the springs of living water, and hope for the future to animate the heart. 5. The door stands open now (Revelation 3:7). To-morrow to some even this gate may be closed for ever! What issues depend on this step! Without—error, darkness, misery, death; within—the light of eternity, spiritual pasturage, everlasting joy. Can any still halt between two opinions? “Yet there is room! still open stands the gate,The gate of love; it is not yet too late.…Oh, enter, enter now!”John 10:1. The care of servants.—Masters are, so to speak, pastors of their families, and especially of their servants, for the sanctification of whom they should labour. Three interests are involved in this:— I. The interest of the servants.—A master is constituted by God the governor of his servants. Every governor, even a secular governor, should seek to lead men to their chief concern—salvation. This law is common to kings and to all powers ordained of God. If a man regards his servants only from his own personal point of view, and for the rest permits them to do as they choose, he is acting criminally. A master should use his power as God uses His. He uses it for our salvation (Ephesians 6:5-9). For the sanctification of his servants a master should attend to three things—instruction, example, and a kindly correction.II. The interest of God.—All power comes from God, and should be employed only for Him—to serve and glorify Him. But how many masters employ the power given them for their own ends simply! This was an error for which Augustine eloquently reproached the Roman magistrates. They permitted the poets publicly to mock the gods, and prohibited them under severe penalties from attacking the reputation of a Roman citizen—an error which St. Bernard also denounced severely. Zeal for God is the character of true Christians. Take as examples the early saints. Whence came that zeal which prompted them to guide by Christian rule and order those under them? The spirit of religion—faith. Hear what St. Paul says (1 Timothy 5:8). It will not do to say that in a house it is difficult to compel minds that are wilful, and with a bias toward freedom from restraint. When you speak of God to your servants, and speak to them with a kindness sustained by your authority, they will hear you. III. The interest of the masters.—In the obligation laid on them by God to care for their servants two advantages will be found—the first spiritual, the second temporal. The spiritual advantage. This obligation will prove a counterpoise to repress that pride often inspired by authority; for according to St. Augustine, St. Gregory, and St. Bernard, the masters will thus become the servants of their servants. The temporal advantage. Masters in regulating the morals of their servants establish a true subordination, peace, concord, the safety of their homes; and is not all this a cause of happiness? But where does one see such homes? and why are they so few? It is because there are so few masters who endeavour to maintain among their servants the worship of God and the spirit of piety. The example of the virtuous woman (Proverbs 31).—Abridged from Bourdaloue. John 10:1-3. Jesus the door for flock and pastor.—The Jews at Jerusalem “understood not” what things they were which He spoke unto them in His allegory of the fold (John 10:1-6). It was not the form of the allegory; that they understood perfectly from the usage of the Old Testament prophets. It was the truth couched in the allegory that they did not wish to understand (see Explanatory Notes, John 10:24). They did not desire a spiritual shepherd, nor any other door or way into the fold than the places where they clambered over to destroy the flock. What they wanted was a conquering prince to drive away the enemies clustering round the fold of Judaism. And such intimations that His mission was spiritual, not temporal, and His implied condemnation of them as not true shepherds, filled their hearts with rage. But we know and see what they saw not. And as we read these words we comprehend that Jesus means that by Him alone flocks and true pastors can enter into His fold. I. The door of the fold for the sheep.— 1. It was customary in the East for shepherds to bring their flocks at night into a stone enclosure, the entrance to which was under the care of a guardian or door-keeper, who kept watch, fully armed, to repel beasts of prey, and to keep out thieves. In the morning each flock was delivered to its shepherd. He called the leader of the flock, and they all followed to the pastures. The fold is the Church and kingdom of God (vide Explanatory Notes, John 10:1). 2. A door of entrance to the Church, and kingdom of God is necessary, and there is but one—Jesus Christ. Even the ceremonial law of the ancient economy implied this (Hebrews 9; Hebrews 10, etc.). It is only when men enter through Him that the promise of salvation (John 10:9) is assured. Those who try to enter in some other way really seek to rob God of the honour of redemption. They seek to break down the wall of the fold in whole or in part, to make the Church, in other words, on a level with the world, with no restrictions of which the world would disapprove. Others fail to see the need of door or porter, or any need of salvation by entering into the fold by Christ. The mercy of God they think opens many doors, or indeed dispenses with doors altogether. They forget that the experience of the ages confirms the word of the prophet as to the futility of all merely human effort to draw near to God (Micah 6:6-7). 3. Human effort, wisdom, philosophy, have all vainly endeavoured to find a door of access to the knowledge, love, and favour of God. Christ alone is fitted in His nature and by His work to be the way of entrance for men into God’s fold, for He alone can take away the cause and result of the alienation between God and man. He is the heavenly Mediator, and it is through faith in Him as the divine Son and in His atonement that we enter. This gate is too strait for many; it is wide enough for Christ’s flock. 4. The keeper of the door is the Holy Spirit working through all the means and instruments of grace (see Explanatory Notes, John 10:3). It is He who guides believers into all truth, opens the heart of a Lydia (Acts 16:14, etc.). 5. The fold into which the door leads is not a dungeon.—The flock “go in and out and find pasture.” The fold of God is the home of spiritual freedom: in it we enter into “the glorious liberty of God’s children.” It is the sphere of spiritual activity where the members go in and out freely “about their Father’s business.” II. Christ is also the door of entrance for faithful shepherds.— 1. Through Christ and for His service all such enter the fold. The highest title of a minister of Christ is that of pastor—shepherd—in this office serving under the chief Shepherd. It is a great honour, an unspeakable privilege, to be entrusted by the chief Shepherd with a section of His flock. Every true pastor must enter the fold by the same door as the sheep. To Him also the porter must open, and will do so if the pastor comes with loving heart, desiring to feed Christ’s flock. And there is an orderly manner of entrance (1 Timothy 4:14; 1 Timothy 5:22, etc.). Not, then, every one who assumes of himself this sacred office is to be accounted worthy to exercise it, but he who comes by Christ’s appointed way. “Would God that all the Lord’s people were prophets”; but no true prophet will disregard the Lord’s method and order in the exercise of His gifts. 2. Yet no outward ordination to the office of pastor can avail without the inner spiritual calling. It is here that there is the danger of false shepherds (Ezekiel 34), who have merely the outward sign and not the inward Spirit, coming to deceive and waste God’s flock. Only those who are spiritually fitted for this lofty office can enter through the door. Those who aspire to exercise this function merely for ambition, gain, bread, or some other selfish end never truly enter the fold. They may entice some of the flock to follow them; but they are no protection to such deceived ones, who are left to the attacks of their spiritual foes and scattered hither and thither. 3. The true pastor leads the flock of God. He is through the Spirit’s guidance in Christ their leader and director. He leads them to the pasture and living water of God’s word in preaching the gospel. He guides them to earnestness in prayer and fervour in the life of devotion. He points them to spheres of Christian activity and service. And in all this preaching and precept his own example must ever be conspicuous. He must go in the right way if he wishes them to tread in it. 4. And his diligence and activity in pasturing and leading the flock will be conditioned and regulated by his personal knowledge of them, by his diligence in pastoral work. As the good Shepherd knows every sheep and lamb of the many flocks in His fold, so the good under-pastor will seek to know the individuals under his charge. “He calleth his own sheep by name.” He knows their special circumstances and needs, so that he can adapt his teaching and ministry to these needs. Onerous but most honourable is this calling. Oh for grace that we may exercise it diligently, so that “when the chief Shepherd shall appear we may receive a crown of glory”! (II. after Kφgel). John 10:10-15. Christ the good Shepherd.—Scripture exhausts the imagery which may be used to describe the tenderness, love, and care of God for men. He is a Father, and men His children; a king, and men His subjects, ruled by Him for their eternal good; a benefactor, “opening His liberal hand” and pouring out His bounty. But no figure perhaps is at once so tender and true as that in which the relation between Jehovah and His people is likened to that between a shepherd and his flock. This relationship implies on the one hand ability to help, and the exercise of a watchful, even tender care, and on the other a sense of dependence and affection which are characteristic of the relationship between God and His people. He cares for them, tends them, supplies their wants; and they look to and follow Him in entire dependence and submission. I. The good Shepherd gives His flock every spiritual blessing.— 1. This is implied in the words, “I am come that they might have life,” etc. This is the fulfilment of the old promise to the spiritual Israel (Psalms 133:3). It is this that men need, life, spiritual life; and it is this Christ came to bestow. He alone can give it (John 1:4)—spiritual life and the means of sustaining life. Every true member of Christ’s flock remembers a time when he was restless and unsatisfied. Why? Because the soul was separated from the true fountain and source of its life, because the spirit was longing for communion with the source of its true life. And having received life, they receive it more abundantly. Those who have come to the fold from the dreary desert of dissatisfaction and unrest, of danger and death, where no spiritual manna fell, they know of the gladness that filled the soul when He who is the bread and who gives the water of life followed them across the waste, and led them to the living springs of life, etc. 2. And with this life He gives all that pertains to it, all that is necessary to quicken and sustain it. “All things are yours.” “The young lions do lack and suffer hunger; but they that seek the Lord [His flock] shall not want any good” (Psalms 34:10). He will care that His people are sustained in their material life as they need, so that their spiritual life may radiate forth in living influence on a perishing world. And this spiritual life will also have its due nourishment (John 10:9), so that they may grow “to the measure of the stature of the perfect man in Christ.” II. The good Shepherd cares for each individual of the flock.— 1. “I know Mine own,” He says. It is not merely a general care. In this, too, He is “One with the Father.” The divine providence follows the righteous, nay, all men, individually, overlooking none; despising none. 2. So the good Shepherd cares for the individuals of His flock. Each member of it feels this special care, which does not overlook the one among the many, and can say, “The Lord is my shepherd.” “I know, … and am known of Mine.” He knows His sheep even when they wander far from the fold it may be, and in love and pity He follows them in their alienation across the lonely wilderness, and brings them back to the fold with rejoicing (Luke 15:1-7). 3. His care descends to the young and feeble of His flock; and in the aspect of His office He is emphatically the good Shepherd. The lambs of the flock He receives with benign favour and blesses them (Mark 10:13-16). His care and sympathy are extended toward those who are spiritually immature and feeble; they elicit His tender regard. He never breaks the bruised reed, etc. 4. The struggling and doubting believer is not unregarded by Him, but looking to Him shall receive from Him grace for grace. He had indeed shown among this unbelieving people all those marks of the character of the Shepherd-King, the Messiah, which they must have recognised had they understood the prophetic writings. “He shall feed His flock like a shepherd; He shall gather the lambs in His arms,” etc. 5. “And am known of Mine.” Is it wonderful that they do, in view of all the grace and goodness they owe to Him, their spiritual life, and all that sustains it, and all the blessedness and peace it brings? Who could be ignorant of his best friend and benefactor? And more especially His flock know Him because— III. The good Shepherd lays down His life for the sheep.— 1. It was necessary that He should do so, to meet the claims of the divine law, to overcome the wolf that came to steal, kill, and destroy—that by dying He should conquer death for His people, etc. 2. Are we of His flock? do we know Him? Then we must make Him known! John 10:12-16. The good Shepherd and His flock.—In everything that is bright, clear, diaphanous, the sun mirrors itself and imprints its image, in the dewdrop, river, and brook, glass and crystal, and in the human eye. It recoils from what is by nature dark and black, lighting the surface, but without impressing its image. So the Lord Jesus, the sun of grace, mirrors Himself in hearts pure and transparent to the heavenly light; the hearts closed and dark are for a time outwardly illumined, but His image does not remain in them. So, too, He mirrors Himself in the conditions and occupations of human life, laying hold in His parables of those especially which have the most affinity with His redemptive work. He speaks of the fisher, sower, etc., etc. But we might almost say that He loves most of all to liken Himself to a shepherd. He was foreshown in the old covenant by pious types of this office. Abraham, etc., who received the clearest prophecies concerning Him, shepherded their flocks. “According to the flesh” He is descended from those shepherds. In the psalms and prophets the Lord is so frequently likened to a good shepherd that we cannot now go over the long succession of those blessed prophetic words, etc. As therefore He it was to whom the prophets especially referred, He willingly assumes the type. He spoke of the lost sheep, and the flock-master—Himself. Here He speaks of the good Shepherd, i.e. Himself. He speaks of His flock. The flock is His Church, etc. “O Lord Jesus, Thou good Shepherd, gather us together to-day around Thee on the green meadows of Thy holy word. Give our souls healthful nourishment. Open heart and ears that we may hear Thy voice. Banish all allurements of the world, so that we may at this time truly be near Thee, and may more and more be filled with the desire to be with Thee for ever. Amen.” I. The good Shepherd cares for and dies for His sheep.—“I am the good Shepherd,” said Jesus. There is but one, etc., and that is He. He also said, “I am the light,” etc., not a light. Beside Him no other light is of any account. “I am the way,” etc. Beside Him there is no other way, truth, life. No man cometh to the Father but by Him. If any one has a right to a title and name of honour, He has to that of the good Shepherd. In the gospel He does not discourse of the times of repose for the flock,—how at spring of day He leads them forth; at midday guides them to rest by fresh streams; how at eventide He leads them gently homeward from the fold to the sound of song or flute-note. He has chosen times of need in order to represent Himself as the good Shepherd, and prove Himself to be so. He speaks of the times when the wolf breaks into the fold. Whom does He mean? The prince of this world. He breaks into the fold of God that he may sow unbelief therein, that he may persecute the members of the fold, etc. If we take this image in a historical sense, there is now no more any wolf, the flock can feed unharmed. But if we consider the position of the community of the faithful, who hold fast by the revealed word, by Christ, God’s only begotten Son, and His ordinances, then many wolves menace them. With speech, writing, seducements of every sort, mockery, and force they attack the flock. Now the wolf adopts sheep’s clothing; anon he appears in true wolfish guise. He would disperse and scatter the sheep, etc. But to God be praise and thanks in eternity that we have such a good Shepherd. Behold, He is no hireling. The flock is His, purchased by Him, gathered together and drawn from the hedgerows and wastes of the world. He has fully purchased and acquired them, not with gold or silver, but by His own precious blood. He is no hireling for reward. None can give Him aught, for all that we possess is a gift of His grace. What He did receive from men is not the reward of any hireling—scourging, a crown of thorns, nails for His cross. He did not seek ours, but us. In order that His flock might have pasture, He Himself was fed on the place of skulls. But His pasturage was vinegar mingled with gall, and anguish, as He cried, “My God,” etc. When the wolf came in Gethsemane, the Shepherd protected His flock: “If ye seek Me, let these (disciples) go,” etc. (John 18:8). That they and we might live He died. But He still is our good Shepherd in eternity. From the right hand of His father He shepherds His flock. His pastoral staff reaches every quarter of the earth. He leads to green pastures, etc., stands by us in conflict, fights ever for His flock, and will carry the conflict to victory. Jacob was faithful in his pastoral office (Genesis 31:40). But more faithful is He who died on the cross, who knows each sheep, their needs, what their souls require. Bold was David son of Jesse as shepherd and king (1 Samuel 17:34). But bolder still was our good Shepherd. He knew that only in dying could He conquer. He gave His life for the sheep. And this faithfulness, this death-defiance, is fitly crowned, so that He rules and shall rule over all His foes. Are we of His flock? Prove yourselves; for of His flock He says— II. The flock hear His voice and follow Him.—The flock is Christendom. His people are likened to sheep, because they are to be meek and lowly of heart, and fight not with carnal weapons. What does the Lord require of His sheep? “I am known of Mine.” What does He mean by this knowledge? You know that He was born in Bethlehem, brought up in Nazareth, that He went seeking souls for three years through the Holy Land, that He was crucified on Golgotha. Do you say, That is enough, He is known by me? This is not the knowledge He means. You have seen a painting of Him, as it were, as He lies in the manger-crib whilst the star of the wise men shines down upon Him, as He stands crowned with thorns, etc. But that is not knowledge of Him. His enemies saw more than this—they saw Himself. True knowledge of Him is that which you have within—that He is in you lovingly, that you are dead to the world, alive to Him. He is known when you have experienced in you the power of His life and death, when His gospel has penetrated your soul—when in you there is a Golgotha of the old man to be found, and a Bethlehem of the new—when you know Him as not a but your Redeemer, and feel that in you His atoning work is completed, when through faith and prayer you enter daily into intercourse with Him. To those who thus know Him may be applied the saying, “My sheep hear My voice.” Have you heard? There may be hearing and hearing. On the crosses near His hung two thieves. Both heard (the one like a rock from which rebounded a dead mocking echo, the other as one whose ears God had opened) words which reached the heart like arrows, whose barbs remained fixed. Do you hear thus? You must if you know Him. Ask yourself, How many passages, sermons, from God’s words thus remain fixed in your heart? Have you so heard the saving truths of the gospel that they become part of your life, nature, etc.? Then in you will be found the third mark of Christ’s flock, “And I know them.” There is a distinction in His knowing as in our hearing. He knows a Judas; but only in this sense those to whom He wears another aspect. Faith and love are the soul’s eyes. When the Lord stands before us and sees Himself reflected in those eyes, He says, I know you. If He sees nothing of Himself in you, you are spiritually dead. But this is not an indifferent position; it is a wrong one. He sees a mockery of Himself in it, knows you not, and says, “I have never known you,” etc. (Matthew 7:23). Is He known to you? do you hear His voice? does He know you? Then you must follow Him—with joy, for the Christ within you has no more loving friend and leader than the Christ without. Have you followed your Lord? How often have mammon, life’s pleasures, agreeable and easy tranquillity, been your leaders! How pleasing it was when their leadership and Christ’s coincided! And when it was not so, had you not much regret? Ah! then you must not truly know Him. Pray, therefore, the Holy Spirit that He would make Him known to you, so that you may follow in joy or sorrow, etc. III. He leads His flock home at eventide.—When the sun sinks to rest and the shadows lengthen, when the evening bells are sounding, and the winds of evening sigh, then the shepherd leads His flock homeward, that the terrors of night may not overtake them. So is it with our good Shepherd. At the close of His discourse on the good Shepherd, He drops parable, and says plainly, “I give unto them eternal life,” etc. (John 10:28). Why does He drop the allegory now? Because He comes now to your holiest hopes and dearest portion. He does not wish to leave the slightest doubt, or give room for any misinterpretation. Therefore He says, “I give unto them eternal life,” etc. He speaks of the time when we shall no more see in a glass darkly, etc. From the love at the close of this allegory you may recognise the love with which He will bring you to rest at the eventide of life. There are foes and soul murderers even on the home-going road. But He is with His flock, giving wondrous power and quickening faith. “They shall never perish,” etc. But when they have passed through this, then the wilderness is all past. When you consider all these things, when you so know Him, then you will ever pray, Lord, take me wholly into Thy fold. I am content to go as Thou dost lead, if Thou be my good Shepherd.—Abridged from, Dr. F. Ahlfeld, “Predigt.” John 10:12-16. The good Shepherd and His characteristics.—The sheep, their confidence and safety, their obedience and love, are the chief points of the passage. The mediator of the old covenant said, Thou shalt. The Mediator of the new covenant declares, I love thee; and He awaits the effects of the working of His love in our hearts. This love comes home to us especially, and works prevailingly in our hearts when He calls and proves Himself to be the good Shepherd. May this thought of Christ as our good Shepherd determine us to love Him more unrestrainedly, and increase love to Him in our hearts. Christ is the good Shepherd of His people. This He makes known:— I. In His love toward His people.— 1. He knows His own, their wants and needs. He knows what solacement they require, and what satisfaction their hearts desire. 2. As is the intercourse of love between the Father and the Son, so is it between Christ and His flock. He consecrates His life for their salvation. He leads them to pasture on green meadows, and beside the fresh watersprings. II. In His conflict for His people.— 1. He does not act as the hireling who flees when the foe comes near. He stands by His people in their conflict with the prince of darkness and his temptations, in opposition to the incitements and threatenings of the unbelieving world, and the temptations that arise from their own carnal nature. 2. He lays down His life for His people in order to redeem them from sin, death, and Satan, to satisfy divine justice, and assure them of the grace of God. III. In the joy which He has in His people.— 1. He rejoices when His people find life and full satisfaction in their loyalty to Him. 2. He rejoices when all His people, without distinction of race, station, or age, unite together in one communion, hearing His voice, and being comforted by His promise of eternal life.—J. L. Sommer.Christ the good Shepherd.—I. He loves His sheep.—“I am a good Shepherd; a good shepherd gives His life for the sheep.” His love is wonderful; for who is the shepherd? who are His sheep? His love is self-sacrificing and self-denying. He could have spoken of His love under various other types, but here He uses this one. He gives His life for the sheep. The Shepherd here is at the same time the Lamb of God who is led to the slaughter. His love is comforting; for it is to the sheep light, pasture, treasure, all things. II. He protects His sheep.—The good Shepherd gives His life for the sheep; the hireling flees before the wolf, and the good Shepherd defends the sheep. He must protect them, for the sheep are silly, timorous, helpless creatures. Without the help of the good Shepherd, they would fall a prey to the wolf, the world, sin, and Satan. He will protect them. He is no hireling; the sheep are His own, and have been bought with a price. He can protect them. He has drawn out the teeth of the wolf. The risen Lord is with us alway, even to the end of the world. All power is given to Him in heaven and in earth. III. He knows His sheep.—“I know My own, and am known of Mine, as the Father knows Me, and I know the Father.” We consider, with regard to this: A solace. The Holy One knows me! Is this a comfort? Yes! There was a time when this thought filled one with fear; now it is otherwise. The good Shepherd has given His life for the sheep, and for thee. He knows all thy sins, and how much thou needest His grace. He knows all thy temptations, thy necessities, thy inmost troubles. He can comfort thee, as one is comforted by his mother. He knows thee, although thy best friend may misunderstand thee. He knows thee, and acknowledges thee. An experience. “I know My own, and am known of Mine,”—the process in which we become known to ourselves. A mystery. As My Father knows Me, and I know the Father; so I know My own, and am known of Mine. We stand here before a mystery which we cannot understand, but whose blessedness we experience in our hearts. IV. He gathers His sheep.—“I have other sheep which are not of this fold; … they shall, be one flock,” etc. In these words there is revealed to us: The majesty of the good Shepherd. In the circle of His disciples the Lord stands in kingly majesty. He looks abroad on the development of His kingdom. He sees beyond all ages to eternity, and utters the great missionary proclamation, “Other sheep I have,” etc. The power of His love. He must bring in those other sheep; the power of His love impels Him to do this. The nature of His Church. He gathers together His flock, but not into one fold. The one mother has many daughters, among whom one, it is true, is dearest to the Lord. We are not to pull down our own fold. The future of His kingdom. There shall be one flock, one Shepherd. This, at present, we have only in part. But amid all differences there is still unity. Still, this unity will find its complete realisation in the future.—Appuhn in J. L. Sommer’s “Evang. Per.”John 10:14. What impression should this truth, “Jesus is our good Shepherd,” make upon us?I. It calls for our eternal gratitude in view of the highest and greatest act of His love. II. It should awaken within us heartfelt confidence in His unchanging faithfulness. III. It should prompt us to earnest self-examination in reference to our relation to Him. IV. It should warrant us in having a glorious hope in the extension and consummation of His kingdom.—Dr. v. Biarowsky, Idem.John 10:16. Christ’s prophetic promise of the ingathering of the Gentiles.—As we read these words of Jesus the mind instinctively reverts to the old prophetic promises of the glory of the Church, and the ingathering of all peoples into the one flock, especially such prophecies as that of Isa 60:6-16; Micah 4:1, etc. In such grand prophecies the final unity of the flock of Christ is gloriously foretold. Not only do we behold the Gentile nations far and near bringing their gifts to Zion, their ships like light clouds on the far horizon, or like doves winging their flight homeward, coming even from the far islands of the sea; but we also see the nations themselves becoming subject to Zion. The governments of the nations in their activity and rule are bound to the Church and kingdom of Christ, and find their chief glory in the service of the Holy One. The result of all being that Zion—the Church—shall grow in beauty and strength as the nations are brought into unity of service, until it shall be conspicuously evident that Jehovah is the Lord and Redeemer of His Church and people. It need only be pointed out how close the connection is between those prophetic promises and this utterance of our Lord to the Jews in Jerusalem. The Saviour’s words are not merely an affirmation of these old promises, for they are His own word also and must stand, but mark a definite stage in their fulfilment. We may look:— I. At the manner and extent in which the unification of the Saviour’s flock had been accomplished before His advent.— 1. Of course it is evident our Lord included His ancient people as part of His flock. The “other sheep” are the Gentile nations, and these are to be brought into union with “the sheep of this fold,” i.e. the Jewish Church, which for long ages had been the church and flock of God on earth. And we are to remember that the Saviour still calls them His sheep, though they have for a time strayed into the desert of unbelief. He still yearns over them in love, and is going forth through missions and mission work to seek them and bring them back into the unity of His flock. In the future of Christ’s Church also Israel will play an important part, is being kept separate for that part. 2. The restoration (fulness) of Israel will be “the riches of the Gentiles” (Romans 11:12). But as a nation at that time they had not carried out the divine purposes. In Babylon they had been cured for ever of the old wayward lapsing into idolatry, and leaving in Babylon large numbers of their compatriots unequivocal and uncompromising believers in the unity and spirituality of God, the remnant returned to set up a pure worship in Jerusalem. But they became more exclusive than ever; they did not seem to realise the truth that the possession of the holy oracles and privileges of the chosen people were designed to make them ministers and teachers of truth to all nations, as the Psalmist sang, “God be merciful, … that Thy way,” etc. (Psalms 67). 3. But what they would not do of their own free will they were in a measure compelled to do by the divine hand. Under the divided Greek empire numbers of them were forcibly transported to Alexandria, Antioch, and other parts of the Greek dominion among peoples under Greek influence. Alexandria was the greatest mercantile centre of the age—then, as now, a cosmopolitan city in the widest sense—a seat of ancient learning, a centre from which opinions and ideas spread to all parts of the known world. 4. There was thus more than mere hazard in the fact, rather divine guidance, that from this important centre the first translation of the Hebrew Scriptures was given to the world in the Greek language, then the speech of philosophy, etc., spoken more or less everywhere throughout the known world. Thus, in spite of themselves, the Jewish people were making known God’s light and truth; and at the time when our Lord came—the fulness of time—not only were there hundreds of thousands of Jews in many of the most populous centres (1 Peter 1, etc.), but their religion was commending itself to the Gentiles; numerous proselytes from among these had become attached to the Jewish faith. So that in many ways the soil had been prepared for the fulfilment of those promises which prophets had foretold in many an inspired utterance, and which even shine out in special enactments of the Mosaic economy. 5. But, as a race, the Jews failed to carry out the divine order. Not only did they make the gate of entrance into Judaism itself too strait and difficult by their traditions, “lading men,” etc. (Luke 11:46), shutting up and hiding by their human inventions the way into God’s fold, but they stood aloof, and repelled by spiritual pride Samaritan and Gentile alike. As a nation at that time they had failed to carry out their divine mission.II. The divine necessity for the fulfilment, etc., is expressed in Christ’s words, “Other sheep: … them also I must bring,” etc.— 1. In this chapter we have recorded the actual final rejection of our Saviour’s claim by the Jerusalem Jews. Earnestly had our Lord sought to free them from the bondage of their traditions, so that they might receive Him and become His instruments in bringing the Gentiles into the flock of God. And from many indications we gather that they would have been willing to do so on their own conditions and in their own way. If Jesus had permitted them to crown Him as king, had rallied an army around Him, and like another Judas Maccabζus, only greater, He had smitten as with a hammer the Roman invaders from the land, and made conquering Israel the centre of the nation’s homage in a temporal and material sense, then they would have hailed Him with their hosannas and followed Him to the death. They misread their prophets, however, turned spiritual promises into material, in place of interpreting the temporal adjuncts in a spiritual sense. They disregarded even the Baptist’s proclamation of the spiritual kingdom—would have nothing to do with calls to repentance, humility, righteousness. They would not see it was these they needed—that these only are the true strength of nations—that true conquest is not by the sword, but by the Spirit. Therefore the Jewish pastoral office was to be superseded for a time: the Jewish fold had been made too narrow to receive the whole flock of God. The Jewish shepherds of those later days had become false and hireling for the most part: their office was to be taken from them (Jeremiah 23; Ezekiel 34, etc.). 2. But Jesus must needs bring these other sheep into His fold. This Jewish exclusiveness was not the measure of God’s love and pity. Outside of that fold were many whom Christ claimed as His own—already His, for He speaks in the eternal now of His divine nature. They were still wanderers—“aliens from the commonwealth of Israel,” etc. (Ephesians 2:11-12). But Christ must bring them in. The necessity of redemption for the race at large flows from the depths of and follows eternal love, the love of God, “who will have all men to be saved,” etc. And if we ask, Who are those whom He is to bring? etc., the answer is, Those who are still outside, although His flock, attested to be so by His word here, and by His declaration, “I lay down My life,” etc. (John 10:15). But, it is said, is it not the elect only that are of His flock? The reply is, Those who hear His voice are the elect. 3. But all are His sheep by creation and providence (Psalms 100:3), though some wander away and perish, may turn from Him and reject Him, as did the Jews. He is the governor, the shepherd, among the nations; and from among them He will bring His flock, the title to and possession of which He has gained by His redeeming and self-sacrificing love. He was sent to “the lost sheep,” etc. (Matthew 15:24); and though they as a body for the time rejected Him, He could look beyond them to wider and more distant fields, in which He should “see of the travail of His soul,” etc. 4. He viewed the restriction of His activity to Israel as withdrawn by His death. As He said, “The kingdom of God shall be taken from you,” etc. (Matthew 21:43). And as the exalted Christ He is the shepherd of all peoples: in this office He issues to His followers the command, “Go, make disciples,” etc. (Matthew 28). III. Look at Christ’s method in bringing about the fulfilment of His promises.— 1. It was essentially different from that of the Jews. They would have brought it about vi et armis; Christ, by spiritual influence and moral power. They would have taken the sword—some of the disciples even—as Mohammedanism did at a later day, only “to perish by the sword” (Matthew 26:52). 2. Christ wields a power which no material force can hem in or subdue; and His empire is in the hearts of men. He brings them to Himself by the power of His redeeming love and grace, so that they willingly hear His voice and obey Him. They shall come, are coming, from north, south, east, and west, “and shall sit down with Abraham,” etc. (Matthew 8:11), and they shall become “one flock,” etc. Not one fold, one rigid, ecclesiastical system; but unity in diversity, one flock consisting of Jewish and Gentile Church, companies from among “Barbarian, Scythian,” etc. (Colossians 3:11), men of different nations, different Church orders, following different forms of worship, yet all joined in unity of love and service. 3. And how does He lead them into this unity? He brings the flock, it is true, but does so by bringing first the individuals to Himself. With each He pursues His own way, leading each as He sees best, varying His methods with each member of the separate folds, as every member is dissimilar from every other member. 4. There is no mechanical method of “turning out” Christians; each individual must for him or herself hear Christ’s voice. And so it comes about that He leads His people by “ways they know not” often, sometimes rough ways, where they may “sow in tears.” But not for ever: it is that they may “reap,” etc. (Psalms 126). While men of the world escape, His sheep are often severely punished for transgression, e.g. “Moses” (Deuteronomy 3:26-27). So that His people may often say, “If in this life only,” etc. “But to whom He gives much, of them,” etc. (Luke 12:48): the branches of the vine are pruned that they may bring forth more fruit (John 15:2). 5. See in the history of the Church how variously He deals, etc. In what different ways are a John, Paul, Luther, Savonarola, etc., brought to Him and kept in His flock! He often leads us otherwise than we desire—to-day to “green pastures,” to-morrow to the valley of shadows: times of fervour are succeeded by seasons of frigidity, “Where is the blessedness,” etc.—times of peace by trial and persecution—times of answer to prayer by times of withholding the answer. Something we clung to as a chief good is taken from us, and it is only long after, perhaps, that we see what a danger we were then snatched from. His flock, indeed, learn as He gathers them that “His ways are not our ways,” but better, etc. (Isaiah 55:8). 6. And thus He individually gathers them, through the power of His love, working of His Spirit, ministry of the word, and all means of grace, until they attain the unity of faith, and through hearing His voice, and following Him, to membership of the one flock of which He is “the chief shepherd and bishop” (1 Peter 5:4). In this is fulfilled His personal and prophetic word. IV. Hindrances to the fulfilment of this promise which still exist.— 1. The age in which we live has seen a marvellous extension of endeavour to fulfil our Lord’s injunction to the Church to “make disciples,” etc., marvellous when we remember that even at the beginning of this century Christian people were found who argued that it was not our part to send the gospel to Jew and Gentile, etc. 2. This was just how the Jews of our Lord’s day acted. They did not see that they were called to make known God’s saving health to all nations. And we know the result. In the history of Judaism since the fall of Jerusalem, the fate of subjects of God’s kingdom neglecting their responsibilities, etc., is seen. (1) One great hindrance to the fulfilment of this divine promise is the supineness, want of interest, indifference, of those who call themselves Christ’s, to the Redeemer’s command. What shall we say of a Christian people who call themselves God’s flock, and spend on football yearly about four millions of pounds, on drink over one hundred and fifty millions, and on missions a paltry one and a half million? The Church needs waking up, etc.; then perhaps the ships of Tarshish will bear fewer kegs of rum and gunpowder to the heathen, and a larger number of “messengers proclaiming the gospel of peace,” etc. (2) Another and in some ways greater hindrance is the strife and division between different sections of Christ’s flock. This arises from the lack, fundamentally, of pure Christian charity—love. There is less now than in former times, let us be thankful, of the unchurching of one another by Protestant communities of the faithful, although there is still more than enough of it. And until the light of pure truth breaks in on the Roman and Greek communities, not much is to be hoped from those quarters. Although many faithful people are in those communities, as a whole their errors must keep them from the close unity of the flock. But better things might be expected from enlightened communities of the Reformed than the state of things that exists. Pray for the spirit of Christian love, so that this promise may speedily be fulfilled, and there “be one fold,” etc. John 10:17-18. “I have power to lay down My life.”—This is not spoken of the power men have to lay down life voluntarily, as distinguishing them from the lower animals; nor of the somewhat equivocal courage required to lay down life, so as not to have to drink to the dregs the cup of suffering or shame. It refers rather to the power, which we as Christians ought to feel that we have, to lay down our lives as Christ did for the sake of what is good. The consciousness of power to do this is a high privilege:— I. Because nothing else raises us so much above earthly things.—The changes of life, whilst they bring what is pleasant, etc., also threaten us with loss. The latter is all the more hard to bear when we are conscious that we would never willingly have submitted to it. Some are satisfied when the loss is balanced by the gain. But must they not feel that the preponderance is ever uncertain, and that in regard to it they are altogether dependent? Others seek in various ways to endeavour to secure as long a lease of life’s possessions as possible. But must they not feel that the ordering of life is not in their own hands? One safe way remains, i.e. when a man has laid down his course for life, and resolves to lose life itself, the sum-total of all those particular possessions, rather than swerve from that course. In view of this all he does not lose is gain, and every loss which confirms him in his duty will be a voluntary surrender. In misfortune he feels that he who possesses what is dearer than life need not weakly grieve over the loss of a single possession. Only thus can we be free—more free than if we possessed many of earth’s gifts, and were secure in the possession of them. This we see exemplified most gloriously in the case of Christ. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/phc/ AND NOTESJoh_10:22-38. Our Lord’s utterances at the feast of dedication on His oneness with the Father, etc.—This feast (τὰἐγκαίνια—the Encζnia) was post-exilic in its origin. It commemorated the re-dedication of the temple and the renewing of the altar by Judas Maccabζus after their profanation by Antiochus Epiphanes. It was also called τὰφῶτα, “Lights,” from a later custom of illuminating the city and temple (vide Jos., Ant.; Smith, Dictionary of the Bible, etc.). It lasted eight days, and was accompanied by great festivities (2Ma 10:6-8)—from the 25th Chisleu (December 20th), i.e. about the middle of the Syrian winter or rainy season. It is somewhat uncertain whether we are to understand that our Lord was absent from Jerusalem between the feast of tabernacles, during which the discourse 1–22 was spoken, and this feast. Godet thinks that perhaps during that period we may include the events recorded in Luke 10:1-37.John 10:22-23. It was winter, etc.—Vide above. These are clearly the words of an eye-witness. Solomon’s porch.—Or the portico of Solomon (vide also Acts 3:11; Acts 5:12). “That which was really Solomon’s work, and which was preserved until that time, and remains even to the present day, is to be found in the substructures under the Aska; the subterranean passage, especially, which led from the city of David into the sanctuary; the corridor with the double gate. This we regard as the portico of Solomon: there Jesus walked in winter; because the cold did not penetrate into this crypt, which must naturally have been a frequented place of resort during the winter season” (Caspari).John 10:24. How long dost Thou keep our minds in a state of suspense (or doubt)?—(αἴρειντὴνφυχήν, to excite the mind with expectation of hope or fear.) This question shows how wide-spread was the interest among the Jerusalem Jews as to our Lord’s person and mission. The leading Jews were evidently anxious that they and the people should arrive at some definite understanding concerning Christ. “Here the ruling powers of the Jews in Jerusalem seem to be making their last attempt to discover whether from this man, marked as in any case He seemed to be by characteristics of great power, there might not be gained another phase of character and turn of mind than He had hitherto presented. The meaning of the festival might have perhaps especially disposed their minds to do this. For hardly could they celebrate an Encζnia without sighing in their secret hearts, and murmuring to one another, Would that a new Judas Maccabζus (Hammerer) would arise and hammer away the Romans.… And as often as they thought on the possibility, even yet, that the mighty Jesus might undertake this part, their bitter distaste to the trend of His character could not fail for the moment to recede into the background.… This was the frame of mind that prompted this question.… It was only under His further explanation in what sense He allowed Himself to be their Christ, that their old exasperation broke out afresh” (Lange, Life of Christ).John 10:25. I told you, etc.—He had done so frequently (John 5:19; John 8:12; John 8:36, etc.), and had shown by His works and symbolical actions what He was (John 2:13 seq.). A direct claim merely might be made by any impostor; but Jesus pointed to the proofs which supported the declarations He had already openly made of His divine Sonship.John 10:26. As I said, etc. (καθὼςεἷπονὑμῖν).—This clause is omitted in the Revised Version. Alford considers “the difficulty of the clause a considerable warrant for its genuineness,” and that it refers “more to the whole allegory than to any explicit saying.” The phrase might also include a reference to John 8:37-44.John 10:27-38. Here the subject of discourse of two months previously is again taken up. The Saviour’s utterances have had time to sink into the hearts of His hearers, and now He takes up the theme and carries it to its lofty conclusion in John 10:30. The Saviour was seeking to win men; therefore He brings the truth to their minds gradually (Isaiah 28:10).John 10:29. My Father … is greater than all.—i.e. than all those powers of evil which seek to destroy My flock. ἐκτῆςχειρὸςτοῦπατρόςμου.—Winer well remarks that these words are “not pleonastic.” They give, as they were intended to do, the most unmistakable definiteness to the statement.John 10:31. ἐβάστασαν.—Perhaps the meaning is “lifted up and poised in their hands ready to cast at Him.” Again (John 8:59).—This, however, was a more bitter and determined attack.John 10:32. These words would cause the Jews to reflect before carrying out their intentions. Notice the calmness of the Saviour in the face of this outburst, and the wisdom of His reply.John 10:33, Blasphemy was punishable with stoning (Leviticus 24:11). But, unless they had been led away with rage, could they connect blasphemy with One who did so many good works? Their action, and the reason they gave, form a clear proof that they understood Jesus to claim the divine Sonship and oneness with God.John 10:34. The law (νόμος), signifies here the Old Testament generally—the elder revelation as a whole. Our Lord did not wish to drive these men into open antagonism; He tried to lead them, by reasoning from the less to the greater, to recognise how far His claim was from blasphemy. In your law—the law by which you consider yourselves bound—those are called gods to whom the word of God came (Psalms 82:6). And if even tyrannical judges, etc., were called gods, how much more may the eternal Son whom the Father hath sanctified, etc., assume the title Son of God? “The word which gives the name of gods to the lowest judges and prophets in Israel, in the well-understood sense of their being bearers and executors of individual utterances of God, whether judicial or prophetic—this, as a word of Scripture, they were constrained to hold inviolable; while in His case, who is essentially God’s consecrated One and God’s Messenger, the Mediator of His perfected revelation, to whom the Father has Himself given consecration and office in its most essential form—in His case they will count it as blasphemy that He calls Himself the Son of God” (Lange, Life of Christ). “To stand in close relation with the theocracy was to be covered with its glory.… Judaism and rabbinism had widened the chasm between God and man. Christ came to fill up the chasm; nay more, to show the divine and human in living, indissoluble union” (Reynolds).John 10:39. Again, etc., points to John 7:30. See also Luke 4:30. There was, one may believe, a kingly dignity and power about the Saviour which restrained these infuriated men not only from stoning Him, but from laying hands on Him.John 10:40. Beyond Jordan.—Perζa. To the place, etc.—i.e. to Bethania in the ancient Gaulonitis, now Jaulan (vide John 1:28). See Mark 10:1 : “He cometh into the borders of Judζa and beyond the Jordan.” St. Mark, in this succinct notice, comprises the two journeys—that to Jerusalem at the feast of dedication, and this to Perζa. Matthew mentions the latter of these only (John 19:1). But even in these minute references we see that the two Synoptists and St. John are practically in agreement.MAIN OF THE .—John 10:22-41 John 10:22-39. The power of prejudice in blinding men to the truth.—The feast of dedication (vide Notes) was not of divine appointment. Attendance at Jerusalem was not demanded; it could be held elsewhere. Still, it was a festival that appealed to patriotic hearts. A feast of joy it was; marks of sorrow were to be banished; the city was illuminated, etc. Its celebration could not fail to awaken in the hearts of the people a desire for freedom from the Roman yoke. Jesus seized the opportunity to meet the leaders of His people and again assert His claims. They, it seemed, were equally anxious to have those claims decided. Notice, 1. The eager inquiry; 2. The clear answer; 3. The malignant charge begotten of prejudice and disappointment; 4. The calm refutation. I. The eager inquiry.— 1. Among the crowds at the feast Jesus walked intent on His mission. It was never forgotten. It was winter not only in the outer world, but even at this festival time in the hearts of the Jews—a winter of despair of deliverance. Would a springtide of freedom ever bloom again for the nation? 2. Would this claimant to the Messiahship bring such a blessed period? They had been meditating on Christ’s words. All men indeed had been “musing in their hearts” concerning Him. Could He be the messenger predicted by the ancient prophetic words in passages read during the festival? (Zechariah 2:10; Zechariah 3:8, etc.). “Tell us plainly,” they cried, we may imagine, in despairing tone. “We would fully understand the meaning displayed, yet hidden, under Thy parables. Art Thou the Messiah?” II. The clear answer.— 1. In His reply Jesus pointed them to the fact that He had often told them (see Notes). And again, in patient love, He pointed to His teaching, which they had heard, as it was delivered openly; and to His works, mighty and beneficent, in proof of His claim to be the good Shepherd of His people, the divine Son sent by the Father. 2. And then He showed them that it was because their inner spirit had no true affinity with Him and with the Father that they lingered still outside His fold. It was because of this that they could not, would not, enter into the blessedness of His flock—eternal life and eternal safety. 3. His flock, who follow Him, know and rejoice in this blessedness; for their ground of confidence is in the Eternal. They realise that the good Shepherd is one in love and power with the Father. And to leave those Jews in no doubt as to His claim and position He added the sublime words, “I and My Father are one.” III. The malignant charge begotten of prejudice and disappointment.— 1. We can in a measure understand the effect such words would have on those Jews who had listened to them, biassed by the training of rabbinical traditionalism and blinded by prejudice. This the Messiah they dreamed of, longed for! Away the thought! Their law, the prophetic word, Christ’s own heavenly teaching and mighty works, all went for nothing, the memory of them was clean blotted out, as prejudice and hate rose within them. These blinded their eyes to the truth. And it was not that this prejudice and hate arose from ignorance. In such a case they are in part excusable. Here they arose from spiritual pride and obstinate self-will. “Ye will not come to Me,” etc. (John 5:40). This was their condemnation. 2. And their action is a warning for all time. How often do intellectual or religious prejudices keep men from truth, and lead to acts of sinful violence? Thus the Jews, led away by their prejudices and prepossessions into rage and madness, seized the stones scattered around—there were building operations proceeding on the yet unfinished temple—and were ready to stone our Lord, putting forward as their excuse His alleged blasphemy. They clearly understood, it is evident, the nature and extent of His claim. They would even have been inclined to so far admit that it had been proved; but its loftiness, unworldliness, and spirituality opposed and defeated their temporal expectations, and their answer to Christ’s claims were hatred, rage, and stones uplifted ready to be cast at Him. This has always been the reply of traditionalism baffled by the clear presentation of truth, e.g. the Inquisition and the Reformation, the Vatican and Galileo, Savonarola, etc. IV. The calm refutation.— 1. Calmly and unmoved the Saviour repelled their charge, and convinced them for the moment of the folly of their action. He referred them to their sacred Scriptures, which they believed “could not be made void,” in which even unjust and tyrannical judges are called gods (vide Notes, John 10:34-36). “If you find no blasphemy in those words of the Scriptures you revere, how can you charge Me with such a crime, when by word and work I have testified to you the justice of My claim?” 2. They were silent, but not convinced. It was their heart that needed to be changed and converted. They would fain have seized Him; but conscience, and a moral power emanating from the Saviour’s person, making itself felt (vide Notes, John 10:39), paralysed them, and so “He passed out of their hand.” John 10:28-30. The eternal safety of Christ’s people.—Believers stand firmly on the promises of God in Christ. When men believe in Him, they find all the promises, so far as they refer to this life, to be yea and amen. This is surely an earnest that the promises for the future will also be fulfilled. Believers know how the power of the risen life works within them; and as they know from experience that Jesus is the same yesterday and to-day, so they are assured He will be for ever. His promises do not and will never fail. I. Christ is the giver of eternal life.— 1. That spiritual and undying life begins here. It is felt pulsating through all the avenues of being. The believer is “a new creation: old things are passed away; behold, they have become new.” 2. But it is an earnest of the eternal life to come. The most of men believe in an immortality of some sort. Even the longing for it in our hearts is in some sort an evidence; for this desire was not implanted in vain, surely. The incompleteness around seems to demand a state where the imperfect will be fully rounded. 3. The world’s greatest uninspired thinkers have not, however, been able to rise to the conception of eternal life given us in the gospel. They could not pronounce definitely on the question of personality. But our Lord revealed this truth. It is no mere vague, unconscious existence He gives. It is eternal life,—life pulsating, vigorous as that of the little child raised at His word, Talitha cumi; or that of Lazarus sitting with his Lord at the supper table at Bethany (John 12:2); or higher still, that of His own glorified person, as He appeared to His disciples after His resurrection. 4. And this personal, individual, eternal existence comes through living union with the Shepherd and Bishop of our souls. Our Shepherd’s hands will hold us with invulnerable might when we are thus united with Him. II. The ground of the believer’s safety.— 1. The Father gives the Son His believing people John 6:37; John 6:39), gives Him unlimited power “over all flesh,” so that He may give eternal life, etc. (John 17:2). And the Father dots not give the Son an inheritance which may be taken from Him. The wicked imagine it is possible (Psalms 2:2-3; Luke 20:14; Acts 4:29). But He that sits in heaven, who is over all, will paralyse every foe. So that even supposing it were possible, a mere supposition, that any could pluck Christ’s sheep out of His hand, still they would have to reckon with Him who is above all. 2. More than that; there is in reality no distinction between the power of Christ and the power of the Father here. The sublime utterance, “I and My Father are one,” dispels every fear. Believers are equally the care of Christ and the Father. There is unity of will, of power, of property, of nature between them. Therefore, as Jesus said, “All Mine are Thine,” etc. (John 17:10). The Father did not give them from His hand, as He gave them to the Son as chief Shepherd. In the Son’s hand they are also in the Father’s. 3. “Our salvation, therefore, rests on almighty power” (1 Peter 1:5). “He who holds in His right hand seven stars,” etc. (Revelation 1:16), is the Lord, the eternal Son. “If He is for us, who can be against us?” III. The blessedness of this promise should be a motive to joyful enduring— 1. Believers should seek to rise to full trust in this promise. This will give them strength for duty and courage in temptation or trial. 2. The assured prospect that all things will “work together for good,” whether life or death, will give them joy and comfort in their course. 3. This trust also will give them more power for good in the world. The doubting, fearing, backsliding—these are the weakness of the Church. Those who go manfully forward, trusting on those divine promises, are the “lights in the world,” “the salt of the earth.” NOTESJoh_10:41. Upon what kind of life did Jesus Christ set the seal of His blessing?— 1. He specially blessed the spirit and ministry of John the Baptist; and yet John did no miracle, (a) It is possible to be true, (b) courageous, (c) self-controlled, (d) illustrious, and yet to do no miracle. 2. That this approval was in no sense exceptional is made plain by other parts of Jesus Christ’s recognition of man’s life and work, (a) Seventy returned, (b) cup of cold water, (c) employment of talents. All this is made the clearer by a case on the other side, “In Thy name done many wonderful works,” etc. When did Jesus Christ ever set a man in high honour in His kingdom simply because the man was a worker of miracles? What, then, are the qualities which God most esteems in us? “A meek and quiet spirit, which in the sight,” etc. “The Lord loveth a cheerful giver,” etc. Nowhere is the brilliant man singled out, etc. “Many that are first,” etc. 1. A word to the poor; 2. women; 3. nobodies. What doth the Lord thy God require of thee? Miracles? “To do justly,” etc. Covet earnestly the best gifts, and yet charity above all!—Dr. Joseph Parker.Joh_10:28. Certainty of salvation.—We are certain of our salvation, since we know it rests in the hand of Christ. Those, however, who seek it through the saints or by their own works, let them take heed as to what sort of assurance they have. The most part doubt, some despair.—Lyser U.S.That Church which erects doubt as to the believer’s state of grace into a dogma leads one to assume that she wishes her faithful adherents to entertain a certain reserve or fear in reference to the reception of the witness of the Holy Ghost within them, lest that by the complete cessation of doubt a too great inner freedom and self-dependence should spring up in them. The Christian—it would almost seem as if they meant this—should never attain to full spiritual freedom, in case he should no longer feel the need of—should, indeed, feel independent of—the manifold and often repeated means of help provided by the Church.—Thiersch, in Besser’s “Bibelst.”John 10:29. The Creator keeps His word with us.… Will you, with vast cost and pains, educate your children to be adepts in their several arts, and as soon as they are ready to produce a masterpiece call out a file of soldiers to shoot them down? We must infer our destiny from the preparation.—Emerson.To me the eternal existence of my soul is proved from my idea of activity. If I work incessantly till my death, nature is bound to give me another state of existence when the present can no longer sustain my spirit.—Goethe. PART IV. (E.)V. JESUS AT THE GRAVE OF LAZARUS HIMSELF AS LOVE AND POWER1. The return from Peræa to Bethany after the death of Lazarus (John 11:1-16). 2. The fact of a resurrection asserted to Martha, and the great declaration made, “I am the resurrection and the life” (John 11:17-32). 3. The love and sympathy of Jesus shown to the sorrow-stricken sisters (John 11:17-36). 4. The internal spiritual struggle of Christ with death and unbelief, and His manifestation of Himself as the life at the grave of Lazarus (John 11:37-44). 5. The antagonism of the world and unbelief, as represented by the Pharisees and the religious rulers, contrasted with the faith of other witnesses of the miracle (John 11:45-46). 6. The final decision of the unbelieving world (John 11:47-53). 7. The withdrawal of Jesus to the wilderness, and the thoughts of various classes of men concerning Him during His absence before the passover (John 11:54-57). Third Year of our Lord’s MinistryTime, and place in Synoptic narrative.—See Chap. 10, p. 283 AND RAISING OF LAZARUS John 11:1-2. The various theories as to the reason why this great miracle is not recorded by the other Evangelists need not be fully discussed in this commentary, nor the rationalistic theories which seek to explain it away. But see note, pp. 70–72. Lazarus.—I.e. μַ ?ςְ ?εָ ?ψ, a shortened form of ΰֶ ?μְ ?ςָ ?εָ ?ψ, Eleazar. Bethany.—See note, John 12:1. Town (κώμη).—I.e. village. Mary and her sister Martha.—They are thus mentioned as people whose names were familiar to those for whom this Gospel was first written (Luke 10:38-42). This is further shown in John 11:2. The attempts made to connect this narrative with the parable in Luke 16 are not convincing; nor are those which seek to identify Mary with Mary Magdalene, and the latter with the woman who was a sinner, who anointed Jesus’ feet at the house of a Pharisee (Luke 7:36-50).John 11:3. Therefore the sisters, etc.—They felt sure of Christ’s sympathy and help. Thou lovest (δνφιλεῖς).—I.e. lovest with a personal affection.John 11:4. For the glory of God.—This crowning miracle, the last and greatest of the series of seven recorded by St. John, had the same end as the first miracle and all the others (John 2:11). For (ὑπέρ).—“The preposition marks the notion of ‘sacrifice on behalf of.’ … There was some mysterious sense in which the sick man suffered in behalf of God’s glory, and was not merely a passive instrument” (Westcott).John 11:5. Jesus loved (Ἠγάπα).—“ἀγαπάω is equivalent to diligo, and means the love of choice, of sentiment, of confidence and esteem” (Reynolds). This verse in a measure explains the one that follows. It shows that there was some special reason which prevented Him immediately setting out for Bethany.John 11:6. He abode two days, etc.—Lόcke, Neander, and others suppose that His work detained Him in Perζa (John 10:40). Was it now as at Cana: “His hour was not yet come” (John 2:4)?John 11:7-8. Master (Rabbi).—The Aramaic word gives perhaps some idea of the reverential spirit the disciples displayed toward Jesus; but it may be said also to hint at that imperfection of their knowledge of His character and mission which still characterised them.John 11:9-10. Jesus answered, etc.—He had left Jerusalem because the time of His departure had not come; and also that a further opportunity for repentance might be given to His enemies. Now the time is at hand, and He will not draw back from the conflict.John 11:11. Lazarus, our friend, hath fallen asleep.—Death does not dissolve friendships to the good. Fallen asleep.—Acts 7:60, etc.John 11:12-13. Lord, if he sleep, etc.—How natural is this! The disciples mistook our Lord’s meaning, and were ready with the common observation that sleep at the crisis of a sickness often gives hope of recovery. The disciples thought that now there would be no need that Jesus should rash into danger.John 11:14. Lazarus is dead.—When the death actually took place does not appear. It would most likely take at least two days to go from where Jesus was to Bethany. It is a fair day’s journey on horseback from Bethany to the Jordan, i.e. going at a walking pace most of the way, as the roads do not admit of anything else. So that Lazarus had died perhaps the day after the message came to our Lord.John 11:15. I am glad, etc.—He was glad He was not there (not glad that Lazarus was dead), as the issue of His going now would be the strengthening of their faith.John 11:16. Thomas.—Hebrew ϊָ ?ΰεֹ ?ν, from ϊָּ ?ΰַ ?ν Greek δίδυμος, Didymus. Probably the latter name was that by which he was best known to those among whom this Gospel was first circulated. Thomas represents, among the disciples, those whose minds have a pessimistic cast (John 14:5, John 20:25).John 11:18-19. Now Bethany, etc.—The circumstantiality of the details of this miracle shows the deep impression it made on the Evangelist. The nearness of Bethany to Jerusalem explains why so many of the Jews were able to be present to comfort the sisters.John 11:20-27. Martha.—Evidently she was first informed of the approach of Jesus, as she was the elder of the sisters, and thus mistress in the house. She is true to her character as portrayed in Luke 10, etc.John 11:21. If Thou hadst been here.—There is no shadow of reproach in the words; they are not, If Thou hadst come at once, not tarried, etc. They are simply the regretful utterance of an imperfect faith.John 11:22. Ask.—αἰτήσῃ is not the word Jesus Himself uses when He speaks of supplicating His Father (John 14:16, etc.) Martha’s ideas concerning our Lord’s relation to the Father were not yet full-rounded. But, remembering Christ’s wonderful works at Nain and in other places (Luke 7:11, etc.), she still cherished a faint hope.John 11:23-24.—Martha may have expected a somewhat different reply. Her words seem to indicate some disappointment. A general resurrection she believed in—a friend of Christ could hardly have done otherwise—but it was something more immediate she had hoped for.John 11:25-27. Jesus said, etc.—The reply of Jesus, He is the resurrection because He is the life, brings back to Martha the feeling of hope. Her words imply her faith, that because Christ is the Son of God, the Messiah, then all things will be well.John 11:28-32. Evidently the conversation with Martha is not fully reported. Here, as elsewhere in this Gospel especially, we find evidence of the inspired wisdom with which the narrative was composed. Only what is of universal spiritual import is related.John 11:28. Secretly.—So that Mary’s interview with Christ might be uninterrupted by the crowds of sympathisers.John 11:30. Into the town, or village (John 11:1).—Jesus evidently knew there was a crowd of mourners, and wished to see His friends alone first.John 11:31. The Jews, etc.—After the manner of Orientals, they followed the usual custom. Saying, She goeth, etc.—The best MSS. read “supposing,” or “thinking (δόξαντες) she was going.” To weep, etc.—The verb is κλαίω, to wail, and is used to express the loud and passionate utterance of grief.John 11:32. Fell at His feet, etc.—Mary, as we gather from all the narratives, was in most things unlike her practical sister. Mary’s nature was emotional and sensitive. The crowds gathering round interrupted her interview with the Saviour, and she could only sob out the words Martha had already spoken (John 11:21). We seem thus to learn the thought that had been uppermost in the minds of the sisters, and which they had often expressed to each other.John 11:33. He groaned, etc.—I.e. He was indignant, expressed indignant emotion in the spirit, and troubled Himself, i.e. reflected in outward physical movement the inward emotion. This seems to be the clearest and best interpretation of the original. Various explanations of the passage have been given, according as τῷπνέυματι is taken as the dative of the object, or as signifying the sphere of His indignation (see Homiletic Note, p. 325).John 11:34. Where, etc.—Equivalent to an invitation to lead the way to the tomb.John 11:35. Jesus wept.—ἐδάκρυσεν, “shed tears.” Bengel: lacrymatus est, non ploravit, He shed tears, He did not cry aloud. This is the shortest verse in Scripture, but it reveals more than many the tender human heart of our great High Priest (Hebrews 2:17; Hebrews 4:15). He wept in sympathy with those weeping friends. This reveals His true humanity, as the miracle shows His divinity.John 11:36. Loved (ἐφίλει).—See John 11:3.John 11:37. And some of them, etc.—Probably these were of the number of the unbelieving (John 11:46), and their words indicate a feeling of doubt as to the power of Jesus. Being natives of Jerusalem, and siding, it may be, with the enemies of Jesus, they had not heard of His raising the dead. The greatest work of His they were acquainted with was the miracle wrought in the man born blind (9). If it were a reality, might Christ not also have prevented the death of Lazarus? The idea of raising the dead was evidently beyond them.John 11:38. Jesus therefore.—The trouble was now caused, in part, by the suspicions of those Jews. Cave.—The sepulchres were excavated in the rock in the hillside. Such tombs are seen to-day about Bethany and Jerusalem, and witness to the graphic touch of the eye-witness in this narrative. The slab or stone covering the mouth of the sepulchre might be laid flat if the grave were a pit, or might be laid against the opening if the tomb were simply a chamber in the hillside. That the latter seems to have been the form of the cave at Bethany will appear from a comparison of Joh 11:44; John 20:6 with the “rolled back” of Matthew 28:2, etc.John 11:39. Martha, etc.—The “touch of nature” is here most graphically brought before us. Martha is not looking for a present raising up of her brother, and she naturally shrinks from seeing the ravages death has made on that form, and from others seeing it with the evident stamp of death upon it. Four days.—Perhaps there is here an allusion to the Jewish tradition that after three days the spirit, which has hovered about the tomb, finally leaves the changing body.John 11:40. Jesus saith.—A gentle rebuke of Martha’s “slowness of heart” to believe.John 11:41. Jesus lifted up His eyes, etc.… I thank Thee that Thou didst hear Me.—This is a thanksgiving for a prayer or request which Christ knew was already granted. In what was to be done both Father and Son should be glorified (John 11:4). But to show His oneness with the Father, and the perfect accord of His will with the Father’s, Jesus uttered these words, so that men might see that He was the “Sent of God.”John 11:43. Loud voice.—Comp. Revelation 1:10; 1 Thessalonians 4:16; 1 Corinthians 15:52. Lazarus, come forth.—δεῦροἔξω, here, out! Death does not destroy individuality. Death does not change the relationship to Christ of His own, or their relationship to each other (comp. John 11:23 : Thy brother shall rise, etc.).John 11:44. And he that was dead came forth, etc.—All the details reveal the eye-witness. “The word rendered ‘grave-clothes’ … means properly the bands or straps by which the linen sheet was fastened to the body, and which kept the spice from falling out”—comp. John 19:40 (Watkins). Loose him, etc.—The bystanders may be thought of as standing petrified by astonishment, so that this command was needed to stir them into action to do what was needful, by unloosing the “bands or straps” (see above) that impeded free motion to Lazarus.John 11:45. Many … which came to Mary.—Those most friendly with the family at Bethany would not likely be evil-disposed toward Jesus, who would be a frequent topic of conversation there.MAIN OF THE .—John 11:1-45 The raising of Lazarus.—“Let holy awe touch us at the threshold of this holy place which we are now to enter! All things are possible to the Almighty, are equally so to the Creator of all; but we call the one greater than the other. We call that the greatest which is the most impossible to us. This work of Jesus, the raising of Lazarus, is the greatest when we compare it with what is possible to men” (Lavater). Our Lord, when this history opens, was sojourning beyond Jordan. The enmity of the Jewish rulers in Jerusalem led Him to withdraw for a time from the city, and it was to Perζa that He turned His steps. Even there He was engaged in doing good. Great multitudes followed Him, and He healed them there (Matthew 19:1; Mark 10:1)—healed them physically and spiritually. But He was soon to be called thence to perform the greatest of His signs, and thus to manifest the glory of God and His own glory. I. The entreating message and the delay of Jesus.— 1. This wonderful history introduces us to a house where Jesus was willingly and lovingly received while on earth, and in which He was pleased to dwell. It was a small household that dwelt there, but their house was a home of peace and piety, and therefore full of the sunshine of love. 2. But now the day in the house was darkened. Trouble had crossed the threshold; sore sickness had laid hold on a loved brother. It was no mere passing or temporary ailment; and as the two loving sisters of Lazarus saw the disease rapidly progressing, and threatening to lay the sufferer low in death, with one accord they sent an entreating message to Jesus: “Lord, behold, he whom Thou lovest is sick.” 3. It was a considerate and gentle message, as much as to say, Thou wilt know what to do. They did not call Jesus away from His work; they did not even ask that a message of healing should flash through space, as between Cana and Capernaum when the nobleman’s son was healed (John 4:46-54). They left the matter to Jesus, believing that He knew what was best; but the note of entreaty is there notwithstanding. The sickness of Lazarus was evidently severe; nay, more, was dangerous. 4. When Jesus heard, He said, “This sickness is not unto death,” etc.; and He remained still two days in Perζa, probably completing some work that lay to hand. Then, in spite of the remonstrances of His disciples (who must have been glad to hear His declaration that the sickness of Lazarus was not unto death, for they would think there was thus no need for Him to go to Bethany), He declared His intention of going into Judζa. 5. Then on the way He told the disciples plainly that Lazarus was dead; and although words of hope were added to the announcement, its effect on the disciples was to cause depression, deepening in the case of one of them into a melancholy resignation. Lazarus is dead; Jesus is going into the very jaws of death; “let us also go, that we may die with Him” (John 11:16). 6. The disciples were “men of like passions as we are.” (1) They would have shrunk, and had their Master shrink from His work, because danger lay in the path. The path of duty is the path of day, and even when it leads through what seem dark and dismal regions, light shall ever arise on the darkness. (2) How weak was their faith, even after the wondrous works wrought in their presence by Him! How slowly the consciousness of their Master’s true nature and greatness dawned upon them! II. Christ’s coming with comfort to sorrowing hearts.— 1. As Jesus tarried, hope died out in the house at Bethany. The weary hours of waiting were sorrowfully ended. Death had entered and claimed its victim, and the mourners were going about the streets. The wistful message it seemed, had been in vain; and when the news came to the desolated home that Jesus was near, the joy of seeing Him was absorbed in the heavy grief that bowed down the bereaved sisters. 2. Jesus had come! But to those mourning ones He seemed to have come too late. “Lord, if Thou hadst been here, my brother had not died.” But the sorrow is not hopeless; a ray of hope’s light shines through the darkness of sorrow. “I know that even now,” etc. (John 11:22). 3. The reply of Jesus to Martha does not quench her hope, but it seems to remove it from the present to the future. But still there is comfort in the thought which, if it does not at once dry up all tears, yet lightens the burden of sorrow, and points to the hour when the tears shall be wiped “from every weeping eye.” 4. But there is also a foundation for the blessed assurance of this faith and hope in the words of Jesus, in which He declared Himself the Prince of life (John 11:25-26). Martha could not yet grasp this truth fully, as the great personal proof had not yet been given by the Lord; but she knew enough of Him and His love and power to believe, though she could not fully understand that He was the Son of God, the Life of men. 5. “Believest thou this?” Then it will prove a source of true comfort in every hour of trouble and sorrow. The Son of God, the Life of men, is near; and though you cannot understand His delay to help, although your prayer has been unanswered apparently, and the calamity has fallen, the loved ones have gone hence, still they are not lost, they shall come again; they are safe in the hands of God—and the Christ, the Son of God. III. Christ’s manifestation of the divine glory at the grave of Lazarus.— 1. At first it appeared as if He would show only impotent human grief, as He wept in sympathetic sorrow with His sorrowing friends, and evidenced the signs of a conflict in His breast. But silence fell on the multitude as He looked up in loving confidence to His Father, and amazement and awe as, in response to His word of power, “Lazarus, come forth,” the loved friend came forth, rescued from death and the grave. 2. Three times during His ministry on earth the Lord raised the dead—the child, the young man on his bier, and Lazarus from his tomb. They were all mighty signs of His power, and must have impressed unprejudiced men that here was One in whose presence death itself must die. And thus their belief in a life beyond death, and that death is but temporal, not eternal, must have been immeasurably strengthened. 3. What would many men not give to see before their eyes such a proof of death vanquished! Nay, but there is given them a greater proof. “Jesus is the resurrection and the life.” His rising is the sure foundation on which the Church rests, on which our hopes for eternity rest. It was not the raising of Lazarus that the apostles preached, great and wonderful as was that sign; it was the rising again of Jesus. 4. And He comes with comfort as the Prince of life to all who sorrow not without hope in Him, and says to each, “If ye believe, ye shall see the glory of God.” Ye shall experience the power of Christ here to give the most blessed consolation, to bring joy with the thought that the departed spirit has indeed been called forth to the Father’s house, called to larger rooms and higher service, and that we too shall soon rejoice in meeting those gone before. “There is but a step betwixt us and death; nay, there is a bridge between us and life! To the irremissible prayer, Teach us to remember that we must die; add this other, Teach us to remember that we shall live.” John 11:5; John 11:11. The love and friendship of Christ in the home.—It is the Redeemer’s public ministry, and His intercourse as the Master with His disciples, that the Evangelists record. They give only incidental glimpses of what may be termed His domestic life. There is in this a divine purpose which makes the gospel history unique as the record of a life. Still those incidental glimpses are fruitful for the Church, furnishing example and precept for the home life; and Christ’s people should come to the consideration of them with feelings of lively gratitude. They show that our Lord in social intercourse acted on those principles afterward shown by His apostles to be necessarily present in Christian conduct in the domestic sphere. Especially interesting are the hints we gain from our Lord’s intercourse with the family at Bethany, where He was a frequent and welcome guest. In thinking on this notice— I. The Saviour was practically homeless on earth during His public ministry.— 1. He Himself said, “The foxes have holes,” etc. (Matthew 8:20). Until His baptism He seems to have resided at Nazareth or near it. From that time, however, He appears rarely to have resided in His former home. 2. Nor did He make any special place His home on earth thenceforward. His mission was to found a spiritual house, to raise up a spiritual family. 3. And yet our Lord had human feelings and affections, and His relinquishment of the comforts and domesticities of home must be regarded as an example of His self-sacrificing love, of His willingness to forgo and to endure for the sake of men. Out of pure love to men He laid aside for a time the blessedness of the eternal home, took upon Him our nature, dwelt on earth among men, was weary, hungry, thirsty, etc., so that He might live the life of willing obedience to the Father, as our example, and might die as our propitiation. And His example emphasised His teaching, in which He showed that there are higher objects than earthly joy, and things more important than those of sense and time. But— II. The Saviour rejoiced in the intercourse of social life.— 1. Human nature calls for this. Men, as a whole, do not delight in the hermit’s solitary life. And as our Saviour was truly human, we may believe that it was a delight to Him to have intercourse with men. 2. Although, in prosecuting His work on earth, He went everywhere, mixed with all classes of society, endeavouring to “save the lost,” yet we may believe He found special delight in homes where piety was predominant. 3. Such a home was that of Lazarus at Bethany (also that of Simon). Thither after His labour in Jerusalem, and when His spirit was grieved by rejection and unbelief, He resorted for rest and refreshment, finding these under the roof of those humble, devoted disciples. 4. It was a typical home. The members of the household were of different dispositions and temperaments. It was, like all the homes on earth, not a perfect home; yet it was one where love reigned above all differences, because love to God was the rule in it. Jesus rejoiced in the social intercourse with Lazarus and his sisters, and counted them His friends. In their love and devotion to Him, in their faith and piety, He found solace and joy. III. He brought blessing with Him to those who received Him lovingly.— 1. The joy of having Him as a guest, even, would be great beyond measure. Think on the conversations concerning heavenly things in which the family at Bethany were privileged to join. We have brief reports given us of such conversations (e.g. John 3:1-21; John 4:9-26; John 13-16., etc.). How delightful must it all have been! 2. And the influence of the Saviour tended to bring peace into that home. Where there are people of different temperaments and tastes living together there will be occasions when these will clash, and sometimes even good people may have “sharp contentions” (Acts 15:39). So was it at Bethany. Martha seems to have looked with impatience, if not with some little touch of scorn, on Mary’s quiet, thoughtful ways. But Jesus showed Martha that there was a devotion which was higher than that even of hospitable entertainment. And Martha seems to have recognised the justice of His words. The jars were silenced and peace reigned. 3. He brought blessed comfort to the sisters in their time of deepest sorrow. His very presence brought comfort, even though He had delayed a little after their modest message reached Him. His tears of sympathy must have been most blessed, and more so His promise that they need not sorrow as having no hope. 4. He brought to the home at Bethany a bright morning of joy after a night of bitter weeping. No wonder that thankful adoration and love joyfully served Him, and poured on His sacred head and feet their costly offering (John 12:2-3). Lessons.— 1. Earth would borrow more from heaven were the Saviour welcomed in Christian homes as He was at Bethany. 2. There peace will abide, because there love reigns. 3. There He will bring comfort and richest consolation in time of trouble or sorrow, even though our prayer may for the moment seem unanswered, and He delays to come to our aid. At the last He will come blessing-laden, bringing joy out of sorrow, making light arise in the darkness. John 11:9-10. Walk in the day.—In these verses Jesus points out the true way in which we are to view life. It should be lived in the light of duty. When it is thus lived all fear passes away; for nothing but what shall ultimately lead to the highest good can befall those who thus pursue their course. They may be confident that their life is not unnoticed from heaven, that their course is marked out, and the end certain. And consider:— I. The period in which our work must be accomplished.—“Are there not twelve hours?” etc. 1. Of course this language is figurative. The reference is to the Jewish day, the hours of light from sunrise to sunset. This day was divided into twelve hours, and again into four divisions. And consequently its hours were longer or shorter according to the period of the year. 2. It is an apt emblem of human life—childhood, youth, manhood, and age. But in the case of many the day is short; it is eclipsed at morn or noon; the winter of death shortens its hours and brings it quickly to a close. 3. But it is a full day. Its full hours—all that are needful—are given to each, be they shorter or longer. Each has time to do his work. 4. But it consists of twelve hours only—no more. Therefore if work is to be done it must be within the compass of that day. II. How is this allotted period to be used by men?— 1. They are to walk in the day, not to sleep. The period of rest will soon come. But in the day they must be up and doing. The day is for labour and action. Then our talents must be used, our powers employed, if when night comes there is to be any reward for our labour. 2. And in and through all, our heavenly calling should engage our thought, and to it we should give our energy. All the rest must be subordinated to it, and must contribute to it, if the hours of light and labour are to be used to the full. 3. Yes; and even when the evening shadows begin to fall, when “those that look out of the windows are darkened,” when “the grasshopper is a burden” (Ecclesiastes 12), by patient enduring, by wise direction, by giving the weighty counsel of experience, the hours of light may be used “till the last gleam fadeth.” III. In what spirit are men to walk in the day?—They are to be fearless and confident. 1. Only those who walk in the murk of sin, who turn aside into its dark and deathful ways, need fear. They assuredly shall stumble, and unless they return shall utterly fall. 2. But they who walk in the right way, under the light of duty, cannot fail. Danger, and death even, cannot conquer them. Even tribulation will prove to have been not for evil, but for good. They fear not the judgments or condemnations of men, nor will be turned from their path thereby. Above them is the light of truth—before them the strait and narrow way. All that meets them on that path will in the end prove no hindrance. “Good shall be the final goal of ill” to them. On the way of duty they are rising ever nearer to God, even though amid the press and hurry of life they seem to be making little progress. 3. But they know that all shall be well. “If God be for us, who can be against us?” And when the day is ended shall come the time of rest. This Christ has taught us by precept and example. John 11:11. Death a sleep.—This is an image common in other writings than the Scriptures, and is used by our Saviour as shadowing forth one of those universal truths already in a measure grasped by men, but which He came to make clearly known. He showed that the longing for another life beyond this scene had not been implanted in vain in the hearts of men. “Has nature, who quenches our bodily thirst, who rests our weariness and perpetually encourages us to endeavour onward, prepared no food for this appetite of immortality?” (L. Hunt). No; our Lord has declared it by His teaching and resurrection. But it is only those who are in Him, His friends, who can look on death as a sleep.I. The Christian is freed from the fear of death.— 1. The fear of death is caused by sin (1 Corinthians 15:56). Sin hides from us the love of God and the sense of His continual presence. The dread of meeting the eternal Judge haunts the thoughts of the impenitent and makes death to them terrible. 2. But Christ has removed for all His own this fear. Those who have been seeking to live according to the Father’s will do not fear to enter into the presence of His glory. 3. The fear of the anguish, etc., of dissolution is also removed. For to the believer Christ, who bore these pangs of dissolution in an extreme form, is with His people to comfort them. So that even a Stephen (and many a martyr since), going hence by such a stormy path, “lying on so stony a bed,” could be said to fall asleep. 4. As Christ Himself has slept and risen from this sleep, His people are strengthened and cheered by His promise through the apostle that those who sleep in Jesus will God bring with Him (1 Thessalonians 4:14). II. The Christian looks on death as rest from labour.— 1. As the labourer, tired in the fields, lays down at eventide the implements of his toil, so the Christian labourer, wearied in these fields of time, lays aside his toil when it becomes a burden. 2. In our present state it is a natural ending of physical life. Had there been no sin, the exit from life might have been different, a translation (like that of Enoch), or, at least, a euthanasia. And Christ has made this possible. 3. This image is true to nature in the case of the good. It is a calm and tranquil passage. Some “fall on sleep” more slowly than others—in some cases there is protracted disease; but one and all at last sleep. 4. Yet, as when men sleep they have not abandoned life, so believers live on, life and thought endure, unless we are “magnetic mockeries, wholly brain.” And would Christ have deceived us as to this? III. The Christian regards death as a state of refreshment and renewal.— 1. It is a time of refreshment for the spirit, freed from the bondage of the present, when in the presence of the Lord (Luke 23:43) it shall await the final regeneration. 2. It will be a time of renewal for the body, preparatory to the hour when that which is “sown in corruption shall be raised in incorruption,” and thus fitted to be reunited to the waiting, perfected spirit (Hebrews 12:23). 3. It will be prepared for the “eternal weight of glory” (2 Corinthians 4:17); for it will rest to rise in a new and bright day, prepared and quickened for a higher labour. IV. The Christian remembers that death has an appointed end.— 1. The night is for sleep; when the sun rises man goes forth to labour. The night of death will also have an end. The Lord shall come and awaken all His own. 2. And as when men awake at morn, refreshed and strengthened, they raise thankful hearts to God, so on that resurrection morn shall rise songs of gratitude and praise, never to cease eternally. John 11:16. Dark forebodings.—This word of Thomas was the expression of his character. He was ever looking on the dark side of things. He was hungering fully to believe, but was yet haunted by doubt. He is a type of many. And it is comforting to remember that Jesus included such a one among His apostles—one whose faith was so imperfect. The gospel is thus seen to be fitted for men of all temperaments. Thomas had forecast the probable issue of this journey to Judζa. His mind was filled with the gloomiest apprehensions. Yet he would not hold back; he felt bound to Jesus, and resolved to follow Him to the death. His words show— I. A melancholy and pessimistic temperament.— 1. The speech is characteristic of Thomas. The same dark way of looking at things was brought out later, when in the upper chamber he said, “Lord, we know not whither Thou goest,” etc. (John 14:5). 2. A spirit of dejection seized him at the thought of what lay before them in Judζa. They had hoped so much from Christ. They had been convinced that He was the Messiah, that He had only to show Himself for men to recognise Him. But it had all turned out so different from what they expected. But if He were not to bring deliverance, who would or could? And now that hope had vanished it would be better that their shattered hopes should be buried in oblivion with Him. 3. Not unlike this is the pessimistic spirit in the case of some even in the Christian Church. The gospel does not seem to be making progress. Is it destined to pass away like other religions? Where, however, can a better be found? Therefore they will cling to it in a manner, hoping against hope. Thomas’ words further show— II. Weakness of faith.— 1. The faith of Thomas seems to us miserably weak when we reflect on all that he had seen and heard with Jesus. 2. But this disciple was like those whom Jesus met on the way to Emmaus. They had heard His teaching concerning the spirituality of His kingdom—His warnings as to what would befall Him and them. But they had refused thoroughly to believe what they had heard. They put their own interpretation on His words. Consequently when the hour of darkness came their feeble faith and hope for the time failed them. 3. And so it is now. In view of the troubles that arise within and the storms that rage around the Church many are discouraged. The seeming loss of hold of the Church on the masses, and also on many of the cultured class, the rise and spread of socialistic and secularistic opinions and systems, the spreading abroad of sceptical ideas and the attacks of rationalism, have all alarmed them. The doubts of the age have found congenial soil in their pessimistic temperament. 4. Yet they cannot think of losing or forsaking the Church entirely. The fall of the Church they realise will mean the fall of hope for the world. Therefore they remain in it: yet often as those troubles accumulate they almost wish the conflict were past and the rest begun. But these words are also— III. An expression of deep affection.— 1. Love to the Saviour was very real in the heart of this melancholy and desponding disciple. “To whom shall we go,” whether He shall lead to life or death? is the feeling of his heart. 2. And this is the hope in his despairing utterance, this is the bright ray that lightens up his sombre character—personal love to the Saviour. 3. Those who have this love—a love that is true unto death—shall not be left in their darkness. The light shall arise upon them. Thomas was led to the light, and rejoiced in it. The Evangelist who tells of his darker experiences tells also of his noble confession (John 20:28). IV. There is a spiritual sense in which these words may be echoed.— 1. All Christ’s true disciples are called to follow Him, to die with Him. 2. They must accompany Him to Gethsemane and Calvary. Spiritually they are to die, spiritually to be buried with Him, in order that they may rejoice in His risen life. They die with Him, but it is unto sin; they rise with Him, unto newness of life.John 11:25-26. Jesus, the resurrection and the life.—Turn where we will in our speculations, let our thoughts be actively concerned with many things in heaven and in earth, let us be immersed as deeply as it is possible to be in the many occupations and busied with the thousand distractions of every-day life, there is one subject which ever and anon presents itself to us in our hours of quiet contemplation, or is forced upon our view in the intercourse of common life. This is the thought of the end of life and what shall come after. Now one, now another, is snatched almost from our side and passes from our view. Now it is one on whom age has set its stamp, and to whom the threescore and ten years are a burden; but anon it is one who is young and vigorous, who might have hoped to see many days, that is called to pass into the invisible by accident or disease, thus warning us that no season, no period of life, is exempted from the assaults of disease and death. And mostly all of those departed ones leave those behind who mourn their absence and their loss, who cry out in their hours of loneliness— “Oh for the touch of a vanished hand,For the sound of a voice that is still!”Tennyson.And what comfort have we to give these bereaved ones, to whisper to ourselves, in view of this fact so universal yet so awful for humanity? We could have none, or but a mere shadow of any, were it not for Christ and His gospel, but for the revelation God has given us of Himself and His love. The light of nature and the speculations of philosophy might from analogy have given men a more or less vivid hope of a life beyond, a hope, however, subject to frequent fluctuations, and oftentimes apt to be altogether shattered and dissipated. Consider what life would have been had at the close the curtain of death fallen on it for ever, never to rise revealing it in new scenes beyond, if over the tombs of the loved, the good, the true, men should have had to write, Here hope ends—this is the kingdom of despair. And it is not wonderful that men who believe that it is so should be found asking, “Is life worth living?” But we are not so shut up in despair. Every Sabbath morning, every Easter season, speaks of resurrection, tells us that the dead shall come again. The hope is founded simply— I. On the word of Jesus.— 1. This was one of the great truths our Lord came to reveal fully—a truth of the highest importance to men—one of the foundation truths of this gospel, to reveal and confirm which He became incarnate and endured. 2. He made known this great truth by direct statement, and in the whole tenor of His teaching. These direct statements need not all be recalled. They are all summed up indeed in this memorable utterance, “I am the resurrection and the life: he that believeth in Me, though he were dead, yet shall he live.” The whole tenor of His teaching also showed how close He held the relation between the visible and the invisible to be—that spiritual and intellectual life here and hereafter form a continuity, and that to the eye of faith the spiritual world is as real, nay more real, than the material present. 3. And the teaching of Jesus on this theme came with authority, because He evidently lived so closely in union with the higher spiritual sphere, so that it could be said of Him, “No man hath ascended up to heaven, but He that came down from heaven, even the Son of man, which is in heaven” (John 3:3). For the spiritual life is not a locality, but a state or condition; and it is possible for those who have grown spiritually to live in continual communion with the invisible. This Christ was able to do perfectly as the divine Song of Solomon 4. And the truth of this was not shown by His miracles only, although these are impressive proofs of His union and communion with the Father; it is evident as well in the whole course of His life and teaching. His life on earth imaged the divine holiness; His teaching bore the impress of heavenly wisdom. It was so simple, yet so authoritative, satisfying the yearnings of the soul after God and eternal things. His spotless life confirmed His teaching. It is here that the best of earth’s teachers fail—their lives and their doctrine often disagree. Not so with Jesus. That divine life was realised even by His enemies to be far above the highest of earth. “Never man spake like this man.” Therefore His words had all the authority of a demonstration. And when He says, “If it were not so, I would have told you,” we feel that these are the words of eternal truth. II. But His teachings on this great truth and this Christian hope are confirmed by His power over death.— 1. This He showed by, on at least three occasions and in the presence of many witnesses, raising those who were dead. Each of these wonderful works seems typical of His power over death in its every aspect. The first was the case of the child just passed away, the little maid who lay as if asleep, whose form the destroyer had scarce touched with corroding finger, when the word of power, “Talitha cumi,” brought her again into these realms of time. Next the youth in the flower of his manhood at Nain. Here death had more fully wrought his will. They bore the lifeless body to the tomb, when the word, “Young man, I say unto thee, Arise” (Luke 7:14), anew demonstrated Christ’s power over the last enemy, and brought joy to the heart of the weeping mother. And in the case of Lazarus death seemed to have wholly gained the mastery, until Christ came and showed that He had power to “bind the strong man” and to despoil him of his goods. And in this last case, as if more completely to show His authority, Jesus had permitted the event to occur, as if He desired to show Himself stronger than this dark power, even when the victim had lain in its fetters four long days. At Christ’s word the fetters were burst asunder and the prisoner set free. Those spirits were recalled from their “golden day” to testify to Christ’s glory as ruler in all the realms of being, able to satisfy the deepest needs of humanity. 2. And more convincing still was His own resurrection. This great event, of such universalimportance, was “not done in a corner.” So numerous were the witnesses thereof, and so convincing is the chain of evidences in its favour, that one of the greatest rationalists, when near the close of his life, declared that “the historical proof of this great event cannot be overturned” (De Wette). It is the truth on which the Church is founded; and since the days of the apostles all true Christian teaching and preaching have been concerned with “Jesus and the resurrection from the dead” (Acts 4:2). III. Therefore in Christ His people rise.— 1. Nothing need be said here regarding the two resurrections: “They that have done good participating in the resurrection of life, and they that have done evil in the resurrection of judgment” (John 5:29). Here it is the resurrection of life that is being considered. Union with Christ is the believer’s hope. 2. When men become Christ’s disciples, they have in themselves a strong proof of His ability to save to the uttermost. He hath redeemed them, rescued them from spiritual corruption, put a new song into their mouth. And He who hath done this is able surely to do more. 3. Living union with Christ is the believer’s hope amid conflicting doubts and fears, amid the conflicts and trials of the present, in view of death and eternity. Christ did not come to earth to mock men, to entice them to follow truth, holiness, and every heavenly gift, only that they might be engulfed at last in darkness and the dust of death. No! He has issued the blessed promise, “He that believeth in Me, though he die, yet shall he live.” He is the resurrection because He is the life. “He is the resurrection of those who die, and the life of those who live” (Bengel). “Death is no more death, but life. Moses says the opposite. For if you will listen to the law, it will say to you, as the old spiritual song has it, ‘In the midst of life we are with death encompassed.’ But that is a song of the old covenant—the law. The gospel and faith, however, reverse this song and say, In the midst of death even we are in life. We praise Thee, O gracious Lord God, that Thou art our Redeemer. Thou hast awaked us from death and given us salvation” (Luther). 4. This is our comfort amid the uncertainties of the present, when those dearest are taken from us, when we think of lonely graves far away perhaps in distant lands or islands of the sea, and in the great deep itself, where the relics of humanity hurtle on its lonely, silent plains. The graves shall give up their dead. As the Redeemer rose, so shall His people arise. “Christ has risen” means the Sun has risen, the Light of life; and the flowers of hope and resurrection are seen blooming on the Christian’s grave. John 11:32-45. Sympathy in sorrow.—Jesus is ever near to His people in their sorrow; and though He had delayed to come immediately to Bethany, when told of the sickness of Lazarus, it was only in order that the glory of God might be more fully manifested. But when the time had come He hastened with sympathetic feeling to comfort His sorrowing friends, “to give the oil of joy for mourning, the garment of praise for the spirit of heaviness.” Meeting with Martha beyond the village confines apparently, He strengthened her weak faith, and sent her to call her sister to Him, in order that He might comfort her also. And as we view Mary coming weeping to Him, followed by a wailing crowd of friends, and Jesus Himself becoming troubled at the sight of this grief, and the thought that death should have such hateful power, we derive lessons of comfort and peace. I. The grief of the mourners.— 1. It was natural, and Jesus did not rebuke it. He does not forbid His people to mourn in their hours of bereavement and sorrow. He bids them not sorrow as those who have no hope (1 Thessalonians 4:13). 2. Relief to the burdened comes with the tears of sorrow. “As the gentle spring breezes and warm spring sunshine melt the ice that binds up the earth, so the bonds of heaviness that bind up the heart are dissolved by gentle tears.” 3. Sad is it when in the midst of heavy sorrow the relief of tears is denied, and the burdened heart is nigh to breaking. Therefore should men be thankful for this gift of tears, constituted as they now are. “Tears enable sorrow to vent itself patiently. Tears hinder sorrow from becoming despair” (Leigh Hunt). II. The sympathy of friends in time of sorrow.— 1. After the manner of the East, many friends and acquaintances had come from Jerusalem to comfort the sorrowing sisters. The most part were, doubtless, sincere in their sympathy. But how little can friends do in such an hour, although often their presence soothes the feelings of the mourners and distracts their thoughts! 2. But some of those present were apparently merely formal in their sympathy (John 11:38-46). At the feigned sorrow of these the Saviour’s spirit was troubled. All “shams” were hateful to Him; and where are shams more hateful than in the presence of death, and in the light of eternity? 3. From such feigned sympathy sensitive natures shrink away wounded. Hypocritical sympathy wounds in place of healing. So in part the outward expression of grief, the formal wailing and crying peculiar to the East, is often merely formal. Such was the grief of a section of the mourners in the house at Bethany. 4. But sympathetic sorrow soothes the hearts of the bereaved ones. The silent pressure of the hand, the tender, consoling word, the eye moist with heart-felt grief, bring comfort to bereaved hearts. III. The sympathy of Jesus.— 1. The tenderest and sincerest human sympathy, however, cannot bring highest or lasting comfort to bereaved ones. It cannot remove the chief cause of grief. It cannot call back the departed. 2. But the sympathy of the Saviour can do what human sympathy is unable to effect. For when we can go to Him or call Him to us when bereavement brings deepest sorrow, He can tell us with authority that those prison doors of death that have closed on our loved one shall one day be broken open and the prisoners set free. 3. He can tell with authority of the welcome awaiting those who have known and lived in the Father’s love, and have gone to a place in the house of many mansions. He can assure the mourner that the loved ones are safe now, and that even their dust is in safe keeping, and that at last we shall meet again those Whom we “have loved long since and lost awhile.”4. And even although He does not yet wipe away our tears, and bring back at once radiant joy as He did at Bethany, yet He points to His own empty tomb and recalls His promises, that are yea and amen, of that coming hour when the dead “shall be raised incorruptible,” when at His word of power from the field of death an exceeding great army shall come and death shall be no more. “O Thou that dry’st the mourner’s tear!How dark this world would be,If, when deceived and wounded here,We could not fly to Thee!“But Thou wilt heal the broken heart,Which, like the plants that throwTheir fragrance from the wounded part,Breathes sweetness out of woe.“Then sorrow, touch’d by Thee, grows brightWith more than rapture’s ray,As darkness shows us worlds of lightWe could not see by day.”Thomas Moore.John 11:32. Christ’s delay to interpose against death.—With this faith of Martha (and Mary) there is wonder at the absence of Christ which verges almost on reproach. ‘Surely there must have been reason for my Lord’s delay, while we wept and prayed for His coming, while every morning, and through the long day, our eyes sought the hills where His steps might be first descried. Why so late when this dead brother of mine, and friend of Thine, was sinking to his grave? Oh, the Hope of Israel, the Saviour thereof in time of trouble, why shouldst Thou be as a stranger in the land?’Such thoughts as these have since passed through many a heart, and will do till the world’s close. What sore strokes befall us, in this matter of death, from which the Son of God could easily save us, if His power and His pity be as we are told! They are very natural thoughts—natural, above all, when we watch by the deathbed and weep over the dead. I. The strangeness of Christ’s delay to interpose against death.—Let us turn our thoughts to the circumstances around us, as Mary and Martha might to the state of their home in the absence of Christ. 1. Consider what death is to the sufferer! The token of God’s displeasure against sin is on it. Man’s heart recoils from its accompaniments—the rending asunder of the dearest ties of affection, and of those closest friends, body and soul—the dismissal of our nature to the corruption of the grave and to a mysterious eternity. 2. Consider what a bereavement death is to the survivors! “Lover and friend hast Thou put far from me, and mine acquaintance into darkness.” How often has the old wailing cry burst from human hearts! how often the death-scene at Bethany been renewed in the homes of men! The childless mother and the orphan, the wife and sister, lover and friend, have wrestled in agony over the dying and moaned over the dead, and none seemed to listen. 3. Consider what a ground of reproach death has furnished to the enemies of Christ! There was no want of unbelieving Jews in Bethany to take advantage of Christ’s absence in this crisis. 4. There is still another way in which the strangeness of the delay may strike us—when we turn our thoughts from our own circumstances to Christ, as the sisters of Bethany did, and when we consider the just expectations we have of interposition from Him. We believe that Christ is fully aware of our need. When a friend fails us through innocent ignorance, we do not blame him. What pains us is his persistent absence when he knows our extremity. We believe, further, that Christ has full power to interpose. That He should be so slow to put His authority into exercise, when such tides of suffering would be rolled back, and such a flood of overwhelming joy set in, must occasion to many Christians strange thoughts. 5. We cannot doubt the desire of Christ to interpose. But if He felt so deeply for His friends, why did He not come sooner to comfort them and interpose in their behalf? Our very confidence in Christ’s ability and willingness to help us thus becomes the occasion of bewildering doubts, and our faith passes through that painful struggle, “Lord, I believe; help Thou mine unbelief.” II. Some of the reasons for Christ’s delay which may be found in this history.—Other reasons may be found in the whole divine plan, as it is revealed in the Bible. 1. The reasons why Christ delays to interpose against death are, that His friends, when dying, may learn confidence in Him, and have an opportunity of showing it. 2. Christ permits death that the sorrowing friends may learn entire reliance on Him. 3. In the midst of death the union of sympathy between Christ and His friends is perfected. 4. By delaying to interpose against death God makes this a world of spiritual probation. 5. A last reason for Christ’s delay to interpose against death is that He brings in thereby a grander final issue. It is in this interval of delay that our life is cast. The world is represented by this home of Bethany before Christ reached the grave, and all the phases of character and all the stages of Christ’s progressive advance may be seen in the hearts of men around us. But at whatever step of his journey man’s faith may discern Him, He is surely on His way. 6. One thing connected with all these reasons, and impressed upon us by the present narrative, cannot be omitted—that there is a fitness in Christ being absent from the world while death reigns. Mary felt this. “Lord, if Thou hadst been here, my brother had not died.” Meantime He gathers the fold of His cloud over His countenance, that we may not think He looks with cold indifference on our anguish, until He shall withdraw the veil fully and for ever. Happy those to whose eye of faith the cloud is already pierced and who feel in the heart that sunshine of His face, which shall give life and light at last to all the dead in Christ.—Dr. John Ker.John 11:35. The tears of Jesus.—Everywhere over the earth there is weeping. Death, and a sorrow that is often worse than death, bring tears to many eyes. The surface of the river of life smiles and sparkles; but there is ever a deep undercurrent of sadness. And a Saviour who could not draw near to men with a fellow-feeling for their sorrows were no Saviour to whom they could eagerly turn. Thrice in the gospel history we read that Jesus wept. He wept bitter tears over doomed Jerusalem. In Gethsemane He wrestled with “strong crying and tears” in His great spiritual conflict. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/phc/ AND NOTESJoh_11:46. But some of them, etc.—It is possible to misjudge their motives; but in view of Joh 19:22 and John 10:31 their action can hardly be viewed as friendly.John 11:48. The Romans, etc.—If Christ were to be raised to the position of leader of the people the jealous Roman government might take away the last vestige of their power. “They feared temporal loss and incurred eternal, and did not even escape the temporal” (Augustine). Place.—Their position probably as ecclesiastical rulers of the Jewish people. Thus both such political and religious privileges as they possessed might be endangered, they thought.John 11:49. Caiaphas.—Joseph Caiaphas, son-in-law of Annas, who had been deprived of the priesthood by Valerius Gratus (Josephus, Ant., 18). To conciliate him the members of his family were elected in turn to the office. That same year.—I.e. that memorable year.John 11:50. Caiaphas was politically an opportunist, and an unscrupulous one to boot. Justice, human life, he little regarded where his interests and those of his class were concerned. Expediency must rule.John 11:51. Prophesied.—Like Balaam (Numbers 24).John 11:53. Then from that day, etc.—The Pharisees had now overcome their last scruples, and united for evil with the sceptical Sadducees.John 11:54. Jesus therefore, etc.—Ephraim is said by Robinson to be near Bethel; and he identifies it with Ephron (2 Chronicles 13:19), and this Ephron with Ophrah (Judges 18:23).John 11:55. Purify.—2 Chronicles 30:16-20; Acts 21:24.John 11:56-57. Then sought they.—The simple country folk would have heard Jesus gladly; and the commandment of the chief priests and Pharisees was no doubt given with the intention of making our Lord appear to be one unworthy of their regard.MAIN OF THE .—John 11:47-57 The unconscious prophecy of Caiaphas.—The wonderful miracle at Bethany could not remain hid. Many of those who had seen it believed. Some of them, however, although they could not doubt the evidence of their senses in the matter of the miracle, appear not to have been drawn more closely to Christ. These went to the Pharisees with the news of the miracle and of the fact that many had believed on the Saviour. It does not seem necessary to seek for either a good or a bad motive in their action. They went with that eagerness to bear news, especially to such as will welcome it, which seems characteristic of some people. The tidings those men brought threw the dominant party into a state of perturbation. A crisis had arrived; and Pharisee and Sadducee were joined in an unholy league against God’s holy child, Jesus. I. The perplexity of the Jewish leaders in council.— 1. The opening scene in the council of Christ’s enemies reveals the unholy conspirators in a state of pitiful perplexity. They cannot deny Christ’s miracles. They see that if He continues His course a large following will gather around Him, which by ordinary methods they will be unable to control. 2. And then, in spite of all their proud boasts about their freedom (John 8:33), they have to acknowledge the dominant power of Rome. They fear that power—fear that, if Jesus attracts a large band of followers, the Roman governor may step in to disperse it, and may tell them, the present religious rulers of the people, that, being incapable, apparently, of exerting any proper authority, they must in every department give up the reins of power. 3. This, no doubt, influenced some. But many of them must have known that the kingdom Christ spoke of setting up was no earthly dominion. There was another influence at the bottom of all this bitter enmity against Jesus. He had put the Sadducees more than once to silence. And this last miracle struck at one of the fundamental tenets of their sect, “that the spirit of man is an emanation of the Deity, and after death returns to Him, so that there can be no resurrection of the body.” Our Lord’s rebuke of this sect made them especially bitter, and indeed the leaders in the plot against Jesus. 4. While the council was in perplexity, and the more law-abiding no doubt shrinking from extreme measures, a man unscrupulous and able brought all to a speedy decision. Caiaphas, the high priest, owed his position to the intervention of the Roman governor, Valerius Gratus, and thus was interested in preventing anything which would arouse the jealousy of Rome. He evidently had sat silent in the council whilst the members were blindly and confusedly dubitating, with cynical scorn expressed in his look. At last he intervened, rating the council for their indecision and weakness, and impressing on them his idea as to what their line of action should be. II. The counsel of Caiaphas.— 1. He interpreted the desires of the majority of his colleagues which they themselves were afraid to give expression to, far less to carry into execution. His counsel was one of expediency pure and simple. Justice, righteousness, truth, were nothing to him. 2. The present danger must be averted by some means or other, if the position of the Jewish rulers, both toward the people and in relation to the Roman power, was to be maintained. If this Jesus continued to work and gain adherents as He had been doing, then farewell to their authority over the people as teachers and administrators of their law—farewell also, perhaps, to the limited power they still possessed under Rome. Therefore said this bold and evil man, “Ye know nothing at all, nor consider that it is expedient for us,” etc. (John 11:50). That was his decision: Remove this man by death, and your difficulties vanish. 3. A simple cutting of the knot, Caiaphas! No question as to the antecedents of this Jesus, as to the manner and substance of His teaching, as to the truth of His mighty works, as to whether He has encouraged any feeling of disloyalty among His followers toward the reigning powers. No! simply: This man stands in our way; remove Him, and we shall be able to advance: He seems to endanger our authority; let Him die, and we shall stand secure. It is a counsel which some would count worldly-wise, but its inspiration is from beneath, not from above. “What is necessary is right”; “Necessity knows no law”; “The end justifies the means”: such are Caiaphas’ counsels. 4. Swayed by this dominant mind, even those who had qualms of conscience seem to have yielded to this evil counsel (John 11:53). How far had these formal adherents to the law of Moses fallen below its standard of justice between man and man! how far below those Roman conquerors whom they hated, and who prided themselves justly on the protection which their laws afforded to the citizens of the Roman State in all quarters of the world! Caiaphas must bow before the heathen who wrote, “Fiat justitia, ruat cœlum.” 5. And let thy counsel, Caiaphas, appear successful for the time: will it prove so in the end? Has ever true good come from unrighteousness? God, it is true, may and does bring good out of evil,— “From seeming evil still educing good,And better thence again.”Thomson.But will it be for good to those who do the unrighteous deed, carry out the unrighteous plan? Never! III. The unconscious prophecy of Caiaphas.— 1. He was high priest. And even though one who was unworthy occupied the office, the office itself had a theocratic dignity, and served a divine purpose. And here God made use of the office. The high priest, who year by year entered into the Holiest of all, “not without blood, which he offered for himself and the errors of the people” (Hebrews 9:7), is here led unwittingly to prophesy concerning the one offering which was to be made not only for the Jewish “nation,” but for all the children of God scattered abroad, who were thus to be brought into unity (John 10:16). 2. “Man proposes, but God disposes.” Caiaphas and his fellow-councillors thought that by getting rid of Jesus they might preserve the small remnant of authority they possessed, and through it might yet regain their national power. In this view he appealed to the better part of the council and the national party, who may even yet have dreamed that Jesus might have some Messianic message for them, and many of whom believed Him to be a prophet. But the appeal of Caiaphas prevailed over their better feelings. 3. And yet by the divine guidance this evil counsel resulted in the true good of the spiritual Israel, in a wider blessing than any mere restitution of the Jewish “nation,” in the state in which it then was, would have been. It would result in the blessed unity of all peoples, which later Judaism had failed to pray and labour for (John 12:32; Psalms 67; 1 John 2:2). 4. But although God could and did bring blessing to all men by the carrying out of the evil counsel of Caiaphas, no blessing, rather the reverse, would come on those who planned and carried it out. These men ostensibly based their action on the danger of the Romans interfering or taking away what power remained to them, etc. (John 11:48). They thought to avert this danger by an unrighteous action. But from the moment they carried out their designs that which they feared began to come upon them. 5. The Sadducees sought to crush One who had brought their errors home to them, and had thus given opportunity for triumph to their opponents (Matthew 22:34). But lo! when He had been crucified, in place of One who taught the resurrection of the dead there arose multitudes who proclaimed the resurrection of that same Jesus whom they had crucified, and preached the Resurrection with amazing power and results (Acts 4:2; Acts 23:9). 6. And in the end the power of the Jewish rulers, their temple, their city, and the “nation” itself, passed away amid blood and fire. Unrighteousness may triumph for a time, yet in the end it shall not prevail. Lessons.— 1. Righteousness is the only safe principle to guide the activity both of governments and individuals. Such merely worldly-wise, unjust, and tyrannical modes of action as that of Caiaphas and all his kind will result only in disaster to those who adopt them. Unrighteousness carries within it the elements of its own punishment and final ruin here and hereafter. The Christian rule of action is:— “Perish policy and cunning!Perish all that fears the light!Whether losing, whether winning,Trust in God and do the right.”MacLeod.2. What has been planned by evil men can in God’s hand be turned to good. He that sits in heaven laughs at their designs; and whilst they go on and often perish in their wickedness, He bends their actions to subserve His own eternal purposes. Joh_11:50. Hypocritical excuses for crime.—The real ground of opposition was hatred of the light; the ostensible ground was patriotism, public zeal, loyalty, far-sighted policy. And such is life. The motive in which a deed of sin is done is not the motive which a man allows to others or whispers to himself. Listen to the criminal receiving sentence, and the cause of condemnation is not the enormity of the crime, but the injustice of the country’s law. Hear the man of disorderly life, whom society has expelled from her bosom, and the cause of the expulsion is not his profligacy, but the false slander which has misrepresented him. Take his own account of the matter, and he is innocent, injured, pure. For there are names so tender, and so full of fond endearment, with which this world sugars over its dark guilt towards God with a crust of superficial whiteness, that the sin, on which eighteen centuries have looked back appalled, was, to the doers of that sin, nothing atrocious, but respectable, defensible, nay even, under the circumstances, necessary.—F. W. Robertson. PART IV. (F.)VI. THE PAUSE BETWEEN CHRIST’S PUBLIC AND HIS PASSION The Mustering of the Opposing Forces of Light and Darkness1. The anointing at Bethany, as an expression of love and gratitude to Christ, and as at the same time an anticipation of His death (John 12:1-8). 2. As a contrast to this the hate and fury of the Jewish rulers, extending even to the friends of Jesus, is recorded (John 12:9-11). 3. The triumphal entry into Jerusalem of Jesus, as the promised King of Israel (John 12:12-18); and the effects of this demonstration on His enemies (John 12:19). 4. Representatives of the Gentiles (Greeks) come to Jesus (John 12:20-22). 5. Our Lord’s declaration that it is through His death that the Son of man will be glorified (John 12:23-26). 6. The beginning of Christ’s final spiritual conflict, and the assurance of victory (John 12:27-36). 7. The Evangelist’s reflections on Jewish unbelief (John 12:37-41). 8. The judgment of those who reject the Light and Life of men is sure, although He came to save the world (John 12:42-50). Third Year of our Lord’s MinistryProbable place in Synoptic narrative: following Matthew 20:29 to Matthew 25:46; Mark 10:46 to Mark 14:2; Luke 18:35 to Luke 21:38. Time.—Nisan (March–April), A.U.C. 783, A.D. 30. AND NOTESJoh_12:1. See Homiletic Note, p. 341.John 12:2. The Synoptists inform us that it was in the house of Simon the leper (Matthew 26:6; Mark 14:3). It has been suggested that Simon was a relative of the family of Lazarus, or that Martha was the wife of Simon. There is no ground for such conjectures. It seems more in accordance with verisimilitude that Simon and Lazarus, being both subjects of Jesus’ healing power, resolved to honour their Benefactor, and that the feast was held in Simon’s house as being the most commodious. The special mention of the part taken by Martha, and the position of Lazarus at the board, favour this view.John 12:3. A pound (λίτρα).—In Matthew and Mark “an alabaster” (cruse) is the term employed, i.e. a box or flask made of this beautiful spar, in which the ointment was hermetically sealed. Ointment of spikenard (μύρουνάρδουπιστικῆς).—I.e. either genuine or pure nard; or Pistic Nard, which is perhaps, as Westcott suggests, “a local technical term.” John does not mention, with Matthew and Mark, that Mary first anointed the head of Jesus, which was an ordinary mark of honour (Psalms 23:5; Luke 7:46). It is the extraordinary feature of the occurrence that this Evangelist records—Mary’s anointing of Jesus’ feet and wiping them with her hair.John 12:4. Simon’s son.—These words are omitted in all the best MSS.John 12:5. Three hundred pence.—A little over £10 in our money.John 12:6. Bag (γλωσσόκομον).—Chest or box. Bare (ἐβάσταζεν).—It means here, perhaps, bare or took away.John 12:7. Let her alone, etc.—The best MSS. read “in order that she may keep this against the day,” etc.MAIN OF THE .—John 12:1-8 The anointing at Bethany.—It was eventide at the close of the Jewish Sabbath, the last Sabbath before the final passover of our Lord’s ministry, the passover at which He was to be offered up as the lamb slain from the foundation of the world. The restful close of a restful day, bright with the sunshine of spring, beautiful and fragrant with the fresh greenery and the profusion of flowers of that season in Palestine, was this Sabbath evening. In the rural retreat at Bethany, hidden from the city by the brow of Olivet, Jesus and His disciples had passed the peaceful day. And now, when the rosy tints of sunset had faded from earth and sky, the little company was found under a hospitable roof for social cheer and intercourse. It was at the house of Simon the leper, probably one of those who had been healed by Jesus, that the guests had met (Matthew 26:6). Among them were the members of that family whose connection with it has made Bethany ever memorable. Martha, true to her character as depicted in Luke’s Gospel (Luke 10:40), was present, busied with needful and congenial household duties. Thus at the board were seated Jesus Himself and two of the trophies of His redeeming might: Simon, the host, who had been delivered from a double death in life; and Lazarus, “strange guest,” who but a short space before had been laid in the tomb with almost despairing sorrow, and had been summoned forth by the Life of men anew to see the light of mortal day, and to witness to the divine glory in the action of the Son of God. But this feast is memorable for the circumstance here related as having occurred at it. I. The offering of loving devotion.— 1. After the signal miracle of the raising of Lazarus, Jesus had left the neighbourhood of Jerusalem, thus giving to His enemies a last opportunity for repentance (John 11:53-54). Since that time He had not been in Bethany, and Mary had had no opportunity of showing her affection and gratitude to Him. 2. But now, as she sees Him sitting at the table in Simon’s house, there rushes in upon her soul a sense of all the preciousness of Christ. What had He not been to her and hers during those years of intercourse! How blessed had those hours been when she had listened to His heavenly teaching, sitting like a disciple at the Master’s feet and learning of Him, drinking in His words of heavenly wisdom, with all their comfort and hope and promise! 3. Above all, there was Lazarus, her brother, seated there in health and vigour, whom Christ had snatched from the prison-house of the grave. Whichever way she turned, indeed, were evidences of the blessedness Jesus had brought to her home and to her own life. How shall she display all the gratitude and love that are welling up in her heart? Words! how poor they are to express love! Gifts! are they not even poorer? 4. There was one way in which she could in a measure express her feeling better than by costly gift, or even fervent speech. She possessed an alabaster box of an esteemed and precious unguent (Mark 14:3)—spikenard, or pistic nard; and approaching the Saviour, she broke the flask, and then poured the unguent on His head. This was in the East “an ordinary mark of honour” (Psalms 23:5). But passing beyond that, she showed a further token of her love and esteem in anointing His feet and wiping them with her hair. 5. Further than that, there may have been in Mary’s heart the idea, gathered not alone from Jesus’ own words, but from the hate and fury of His foes, that He might not be long here to receive such tokens of gratitude and affection. Mingled with this would be the feeling also that our Lord would be cheered in the midst of so much opposition by the consciousness of the deep love and devotion of those who knew Him best. 6. Thus she poured forth the precious oil, unconsciously as it were anointing the great kingly Priest after the order of Melchisedec, as He went forward on His path to conquer and redeem. “Her eyes are homes of silent prayer,Nor other thought her mind admitsBut, he was dead, and there he sits,And He that brought him back is there.“Then one deep love doth supersedeAll other, when her ardent gazeRoves from the living brother’s face,And rests upon the Life indeed.“All subtle thought, all curious fears,Borne down by gladness so complete,She bows, she bathes the Saviour’s feetWith costly spikenard and with tears.“Thrice blest whose lives are faithful prayers,Whose loves in higher love endure;What souls possess themselves so pure,Or is there blessedness like theirs?”In Memoriam, xxxii.II. The worldly judgment of this offering.— 1. Acts of spiritual devotion are not to the world’s liking. The world cannot understand them, and dubs them with the epithet “enthusiastic,” or “fanatical,” or “foolish.” And thus it was here. From the Synoptic narratives we learn that the disciples of our Lord generally murmured at what they called the waste of the ointment. 2. But we further learn from this Gospel who it was that instigated this feeling. It was the traitor—the son of perdition. The sweet and penetrating odour of the nard actually stank in his nostrils. It awoke into active and hateful activity the avarice, the meanness, the duplicity, of his poor, degraded nature. A pound of spikenard—so costly—worth at least three hundred pence (about £10), which might have done so much for the poor by going into the bag, which was lean enough! Such whispers, circulated among the disciples, made them, at first view of the matter, indignant at the apparently wasteful act. And this feeling was readily expressed by Judas Iscariot. 3. But it was an altogether false and evil judgment; and the Evangelist, looking back on the scene, discovers for us the true meaning. Even at that very moment, Judas, that man of dark soul, was meditating the betrayal of Jesus. His plausible sympathy for the poor was altogether hypocritical. Much the poor would have got from him, even had the ointment been transmuted into gold; for “he bare the bag, and was a thief.” And as the time of betrayal was near, which would leave the bag entirely in his hands, he boiled over with avaricious rage to think how much more might have been in it had he had the disposal of this ointment. 4. It is very significant to read in Matthew’s Gospel (Matthew 26:14-15) that immediately after this incident Judas went to the chief priests and said, “What will ye give me, and I will deliver Him unto you? And they covenanted with him for thirty pieces of silver.” He has lost the three hundred pence, but He will have something to swell the small sum in that common purse, which, depend upon it, he will cling to when the end comes. What a contrast! The love and devotion of Mary side by side with the avarice, hatred, and hypocrisy of Judas. Here on earth they may be seen together, and may be misjudged—the avarice counted prudence, and the free-handed devotion waste. And yet even here there is fixed between a gulf as great—nay, that same gulf—as that which separates heaven from hell. III. Our Lord’s appreciation of Mary’s act.— 1. The sensitive nature of Mary must have been deeply wounded. She was “troubled.” Had she done wrong? Not long was she permitted to be in suspense. The Lord spoke, and He spoke not directly to Judas, but generally to all the disciples: “Let her alone, that she may keep it for the day of My burial.” The other Gospels tell what the meaning of the deed was at that time. But it was preliminary to a further anointing, for which part of the costly unguent was preserved. 2. It was the beginning of a good work done on the Saviour, and having a double significance. Not only was it the anointing of our High Priest and King, who was to be hailed with hosannas on the coming day—the High Priest was also to be the sacrifice; and thus it was a beginning of His embalming, a preparation for the supreme act of His self-sacrificing and redeeming love. 3. The house was filled with the odour of the ointment; but it has gone forth also beyond the house at Bethany, and the world has been filled with the fragrance of this loving deed. It clings to this woman’s memory as an imperishable perfume; and as the gospel spreads, the sweet odour of this loving act spreads with its advance, teaching men the spirit of consecrated service, the spirit of true devotion to the Saviour. Mary had anointed Jesus; but His words, like a rich anointing, have imperishably embalmed the memory of her gentle, loving deed. In this beautiful and touching episode, standing out more clear and beautiful against the dark background of the treachery of Judas, there are lessons of life and conduct.— 1. We cannot now imitate Mary’s act of love and devotion by doing what she did, but we may manifest the same love and do homage to Him in other ways. There are many gifts we may bring directly to Christ, many an act of service specially designed to honour Him. Love in every new age, and in every new combination of circumstances, will find and grasp the opportunity. 2. And such service done specially for Christ will never conflict with duty to the poor and indigent. What is really spent in honouring Him can never be “waste.” It is only the grasping, covetous mind that will ever grudge such manifestations of love. For in reality all that is done for His sake, and in advancing His kingdom, is in a broad but true sense done for the poor. For wherever His kingdom comes with power, there comes with it a greater care for the poor, a deeper sympathy for the wretched, a wider humanity. 3. A frequent objection to the cost of foreign missions, e.g., is that we have enough to do with home missions, the care of the poor, etc., as if the doing of one duty could absolve us from another specially commanded by Christ! If the believers of the apostolic age, and of the early Christian centuries, had acted thus, how would the gospel ever have been made known? And if we are to wait till every one at home is converted before going abroad, we shall have to wait till doomsday. 4. Beware of the sin of Judas! Temptation comes often to us in that very work for which we are best fitted. Judas was the accountant of the infant Church, perhaps because his gifts inclined him that way. His temptation lay in this very direction, that love of money which is a root of all evil. Hypocrisy and temptation made him a thief, and at last a criminal, who basely betrayed his Lord. “Lust, when it hath conceived,” etc. (James 1:15). John 12:8. The Christian care of the poor.—The meaning of our Lord’s words is evidently this: “The poor,” etc.—As Moses wrote, “The poor shall never cease out of the land.” “But Me ye have not always.” But My person, My bodily presence, will be soon removed beyond immediate communion. The poor are always around you, but opportunities of personally ministering to My wants will soon be at an end.” Him they would have always in a spiritual sense (Matthew 28:20); but soon as the despised and rejected Emmanuel, who had not where to lay His head, He would no longer be known to them. And opportunities of thus showing their faith, homage, devotion to Him in His state of humiliation would no longer be afforded. In these words our Lord lays down the duty of Christians toward the poor in conjunction with special devotion to Christ. I. The poor will always remain.— 1. There have been, and are, dreamers who imagine that if in some way or other all capital and property were, so to speak, commuted, then all men would be equally wealthy, that poverty would cease, and a sort of lotus-eater’s heaven begin on earth. 2. It is a vain dream, for men cannot commute and bring into one common fund health, intelligence, industry, skill, etc. These will always regain unequal, and thus some men will always rise higher than others. 3. Opportunity and position of course go for something, but they do not explain all social differences. I may be poor to-day, but my son may be rich to-morrow, having more faculty or greater skill in acquiring means. Or my neighbour may be rich to-day and his child poor to-morrow, because the latter had neither the health, nor skill, nor ability to retain and add to what has been bequeathed to him. There is a perpetual fluctuation, a rising and falling in the social scale, in so far as wealth is the standard. 4. And it is good that it should be so, otherwise humanity would stagnate. It is good for our common weal that few are absolutely idle, that all have to labour with hand or brain. And “honest poverty” that does not fall to utter destitution, but which permits the satisfaction of its simple wants, need make no man “hang his head.” It is the field on which grow many of the flowers of national virtue, and from it come forth many who are strong to endure and act for the good of the whole community. 5. But from this class, and from all classes, there come, part by force of circumstances, part through weakness of nature, and part through their own folly, a number who reach the lowest deeps of poverty, who are indigent and in want of things needful. It is to these our Lord specially referred when He said, “The poor,” etc. II. In these words our Lord commits the care of the poor to His Church.— 1. He had made it His care while here to relieve the indigent. That was the reason partly of the existence of the “bag,” the common purse in the charge of Judas. And now our Lord made over this charge to the representatives and original members of the New Testament Church that stood around Him. 2. And certainly from what is recorded of the example of the early Church, and indications in the Gospels themselves and in our Lord’s teaching, there is much which would lead us to conclude that there should be a greater general distribution of the world’s wealth than there is. There is nothing in the New Testament to incite men to the interference with property which is a too common feature of socialistic panaceζ. But there is a warning against the accumulation of too great wealth, and the inculcation of a wider and freer spirit of benevolence. 3. “With Christianity began the organised and individual charity of modern Europe” (Loring-Brace). And it is a question whether it would not be better in a professedly Christian land to continue to permit the Church—all sections in this working in unity—to undertake the care of the poor. It is admitted by most that the present state-devised and worked method of relieving indigence is not the best; for it is neither the least expensive nor the most effective, in that it tends to break down the spirit of independence, whilst many of the most deserving indigent poor receive no benefit. 4. Hence there are still many charities in existence, having for their end the care of the poor. But never will this work be rightly done and this duty properly discharged until the Church as a whole, filled with the Spirit of her Master, realises the claims of the poverty-stricken and distressed, and, in the words of the Redeemer, “The poor,” etc., recognises the fact that these are committed to her care. III. The cost of honour and devotion to Christ will never lessen care for and succour of the indigent and poor.— 1. Often the best way to help the poor is to help them to labour, or so to strengthen and support them that they may by-and-by be able to support themselves. So that even the pouring out of this ointment was no waste. There were poor men and women employed in the making of it and its costly case, and also in the various avenues of trade through which it came to the last buyer. 2. Thus many poor had food provided for them, and every new supply of spikenard meant bread and to spare in some humble home. 3. And especially if what is spent is dedicated with loving heart to the divine honour and glory, it will not lead to less being spent for the relief of the poor and indigent. The man who builds a church, e.g., to the glory of Christ, and who has it fitted up, with some true sense of the “beauty of holiness,” as a fitting place in which men may worship thankfully their God and Saviour, is not the man whose heart will be untouched by the tale of human misery, or whose hand will be slack in doing what the heart prompts, etc. NOTESJoh_12:1-8. Jesus came from Ephraim, whither He had gone after the raising of Lazarus (John 11:54), on His way to the last passover at Jerusalem. He arrived at Jericho, in company, doubtless, with the pilgrim bands going up to keep the feast (Matthew 20:29). Resting at Jericho in the house of Zaccheus for a time, He then went on to Jerusalem (Luke 19:5; Luke 19:28), and came, as St. John records, to Bethany. The Synoptic Gospels place the incident of the anointing after the triumphal entry into Jerusalem; but that is for the purpose of bringing it into connection with the betrayal by Judas and the history of the passion generally. If we consider that the crucifixion took place “between the two evenings” of the 14th and 15th Nisan (see note, ch. 13), then the anointing took place in the evening at the close of the Sabbath, the day of rest which followed the journey to Bethany. On the following day (our Sunday) Jesus made His entry into Jerusalem amid the shouts of Hosanna. He would therefore reach Bethany on the eve of the Sabbath (the 8th Nisan). Bethany (now called El-’Azrξyeh—El-’Azξr, i.e. Lazarus) is at present a small, poor village on the east slope of Olivet, about two miles from Jerusalem. The name signifies “house of dates.” The traces of ancient buildings, and the fact that even the houses of the present day are built out of old and somewhat heavier stones than we should expect to find villagers’ houses built of, show that at one time the place was of more importance than it is now. But almost no place in Palestine fills a greener spot in memory. It was apparently a place of rest and refreshing for the Redeemer (Matthew 21:17; Luke 10:38-42; John 11:1, etc.). And the recollection of the home there is a sunny one, with one night of darkness (John 11:17), and one passing cloud (John 12:4-6). Joh_12:6. The love of money.—In every nation there are, and must always be, a certain number of those fiends’ servants who have it principally for the object of their lives to make money. They are always more or less stupid, and cannot conceive of anything else so nice as money. Stupidity is always the basis of the Judas bargain. We do great injustice to Iscariot in thinking him wicked above all common wickedness. He was only a common money-lover, and, like all money-lovers, didn’t understand Christ; couldn’t make out the worth of Him, or meaning of Him. He didn’t want Him to be killed. He was horror-struck when he found that Christ would be killed; threw his money away instantly, and hanged himself. How many of our present money-seekers, think you, would have the grace to hang themselves, whoever was killed? But Judas was a common, selfish, muddle-headed, pilfering fellow; his hand always in the bag of the poor, not caring for them. He didn’t understand Christ; yet believed in Him, much more than most of us do; had seen Him do miracles, thought He was quite strong enough to shift for Himself, and he, Judas, might as well make his own little bye-perquisites out of the affair. Christ would come out of it well enough, and he have his thirty pieces. Now, that is the money-seeker’s idea, all over the world. He doesn’t hate Christ, but can’t understand Him—doesn’t care for Him—sees no good in that benevolent business; makes his own little job out of it at all events, come what will. And thus, out of every mass of men, you have a certain number of bagmen—your “fee-first” men, whose main object is to make money. And they do make it—make it in all sorts of unfair ways, chiefly by the weight and force of money itself, or what is called the power of capital; that is to say, the power which money, once obtained, has over the labour of the poor, so that the capitalist can take all its produce to himself, except the labourer’s food. That is the modern Judas’s way of “carrying the bag,” and “bearing what is put therein.”—Ruskin.John 12:8. The rise of organised Christian charity.—With Christianity began the organised and individual charity of modern Europe, which for these eighteen centuries has wiped away so many tears, softened so much suffering, saved so many young lives from misery and sin, ministered at so many deathbeds, made the solitary evening of life sweet to so many forsaken ones, and the morning glad to so many who would have been born to sorrow and shame; which in so many countries has cared for the sick, the blind, the deaf, the crippled, the outcast and tempted; the young, the orphan, the foundling, and the aged. Surely, if anything is a fore-gleam of that kingdom of heaven which is yet to shine over the earth, it is the brotherhood of spirit, shown in the charity of the modern world. This is most distinctly the fruit of Christ’s teachings. And yet the Master did not lay any extraordinary weight on alms-giving. He simply taught the love of man through love to Himself, that the poorest and lowest of the human race represented Himself, and what was done to them was done to Him. The equal brotherhood of man came forth from His teachings, and all human beings, of whatever rank, or under whatever disabilities of misfortune, became of equal value in the eyes of His followers, as being those for whom He lived, and in behalf of whom He felt it not unworthy to die. The unfortunate had henceforth around them the halo of the great Sufferer, and a very different place in the sympathies of the new world of Europe.—C. Loring-Brace.John 12:8. The effect of Christianity on pauperism.—It has been alleged, with some apparent justice, that this spirit of Christian charity, which has made modern society so different from ancient, has cultivated dependence, and increased pauperism or that kind of poverty which is without hope or energy. But it should be remembered that there is nothing in the teachings of Christ or the apostles which favoured indiscriminate alms-giving, or the supporting the poor without labour. “If a man will not work, neither shall he eat,” is evidently a favourite proverb with the great apostle. He himself laboured with his own hands. The disciples were working people; and Christ, in human relations, belonged to the working classes. The type of character He stamped on men was the very opposite of the idle and dependent kind; it was earnest, self-controlled, under a deep sense of responsibility, looking continually to Him to whom men should give an account of every word and work, with the conviction of being the child of God, and therefore calling no man master.… The influence of the great Master is directly to lessen one of the greatest of human ills—pauperism. The self-control, sobriety, temperance, and moderation He teaches tend to a certain control over circumstances. The good-will He encourages brings sympathy and help from others. The great sources of poverty are idleness, intemperance, and vice. The Christian, other things being equal, is less likely to be very poor and a pauper he cannot easily be—that is, he cannot have that spirit of dependence, idleness, and dishonesty which are the essentials of pauperism. If by misfortune he come to the lowest depths of human ills, be bears as a greater One hath taught him to bear, and does not become degraded in spirit. Having a sense of his great dignity as a child of God, and one for whom Christ hath lived and died, he is less likely to become a parasite on society. And ever being in the mental habit of looking forward to the judgment of another life, he will be the more apt to provide for the ills of this; so under Christianity society tends, as has often been seen on the rugged soil and under the harsh climate of New England, to throw off pauperism and eliminate poverty. Many villages are known in that region, apparently so little favoured otherwise by Providence, where not a pauper and scarcely an abjectly poor person can be found for miles around—the causes of this good fortune being mainly moral.—Idem.John 12:8. The manner in which Christianity may mitigate poverty in the future.—It is not claimed that religion alone in future ages can remove pauperism from the world, but the Christian belief will tend towards a more just distribution of property; it will promote temperance and good morals; it will stimulate co-operation between labourers and between labour and capital; it will encourage many forms of insurance, and above all elevate and train the character, so that the human being, though unfortunate, cannot be degraded; and thus under the influence of Christ on the world the labouring classes will be less likely to fall into extreme poverty, and if they do, will be more readily assisted, or will not sink morally. Cabet, a socialistic writer, well says: “If Christianity had been interpreted and applied in the spirit of Jesus Christ, if it had been well known and faithfully practised by the numerous portions of Christians who are animated by a sincere piety, and who have only need to know truth well to follow it, this Christianity, its morals, its philosophy, its precepts, would have sufficed, and would still suffice, to establish a perfect society and political organisation, to deliver humanity from the evil which weighs it down, and to assure the happiness of the human race on earth.”—Idem.John 12:8. Sympathy with the poor.—Nothing seems much clearer than the natural direction of charity. Would we all but relieve, according to the measure of our means, those objects immediately within the range of our personal knowledge, how much of the worst evil of poverty might be alleviated! Very poor people, who are known to us to have been honest, decent, and industrious, when industry was in their power, have a claim on us, founded on our knowledge, and on vicinity and neighbourhood, which have in themselves something sacred and endearing to every good heart. One cannot, surely, always pass by, in his walks for health, restoration, or delight, the lone, wayside beggar, without occasionally giving him an alms. Old, careworn, pale, drooping, and emaciated creatures, who pass us by without looking beseechingly at us, or even lifting up their eyes from the ground, cannot often be met with, without exciting an interest in us for their silent and unobtrusive sufferings or privations. A hovel, here and there, round and about our own comfortable dwelling, attracts our eyes by some peculiar appearance of penury, and we look in, now and then, upon its inmates, cheering their cold gloom with some small benefaction. These are duties all men owe to distress; they are easily discharged; and even such tender mercies as these are twice blessed.—Chalmers. AND NOTESJoh_12:9. Much people, etc.—Not our Lord’s enemies, but members of the pilgrim bands and friendly neighbours from the city.John 12:10-11. But the chief priests, etc.—They saw that now it would not be sufficient to put Jesus only to death. Witnesses to His power would remain, and thus Lazarus was marked out as a victim; for many beholding this visible proof of Christ’s divine power could no longer withhold their allegiance.John 12:12. See Homiletic Note, pp. 347, 348. Next day.—I.e. the day after the Sabbath, i.e. our Sunday. Much people.—See John 12:9.John 12:13. Branches of palm trees.—τἀβατατῶνφοινίκων, which then probably grew by the way. These were used to wave in triumph before Christ. The other Evangelists mention the spreading of the path with litter cut from the trees, and garments. A comparison of the accounts of this incident in the four Gospels will show how each supplements the others. Hosanna.—Psalms 118:25. Blessed, etc.—They hail Him as the Messiah, the Sent of God, the Head of the eternal kingdom (Daniel 7:14), and the Saviour and ruler of Israel.John 12:14. Found a young ass.—The other Evangelists tell how it was found.John 12:15. Fear not, etc.—Zechariah 9:9. The prophet foretold that meekness and humility in the Messiah which were verified in the life of Jesus.John 12:16. Understood not, etc.—They needed direct teaching ere they could truly understand the spiritual nature of Christ’s kingdom (John 14:26; Luke 24:13-32).John 12:17. The people, etc.—John 11:31. Not only did they shout Hosanna apparently, but testified among the others to the fact of the raising of Lazarus.John 12:18. The people (ὁὄχλος).—The multitude (John 12:12).John 12:19. The Pharisees.—All their plans against Jesus only seemed to bring greater honour to Him. Probably these men shrank at first from the more cold-blooded and murderous plan of the chief priests. But their wilful opposition to truth was leading them to accept the plan of the latter. Facilis descensus Averni.MAIN OF THE .—John 12:12-19 Christ’s triumphal entry into Jerusalem.—This triumphal entry of our Lord into Jerusalem is emblematic of His triumph in the hearts of individuals and in the world at large. “Behold, thy King cometh,” is the cry that resounds in every heart, and among the nations, when Christ’s truth is proclaimed. But His is not a kingdom which comes with ostentation. It is spiritual, not temporal. Hence, as of old, its progress is marked by meekness and lowliness, its grandeur is of an inner moral, and not of an outward material sort, and at its advent all true hearts are joyful. In considering the scene before us, notice:— I. The humble simplicity of Christ’s regal entry into Jerusalem.— 1. It was a real royal progress, but from all the circumstances attending it evidently so unworldly and spiritual that even our Lord’s enemies made no effort to found on it in their accusation of Jesus before Pilate. “Meek and lowly” was Jesus, as He ever was during His life on earth. And all the ordinary insignia and pomp of royalty were absent from that festal throng on the brow of Olivet. No guard of soldiery on prancing steeds, with glittering display of arms and flaunting of banners, with blare of trumpet and clash of armour; no civic functionaries in robes of office grouped themselves around the King; no carpet of state of rich texture and dye was spread on His path; no chariot with protecting canopy conveyed the approaching King. All the outward insignia and emblems of royalty were lacking. 2. We see on the contrary a meek and lowly man, “His visage so marred more than any man,” bearing on His heart the sorrows of humanity. He is seated in lowly state on an ass’s colt, on which some of His few humble followers have laid their outer garments. And the crowd that accompanies Him, shouting Hosanna, possess but humble means of affording Him honour. They spread their outer garments, and strew branches of trees on the way, in lieu of richer carpeting. And in place of royal banners they wave palm branches in the air. 3. And those crowds are of the humblest. No representatives of the Sanhedrin—none of the priests, the rabbis, or other teachers of the people. None of the rulers of the city, nor their servants, waited to receive Jerusalem’s rightful King. Those who surrounded Him were probably for the most part people from provincial Galilee, where His word had been most readily received, together with some who were with Him “when He called Lazarus from the grave, and raised him from the dead,” humble folk like His own followers, far removed from anything approaching courtly pomp and pride. 4. And is not all this strikingly emblematic of the coming of our Lord as King into men’s hearts and among the nations? It is not with outward pomp men meet and welcome their King, but in meekness and lowliness. It is to the humble and contrite in heart that He is revealed, although hidden “from the wise and prudent.” And He wins men to acknowledge Him, not by the display of material glory, but by the power and gentleness of His love. He comes, not as a tyrant, but as a Saviour—not to overawe by the display of His power and glory, but to bless with His salvation. And so too is He manifested among the nations. At the proclamation of His coming and kingdom by humble followers we do not find the rulers, or men of power and wisdom, flocking to join in His royal progress. His coming is met often by the contempt and indifference of men in high station, if not by actual hatred and hostility. As of old, when He comes among the nations now, heralded by His servants with the cry, “Behold, thy King cometh,” “not many wise after the flesh, not many mighty, not many noble” (1 Corinthians 1:26), receive Him; only the humble who have listened to His word and experienced His power. 5. And it may surely well be asked here, whether the outward pomp and splendour, the hankering after temporal power and honour, in some sections of the visible Church, can be held to be compatible with this lowly royalty of the Redeemer. Does not this tendency to lean on outward pomp and power lead to unspirituality and weakness, and thus to obscure the true glory of the Redeemer’s advent and kingdom? II. Its inherent glory to the eye of faith.— 1. These multitudes that went before and followed the Redeemer were not attracted to Him by any external tokens of earthly power and majesty. The Saviour wore no regal crown. He was on earth to bear one of thorns alone. He wielded no earthly sceptre, emblem of earthly authority. He wore no purple robe, significant of kingly dignity and honour. By no such outward symbols were those rejoicing crowds attracted to the Saviour. But they did see a glory greater than earth could show. 2. They recognised, in that meek and lowly One, Him that had power over the forces of nature and in the spiritual world such as the greatest of earth never can possess. Those from rural Galilee and Decapolis remembered His mighty acts of power and beneficence—His healing of men’s diseases, His satisfying their bodily needs, as He fed the thousands near the Galilean lake, His power over the spirits of evil, His ability even to snatch from Death his prisoners and set them free. His heavenly teaching they recalled also to memory—teaching “with authority, and not as that of the scribes.” The remembrance of these things, and of the beauty of His character and life, came upon them like beams from the Sun of truth, so that they realised that this could be none other than the Christ, the King of Israel, the promised Son of David. Hence their shout, “Hosanna, blessed is He that cometh in the name of the Lord.” 3. Thus they also recognised in Him the promised Messiah, who was to fulfil all the old prophecies and promises. All that happened on that memorable morning, St. Matthew tells us (John 21:4), was done “that it might be fulfilled which was spoken by the prophet.” In Him all the glory of Israel was to centre, all the ancient promises were to be fulfilled. And the most of that rejoicing crowd, on that far-away Sunday morning, recognised, though dimly and imperfectly it may be, that this lowly King was to fulfil and perfect all. They did not know, they were for the most part no doubt mistaken, as to the manner and extent in which those old prophecies were now to be fulfilled. Even the disciples did not at first understand the full meaning of this demonstration. But they caught a glimpse in faith of the great truths which were made visible in these events; and by accepting their homage and reverence Christ strengthened their faith. 4. To us there is even greater glory to the eye of faith in the coming of Christ through the advance of His kingdom, even although in its progress there is little of earthly glory or pride. We have the record of His miracles which He wrought whilst on earth, and they indeed tell us of His divine power and majesty. But we know of yet greater works than these (John 1:50-51). We see the spiritually diseased made whole, the spiritually dead made alive, the spiritual bondslaves of Satan brought into the liberty of God’s children, through the power of this same Jesus of whom it was foretold in the prophetic word, “Behold, thy King cometh to thee, meek, and sitting upon an ass, and upon a colt the foal of an ass” (Matthew 21:5). We see Him also coming among the nations gently and lovingly, not with conquering sword or earthly power and glory, but in the preaching of His cross, in the story of His self-sacrificing love and pity for men. And as we gaze we see the idols bend before Him, the horrid deeds of darkness fleeing from the light of His truth, and the moral wildernesses of earth rejoicing and blossoming as the rose (Isaiah 35:1). Therefore as we view all this we too raise our shout of Hosanna! and cry,“Blessed is He that cometh in the name of the Lord.” III. Its effect on men of the world.— 1. There was joy in the hearts of the disciples (Luke 19:37-40), but rage in the hearts of our Lord’s enemies. They called on Him to rebuke His disciples. And when later in the day they heard the children (those over twelve years of age who were present at the feast) also shouting Hosanna, “they were sore displeased,” and said, “Hearest Thou what these say?” (Matthew 21:15-16). And finally, seeing that they could not check this enthusiasm of the people, “the Pharisees said among themselves, Perceive ye that ye prevail nothing? behold, the world is gone away after Him” (John 12:19). Therefore, in place of permitting this incident to lead them to reflection on the nature and work of Jesus, in blind rage they took counsel, yet more earnestly, “to put Him to death” (John 11:53). 2. Then even as we look on the rejoicing crowd a different scene rises on our view. The shouts of jubilation on Olivet and in the temple die away, and the multitude disperses. But were there not some of them in that surging crowd round Pilate’s judgment seat who shouted, “Away with Him, crucify Him!” and who “railed on Him” as He hung on the cross on Calvary? 3. And is it not so still? There is still joy in the hearts of the disciples as Jesus comes in His kingdom among men without ostentation; but now as of old in the days of His flesh there are those who are “sore displeased” at the manifested joy of His disciples, who cast contempt on His gospel, and take counsel for its hindrance and overthrow, who “take counsel against the Lord and His anointed, saying, “Let us break their bands asunder, and cast their cords away from us” (Psalms 2:2-3). Then, too, many of the multitude have proved themselves to be fickle as in those times of our Lord—one day shouting Hosanna, the next Crucify. It is too common a trait of men’s unrenewed nature, and manifests itself in all phases of the world’s history. Those sent by God experience the fickleness of men. But amid all enmity and fickleness Christ still is coming as rightful King of humanity to those who receive Him; whilst to those who in their pride of intellect and self-righteousness reject Him He says, “Out of the mouths of babes and sucklings Thou hast perfected praise” (Matthew 21:16). John 12:12-19. The royal entry of Christ into Jerusalem.—“Lift up your heads, O ye gates,” etc. (Psalms 24). This word of the Psalmist might have been specially referred to Jerusalem when Jesus revealed Himself so plainly and lovingly as the promised King of Zion, and thereby set aside every excuse that could be urged for the rejection of His person. This word comes specially home also to every Christian community, to every individual Christian, inasmuch as the Saviour comes to us spiritually, and vouchsafes to us a new period of grace in which we may “seek after Him and find Him.” We also shall have no excuse if we do not receive Christ in faith. The object of this meditation is to quicken us to a humble and joyful reception of our heavenly King. We look:— I. At the King who makes His entry.— 1. He is the Lord of lords. His majesty shines even through the form of His humiliation, the form of a servant. He influenced the hearts of His followers with invisible might, so that at His command they gave up their temporal possessions. 2. He came poor and lowly, meek and submissive. He did not employ a proud war-steed, but a little-valued, peaceful beast of burden. He came to His Zion not in terror and with threatening, but in love and goodness, drawing and enticing men to follow Him. II. At the people who greeted Him with their hosannas.— 1. The people rejoiced in their King who came unto them. They anticipated that He would bring salvation, and were therefore ready to offer themselves, and strenuous to receive Him worthily, i.e. with reverence and homage. We not only hope and anticipate—we know that in Christ is our salvation. Do we therefore rejoice, do we honour and do homage to Him, in rightful fashion? 2. The people with their hosannas openly acknowledged Christ as the promised Messiah, and praised God for the coming of this King. Let us also confess openly our Prince of peace, and also thank God for His advent. Do we not often act as if He must be joyful that we desire to know something of Him, although it is not He who needs us, but we who need Him? Let us receive Him as our Lord and Saviour in humble obedience, with reverent gladness and true confession.—From J. L. Sommer. John 12:12-19. Into what hearts does the Lord Jesus to-day make His entry?—Introduction.—Jesus came in the fulness of time to His people; … and He comes also spiritually to-day to every heart desirous of receiving Him and prepared for His reception. He comes:— I. Into obedient hearts;II. Into the hearts of those ready to sacrifice themselves for Him;III. Into the hearts of the humble and contrite;IV. Into the hearts of those who confess Him.—Idem. John 12:15. The Lord still comes to-day.—Around this entry of our Lord into Jerusalem seem to range themselves, in order unnumbered, gracious visitations in men’s hearts and homes, unnumbered victorious progresses in the ages and among the nations. The Lord still comes to us and to Christendom at large. We see that this is so:— I. In the offerings brought to Him.—[As we learn from the Synoptic Gospels, the beast on which the Lord was seated was freely granted to Him; so, too, were the simple, improvised emblems of regal estate.] The Lord of heaven and earth appears in this incident as one who requires these gifts. The coming King desires the offerings of our love and gratitude. The Lord hath need of these. This word opens still to-day the treasuries of the rich who believe, and the hearts of the widows to bring each her mite to Him who is ever coming. II. In the multitudes that honour Him.—The jubilation and homage of the people who accompanied our Lord on His entry into Jerusalem were but the beginning of a universal movement which took its rise from this meek yet victorious King—of a homage which men and angels, earth and heaven, have rendered Him to this present hour, and shall even to the end of the world. III. In the song of praise with which they greeted Him.—This song has not gone silent. It arises and swells through all times and among all peoples from earth to heaven, and again from heaven to earth. To-day it resounds in many communities of the faithful, from many an altar, from so many sinful hearts which have received divine comfort. In the Church on earth and in the Church above sounds the acclaim, “Hosanna to the Son of David! Blessed is He that cometh in the name of the Lord! Hosanna in the highest!” (Matthew 21:9).—Appuhn in J. L. Sommer’s “Evang. Per.”John 12:15-16. A precious advent message, and a significant advent warning.— I. The precious advent message rung thus: “Behold, thy King cometh to thee!” (Zechariah 9:9).— 1. He comes, the King long promised, desired, waited for. 2. Thy King is He who comes. 3. He comes “in righteousness, mighty to save,” yet meek and lowly. 4. He comes to thee.II. The significant advent warning runs thus: “Prepare to meet thy God” (Amos 4:12).— 1. With childlike, simple faith, willing obedience, unconditional surrender of the heart. 2. Without being offended because He is “in the form of a servant.” 3. With genuine consecration and earnestness. 4. With gladsome praises of His name. 5. With believing prayer. Hosanna! O Lord, help! Save, O Lord!—Dr. v. Biarowsky, Idem.John 12:18-19. How are we to receive the coming King?—Christ is continually coming to individual hearts and in the world at large. Still accents of welcome greet Him. Still there are those who despise and reject Him. How should we receive Him? I. With humble reverence.—We must ever remember that He is the Lord of glory; and that the preaching of His cross, although to men foolishness, should be to us “Christ, the power of God, and the wisdom of God.” The lowly Saviour is now exalted in the heavens, but He still comes in lowly guise, “through the foolishness of preaching, to save them that believe” (1 Corinthians 1:21-25). Let us therefore receive Him and His word with reverence, in however lowly guise and humble fashion He appears among us. II. With joyful acclamation.—As the disciples and the multitude rejoiced and greeted Him with acclamation as the King of Israel, when they remembered His wondrous words and deeds, and the various proofs He had given that He was the promised Messiah; so let us hail Him as our great spiritual deliverer, remembering the wonders of His grace in ourselves and others. And as we see Him advancing, “conquering and to conquer,” by the power of His love in the hearts of men and among the nations, let us join in rendering Him the tribute of praise which is His due. III. With unwavering loyalty.—Let us not imitate the fickle multitude. Why did He, the brightness of the divine glory, condescend to this lowly guise? Why does He still come to our hearts, entreating, “If any man hear My voice, and open the door, I will come in to him”? It was because thus alone by His self-sacrificing love could we be saved. Surely, then, we too with heart and voice will join the thronging multitudes of every age and nation in the acclaim, “Hosanna! Blessed is the King of Israel, that cometh in the name of the Lord!” NOTESJoh_12:12-19.— 1. It was probably on a Sunday morning, as we should say, that this striking and beautiful incident of the closing days of our Lord’s ministry occurred, i.e. if we consider that the 14th Nisan is to be reckoned as the first day of the feast. This entry into Jerusalem would thus take place on the morning of the 9th Nisan. But if it took place on the following day, the 10th, the day on which the passover lamb was set apart, then here we may see much that is fitting in the incident. The Saviour was, so to speak, set joyfully apart, proclaimed and acknowledged to be the promised Saviour with shouts of hosanna. In the Synoptic Gospels this incident seems to occur on the journey from Jericho after the healing of the blind men. Still, even in these Gospels there is evidently a break in the narrative (Luke 19:29; Mark 11:11). St. John supplies the facts omitted by the others, showing that Jesus remained overnight at Bethany, where the anointing of His feet with costly spikenard by Mary took place, which aroused the mercenary spirit of Judas, and led to his being rebuked. 2. In the morning, starting from Bethany on the south-east side of the Mount of Olives, two of the disciples were sent to bring an ass with her colt to the Saviour. And seated on the colt, He proceeded on His way, being met by a crowd from the city, many of whom spread their outer garments on the way before Him (Matthew 21:8), as a token of their reverence and devotion; whilst others brought with them palm branches, torn from the palm trees by the wayside, as a token of joy and triumph. Palm branches were seen by John in apocalyptic vision in the hands of the redeemed, as tokens of victory. Here these are a sign of joy in Jesus as the victorious King, the Messiah long promised and now revealed. 3. So also the shout of hosanna is most significant. As they rounded the brow of Olivet, and the city stood before them shining beneath the rays of the morning sun, and conspicuous in front the temple in its majestic beauty, token and type of God’s favour to and communion with the race of Israel, the joy of the multitude broke forth in the shout of Hosanna (help! grant salvation!). They beheld before them Him whom they hailed as the King of Israel, the blessed One coming in the name of the Lord. The exclamation was also a cry of jubilation and blessing, like our “God save the King.” 4. And all this fulfilled an ancient prophecy concerning Messianic times. The words of Zechariah (John 9:9) were literally fulfilled; and the prophetic call of Isaiah (Isaiah 62:11) had been in part obeyed: “Say ye to the daughter of Zion, Behold, thy salvation cometh; behold, His reward is with Him, and His work before Him.” Amid the rush and hurry of events of that memorable passover week the disciples did not think of nor see the connection between these events and the prophetic word. “But when Jesus was glorified” they remembered. 5. It was a striking spectacle which the bright spring sunshine of the Syrian morning greeted—a scene impressed on the memories of all who witnessed it. It is recorded in all the Gospels; and is thus accorded an importance which is special. It was a late and partial, though in its measure glorious, recognition of Jesus in His rightful position and dignity as the promised King and Saviour of Israel. Joh_12:13. Hosanna!Awake! why linger in the gorgeous town,Sworn liegemen of the cross and thorny crown?Up from your beds of sloth for shame,Speed to the Eastern, mount like flame,Nor wonder, should ye find your King in tears,E’en with the loud Hosanna ringing in His ears.Alas! no need to rouse them: long agoThey are gone forth to swell Messiah’s show;With glittering robes and garlands sweetThey strew the ground beneath His feet:All but your hearts are there—O doomed to proveThe arrows winged in heaven for faith that will not love.Meanwhile He paces through th’ adoring crowd.Calm as the march of some majestic cloud,That o’er wild scenes of ocean-warHolds its still course in heaven afar:E’en so, heart-searching Lord, as years roll on,Thou keepest silent watch from Thy triumphal throne.E’en so the world is thronging round to gazeOn the dread vision of the latter days,Constrained to own Thee, but in heartPrepared to take Barabbas’ part:“Hosanna” now, to-morrow “Crucify,”The changeful burden still of their rude lawless cry.Yet in that throng of selfish hearts untrueThy sad eye rests upon Thy faithful few:Children and childlike souls are there,Blind Bartimeus’ humble prayer,And Lazarus wakened from his four days’ sleep,Enduring life again, that Passover to keep.Still through decaying ages as they glide,Thou lov’st Thy chosen remnant to divide;Sprinkled along the waste of yearsFull many a soft green isle appears:Pause where we may upon the desert road,Some shelter is in sight, some sacred safe abode.(Both) bad and good their several warnings giveOf His approach, whom none may see and live:Faith’s ear, with awful still delight,Counts them like minute bells at night,Keeping the heart awake till dawn of morn,While to her funeral pile this aged world is borne.But what are heaven’s alarms to hearts that cowerIn wilful slumber, deepening every hour,That draw their curtains closer roundThe nearer swells the trumpet’s sound?Lord, ere our trembling lamps sink down and die,Touch us with chastening hand, and make us feel Thee nigh.—Keble.John 12:13-14. Transient homage.It was roses, roses, all the way.With myrtle mixed in my path like mad:The house-roofs seemed to heave and sway,The church-spires flamed, such flags the; had,A year ago on this very day!The air broke into a mist with bells,The old walls rocked with the crowd and cries.Had I said, “Good folk, mere noise repels—But give me your sun from yonder skies!”They had answered, “And afterward, what else?”Alack, it was I who leaped at the sunTo give it my loving friends to keep!Nought man could do, have I left undone:And you see my harvest, what I reapThis very day, now a year is run.There’s nobody on the house-tops now—Just a palsied few at the windows set;For the best of the sight is, all allow,At the Shambles’ Gate—or, better yet,By the very scaffold’s foot, I trow.I go in the rain, and, more than needs,A rope cute both my wrists behind;And I think, by the feel, my forehead bleeds,For they fling, whoever has a mind,Stones at me for my year’s misdeeds.Thus I entered, and thus I go!In triumphs, people have dropped down dead.“Paid by the world,—what dost thou oweMe?” God might question: now instead,’Tis God shall repay! I am safer so.R. Browning. AND NOTESJoh_12:20-36. Certain Greeks coming with a desire to see Him gave our Lord an opportunity of pointing to His atoning work as the hope of salvation for all men, i.e. the world.John 12:20. Greeks.—Ἑλληνες, not simply Grecian Jews (Acts 6:1). They were most likely “proselytes of the Gate,” as they had come to Jerusalem to keep the feast.John 12:21. The same came therefore to Philip, etc.—Why therefore? There were many Greeks in the region of Decapolis; and as Philip’s name is Greek, his family may have been connected, at least by trade, with the foreign residents.John 12:22. Andrew.—His is also a Greek name; and he is mentioned before in conjunction with Philip (John 1:44; John 6:7-8).John 12:23. Jesus answered, etc.—This answer is apparently the substance of what our Lord said to the Greeks and disciples alike. The hour is come, etc.—When the old prophecy should begin to be fulfilled (Isaiah 60:3) which told of the ingathering of the Gentiles (John 10:16).John 12:24-26. These verses show how the glorification of the Son of man is accomplished. It is through death in the case of Christ that the fuller life is reached. And as the disciple must follow his Master, the same great result in their case is attained through self-sacrifice and self-surrender. The similarity of the teaching in St. John and the Synoptists on this point will be seen by a comparison of Mat 10:37-39, etc., with this passage.John 12:27. Now is my soul troubled, etc.—Soul, ψυχή, i.e. life (John 12:25), the seat of the natural feelings and emotions (Matthew 11:20-25; Matthew 26:38, etc.). Can it be wondered at that the Prince of Life should feel it a terrible ordeal to submit to death, even for a time? Even His human nature, “holy, harmless, undefiled,” must have shrunk more from this ordeal than we do who feel “we were not made to die.” What shall I say? etc.—Are the words “Father, save Me,” etc., a prayer like that uttered in Gethsemane? or are they to be read interrogatively, like the opening clause of the sentence? The following sentence seems decidedly to favour the latter view. As Godet says, “It is a hypothetical prayer.” It was the cry of nature, if nature had suffered Jesus to speak. In the words which follow He expresses what really hindered Him from addressing such a request to God: it would be a negation of all that He had yet done and suffered.John 12:28. Father, glorify, etc.—This is the prayer Christ really uttered, and to it a speedy answer was given—a voice from heaven, etc.John 12:29. The people therefore, etc.—This is the record of a veracious witness. One who sought to deceive would not have recorded these doubts. But why was the voice not distinct to all? Perhaps just because, as in the spiritual sphere, those who are prepared simply to receive the truth, joyfully accept it when it is presented to them; whilst others who have no desire for it will find reasons for rejecting it. An angel.—See Acts 23:8-9. Those who thus interpreted the sound took a higher view, and one in accordance with Hebrew tradition as well as with Old Testament fact (Galatians 3:19; Hebrews 2:2).John 12:30. Jesus answered, etc.—Our Lord attests the fact of the divine utterance, and shows that it came for the purpose of strengthening the faith of those who heard it.John 12:31. Now is a judgment, etc.—Not ἡκρίσις. Now is the time coming, is at hand, when “the thoughts of many hearts shall be revealed” (Luke 2:34). The prince of this world.—See John 14:30; John 16:11; Ephesians 2:2; Ephesians 6:12. This “was the regular rabbinic title for Satan, whom they regarded as the ruler of the Gentiles, the Jews not being included in his kingdom” (Watkins). And as the Greeks were listening to Jesus all would understand that He here meant the beginning of the Messianic reign (Genesis 3:15, etc.).John 12:32. See John 1:29.John 12:34. The people answered, etc.—Christ had claimed to be Messiah (John 12:31); how then did He speak of being lifted up out of the earth (ἐκτῆςγῆς)? Did not the law, at least as interpreted by the Jewish teachers, declare that Christ would abide for ever (see Daniel 7:14; Isaiah 2:2-5; Isaiah 9:7, etc.; Psalms 110.)? Who is this Son of man who is to be lifted up out of the earth? Surely He cannot be the Son of man of whom the prophets speak?John 12:35. Walk while, etc.—Better “Walk as (ὡς with the majority of great MSS.) ye have the light.” Lest darkness overtake you, come on you, seize on you suddenly (1 Thessalonians 5:4).John 12:36. That ye may become sons of light.—Ephesians 5:8; 1 Thessalonians 5:5. These things spake … and was hidden from them.—These solemn words are the Saviour’s closing words in His public ministry. He departed, because He was rejected. He was hidden from them. They had chosen the darkness rather than the light. It was most likely to Bethany that He went.MAIN OF THE .—John 12:20-36 John 12:20-23. The desire to see Jesus.—But a few days before the incident here recorded Jesus had come from His retirement in Ephraim to Bethany, and had been just welcomed with shouts of hosanna as the spiritual King of Israel. The last period of probation had been given to the Jewish rulers and the unbelieving section of the people. The end of it still found them hardened against the Saviour, and prepared to take more violent measures against Him when they saw that, in spite of all their threatenings (John 9:22; John 11:57), the people were being more and more attracted to Jesus (John 12:17-19). But in the midst of so much to grieve there was something also to gladden the heart of Jesus. I. Certain Greeks desire to see Jesus.— 1. There were many pious Gentiles who had become “proselytes of the gate,” men like Cornelius and the chamberlain of Queen Candace (Acts 8:26; Acts 10:1). No doubt there were not a few such men at this time scattered up and down Palestine, and they might come in even greater numbers from the region of Decapolis. 2. These men, doubtless, came from that region, and recognised Philip and Andrew as fellow-countrymen, i.e. as coming from the neighbourhood of their home. They came first to Philip. He then consulted with his brother Andrew; for had not Jesus said He was sent only to the lost sheep of the house of Israel (Matthew 15:24)? and had He not commanded the disciples not to go into the way of the Gentiles (Matthew 10:5)? 3. But our Lord was already looking forward to the moment when the restriction laid on His ministry would be removed, and the Gentiles should be welcomed as members of His flock (John 10:16). Therefore this coming of these Greeks to Jesus was to Him a matter of joy, as in the case of the Samaritans (John 4:35-46). He was beginning to see the wider fruits of His mission—to see of the travail of His soul, etc. The prophetic word which He fulfilled at the beginning of His ministry (Matthew 4:12-17) was receiving its wider fulfilment. The Gentiles were “coming to His light.” The first braird of the coming harvest (John 4:35) was visible. And no doubt His soul rejoiced, as seeing these Greeks standing with His disciples, He said, “The hour is come,” etc. 4. The sequel of the incident, so far as the Greeks are concerned, is not stated; for John is bent on the great lessons our Lord founded on the incident. But Jesus does not “send empty away” those who come desiring to see and know Him. From His words in John 12:23; John 12:31-32, we may gather that they did not thus earnestly seek Him in vain. II. What awakened this desire?— 1. Those men as proselytes of the gate were no doubt pious, “devout” men (Acts 10:2), men more truly religious than many of the chosen race. They had heard of Jesus, had seen perhaps the striking scene in the temple (Matthew 21:12-17), and were convinced that here was One who could fill their deepest longings. 2. The beauty of the Saviour’s character, the earnestness and lofty nature of His teaching, and the greatness of His claim—to be the Sent of God—all this, no doubt, impelled them to seek to see Jesus, and to know more of Him. III. The desire is still expressed by many.— 1. The Greeks came first to the disciples. “It is through the mediation … of the Church of Christ that the heathen attain the personal, saving society of Christ.” 2. And there are many to-day, devout men, not only from among the heathen, but from among those in our modern world, who are “seeking the Lord, if haply they might feel after Him, and find Him” (Acts 17:27), but around whom the mists and darkness of error have been creeping. 3. What responsibility, therefore, rests on the Church—on the disciples of Christ—to show Him in all the beauty of His character and the saving power of His risen life to all men! And how unapostolic, therefore, is the wrangling over trifles that prevails, while all over the world millions are perishing for lack of knowledge! IV. The Church must herself seek to see Jesus ever more clearly if she is to lead others to see Him.— 1. Christ should ever be the beginning, middle, and end of the Church’s message—Christ as the prophet of His people, who has “the words of eternal life” (John 6:68), as the great high priest of His people, by whose high-priestly, sacrificial action (John 12:24; John 12:32) salvation is made possible for men, and as the King and Head of His Church, who will establish in triumph His universal and eternal dominion (John 18:36-37). 2. And in order that the Church may more fully and clearly deliver this message, she must have close communion with her living Head. To the office-bearers and members of the Church Christ must become a living reality. They must not be content with the mere knowledge of doctrines about Christ, though this is needful also. Faith in Him as a living, personal Redeemer, and fellowship with Him through the Spirit, are the essential needs of the Church. Without these all else is vain. Numbers, sanctities of worship, learning, and even outward activity will not serve the end for which they exist. 3. But the presence of the Spirit of Christ in the heart of His people, leading to burning zeal, tender pity, ardent love for those for whom Christ died—for a perishing world—would more and more attract the heathen—make straight the way for the erring, dispel doubts, arouse the indifferent, till men everywhere should come to the Church, saying, We too would see Jesus.John 12:24-25. Through death to life.—Our Lord had been moved deeply by the coming of “certain Greeks” to see Him. He recognised in their advent the earliest tokens of that abundant harvest yet to be reaped. But ere this could be He must depart. His rejection by Israel must be completed. He must die, and in His death become the world’s life. “Verily, verily, I say unto you,” etc. In this familiar image our Lord shows forth the deep meaning of His death and resurrection as the hope of His people, also as their encouragement and example in enduring. I. The death of Christ is the hope of His people.— 1. The corn of wheat is cast into the ground by the sower, and dies. It dies as a grain of wheat, but is not destroyed. There is a germ of life in the grain which dissolution cannot harm. But the seed must die if that germ is to be liberated and to become fruitful. 2. If it be not cast into the ground it abideth, alone; it cannot accomplish its destined purpose. It must fall into the ground; its wrappings must fall off, its substance be transformed; in short, it must perish as a grain of wheat in order that it may spring up and bring forth fruit. 3. So was it with the Saviour. Whilst He remained on earth, despised and rejected despite His heavenly teaching and wondrous works, He abode practically alone. Only a few faithful ones gathered around Him. The world did not understand Him. Neither, indeed, did those who faithfully clung to Him understand the full significance of His mission. It was necessary that He should die, ere the full meaning of His redemptive work should be known through the teaching of the Spirit, and men should learn that a way of eternal safety through time to eternity had been opened up through the cross. 4. Had Jesus not gone on to Calvary to die for men’s sins, where had been their hope of pardon and reconciliation with God? They would still have pursued the weary quest of the waiting ages, and still the cry had gone up, “Wherewith shall I come before the Lord?” etc., and the plaint, “Oh that I knew where I might find Him!” (Job 23:3). But on the cross the cry of humanity was answered when Jesus said, “It is finished,” and died for men—“the Lamb of God, that beareth away the sin of the world.” II. The result of Christ’s death is a great spiritual harvest.— 1. The seed-corn cast into the earth dies as a seed-corn. The external wrappings and envelopes are thrown aside. But the unseen germ, hidden safely away, remains not only unharmed, but is helped by the decay of those coverings. Then the living portion of the plant begins to swell and push its way upward through the earth, till the warmer sunshine and refreshing rains of spring draw it from its earthly hiding-place, and it peeps above ground, an earnest of harvests yet to be reaped. 2. So was it with our Lord. He died, and was laid in the tomb; and there, in some fashion we understand not, the body of His humiliation became the body of His glory, and He arose conqueror of death and the grave for His people, the firstfruits of them that sleep in Him—a glorious harvest of humanity rescued from death and the grave unto life eternal. 3. This shall be the final result in that harvest which is the end of the world (Matthew 13:39). But now through the power of His risen life—the germ of life eternal in the hearts of those united to Him by faith—the fields of earth are ripening to the harvest. 4. When He died there were but few who followed Him. But how fruitful was that death in the coming days! See how the green blades sprang above the ground all around—how the timid who had hidden themselves came into the light of day, as if some spiritual spring had called them forth! See how in response to Pentecostal showers the hope and promise of the universal harvest germinated in every quarter! And see how in spite of blight and storm and heat of persecution it is spreading worldwide! The idols bow the head and fall never to rise in every quarter of the world, and millions upon millions rise to show forth Christ’s glory. 5. At some far-distant age the first seed-corn was sown in the world, when as yet its fields lay wild and waste. But now every land has its harvest. And thus it has been in the history of Christ’s Church. “There shall be an handful of corn in the earth upon the tops of the mountains: the fruit thereof shall be like Lebanon” (Psalms 72:16). It was this Jesus foresaw when the Greeks were led to Him by Andrew and Philip. “The hour had come that the Son of man should be glorified.” III. Christ’s spiritual seed grows in His likeness.— 1. His people die with Him unto sin, and live with Him unto righteousness. “He that loveth his life,” etc., who keeps and hoards the external wrappings of the soul’s true life, shall remain unfruitful. “And he that hateth,” etc.—he that subordinates the lower and earthly to the higher, inner, spiritual life—“shall keep it unto life eternal.” All that was best even in the lower shall through this abnegation of it be incorporated and intensified in the growth of the higher. “The cross must be our pattern as well as our trust.” 2. And when believers are thus united with Christ in the likeness of His death (Romans 6:5), they grow up in the likeness of His spiritual life. In every faithful heart Christ lives anew. “I have been crucified with Christ: and it is no longer I that live, but Christ that liveth in me” (Galatians 2:20). 3. The Christian grows up in spiritual freedom. “Christ being raised from the dead dieth no more; death hath dominion over Him no more.… Even so reckon ye yourselves to be dead indeed unto sin,” etc. (Romans 6:9; Romans 6:11). The believer is no more the slave of sin unto death, but is now the happy servant of Christ, the spiritual son of the heavenly Father, whom He will honour (John 12:26). 4. The believer grows up in Christ’s spiritual beauty; each advance in growth sees some added grace of character. “He shall grow as the lily,” “he shall be changed into the same image” (2 Corinthians 3:18), until finally “he shall be like Him, seeing Him as He is.” 5. And like the Saviour’s self-sacrifice, the Christian’s life of self-denial will be fruitful for good in the world. “The blood of the martyrs has been the seed of the Church.” And the self-sacrificing lives of His true followers best lead men to living faith in Him. Learn.—Trust in His cross; imitation of His example. John 12:26. Christ our example in spiritual service.—Christ is our example in the service of God; and as He was faithful as the servant of Jehovah, and in all things did His Father’s will, so are we to follow Him. “If any man serve Me, let him follow Me.… If any man serve Me, him will the Father honour.” The type of service which He demands from us is of the same sort as that which He Himself rendered—a willing, trustful, complete obedience in the whole life, and in all its activity. It is to be feared that many of His professed followers fail to rise to this conception of the Christian life; and sometimes popular presentations of the gospel tend to perpetuate this fatal error. “Get your soul saved” is the burden of much of modern evangelical preaching. No doubt this is the chief thing, so far as men personally are concerned; for “except a man be born anew,” etc. (John 3:3). But men are not to be left ever in the condition of spiritual children, and fed on milk (Hebrews 5:12-13): they are to be nourished and built up for the higher life of service. Much of the “spiritual awakening” of recent years has simply been an “awakening” of infantile Christians into a higher life of service. And every agency with such a tendency is to be hailed with joy. What indeed is one great end of revelation—especially New Testament revelation—but to build up believers and fit them for this life of service? For what end was the Spirit sent forth, the means of grace established, the stated ministry of the Church set apart? And our Christianity is weak and ineffective in so far as it does not rise toward this goal. And as Christ said to His Father, “I have glorified Thee on the earth by finishing the work,” etc. (John 17:4), so His disciples are to press toward this chief end of their being, in His service. Those who would serve Christ faithfully must, following His example as the servant of Jehovah— I. Hear His voice.— 1. Beyond question, ere they can begin to obey Him as His servants, they must hear His voice spiritually quickening them. That is what Christ meant when He said, “The hour is coming, and now is,” etc. (John 5:25). 2. But having heard that voice speaking to them with quickening power, they must prove that they have done so by obeying His commands, following His instruction. They must have their “ear open morning by morning” (Isaiah 50:4) to catch the accents of His voice in that divine word which His Spirit has inspired, and in those spiritual impulses to forsake the evil and follow the good; and by entreating Him in earnest prayer to quicken their spiritual ear, so that they may more readily hear and understand. 3. And may it not be that we oftentimes are troubled and perplexed, our way enwrapped in mist, because we are not in this following the example and command of Him who is the light of the world, and who says of His true followers that they hear and know His voice? Further— II. In the activity of their lives, their speech and action, they serve Him.— 1. To hear, with the true disciple and servant of Christ, is to obey. It was evident this was so in the case of Christ; and so it must be in greater or less degree with His servants. They must not act like the son in the parable, who in answer to his father’s command, “Son, go work,” etc., replied, “I go, sir: and went not” (Matthew 21:28; Matthew 21:30). And yet are there not too many of this class in the Christian Church? By their professed unity in the Church, openly declared at the table of communion, not a few say, “I go,” in answer to God’s command, “Go work to-day,” etc. “You will search the vineyard in vain for too many of them; some get no nearer than a peep across the hedge,” whilst others deliberately turn their backs on it, and spend their energies in the fields of the world. 2. But Christ’s true followers “do not so learn” Him (Ephesians 4:20). When they give heed to His word and the teaching of His Spirit, then the “Spirit of the Father” speaketh in them (Matthew 10:20), and they use the gift of speech as the Son did for the divine glory. They earnestly endeavour to let “no corrupt communication proceed out of their mouths,” but “that which is good” (Ephesians 4:29), and to let their speech be “always with grace, seasoned with salt” (Colossians 4:6). 3. In the work of life, and its every action, Christ’s true servants seek to imitate Him in the divine service. How eagerly did Jesus declare and show it to be His meat to do the will of the Father, and to finish His work! And was not His word to His followers a clear call to imitate Him in this, “We must work the works,” etc. (John 9:4)? And is not this one of His most precious promises to the disciples that they should continue His work (John 14:12)? “If ye keep My commandments, ye shall abide in My love, even as I have kept My Father’s commandments, and abide in His love” (John 15:10). “Ye are My friends,” etc.; “Henceforth I call you not servants,” etc. (John 15:14-15). Just as there was unity of purpose between the Father and Christ in all Christ’s activity on earth, so Jesus said there would be the same unity between Him and His disciples, and therefore will they be His friends and brethren in the Father; for “He shall make known unto them all things which He heard from His Father.” Therefore will the true disciple of Christ seek in all things ever to do His will and finish His work. III. Christ’s disciples follow Him and serve Him in the path of suffering.— 1. “Behold, and see if there be any sorrow like unto My sorrow,” said the prophet in Christ’s name, as He foretold His life of suffering here below. And how did His apostles rejoice “because they were counted worthy to suffer for that name” (Acts 5:41)! In Christian lands to-day men have not thus to suffer, although they still have to do so among the heathen. To-day even in many quarters of the world men have to endure tribulations, suffering wrongfully, for the name of Christ and in His service. 2. But we also have our afflictions. The night sometimes darkens around us; the stroke sometimes falls heavily; so that in the darkness, weariness, pain, the spirit is nigh overwhelmed, and from the lips bursts out involuntarily the cry, “Hath God forgotten to be gracious? hath He in anger shut up His tender mercies?” (Psalms 77). 3. It is in such hours that the example of our Lord and Master is fitted to cheer and encourage. As He in the hour of deepest darkness, in which He cried “Eli, Eli,” etc. (Matthew 27:46), lost not His trust in His Father; so we surely in our hours of sorrow, pain, and perplexity may well trust and fear not, if we are consciously following the Saviour. Did He not in love endure for our sakes? and will He then put on us more than we can bear? Does not “the light affliction which is but for a moment”? etc. (2 Corinthians 4:17). 4. For just as the cross of Jesus, the acme of suffering and sorrow, has become the emblem of His glory; so to those who endure, “the proof of their faith, being much more precious than of gold that perisheth, though it be tried with fire, [shall] be found unto praise,” etc. (1 Peter 1:7). John 12:25-26. The spirit of true service.—It is a spirit of joyful willingness and self-surrender. Not alone at the beginning, when the soul has just been quickened to the higher life, is the true servant to say, “Lord, what wilt Thou have me to do?” But all along the course of life, even to the end. And during its course there will be manifested:— I. A growing sense of trust in God and our Redeemer.— 1. The remembrance of the divine love and favour, and that God has in Christ granted the new spiritual life, will lead to the assurance that with Him also He will give all things (Romans 8.). 2. This confidence will increase as life goes on; each day will disclose new mercies, and the divine promises will grow brighter and more assured. II. A continued confidence that our material needs will be met.— 1. “Whoever serveth as a soldier at his own charges?” (1 Corinthians 9:7), asked the apostle when writing to the Corinthians of the duty of upholding the ministry. But at the same time he showed that he did not depend on men for such help, but on God. 2. So every true disciple learns confidently to trust God for all needed help to fit him for and sustain him in his work. God will not send us on a warfare at our own charges. True servants of Christ, who are setting their affections on things above, are ever sustained and strengthened in their arduous endeavour. III. A constant consecration of all life’s duties and work.— 1. Each day of our life has its special work and duty, its own perplexities and sorrows. But these are not unknown or indifferent to Christ. 2. Nay, it is just in these, as in all things, that we are to serve Him. We are not to wait for some special position here, some outstanding work, or for the future life, in order to render to our God and Saviour our willing service. The future belongs to God. We are to serve joyfully and trustfully as the Saviour did here, by dedicating to Him the duties and labours of the present days. John 12:27-33. Jesus’ prayer and the answering voice from heaven.—The thrill of joyful exultation in the mind and heart of Jesus, as He sees in prospect the travail of His soul, is quickly succeeded by the thought of the awful pathway He must tread ere the mighty work is accomplished. This prayer is the prelude of Gethsemane. It is a definite step toward that mysterious conflict, with its “strong crying and tears,” its “sweat as of great drops of blood,” and its utter self-renunciation. I. Jesus troubled.— 1. The man Christ Jesus, the Prince of life, recoiled from the awful strife before Him. We can in some measure understand how He, the perfect One, would shrink from death even more than we do. 2. Then there was doubtless the thought of His people, the lost sheep of the house of Israel, who in rejecting Him should be rejected (John 12:48), whose rulers were even then engaged in dark plots against Him. 3. And there was also pressing on Him that load of the world’s guilt which He was to bear away, that cup which He was to drain to the bitter dregs, and which was soon to be given Him to drink—the cup of sorrow, pain, and horror, which culminated in that hour of darkness and terrible sense of aloneness on Calvary. Our great High Priest was not untouched with the feeling of our infirmities; and it was He, who was “in all points tempted like we are,” who was thus troubled in prospect of the cross and “all its shame and woe.” II. The direction in which Jesus turned for relief when troubled.— 1. As the faithful and obedient incarnate Son He turned toward His Father. Jesus prayed; for in trouble and sorrow He was as we are (Hebrews 2:17). He did not conceal from Himself the terrible nature of the coming conflict, and looked to the Father for strength and comfort. 2. The first cry is a perplexed question, showing the conflict in Jesus’ breast—a question as to the possibility of the cross being lifted from Him, of the hour being averted. “Shall I say, Save Me,” etc. 3. But in a moment this thought is put aside. It is seen to be incompatible with the purpose for which He had come unhesitatingly to face this hour. The passion to be entered upon is indeed the only way in which the divine, eternal purpose He had undertaken to carry out could be fulfilled. Only thus can the world be redeemed and the “prince of this world be cast out.” Therefore Christ casts away all thought of the possibility of being saved from the hour before Him, and in willing submission resolves to carry out the eternal, divine purpose: “For this cause came I to this hour.” 4. And now the loftiest flight of prayer is reached by the Saviour: “Father, glorify Thy name.” To this height of filial submission only the divine Son, and unfallen spirits, and those who in Christ become children of God can truly attain. There could be no diviner prayer, as there can be no higher purpose than the divine glory. “What Thou willest, what Thou desirest, O Father, this is My purpose, though the way to the performance of that will leads by the cross and through the grave.” 5. The conflict is now over, the dark cloud withdraws itself, and the Redeemer is further strengthened to go forward to victory. III. The audible answer to Christ’s prayer.— 1. “Then came a voice from heaven,” etc. This voice is the third audible utterance from heaven during the sojourn of Jesus on earth—the first at His baptism, the second on Tabor, the third here. All proclaim the glory of the Son, but this utterance is to a wider circle. The time has come when the glory of the divine Name will be manifested through the Son in strange and unexpected manner. Hitherto it had been seen in mighty works and divine teaching; now it would be seen—strange contrast—on the cross. 2. And the answer has been verified. Men glory in the cross as the highest exhibition of divine mercy and love. The essential character of the Eternal shines in it most conspicuously. In it the way of salvation and eternal blessedness for humanity is opened up; for with the cross are bound up the resurrection of the Saviour and His ascension to the heavenly places, whence He rules His Church, and where He reigns till all foes of His kingdom shall be finally vanquished. 3. And in every step of progress made by His kingdom here, in every soul quickened from death to life, in every citadel of the kingdom of darkness overthrown—in short, in every new region of earth made glad with the fruit of righteousness—all is “through Jesus Christ, unto the glory and praise of God” (Philippians 1:11). IV. The double purpose of this audible answer to Christ’s prayer.— 1. It was doubtless intended to strengthen the Saviour and comfort Him in view of what lay before Him, as afterward for the same purpose an angel appeared to Him in Gethsemane (Luke 22:43). 2. And that it did cheer and comfort the Saviour we may gather from the firm declaration of His assured expectation of final victory. That assurance was attained in His own willing submission to the Father’s will and desire for the Father’s glory. It was not necessary for Him that the Father should audibly give the answer to this prayer (John 11:42). Yet can we doubt that this voice from heaven would cheer and rejoice the ?Song of Solomon 3. We seem to detect an echo of this rejoicing in the triumphant word, “Now is a judgment of this world,” etc. The cross would discriminate. Around it would be gathered the children of light; against it would be marshalled the powers of darkness in vain. “For the prince of this world” would be vanquished (Colossians 2:14-15). And Christ is drawing all men unto Him (2 Corinthians 5:20) by the power of His love—not compelling, not driving—men of every tribe and nation. He brings a salvation free and full for all who will not resist the drawings of His mighty love. 4. But the voice came not only, not chiefly, because of Jesus, but for the sake of those who heard it, especially those who believed, so that the remembrance of this heavenly testimony might strengthen their faith. Indeed, was it not they alone who heard the voice speaking, who heard the words, whilst to others the voice was simply a sound like that of thunder? The unbelieving were not expecting that there would be any divine answer; and when it came audibly, it passed before they caught its import. Others whose spiritual nature was in unison with God both heard and understood, and were confirmed in their faith, as the voice on Tabor confirmed the faith of the disciples (2 Peter 1:17-18). Lessons.— 1. Jesus is our example in prayer: in time of trouble the same blessed source of strength and comfort is open to ns. 2. He is our example in submission to the divine will: acquiescence in the Father’s will is the true source of inward peace and strength to endure. 3. He is our example, as the divine Son, in desiring the highest good—the divine glory.John 12:34-36. Believe in the Light, walk in the Light.—In John 12:23 Jesus had spoken of Himself as the Son of man who should be glorified. The Jews understood clearly enough this reference to the Messiah. But when He spoke of dying and being lifted up out of the earth, the people were perplexed; for was it not a commonplace of their teachers that Christ should “abide for ever”? Did not the prophet foresee the Son of man coming to take His kingdom, which was to be an everlasting kingdom (Daniel 7:14)? Who is this Son of man? An important question truly, but one which Jesus had often answered. All His life, His teaching, His activity, had been a fulfilment of prophecy concerning Him. The Light had been shining, but their eyes were blinded. Now was their opportunity—the last. In brief space it would pass away, and then the darkness would fall, dense and terrible, on the race of Israel. I. The traveller to eternity needs light for his journey, and must advance toward his goal while it is day.— 1. The need of spiritual light is admitted by men as a whole; and all the religious and moral systems which men have built up have been designed to light the darksome way through time. 2. And God has given light to men (John 8:12). It remains, therefore, that they should advance by that light whilst they have it. The Jews were blinding themselves to the light by seeking to reconcile Christ’s teaching with their preconceived interpretations of law and prophecy, in place of simply looking to the Saviour, and opening their minds to receive the truth as plainly revealed in Him. 3. So also many now concern themselves with matters of secondary importance in religion, its mere externals, its forms and modes, whilst they miss the true meaning, and thus the comfort and guidance which the gospel is designed and fitted to bring them. 4. Others still, whilst professing to know the “Son of man,” altogether fail to walk in His light, and on their way linger entranced by the occupations and pleasures of time, until the solemn night of dissolution descends in awful swiftness, and snatches from them their opportunities for ever. II. The way of escape from the power and fear of darkness is to become children of light.— 1. This men attain to by believing in the Light. They thus become transformed into the likeness of Christ. They imitate Him, reflect His character, and escape evermore from the darkness of sin, ignorance, error, and above all from that spiritual blindness which is unconscious of the presence of light. 2. This is a call to receive Christ into our hearts by faith, to follow Him in the activities of life, and in the display of acts of Christian love; and thus we shall abide in the light, and there will be none occasion of stumbling in us (1 John 2:10). 3. With this blessed assurance the public ministry of Jesus closed. Truly He was the Light of men. How great was His patience with the unbelieving! how infinite His compassion! and how terrible was the doom of those who through unbelief had blinded their eyes! And how loud is the warning voice which speaks from these words; and how glorious the prospect of being “light in the Lord” through believing! NOTESJoh_12:21. “We would see Jesus.”—These words were uttered, probably, in the Court of the Gentiles, as He passed from the Court of the Women, which, as the most public place for Jewish assemblies, was the frequent scene of His teaching. On the previous day, the Court of the Gentiles had been cleansed from the traffic and merchandise which had been customary in it, and the temple had been declared to be “a house of prayer for all nations.” The Court of the Gentiles was divided from the inner square of the temple by a stone fence, bearing upon pillars, placed at regular distances, the following words in Greek and Latin: “No alien must pass within the fence round the temple and the court. If any one be caught doing so, he must blame himself for the death that will follow.” This prohibition was known before, from Josephus (Ant., xv. 11, 5); but in our own day one of the very slabs, bearing the exact words, has been discovered by M. Ganneau during the excavations of the Palestine Exploration Fund (comp. Acts 22:28-29, and especially Mark 11:17). The events and the words of these days must have brought strange thoughts to the minds of proselytes, men who were worshippers of the one God by personal conviction, and not because of the faith of their ancestors; and with heart filled with wonder as to what these things meant, half grasping, it may be, the truth that this middle wall of partition should be broken down, they ask for a special interview with Jesus (comp. Ephesians 2:12 et seq.).—H. W. Watkins. John 12:27. “Now is My soul troubled.”—Note the punctuation of this verse, for everything depends upon that: “Now is My soul troubled; shall I say, Father, save Me from this hour?” Put the mark of interrogation after the word “hour”; then you have the whole meaning,—“Now is My soul troubled; shall I say, Father, save Me from this hour?” Then He answers Himself: “For this cause came I into the world; for this cause came I unto this hour”: I will not say, Save Me from this hour; I will say, Father, glorify Thy name. Then there came a voice from heaven, saying, “I have both glorified it, and will glorify it again. The people therefore, that stood by and heard it, said that it thundered: others said, An angel spake to Him.” Thus it always is: there are always two explanations of events; the vulgar will call the explanation thunder, and the spiritually refined will call it an angel.—Dr. Joseph Parker. John 12:28-29. The voice from, heaven.—Every man hears in God’s voice what he is fit to hear. Obviously there was an objective something, an audible sound. To the deafest there was a vague impression of some majestic noise from heaven, which said nothing, but was grand and meaningless as a thunder-clap. Others, a little more susceptible, caught something like articulate words, but discerned no significance, though they felt their sweetness and dignity, and so thought them an angel’s voice. “Ye therefore hear them not, because ye are not of God.” We can dull our ears till they will not even recognise God’s voice as thunder, and, if it sounds meaningless to us, it is our own fault.—Dr. A. Maclaren. John 12:31-33. Christ victorious through death.—If He thought of Himself only as a martyr, one among many, it was gross exaggeration to say that His death headed the black roll of the world’s sins. On that hypothesis of His person, there have been many other deaths quite as criminal. Only the full-toned view of who and what the victim was warrants such a construction of the guilt of His slaying as is here. Still more extravagant, on the supposition that Jesus is simply the best of men and teachers, is that other triumphant cry of victory over the defeated and cast-out “prince of this world.” Only the full-toned view of the death of Christ as the sacrifice for the world’s sins can warrant such a construction of its power to redeem the world from the tyranny of that usurper, and to dislodge him from his fortress. He and all his hosts hold their own, undisturbed by teachers and martyrs, but they flee before the power of the cross of the Son of God, “who taketh away the sin of the world.” He “made a show of them openly, triumphing over them in it.” The judgment and defeat are immediate results of the cross, but the last issue, which Jesus stays Himself by beholding, is one that begins, indeed, contemporaneously with these, but stretches on through all time, and blesses each coming generation. Of course, the “lifting up” here is primarily a designation of the crucifixion (John 3:14); but that is contemplated in connection with the other lifting up from the earth, in His ascension and session at the right hand of God. To draw men to Himself is the work of Christ till the end of the world. His magnet is the cross. That drawing does not imply universal yielding to itself, for there may be resistance to it; but for evermore there stream out from the cross powers which lay hold on hearts, and sweetly and mightily grapple them to Jesus. He Himself, and nothing less, is the centre; and what conquers men to be His, is His death.—Idem. Joh_12:20. The promise of harvest.—What about the first blade that pierces the dull earth and stands up in green beauty: is it a favourite? No, it is better; it is a harbinger; it says, “I have only come first; they are all coming.” It is not elected in the sense of other green blades having been blighted underground: it is elected in some sense of precedence; it outran the others; they all started together, but this little one came up first, elected to preach the harvest, called, not to singularity, but to expressiveness, to algebraic suggestiveness, saying, This is the indication that you must presently get your sickles ready, for we are all alive and all unfolding and all coming; to-morrow the land will be green, and the day following it will be yellow with corn. The blade is only first, because there are more to follow. It would be neither first nor last if there were no succession; it would stand alone, it would be without an arithmetical indication at all, except there be some word that signifies loneliness, some figure that typifies isolation; it is either first or last, because there are more.—Dr. Joseph Parker.John 12:25. All for Christ.—The glory of a Christian is Christ in heaven, and Christ’s glory is His Church on earth. The believer is a true child of God, who, clothed with Christ’s righteousness, walks in holy fear and willing obedience before his Father. Do not wonder, then, that there meet you in the Church of Christ such a one as Polycarp, who, when threatened with the stake if he would not curse Christ and offer to the gods, replied, “Eighty and six years have I served my Saviour, and He hath done me nothing but good; how could I curse my Lord and King, who hath saved me?”—as an Ignatius, who thus wrote from his Roman prison to his Church: “Let fire and conflict, breaking of the bones and tearing asunder of the members, nay, let the burning of the whole body and all the malice of the devil come upon me, if I may have but Christ with me. I seek Him who died for us; I desire Him who rose again for us. My earthly desires are crucified; the fire of God’s love burns within me with unquenchable glow—it calls, Come to the Father”;—as a Chrysostom, who, after a laborious life for the sake of the confession of the truth, and when dying in exile breathed out his soul with the words, “God be praised for all”;—as a John Huss, who, from the midst of the flames of martyrdom in Constance, thus prayed: “Lord Christ, I will bear this terrible death with joy for the Gospel’s sake, but I pray Thee forgive my foes”;—as a Theodore Beza, who, standing face to face with the ruler of France, thus spoke: “The Church of Christ is indeed like a lamb dumb before her shearers, but she is also like an anvil on which the strongest hammer may he shattered”;—finally, as a Dr. Martin Luther, who, at the imperial diet at Worms before Emperor and Court, in the most decisive moment of his life, finished his heroic confession in these words: “Here I stand—I cannot do otherwise; God help me. Amen.” It is indeed Christ who, in all these standard-bearers of His holy kingdom, radiates forth His power and His life, so that they have overcome through the blood of the Lamb and through the word of their testimony, “and they loved not their lives unto the death” (Revelation 12:11).—Translated from F. Arndt.John 12:27. Prayer, a way of deliverance from trouble.—The more we give place to our own thoughts and plans, the more we seek through our own power some opening on this land or on that, so much the more dark will our way appear, our dispeace become greater, our mind more perplexed, and the way of escape more doubtful. Many in this way have fallen into such tortures of anxiety, and even despair, that they have been stupefied, deprived of thought, and thus led to take some foolish step, through their own folly sinking deeper and deeper into misfortune. Often indeed such people have thus lost their reason. It is impossible in our own strength to overcome soul trouble. Take up the task as you will—flee loneliness, amuse yourselves, seek to dull feeling, fly into the face of danger, turn your attention to other things, resolve firmly, I shall no longer give way to these thoughts, I shall resist them, put them aside, root them out, let it cost what it will—it will be of no avail. The heavy thoughts will return again, will follow you into society, will rob you of your nightly slumber. They will become only the more powerful the more you seek with hatred to put them down. One thing only can help you—prayer to the Lord. Prayer enables us to recover ourselves, brings peace, gives assurance, confidence, hope. Prayer opens up the true way of escape and deliverance from all trouble and danger.—Idem.John 12:35. The use of opportunity.—Have we been decided and active in using our opportunities for spiritual improvement and doing good? You remember perhaps the legend of mediζval times, of the young maiden, who, one evening as twilight was falling, rowed out in a skiff on a lake which lay before her father’s castle. As the dreamy twilight descended she fell asleep; and while she slept, the string of her beautiful pearl necklace broke, and one by one the precious gems dropped into the still waters of the lake, till when she woke she found that her gems were lost for ever. This legend is symbolic of many a human life. How many of us have allowed ourselves to slip easily along while we slumbered, not aware or unheeding that golden opportunities were slipping away for ever as the moments sped! or, while we have dreamily hesitated, they have escaped from our grasp! Let us then seek for greater grace and strength, that we may be decided in our Christian calling, that there may be no shirking of duty, no shamefacedness, no wavering; but that we may be able always to stand “strong in the Lord and in the power of His might.” AND NOTESJoh_12:37-43. The Evangelist’s statement of the causes of Jewish unbelief, and of the timidity of many who believed, which prevented them confessing Christ.John 12:37. τοσαῦτα, “so many,” to be distinguished from τοιαῦτα, “so great” (Reynolds, etc.).John 12:38. Report (i.e. the message given to the prophets to be delivered by them) … arm of the Lord.—Both the teaching and the signs wrought by Christ failed to lead the mass of the people to faith.John 12:39. Therefore they could not, etc.—It seems to be a law of the spiritual and moral life that a wilful disregard of truth, e.g., leads to an inability to be influenced by the truth. The nature remains impervious to it. Just as the prophesying of Isaiah (Isaiah 6.) tended only to harden the hearts of the unbelieving in his day, so our Lord’s teaching and miracles hardened the hearts of the Jews because of their wilful unbelief (John 12:40).John 12:40. That they should not, etc. (ἵναμὴἴδωσι).—Describes the result, and not the cause.John 12:41. When, etc.—Better (with the best MSS.) δτι, because he saw, etc. The prophecy was given in consequence of the prophetic vision of the glory of the Lord. “Was this the glory of the triune God?” (Cyril, see Wordsworth, Greek Testament) (Revelation 4:8-11; Revelation 5:12-14 : comp. Isaiah 6,).John 12:42. Put out of the synagogue.—See John 9:22; John 7:13.John 12:43. The glory of men.—See John 5:44.John 12:44. Cried (ἔκραξε).—These words were doubtless uttered in the hearing of His more immediate disciples, and contain encouragement and warning for them. It was a cry from His heart, grieved at His rejection by His own people, and solicitous for the stability of His followers’ faith.John 12:45. See John 14:9. See.—I.e. behold, contemplate.John 12:46. See John 8:12.John 12:47-48. See John 3:17; John 8:15-16. Those who reject Christ shall be self-condemned. The opportunity and means were given them; but they would not (Luke 10:16; Luke 19:44; Matthew 23:37).John 12:49. Of Myself.—All through this Gospel Christ declares His unity of will and purpose with the Father (John 5:30, John 7:16-18; John 7:28-29; John 8:26-29; John 8:38; John 8:42, etc.).John 12:50. His commandment is life eternal.—Proverbs 19:16; Romans 7:10. It is so with all God’s laws, material and spiritual. They are ordained to life. And eternal Wisdom speaks in Christ’s words (Proverbs 8:1; Proverbs 8:4; Proverbs 8:32-36).MAIN OF THE .—John 12:37-50 John 12:37-41. “Who hath believed our report?”—What is needed in order that we may not fall into the error of those who do not believe the heavenly report, who, if not in words, yet in reality reject and despise the Saviour? This is a question of supreme moment for all who profess to be genuine disciples and followers of Christ, children of the heavenly Father. Yet to how many, confronted with the prophetic word, might Philip’s question be repeated: “Understandest thou what thou readest?” (Acts 8:30). Can anything be more important? Still are there not many whose energies and thoughts concentrated on other matters are most fruitful, but who in regard to this supreme matter are but as “babes in Christ,” subsisting on the mere elements of the faith, and never going on to perfection? Is this right? and is it wonderful, when we consider it, that the religious life of the Church is not so healthy as it should and might be, and that the progress of Christ’s kingdom is retarded? What we all need is an assured faith, and then the arm of the Lord will be revealed to us, the power of the gospel will be manifested in us and to the world. And this assured faith rests on simple elementary truths such as all men, the simplest and most unlearned, may know and understand. There need only be mentioned— I. The sense of sin and our responsibility to God.— 1. The sense of sin is universal as humanity. Go where we will, the ideas of right and wrong will be found subsisting, and the deep sense of guilt on account of wrongdoing is expressed in all religions, in sacrificial rites, even in the fetich worship of the barbarian. You cannot escape from this universal belief in the sense of sinfulness among men. 2. And with this comes the sense of responsibility. Conscience speaks within men’s hearts, and declares that they are responsible to that Power which rules over all, and that, unless in some way it can be averted, the punishment for wrongdoing, for the transgression of the law of right which governs the universe, will be speedy and awful. 3. The realisation of this fundamental truth is essential for the true religious life. All professed Christians will confess in a general way that they are “miserable sinners.” But there must be an individual and personal realisation of the fact. Sin must be recognised in all its hideousness and horror in the light of the divine holiness; the awfulness of its indwelling power must be felt by the individual, until he turns from it with loathing, crying, “God be merciful,” etc. The next step will then be to seek— II. A way of escape from sin and its guilt.— 1. The slave bound in fetters sighs for liberty; the shipwrecked sailor, adrift on a spar, with the lonely ocean all around, looks and longs for a passing ship; the sick man turns to the skilful and trusted physician. 2. So do those who awake to a sense of their spiritual bondage sigh for a Redeemer and deliverance; those adrift on the ocean of life, knowing not whither they are being carried, to what awful mystery beyond, long for some ark of safety; the man who feels that a subtle poison is corrupting his soul-life longs for a skilful spiritual physician. 3. And does not the history of the past tell how fruitlessly men endeavoured for themselves to discover a remedy, construct an ark, and gain a spiritual freedom? They still groan in their chains, many of them; the wrecks of their flimsy arks are scattered all along the shores of time, and the physicians they sought have proved spiritual charlatans. 4. Still the feeling which prompted to this was true and right. It showed the existence of the sense of sinfulness. Those who do not feel that they are in danger will make no effort to escape. Those who do will make earnest efforts to find deliverance and safety. Is there, however, any way of escape, any means of deliverance? We have seen how vain and futile all merely human attempts have been to bring deliverance. Are we shut up to despair? It is here Revelation meets us with the announcement that— III. The cross of Christ is the means of redemption.— 1. That and not less is the claim made by our Lord and His apostles. “He was wounded for our transgressions,” etc. (Isaiah 53:5; 1 John 1:7; Ephesians 1:7; Revelation 1:5). This is the central truth of redemption. There are other truths most grand and important, other aspects of this divine work necessary in their proper place. This is fundamental so far as sinful men are concerned. Take away this and there remains a beautiful moral system, high above others even in this aspect, but nothing more. 2. And that the atoning purpose of Christ’s cross is the central and all-embracing purpose so far as man is concerned is shown by this: that it is only when that purpose is realised and personally appropriated by faith that the full blessedness of the gospel comes to individuals. It has always been where faith in this great central truth has been firm and clear that men have entered into truest peace, have become most Christlike, have reached highest heights of attainment. 3. But there must be the personal acceptance of and trust in Christ and His cross in order to this end. A mere general and vague belief can hardly be dignified with the name of faith. True, even though genuine faith be “as a grain of mustard seed,” it will have power. But it must be genuine and it must be personal. It uplifts the burden of guilt; it frees from the bondage of sin, of corruption. “The mountain is removed, and is cast into the sea” (Mark 11:23). When this point has been reached, then it is seen that— IV. The saving power of Christ’s gospel is the true proof of His Messiahship. 1. Those to whom these things are realities need no further proof that Christ and His message are divine. The proof is within them; and however fierce may be the storms around them, “the anchor of the soul, both sure and steadfast, which entereth into that within the veil” (Hebrews 6:19) will hold. And the proof will not only be a personal one; it will assuredly affect others, it will be a test of their sincerity. 2. True, many will pass by or slight this proof, just as the Jews slighted our Lord’s miracles. But in doing so they will condemn themselves, for examination would have convinced them that the moral miracles effected by the gospel during the eighteen centuries that have passed away since Christ’s passion never have been and cannot be effected by any other power. A dispassionate historical survey would convince unbiassed minds that “the gospel of Christ is the power of God unto salvation,” etc. (Romans 1:16). 3. Those who “despise and reject,” who are unbelieving, are in a greater or less degree themselves to blame. They have permitted themselves to be led away by authority inimical to Christ, without making earnest search themselves; or they are shackled by some besetting sin and do not desire freedom; or they are merely nominal disciples of the Redeemer and have not personally known the saving power of His gospel. Such considerations should lead professing Christians to give diligence to make their calling and election sure (2 Peter 1:10). Is it not the lack of this that leads to such feeble, listless confession of Christ, such worldliness in the Church? “The wheat and tares are to grow together till the harvest” (Matthew 13:30). But make sure that your life is a wheat and not a tare life! For that is the end of Christ’s atonement. “When thou shalt make His soul an offering for sin, He shall see His seed,” etc. (Isaiah 53:10). And His seed will yield fruit. (1) Here is the test of a sincere faith: it works by love, it leads to consecration and self-sacrifice. Those whose hearts are filled with divine love give a holy service. The mother who truly loves her child will do and give all that is possible, apart from what is wrong and evil, for her child. And so in all ranks and grades of pure human affection. (2) Love to the Redeemer must manifest itself in the same way. But how feeble it is in the case of many when we consider how little is done by the mass of Christians to make known the love of Christ! How many “spend and are spent” in the service of the world, whilst the service of Christ hardly costs them a thought! Is it not because they have never really known and loved Him, never truly felt the guilt of sin, the need of pardon, the peace of Christ? And are they not thereby cumbering the ground and hindering Christ’s kingdom? (3) Were all who profess to be Christ’s disciples truly consecrated to His service, this would prove the greatest check to unbelief, and not afar, but near, would be the hour when Ho should “see of the travail of His soul and be satisfied.” John 12:44-50. The declaration of Jesus in view of the world’s unbelief.—Of these words Bengal says: “He spoke these words in the act of going away, when He had already gone a considerable distance from the men; wherefore it is said that He cried, so that those to whom He had been speaking might hear.” Rather it would seem an utterance of His heart in the presence of His disciples, in view of the unbelief of Israel—a cry to them to witness that He had testified the truth to the unbelieving, since He had not spoken of Himself, but as the Father commanded Him. In these words Jesus declared that He had delivered the appointed message, the reception of which is life to men. I. The mission of Christ.— 1. Light was what the world was longing for, and life was what it above all needed. And Jesus came to earth to be the light and life of the world. 2. And the manner in which He brought light and life to men was by revealing, in Himself, the Father. It was this He was sent to accomplish—to speak what God had commanded, to do the Father’s will. 3. And this He could do because He Himself was the revelation of the Father, “the brightness of His glory,” etc. So that those who see Jesus in reality see the Father, and those who believe on Him believe on the Father who sent Him. 4. And thus He is the light of those who follow Him, who believe on Him. His revelation of the Father was not in vain for all. He became obedient unto death. Had He not turned aside from Satan’s wiles, then the world had remained in darkness and the shadow of death. But now through Him the light of the divine love, mercy, and wisdom hath for those who believe for ever dispelled the darkness. 5. In this revelation of the Father’s will, and in the doing of it, Jesus brought life to men. His commandment is life. He wills not the death of sinners, but their salvation. “The gospel is the power of God unto salvation to every one that believeth” (Romans 1:16). II. The result of rejecting Christ.— 1. Whilst millions rejoice for time and eternity in this divine life and light, there are those who will not listen to the Revealer, and who, in rejecting Him, treasure up for themselves wrath in the day of wrath and of the revelation of the righteous judgment of God (Romans 2:5). 2. In their case the Word designed to bring life rises up as an avenger. Opportunities neglected, entreaties slighted, commands despised, shall rise up in judgment against those who will not hear and believe “in the last day.” Jesus came to save; but the rejection of His salvation must of necessity issue in judgment. 3. Men who reject the gospel remain in their sins, and thus are unlike God. Clinging to sin, they must be shut out from God, for with Him sin cannot dwell. Rejecting Christ, they choose darkness, and cannot dwell with light. Rejecting Christ, they reject the Father. 4. This, then, is no matter to be lightly thought of or set aside. Christ comes with lofty claims for acceptance before men. The witnesses of His gospel testify to Him on every side. Thus a terrible responsibility rests on those who hear the gospel. It is the part of true wisdom to examine it earnestly and sincerely. Woe to those who refuse to listen or who scornfully reject! III. Christ has obediently and fully performed His mission.— 1. If men reject Christ, it is not because He has failed in any way to proclaim the Father’s will. With that will the Son is in complete agreement, and what He speaks is His Father’s word, His Father’s commandment, which is life everlasting for men. He is “the Word,” the divine Logos, the very expression of the Father’s mind and will. 2. Thus His mission had been fully performed, in willing submission to the Father. Not His own glory, but the Father’s; not His own work, but the Father’s, given Him to do; not His own words, but the Father’s. “Although He was the Saviour of the world, He will not seek to be looked on as the builder of that temple which is being raised in the world; but the Father had given Him, as it were, all the plans and designs; He is the Master-builder who carries out the Father’s designs. He speaks and interprets according as the Father desires, so entirely is His will merged in the will of His Father” (Lecher). 3. Christ, then, has done all things well. He can look back on that ministry now closing with the consciousness that the purpose of Him who sent Him has been carried out and His will obeyed. 4. And the path of safety for men is to obey His word as He obeyed the Father. Openly confess Him, undeterred by the fear of men (John 12:43); bend the will to the obedience of faith; overcome yourselves; consent to count all things but loss for Him; and lay hold of the better and enduring inheritance. For the divine commandment is to life; and “He that doeth the will of God abideth for ever.” NOTESJoh_12:43. The fear of men.—The ban of the Pharisees made those men afraid, and their fear was more powerful than the attraction toward the household of God.… They loved the praise of men. Therefore they could not be perfect in faith. The judgment which John heard from our Lord’s own mouth (John 5:44, etc.) he would never have uttered concerning a Nicodemus or a Joseph of Arimathζa.… No, not such weak ones are here meant, who slowly grew in faith and became strong in that hour in which the strong became weak; but those wretched souls who had experienced indeed the enlightening activity of the Light, yet had choked the germ of faith in its springing, because they loved darkness more than light, honour with men—their carnal Judaic honour—more than honour with God. Notice earnestly therefore that not alone those who have been inimical to the Gospel and stiff-necked in their opposition, but also some who “believed,” may be hardened, when they deny the power of faith, and do not learn to “hate” their own life in this world (John 12:25). Yes! the hardening of such as have known the truth, and yet wilfully turn their backs on it, is the most terrible result of all (2 Peter 2:21; Hebrews 6:4).—Translated from, Besser. John 12:46-48. The end of rejection of Christ.—There is a darkness that will come, come upon all, must come. Men call it night; men call it death. Death is night; death is darkness. We must all die. That sentence is now called commonplace—to such vulgarity have we grown. If a preacher should stand up and say, “Man is mortal,” he would be said to have uttered a platitude—so have we fooled ourselves away! Yet we speak of spendthrifts and prodigals and persons who do not take hold of life by the right end, but prosper at the bank, in the shambles, in the market-place. Why, we are spendthrifts who have got through these elementary truths that ought to constitute the very capital of Christian meditation and practice. We must—I repeat it at the risk of uttering a commonplace—we must all face the darkness of death one by one. We have wronged ourselves by living much in crowds. It is well for us now and then to know that each for himself alone—alone—must die. What preparation have we made for death? There is only one rational and sufficient preparation, and that is walking while we have the light. Christ is the light of the world. Walking whilst we have Christ—an opportunity of studying Christ, an opportunity of receiving Christ into the heart, an opportunity of serving Christ by all good deeds. If you have made any other preparation for death you are foolish; and the very wisdom you have shown in making other preparation aggravates your folly. You have insured your life—you have let your soul go without defence. You have barred all the upper windows against the thief—you have left the front door of the house wide open. Sevenfold in folly are they who have made every possible preparation for death except walking in that light which sends a glorifying beam through the whole valley of its shadow.—Dr. Joseph Parker. PART V. (A.) 13–17CHRIST IN THE CIRCLE OF HIS FRIENDS, THE OF LIGHT Christ’s Fuller Revelation of Himself to His Disciples1. The example of ministering love in Christ’s washing the disciples’ feet (John 13:1-17). 2. The unmasking of the traitor (John 13:18-30). 3. “Now is the Son of man glorified” (John 13:31-32). 4. The new commandment (John 13:33-35). 5. Peter’s question—his denial foretold (John 13:36-38). “The relation of the Jewish night-days of the paschal season to our days, which begin with midnight, will be apparent from the following scheme”:—[4][4] This scheme accords with the theory that the Supper was instituted on the evening of the 13th and 14th Nisan.From Caspari’s Life of Christ.Time (xii–xx.).—Nisan, A.U.C. 783, A.D. 30 AND NOTESJoh_13:1. Before the feast, etc.—Jesus came to Jerusalem steadfastly resolved to finish the work given Him to do (Luke 12:50, etc.). These words are not to be connected with either εἰδώς, or ἀγαπήσας. They “mark the date of the manifold exhibition of love, of the acts and discourses which follow immediately afterward” (Westcott). (As to the day, see note, pp. 371–373).) Knowing.—It was an hour He had been looking forward to (John 9:4; John 11:9). That He should depart (ἵναμεταβῇ).—That He should pass hence to the Father. Thus death to the Christian should be a going hence to God. Having loved, etc.—Not simply to the close of His earthly ministry, although that is true, but He loved them with divine fulness to the extreme limit of love, as He showed in becoming the servant of all, etc. It is “the love of Christ which passeth knowledge” (Ephesians 3:19).John 13:2. Supper, etc.—The reading probably is δείπνουγινομένου, “taking place’ (with ΰ, B, L, Tischendorf, Greek Testament, Ed. VIII., etc.). The meaning seems to be that they had just sat down to supper. Into the heart of that Judas the son of Simon, Iscariot.—Meyer and Reuss take the words into the heart to refer to the devil’s heart; but, as Godet says, “where in Scripture is there mention of the devil’s heart?”John 13:3. Jesus knowing that the Father had put, etc.—The Evangelist states this to show how wonderful the following act of humility is. All things (Matthew 28:18, etc.).—Yet He emptied Himself, made Himself of no reputation, became obedient unto death, etc. Astonishing humility! wondrous love!John 13:4. He riseth, etc.—The disciples had been striving who should be the greatest, and none probably offered to do that act of service, the customary washing of the feet before beginning the supper (Luke 7:44). Garments.—The upper garment. He kept on only the tunic, the servant’s or slave’s robe.John 13:5. He poureth water into the basin.—i.e. the basin used for that purpose. And began to wash, etc.—It has been gravely debated whether our Lord began with Simon Peter or with Judas. It is really a matter of no moment. The natural inference from the words as they stand would be that He had already began with others before He reached Simon Peter.John 13:6. Dost Thou wash my feet? (σὺμοῦνίπτειςτοὺςπόδας;).—The pronouns are emphatic, and show in a lively fashion Peter’s astonishment.John 13:7. What I do thou knowest not, etc.—Peter needed to rise above his imperfect knowledge of Jesus and His work; he needed to be “taught of the Spirit,” “led into all truth,” ere he could comprehend this and much else in the Redeemer’s words and actions.John 13:8. Peter said, Thou shalt not ever wash my feet.—“A praiseworthy modesty: were it not that with God obedience is better than service” (Calvin). Jesus answered, etc.—Jesus demands implicit obedience. Notice the contrast between the lowly action of Jesus and His regal authority. And yet how beautifully are they blended! No part, etc. (Deuteronomy 12:12).—The Lord had shown that His action had a spiritual meaning (John 13:7). The meaning of our Lord is evidently to be connected with the rite then being instituted, the Lord’s Supper. “If thou art not washed spiritually in that fountain opened for sin,” etc. (Zechariah 13:1), “thou hast no part with Me, oneness with Me, in that glory which is Mine” (John 17:24). This is the deeper meaning of the action perhaps (John 13:11). And included in this, as evidence of the sanctified nature, there is the lesson of absolute self-surrender to Christ in the spirit of self-sacrificing love and service (John 13:12-15).John 13:9. Simon Peter saith, etc.—No part with Christ! rather anything than that. And thus the impulsive apostle, still misunderstanding our Lord’s action, blunders from one error into another. He had thought this washing unnecessary; now that the Lord declares that it is needful, he for one will be “throughly cleansed” (Psalms 51:2).John 13:10. He who has bathed needeth not save to wash his feet.—“Just as the guest, after the bath, needs only to have the dust washed from his feet when he reaches the house of his host” (Westcott). For sanctification we must daily look to Christ for grace. The saved man is clean even though the feet are superficially defiled by contact with the world, etc. “He does not sin wilfully” (Hebrews 10:26; 1 John 5:18). Christ “daily makes intercession for us” (Hebrews 7:25).John 13:11. [Ye are clean, but not all.] For He knew, etc.—Judas had received in some measure the “knowledge of the truth”; but he had “sinned wilfully” (Hebrews 10:26-27), and was ready to go forth into the darkness (Hebrews 6:4-6). But the disciples were clean notwithstanding the presence of the traitor; and thus the Corinthian Church, and all true Churches of Christ, are communities of the saints, the cleansed ones, though traitors and unworthy ones lurk in the fold (1 Corinthians 1:2; 1 Corinthians 5:1, etc.).John 13:12. Know ye, etc.—The “hereafter” of John 13:7 is not exhausted here—would not be indeed until Pentecost. The lesson that follows is the lesson they could then understand.John 13:13. Master and Lord, etc. (ὁδιδάσκαλος, teacher).—“ ‘Rabbi and Mara,’ the names of reverence which disciples of the Hebrew teachers were accustomed to offer to their masters” (Reynolds). Again the mingling of humility and nobility. He who had just washed the disciples’ feet told them they did well to name or call Him (φωνεῖν) by those titles of respect and reverence.John 13:14. Ye ought also, etc.—The apostolic Church learned this lesson thoroughly. In the Epistles there are many exhortations to mutual and self-denying helpfulness (Romans 15:1 ff.; Galatians 6:2; Ephesians 4:2; Philippians 2:3-5; 1 John 3:16; 1 John 4:11). The impulsive Peter learned this lesson well, and was able afterwards from the heart to urge the duty of mutual service, etc. (1 Peter 5:5).MAIN OF THE .—John 13:1-17A lesson of humility and ministering love.—It must have been with mingled feelings that Jesus entered Jerusalem on that last passovertide. The streets would be thronged with multitudes who had come to keep the feast. Friends joyfully met their friends. There would be few who would greet gladly Jesus and His disciples. There would be rather scowls of enmity on the part of some, and some would even be rejoicing that there was a traitor in that little band. Yet Jesus, on entering the upper chamber, must have felt in His heart a glow of exultation that here was to be instituted an ordinance in which loving hearts would “remember” Him to the end of the age, and which should be a medium of intimate communion between Him and His people till all of them shall sit down with Him at the heavenly feast. The institution of the supper is not expressly mentioned by St. John, but it is implied (John 13:2; John 13:4). The Evangelist did not repeat what had already been made known in the other Gospels, and which was, when he issued his own, a rite firmly established and constantly observed in the Church. It is the incident recorded in these verses we consider. What is its significance to us? I. It affords a striking example of the grace of humility.— 1. Through some neglect the feet of the wayfarers had not been washed. Possibly the house was too poor to maintain servants. Among the disciples, too, there had been a dispute which of them should be the greatest. Hence none of them had offered to undertake this duty. 2. Jesus took advantage of this circumstance to inculcate a much-needed lesson. It was one of the chief lessons of His whole life. He took upon Him the form of a servant, and in this act of His toward its end He became the servant of all. He showed this spirit of humility which should animate His followers in every age at the very moment when “He knew that the Father had given all things into His hand.” 3. The spirit here displayed is the spirit of true greatness, which does not depend on adventitious circumstances. Pomp and pride are far beneath it. The great man is; he does not need to blow a trumpet and flaunt his pretensions before men. Being and doing are the warp and woof of his nature. 4. True greatness, as Christ taught His disciples, is found in service, in doing the will of God. If we do the divine will from the heart, that must be because we love Him. And if we love Him, then we must love the brethren; and love will find expression in even the humblest service which will lead to men’s highest good. It was this the Saviour showed forth in this act of humility, etc., etc. II. Our Lord’s action was the means of bringing home to the disciples a sense of their spiritual need.— 1. The impulsiveness of Peter furnished Jesus with an opportunity of teaching the symbolic meaning of this action. It was a necessary act of service which Jesus thus ennobled. 2. Peter observed the action with wonder—wondered that no one interposed—resolved that he would. What! his Master, whom multitudes had hailed as king, who was yet to reign over the kingdom of God, that He should stoop to this act! He forgot that the humiliation lay in Christ being where He was. When, therefore, Jesus came to him, the impulsive apostle cried out, “Lord, dost Thou,” etc. 3. The answer of Jesus should have sufficed (John 13:7). Not, however, for self-willed Peter. But when Jesus said, “If I wash thee not,” etc., then Peter showed that his resistance was due to no want of love, but to his impulsive self-confidence. Seeing now the spiritual meaning our Lord conveyed in His action, the disciple went to the other extreme, and cried out, “Not my feet only,” etc. 4. The Lord’s reply put him right. “He that is bathed needeth not save to wash his feet.” The traveller over the dusty ways might in the morning have bathed; but in the evening the dusty feet needed washing, which was grateful and refreshing. 5. So Christ’s disciples daily need sanctifying grace. They who are cleansed, bathed, in the fountain opened for sin, are cleansed once for all. But they still come in contact with sin, the world’s evil, and need daily cleansing of the feet, daily approach unto Christ through His Spirit for sanctifying grace. 6. “Now ye are clean, but not all.” Judas was there, soon to depart from that company for ever—an example of those for whom the wonderful humiliation of Jesus and His love plead in vain. III. This action of Jesus teaches us a lesson of self-sacrificing love.— 1. “I have given you an example,” etc. Two of the great historic Churches consider this to mean that our Lord meant those who represent Him to do what He did. No interpretation of His words could be more puerile. If the scene is to be transacted literally, then a Judas should always be among the twelve! 2. Christ said, Do as I have done unto you, standing in the place of a minister among you. 3. It was an actual service which had been omitted that Jesus performed, and from which He drew a spiritual lesson. But times and customs change, dress and habits; also what in that land and in those days might be essential is not so now. But the lesson of ministering love remains for all men and all times. The Christian life is to be a life of service in imitation of our Lord and Master, Christ. Learn— 1. In the present age there is much need to remember the Lord’s saying, “What I do thou knowest not now,” etc. (John 13:7). It is not an age of humility, but of boasted knowledge. In every department men need to learn the lesson of humility, of dependence on God, and of the limited and relative nature of all human knowledge. Neither scientific knowledge nor any other department can claim to be absolute. 2. Humility and reverent submission become Christian men in view of the mysteries of Providence. The divine ways sometimes seem dark. The righteous are afflicted, whilst the wicked prosper. But we have not entered entirely into the secret divine counsels, nor do we know the end of these things. It is when, like Asaph, we go with such troubled thoughts in humility to the sanctuary that light arises for us (Psalms 73:17). 3. But we must beware of false humility. There are times when Christian men vividly feel their unworthiness, and are prompted to cry out, “What am I that the Lord should be mindful of me?” “I am not worthy that Thou shouldest come under my roof” (Matthew 8:8); “Depart from me, for I am a sinful man, O Lord.” Yet true disciples will humbly and thankfully receive the blessing sent. But there is a false humility that would obtrude its own ideas as to the fitness of things, and, misled by it, men would seek cleansing in their own way. They will not submit entirely to Christ’s way; they must themselves do what He alone can do. They forget that sanctifying grace, as well as saving grace, comes alone through Christ, and that they must daily look to Him for it (John 13:8-10). 4. We may learn, therefore, to avoid that pride which apes humility, and that false pride also which often leads men to shrink from obvious duty. And as the Lord in this action of His stooped even to entreat a Judas, so should we learn to bend a pitying eye on perishing sinners, and hold out to them a helping hand. John 13:8; John 13:14. Ministering love.—To every thoughtful reader of this portion of Holy Scripture it must seem strange and worthy of special notice that St. John records this incident of the feet-washing, not narrated by the other Evangelists, in place of the holy supper, the institution of which is given in the other Gospels. And it is worth noting that, although here this incident takes the place of the other, there are yet manifold points of connection between them. I. As Christ here says to Peter, “If I wash thee not, thou hast no part with Me,” so He had formerly declared in a rich and profound discourse, “If ye eat not the flesh of the Son of man and drink His blood, ye have no life in you” (6.). We cannot, indeed, but think of those words in our sacramental communion. Yet it is quite evident that the eating of the bread, which the Lord calls His body, stands in relation to the spiritual enjoyment of His flesh and blood, as the outward washing here corresponds with the spiritual washing of the soul. It is as if St. John would have us especially understand that neither in the one case nor the other is the chief reference to the visible and outward. For here the Lord Himself says, after He had done alike to all, “Ye are clean, but not all,” because in this action one had had part who was to betray Him. Even so should we also realise that mere outward eating and drinking (in the sacrament) can give life to none, nor maintain it. As it was in the feet-washing, the communication of life must be something inward. But then, as Christ exhibited this action of washing His disciples’ feet to be a helpful testimony of His heartfelt, meek, and lowly love for our imitation, as, indeed, He had manifested that love toward His disciples all along the course of His public life, so our holy feast is a remembrance of His love. He constituted the ordinance of the supper in part to be an example to His disciples, so that they should love each other with the same love with which He loved them, and in part that from that period Christians should be called to show forth His love in partaking at one holy table. II. The words we have read show us the true use of this incident—viz. that we should seek to purify each other as the Redeemer seeks to purify us. And in order that this may not appear too gigantic a task for any of us, toward the doing of which we can only faintly strive, we must not overlook the difference which Christ Himself here emphasises. He says, i.e., “He that is bathed needs henceforward only a partial cleansing.” Of the first, the complete cleansing, He speaks here no more. He presupposes it as already experienced by the disciples. But this second partial cleansing He commands and commissions us to practise toward each other. He brings the first to pass when He is received as the only begotten Son.… But here He requires His own people, as true servants and consecrated instruments, not to effect what He alone can effect certainly, but (in order to point others to Him) to bear witness for Him, and to represent Him to men in all His purity and love, which must tend to draw all hearts to Him. III. Thus it is with the partial cleansing which those who are already sanctified still require that we have to do here.—Life ever brings elements of defilement with it to our individual lives. Even this partial cleansing also can be perfectly effected by divine power alone. As John has elsewhere said, “If we confess our sins, He is faithful,” etc. But in this very particular we may minister to each other. Even before the need of cleansing appears, even whilst we are seeking to guard ourselves as far as possible from the assaults of temptation, and afterward when we have encountered temptation, our fellow-disciples should seek to strengthen us by a living example, by means of comforting admonition and earnest prayer. And yet more should they seek that through the word of God we may be edified, and should unite together in the acknowledgment and confession of sin. This is one of the positive ends of those actions of worship in which we are united together. This community of confession has a quickening influence on us all, and strengthens us in the assurance of our cleansing. And it is also exceedingly beautiful and precious when in the midst of our ordinary life we can be helpful to each other, in counsel and deed supporting each other in this effort after cleansing. And this will come about only in the measure in which we are closely related to each other—whether it be by firm bonds in an enduring fashion, or whether it be in those accidental reunions, which life so often brings us, with the experience of blessed communion of souls. This should bind Christians together. To this we should bind ourselves at the holy table of the Lord; we should minister spiritually to one another, that each may seek to do so in lowly love as he is able toward all who bear the name of Christ, as Christ has here shown us. And we should do this in small things as well as in great, so that we may in all things advance in that spiritual beauty and purity in which the Church of Christ should ever represent her Master and Lord.—Translated from, Fr. Schleiermacher. John 13:15. The great example.—Jesus taught not only by word, but by His life and walk. Even although He had spoken not a word, His life would have been the most impressive of sermons. He was indeed the ideal and prototype of all perfection. I. How can we describe this ideal?—It is impossible to do so fully. We can only partially describe certain features that we can catch. The complete image who can describe? If we look first at the example Jesus here gave His disciples, we see Christ as— 1. The highest example of ministering love.—He was among the disciples as “One that serveth,” etc. 2. Jesus was meek and lowly, and He was also free from all self-seeking, which is one of our sinful affections. His love was a communicating love. We through His poverty have become rich. He gave and gives all His best gifts to His people: He gave Himself. 3. It was a self-denying love.—He denied Himself all earthly comforts, etc. “Foxes have holes,” etc. His life was a constant self-forgetting, self-offering one from beginning to end. It was an example of the purest, most disinterested, devoted, and self-surrendering, the most active and all-embracing love. 4. Most conspicuous also was His love to the Father.—This was the spring of His love to men. Because of His love to the Father He bore witness to the truth—did the works of the Father while it was day, took on Him the form of a servant. “The fulness of the divine life was the breath of His soul”; therefore every thought was consecrated into prayer, every word to the revelation of God, every deed to the glorifying of His heavenly Father. Everything in His case had a relation to the highest and the heavenly. His life was an unbroken prayer, a glorifying of God. 5. He was free from all sin.—Every virtue was found in full perfection in Him. He “fulfilled all righteousness.” All the virtues were exemplified in Him—strength, gentleness, etc. In each He is the type of perfection. With men these virtues are difficult of acquisition—hard to attain to, easy to fall from. In His case they were the spontaneous fruit of His nature. He was not only the best of men; He is the alone good, pure, and holy One as God is. Because He is the image of the invisible God, He is the prototype of a perfected humanity. Every man is a sinner. But as every nay has its opposing yea, so Christ appears as the ideal example before us, and we thus may carry within us the image of a perfect virtue and moral perfection, the conception and possibility of perfect purity and disinterested goodness, undisturbed peace, and immutable truth. 6. But can He then be an example for all?—Yes. For what is virtue? What are all the virtues? The expression of the principle of love to God. He who loves God has reached the source of all virtue; for “love is the fulfilling of the law,” the bond of all perfection. II. That Christ is our example is an important fact for our Christian life.— 1. It should prove a guide and direction to us, as to how we ought to live when bearing the name of Christ. He is the head of a new spiritual race; He is a second, a better Adam. The image of Christ is held up before us by the apostles in gospel and epistle as our Ideal. We must observe it, and carry it with us wherever we go, in our thought and activity discovering ever new glories in it, and dark spots in our own lives. And as unknown to ourselves His light shines on us, we are transformed into the same likeness. If a French philosopher confessed in reference to the devout Fιnιlon: “I dare not remain in the presence of this saintly man; if I were to do so I should be compelled to discard my infidelity: such purity and loveliness of character as he displays prove the truth of his religion, and that religion really comes from heaven,”—much more must we subscribe the words of another (Rousseau) concerning Christ: “If the death and life of Socrates are those of a sage, so are the life and death of Jesus those of a God.” 2. The example of Christ should be an inspiration.—It is pleasant to follow a high example. It is easier to do so than to have to discover the way for ourselves. With Christ’s example before us the way becomes more easy. No spur will be needed for duty. It will be done without thought of reward, etc. Is it asked, Is it possible to follow the example and obey the precepts of Christ and live as He did in the world? Truly He is always an unattainable ideal. But He is also “the author and finisher of our faith,” so that we may grow up into Him in spirit, whence flow the issues of the eternal life. We have not attained, etc.; but if we cannot run, we may be able to walk, etc. And His word will be, “Thou hast done what thou couldst.” 3. A true example saves us from all false, visionary, etc., examples, and from, deifying, worshipping, and serving the creature.—Men are either better or worse than their systems. Only in the case of Christ word and deed, doctrine and life, are in fullest accord. Thus He supersedes all merely human examples. What religion of earth has ever furnished such an example? What prophet can be named in comparison with Him? It follows that He alone is worthy of the consecration of our time and strength. He alone is worthy that we should copy Him, and fix our regards on Him as much as possible—that we should call Him Master—that we should glorify Him in word and work our whole life long. We truly become Christians only when Christ is formed in us and lives and rules in us through His life with demonstration of the Spirit and of power.—Abridged from F. Arndt. NOTESJoh_13:1. The time of the institution of the Lord’s Supper.—Although it is not necessary here to enter on a full survey of the vexed question that has arisen on the note of time in John 13:1, yet in order to gain a clear conception of the narrative in the succeeding chapters, the chief points in the controversy as to the day of our Lord’s crucifixion should be noted. The idea most widely entertained is that the three Synoptic Evangelists seem clearly to affirm that the Lord’s Supper was instituted at the passover feast proper, i.e. at the supper during which the paschal lamb was eaten, on the evening beginning the 15th Nisan. But St. John expressly says it was before the feast of the passover that the incidents here recorded took place; in John 13:29 “buying the things needed for the feast” is spoken of; whilst in John 18:28 the Jews would not enter Pilate’s palace, we are told, lest they should be defiled, and thus debarred from eating the passover. The whole question has been sub judice since the middle of the second century. It is still virtually undecided. A considerable number still maintain, and produce strong arguments for their position, that the Lord’s Supper was instituted on Thursday, the 14th Nisan, i.e. at the beginning of the new day (reckoning from sunset to sunset), which followed the close of Wednesday, the 13th, and that consequently the Crucifixion took place on the morning of the 14th Nisan, so that the ninth hour, when Jesus died on the cross, would be about three o’clock in the afternoon of the 14th, when the priests in the temple began, “between the two evenings” (Exodus 12:6), to slay the passover lambs of the worshippers, and to sprinkle the blood on the altar. Now it seems to be unquestionable that the narrative of St. John appears to favour this solution of the difficulty. But the question then is, Is this Evangelist at variance with the other three? This by no means follows. It cannot be asserted that there is any real contradiction; and various attempts have been made on the one side and the other to reconcile the apparent inconsistencies. Some link seems still to be wanting to complete the chain of evidence on one side or the other. And as within the present century links have been found to complete other chains (e.g. Zumpt’s solution of Luk 2:2), so we may believe this difficulty also will be resolved in process of time and discovery. But there is no doubt that at present the weight of argument seems to lie on the side of what may be called the Johannine explanation. (See, e.g., Caspari’s admirable treatment of the question in his Chronological, etc., Introduction to the Life of Christ.) It seems clear that our Lord’s resurrection took place on the first day of the week, a fact confirmed by this other fact that Pentecost fell also on the first day of the week (Leviticus 23:15; Deuteronomy 16:9). It is by no means clear that the Synoptists intended to indicate that it was at the meal when the paschal lamb was eaten our Lord instituted the supper. There is no mention made in their narratives of the special observances of that meal. The lamb is not spoken of, nor the bitter herbs, the numerous cups of wine mingled with water, etc. Indeed, the Lord’s Supper is regarded, even by those who think it was instituted on the 15th Nisan, as an appendix to the passover meal, and no part of that meal (1 Corinthians 11:25). When Matthew and the other Synoptists speak of the first day of unleavened bread, etc., they may, and in fact must, mean the 14th Nisan, the day on which all leaven was removed from the houses, and when preparation for the whole passover week was made. Then on the beginning of the evening of the 14th (i.e. after the close of the evening at the end of the 13th) the casting out of the leaven was begun. It may have begun even before that; and then the people went to draw fresh water for the making of the unleavened bread (Mark 14:13). The enemies of our Lord did not wish to take Him on the first day of the feast, which was a day of holy convocation (Matthew 26:5; Mark 14:2); and well might they desire to avoid such a contretemps; for all the proceedings before the high priest and Pilate would have been a direct violation of that most sacred day (sacred as the weekly Sabbath), the 15th Nisan. The “preparation” of the passover (Matthew 26:17) may reasonably be taken to mean preparation for the whole course of the feast, including the 14th Nisan, the day in which all leaven would be excluded from the houses. If, then, the meal at which the ordinance of the supper was instituted was not the passover meal, what was it? Was it an anticipation of the passover? Even though unprecedented, we might see a reason why our Lord might anticipate this feast. The feast was “a shadow of good things”; but now the shadow was to give place to the substance (Hebrews 10:9). It has been asserted also that our Lord observed the passover at the same time as a certain body of the Jewish people; or that He observed it at the proper date, whilst the bulk of the people did not. There is no actual proof for these conjectures, however. The view held by Neander is worth noting. “He foresaw that He would have to leave His disciples before the Jewish passover, and determined to give a peculiar meaning to His last meal with them, and to place it in a peculiar relation to the passover of the old covenant, the place of which was to be taken by the meal of the new covenant” (Neander, Life of Christ). Another supposition is thus given, which, if it were undoubtedly confirmed, would at once dissolve the difficulty. “The simple supposition,” says Dr. Reynolds, “that a custom prevailed among the Jews of spreading the allowable opportunity of the sacrifice of the paschal lamb over a larger portion of time, in consequence of the great crowd in Jerusalem at the time, would really cover every difficulty, if we add to it that our Lord, ‘desiring to eat the passover with His disciples before He suffered,’ had chosen to select such portions of the ritual, and such hour of the day, as best suited His dread foreknowledge of the immediate future.” And, we may add, could not the Son of man (Mark 2:26), in view of His becoming men’s true passover (1 Corinthians 5:7-8), make such change? Those who hold that the Synoptic narratives refer to the actual passover feast get over the difficulties in John’s Gospel in the following manner:—They consider, e.g., that John 13:1 is a simple introduction. Before the passover the Saviour’s love was specially manifested to His disciples. They explain the reference in John 13:29 as the preparation for the chagigah (peace-offering and festivals 2 Chronicles 30:22); and hold that John 18:28 refers to fear of defilement preventing the Jews from eating the chagigah; and that the “preparation of the passover” (John 19:14) means simply the preparation for the Sabbath, i.e. the Friday before a Sabbath, which had a special importance when it fell in the passover week. The difficulty throws no doubt on the authenticity or truthfulness of any of the gospel narratives, and it is indeed a very clear testimony to the independence of these documents. The solution turns perhaps on the ascertaining of some fact or facts regarding the mode of celebration of the passover at the time of our Lord’s sojourn on earth. Is it too much to expect that in these days of earnest research and wonderful discovery this long-vexed question may at length be settled? Joh_13:1. Christ loving His own to the end.—To the end He loved His own, to the end of His earthly course. And what the disciples experienced from that point was a new history of His love. He loved them, bore them to their old age. When they came at last to the next world, His love again was there. This is the same Lord who is also ours. Great comfort for hearts that feel their need of love! Glorious balm for bruised souls, Jesus loves to the end! Even this may be listened to with cold heart. Thou hast enough of earthly love: what need of Jesus’ love? Or thou art enough for thyself: why speak of love at all? We may also say, Jesus loving to the end is matter of course: how else could He be Saviour? What would His love be to me, if it did not love to the end? Very good; if any one deems himself worthy of the love of Jesus, to him this is matter of course. And in the case of almost all men there is a time when the heart thinks itself worthy of love—the time of natural pride, of an unsubdued heart. But a time may also come to thee, when thou canst scarcely believe that Jesus will love thee, even thee, when thou wouldst fain believe and wouldst give much if thou couldst believe it and canst not. For it is indeed divinely natural, but for this very reason wondrous, that Jesus should love, love us, love to the end. God is the wonder of wonders. Jesus’ love is matter of faith, for Jesus is invisible, and His working also is often hidden. What thou seest and sufferest often looks unlike love. But again come times when one can feel, taste love, and times when the heart by a power from above is sure and glad of this: Jesus loves, and He loves even me. Every one among us, if he is only in earnest, may have such experiences. Therefore should every one among us, those of ripe age especially, be able to say, I know that He loves, how much He loves, and I know in what the certainty rests, that He is an exhaustless fount of love. Nor can our inner life be bright or one of joyous progress until we have the certainty that Jesus loves us.—Dr. W. F. Gess, in “The Thinker,” October 1893.John 13:4-5. The power of self-denying love.—At present the Lord Jesus gives above all this command to His disciples: “If I then, your Lord and Master, have washed your feet, ye ought also to wash one another’s feet” (John 13:14). To say that this is not to be taken literally is to say too little. The precept of feet-washing is one of the cases to which Paul’s saying applies: “The letter killeth, the spirit makes alive”—at least in one of its aspects. A man might fulfil it literally and yet remain spiritually dead; pay, confirm himself in death by the practice. But what is the spirit of Jesus’ saying? Has none of us to do with contrary people, when it requires self-denial to use friendly, gentle language to them, or to give them practical help, and that more than once? Among thy acquaintance are there weak-minded people who need thy love? In this case you will easily understand what the words mean, “Wash one another’s feet.” In such circumstances it is often difficult to show kindly, loving patience, and that for years, even to near kindred, to brothers and sisters. Even parents, when age comes with its infirmities and whims, become a trouble to children. Then it behoves to remember the precept of feet-washing. And what as to us parents with our children? In regard to the amiable and gifted, who are our joy and glory, a parent’s heart naturally rejoices in diligence and truthfulness; then the greatest sacrifice is no sacrifice. But the feeble and troublesome, whom one cannot speak of? Even here natural love sometimes overcomes every obstacle. Yet love often makes so blind that parents cannot see even the defects of children. Christians should not be blind, even toward children. But when children become an irksome tax upon them, what should they do? Perhaps thou hast too a bad, misguided child. My friends, Christians are not then to be like old Eli, not to shut their eyes and deceive themselves, not to be faint-hearted and do nothing. Then is the time to be earnest, to show anger—anger like God’s—zeal against sin, and therefore against the sinner who nurses sin in himself, and with it death, the unpitying zeal which springs from true love, from real mercy. But how feel love toward a bad child? How soothe trouble of heart for a child’s ingratitude? Any one among us who knows such parental grief will understand what the Lord means by the feet-washing: exercise love, be bold to love, when loving grows irksome.—Dr. W. F. Gess, in “The Thinker.”John 13:9-10. The need of continual spiritual cleansing.—“If I wash thee not, thou hast no part in Me.” How terrified Peter is when he hears this! Then he tacks about and cries, “Lord, not my feet alone, but my hands and my head” (John 13:9). It was a fine trait in him that his greatest pain was to hear the Lord say, “Else thou hast no part in Me.” When we see that a certain thing would hinder fellowship with the Lord, or others tell us so, are we as resolved to make sure of having part with Jesus? Do we then say, “Lord, not my feet alone, but my hands and my head”? This was Peter’s honest heart, in virtue of which he was able afterward to become so perfect a disciple of the Saviour. But now he has to be checked. Jesus says to him, “He that has bathed needs not save to wash his feet, but is clean every whit” (John 13:10). This third saying of our Lord also is of abiding significance. It distinguishes bathing from feet-washing. The whole man is made clean by bathing; but the feet are the first to be soiled again, and so ever need cleansing. What does the Lord mean by having bathed? It is what Holy Scripture means by the new birth. Washing the feet is daily forgiveness and sanctifying. Jesus bears witness to His disciples, “Ye are clean” (John 15:3). This they become through His word and intercourse with Him; their heart was turned away from the world, from the service of vanity, and belonged in reality to the Lord. And, accordingly, when He departed, the Spirit came from on high and dwelt in the centre of their heart. This is the new birth which we all need. “Unless a man be born again, he cannot see the kingdom of God.” Our very mind and heart must be transformed. This may possibly be done gradually by God, from the time of baptism, so that the Spirit gains power in us imperceptibly, as Tersteegen says:“As flowers their opening leaves display,And glad drink in the solar fire.”But if it has not taken place after baptism, it must take place now. It is scarcely credible, before one has experienced it, how much our heart leans on itself, how closely our own nature clings to us. Most men do not know it. We only perceive it when we begin to try to go out of ourselves. But we must go out of ourselves. Instead of our own ideas, the love and the glory of God must become our end, a new life of God’s Spirit must begin in us. Such a transformation of nature took place in the disciples; they became pure. Now, says Jesus, ye need still to wash the feet. Too many new stains and faults occur. The old man still works; we fall short of God’s will; we go astray in our own ways. But do not treat it lightly, do not think, “My heart is all right, I am bathed; my outward circumstances and natural temperament still make me stumble now and then, but in my heart I am the Lord’s disciple; no one is perfect!” This is the way to forget the daily washing. We know that this and that is not right, but we would fain forget it; we feel how deep-rooted inclination is, and do not struggle against it. But faults of the soul are not like faults in wood and stone, or even some bodily defects, which are fixed; but it is here as with those physical ailments which must either be got rid of or they consume the whole body. Either—or. There is no true peace of heart, unless one is always anew coming to an understanding with Jesus. What takes place between us and Him we are always to discuss with Him and come to a settlement about with Him. We may go on with a heart which has but a half-peace, in which is a certain unrest. This is not the true Christian state. But as soon as we have failed in anything (and the failure is always toward God), in doing or leaving undone, we should humbly confess it to Him, seek His forgiveness, and begin afresh. By thus ever seeking His forgiveness, and not resting until we have it, the heart is set free, enjoys perfect peace, and daily receives new strength to go forward in the narrow way.—Idem.John 13:14. Mutual aid in the spiritual life.—To wash one another’s feet is, in the deeper meaning of the thing, to help one another out of the evil that is in the world, to aid, one another in the keeping of a pure conscience and of a wholesome and holy life. This assuredly must be our first concern as to those whom God has given us. Our love will show itself by counting nothing too lowly, and nothing too hard, by which we may strengthen against sin—lead into the way of peace, or at least witness for the eternally right and good. For example, supposing one has wronged you, really wronged you, injured you at the innermost place of your heart, spoken or done what you feel was not only an unkindness and a personal pain, but an untruth between him and God: to carry out the idea symbolised by Christ, you must not merely forgive that one, you must try to get him out of that untruth which is between him and God, to have the soul cleansed from the evil that it has contracted. And a man is great, Christlike, in the measure in which he can lay aside merely personal considerations, and in tender yet faithful love deal with, that he may win, his brother. Did not Jesus wash the feet of Judas, into whom Satan had entered? Did He not try, even to the last moment, to save him from his lie? Brainerd, in his younger days, carried away by an indiscreet zeal, provoked the censure of his seniors at college, and was severely, too severely, punished. In later years he saw his error. He had been unkindly treated; but he could say, “I would willingly humble myself before those whom my error led into sin, and ask their forgiveness, although they should still refuse to own that in which they wronged me.” Was not that Christlike indeed? Is it not truly divine to come down from a vantage-ground and be nowhere, that God’s love may be manifested, and men may indeed know it in its separation from evil?—Dr. Marshall Lang. AND NOTESJoh_13:18. I speak not of you all.—Christ knew the heart of Judas; and He still gave him space for repentance (see John 6:71). I know whom, etc.—See John 15:16. But that the Scripture, etc.—The choice here refers to the choice of the twelve disciples as His apostles. In the present sinful state of the world this Scripture will continue to be fulfilled; and the Son of man, who “experienced every human pain,” did not escape the pang caused by the treachery of a friend (Matthew 26:50), as His typical representative in the theocracy did not (Psalms 41:9). “There is an ellipsis after ‘but,’ which is most simply filled up by some such phrase as ‘all this was done’ that the Scripture, etc.” (Watkins).John 13:19. I tell you from henceforth, etc.—The disciples must be shown that this happened in consonance with the prevision of His Father and of Himself. Thus all those events about to happen, the betrayal among others, which seemed at first to be the frustration of their hopes, would only prove more conclusively, when seen from the point of view of the Resurrection and Pentecost, that Jesus was what He claimed to be, the Son of God, the Messiah, the King of Israel.John 13:20. Verily, verily, etc.—See Matthew 10:40. But it is interesting to notice how at the moment when He was being betrayed into the hand of sinners, to drink the cup of humiliation to the dregs, He identifies Himself with the Father.John 13:21. Troubled in spirit.—See John 11:33; John 12:27. “The regimen τῷπνεύματι, in spirit, shows that this trouble had its dwelling in a higher region than that of even the noblest natural sensibility. Here, as at John 11:33-38, it was a shock of a religious nature, a kind of horror felt by His pure heart at the sight of this Satanic crime, and at the approach of its invisible author” (Godet).John 13:23. Leaning on Jesus’ bosom, etc.—The guest reclined on the left arm, leaving the right free; the back of the head of the guest on the right reached the bosom, and perhaps lay in the fold of the robe of the guest on his left. This was John, the writer of the Gospel. Peter’s position is not clear: some think he reclined to the left of the Saviour, others that Judas occupied this position. Peter must clearly have been farther off, perhaps to the right of John.John 13:25. Lying on Jesus’ bosom, etc.—Rather perhaps leaning back, as he would naturally do in speaking to Jesus.John 13:26. He it is to whom I shall give a sop, etc.—I.e. a morsel, a piece of bread broken off, and dipped in a dish common to all, or to several, of the guests. The custom is still common in the East, especially among the Bedawin tribes. But the writer has met with it in a Syrian city.John 13:27. And after the sop, etc.—It was the moment of decision. Instead of turning to Christ in penitence Judas opened every avenue for the entrance of the evil one. That thou doest, etc.—There was no longer place among the apostles of Christ for one who had given himself over to become an emissary of the spirit of evil.John 13:29. Against the feast.—This seems to indicate that the meal in progress, or just ended, was not the passover supper. It was the Mazzoth meal, and was partaken of on the evening at the beginning of the 14th Nisan. Poor.—John 12:5; Galatians 2:10.John 13:30. It was night.—From the commemorative and sacramental rite that ushered in a new and blessed era of life and light for men, Judas, dark in soul, went forth into the night, and into a deeper darkness still.MAIN OF THE .—John 13:18-30 The traitor discovered.—The incidents recorded here took place during the progress of the Lord’s Supper at its first institution. Although St. John does not give a narrative of the institution of the ordinance like the other Evangelists (just as he does not tell of the institution of baptism, although he implies it [see pp. 98, 99]), because it was well known in the Churches, and in writing his Gospel he had a special object in view, yet he undoubtedly implies it. Jesus had given the disciples a final token of His ministering love in acting the part of servant and washing their feet. He was with them around the supper table, had indeed begun the institution of the ordinance (which was to be done in remembrance of Him, and thus to show forth His death until His coming again), when He spoke these solemn words: “Verily, verily, I say unto you, that one of you shall betray Me.” And when the amazed and doubting disciples were debating among themselves as to who should do this awful deed, Jesus, by a sign given at the request of Peter and John, signalised Judas Iscariot as the traitor. I. The divine omniscience of Jesus.— 1. “He knew what was in man” (John 2:25), and He had long known that among His disciples lurked this dark and crafty spirit (John 6:64), suffered for some inscrutable reason to mingle in the ranks of His followers. 2. Christ had borne long and patiently with Judas, with his grasping covetousness, his petty peculations (John 12:6), his dark plots, giving him space for repentance. He had been privileged to see Christ’s mighty works, he had listened to His words of power, even at this moment had an extraordinary proof of Christ’s self-sacrificing love been shown to him as to the other disciples, and a partial participation in the holy feast, which the Lord was instituting, had been accorded to him. Would he, could he, remain untouched, unmoved by this wondrous love? 3. In vain. As David, type of the Messiah, was betrayed by false Ahithophel, so Judas, who had eaten with Christ, not alone during the three years’ ministry, of spiritual as well as temporal food, but had even now eaten of the “broken” bread, was by a base act to betray his Lord. Now, for the disciples’ sake, the mask must be torn off, and the traitor must appear. Why? Jesus had said to the disciples, “Ye are clean, but not all”; and He must reassure them by casting out this “leaven of wickedness” (1 Corinthians 5:7). Judas must not be permitted to do his awful deed in secret, and remain as spy and thief among the little band when Jesus had gone. Thus, in order to cheer their hearts with the knowledge that they were His chosen (John 13:18), to strengthen their faith in His divine wisdom and prescience, and their confidence as His ambassadors, He took steps to unveil His betrayer (John 13:21-22). The disciples were not to be left to imagine that because one of their number had proved untrue the grand office formerly conferred on them and the work entrusted to them were to be withdrawn (Matthew 10:7-20). 4. Therefore, in view of the impenitence and hardness of this dark soul, the revelation of his treachery must be made, though it brought horror to and troubled even Christ’s spirit. The very proximity of Judas, hardened, resolved in his sin, produced that antagonism in the heart of Jesus which arises between holiness and Satanic wickedness—that conflict which arises between light and darkness. 5. And whether we consider or not that the thought of what the act of Judas would bring in its train—those terrible sufferings from which, as the incarnate Son, Jesus shrank—might tend to trouble the Saviour, there was at all events the thought of the traitor’s doom to do so. To see a soul that has been privileged to dwell for a time on the heights of spiritual communion plunging ever more deeply downward into the pit of perdition is a sight to make men and angels weep. And it can be readily understood how it would trouble Him, who came to save, to have to speak those words that proclaimed the traitor’s presence among the disciples. II. The revelation of the traitor.— 1. Not only was the Saviour troubled, so too were His disciples. They doubted of whom He spake, and one by one in sorrowful tones asked Jesus, “Lord, is it I?” (Mark 14:19). 2. They doubted and were sorrowful, because they knew, as all true men know, the weakness of their own hearts. Then it was a terrible thought that among them there was one, perhaps one whom they trusted and looked up to, who was a skulking traitor; and the shame of it also brought sorrow into their hearts. 3. Amid this doubting, sorrowful throng sat the cause of all this trouble—cold, watchful, calculating apparently: ready to brazen the matter out until the end, and thinking, perhaps, that although the Lord saw through him the disciples might not, and that he might therefore retain his treasurership and gain his thirty pieces of silver as well. 4. But that could not be. For the sake of the disciples he must depart, and also that the trouble might pass from the spirit of the Master, so that His closing counsels to His followers might not be checked in their flow by the dark presence of Jud 1:5. The revelation was made quietly, however, and in such an unobtrusive manner that the most part of the disciples perhaps did not know until the event (Luke 22:48). The guests were reclining in the Eastern fashion of the time at the table. The writer of this Gospel reclined next to Jesus, with his left arm on “the bosom of Jesus’ robe.” To that disciple Peter signalled that he should inquire who it was of whom Jesus spake. And to John Jesus whispered that it was he to whom He should give a morsel of bread dipped in the dish, which would likely contain a sauce composed of fruit of various kinds. In the East it is a mark of special attention on the part of a host to do this. 6. It was the last appeal to Judas, a special act of kindness, a mute entreaty that he would permit the final catastrophe to come about in some other way. But the appeal was vain. “Master, Rabbi, is it I?” said Judas. No word of anger escaped the lips of Jesus. His words, “Thou hast said,” tremble with the feelings of trouble and sorrow. 7. And after the sop the final, irrevocable step was taken. Jesus did not upbraid, did not threaten, did not call down, as the traitor perhaps feared, the divine wrath. “Therefore Judas would carry out the business. ‘Satan entered into him.’ ” He gave himself wholly over to the evil influence. He had chosen the evil, and must abide in his choice. He is therefore dismissed for his awful work by the Master. Judas has resolved; then let him carry out his resolve, quickly if he would, for Christ’s time, His “hour,” is at hand. III. A benighted soul.— 1. There is something terribly significant in the remark of the Evangelist, “He then having … and it was night” (John 13:30), compared with our Lord’s words in St. Matthew’s Gospel, “Woe unto that man,” etc. (Matthew 26:24), and those of Peter, “This ministry and apostleship, from which Judas by transgression fell,” etc. (Acts 1:25). “It was night—night around him, night before him, night behind him, night within him, night above him, night over all; the hour of darkness had come, and for him all stars of grace divine had set” (Arndt). 2. Various attempts have been made to determine the motive of Judas’ action, and even to rehabilitate his character. The most widely entertained idea of his deeper motive is, that he thought by his action to force our Lord to declare Himself King and Messiah, and that he had no fear of evil consequences, knowing as he did the power of Jesus. Could He not call the legions of heaven to His defence? 3. There may be much truth in this suggestion. It is on a line with the Satanic argument, that it is permissible to do evil that good may come. It is also on a line with the avarice of Judas—if Christ became king, it would mean gold, gold, gold—and with that terrible remorse he afterward displayed in the casting away of his dearly acquired thirty pieces of silver, and his heart-rending cry, “I have sinned in that I betrayed,” etc. (Matthew 27:4). 4. As it is not for men to attempt to fix exactly the traitor’s doom, neither is it the part of any to seek to minimise the crime of Judas, or to endeavour to declare his late remorse true repentance. The way to the suicide’s grave does not run through the hopeful valley of genuine contrition (2 Corinthians 7:9-10), but most frequently through the dark and barren ravine of hopeless remorse. 5. None of the disciples but he who narrates the scene most fully, and perhaps Peter, knew the purpose for which Judas went forth. Some thought he had gone to make purchases for the feast; others, who imagined that there was time enough for that in the morning, were of opinion that he had been ordered to give alms to the poor. But one thing is certain—he took the bag with him. Avarice was his bane: he had gained his world, and lost——? He went out, and sorrow and trouble for the time departed with him. Then the heavenly light shone forth, and springs of divine comfort and grace were then opened which still flow on with blessing for all mankind. John 13:22; John 13:25. Self-examination.—The sin of Judas is regarded as something especially heinous. But in this respect it is like every sin against the Holy Ghost. And there can be no doubt that the true way in which to regard it is to do as the disciples did, and ask, “Lord, is it I?” The disciples had learned their own weakness. They did not say, as Hazael to the prophet, “Is thy servant a dog, that he should do this great thing?” They remembered that Hazael did that very thing which he so indignantly disclaimed any intention of doing. We must imitate the disciples. I. We must remember the weakness of human nature.— 1. Even the impulsive and self-confident Peter appears for the moment to have remembered this, and become self-distrustful. He, too, was among those who doubted and were inwardly acting on the maxim, “Let him that thinketh he standeth take heed lest he fall” (1 Corinthians 10:12). 2. Do not say, None now can do as Judas did. Let it be remembered that those who strike at and betray the disciple of Christ, in the disciple strike at and betray the Master. 3. That sin which seems to have been a root-sin of Judas’ character—avarice, “the love of money, which is a root of all evil,” or an intense love of pleasure, which is equally bad—leads to crimes dark and terrible. A man, e.g., is in a position of trust: in his integrity thousands place their confidence; into his hands are confided the interests of widows and orphans; but after squandering their money in riotous living, sinking it in schemes which are gigantic swindles, whilst all the time wearing a pretence of honesty, perhaps even of piety, he at last basely betrays them, and makes off with the bag—the treasury—or what is left of it. Is not his crime a Judas-crime? Given circumstances, opportunity, temptations, would not many, unless sustained by grace, readily fall into similar crimes? Is it not the part of wisdom to act like the disciples, and each ask, “Is it I?” (Mark 14:19). II. This inquiry, self-examination, should be made frequently and earnestly.— 1. We are loud in our indignation at the recital of crimes committed, especially when they touch ourselves. And it is right to be indignant, to be at war, with unrighteousness. 2. Yet let men beware lest when condemning others they forget the dreadful possibility seen in Judas. He was a disciple of Christ, had heard Christ’s words, had been entrusted with office and apostleship with the other eleven, went out with them doubtless when they were sent to preach, etc. (Matthew 10:1 et seq.); yet from all this “Judas by transgression fell.” 3. Therefore this should teach professed followers of Christ the duty of watchfulness and prayer, of self-examination, not alone at communion seasons, or special periods of feast or fast, but at all times (Ephesians 6:18). III. We must take our case to the Lord.— 1. This is what the disciples did—it is what Peter and John did specially—and the doubting of one of them at least was stilled. The Lord will not withhold the truth from us. And then we have His word ever as the mirror by which the features of our Christian character may be tested. 2. It was this Judas, like the Jews, contemned. Of him Christ also might ask, “Who hath believed our report?” “Contempt of the divine word,” said Luther, “is the extremest and most terrible penalty in the world; for on the contemning of God’s word all great and terrible punishment will certainly follow.… If I desired to curse any one and wish him much evil, I should wish that he would contemn God’s word. For upon this would follow inward and outward misfortune.… What will come after that we shall readily see and know.” And that is every evil way and work. 3. Therefore it is well for us to try ourselves by His word (Hebrews 4:12), and to come before Him “whose eyes are as a flame of fire,” who knows us even afar off, who will reveal us to ourselves, who will lead us to those fountains of cleansing and healing which He hath opened for all, and who will help us to overcome the evil and be His faithful disciples. NOTESJoh_13:21-30. Four opinions have been held as to the exact time at which this incideat occurred.— 1. That the announcement of the betrayer and his departure were before both the breaking and giving of the bread and the cup, as the narratives of St. Matthew and St. Mark suggest (Matthew 26:21-26; Mark 14:18-22). 2. That they were after the breaking and giving of the bread and the cup, as the narrative of St. Luke implies. 3. That the more general intimations of the traitor were made at an early stage of the meal. The meal then proceeded; after the bread and the cup there was the sign which Judas understood, and in consequence of which he left the supper party. 4. That the more general intimations preceded the breaking of the bread, of which Judas partook. The more special and private preceded the drinking of the cup when supper was ended, so that of the cup Judas did not partake. It appears to me that the last-mentioned opinion is untenable. The account of St. John will not allow us to suppose such a dividing of the words of Christ. The third of the views is possible. Many, indeed, insert the consecration of the bread and wine between the twenty-second and twenty-third verses of the chapter in the Fourth Gospel—that is, after Jesus had testified, and before He had given the sop. But I must regard this order as intrinsically improbable. Surely when the shadow was resting on the soul, when, so to say, the Lord was in the middle of His final dealing with Judas, this was not the moment at which we can suppose the institution of a new mode of communion and bond of love. Between the first and the second of the opinions referred to, on the whole—not denying that there are probabilities on the other side also—I incline to the first. There is not much force in the argument founded on the charge when the cup was passed, “Drink ye all of it”—an expression, it is urged, which “leads us to suppose that the same persons, the twelve, were present.” Not necessarily so; the all in the charge might have been equivalent to the “all ye shall be offended,” which included only the eleven. And weighing the record of St. Luke with those of the other two Synoptists and of St. John, there is this to be said: St. Luke is content with a vague and general summing up of the Lord’s words about the traitor; the other Synoptists are more definite and particular; whilst St. John gives at considerable length the speech of Jesus and the heart-searching of the apostles. I accept the guidance of the more circumstantial histories. Two are explicit as to time. In the Fourth Gospel we are reminded that the supper was proceeding when Judas was declared, the stage of dipping the morsels of flesh in the sauce having not yet passed. One such morsel thus dipped was the token, immediately followed by departure. But the cup was not blessed until a later stage, until the supper was ended. If this view be correct, we must suppose that the departure of the traitor took place after Matthew 26:25, and that John 13:26, “as they were eating Jesus took bread and blessed it,” refers to a resumption of the supper after the interruption caused by his leaving the apartment.—Dr. Marshall Lang.Joh_13:18 Judas an example of the slighting of opportunity.—The heathen world is ignorant of a Judas, and could not produce such a character. Such a monster matures only in the radiant sphere of Christianity. It was Judas’ misfortune that he was born under the most propitious star. He entered into too close contact with the Saviour not to become either entirely His or wholly Satan’s. There was a time when, with reference to Judas, “the candle of God shone upon his head, and when the secret of God was upon his tabernacle.” Once he was not wanting in susceptibility for impressions of the most devotional kind, and his soul was capable of every noble elevation of feeling. The appearing of the “fairest of the children of men” in the glory of His marvellous deeds attracted him, though less excited by Him in His character of Saviour and the Friend of sinners. He swore fealty to the banner of Jesus with youthful enthusiasm, though with an unbroken will; and the Searcher of hearts, perceiving the promising talents of the young man, who was really zealous for the cause of God in a certain degree, confidingly admitted him into the circle of His nearest and most intimate disciples. This favour would never have been granted to Judas if he had attached himself to the Saviour simply from interested motives. At the moment when he offered his services to the latter he was no hypocrite, at least not consciously so. And when he afterwards prayed, studied the word of God, and even preached it with the other disciples, it was doubtless done for a time with a degree of inward truthfulness; it was only in the sequel that he resorted to intentional deception and dissimulation. The Lord appointed him to the office of receiver and almoner in His little circle, and assuredly did so for no other reason than that He perceived he was fittest for that vocation. Many have profanely supposed that the Lord committed the purse to him in order to tempt him, but such a thought is wholly to be rejected. On the contrary, that circumstance affords us an additional confirmation of the fact that Judas, at the commencement of his discipleship, possessed the full confidence of His Master, although it could not have been hidden from the latter that the disciple was still deficient in a thorough knowledge of himself, and especially in contrition of heart, to which a participation in salvation is inseparably attached. Amidst the superabundance of pious sentiments an evil root remained within, which was the love of the world, and especially of its gold and empty honour. And, in fact, Judas deceived himself when he ascribed his admission amongst the disciples of Jesus to much deeper and holier motives than the longing for the realisation of those earthly and enchanting ideas which his lively imagination depicted to him as connected with that kingdom which the Lord had appeared to establish, as, on attaching himself to the cause of the great Nazarene, he fully supposed he was following the attraction of a higher and nobler excitement; so his fellow-disciples believed it no lees of him. The latent wound did not escape the Saviour’s eye; but the mischief was not incurable, and Christ had appeared in order that, as the divine Physician, He might heal the sick and bind up the wounded.—F. W. Krummacher, “Suffering Saviour” (T. &T. Clark, Edinburgh).John 13:22. Sorrow for the backsliding leading to self-examination.—With great frankness Peter speaks of the disgrace which Judas had brought on himself and on them all. With holy earnestness he reminds them of the divine judgment which had been passed on the unhappy one, and shows how even this sorrowful history, which had brought deep shame to Christ’s disciples, must in the end minister to the glory of the holy and true God. For His justice and truth are thereby manifested, and the fearful end of the traitor, already announced by the mouth of David in the Psalms, is here remarkably and literally fulfilled. Thus Judas stands as a warning example for all time of the deceitfulness of sin and the righteous judgment of God. So terribly can a faithless spirit plunge from the height of a blessed calling, scatter all its gifts and powers, and come to ruin. Thus sorrowfully have many trifled with their high destiny in this world and the next so that others have taken their crowns. Can the terrible reward of sin be more clearly seen than in the case of Judas? He passed as Jesus’ disciple, and became His betrayer. He should have held the office of a bishop, and he inherited the Field of Blood. He should have preached the risen Christ, and he died a suicide. He should have received the Holy Ghost, and he went to perdition. “The wages of sin,” etc. And yet with all the earnestness and decision with which Peter spoke of Judas’ sin and end, the tone of tender forbearance and gentle sorrow for this unhappy brother is discernible. There are none of those harsh judgments which often find place among ourselves in such circumstances. Peter permits God to judge. There is nothing here of that proud self-exemption with which Christians sometimes look down on an unhappy self-murderer. “I thank God I am not like this man.” But a holy sadness for the lost brother breathes through the apostle’s words. Gently does he speak of his treachery: “He was guide to them that took Jesus.” Gently is his fate spoken of: “He is gone to his own place,” to that place which the Lord, the Searcher of hearts, will allot him beyond, according to his righteousness. So, my brethren, let us think of those and speak of those who go hence over dark ways, with brotherly love, holy sympathy, and pious humility, and in every such case remember the word of Nathan to David: “Thou art the man!” Also in thee there is something of this depravity, and it is to the praise of God’s grace that thou hast kept thyself from falling into the abyss—Translated from Karl Gerok on Acts 2.John 13:25. Judas a warning example.—O Judas, Judas! happy would it have been wert thou the only one of thy kind! But the name of thy brethren, even in the present day, is “Legion.” They were not, indeed, at any time thy like-minded apostles; but, like thee, they once inhaled the pure air of the gospel, and were shone upon, like thee, by the rays of the eternal Morning Star. They were baptised like thee; they grew up, nourished by the views of divine truth; and on the day of their confirmation devoted themselves, more or less sincerely, in the most solemn manner, to the Lord and His cause. But, unfaithful to their sacred vows, they revolted with the inmost tendency of their hearts to the god of this world; and instead of the kingdom of divine light and peace, the idea of another presented itself to their minds, in which the flesh should have its unrestrained and complete gratification. This object they pursued; but the Holy One upon the throne of David, in the power of religion, interposed in the way to its attainment. He requires the crucifixion of the flesh with its affections and lusts, unconditional submission to the divine commands, and unceasing endeavours after godliness. He protects property, sanctifies the marriage state, introduces order into families, condemns revolt, perjury, deceit, uncleanness, intemperance, and every offence against the moral government of the world, as the supporter and advocate of which He appears. And they who would gladly elevate their lusts to be the world’ law, feel more or less in their consciences the weight of His requirements as the sting of their condemnation, and, without confessing it, are inwardly constrained, even against themselves, to justify the warnings and teachings of Christ’s religion as absolute and irrefutable truth. But this fills them with bitterness, and enkindles in them the infernal spark of enmity against the Gospel, and against the Lord as its author. Thus they become enemies of God, and join in Satan’s colossal attempt to war against the power and majesty of God in the Christian religion, and to bury the whole world of religious and moral sentiments in the gigantic grave of an atheistic materialism, which denies the existence of a future state. They prepare for Jesus the cross of an enthusiast; for His Gospel the sarcophagus of what they profanely call antiquated ideas; for His whole Church the stairs of Pilate, on which, in their view, it descends from the scene of reality into a kingdom of shadows; and thus renew the treachery of Judas to his Lord for the wretched reward of an expected state of things, in which, in a short time, every consciousness of a superior fate for mankind would perish by the poisonous nutriment of a base and transitory lust.—F. W. Krummacher.John 13:25. Let him that thinketh he standeth take heed lest he fall.—Our first lesson will be found in the fact that when our Lord said to His disciples, “One of you shall betray Me,” every one of them began to say, “Is it I?” Instead of being shocked even to indignation, each of the disciples put it to himself as a possibility: “It may be I, Lord; is it I?” This is the right spirit in which to hold all our privileges. We should regard it as a possibility that the strongest may fail, and even the oldest may betray his trust. “Let him that thinketh he standeth take heed lest he fall.” Do you suppose that there was but one betrayal of the Lord once for all, and that the infamous crime can never be repeated? “I tell you, nay!” There are predictions yet to be realised: “There shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them.” “Lord, is it I?” It shall surely be more tolerable for Judas Iscariot in the day of judgment than for that man! Living in the light of Gospel day, professing to have received the Holy Ghost, ordained as a minister of the cross, holding office in the Christian Church, is it impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and have tasted the good word of God, and the powers of the world to come, if they shall fall away to renew them again unto repentance, seeing that they crucify to themselves the Son of God afresh, and put Him to an open shame? “Lord, is it I?” “In the last days perilous times shall come; men shall be traitors.” “Lord, is it I?” Governing our life by this self-misgiving spirit, not thinking all men sinful but ourselves, we shall be saved from the boastfulness which is practical blasphemy, and our energy shall be kept from fanaticism by the chastening influence of self-doubt.—Dr. Joseph Parker.John 13:30. The sad mystery of the son of perdition.—Imagination reverts to the period of childhood; think of him as the fair boy, whose presence gladdens the house of Simon of Kerioth. He has received the name Judas, “the confessor,” or “the praise of God.” Who could have anticipated, watching the romp of the bright-eyed child, that over him, long years afterwards, the incarnate Truth would say, “Better that he had never been born”? Oh, sad mystery and pain of love! How often repeated! How many the parents doomed to sob over the misery of manhood or womanhood! “Would God our child had never been born, or that we had laid him long since in the narrow grave!”—Dr. Marshall Lang. AND NOTESJoh_13:31. Therefore, when he was gone out, Jesus saith, etc.—“Ye are not all clean,” Jesus had said; but now the traitor had gone, and a higher spiritual teaching was given to the eleven. Now the hour of His crowning glory as the Son of man, the glory of uttermost humiliation for the sake of man, has come; and in that the Father’s love and mercy are also displayed.John 13:32. If God be glorified in Him.—Omitted in ΰ, B, C, D, etc.John 13:33. Little children.—τεκνία, a word peculiar to John’s writings. It “emphasises the idea of kinsmanship; and the diminutive conveys an expression at once of deep affection and also of solicitude for those who are yet immature” (Westcott).John 13:34-35. A new commandment, etc.—The disciples could not follow the Saviour then; but they would do so afterward, during their earthly service, on the ways of this new commandment of self-sacrificing love in imitation of Him. In the Spirit of love would be their eternal union with the Father in Christ (John 17:23).MAIN OF THE .—John 13:31-35 The glorified Son of man and the new commandment.—When Judas had departed from the upper chamber, and his dark presence, with something of a depressing or numbing influence, was no longer felt, then the Saviour prepared His true disciples, faithful though weak and imperfect, for what lay before them, which would prove to them so full of horror, so subversive of hope. He sought to strengthen them to meet the events about to follow, showing that all had been foreseen and provided for. “Now I tell you before it come, that when it is come to pass, ye may believe that I am He” (John 13:19). I. The glorified Son of man must depart.— 1. After the traitor had gone forth determined on his awful purpose, events would move with startling rapidity. Now the glorification of Jesus, as the Son of man, is viewed as begun. 2. For what was that glory? The very depth of His voluntary humiliation was being reached. How could there be glory in that? But that was indeed the very period of His greatest glory as Emmanuel. For “with His stripes we are healed.” His sufferings and death were man’s redemption. In all, His love to man was unmistakably manifested—even mercy and love to His enemies. His obedience as the divine Son was shown before all worlds. His unswerving trust in the love of the Father, and His deep, unshaken peace shone forth in those hours of trial and pain with transcendent glory. And this glory of self-sacrificing love had just been seen shining conspicuously in that humility with which He had washed even the feet of Judas, and in seeing the traitor depart unhindered on his awful errand. 3. In all this God was glorified in Jesus. The glory of the divine character is conspicuous in this wonderful exhibition of redeeming love, in which a way was shown by which “He might be just and the justifier of him that believeth in Jesus” (Romans 3:26). It was God who “so loved the world,” etc. (John 3:16). His love is wonderful; His righteousness and truth are manifest to all in this amazing work of redemption. “Behold what manner of love,” etc. (1 John 3:1). Thus in the Son’s carrying out of the divine plan, in the exercise of “a love which many waters could not quench,” the Son and Father were together glorified: “grace and truth” were made manifest, and the depth of the riches both of the wisdom and knowledge of God conspicuously declared (Romans 11:35). 4. “And if God be glorified in Him, God shall also,” etc. Not only does Christ’s redeeming work redound to the glory of the Father, but the Father also would glorify Christ, in raising Him from the dead, and setting Him on His throne in the heavens, in the outpouring of the Spirit at Pentecost in accordance with Christ’s promise, and in putting “all things under His feet.” Christ must go, and it is true must go by a via dolorosa whither the disciples then could not follow Him—a way of sorrow and suffering, which is yet the way of abounding glory. II. The disciples must remain.— 1. The hour was approaching when the little flock must be scattered, though only for a season. But they must needs be prepared. They had dreamed, and were still dreaming, some of them, of material thrones and kingdoms. The rude awakening must be anticipated. 2. In Christ’s absence they would seek Him. Ah! how earnestly, as we see by their timid gathering together (John 20:19); by the return homeward of at least two sad at heart and bankrupt in hope (Luke 24:14; Luke 24:17); and by the eager rush to the sepulchre on the resurrection morning. 3. “Whither I go ye cannot come,” etc. (John 13:33). They could not, must not, follow Him then by the way of sorrow to glory; for the work’s sake they must remain. As He said to the Jews: “Ye shall seek Me,” etc. But He did not say what He further said to the Jews: “Ye shall not find Me.” For not only is it ever blessedly true that those who truly seek shall surely find Him; ere long they would in reality see Him again (John 14:19; John 16:16), not only in His glorified resurrection body, and in the fulfilment of His promise at Pentecost, but when they should be called into His presence, and when He appeared in His glory. At the longest, measured in the ζons of eternity, this shall be “but a little while.” “I go, but ye shall remain to carry out and complete My work, to show forth My truth, to walk in the light of My example as obedient children of the heavenly Father, with the hope of blessed reunion in the Father’s house.” To unite and quicken them for their work— III. Jesus gave a uniting and inspiring principle of life and action to the disciples in the new commandment, in the observance of which they might follow Him. 1. The path He had at that time to tread He must truly tread alone (Isaiah 63:3). This way of glory should yet be trodden by the disciples; but it would be on the path of obedience to this new commandment. 2. Christ was to be withdrawn in visible presence; but He would still be with them in spirit, and they would be united to Him, their living Head, by the very closest bonds, through the spirit of mutual love. “That love which you see in Me to youward, and which you bear to Me, let it be expanded toward one another, so that it may become a bond of union and communion, uniting you to one another as members of My body” (Ephesians 1:22-23; Ephesians 5:25; Ephesians 5:29-30). 3. Christ calls this commandment a new commandment. Similar command, it is true, had been given of old in the Mosaic institutions. But it had not the same vital force, because it was restricted in scope and motive. Thus we are prepared to find that it had become almost a dead letter. The Rabbis had tortured it to mean, “Thou shalt love thy neighbour and hate thine enemy.” The love Christ commands has a wider sweep; it embraces all men. He pointed the Jew to the hated Samaritan even as his neighbour whom he should love (Luke 10:36). 4. But here it is the love of His people to one another of which Christ speaks, not so much the love of the disciples for perishing men as their mutual love. The natural man loves those bound to him by ties of affection and kinship, from motives of esteem, etc. Christians love the brotherhood for Christ’s sake. They love Him, and must love those whom He loves, who are children of the heavenly Father, temples of the Holy Ghost. A new motive for this mutual love has been given. 5. The object of love is indeed the same. It is men, mortal and imperfect, but men viewed in a different relationship. They are members of the great spiritual family, “brethren and sisters in Christ.” Men love the members of their families naturally more than strangers. Much more should members of the great spiritual family, fellow-citizens of the saints, etc., show to each other a deep, abiding affection. A relationship that is for eternity binds them together. Such a love cannot be narrow or confined. It will flow beyond the bounds of mutual affection and pour itself forth to all men, like Christ’s love for a perishing world, for which He died. 6. The spirit and example of this love are new. “Thou shalt love thy neighbour as thyself” was the old form. But no such wavering, imperfect reflection of love as this is given in the new commandment. “As I have loved you.” Here is the new and glorious prototype. Think of His love “unspeakable,” its patience, tenderness, forbearance, strength, etc. It is an example which will suffice for eternity. IV. The observance of the new commandment is an evidence of discipleship.— 1. “By this shall men know,” etc. It is a test by which disciples may try their lives. “We know,” etc. (1 John 2:3; 1 John 3:14). 2. It is the badge of Christian citizenship. Men are proud to wear the badges and insignia of famous orders, societies, etc., to which they may belong. The loyal soldier is not ashamed of his uniform, etc. Religious orders have their special garb, etc. But the true mark of Christian discipleship is mutual love. The world soon realised that here was a new power. 3. It is a sign of Christian brotherhood. Just as the members of some societies recognise each other by a sign or word, etc., so members of the society of believers recognise each other, or should do so, by this mark of mutual love. 4. It should also be an earnest of mutual helpfulness. Genuine Christian affection will lead to prompt, brotherly helpfulness; and thus more clearly still will be evidenced true discipleship (1 John 3:17). Lessons.— 1. Pure love on earth is ever new. Its songs never grow old or cloy from age to age. It is a living fountain from which streams, ever fresh, flow out to bless men. It is so because it manifests the same unselfish, self-sacrificing spirit as that of this heavenly commandment. 2. So this mutual love of Christ’s disciples should be a never-failing spring of blessing for men. Yet just as human love is marred by human imperfection, so is this. 3. Still what infinite possibilities lie in this command, nothing less than making earth an outer court of heaven, and the kingdoms of the world the kingdoms of our Lord, etc. 4. How far are Christians from its perfect observance! The divisions, jealousies, sectarian rivalries, of Christendom ought to humble us. How can Christian men, who in everything else are so near each other, stand opposed behind some trumpery ecclesiastical or other barrier? The members of all the Churches need to drink more deeply the spirit of these blessed words, to pray that they may learn to love one another as Christ has loved them.John 13:34. The new commandment.—This new commandment serves— I. To prove our love to God.— 1. To show that He is Lord of our hearts (1 John 4:7-8). 2. If we discover by this test that our heart is loveless toward our brother, then we learn that it is because in our heart there is no real love to God, and that we have not understood what His love is. II. It also leads to the exercise of love to God.— 1. God is invisible to us, but has given a visible object of love in our brother, so that we may prove through him what love to God really means (1 John 4:20). 2. Thus we are able through the exercise of love toward the brother whom we see to advance in the divine love (1 John 4:12). 3. This seems like a perversion of the order of salvation, according to which love to God must precede love of the brethren. Yet it is not. It is only the simple way of education. Men who are religious only in the natural sense recognise the force of the command, “Thou shalt love thy neighbour,” etc. Let them exercise this love genuinely; and when they find how unable they are to do it fully, may they not learn to begin, as all love to God begins, to love wistfully, conscious of their failure, and looking in longing to Him who through grace brings righteousness to the transgressor? And if a child of grace desires to be perfected in the divine love, let him just try whether Christ’s promise will not hold good, “If ye keep My commandments, ye shall abide in My love.” III. This commandment is given for our temporal and eternal blessedness.— 1. This is not merely a commandment with a promise of reward attached thereto, but it is in itself a reward of highest blessedness—to love and be loved, loving fellowship with God, and loving fellowship in God. 2. When we learn really to love as brethren, then we shall find our happiness and prosperity in the happiness and prosperity of our brethren. In loving them each of us loves a consecrated ego. 3. Then this true wisdom is learned—to consecrate all the powers and intelligence, which were formerly devoted to selfish ends, to the good of our fellows, and in them of that higher and divinely consecrated ego. This is what our Redeemer taught; in Him we see how men should love one another. We should—this is His new commandment—“love one another as He has loved us.” And how did He love us? He sought His glory in our salvation. So has this Friend loved us; His blood was shed forth for us! And therefore should we learn of Him to love our brethren, and thus love and seek truly our own selves and our highest happiness. 4. All love of the brethren displays itself in this: it does not wrong them—it ever seeks their good. And this it does in the way of the commandments of the second table of the law. “Love worketh no ill,” etc., but ever shows itself in acts of kindness to the brethren done by us, and in guarding ourselves from doing them wrong— (1) In their life—the sixth commandment; (2) In their other selves—the seventh commandment; (3) In their possessions—the eighth commandment; (4) In their good name—the ninth commandment; and (5) From the inner depths of our being—the tenth commandment. From Th. Wunderling (Moravian).John 13:34-35. The ruling spirit of Christian citizenship.—Citizens keep the laws of their country from various motives. The majority, and the best part of the people, keep those laws because they see that they are conducive to the country’s social and material welfare, and thus to their own. Others, however, who do not feel bound by any moral or social restraint, who consider first and foremost only their own fancied interests and pleasures, would often transgress their country’s laws, were it not that the fear of punishment restrained them. And some, disregarding this, with hope that they may escape the penalty, break those laws perpetually. Self-interest, it may be said, rules in the kingdoms of the world. It is far otherwise in the kingdom of Christ. In it there is a constraining and ruling spirit which inspires its government, and is the motive power in the lives of its citizens, leading them to honour and obey its King. I. Christ rules in love.— 1. Love is the eternal law and spirit of His kingdom. All its manifestations are founded on love. Love to the world underlies the sending of the Son; love to men brought the Son, who “loved us and gave Himself for us,” down to earth. 2. God indeed loves His people with an everlasting love (Jeremiah 31:3). So, too, His people are in Christ under the reign of love: nothing can separate them from it. Every day confirms it, every blessing proclaims it. Our whole life is encompassed by it. 3. See how His love forbears with us; how patiently He deals with us; how faithfully He chastens; how constantly He helps in every time of need; and thus how gloriously His high-priestly prayer hath been answered: “I have declared unto them Thy name, and will declare it; that the love wherewith Thou hast loved Me may be in them; and I in them” (John 17:26). II. Love to Christ leads to loving obedience of Him.— 1. “He that hath My commandments,” etc. (John 14:21), said our Lord. And the apostle echoes his Master’s words when he writes, “This is the love of God,” etc. (1 John 5:3). “Without love obedience is impossible” (John 14:24); “for love is the outcome of the renewed nature which comes through faith in Christ.” 2. Love reigning within shows a heart and will in unison with Christ. The same mind that was in Him dwells in those who love Him. Thus obedience becomes spontaneous and joyful. The nearer men rise toward Christ’s likeness, the more His love is shed abroad in their hearts, the more will they be led to pray, and seek to do His will in all things. “Take my life, and let it beConsecrated, Lord, to Thee.”3. Who indeed is more worthy of our supreme love and unwavering obedience? The more we know of Him—His wisdom, love, power—the more we experience His gracious dealings, the more we realise the sweetness of His yoke which is so easy and His burden which is so light, the more shall we be grieved when we neglect His commands and fall into sin. And when we realise all the misery and slavery of sin, and the freedom and peace of His kingdom, we shall be led ever to cry, more and more, “Give me Thy easy yoke to bear.” III. The test of love and obedience to our spiritual King is love to the brethren and to those for whom Christ died.— 1. “A new commandment I give unto you, that ye love one another,” etc. (John 13:34), was one of the parting exhortations of our Lord to His disciples. And is it not neglect of this command that has hindered and is hindering the advance of Christ’s kingdom? 2. To what grace are Christians more earnestly urged in the New Testament than this? and yet what grace is frequently more conspicuously absent? Would there be the wranglings, jealousies, divisions, that now exist in Christ’s Church, His spiritual kingdom on earth, even among good men, over “trifles light as air,” were the love of Christ perfected in us? 3. Would we see so many Christians grasping, worldly, bent on the pleasures and pursuits of time, almost to the exclusion of everything else, did more of the spirit and love of Christ animate them? To how many does the love of Christ mean no more than a languid attendance at a Sabbath service, followed by a constant devotion all the week to the world, the flesh, or the devil—or all three? 4. Love prompted the Redeemer to leave the heavenly glory, to live among men, despised and rejected, to die upon the cross, that He might bring salvation within reach of all. And He has confided to His people the glorious work of making that salvation known to perishing men. And, lo! those who call themselves His people sit at ease in Zion for the most part, and never dream of sacrificing a farthing’s worth of comfort for that great cause for which Christ died. He shed His blood—gave His life. They give, often with grudging hand, what can well be spared, and cast away on trifles or doubtful pleasures what might go to swell many a living rill for refreshing the spiritually thirsty and weary tribes of earth. Is this love? Is this obeying the command, “As I have loved you … love one another”? 5. Back to the Christ of the Gospels, is a modern cry. But the Christ of the Gospels is the Christ of the New Testament—of Paul and John as well as of Matthew and Luke. And the reigning feature of His kingdom all through is this of love. Yes, back to Christ—back from ecclesiastical wranglings, from theological strifes, from hazy secularistic and socialistic dreamings—back to learn of Him, to be inspired by His Spirit, to be filled with His love; and then a willing and obedient people shall show forth His praise, and seek to extend His blessed kingdom of truth and love. Joh_13:34. “A new commandment,” etc.—This solemn testament our Lord left in His parting words for all who should be His disciples. But is this commandment of love in reality a new commandment? Is it not a very ancient command, as old as the world? Had not the fratricide Cain to bear about this commandment, written as if with blazing letters on his despairing heart, as he went about restless and a fugitive on the earth after his bloody crime? Did not the patriarch Abraham already understand this commandment, and practise it, as he spoke to his cousin Lot with such noble brotherliness, “If thou wilt go to the left, I will go to the right; or if thou wilt go to the right, I will go to the left,” and as he prayed to the Lord in such heartfelt pity for lost Sodom? Do not the ten commandments which Israel received at Sinai come to this sum of the whole, “Thou shalt love the Lord thy God above all, and thy neighbour as thyself”? Do we not see in a David an example of love to friend and foe, when we view his friendship with Jonathan and his nobleness toward his deadly foe Saul? Have not even the heathen understood and practised this commandment? What a beautiful example of the love of a child was that of the Athenian hero Cimon for his imprisoned father! What a touching example of the love of friends do Damon and Pythias give us, whose faithfulness endured even at the scaffold, and which Schiller has sung in his poem The Surety-ship! What a noble pattern of human love did the Roman Emperor Titus give, who held that every day in his life was lost in which he had done good to no one! What glorious deeds of the love of fatherland are related to us of a Leonidas, a Regulus, and so many other Greek and Roman heroes, who freely gave up their lives for the common weal! And yet the Founder of our faith calls it a new commandment, that His disciples should love one another. And truly it was a new commandment in His mouth; it has received an entirely new signification in His kingdom. Now for the first time this commandment of love has been placed on its true eternal basis, when we learn from the New Testament of Jesus Christ that God is love. Now for the first time has it reached its highest degree, since there is given us a type of the purest and greatest love in Him who loved us unto death, and who says to us, “A new commandment.… As I have loved you.” Now it is referred to the whole wide field of its influence, since we have learned that all men are our brethren, and none need now ask, “Who is my neighbour?” And now first could this command be received in its real power through the Spirit of Christ, which is a Spirit of humility and meekness, of love and peace. Now first has this commandment been accorded its rightful position as the sum of all the others—the royal commandment of love. In short, beloved, through Christ this command of love has first become truly difficult, and through Him also it has first become easy. Therefore did He rightly say. “A new commandment,” etc. And say, is it not in truth to us also ever new? Ah, how many who call themselves Christians understand this commandment so little that one might think they had never heard of it, as if it were entirely new to them! And even among those of us who understand and observe it, need we not to have it ever anew held up before us, lest our love should grow cold? Need we not every day again to learn, again to practise it, and cannot perfectly fulfil? but we dare never neglect it, because in this command all Christian duties are included, because love is the fulfilling of the law. Says Luther: “The commandment of love is a short command and a long command: a single commandment, and yet many commandments; no commandment, and yet all commandments: it annuls all the commandments, and yet it establishes them all.”—Translated from Karl Gerok.John 13:34. Ministering love the highest service.—Behold, then, from the first beginning, from the first turning of the heart to the Redeemer, until the joyful departure from this world, nothing avails but this communicating and ministering love in its winning and self-sacrificing nature! This it is with which the Redeemer embraces the world—this in which we should love one another. If any man should say aught else concerning the Christian Church, believe it not! Does any one say that there are human laws which belong to it, then answer that the Son of God is come to free us from the bondage of merely human ordinances, so that we might receive the gift of adoption. Does any one say a confession belongs to it, this or that custom, then reply, the Redeemer said, “I give you a commandment, that ye should love one another with that love wherewith I have loved you.” And if it is answered that in this fashion the Christian Church would be something which could not be laid hold of, which can be kept to nothing, so that one would not know where she is, where she began, where she will end—then say: Thus is every one that is born of the Spirit; ye know not whence He comes and whither He goes; ye hear His breathing. Well for you when you understand this; well for you when your own life is encompassed by this breathing of the Spirit; well for you when also through you the words of eternal life become spirit and life for the race of men.—Translated from, F. Schleiermacher. AND NOTESJoh_13:36-38. “Thou canst not now be a Peter, for the Petra (or Rock) has not yet consolidated thee with His Spirit; but thou shalt follow Me by dying on the cross as I shall die for thee” (Augustine in Wordsworth’s Greek Testament) (John 21:18-19). “Peter imagined that he could lay down his life for Christ, whereas Christ had come to lay down His life for all, among whom was Peter. Peter imagined he could precede his Guide. Presumptuous supposition! It was necessary that Christ should first lay down His life for the salvation of Peter, before Peter could be able to lay down his life for the Gospel of Christ” (Idem).MAIN OF THE .—John 13:36-38 The self-confident apostle: “Let him that thinketh he standeth take heed.”—The man who spoke here so confidently was Simon son of Jona, not Peter, the Rock. He was still the impulsive fisherman of Galilee, still slow of heart to believe all that was written in the prophets, etc., concerning Christ. He was to learn by sad experience to forego for ever that self-trust and to put his trust in the Saviour. To strengthen his faith the Redeemer foretold him of what would happen; for the remembrance of this and of the kind and gracious words, “Thou shalt follow Me afterward,”. “I have prayed for thee, that thy faith fail not” (Luke 22:32), would keep the apostle from falling into Judas-like despair. I. The impatience of Peter.— 1. The apostle was not content to receive our Lord’s words with implicit trust in His wisdom and love. Where will his Master go that they cannot follow Him? Had they not the promise that He would appoint the disciples a kingdom, that they should sit on thrones (Luke 22:29)? 2. Our Lord’s gentle reply only increased the apostle’s impatience. Afterwards! Why not now? Why wait for some to-morrow when we have to-day? The apostle in this is a type of many. They would be men before they are prepared for the work of life. They would clutch at joy to-day, would seek to leap to the summit in place of slowly toiling upward, or waiting till the means of transit are ready. 3. Peter was not yet ready to follow Christ. Christ must first do His work for him on the bitter cross, and in him by the Galilean lake and at Pentecost, ere the impatient apostle could be fitted to follow Him. So may Christian men who are impatient to enter on such and such work, or to occupy some other position, learn not to fret impatiently that their prayers are not at once answered. The Lord will prepare us to follow Him, if we are His, in His own time and way. Peter had a glorious work to do, far other than he thought. So may we have. Let us rest trustingly on the divine wisdom and love. II. Peter’s rash self-confidence.— 1. “I will lay down my life,” etc. Here he showed his want of true self-knowledge. He over-estimated greatly his own strength. The others may fail—he will not. However dark the way Christ has to tread he will follow, even though it should be to death. Had he not come with the Master to Judæa in face of danger (John 11:16)? No, he will not fail, 2. What must have been his thoughts then when Jesus spoke solemnly, “Verily, verily, I say unto thee,” etc.—I, whom you believe to be the Son of God? Did he say in his heart, “Is thy servant a dog,” etc.? At all events his voice led in the asseveration of all the disciples. “Though I should die with Thee,” etc. (Matthew 26:35). 3. “What the song says with fine sentiment, ‘If all should be unfaithful,Yet I’ll to Thee be true,’is in Simon’s style, not in Peter’s, and must have been composed before the hour of trial” (Besser). Men need a stronger arm than their own to lean upon in this world of trial and temptation. “Let him that thinketh he standeth take heed”; “Watch and pray,” etc. III. Peter’s ardent love and zealous devotion.— 1. The apostle, though weakly over-confident, was really devoted to the Redeemer, and at the moment meant what he said. He believed Jesus to be the Son of God, and was willing to bring Him the highest offering in his power—his life. 2. And the Lord received the imperfect offering, and blessed him with the promise, “Thou shalt follow Me afterward” (John 21:18-19). 3. Like love and devotion will be followed by like promises. Let but our love and zeal in Christ’s service be genuine, and we too shall be strengthened in weakness like Peter, and be enabled also, though far off, to follow Christ through life and in death. Joh_13:37. The folly of over-self-confidence.—Even the best should not think themselves absolved from the duty of self-examination, for even the best are not clean, the best cannot be certain of themselves. Even a John dare not be confident overmuch, even a Peter has his hours of weakness, a Nathanael his spots, a Paul glories not as if he had attained, and a Demas can again love this present world. Therefore genuine disciples of the Lord must ever be on their guard, must ever watch, ever prove themselves and ask, “Lord, is it I” whom Thou dost charge? And for such earnest self-examination the Lord’s Supper gives a special opportunity; there ought to be true friends of Jesus around Him, there He will give us of the best that He has for us. No unworthy one should be there, no foe, no traitor, not even one who is indifferent. And even the best should there look within and ask, “Lord, is it I?” hast Thou aught against me?… When you ask your own hearts, you will not do it thoroughly. The answer will be quickly forthcoming, No, it is not thee; thou art no Judas, no betrayer of the Master; thou art a good Christian, better perhaps than many hundreds of others, an honest citizen, a skilful workman, a diligent housewife; thou canst hold up thy head before God and men. And when you ask men, there also you will get no reliable judgment. Your names may stand well in the world, your walk may be blameless. The world will speak well of you if you will of it. Its balances are other than those of the high and holy places. So many are self-deceived their whole life long, are their own eulogists, have the best of witnesses as to their good name in the world; and behold! when they reach eternity those witnesses are of no avail, and their calculations are found to be false.—Karl Gerok, “Predigt.” PART V. (B.)1. The perplexity of the disciples in view of our Lord going away, and the consoling promise of Jesus (John 14:1-4). 2. The question of Thomas as to the way, and the affirmation of Jesus that He is the way to the Father, etc. (John 14:5-7). 3. The demand of Philip for a divine vision, and the affirmation of Jesus as to His essential oneness with the Father manifested by His works. His promise that He will be with the disciples, answering prayer in His name, and enabling them to do greater works that the Father may be glorified in Him (John 14:8-14). 4. The gift of the Paraclete (John 14:15-17), through whom the Father and Son will dwell with believers (John 14:18-21). 5. The question of Judas (not Iscariot) as to the manner in which Christ will manifest Himself to the disciples and not to the world. The reply of our Lord that love to Him is necessary ere there can be such manifestation. And to those who love Him will be accorded the gift of the Holy Ghost, and Christ’s own peace to cheer them in time of trouble (John 14:22-31). AND NOTESJoh_14:1. The discourse begun at John 13:31 is here continued. Here our Lord not merely answers fully Peter’s question, “Whither goest Thou?” (John 13:36), but speaks much needed words of comfort. Μὴταρασσέθω., “Let not your heart be troubled,” etc., should be compared with Ἰησοῦςἐταράχθητῷπνεύματι of John 13:21. He was troubled that they might have peace. “From this point onwards, the form of instruction properly so called prevails; Jesus transports Himself in thought to the period when the promised reunion will be realised, and glances from this point of view at the future career of His apostles in the midst of a hostile world to be saved” (John 15:1 to John 16:15) (Godet). πιστεύετε.—Believe, imperative, like the second πιστεύετε. It was want of faith that caused their despondency. Therefore Jesus says, Look up in confidence to God; remember all that He is. “Believe also in Me.” You know Me: can you not therefore trust Me?John 14:2. In My Father’s house, etc.—This is a reason for their confidence in God. He is a Father, and the Father’s house is no limited dwelling, but a house of “many mansions,” μοναὶπολλαί The antitype of the οἶκοςτοῦπατρόςμου (John 2:16). Comp, also Ezekiel 43; Revelation 21; Matthew 25:34. μοναὶ = abiding dwelling-places, or resting-places. Many.—πολλαί, does not denote variety, i.e. conditions of differing degrees of glory, but refers to the number of those dwellings. There will be room for all (John 10:16), and therefore for those troubled ones. Does not our Lord refer, perhaps, to the multiplicity of worlds in His universe, throughout space? We might well suppose that He pointed them to the starry sky. No doubt, when supper was ended, they passed from the upper chamber on to the flat roof, and there rested in the falling twilight, ready to go forth to Gethsemane. If it were not so, etc.—If they could not have followed Him He would not have buoyed them up with false hopes. One reason indeed why He told them this was because (ὅτι in best MSS.) I am going to prepare a place, etc.—“Here it is that faith in Jesus comes in as the complement of faith in the Father. He is their πρόδρομος, their forerunner in heaven” (Hebrews 6:20) (Godet). The interrogative “Would I have told you?” is not admissible, for there is no previous reference to which the clause would point.John 14:3. And if I shall go, etc.—This does not express uncertainty. “The fact that He goes away to realise for them the kingdom of God, i.e. that His going away is for them such a realisation, forms the presupposition (ἐάν, if) of His return to receive His own ‘into His kingdom’ ” (Luthardt). Whether καί, and, be omitted or not, the sense is the same. I am coming again.—Even if this clause does not refer primarily to our Lord’s second coming, it includes a reference to that event. It must evidently be connected with Revelation 22:7; Revelation 22:12; Revelation 22:20; Revelation 1:8. He is ever coming until the end—in His resurrection glory, by His Spirit at Pentecost, in judgment on the nations. All these lead up to His final appearing. And shall receive you unto Myself, etc.—Whether in death, as He received His martyred servant (Acts 7:56); or those who are alive and remain when He comes to judgment (1 Thessalonians 4:17).John 14:4. And whither (or where) I go ye know the way.—The meaning is virtually the same as that of the T. R. The “whither” includes the end of the way and the Father’s house.John 14:5-7. These verses include the question of Thomas and the answer of our Lord. “The first conversation occasioned by the question of Peter (John 13:36-37) had turned upon the final reunion, the end. The second, called forth by the question of Thomas, turned rather on the ability of Jesus to bring them to the end upon the way” (Godet).John 14:6. In His answer, by substituting the Father for the Father’s house, Jesus sought to make the end of the way more clear. Heaven is the divine presence. I am the way, the truth, and the life.—The end of their hopes and aspirations being the Father, it would be at once evident that Jesus must be the way. As the incarnate Word He is the uniting bond between men and God. Through Him and in His mediatorial office we have access to the Father. And this men attain by accepting His truth and Him as the truth—by coming to Him for spiritual life, and participating in that life by union and communion with Him. No man cometh, etc.—“He brings to the goal, and He alone, because He and He alone is and bears in Himself the essential revelation of God, and the blessing of the essential divine fellowship” (Luthardt).John 14:7. If ye had known Me, etc.—By most expositors the emphasis is placed on known; but there seems to be some justification for the reading ἐγνώκατεἐμέ, with ΰ, D, i.e. “If ye have known Me, ye shall know My Father also.” Comp. with John 14:9, where the emphasis is certainly on I and Me. ἀπʼ ? ἄρτι, from henceforth.—Now and henceforth they would more fully know and understand Him. Their true knowledge of Him would now begin, and never again be entirely obliterated. From that night’s communications and proceedings they would begin to understand the true relation in which He stood to the Father.MAIN OF THE .—John 14:1-3 The reality and assurance of the heavenly state.—These words of Jesus before He went forth to Gethsemane and the cross contained those promises which divine Wisdom saw to be suited to the case of the disciples. They were soon to go out into the world to proclaim their message. Tribulation awaited them—trial, persecution, unjust treatment from Jew and Gentile. A believer’s foes would sometimes be those of his own household. And even though this were not so, they had to wander from land to land among alien peoples and unfamiliar scenes. All this militated against the majority of them possessing settled homes on earth, or any permanent dwelling-place. Therefore this sweet and tender promise was given to them. They had here no abiding city; but having this promise, they confidently looked for one to come. This promise holds good for all God’s people. When they cast off the shackles of mortality and pass into new and higher spheres of being, it is not to wander aimlessly through the vastnesses of eternity; it is to pass to the welcome of a Father’s house, where abiding dwelling-places are provided for them. I. Notice the ground on which Jesus rests the reality and assurance of the heavenly state.—It is on the fact of His own personality as the truth. “If it were not so,” etc. He could present no stronger argument to the mind of His disciples. It is as if He had said: You know Me; the course of My life is before you, etc. Surely you must be persuaded I would never have spoken thus, would not fill your minds with delusive hopes, if these things were not so? This argument would be of the strongest to the disciples. For nigh three years they had followed Jesus, had seen His wonderful life as He went about doing good, and His wonderful works. They had heard His words of wisdom, had seen the stainless beauty of His character, had felt the strength of His love. Therefore His “If it were not so,” etc., would come to them with the force of a demonstration. Should such considerations have less weight with us? We have friends whose characters are so genuine that we say, Their word is as good as their bond. They would not, even to please us, utter what they know to be untrue, etc. And who that has studied the character of Jesus could think otherwise of Him? And especially will this be the case with those who know the power of Christ’s gospel in their hearts and lives, and have the joy of His fellowship in their souls. Such rest on this blessed promise in implicit confidence, etc. II. Think what this promise implies.—We may draw from a consideration of the ideas the conception calls up to our minds those lessons of comfort, hope, etc., the Redeemer intended to convey. Of course human language and imagery can only at best dimly shadow forth heavenly things; in fact, they can only be understood in the measure in which we are prepared to understand them. So all the conceptions of the heavenly state in Scripture only faintly adumbrate the reality. Scripture itself declares this to be so (1 Corinthians 2:9). Thus the heavenly world is set before us in a variety of aspects. It is a country, state, city, garden, paradise, etc. Here it is the Father’s house. But the reality will be far beyond our highest conceptions. But just as an astronomer may reason analogously from what he knows of the starry orbs as to the infinite glory of the universe, so we, from the analogy of the ideas given in Scripture, may reason as to the glory of the heavenly world. Jesus, as we have said, seems to have chosen this conception as suited to the circumstances of the disciples. But, in speaking of heaven as the Father’s house, He did not leave them under the impression that it is a limited, etc., dwelling. It is a house of many mansions. The idea is that the family will be numerous and always resident (μονά, monη =abiding or tarrying; hence μοναί, monai = residences). The idea of a father’s house is one of the most pleasant that can occur to the mind. In after-life the heart turns fondly toward it. With few exceptions it is the happiest spot on earth. It is generally in the home-circle that we find humanity at its best. None are to be pitied so much as those who are alone on earth, who have no centre round which the affections may turn, no spot where, under the influences of love, trust, helpfulness, their whole being may grow healthily and joyfully. How many a life has been soured through isolation and loneliness! But the happy denizens of the Father’s house above are blessed in the sweetest communion, the noblest employ, etc. III. Think, then, of a few of the characteristic features of the homes of earth, and see how they typify the house of many mansions.— 1. A true father’s house on earth is a place of safety. The children feel and are safe, so far as can be here, under the roof-tree of home. They are there shielded from danger as lambs in the fold. It is when the child goes forth into the far country that health, strength, energy, so carefully nurtured before, are in danger of being lost, squandered, etc., leaving the life bare. So in the Father’s house above, the family are eternally safe (John 10:28-29). The father’s house here is a place where everything needful, so far as possible, is provided for the children. It is in the far country that they meet with bitter want, etc. And in the heavenly dwelling-place “they hunger no more,” etc. (Revelation 7:16-17). 2. The true home on earth is a place of rest and peace. Thither the weary labourer directs his steps at close of day: a welcome awaits him—he gains fresh strength for future toil. So, too, the toiler wearied with labour in the fields of time finds a place of welcome rest. It is no wayside inn, no temporary abode; but a house of many abiding dwellings. There the voyager rests from struggle with adverse gales; the Christian soldier rests from conflict with sin and every spiritual foe. 3. Again, every true father’s house on earth is a place of love and joy. It is not the place merely that is dear. It is because there dwell those whom we love. Love binds the members of the family in one. Selfishness is excluded. The members of the family are glad in each other’s joy. A spirit of mutual charity and sympathy binds them together in common aims. No other spot on earth where love gains greater triumphs, where it shows more prominently its power. There it beareth all things, etc. (1 Corinthians 13). And where love reigns there is purest joy. Need it be said that this is true, only in infinitely higher degree, of the heavenly house of many mansions? It is the abode of love, etc. There “love never faileth”; and thus there is endless joy. And one chief element of this joy will be the union of the saints with the heavenly Father in our great elder brother Jesus Christ. “I will come again, and receive you unto Myself,” etc. (John 14:3). These are some of the characteristic features of the house of many mansions. But, after all has been said and can be said, how feeble and dim are our conceptions of its eternal glory! And how should such hopes and promises quicken us to live as children of the light and of the day! John 14:3. Reunion of saints in heaven. In the Father’s house the Father’s children in Christ shall know as they are known.—It is a question of deep interest that confronts us when it is asked, “How are the dead raised, and with what body do they come?” And the apostle has answered that question for us with great fulness (1 Corinthians 15). But there is another question also of great interest connected with this subject, the answer to which we are left to infer. It is, Shall we know our friends and brethren in Christ on that happy shore on which they and all His shall dwell in eternal peace, when the resurrection dawn shall bring the consummation of their redemption, and body and soul shall be reunited in perfect purity? The spirit longs to know this, and seeks to rise to hope, and trust, “With faith that comes of self-control,The truths that never can be provedUntil we close with all we loved,And all we flow from, soul in soul.”Tennyson.There are two considerations which might be mentioned as warranting Christians to entertain an assured hope that it shall be so. I. Christ is there, and we shall know Him.— 1. This is, indeed, the chief element of the believer’s gladness in prospect of the life beyond. Our Lord Himself held out this prospect to the disciples as calculated to inspire their hearts with peace and joy: “In My Father’s house are many mansions,” etc. (John 14:2-3). It is therefore no unknown land, no land of strangers, into which believers shall enter to possess their inheritance, but a Father’s house of many abiding dwelling-places, fitted for His people. 2. And the Elder Brother, in whom all are united in one family, shall be there to receive all His own. Even now He knows His sheep and is known of them. Shall it be less so then? Nay, the close union in love of Christ and His people will then become complete and perfect. This is, indeed, one of the chief elements of eternal blessedness. II. Our life beyond shall not be less but more perfect.— 1. “Now we see in a glass, obscurely; but then face to face,” etc. (1 Corinthians 13:12). And we know that when the manifestation of the Invisible takes place “we shall be like Him,” etc. (1 John 3:2). Christ’s people shall be made perfect in Him and in the Father. 2. Now perfection cannot mean loss of personality. If our individuality were destroyed, it would not be we who were perfected; for it is the I, the personality, which distinguishes every man as a separate, sentient, intelligent existence. Nay, we should look for the perfection of our personality rather than its extinction. 3. Thus clearer knowledge will mark the perfected man. “We shall know as we are known.” The dim obscurity of our present state will merge in perfect day. No longer will reason be thwarted by passion, or judgment warped by prejudice. Things shall be seen and known as they are, and not simply as what they appear to be. Then all shams shall be revealed, all hypocrisies unmasked. 4. And if with all the powers and faculties of mind the redeemed are to become Christlike, then memory, on which personality so much depends, will also be perfected. Christ remembers His own—His people remember His atoning work; and one chief theme of their praises will be the fact that He hath “redeemed them with His blood.” And so too we may believe they will remember their fellow-pilgrims in time and “know them when they meet.” 5. And if memory be perfected, it will thus be purified. When we stand close to some great structure of antiquity, we are conscious more of the marks that time and stress have left upon it than of its beauty as a whole—its fair proportions, its exquisite symmetry. But when we remove to a distance these appear, and the flaws and marks of time and the destroyer’s hand are lost and forgotten. So as we look back on and summon up in memory the images of our Christian friends departed, the flaws and disfigurements incident to our imperfect stale are for the most part forgotten, and only the fair proportions of their general Christian character remain. All the rest was adventitious; this is permanent. And in some such fashion the memory of the redeemed will be purged in their intercourse in the heavenly state from what is impermanent and perishable. 6. And as they are all united in Christ in love and knowledge, so will they be united one with another; and whilst the sphere of communion will be infinitely extended, still those who loved and laboured here as fellow-citizens of the saints will not, we may believe, love and labour unknown to each other in that higher sphere and more perfect service. 7. And the chief end, therefore, is to seek for that abiding unity in Christ with all our friends and loved ones that shall endure all the shocks of time and death and judgment, that shall exist and persist through all the ages of eternity. It has been truly said that if it were to be thought possible that we should not know and consequently never love our friends in Christ after this life, we should simply “number them with temporal things, and love them as such” (Baxter). A better hope remains. The redeemed whose names are written in the Lamb’s book of life, whose names He will “confess before His Father and before His angels,” shall, knowing Him, know each other, and in unity rejoice eternally. III. In these considerations there may be found comfort and hope. But there is also warning. This is our probation-sphere. It is here we become fitted or unfitted for the future life of glory. The spiritual life to come is but a continuation and consummation of the spiritual life begun here. For the foundation on which the spiritual life rests here and hereafter is One—Jesus Christ. Unity with Him and in Him is its condition; and its chief manifestation here as hereafter is charity, i.e. love: not only love of Christ, but in Him love of His people. “God is love; and he that abideth in love abideth in God, and God in Him.” And the opposite of love is hatred, unrighteousness, sin. Turn and flee then from that which must perish, and cling to that which alone is enduring. Enter into living union through faith with Him who is the “resurrection and the life,” to whom the Father hath given to have life in Himself, and then rejoice in the assured hope and promise of life eternal.[5][5] Not many lives, but only one, have we—Frail, fleeting man! How scared should that one life ever be—That narrow span! Day after day filled up with blessed toil, Hour after hour still bringing in new spoil! Dr. H. Bonar. Think of “living”! Thy life, wert thou the “pitifullest of all the sons of earth,” is no idle dream, but a solemn reality. It is thy own; is all thou hast to front eternity with.—Carlyle.MAIN OF THE . John 14:6 Jesus, the way, the truth, the life.—Think of the meaning of this claim advanced by our Lord. It is a unique, a divine claim. No merely human leader or teacher ever made a similar claim—not even a Buddha or a Mohammed. They said, We shall instruct you, teach what we think truth, etc. Jesus goes beyond them and says, “I am the way,” etc. Such an utterance seems quite natural when viewed against the background of the life of Christ, so full of heavenly teaching and mighty works. Then think of the joy and peace, etc., He has brought to millions. We all indeed may have personal experience of the truth of this word. The reply to Thomas was not in the order of His question, “Lord, we know not,” etc. The answer means: Surely if ye know Me that is enough. He who comes through Me will attain the true end of the way. The end of spiritual life, the true end of its way, is its begining—God Himself. The stream returns to the ocean whence it was drawn. The spirit attains to union with God, from whom its life is derived. “He that hath seen Me,” etc. He is the mediator, the junction between the two points, the commencement and the end, the Alpha and Omega. Therefore He is absolutely the way. I. Christ is the way through His incarnation.—There is a general tendency in the theology of the present time to lay great stress on the humanity, the human nature, of our Lord. Now that He was truly human is a precious truth never to be lost sight of. It is this fact that enables Him to say to us men, “I am the way,” for the way must necessarily begin with us, with human nature. But there is along with this tendency also a tendency to neglect, or minimise at least, the truth of the Saviour’s divinity. But the Saviour’s divinity is the corollary of His perfect humanity. And it is in His divine nature that He becomes the end of the way, as by the human He is its beginning. He leads from sin to God, from earth to heaven, because He is Emmanuel—God with us. II. Not through nature and moral law alone can men come to God.—But say many, It is not so. Christ may be one of many ways to God, but He is not the only one. By the way of nature, of moral law, of moral being, we can come to the Father. But can we, e.g., come to the Father by the works of nature—“rise through nature up to nature’s God”? Truly in the works of nature there is the evidence of a wisdom and power which point to an Almighty Framer. We look out on the universe with its mighty forces, its unerring laws, all working together to produce harmony and order. The wonders of life in all its aspects, beauty of form, radiancy of colour, etc., speak of an intelligent mind informing all, and attuned to order and harmony. Then the workings of what we call providence for the preservation and continuance of the races of living things speak of goodness and benevolence in the presiding power. But they tell little of anything more to men unenlightened by revelation. For all they know from nature and nature’s laws man may be no more to the Deity than the ephemerζ that flutter their little day in the sunshine and then pass. When we realise our own littleness and insignificance in view of the grandeur surrounding us on earth, etc., and in the vast and apparently limitless void of space strewn with its stars and star-systems, then say we, “What is man,” etc. (Psalms 8). Besides, there is in nature something that appears, on a superficial view, even to contradict those conceptions of benevolence, etc., which providence seems to establish. There is disorder in nature—the mystery of pain and evil—facts which, if viewed apart, lead to Buddha’s idea of life as a curse and not a blessing. No, not through nature alone is there any true way to God, not in this way can we rise to the knowledge of the divine, loving Father. Nature’s stern laws tell of Almighty power. Even the workings of providence, and the benevolence inspiring them, are hidden sometimes behind what seems to contradict them. Hence those who seek to come in this way to God approach in fear, seeking to propitiate—not in faith, to a loving Father. Nature-religions, as history shows, have led men away from God. For they have come to “worship and serve the creature,” etc. (Romans 1:25). III. Men cannot come to God even through their higher nature.—Others will say all this is true. But there is within man himself a witness of the Deity. Not by nature alone can we come to God. But the moral nature—conscience—is the record of the divine presence in man. When it speaks God speaks. Walking according to its dictates, we can come to God. The divine law is written on our moral nature; in listening to the voice of conscience, following the way of duty, the way to God lies before us. True in a measure. There is a great and precious truth here; but it is not all the truth. Were there no sin in the world, it would perhaps be the whole truth regarding man’s relation to God. But do men always obey the divine law, always listen to the voice of conscience, even the best of men? Are not traces of the divine law often obliterated, so that evil may become a man’s good, lying supplant truth, wrong usurp the place of right? Does not conscience oft become dulled, benumbed? Is not its voice often stifled or its pronouncement disregarded? Nay, does not the law only reveal our distance from God and our inability to commend ourselves to Him and come to Him by this way? “By the law is the knowledge of sin.” It reveals to us the holy and righteous God; but across its face is written, “The soul that sinneth, it shall die.” It tells of the righteous Judge, of the divine Lawgiver, who is jealous for His broken law, who will vindicate it and “make it honourable.” Men are not led by this way to the refuge of a heavenly Father’s love and care. IV. Jesus alone is the way to God.—A way is a road connecting two distant points. Jesus claims to be the bond of union between man and God, the highway uniting earth and heaven. Men were alienated from God, spiritually dead. Christ came to bring love, light, life, to men. Those who receive in Him these blessings have attained the end of their being. They become Christlike, one with Him in the Father. Through the Way they have attained to the end. The way is therefore the means by which men “attain to the truth which is light, and the life which is love.” Thus Jesus can say absolutely, “I am the way.” And He is so because He is the truth and the life. As Augustine says, He is via vera vit�. When we have laid hold of the truth, when we have Christ’s life in us, then truly we have come to the Father. Jesus is the truth. The test of a true, a right way is this, that it leads to the desired end. Now what men need is that they shall attain to harmony in their own being, and with that divine Being on whom they depend. In Christ Jesus, and in no other way, can and do they attain to this. In Him they realise and are saved from their sinfulness; they become possessed of a new spirit, through which they attain the mastery over their lower nature, so that the higher being becomes dominant. So, too, by His gospel they learn that the broken divine law has been vindicated, so that in Him God is seen to be just and the justifier, etc. (Romans 3:26). Finally, through union and communion with Jesus they become one with the Father in Him (17). Thus Christ is the true way to the Father, the way of reconciliation, pardon, peace (Ephesians 2:11-22). V. But how is Jesus as the truth to be received and appropriated?—Our Lord does not leave us in doubt. “I am the life,” He says. It is through His power, His spiritual life implanted and working within us, that we must attain to the end of the way. We must become actually and spiritually united to Him (15), and drawing from that source of all life we shall be aided to endure, to overcome the evil within and without, and thus to advance onward and upward. “In Him was life,” etc. (John 1:4). In Him alone is light, i.e. truth; and in Him also is life, i.e. power. Christ then alone is the way, because He is the truth and the life. And in Him those means of grace, which could not in themselves aid us to advance one step in the heavenly life, become channels through which that heavenly life is ever renewed and strengthened within us. In Him also the law, the quickened conscience, and even the tokens of God’s power in nature, etc., act as aids and incentives to progress on the way of life. For there must be progress—a way implies this idea. It is one of the conditions of ultimate attainment. True, at once when men believe they come through Christ to the Father. But our present attainment is only an earnest of fuller joy. As spiritual children we know but little of His glory, power, wisdom, etc. But as we advance in the knowledge of Christ the spiritual vision becomes more clear (2 Corinthians 4:6), until at last “we shall know as we are known.” The way begins in the darkness of our state by nature. Christ rises on our souls (Malachi 4:2); our spiritual morning dawns; and even here in seasons of spiritual communion we catch glimpses of the glory that shall be revealed in us, when, in God’s eternal presence, the way shall have been traversed and the pilgrimage ended. Joh_14:1. The heavenly home.—“Where does God live?” asks the little child; “Oh that I knew where I might find Him!” cries the earnest man. We are all seeking Thy dwelling-place, Thou King of kings. We have not yet found a palace large enough to contain Thee. Some have sought Thee in the water, some in the air, some in the fire, because the water and the air and the fire are to us boundless things. Yet it is not in the boundless that Thou desirest to be found; it is in the limited, the broken, the contrite. The heaven of heavens cannot contain Thee, but the broken and contrite heart can; it is there Thou delightest most to dwell. Thy brightest glory is not in the stars, but in the struggles of a conquering soul. Thy temple is the heart of Him whom men have called the Man of Sorrows. Thy fulness dwells in His emptiness, Thy wealth in His poverty, Thy strength in His weakness, Thy joy in His sorrow, Thy crown in His cross. Within that temple meet harmoniously the things which to the world are discords—perfection and suffering, peace and warfare, love and storm; the lion and the lamb lie down together. There would I seek Thee, O my God. Within these sacred precincts, where all things are gathered into one, where middle walls of partition are broken down, where jarring chords are blended in one symphony of praise, there would I seek and find Thee. Under the shadow of that cross, where death meets life and earth is touched by heaven, my finite soul would lose its finitude and be one with Thee; my night would vanish in Thy day, my sorrow would melt in Thy joy, my meanness would merge in Thy majesty, my sin would be lost in Thy holiness. The veil which hides me from Thee is the shadow of my own will; when the veil of the temple shall be rent in twain I shall see the place where Thy glory dwelleth—Dr. Geo. Matheson.John 14:2. The Father’s house.—Home—an endearing name for the heavenly state.This fond attachment to the well-known placeWhence first we started into life’s long race,Maintains its hold with such unfailing sway,We feel it e’en in age, and at our latest day.Cowper.There is a land of every land the pride,Beloved by heaven o’er all the world beside;There is a spot of earth supremely blest,A dearer, sweeter spot than all the rest,Where man, creation’s tyrant, casts asideHis sword and sceptre, pageantry and pride,While in his softened looks benignly blendThe sire, the son, the husband, brother, friend:Here woman reigns; the mother, daughter, wife,Strews with fresh flowers the narrow way of life;In the clear heaven of her delightful eyeAn angel-guard of loves and graces lie;Around her knees domestic duties meet,And fireside pleasures gambol at her feet.“Where shall that land, that spot of earth be found?”Art thou a man? a patriot?—look around;Oh, thou shalt find, howe’er thy footsteps roam,That land thy country, and that spot thy home.—Montgomery, “West Indies.”John 14:2. For pilgrims there is promise of a home beyond.—It has often been so ordered that earth’s greatest have “dwelt apart.” A life of toil and danger or isolation has been mapped out for them. But was it not, perhaps, that through their enduring faith and high example others than themselves might be lured to live for the better home? Take, for example, one of our greatest modern heroes—Crusader and Bayard in one—as he stood alone, surrounded by strangers and traitors, in that far-off city on the Nile whence he went home. Think of exiled Dante in mediζval times, a lonely wanderer, learning in his exile, desolation, and bitter experience to sing more sweetly of the soul’s true home. Or think of Paul the apostle. With his warm affections and deep sympathetic nature he must have often deeply felt his loneliness. Does not a glimpse of this feeling meet us in the words, “If in this life only we have hope in Christ, we are of all men most miserable”? But to those, and to all who have been spiritually “strangers and pilgrims” here, this higher hope has been given. They were not in reality either desolate or forsaken. They claimed affinity and kinship with a great family, and to them, in view of the unseen and eternal realities, the passing vanities and troubles of time shrank into nothing. They knew also that whatever is most precious here, and most worthy of our regard, would not be lost hereafter. Pure love and friendship, wisdom and knowledge, holiness and truth, all that bear the marks of heaven, are like it—eternal.John 14:2. Premonitions of the heavenly home.—Man, even here in the midst of his life obscure and dim, sees the mountain tops of the future world touched with the golden rays of a sun that never rises here. So the dweller in the polar circle, in the long night of the Arctic winter, when no sun rises, yet sees, at what should be midday, a golden aurora glimmering on the highest summits, and dreams of the long summer days when the sun shines and does not set.—Jean Paul Richter.And oft I wish amidst the scene to findSome spot to real happiness consigned,Where my worn soul, each wandering hope at rest,May gather bliss to see my fellows blest.Goldsmith, “The Traveller.”John 14:3. Heaven is blessedness, for Christ is there.How know I that it looms lovely that land I have never seen,With morning-glories and heartsease and unexampled green,With neither heat nor cold in the balm-redolent air?Some of this, not all, I know; but this is so:Christ is there.How know I blessedness befalls who dwell in Paradise,The outwearied hearts refreshing, rekindling the worn-out eyes;All souls singing, seeing, rejoicing everywhere?Nay, much more than this I know; for this is so:Christ is there.O Lord Christ whom having not seen I love and desire to love,O Lord Christ who lookest on me uncomely yet still Thy dove,Take me to Thee in Paradise, Thine own made fair;For whatever else I know, this thing is so:Thou art there.British Weekly, Aug. 31, 1893.John 14:3. Shall we know our friends in heaven?—One after another they fall by our side, till at last a shadow is cast over every good-night and good-bye, and life comes to be a journey into the wilderness, there to die alone. Yet we do not cease to love them and desire them. Long lost, they are longer dear; and the question we put is, “Is the love of the Lamb so jealous and so strong as to absorb and consume all meaner passions, leaving no room for any but the one affection?” The answer is to be discovered by putting another question: “Do we find that our love for Christ weakens our love for those who share with His supreme affection?” Is it true that all who love one another before they were in Christ, love one another less when they pass from darkness into light? Is it not emphatically the contrary? Are not all other loves hallowed, ennobled, and eternised by this other affection? The love of Christ includes our love for all those who are in Christ. It intensifies and perpetuates the earthly affection, and any heavenly love that does otherwise is diseased and perverted.“He who being boldFor life to come is false to the past sweetOf mortal life, hath killed the world above.For why to live again, if not to meet?And why to meet, if not to meet in love?And why in love if not in that dear love of old?”W. Robertson Nicoll. AND NOTESJoh_14:8-21. The request of Philip and the response of Jesus.—Philip, catching at the word ἑωράκατε (seen), misapprehended its meaning, and thought of some theophany, some manifestation of the glory of God. This would suffice them, would remove their anxiety.John 14:9. The Lord’s answer is that He is the revelation of the Father, in Him alone is the Father revealed. There is sadness in the words in which He recalls the fact that Philip had been a disciple almost from the beginning, and yet the disciple did not understand Him! Compassionate, pitying love speaks in these words. Seen the Father.—I.e. as the Father can be seen in His wisdom, holiness, goodness, truth, etc. “Not that I am both Father and Son (the error of the Patripassians and Noetians and Sabellians), but because the Son is coequal with the Father” (Augustine in Wordsworth’s Greek Testament).John 14:10. οὐπιστεύεις.—Believest thou not from all thou hast heard and seen (John 10:38) that there must be an intimate indwelling of Me in the Father and of the Father in Me? This is, as Luthardt says, “a relation of unconditioned communion.” “The first sign of community of life and action between Jesus and God, to prepared hearts, is His teaching; to those who are not so well disposed, it is His works” (Godet). ποιεῖτὰἔργααὐτοῦ (ΰ, B, D).—Doeth His own works. This is proof not only of the mutual indwelling of Father and Son, but of the loving willingness of the Son in our redemption to carry out the Father’s will. “There is room for hesitation between the readings λαλῶ and λέγω in the first clause of the sentence. In the second the term λαλῶ is in any case perfectly suitable.… God says; Jesus declares” (Godet).John 14:11. Or else, etc.—So John 10:37-38. His miracles are an objective proof not only confirming, but, in the case of those whom prejudice, etc., had blinded, going beyond His words. But they are a powerful testimony to all, especially when we include miracles of spiritual healing, etc.John 14:12. Whilst still answering Philip’s request Jesus now addresses again all the disciples, in His answer leading them back to the interrupted discourse. Verily, etc.—The expression used when He calls attention to some deeper aspect of truth. He that believeth, etc.—These works the disciples were enabled to do (Acts 3:1-10, etc.) “in the name of Jesus.” The greater works refer to the marvellous effects of their activity after the outpouring of the Spirit. Few had been attracted by our Lord’s ministry; but under the ministry of the Pentecostally gifted apostles spiritual and moral miracles abounded. “Every revival of a truly religious spirit has been an instance of (the fulfilment of this prophecy); every mission field has been a witness to it” (Watkins). The works were greater because they were of a higher, a spiritual order. In them are fulfilled such glorious promises as those of Isaiah 60. Because I go unto the Father.—His exaltation will be the signal of an accession of power to the disciples, enabling them to do these greater works. They are still from Him. On earth He began to do and teach (Acts 1:1); in heaven He continues to do so.John 14:13-14. In My name, etc.—“I think we must hold by the explanation of Hengstenberg, Keil, Westcott (with shades of difference): asking a thing from God as Father on the foundation of the revelation which Jesus has given of Himself and of His work; or, as Keil says, ‘while immersed through faith in the knowledge which we have received from Him as the Son of God humbled and glorified.’ This meaning corresponds with that of the term name in Scripture, for the name sums up the knowledge we have of a being; it is the reflection of Him in our thought” (Godet). I will do it.—A proof of the unity of mind and action between Father and Son.MAIN OF THE .—John 14:8-14 The revelation of the Father.—The disciples of our Lord, even at the close of His ministry, were still far from understanding fully either Himself or the import of His mission. Their faith rose and fell as now one side, now another, of His purpose and work became known to them. They secretly cherished in their hearts, nay, often showed openly that they entertained the idea, that Jesus would yet manifest Himself in temporal Messianic glory. So that when He spoke of death and departure, the barometer of faith fell, the sky of hope was overclouded. Especially now that He spoke of immediate departure, and that the disciples could not then follow Him, “sorrow filled their hearts”—token of their personal affection for Jesus, but also of the imperfection of their faith. Thus Jesus sought to comfort them, told them of the Father’s house, etc., and, in reply to the pessimistic question of Thomas, pointed to Himself as the way to the Father, and thus to the Father’s house, closing His answer with the memorable words (John 14:7), “If ye had known Me,” etc. Catching at the word “seen,” Philip puts forward his request: “Lord, show us,” etc. I. Philip’s request echoes the longing of humanity. 1. To know God, to see Him, some manifestation of His glory, visible, palpable, unmistakable, that is what even the noblest of the race have longed for (Exodus 33:18). And if not some visual manifestation, then at least some audible voice speaking from heaven. Is not this desire and craving at the base of the world-idolatry? of the ecstatic dreams of mystic contemplation? And it has been well said, “The desire would be well founded if the essence of God consisted of power; the true theophany might then be found in some splendid appearance.” 2. But would this at once, even were it granted, disperse the mist and darkness of error and unbelief? It may be doubted. There are glorious manifestations of God in nature: “The heavens declare His glory,” etc. His glory was manifested in an especial fashion to Israel (Psalms 68; Psalms 107, etc.). But even these manifestations did not suffice to banish unbelief, etc. Men in such a way alone could not come to the true vision of God. But this longing is a true and heavenly longing; it is the Godlike in man’s heart seeking to find its source and end. Therefore such a desire is not to be repressed as wrong, but rightly directed. II. In Jesus is the full revelation of the Father. 1. Our Lord did not chide Philip for his request, but for his slowness of heart in not realising that it had already been granted. It showed the depth of Philip’s love; for it was in view of Jesus’ departure that he desired this vision, so that their faith in Jesus and the divinity of His mission might be fully established. Such a manifestation as he asked would at once set their doubts at rest. But it was a melancholy proof also of the weakness and uninstructedness of Philip’s faith. 2. And it was in view of this that Jesus said in sadness, “Have I been so long time?” etc. So long! Since the beginning of My ministry, when in the ardour of new-born faith you brought Nathanael to Me as the Messiah! Thou, who hast accompanied Me throughout these years, who hast seen My life unfolded in the world, and hast heard My repeated declarations of My heavenly origin (John 10:30; John 8:19; John 6:27-40, etc.),—hast thou not known Me sufficiently to know that “He that hath seen Me hath seen the Father? How sayest thou then?” etc. God can only be seen aright when we recognise in Him the loving Father of the incarnate Son. “Believest thou not?” etc. Is it not evident from all you have seen and heard that “I am in the Father,” etc., that each dwells in each, that the Son is the expression and object of the Father’s eternal love (John 17:24), and that the same eternal life is in the Son that is in the Father? Surely none but the eternal Son would use such language as this! III. That Jesus is the revelation of the Father is confirmed by His teaching and works, and the works which those who believe in Him shall do. 1. He reminds Philip and his fellows of His teaching in confirmation of His claim—not merely His teaching on this special subject, but the whole scope and tenor of it, as showing His divine origin (John 7:16-17; John 12:49) and His oneness with the Father. 2. Yes, more than that, “The Father which dwelleth in Me doeth His own works” (John 14:10, etc.). These works confirm My teaching; these words and works are surely the Father’s, such as God alone can utter and perform. They are all actions of divine love, pity, mercy, benevolence, attributes of the divine character, and thus testify to their origin. 3. More than this also, I solemnly say to you that a further proof will be forthcoming of My oneness with the Father. I go to the Father, but it will be as “the Son of God with power,” etc. (Romans 1:4-6), a power that will be manifested in My communicating to you power to do these works that I do—yes, greater works than these. In answer to believing prayer in My name shall this power be given you from Me, “that the Father may be glorified,” etc. “Those works which after My ascension I shall enable others to do, thus showing My divine power and co-equality with the Father” (Augustine). “Greater works”—those moral miracles of redeeming grace, wrought through the instrumentality of believing men, in answer to the prayer of faith, in which the sinful are led to peace, etc. True, they were also wrought by Jesus: “Thy faith hath made thee whole,” etc. (Matthew 9:22, etc.). But not to the extent in which they would be manifested when Jesus was exalted, and under the dispensation of the Spirit. For then the old prophecies, so glorious and far-reaching, would be fulfilled (Isaiah 66:8, etc.). IV. “Believest thou not?” etc.—This is a question for the present day. The thoughts of the whole world to-day, as well as of the followers of Jesus, are directed to Him. “What think ye of Christ?” is daily becoming ever more a universal inquiry. And as Jesus asked Philip in sadness, “Have I been so long?” etc., so might He say to many in the Christian Church, in whom the spirit of rationalism has dimmed their vision of the true unity and equality of Christ and the Father. Would statements such as these, teaching such as Christ’s, come from one who was not one with the Father? Is not the Father manifestly revealed in Him? And are not those greater works still manifest in answer to believing prayer in the name of Jesus? The whole course of the Church’s history, the power of the gospel to convert the individual and elevate the race, the triumphs of modern missions—all these testify to the living power of the living, loving Christ, and His oneness with the Father. John 14:12. Greater works.—The works Christ did on earth were a proof and evidence of the truth of His claims. They were works worthy of the Son of God, not only because they were works of mercy and love, but also of superhuman power. They did contribute to manifest forth His glory. They were, at the founding of His Church, a necessary link in the chain of testimony which pointed to Him as the promised Messiah and the Son of God. The remembrance of those mighty works, therefore, would make His words to the disciples, “If it were not so I would have told you,” more convincing and comforting. But here our Lord says that not only shall His disciples do His works, but greater works. What does this mean? I. Christ’s disciples were to do the same works that He did.— 1. At the founding of the Christian faith the ambassadors for Christ needed to be unmistakably authenticated. It must be clearly evident that they came with the authority of the King of kings. 2. Hence they did the same works as Christ did; they healed the sick, etc., and raised the dead, in His name. And without doubt those works of power in Christ’s name drew the attention of those who saw them wrought to the gospel, and were a testimony that the apostles were armed with divine authority. 3. And yet another wonderful work done by Christ was carried out by the apostles. The gospel was preached to the poor (Luke 17:22). II. But the disciples were also to do greater works than the Master.— 1. Was this possible? Could any works possibly be greater than those typical miracles related by John, culminating in the raising up of Lazarus? Yet these were not the Saviour’s greatest works. Christ might have cured humanity at large and for ever from physical disease, etc., and yet the world might have been brought no nearer God and eternal life. 2. Christ recognised the spiritual works He did to be the most important. It was higher to lead men to spiritual healing, and for this end He came to earth (Luke 4:18). 3. But His sphere on earth, so far as those works went, was limited. He was sent to “the lost sheep of the house of Israel.” Whereas the disciples, after being enlightened and strengthened by the Spirit at Pentecost, had no limit set to their working: “Jerusalem, Judζa, Samaria, and the uttermost parts of the earth.” Indeed, the continued history of the “acts” of these apostles and other ministers and teachers of the Church shows how grandly this promise was fulfilled. With power they preached to Jew and Gentile, and multitudes through their instrumentality became “new creatures.” III. This promise was not confined to the early Church.— 1. The Christian civilisation in which we live is the outcome of that promise. How has the face of the moral world changed since those words were spoken! The “sweeter manners, purer laws” of Christian countries are the results of the working of Christ’s true disciples from that hour to this. These are the greater works given them to do. 2. And as great or greater works remain to be done by the Church, the disciples of to-day. Higher reaches of faith and attainment lie still before us. Vast tracts of heathendom still await the gospel. To our own or some future age will be given a crowning and glorious work, when “a nation shall be born in a day.” 3. But to this end we need the same spiritual power. Therefore should faithful prayer ascend for Pentecostal blessing. John 14:13-14. Praying in order to working.—Ora et Labora. This is the divine order. Prayer and work must go together, or our work in the end will be in vain. And those “greater works” especially, which Christ’s disciples are to do, must be begun and continued in believing prayer. And it has been the experience of the Church in all ages that where faithful prayer has abounded there the works of God have been manifest. In regard to the prayer here enjoined there is a condition attached. I. It is prayer in the name of Jesus.— 1. These prayers are the prayers of workers in the vineyard, of those therefore who are fellow-labourers in promoting Christ’s kingdom. They are in close and intimate fellowship with Christ, are indeed members of His body; they are of the household of God. 2. They must therefore come in the name of their living Head. For not only has He opened up a new and living way of access to the throne of grace, but they would not desire to approach that throne unless they could take Him with them and feel that He would present their feeble petitions to the Father. 3. And this implies asking in accordance with the will of Jesus. No Christian would care to ask the Father for anything out of harmony with the mind and will of the Saviour. And thus our Christian prayers are in this view conditioned. But within this limit— II. It is in reality unconditioned prayer.— 1. “Whatsoever ye shall ask,” etc. “If ye shall ask anything,” etc. He who speaks these words is the King of kings and Lord of lords, by and for whom all things in heaven and earth were created. The boundless riches and resources of the universe are His. And out of this fulness whatever is for our good, and that by which we can be strengthened and aided for His work, will be given. For “prayer is a key which, turned by the hand of faith, unlocks all the treasuries of God.” 2. But at the basis of this asking there must ever be faith. “All things whatsoever ye shall ask in prayer, believing, ye shall receive” (Matthew 21:22). 3. How faithful did the apostolic band and the early Church find this promise to be when, after the Ascension, they “continued with one accord in prayer and supplication” (Acts 1:14). As they waited “with one accord” on the day of Pentecost, how gloriously were they answered! Christian history and biography can bring forward manifold proof that this promise has been “yea and amen.” III. This promise is sure for every time and for the humblest of Christ’s saints.— 1. Christ Himself fulfils this promise, and He is the same yesterday, etc., and His infinite fulness may be drawn upon by the poorest and feeblest of His disciples. 2. And He encourages us to ask, and to ask frequently, for it will all tend to one great purpose, the highest in the universe, “that the Father may be glorified,” for He will thus be glorified in the Son. How marvellously the consciousness of His divine dignity is seen with Gethsemane and the cross in view! 3. Is not the secret of much of the Church’s weakness want of waiting on God in unity of supplication in the name of Jesus? Why are her spiritual gifts often so low and so few? Why might not her power be a thousandfold increased, since there is the “infinite fulness” of Jesus to draw from through believing prayer? Perhaps we labour and scheme and plan too much, guided only by our own ideas, illumined by our own wisdom. Might there not be more of believing, earnest, united prayer, and thus more blessing? John 14:13-14. A gracious promise.—What a marvellous spectacle it is when we look abroad on the world to see, amid all diversities of race and occupation, men, whether in highly civilised nations or amid savage tribes, all acknowledging in prayer their dependence on the Unseen! Whether it be in Christian temples and at Christian family altars, or in mosque or home at the call of the Muezzin, or at the prayer-mills and flags of the Buddhist, or in the idolater’s temple, or by the fetich stone of the dark and ignorant savage, there is this sense of dependence and the going forth of the thoughts and desires of men to powers invisible, which seem at once to point to man’s high origin and to tell of his fall from his original high position. Very superstitious and very childish, very routine and perfunctory, are the prayers of men oftentimes. But even the most superstitious and perfunctory prayer is a witness to the universal human sense of need, and the equally universal conviction that there is a Power unseen which controls our destinies, and which alone can satisfy our deepest needs. Scepticism and infidelity may for a time turn some away from faith in the Christian creed; they have never been able to obliterate the need which drives men to prayer. In hours of deep distress and trial even the sceptic and infidel have been known to bow the knee and utter a cry, though wild and despairing, for help. The necessity of prayer is one of the grandest proofs of the original dignity of our nature; and our Lord, recognising the fact, lays down for His disciples in all ages rule and direction to guide them in prayer. Those who cannot command anything or claim it as a right must ask for it. Those who will not comply with this requirement must not complain if they do not attain. I. It is they that ask that shall receive.— 1. In warning His disciples against formal prayers with vain repetitions our Lord said to them, “Your Father knoweth what things ye have need of before ye ask Him” (Matthew 6:8). What need then of asking? it may be said, as it often has been said. 2. It is true that God does not need that we should come to Him with our petitions “as if He must first learn through us what we lack” But we need to pray. “It is only through prayer that we can come into the right position toward God, in which we can alone receive the fulness of His goodness to our true blessedness” (Dr. J. Stockmeyer). 3. When a man does not ask for any special gift that others are anxiously seeking, it means that he does not see his need of that gift, that there is no place in his nature for the reception of it. And thus it is in prayer. God knows men’s needs; but for the heavenly gifts He is so willing to bestow there may be no room in the lives of many. Their hearts and lives may be so filled with the things of earth that they are conscious of no desire for better things. The heart may be so filled with Mammon, or some other earthly idol, that there may be no room in it for God. 4. Therefore the first requisite in prayer is the sense of need—knowledge of the lack of those gifts which God can bestow, driving us to Him with the feeling of dependence on Him, and thus leading us to ask so “that it may be given unto us.” Then this asking that we may receive shows further that we have attained to a just conception of— II. The true spirit of prayer.— 1. The true suppliant comes to the throne of grace in deep humility. And why? Because those who come to ask confess that they have not what they ask, that they cannot obtain it for themselves, and that He whom they ask can alone bestow the blessing. 2. And not only so: the true suppliants approach also conscious of unworthiness in themselves, and that they must rely alone on the grace and mercy of Him to whose throne they come with their entreaties. It is not to demand reward for labour done, or gifts to be conferred because of merit, that servants of God approach His throne. Not even as beggars do they come; for the indigent man who seeks alms at my door may never have done me harm. They come rather as rebels to the throne of their offended Sovereign, realising that every gift they ask and receive is of the grace and free favour of their offended, but now reconciled, King. 3. This spirit of humility will also be shown in the condition observed in all true supplication. At first sight it would appear as if our asking were unconditioned. “Whatsoever ye shall ask.” “Ye shall ask what ye will, and it shall be done unto you” (John 14:13; John 15:7); or simply, “Ask, and it shall be given you” (Matthew 7:7-8). But there is, and must be, this condition in true prayer by God’s children, “If we ask anything according to His will He heareth us”; or, as Christ said, “Whatsoever ye shall ask in My name” (Matthew 18:20). True suppliants will have the humble consciousness of their own limitations, of their unwisdom, their want of true foresight, the limitations of their knowledge. Therefore they will come to God convinced of His unerring wisdom, His absolute knowledge, as well as of His power to bestow the gifts they seek. And they will realise that He is not only to be asked for material gifts, as being the Governor of the material universe, holding in His almighty hand all the powers and forces that control and move it; but as the bestower also of spiritual gifts, that men cannot acquire these for themselves, any more than they can command the sunshine or rain, health or sickness. But asking, etc., implies also— III. Loving and trustful confidence in prayer.— 1. “Asking that we may receive” is the child’s attitude in prayer. It is the son who looks up with loving confidence to the Father that alone can come in this attitude to God. 2. Here then another reason meets us why God requires His children to come to Him in prayer. As the divine Father, it is well pleasing to Him that His children should draw near to ask Him for such things as they need, even though there is not a word still unuttered that He does not know it altogether (Psalms 139:4). It is true He bestows many things which we do not ask for specially, just as a father on earth provides many things for his children for which they simply rely on his love. But even an earthly father does not like that those gifts should be received merely as a matter of course and without thankful gratitude. And more especially when a son embarks in some enterprise, or meditates some course of action, will a father delight to be asked for counsel and guidance. And do not the attributes of a father’s heart hide behind, or rather manifest themselves in, this endearing name assumed by God? 3. In order that we may so ask as to receive we must come to God in the spirit of loving confidence, with unwavering trust. NOTESJoh_14:10-12. The miracles acts of the humility of Christ.—The miracles of Jesus appear, indeed, as very great events, extraordinary, unheard of, and almost incredible if we compare them with the course of the old dispensation of the world (Alten Weltδon); and this is the common view. But if we measure them according to their number, appearance, and importance, by the infinite fulness of the power of Christ’s life, a saving power which restores the whole sinful world even to the resurrection, we must regard them as indeed small beginnings of the revelation of this living power, in which it comes forth as secretly, modestly, and noiselessly as His doctrine in His parables; and we learn the meaning of Christ’s saying, by which He led His disciples to estimate this misunderstood phase of His miracles, “Ye shall do greater works than these” (John 14:12). But Christ’s miracles served in manifold ways to reveal His life-power to the world in subdued forms of operation. Often has it been attempted to find in the miracles of Jesus an ostentatious display of Christianity. But a time must come when men will learn to regard them as acts of the humility of Christ. Still, much of the wonderful that is from beneath must be set aside, before the wonderful from above is entirely acknowledged as the first interposition of Christ’s eternal life-power for the world. For this power is holy even as the spiritual light of Christ, as His title of Messiah, and as His blessedness in the vision of God; therefore, it veils itself to the captious, while it unveils itself to the susceptible, and even that measure of it which has become manifest in miracle appears to them as too much. But we must not misapprehend either the one side or the other of the miracles in which this power finds its medium of communication to men.—J. P. Lange.Joh_14:13. The naturalness of prayer.—There is something in the very act of prayer that for a time stills the violence of passion, and elevates and purifies the affections. When affliction presses bard, and the weakness of human nature looks around in vain for support, how natural is the impulse that throws us on our knees before Him who has laid His chastening hand upon us! and how encouraging the hope that accompanies our supplications for His pity! We believe that He who made us cannot be unmoved by the sufferings of His children; and in sincerely asking His compassion, we almost feel that we receive it.—Jeremy Taylor.John 14:13. Continual readiness for prayer.If we with earnest effort could succeedTo make our life one long connected prayer,As lives of some perhaps have been and are;If never leaving Thee, we had no needOur wandering spirits back again to leadInto Thy presence, but continued there,Like angels standing on the highest stairOf the sapphire throne,—this were to pray indeed.But if distractions manifold prevail.And if in this we must confess we fail,Grant us to keep at least a prompt desire,Continual readiness for prayer and praise,An altar heaped and waiting to take fireWith the least spark, and leap into a blaze.R. Ch. Trench AND NOTESJoh_14:15. Keep My commandment.—“Ask in My name. Keep My,” etc. These go together. We can only truly pray in His name when we keep, etc.John 14:16. ἐγὼἐρωτήσω.—The pronoun is emphatic. The verb ἐρωτᾶν is that especially used by our Lord in reference to His prayers to the Father (John 16:26; John 17:9; John 15:20). It expresses perhaps a greater degree of nearness and familiarity of approach than αἰτέω, I ask. ἄλλονΠαράκλητον, κ.τ.λ. another Comforter.—The classical meaning of the word is certainly advocate. It is used of our Lord Himself in this sense in 1 John 2:1. “Its passive form by all analogous words will not justify here an active or transitive sense, but means ‘one called to the side of another,’ with the secondary sense of helping, consoling, counselling, or aiding him” (Dr. Reynolds). In this sense it was taken over in its legal, technical sense into Talmudic Hebrew (Watkins). But surely a term like this must be interpreted here in a large sense, and not confined to its strictly technical meaning. When He who is called to be the advocate of God’s people is Christ Himself or the Holy Spirit, His advocacy will have far-reaching consequences, subjective as well as objective. Therefore Bishop Wordsworth (Greek Testament) is justified in his contention that “The word is one of large acceptation. And it was probably chosen for that reason, as best signifying the manifold gifts and offices of the Holy Ghost (1 Corinthians 12:3-10), as the Sanctifier, Teacher, Comforter, Exhorter, Remembrancer, Inspirer, Enlightener, Counsellor, Guide, Helper, and Advocate of the Church.”John 14:17. Shall be in you.—Not it in you (ἐνὑμῖνἐστί). The meaning is, He abides now, and shall continue to abide. The Spirit of Truth.—In that He prepares the heart to receive the truth (John 3:6-8), and then makes known first of all that most important truth, Christ, and the things of Christ. The world cannot receive Him because of the want of this special preparation. “Worldly hearts desire what is visible, and the world does not rise to the love of what is invisible; therefore the world cannot receive Him” (Augustine in Wordsworth’s Greek Testament). Not seen Him, etc.—Neither recognise the external nor the internal manifestations of His power.John 14:18. ὀρφανοὺς.—ιϊָ ?εֹ ?ν fatherless, orphans. He had spoken of them (John 13:33) as little children (τεκνία). I return to you … ye see Me.—This refers not only to His appearance in resurrection glory, but to His coming spiritually in sending the Paraclete, and the whole chain of His comings until the parousia, when “every eye shall see Him.”John 14:19. For I live, and ye shall live (ὅτιἐγὼζῶ, καὶὑμεῖςζήσεσθε).—The future here simply points out the effect of Christ conquering death (John 11:25-26; also 1 John 5:11-13).John 14:22. Judas (Lebbζus, Thaddζus: Matthew 10:3; Mark 3:18).—Luke 6:16; Acts 1:13. Thus carefully distinguished from Judas Iscariot. The question of Judas is founded on the words in John 14:21, ἐμφανίσωκ.τ.λ., “I shall manifest Myself unto him.” Judas is surprised. Was not Messiah to manifest His glory to the world?John 14:23. Jesus shows that this manifestation is spiritual; and the condition on which it rests is the prepared heart filled with love to Him. We will come unto Him, etc.—Revelation 3:20.John 14:27. Peace, etc.—This reminds us of the common Eastern greeting, ωָׁ ?μεֹ ?νμָ ?κְ ?—ωָׁ ?μεֹ ?νμָ ?λִ ?ν, Peace be with thee—you.John 14:28. My Father is greater, etc.—In what sense are we to take these words? Surely, after the claim of the prologue (John 1:1-4), only in the sense of the voluntary humiliation of the Son—His emptying Himself, taking upon Him the form of a servant, etc. (Philippians 2:5-8). He subordinated Himself, became obedient unto death for the purposes of redemption. The words would be meaningless unless Jesus claimed to be God. “This has for its presupposition the essential divinity of the Son; for there would be no sense in speaking thus of a mere man” (Luthardt). Ye would rejoice that My humiliation is now well-nigh past, and that I am again to take My full glory, and to carry with Me the body of My humiliation into that glory, the pledge of your final glorification.John 14:30. I will not continue to talk much with you.—The time for teaching was well-nigh past. A more awful duty and passion lay before Him. The prince of this world “was the regular rabbinic title for Satan, whom they regarded as the ruler of the Gentiles” (Watkins). See Ephesians 2:1-9 for the gospel view. But he is now to be conquered, for he can find nothing in Christ—no sin, no flaw, no weakness, etc.John 14:31. Why then did our Lord submit so far as to die? “Death in Him was not the penalty of sin, but a gift of mercy to us, that He might free us from eternal death” (Augustine in Wordsworth). His action in submitting to the attack of the power of darkness for a time was entirely voluntary, and borne for the sake of men. But this voluntary obedience shows the world His love to the Father, who out of love to a perishing world sent Him to suffer and die. It is all the expression of eternal love. Arise, etc.—They prepared to take their way to the Mount of Olives.John 14:8-21. The request of Philip and the response of Jesus.—Philip, catching at the word ἑωράκατε (seen), misapprehended its meaning, and thought of some theophany, some manifestation of the glory of God. This would suffice them, would remove their anxiety.MAIN OF THE .—John 14:15-31 John 14:15-17. Love and obedience.—What is the ruling power in the lives of too many professed disciples? What always determines the will and quickens the hand in the way of life? Is it love to Christ? or is it not too often some form of self-love? If it is love to Christ, then it will prove itself to be so by the test Christ here gives—those who love Him will keep His commandments. I. How reasonable it is for Christians to love Christ.— 1. We love our friends because of some excellency or beauty of character or disposition which they display, or for some reason of gratitude because of what they have done for us. Many have friends whom to know better is to love more, as the character opens out and displays new excellencies and traits—deep springs of affection, beautiful blossoms of simplicity and goodness—the ripe fruit of wisdom and experience, the silent ministries of love. 2. So too the disinterested patriot, the pure, brave, unselfish deliverer of his people, the self-sacrificing pioneer of life, light, liberty, etc., to oppressed and degraded tribes, win the esteem and affection of all good men, who gladly aid them in their noble endeavours. 3. Now how infinitely more should we love the Redeemer when we remember what He is and what He has done! Who can be compared to Him, the “chiefest among ten thousand and altogether lovely”? Where else shall be found such loftiness, beauty, and sweetness of character as in the life on earth of Christ Jesus? 4. Then think of what He has done for His people. Not only has He loaded them with many good and precious gifts, even when they had strayed from Him, but He Himself came to seek and save them, to suffer and die for them. Then remember all He is still doing for them from His heavenly throne, of the gifts He so freely bestows, etc., and then say, Ought not He to be loved with an undying affection? II. The test of the reality of love to Christ is keeping His commandments.— 1. It may be said that loving Christ and keeping His commandments are co-extensive in their meaning. They should be, and will be perfectly so in the glorified Church. As Augustine has said: “Whoever loves God has in him that spirit which will lead him to keep God’s commandments; and when he obeys these commands he is simply carrying out into action the principle that animates his mind.” 2. Thus also when we consider Christ’s regal position—“He hath made Him to be head over all things to the Church”; His power—“all power is given Him in heaven and earth”; His wisdom—“In Him are hid all the fulness of wisdom and knowledge,”—it is seen to be reasonable and wise that we should keep these commands of His. But apart from this, love to Him will and must lead to a spontaneous observance of them. For it will at once be recognised that these commands, though sometimes apparently hard for flesh and blood to bear, are yet for the soul’s health. 3. Love will give a full and joyful obedience: not like the obedience of a slave to his harsh owner; nor like that of one who serves with “eye service,” and will escape when it is possible; nor like that of one who will be glad to obey in great things, but neglects and despises lesser commands, minor duties. The love of Christ will dominate all; and His rule—Himself—will be the guide of all our life and all its activity. “Lord, what wilt Thou have me to do?” Thus speaks the true disciple. III. How shall the disciples be fitted for this loving obedience?— 1. Human nature at its best is weak; and however good may be the resolutions which even Christian men and women make, yet how liable are they to fall from them in some onset of temptation! So it was, e.g., with Peter. 2. They need therefore a diviner strength than their own, which can inspire them and on which they can fall back in moments of weakness. So it was with the disciples. Hitherto Jesus had been with His disciples, cheering, strengthening, etc. But now He was to depart to go to the Father. True, they were to realise that He would still be near them to comfort and sustain, but they needed also the actual presence of One who would guide and direct them directly in the place of the ascended Redeemer. 3. Hence this promise of another Comforter. All that Jesus had been would this Paraclete be. And He would lead them in the way of obedience, for He is the Spirit of truth. And the way of Christ’s commandments is simply the way of truth, for Christ is the truth. 4. Nor were they even then without a dim knowledge of the presence of this Comforter, for He was with and in Christ. The world cannot know Him; its spiritual sense is too much dulled and blunted, so that higher and finer influences cannot touch it. But He dwells in blessed influence with believers in the Church, and in each faithful, loving, obedient disciple. Lessons.— 1. The necessity of ever warmer love to Christ in view of all He is and has done. 2. The evidence of love to Christ should be unmistakable. 3. The need true disciples have of the Comforter to show them more of Christ, so that they may love Him more fervently and obey Him ever more spontaneously. John 14:16-17. The promise of the Paraclete.—Why did not our Lord remain on earth after the conflict was past and the victory won? Why not after His resurrection take His great power and reign, and as a conqueror over sin and death rule with benign influence over our fallen race until all the earth acknowledged His sway? At first glance it might seem as if this had been best. The full reason why it was not so is hid in the mystery of the divine counsels. But one reason which seems probable from man’s point of view may be ventured reverently. God compels no man to believe by external force. Now the kingly glory of Jesus on earth would have been such a force. No room would apparently have been left for faith, or even for free choice, on the part of men. But salvation is not a state that can be produced by external force—human nature is not like some plastic substance that may be moulded by external pressure. Salvation is brought about not against but with the sinner’s will. The guilt of sin is removed by Christ’s death; but the power of sin is subdued by spiritual and moral influences appealing to mind and heart. It is in this way that the Spirit works within man, touches the inner being by His gracious influences, penetrating it with subtle though unseen power, quickening the new spiritual life, strengthening, comforting, guiding, aiding, etc. Jesus had hitherto been the Paraclete of the disciples; but now that He must depart He gives this blessed promise of another Paraclete who would dwell with them for ever. I. The promised Paraclete is a divine person.— 1. The scriptural testimony to this truth is abundant and clear. From the period when we read of Him as brooding over the waters of the chaotic universe, till the time when in apocalyptic vision He issues with the Bride the invitation to men to take of the water of life (Revelation 22:17), He is represented as an intelligent agent. 2. He works in and through the moral and intellectual nature of man, irradiating the darkness of the carnal mind, working conviction in sinners, inspiring with strength to lead a heavenly life. All through the New Testament actions and functions are ascribed to Him that can only be applied to a person, e.g. in this very passage. He is spoken of as “willing,”—“distributing to every man severally as He wills” (1 Corinthians 12:11); making intercession (Romans 8:26); selecting agents for work (Acts 13:2), etc., etc. 3. Divine actions and attributes which can be ascribed to God only are applied to Him. The Spirit descended in visible form on Christ at baptism, and the Lord offered Himself … through the eternal Spirit (Hebrews 9:14). These and other references point to the personality of the Holy Spirit. He is not a divine influence merely—a vague, indefinite, impersonal something whose true nature escapes observation. 4. This is the only conception of the nature of the Paraclete that will agree with this promise of Jesus. A spiritual influence could hardly be called a teacher, e.g. who could take of the things of Christ and show them to the disciples. All Scripture and Christ’s words show that the Spirit is a divine person, performing acts God alone can perform, and thus able to speak with divine authority and guide with unerring wisdom. Otherwise our Lord would surely not have said, “The Father shall give you another Paraclete.” etc. II. The Holy Spirit is the Paraclete of God’s people.— 1. This term (vide Notes, John 14:16) is pregnant with meaning. It not only implies the meaning of the term Comforter; it also includes the ideas of helper and advocate. It was, indeed, just an advocate and helper that the apostles needed in going forth to their arduous work—an advocate to be to them “a mouth and wisdom” in presence of their adversaries, and a helper in times of danger and trial. Thus in every way He would be a comforter. 2. To whom was this promise given? To a body of humble men, not infallible in any sense of that word. They were drawn together by a common bond of love to Christ, yet they were so weak that in their Master’s hour of trial they forsook Him, etc. Even after the Resurrection we find them gathering together timorously in secret “for fear of the Jews” (John 20:19). How differently they comported themselves after the descent of the Spirit at Pentecost! They preached Christ boldly in face of threatenings, stripes, imprisonment, death (Acts 3; Acts 4; Acts 12, etc.), declaring, when commanded to desist, they must obey God, etc. (Acts 5:29). See them as they stand before kings and rulers, speaking “not in the words which man’s wisdom teacheth,” etc. (1 Corinthians 2:4). Scattered by the sword of persecution, and impelled by the gentle impulses of the Spirit (Acts 8:4; Acts 10:19, etc.), they went everywhere preaching the gospel. Is it necessary to point to the long roll of martyrs and heroic champions of the truth who have endured and suffered loss since that time in the Lord’s service—the man of substance losing all, and with the slave fleeing into exile, or suffering death for the truth; women, timorous and gentle in ordinary life, snapping asunder ties of affection, enduring untold hardships, standing firm in the hour of final trial to witness for the faith? It was no mere spirit of enthusiasm that inspired them; their hearts were touched with a heavenly affection, their enlightened spiritual vision looked beyond the gloom of the present, their minds and hearts were sustained by the Spirit’s comforting power. III. Only Christ’s people can receive the Paraclete.— 1. The world cannot receive Him, i.e. men of the world cannot receive Him to dwell intimately with them. Their hearts have no shrine for Him, that they should become temples of the Holy Ghost (1 Corinthians 6:10); they are filled with idols, their affections are set on things on the earth. The heart must be prepared for the reception of the Spirit; the unclean spirit must go forth (Matthew 12:43) ere the Spirit of Christ can take up His abode there. This is what Christ means when He prefaces this blessed promise with the words, “If ye love Me, keep My commandments,” and follows it with the same truth amplified (John 14:21). The Spirit cannot dwell in the heart where there is no love to Christ. 2. But into such prepared hearts the Spirit comes and finds an entrance for the truth. “The Spirit’s teaching … makes divine truth enter the soul, gives it entire reality within us, and makes it the truth to us. This is undoubtedly the meaning of the expression ‘the Spirit of truth’ ” (Godet). He thus casts out all error, showing us plainly the truth in Christ, witnessing with our spirits that we are the children of God (Romans 8:16). 3. Thus believers see Him and know Him; they see the manifestations of His working, and realise His presence in their own souls. The world, because of its spiritual blindness, cannot see and know these spiritual facts. The manifestations of His working are to them mere enthusiasm, madness, as men said when Chalmers began to preach with spiritual power; “Come and hear mad Tom Chalmers.” 4. “He dwelleth with you, and shall be in you.” He had been striving with them, as He does with all men; but now He was to assume a closer, nearer relationship. He was to be in them. At Pentecost a deeper, fuller, richer manifestation of Him was to be given, which would be permanent. He abides with the disciples for ever—a perpetual Paraclete. IV. The blessedness of this indwelling.— 1. In hours of trial He upholds the fainting heart. As with our Lord, He is with the believer, teaching Him to oppose an “It is written” to the subtlest temptation of the adversary. In the hour of death He sustains the passing soul, recalls the divine promises, gives peace. 2. It is by making men “partakers of the divine nature” (2 Peter 1:4) that He becomes our Paraclete, not by temporary accessions of power, but by making men new creatures, giving power to the faint, etc. So that as believers go forth on their way the spiritual eye sees ever more clearly, the spiritual armour sits more closely the more it is “proved,” the sword of the Spirit is wielded with greater power. Trials and cares that would once have weighed the Christian down he is now able to bear; doubts and difficulties clear away; and in the brunt of temptations, before which he would have fallen once, he passes on “invulnerable.” God grant to all of us “to be strengthened,” etc. (Ephesians 3:16-17; Ephesians 3:19). John 14:18. “I will not leave you orphans.”—The experience of the disciples as Jesus spoke of His speedy departure was like that which children feel as they stand at the bedside of a dying parent. What had Christ not been to them during their three years’ intercourse? How they had learned to look to Him, to lean on Him, to follow Him! How joyful had been their intercourse! Each new day some further revelation of Christ’s power, wisdom, or love had dawned upon them, until He had become all in all to them. The months and years had fled on swift wings by His side. And now the end drew near, as He told them. Yet a brief space and they would be left alone, orphaned spiritual children in an unsympathetic and hostile world. But to their troubled minds came these words of comfort and promise, “I will not leave you orphans,” etc. I. The disciples were not orphans, for they could rejoice in the heavenly Father’s care.— 1. All that the Lord had spoken should have filled the disciples with the assurance of the Father’s love and care. In the Father’s house a place was to be prepared for them, and prayer in Jesus’ name would bring down gifts from His full storehouse, in especial one highest gift, the Comforter, to guide and counsel, etc. 2. In view then of this they were not to be left orphans. But more than this, they had in Christ the assurance of the heavenly Father’s love. The sorrow in the lot of the fatherless is the deprivation of a father’s love and care. But the disciples were to lack neither. II. They were not orphans, because Christ Himself would come to them.— 1. The disciples thought that Jesus was henceforth to be entirely separated from them, that they would not again see Him until death or the time of judgment. 2. But said our Lord, “Ye see Me.” The world could not see Him, for darkness had overtaken the world. The disciples would see Him in His resurrection glory, so that they could greet one another with the words, “The Lord is risen indeed, and hath appeared,” etc. (Luke 24:34-35). 3. But the presence and care of a loving father and friend may be vividly realised though they are not visibly present. The boy at school and the youth going out into life, children of Christian parents, experience this care. They see it in the gifts provided, in the loving letters; they know it follows in earnest prayer. So was it with the disciples. Thus Pentecost, the after-guidance of the Spirit, the inspiration and help in time of need, the power of doing mighty works in Christ’s name, were all tokens of His presence. 4. More than this, they would be conscious of the possession of that same life which was in Christ, would realise that they were bound up with Him by the indissoluble bond of a common spiritual life. “Because I live,” etc. His presence then was no imagination, no dream of fancy, but a great spiritual reality. 5. And this in turn leads to a clearer realisation of the disciples’ unity and fellowship with the Father in Christ as they go forward in the way of His commandments. And thus more and more Christ is manifested to them in the experiences of the Christian life, until that day when “they shall be like Him, seeing Him as He is.” Those who could appropriate such promises were not orphans. III. The same promises remain to us.— 1. Only those who by faith live because Christ lives can appropriate these promises. They who cannot are orphans, with no promise of a place in the Father’s house, no hope because no capacity for receiving the Father’s spiritual gifts, no assurance because no desire for the Saviour’s blessed presence. 2. But when in living union with Christ they receive of His Spirit, then the sense of orphanhood passes for ever away, as they attain to the conception of their divine sonship and cry, “Abba, Father” (Galatians 4:6). John 14:22-28. The promise of divine manifestation to loving, obedient disciples.—These blessed words of promise were spoken in answer to an inquiry by Judas, not Iscariot, as to how Christ was to manifest Himself to the disciples, and yet not to the world. How could the world see Him no more, whilst they were to see Him? The simple-minded disciple was still wandering among materialities. He was thinking of visible appearances, which indeed, in a limited sense, did take place after the Resurrection. But Judas had no true conception of the spiritual manifestation which Christ more especially referred to. Our Lord proceeded to enlighten the disciple. Not that the latter would even then clearly understand; but when the Spirit was given, Christ’s words would become plain. Jesus pointed out that the prerequisite for this manifestation of Himself is love in the believer’s heart, that love which evidences itself in the keeping of His commandments. To those who thus obey Him He manifests Himself in glorious fashion. I. In the consciousness of the Father’s love.— 1. What men have desired in all ages has been shelter from the wrath of the Deity, and for the manifestation of His mercy and favour. For these ends they raised their shrines and multiplied their sacrifices, etc. 2. But only in Christ and through fellowship with Him in His atoning work has this even been possible. Here Christ promises a higher blessedness. Through love to Him and being loved by Him disciples are bound by a close tie of affection to the Father, who loves those whom Christ loves. 3. And in this love all fear and terror of God and the future pass away, etc. II. In the divine indwelling.— 1. With the manifestation of Christ to His disciples will be conjoined the indwelling of the Father and the Son; both will come and make their abode in the loving heart. 2. Think of what this means. How highly favoured do even the rich and noble esteem themselves to be when a great monarch or prince visits them, and sojourns with them perhaps but for a night in passing! How proudly, even in after-centuries, are the rooms where those great ones slept pointed out by the descendants as the king’s, the queen’s, the prince’s, etc., room! But here God the Father, says our Lord, will come with Him, and they will make their abode in the hearts of true disciples. 3. And this indwelling is not that common and universal presence of God, as He who rules over all and is everywhere present; who “comes near in judgment” to those who outrage His laws, and in the stings of an accusing conscience makes His presence felt; who comes to obstinate contemners of His commands, like Pharaoh (Exodus 4:21; Exodus 8:15), and in this very coming hardens or leads them to harden their hearts. 4. The indwelling of Father and Son here promised is the indwelling of love. To those who listen to and keep Christ’s words, His promise to the Laodicean Church endures (Revelation 3:20). And where He comes the Father will come. III. Christ manifests Himself in the indwelling Comforter.— 1. All the fulness of the Godhead, indeed, is represented in this indwelling. Christ and the Father come and make their abode with the true disciple in the uniting Spirit of truth. 2. When the Spirit comes, sent from the Father in Christ’s name, He will teach all things, etc. The Comforter is the revelation of Christ and the Father. And by His indwelling the divine presence will become ever more manifest. He will bring to remembrance the words of Jesus, so that the heart will be led to love Him more perfectly the more He is known. And in loving Him and keeping His word, His presence will become a blessed reality. 3. The proof of this indwelling will be evident to all around. Taught and guided by the Spirit and words of Jesus, and showing an obedient walk in love toward the brethren, the true disciple will be conspicuous as one who has been with Jesus, one with whom God abides. IV. The indwelling Christ gives peace.— 1. Not as on Sinai, with sound of trumpet and thunder-roll, nor in the earthquake or the fire, but in still and gentle breathings, a still small voice, the Spirit comes to dwell with Christ’s chosen. 2. And the divine abiding leads to peace. Where Christ comes living and loved, He brings His peace, a peace resulting from restful, undisturbed reliance on the Father. So will it be with those into whose hearts the Lord has come. They rest implicitly on the Father’s will. 3. He gives not as the world, for the world will often take more than it gives. He who takes the world into his heart takes also with it the world’s unrest, its gnawing, carking care, its strife of tongues, its angry passions, its jars and bitter enmities. But those who have opened their hearts to Christ, whose hearts have become temples of the Holy Ghost, shall be at rest, even though the storms beat around them. 4. And they may be fearless; for the citadel is safe with Christ within. Is God abiding with us?— 1. In order to fit us for this close fellowship Jesus came to earth, died, rose again, and poured forth the Pentecostal gifts on the waiting Church. 2. The Church needs to send up earnest prayer for the continued renewal of these gifts. “Lift up your heads, O ye gates,” etc. (Psalms 24). Let God in all His fulness of blessing come and dwell with and in you, that He may be your God, that you may be His people. John 14:23. Christ and His words.—I. The connection between Christ and His words.— 1. Christ and His words are both very fully made known to us. This is not always the case with those whose names have gone far and wide among men as teachers of the race. 2. We may have great and noble words from a man, but we may know little of his personality. But in Christ both the personality and the words have been brought out into the clearest and fullest illumination. 3. And with the words God has been pleased to give us the life, as never a life was given, by these four [Gospels], each different, yet each the same, a separate mirror to take in the side presented to it, but all disclosing in lifelike harmony the one grand person, each so absorbed in his theme that he himself is forgotten, his personality lost in the object—all eye, all ear, all heart, for Christ alone. 4. As they are made known to us there is a perfect harmony between Christ and His words. A man should always be more than his expression. This is pre-eminently true of the Lord Jesus Christ. II. The connection between loving Christ and keeping His words.— 1. The way in which our Lord states this brings before us the central truth of Christian doctrine, viz. that in some way there must be a change of heart before there is a change of life. We must begin to love Christ before we can keep His words. But here comes in a view which admits this, which dwells upon it very strongly and beautifully, and which has done much to bring out the value of the personality of Christ in its bearing on our service. It shows how He creates a new power in the soul, not by His example merely, but by His whole being—not simply by teaching us and moving before us, but by in a manner transfusing Himself into us. 2. The connection between loving Christ and keeping His words brings before us the Christian philosophy of morality. As Christians we believe that the morality of Christianity is superior to any other, in the kind of duties it gives prominence to, and the light in which it presents them; and candid men who profess to stand outside generally admit this. There would be a fatal objection to this if Christ were either less than He is, or if He had done less for man than He has done. There are only three conceivable ways in which morality can be thought of as springing up in man. (1) The first is by something like an instinct, and that this does exist in man we are far from denying. If it were perfect in all its parts on any such principle, morality by instinct would be morality mechanical. (2) The second way is by reason; and that reason can do much for morality must also be admitted; but it can never furnish it with sufficient motive power. (3) The third and last way is an appeal to love, and love going forth to a person. It is this way that Christianity has chosen. It sets before men the person of Jesus Christ, noblest and most beautiful in itself, and infinitely attractive in its self-sacrifice for them. To love Him is an impulse of the heart, and this impulse is the spring of all morality. If, then, we would be partakers of this noble Christian morality, the true way, the only way, is to come closer to the person of Christ as set before us in God’s word, looking on Him and learning to love Him.—Dr. John Ker. John 14:23-31. To what does the Holy Spirit lead believers?—The indwelling of the triune God in the believing and loving soul—the work of the Holy Spirit in those who desire to be Christ’s disciples, Christ’s peace—the conflict of Jesus with the prince of this world, and the certainty of victory in this conflict to which Jesus submitted in loving obedience to the Father,—these are the chief points in the passage. Introduction.—“In Christ was life” (John 1:4); and the high purpose of the whole work of Christ is to impart His life to sin-sick humanity. The manner in which this life comes from God and becomes incarnate is unfolded in the Christmas story; the manner in which it overcomes death is shown in the resurrection festival; and the manner in which, through the Holy Spirit, it flows into our hearts, in the Christian community, and among the nations, is the object of the Pentecostal commemorative festival. Nature reawakened is an image of the stream of life, which surges in every branch and through every twig. The Holy Spirit as a wind of divine life penetrates the hearts of men, rests on them like cloven tongues of fire, and changes the unlearned apostles into eloquent preachers. He divides the multitudes, and leads a great number to believe. In those crowds should we also be included; and may the Holy Ghost come to-day into our hearts to fill them with faith and love. The Holy Spirit leads us to:— I. Union with God.— 1. He shows forth to us the love of Jesus in God’s word, and thereby stirs us up to answering love, which manifests itself in our keeping the word of Jesus. 2. Thereby the Spirit brings us into a condition with which the Father is well pleased, so that He comes with the Son to rejoice and bless our hearts with the presence of His grace. II. Comprehension of the words of Jesus.— 1. Although we search and examine the Scriptures, our own reflections lead us to no true understanding of this or that passage. But all at Once, in answer to prayer, the Holy Spirit will bring the meaning of such passages home to our souls with striking clearness. We may read over many sentences of deep meaning again and again; their connection with the whole, however, is not clear to us, until the Holy Spirit makes our glance more keen, so that it penetrates into the deeps of the thought, and is able also to survey the whole. Thus He teaches. 2. He also calls to remembrance. He impresses the words of Jesus not only on the understanding, but on the heart. At the proper moment He brings back to our remembrance those passages which are just fitted for the special conditions in which we find ourselves, and which are the most comforting and salutary in the circumstances. He brings it about that we inwardly experience the truth of the word, so that we may be satisfied with it. III. The peace of sonship.— 1. Our heart finds no tranquillity either in itself or in the world; it is restless, fearful, despondent. 2. The Holy Spirit awakes in the soul a desire after the peace of Jesus; through repentance, to which He impels our hearts, He prepares us for the reception of this peace. He assures us of forgiveness of sins and our divine sonship. Thereby He stills our unrest and satisfies our hearts, so that we want for no gift, and experience only blessedness. IV. Victory in tribulation.— 1. We do not see Jesus with the bodily eye, and hence doubts arise in the heart as to whether He is near. But the Holy Spirit reveals Jesus as the exalted one, who is ever near those who love Him till the end of the world. 2. Satan brings tribulation to us, because in our sins he finds a vantage-ground. But the Holy Spirit drives us to Jesus, beneath whose shield the arrows of the wicked one cannot harm us. He presses into our hand the word of God as the sword of the Spirit, with which we can rout the enemy. 3. Oftentimes we obey God’s will reluctantly and dejectedly; but the Holy Spirit shows us God’s leadings in such a glorious light that in all our ways we realise God’s goodness. He then awakes us to a joyful obedience, which we thenceforth show forth in reference to God’s commands and gracious leadings.—J. L. Sommer.John 14:25-26. The Holy Ghost the teacher and Paraclete of believers.—Jesus had to depart, but He promised to send His Spirit in place of His own immediate presence. “I will not leave you orphans,” He had said (John 14:18). You shall not be left without a comforter to encounter what lies before you. Ye who have companied with Me through evil and good report, in dangers, toil, and weariness, who have brought Me the burden of your cares, confided to Me your difficulties, turned to Me in all your sorrows till My presence has become indispensable to you—ye shall not want a counsellor, a guide, an advocate. The Paraclete, which is the Holy Ghost, shall come and lead you to higher attainments than those you have yet reached, etc. He shall not only call to remembrance all things which I have spoken unto you, but shall teach you all things, lead you to understand what has been revealed. Therefore have My peace, etc. I. We shall think especially of that part of the Spirit’s work to which the text refers. He is the teacher of the faithful. He is the divine teacher of the Church. “He shall teach you all things, and bring all things to your remembrance,” etc. Those to whom the words were first spoken needed such a promise. For nigh three years they had been in the company of Christ, i.e. they had been learning of Him “in whom are hid all the treasures of wisdom and knowledge” (Colossians 2:3). They had had a training such as no university now can give to ministers of the word. And how had they profited by this training? Alas! not as they should or might have done. Had not the Lord after His resurrection to speak of some of them as fools and slow of heart to believe all that the prophets had spoken, etc. (Luke 24:25)? And did they not show on the very eve of His ascension how far they were from fully apprehending His teaching (Acts 1:6-8)? But see the same men after the Pentecostal outpouring of the Spirit. A mighty change had taken place in them. A flood of light seemed to have been poured on the sacred page and the sayings of Jesus. What was dark and mysterious before was now bright as noonday. Before, the lowly life, shameful cross, etc., had been stumbling-blocks to them. But after Pentecost the true meaning of that humiliation—humbled that men might be exalted—was clearly seen. The cross, instead of being a portent of shame, was seen to be a symbol of Christ’s glory, etc. And the result of this divine teaching was, as Christ foretold, a mouth and wisdom in the day of trial, which all their adversaries could not gainsay, etc. (Luke 21:15). II. The Spirit still exercises the same enlightening influence in the hearts of believers.—Those not taught of Him, and who therefore cannot “discern” divine truth, see no beauty in the gospel, are not influenced by its promises or threatenings. And although they may admire the Saviour as a great moral teacher, etc., will see no beauty in Him as the Redeemer of men, etc. They do not, cannot understand spiritual religion; its source and manifestations seem to them too vague and uncertain to merit their deepest regard. How different the aspect those things wear to those who have been taught of the Spirit, etc.! Invisible and spiritual things become to them the highest realities. Their lives are thenceforth not governed by the seen and temporal, but by the unseen and eternal. This divine Teacher “makes even the simple wise” by revealing to them the will of Heaven. The simple and unlearned, knowing only the Scriptures, but taught in them by this heavenly Teacher, will be able to confute and confound those who, although wise in their own eyes, are fools in the sight of Heaven. And the possession of this heavenly learning brings with it a spirit of contentment, gladness, peace, such as those wise only in regard to earthly things never possess. III. One other truth must be simply noted in regard to this aspect of the Holy Spirit’s work: He was to teach and bring to the remembrance of the disciples all things which Jesus had spoken to them. They had not fully understood all Christ’s teaching. Sometimes it seemed to them He spoke in enigmas. But after His resurrection and the descent of the Spirit sayings that had appeared dark and obscure became luminous (Luke 24:8; John 2:22; John 12:16; Acts 11:16). The heavenly Sower had scattered the seeds of divine truth into hearts prepared to receive it; but there was needed the outpouring of the Spirit, with heavenly influence, the dews and rains of grace, to awaken it to life, to cause it to spring forth and bloom into fuller fruitfulness. And a test of any teaching professing to be divine will be its accordance or non-accordance with the great principles of truth revealed in the teaching of Christ and amplified in the apostolic writings. Any Church or religious body that claims that its symbols (doctrinal) and decisions (ecclesiastical) have the same authority as Holy Writ, and should be as binding on the faithful, can only claim such authority for them by showing that they stand the test of the Holy Spirit’s teaching in Scripture. It must be the final court of appeal in matters of faith and doctrine. We are not told that the Spirit was to teach the apostles any new truth. He was to instruct in and call to remembrance what the Master Himself had taught. IV. This experience of the Holy Spirit’s power as a teacher is not confined to the past.—It is a present reality. It is known in some measure by every one progressing in the narrow way. Not all at once does the full day of the Spirit’s enlightening power illuminate the soul. Here, as in all God’s works, there is a wise progression. The plants of grace are not ephemeral gourds, but palms and cedars. At the beginning of their course believers feel that to know God’s will and to serve Him aright is a task beyond their own powers. They feel the need of the Spirit’s help and teaching. But day by day as they look more earnestly into the divine oracles, and use with diligence the means of grace, what was dark will become light, “the crooked straight, and the rough places plain.” John 14:27. A heavenly legacy.—Peace now reigned undisturbed in the upper chamber. Judas had gone out into the night to do the work for which he had received the wages of iniquity. The withdrawal of his presence removed a feeling of restraint perhaps. The Saviour’s discourse now flowed along a stream of blessing, which not only refreshed and cheered the disciples on that memorable night, but which has brought joy and comfort to many in every age since then. These are words of farewell, but also of hope. In all this history in St. John’s Gospel we cannot fail to notice a calmness and repose which are marvellous, when we think of the circumstances in which these words were uttered. The unutterable agony, the shameful trial, the bitter cross, lay before Jesus. Yet it was not of Himself He thought, but of His disciples. His mind was calm and tranquil Here the Redeemer showed the same lofty repose of spirit that characterised all His life on earth, I. In unfolding the central thought of this verse, consider first that this gift of peace which Jesus bestows is what all men need, even when they know it not.—These words are not merely words of farewell. Luther says: “They are the parting words of One who is about to bid farewell to His friends, and gives them His good-night and His blessing.” True, the words might also bear this interpretation. The common Hebrew salutation has some resemblance to these words. How often do we meet such words as μֵ ?κְ μְ ?ωָׁ ?μζν, “Go in peace”; and also in the closing salutations in letters (1 Peter 5:14), and as a greeting to reassure those in fear (Genesis 43:23)! And viewed in this light, they are not like the world’s farewell greetings, often insincere, mere words signifying nothing. Not so the words of Jesus; they are heartfelt and real. But this is more than a mere leave-taking. The words themselves show that. “Peace I leave with you; My peace I give unto you.” It is the Lord’s legacy to His disciples, something real which He bestows on them, more precious than gold or jewels. It is what all men have been seeking since the Fall, and have never of themselves found. In their restless striving after satisfaction in pleasure, etc., they were in reality seeking peace, which cannot be found in the possessions of earth. It is sought for in vain apart from God. It may be described as a state of the spiritual nature of man resulting from a right relation between man and God. And this is brought about not by any change on the part of God—He is unchangeable—but by a renewing of man’s nature after the divine image. II. How is this change brought about?—By God Himself, the author and giver of peace. When the new-created world arose at His command, no jarring element marred the unison of all things. Peace reigned in earth as in heaven. Nor was it God who banished peace from earth. It was sin. Sin came like a flood, covering all things with its noisome waters; and peace, like Noah’s dove, could find no resting-place. And as men sinned they lost peace (James 4:1). But God yearned over men in pity and love. He Himself sent the Son of His love to bring peace to men. “He is our peace.” And He was peculiarly fitted to undertake this work; for He is the “Prince of peace” (Isaiah 9:6). One of the chief blessings of His advent was proclaimed to be “peace on earth.” And it comes to men through His cross (Ephesians 2:15-16; Romans 5:1). Through faith in Him men become “new creatures,” made anew in the divine image; and thus harmony between the Creator and the creature is again restored. God is the author of peace. III. The characteristics of this peace.— 1. It is Christ’s own peace.—“My peace.” Contemplate the story of the Redeemer’s life on earth. He was at peace alike when He was praying on the mountain top; or when, awakened from sleep in the sinking fisher-boat, He arose and said, “Peace, be still,” and the storm ceased to rage; when He taught the multitudes by the seashore, or was dragged to the brow of the hill above Nazareth; when He sat with the disciples in the upper chamber, or heard the crowds shout, “Crucify Him,” or prayed for His murderers on the cross. And the key to this characteristic of our Lord’s life on earth is to be found in the dose and intimate communion He had with the Father, and His unreserved submission to the Father’s will. Such communion and submission could exist only when there was complete harmony between the Father and the Son. But He was “one with the Father.” The rule of His life of humiliation was, “not My will, O Father, but Thine be done.” Here again we come in sight of the way of peace. We must, through Christ, enter into the same relation of submissive trust in God. The more we can attain to this spirit, the nearer shall we be to perfect peace. 2. This peace it not dependent on outward circumstances, whatever these may be.—The man of the world is most miserable when circumstances are adverse. Who so miserable when the props that upheld his happiness have fallen? It is not so with the man who has entered into fellowship with God through Jesus Christ. Trouble and sorrow indeed drive him nearer to God, and lead him, like the prophet, to say, “Although the fig tree shall not blossom,” etc. (Habakkuk 3). In the case of true disciples of our Master and Lord, the direst calamities have not been able to shake the firmness of their trust or overturn the foundations of their peace. It is an inner heritage; and no external circumstances, however untoward or unhappy, can deprive them of it or drive them to despair. 3. It is an abiding peace.—This follows from what has been said. It comes from trust in God, not in ourselves; and it is this that makes it abiding and eternal. It is in the eternal Jehovah that the believer’s hope lies. What need he fear who is one with Christ and thus with the Father? As the Rock of Ages stands firm and sure, so believers shall never be moved. In view of this well might the disciples be exhorted to be trustful and courageous! And to disciples now the realisation of this blessed truth should lead to the same steadfastness. “Let not your heart be troubled” when difficulties and trials meet you. Christ knows them all, and the way out of them. Be not over-anxious about the morrow. “God will provide.” “Neither let your heart be afraid.” All that is really opposed to you who are in Christ is opposed to Him; and therefore can even the gates of Hades prevail? Your life in Him should be a joyful service, and its latter end—peace. John 14:29-31. Comfort for trial.—Our Lord knew the weakness of the disciples’ hearts, and what was needed to strengthen their faith, so that they might not utterly fail in trials just before them. He therefore repeated with wider reference what He had already said (John 13:19) as to His knowledge of what lay before Him. They were to learn that no blind fate, but a directing Providence, was overruling the events about to happen. Our Lord here showed— I. His divine prescience.— 1. All through His public ministry He had shown His omniscient prevision regarding the course of events that should group themselves round His person and work, e.g. the action of the traitor, the manner of His death, etc. 2. This would prepare the disciples, in part at least, for what was to happen, and would tend to assure them of the certainty of His promise, “I will not leave you orphans.” Further, by this prediction— II. Our Lord strengthened the disciples to endure.— 1. He called attention to the fact that the prince of this world was beginning his final onslaught. But He added, “and hath nothing in Me.” 2. The conflict was in reality already over. The will of Christ was one with the Father’s will; and thus in face of the coming foe He arose to meet and vanquish him as He said, “Arise, let us go hence.” 3. Therefore might the disciples realise that with Christ and the Father abiding with them they too would be secure. III. The same truth remains for our comfort and strength.— 1. One part of what our Lord foretold has come to pass. Shall this not lead to faith that what remains shall likewise be fulfilled? The Father hath put all things under His feet: “He must reign till He hath put all enemies under His feet.” As He conquered before, so His people believe He will conquer in the end. 3. In later days the Church will again enter into conflict with the prince and forces of evil (2 Thessalonians 2, etc.). But those with whom the Father and Son abide, to whom the Comforter has come with enlightening and guiding power, need not fear. As in the past, the prince of this world shall have no real power over the people of God. With the Captain of salvation within, and the walls of salvation around, there is safety. No device of the enemy, no engine however cunning and strong, no weapon however vaunted, no fiery darts, can avail to move the heart in which God dwells. NOTESJoh_14:23. Keeping Christ’s words.—His words mean all that is commanded and promised in them. Thus one who loves Jesus will not only possess or hear but will keep His words, in remembrance, in faith, in the midst of sorrow. No fear when God dwells in the heart.—If the emperor could say to the boatman, Fear not, for Cζsar is in the vessel, why should I not say to my soul, Fear not, God is with thee? The manner of the divine indwelling.—God will not dwell with us merely as a guest in an inn, who comes to-day and goes to-morrow; He will come as the Father of the family into His house, and will never forsake us. John 14:24. The Christian’s love to God shown in his deeds.—It is a fatal self-deception when any one boasts of having love to God, and yet proves the contrary by his deeds (Titus 1:16; 1 John 2:3-4). In the offering of obedient service to God three things must be observed.—Obey God willingly (Psalms 110:3); obey God all through life (Luke 1:74-75); obey God before all else (Acts 5:29). Figure of a loveless Christian.—A Christian without love is like a painted image; or a corpse wrapped in beautiful garments and covered with flowers; or, after the apostle’s similitude, like sounding brass or a tinkling cymbal (1 Corinthians 13:1). John 14:26. He who teaches all things must know all things.—God alone knows all things. For this reason the Holy Spirit is appointed to be Doctor Doctorum; so that those who are set to teach others should first learn of Him. John 14:27. What Christ’s peace comprehends.—It contains this assurance, that God is well pleased with us in Him. The world’s peace.—The world often speaks peace with the lips, and cherishes discord in the heart; just as Joab spoke quietly with Abner (2 Samuel 3:27), and immediately stabbed him with the sword. Without peace with God men have no true peace on earth. A peace-loving heart is a dwelling of the triune Jehovah, for the Father is the God of peace; the Son is the Prince of peace; the Holy Spirit is the Spirit of peace. John 14:29. Experience is a powerful confirmation and assurance of our faith. John 14:30. The prince of this world.—The devil is a prince of this world in conformity with— 1. His vain-glory. 2. His tyrannical rule. 3. The willing subjection of the impious. 4. The heathen idolatries. John 14:31. The Christian’s pilgrimage.—What is the pilgrimage of a true Christian? A continual departing hence, and a continual going to the Father. Genuine love exceeds words.—Love to God must not be merely an expression of the lips. To love in word only is the way of hypocrites. If we would be more than these, then we must love in deed. Love perfects obedience.—Without love obedience is slavish, and cannot endure; but a loving obedience is in no way contrary to our freedom—on the contrary, it makes us joyful and blessed.—Translated from a collection by Weigel. Joh_14:15. The proof of our love to Christ.—Christ promiseth His disciples—that is, such as believe in Him—that He will give them whatsoever they make petition for or desire; yea, if they love Him. For faith without love is dead, and hath no strength. Where there is faith in man, there followeth love. Many of us say, We believe in Christ, and we love Him, yet we keep not His commandments. Such men ought well to note the words that Christ here speaketh, “Whoso loveth Me keepeth My commandments” (John 14:15-24). The disciples thought that they loved Christ right because they were sorry for His departing; but Christ teacheth us that love consisteth in the keeping of His commandments. If we will declare our love toward God, it must not be done only with word and tongue, but with keeping of His precepts. “The eyes of the Lord behold the righteous, and His ears consider their prayers.” God will not that we, whom He through His grace hath admitted for His own children, and purified through faith, should go idle. Faith which God giveth us in our hearts standeth not idle; we have for this purpose received it, even to keep His commandments. Now is it His commandment that we deny and mortify ourselves, hate and despise the world, take up our cross upon us and follow Him, stoutly and manfully confessing and acknowledging Him before the wicked world, loving one another as He hath loved us, innocently and godly leading our lives, whereby we may daily receive the more gifts at His hand. For if we keep not His grace that He giveth us, if we do not continually and daily reform ourselves, and with all diligence fashion our lives after His life, it is but right that we lose again what we have received.—Bishop Coverdale.John 14:27. Christian peace and unity.—“How good and pleasant it is,” as David saith, “for brethren” (and so we are all, at least by nature) “to live together in unity.” How that, as Solomon saith, “Better is a dry morsel and quietness therewith, than a house full of sacrifices and strife.” How delicious that conversation is which is accompanied with a mutual confidence, freedom, courtesy, and complacence: how calm the mind, how composed the affections, how serene the countenance, how melodious the voice, how sweet the sleep, how contented the whole life is of him that neither deviseth mischief against others nor suspects any to be contrived against himself; and contrariwise, how ingrateful and loathsome a thing it is to abide in a state of enmity, wrath, dissension; having the thoughts distracted with solicitous care, anxious suspicion, envious regret; the heart boiling with choler, the face overclouded with discontent, the tongue jarring and out of tune, the ears filled with discordant noises of contradiction, clamour, and reproach; the whole frame of body and soul distempered and disturbed with the worst of passions. How much more comfortable it is to walk in smooth and even paths than to wander in rugged ways overgrown with briers, obstructed with rubs, and beset with snares; to sail steadily in a quiet than to be tossed in a tempestuous sea; to behold the lovely face of heaven smiling with a cheerful serenity than to see it frowning with clouds or raging with storms; to hear harmonious consents than dissonant janglings; to see objects correspondent in graceful symmetry than lying disorderly in confused heaps; to be in health, and have the natural humours consent in moderate temper, than (as it happens in diseases) agitated with tumultuous commotions: how all senses and faculties of men unanimously rejoice in these emblems of peace, order, harmony, and proportion; yea, how nature universally delights in a quiet stability or undisturbed progress of motion; the beauty, strength, and vigour of everything requires a concurrence of force, co-operation, and contribution of help; all things thrive and flourish by communicating reciprocal aid, and the world consists by a friendly conspiracy of its parts; and especially that political society of men chiefly aims at peace as its end, depends on it as its cause, relies on it as its support. How much a peaceful state resembles heaven, into which neither “complaint, pain, nor clamour” (as it is in the Apocalypse) do ever enter, but blessed souls converse together in perfect love and in perpetual concord; and how a condition of enmity represents the state of hell.… How like a paradise the world would be, flourishing in joy and rest, if men would cheerfully conspire in affection and helpfully contribute to each other’s content; and how like a savage wilderness now it is, when, like wild beasts, they vex and persecute, worry, and devour each other. How not only philosophy hath placed the supreme pitch of happiness in a calmness of mind and tranquillity of life, void of care and trouble, of irregular passions and perturbations, but that Holy Scripture itself in that one term of “peace” most usually comprehends all joy and content, all felicity and prosperity; so that the heavenly consort of angels, when they agree most highly to bless and to wish the greatest happiness to mankind, could not better express their sense than by saying, “Be peace on earth,” etc.—Isaac Barrow. PART V. (C.)THE UNION OF CHRIST AND HIS , WITH THE RESULTS OF THIS UNION 1. The relation of the disciples to Christ is one of living union as branches in the vine (John 15:1-11). 2. The result of this union in the lives of the disciples (John 15:12-17), and in the unbelieving world (John 15:18-27). AND NOTESJoh_15:1. True vine.—Christ and the disciples were now on the way to Gethsemane. Their passing through the vineyards, etc., surrounding the city may have suggested this image: others think it may have been called up by a vine in the courtyard, or on the roof, of the house where the supper was instituted; others, by the golden vine which adorned one of the temple gates; and others still, by the fires of the vine-prunings along the valley of the Kidron. The first seems the most likely origin of the figure, combined perhaps with the last. I am the true (ideal, veritable) vine, etc.—Israel was the vine of Jehovah; but they failed to bring about that living unity and fellowship between God and men that has been effected in Christ. Christ is the true centre of unity, the source of true vine-life, uniting the branches to Himself as one complete whole. The husbandman.—Christ is the true vine as the incarnate Son. It is as the Son of man that He enters into this close relationship with humanity. Christ is the life of the complex organism, and over this living whole the Father watches with providential care. The husbandman is the owner and cultivator.John 15:2. Every branch in Me, etc.—There is a being in Christ which is yet not a living, vital union (Matthew 3:10; Matthew 21:19, etc.). These fruitless branches the divine husbandman “takes away.” The mode itself is not stated. “Death breaks the connection between the unfaithful Christian and Christ” (Westcott). Purgeth.—Cleanses or prunes. The word καθαίρει has here a spiritual significance. Everything that would retard fruit-bearing is removed. Bring forth.—Bear. This is the end of disciplinary training, as it is the end of pruning.John 15:3. Now ye are clean, etc.—Pruned or cleansed. The Word is the whole revelation of Himself—the Λόγος. This Word has a cleansing power (Hebrews 4:12). When it is believed it exercises this power in the soul (see John 5:24; John 8:31-32; John 12:48; John 17:6; John 17:17).John 15:4. Abide in Me, and let Me abide in you.—Both clauses are imperative. The indwelling is mutual; but the let Me abide, etc., signifies the source of the gracious spiritual life for the dependent branches.John 15:5. Without Me.—Apart from or severed from Me, etc. All the branch’s fruitfulness depends on its living union with Christ. Let any seek to live apart from Him, without His divine strength, and the result will be speedily apparent.John 15:6. He is cast forth, etc.—Whenever the vital connection ceases then separation has in reality begun. The branch Is already “cast forth,” though it may remain for a time in outward union apparently with the stem. And is withered.—The reality of the separation will show itself. And men gather, etc.—And their ultimate fate is to be destroyed. This image may have been suggested by the fires of vine-prunings (see John 15:1). Judgment now and hereafter.John 15:7-8. The end of answered prayer, as of every Christian grace and blessing, is spiritual fruit-bearing.John 15:9. Even as the Father hath loved Me, I also have loved you.—In these words our Lord recalls the disciples to that which is the source and foundation of this union—the eternal love of God. As the Father loves Him with this perfect eternal love, so He loves His disciples (John 17:24; John 17:26). My love (ἡἀγάπηἡἐμή) is that love which is His very nature. “Thy nature and Thy name is love.” Abiding in that love means in its deepest sense to abide in the Spirit and life of Christ.John 15:10. If ye keep, etc. (John 14:15).—“Let no one deceive himself by saying that he loves Christ, when he does not obey Christ. We love Christ exactly in the proportion in which we keep His commandments” (Augustine in Wordsworth’s Greek Testament).John 15:11. My joy.—The joy that is Mine. Just as He gives them His peace (John 14:27), He gives them His joy, the joy of self-sacrificing love.John 15:13. Greater love, etc.—This shows the contents of the conception, “As I have loved you.” This is the loftiest ideal of love. Here He is speaking to His disciples, and of His self-sacrificing love in reference to them (John 10:11). In Romans 5:6-8 St. Paul is viewing that love from the point of view of perishing humanity.John 15:14. Command you, etc.—This friendship is not, of course, on a footing of equality. Our friends do not command us. Our heavenly Friend must do so in virtue of His position.John 15:15. I call you no longer servants, etc.—Servants = δούλους, slaves. But the apostles rejoiced in His service (Romans 1:1; 2 Peter 1:1, etc.). It was, however, a free service, not that of a slave. The slave’s position admits but of one mode of action, unthinking obedience. It is far otherwise with Christ’s disciples and friends. He takes them into confidence, reveals Himself and His work to them, makes them fellow-labourers in His vineyard. There were truths still to be revealed, but the Comforter would make these known unto them also.John 15:16. Ye have not chosen Me, etc. (John 6:70; John 13:18; Luke 6:13).—High was the honour to which those fishermen of Galilee had been called. They had not chosen Him as disciples choose a teacher, but He had called them and ordained or appointed them to His work (1 Corinthians 12:28; 1 Timothy 1:12, etc.), to go forth (when He had gone to the Father), still in unity with Him, to bring forth fruit, to sow and reap in the harvest field of the world (John 4:36-38), to labour for Him, and their labour would endure (1 Corinthians 3:11-15). To such the Father will give all needed gifts in answer to prayer in Christ’s name. The true disciple will come “boldly” to the throne of grace, as Christ did whilst He was on earth (see John 15:7-8).John 15:17. These things, etc.—I.e. all contained in His words just-recorded (John 15:12-16). The outcome of obedience to Me will be love one to another.MAIN OF THE .—John 15:1-17 John 15:1-3. The true Vine and the Husbandman.—What guidance for the spiritual life, what calm in the midst of trial, what comfort and even cheerfulness in the hour of dissolution, have these words of our Lord given to the saints in all ages since they were spoken! It is touchingly related of the great Scottish reformer that when within an hour or two of his death he said to his wife, “Go, read where I cast my first anchor,” upon which she read the seventeenth chapter of John’s Gospel (McCrie’s Knox, p. 276). And how many since this discourse was uttered (in which Christ speaks of that unity of Himself and His people in God which He prays for in chap. 17) have cast an anchor there!—“an anchor of the soul, both sure and steadfast, and entering into that which is within the veil” (Hebrews 6:19). The first truth that meets us here is Christ’s declaration that He is— I. The true Vine.— 1. The meaning of the word true here is not simply true as opposed to false, but true in an absolute sense—the ideal, the veritable Vine; the only root and stem to which the branches can be vitally united, and from which they can draw their life. 2. The vine of humanity had, through sin, withered and died away spiritually, severed from the source of true spiritual life. Even when God “brought a vine out of Egypt,” etc. (Psalms 80), sin was able to interpose. It was necessary that there should be a closer bond of union with the source of all true life, ere the vine of humanity could bring forth fruit to the divine glory. 3. Thus God sent the Son, and the Son came to earth to be the true centre of union between the human and divine. The true Vine is rooted in the divine and eternal; but its stem comes forth toward men in the world—“The Word was made flesh, and dwelt among us.” Humanity, united to Him in His incarnation through faith, becomes fruitful spiritually. 4. Men, the branches, become one with the Stem. “One life fills the plant from root through stem, and reddens and mellows each cluster. So His life pervades all His true followers; and that one life results in oneness of relation to God, of character, and of destiny” (Maclaren). II. The Husbandman.— 1. It is the Husbandman who plants the Vine. The term includes here proprietorship. The Father is in a true sense the owner of the Vine. Christ’s disciples are His as branches of the Vine. But Vine and branches are both the Father’s—“Ye are Christ’s, and Christ is God’s” (1 Corinthians 3:23). The Father sent the Son into the world to assume our nature, so that He might become the medium of spiritual life for men, through their union with Him. 2. But the Vine is more than a possession of the Father. Christ is the eternal Son of the Father, and is the same in nature and essence as the Father. Jesus is the true Vine because of the double relation in which He stands toward God and toward man in virtue of His having become incarnate. 3. He thus “took upon Him the form of a servant”—in infinite love and condescension willingly came to earth to stand between God and men, and to become the means of spiritual life for men, and of union between them and the Father. But the Father is not only the owner—He is the Cultivator, he is— III. The Vine-dresser.— 1. The vine needs special attention and care. A skilful cultivator is necessary. Left to itself, a vineyard would speedily degenerate and become comparatively fruitless. 2. So God watches over and cares for the spiritual Vine. He tended carefully the vine brought out of Egypt. Much more will He specially care for this true Vine—the centre and source of life and fruitfulness for men. 3. The heavenly Vine-dresser is active in His treatment of the branches in the true Vine. (1) He cuts off all the fruitless twigs and branches which, through some cause, have been severed already from the source of life (see on John 15:6). But (2) “Every branch that beareth fruit,” etc. The vine-branches need pruning lest the sap should run to leaves only. So does the Lord deal with His “people.” He cuts away what would hinder fruitfulness in the life. 4. This is a process that goes on both in the inner and outer life. In the best lives there remains some remnant of the old nature, which rebels against the “new man.” Hence such exhortations as this: “Die unto sin, live unto righteousness,” etc. Even a St. Paul had to struggle against the law in his members, etc., and cry, “O wretched man that I am,” etc. (Romans 7:23). But he could also thank God for victory through Christ. So Christ says to the disciples, “Now ye are clean,” etc. The light of His truth penetrates to the inner recesses of our being; the Word shows us to ourselves, and leads us through grace to put away evil and “cleave to that which is good” (John 13:10), 5. But pruning goes on in the outward life also. There are things lying around us and connected with us that engross us too much and chain us to the world. Men set up as gods some of those gifts entrusted to them oftentimes. This tends to weaken spiritual communion, and to check fruitfulness. Therefore God in mercy and love removes such things sometimes. The pruning-knife of trial, affliction, bereavement, cuts sharply down. It is hard sometimes to have to give up this or that at the call of conscience or duty. But the heavenly Vine-dresser sees it to be good for those who thus suffer. “Before I was afflicted I went astray,” etc. (Psalms 119:67; Psalms 119:71). The pruning results in fruitfulness. Application.—See to it that this is the result; for if not the knife may again require to descend, cutting even more closely than before. And there may come a time when, after repeated trials, all is found to be vain, and the branch left until it becomes profitless. Of this what shall be the end? John 15:4-5. The living union of Christ and His people.—How precious are those words, spoken under the soft springtide Syrian sky, among the vineyards and gardens clustering around Jerusalem! The closing words of the preceding chapter are most significant. “Arise, let us go hence,” the Saviour had said. And this going hence meant more than simply quitting the upper room (or the terrace) where, since the traitor’s departure, there had been so much peaceful fellowship, and such deep heart-converse regarding highest realities. For the disciples it was a going hence into a new set of experiences, the continuance of their life-journey without the blessed presence of their Master and Lord. He had spoken to the disciples of His own relationship to the Father, and of all the grace for them which that relationship afforded. But now, in view of what was coming, and to comfort them and sustain them during the conflict, He spoke of their close union with Himself under this figure of the vine and the branches. I. The vine is a fit emblem of our Lord.— 1. The prophet wrote of Christ, “He hath no form nor comeliness, and when we shall see Him there is no beauty,” etc. (Isaiah 53:2). And the vine has no apparent graceful beauty as, from its short, knotted stem, it sends out its branches on the terraced hillside. 2. And yet it has a beauty and nobility all its own, possessed not by the stately cedar or other wonders of the vegetable kingdom. Its fertility, its vital richness, the excellency of its products and their wide and varied usefulness, cause it to be prized worldwide. 3. Thus, as Jesus, in reference to the spiritual nourishment of men, called Himself the bread of life, so here, in special reference to Himself as the source and channel of spiritual life, He called Himself the true vine. 4. In this emblematic description of Himself He fulfills the ancient prophecy which foretold that God would raise up for His people “a plant for renown” (Ezekiel 34:29). And lo! there is none in excellency and preciousness like unto Him. 5. Israel had been called by God a fruitful vine—it took deep root, it filled the land, “the hills were covered with the shadow of it,” etc. (Psalms 80). But the nation of Israel, the theocracy, was but a shadow of good things to come. And in Christ all that those shadows and types symbolised was found in reality and divine fulness. But there is a further truth revealed in this emblem. “I am the Vine, ye are the branches.” There is here set forth— II. The oneness of Christ and His Church.— 1. A vine is not only a stem. The branches are part of the vine and in the vine. Through them the vine sends forth its fruit. Both are mutually dependent, although the branches are far more dependent on the stem. Still the one needs the other. 2. How grand is this thought as applied to the relationship of Christ and His Church! What a clear and definite idea it gives of the oneness of believers with Him, their organic unity with Him, the centre and source of life. And how should it lead us to lively gratitude, unbounded love, and adoring praise. 3. In Christ much more fully and vitally the Church becomes one in God than it had ever been before His coming. All the incomplete, imperfect, and shadowy types of the Jewish economy found their completion in Christ. “The vineyard of the Lord of hosts was the house of Israel, and the men of Judah His pleasant plant: and He looked for judgment,” etc. (Isaiah 5:7). The highest natural and spiritual advantages failed to keep the vine of the ancient Church in living oneness with God. Something from the world or the power of evil ever interposed, and the branches withered, the fruit failed. And only those branches which drew through the channels of promise a true though sometimes feeble nourishment became fruitful. There could not be thus for humanity abiding oneness with God. 4. But that is made possible through Christ in His divine-human personality. His essential nature is rooted in the divine. He is one with God. “The Word was God.” But through His incarnation He was revealed among men in the world as the centre and source of divine life for them. His people become one with Him, as the branches are one with the vine, as the members are one with the body. The most vital, intimate, and necessary relationship subsists between the living branches and the stem. The vine stock is essential to the vine branch; so is Christ to the believer—a close uninterrupted union must subsist between them. III. How is this union effected and sustained?— 1. It is effected through faith. “He that believeth on Me,” etc. (John 6:47). That life which is in Christ through faith flows into the souls of believers. 2. This faith which is so essential implies a living trust in a present, living Lord, with whom we can hold communion, who is not far from us, but has promised to be with us “even unto the end of the world,” and whose life flows into and through us by faith. “I am crucified with Christ; nevertheless I live,” etc. (Galatians 2:20). He has entered the believer’s heart when it was opened to Him by faith, and entering has become guest and provider. How close and real is this union between Christ and His people, the Vine and the branches! 3. And this union is maintained through believers abiding in Christ, and becoming stronger and more assured in their faith. Christ then gives Himself in all His fulness unto them, for this abiding becomes mutual. “Abide in Me, and I in you.” “Jesus is the ‘true Vine’ … of which Israel had failed to be the spiritual emblem which it was meant to be” (Maclaren). His people live in Him, and the fulness of His life is communicated to them. “We are sons of God in Him, lights of the world by Him, clothed with His righteousness, sanctified by His Spirit, and at last with Him and glorified with His glory” (Maclaren). 4. But there is implied in this the consciousness of dependence of the branches on the vine stock. If the branches are severed, new branches will grow, or may be grafted on the stem. So whilst the Church is “the fulness of Him that filleth all in all” (Ephesians 1:23), yet it must never be forgotten that it owes its life to Him, and apart from Him can have no true life. So individuals may fall away, but others will take their place. 5. When this union is vital and real it is also enduring. “He gives His own eternal life, and they shall never perish.” His Church will endure; it cannot perish. Storms, etc., may come and tear away withered branches; but the true Vine, as an organic whole, will abide. John 15:5. Much fruit.—These words were spoken when the ordinance of the supper was instituted. Thus they come specially home to those who are seated at the Lord’s table. There are words of encouragement and warning. This unity between Christ and His disciples, which is so close, is effected, through faith, by the “drawing” of the Father (John 6:65; John 10:29). It is not a merely external union if real; but is inward, spiritual. “I live; yet not I, but Christ liveth in Me.” In spite of our weakness and unworthiness, God will not willingly cut us off from union with Christ. Christians are in Christ, and are therefore able to draw from His divine fulness all they need to enable them to bring forth fruit. I. Fruit.—That is what is expected as the result of union with Christ. What is this fruit? The fruit of faithfulness in the work given us to do, in our daily toil, etc.; the denial of ourselves to all ungodliness, etc.; steadfastness and endurance in trial and temptation, etc.; the fruit of the Spirit (Galatians 5:22). II. No fruit apart from Christ.—In the world and in the life of sin men may be active enough. But the fruits they bear are ever vanity, i.e. nothingness. The fruits and results of sin shall all perish. Only that which bears the stamp of eternity can really be called fruit. Therefore it is ever true: apart from Christ, nothing—nothing for our own higher good, nothing for the advancement of the divine kingdom, nothing for the higher life of our fellow-men. III. In Christ infinite possibilities of fruit-bearing.— 1. “I can do all things through Christ which strengthened me” (Philippians 4:13). Here are the negative and positive descriptions of the spiritual life: without Christ, nothing; in Christ, all things possible. There is given in Him divine strength, because there is given divine life. Thus boasting is excluded. I can through Christ. He alone is the source of spiritual life and strength for fruit-bearing. All true disciples need this. Their own strength is but weakness. But in Christ the weak and feeble have brought forth much fruit—even at the stake or on the scaffold. 2. How shall this power to bear fruit be attained? Learn of Him, of His word (John 15:3); come into vital union with Him through faith, and thus be strengthened to do and bear. 3. In the case of some the fruit is brought forth in enduring. Dr. Norman MacLeod relates a touching incident regarding a boy of eleven who for years had not a day’s rest from pain, and could not move. The night before he died, in response to some words of sympathy by Dr. MacLeod, the boy said, “I am strong in Him.” For the case of those to whom strength and opportunity are given, the fruit comes also in the form of doing. 4. And in every case the fruitfulness will be evidence of the hidden spiritual power. A great building is filled with mighty machinery, driven apparently by an invisible power. There is no sound of hissing steam, etc.; nothing but the “whir” of the belted wheels. There is no visible source of energy, but switch-handles manipulated by the engineers. Underground, however, and hidden, are the cables of wires connecting the machinery with the water power, perhaps many miles away, which is the source of the electric energy. So by hidden channels of communication and means of grace faith draws divine energy and strength for fruit-bearing. Questions.—What are you doing? Dare you glory in that poor sheaf of blighted ears, or are you bringing only tares to perfection? Do not let any say, What can I do? I am poor, weak, etc. If Christ’s, you can draw drafts on the bank of faith—faith in the divine promises. And it is because Christians do not present their drafts, do not make the promises their own, that there is such poor fruit-bearing. John 15:6. The end of separation from Christ.—Whilst the union of Christ and His Church endures—is close and abiding—there may be and are Churches and individuals who lose touch with Christ, and finally are cut off. Some branches are here spoken of as having been in the Vine, which are yet finally cut off from it and destroyed. However difficult this may be to understand, the history of the Christian Church testifies to the truth of it. Christ says that His sheep will not perish, and yet we read of lost sheep, who have strayed from the fold. I. Apart from Christ there can be no true spiritual life.— 1. Although it may appear outwardly one with the tree, a branch which is not naturally and healthily connected with the stem soon becomes withered and falls, or is cut away. Something has interposed between it and the stem, or its organs of nutrition have become weakened and unable to fulfil their functions, and no vivifying sap flows through it to twig and leaf. 2. So it is with Churches. Instructive examples for all time are given among the seven Churches in Asia: Ephesus, “losing its first love”; Sardis, true emblem of a dying branch, “having a name to live, yet dead”; Laodicea, lukewarm in spiritual things, yet puffed up with spiritual pride; Pergamos, threatened with the influx of erroneous doctrine; and Thyatira, with corruptness of life. These are warning examples. 3. And to-day the old errors are ever ready to creep in and destroy the Church’s spiritual life; lukewarmness, scepticism, spiritual pride, were not confined to the early Christian centuries. 4. So is it with individuals. There may be men and women who were baptized into the name of Christ, have seemed true members of the Church, have been touched by His word, influenced by His Spirit, and have even prophesied in His name; and yet something or other has interposed to prevent a living union, and they are severed from the Vine. II. Apart from Christ men abide in death.— 1. Here we seem to be in sight of the awful possibility spoken of by the apostle: “For as touching those who were once enlightened,” etc. (Hebrews 6:6). 2. We may not comprehend this thoroughly. What is called “the perseverance of the saints” is not known to us from the heavenly point of view—cannot yet, at least, be thus known. But from what is revealed we know that God in saving men does not override human freedom. And as a man by resistance can prevent himself from coming into saving union with Christ (John 5:40), so is abiding in Christ not against but with the will of the believer. 3. “Abide in Me.” Had not this union with Him been in some measure dependent on the mutual action of the believer, such words would never have been spoken, nor would exhortations and warnings “to watch,” “to take heed lest we fall,” etc., have been given. But this is a region of divine mysteries; and in view of this possibility— III. We must learn to rest with entire dependence on Christ.— 1. This is the true secret of abiding in Him. The more healthily and unimpededly the branch draws its nourishment from the Vine, the stronger will it become, the more firmly and naturally united to the stem. 2. Thus the more Churches and individuals rely on their divine Head, the more healthy and vigorous will be their life. 3. Apart from Him there is no life. “Those who will live from themselves, not from the eternal truth and love of God, shall be cast forth and regarded as amongst the withered things whose end is to be burned” (Marshall Lang). John 15:7-11. The results of living union with the true Vine.—Where true union with Christ exists—where the branch abides in the Vine—there will be clear evidence of the fact. The branches are united to the Vine for a purpose—to bear fruit. For that same purpose the sap circulates through the whole plant. One life is present in it all. From Christ comes the spiritual life and power and stimulus that lead to the spiritual life in the members of His Church being manifested in the fruits of the Spirit. I. Living union with Christ leads to fruitfulness.— 1. Just as the branch which is living and draws its vigour from the living vine stock rejoices in the green freshness of its summer dress, and in the vintage season in its luscious clusters, so should it be with the branches of the true Vine. “He that abideth,” etc. (John 15:5); “Herein is My Father glorified,” etc. (John 15:8). 2. Christians evidence the presence of the spiritual life of Christ in them by bearing appropriate fruit. Christ’s spiritual life flows into their being, and bourgeons, blossoms, ripens in the daily life. Prayer will become habitual, love will fill the heart, deeds of mercy and kindness will be done spontaneously. 3. All the gifts, talents, powers of the nature will be employed in Christ on the high level of the divine service. The believer will love what Christ loves, hate what He hates, do what He commands. 4. And for this end (looking now from the point of view of the branches, and not of the divine Husbandman, whose action also is necessary—John 15:2), the channels through which grace and power flow must be kept open. Prayer must be constant and fervent; the word and all other means of grace must be diligently and reverently used. Above all, faith and trust must lead to close and constant communion. II. Abiding in Christ, and having His words abiding in us, leads to blessedness.— 1. Every needed gift is supplied.—“Ye shall ask what ye will,” etc. (John 15:7). What a blessed promise this is to those who can fully appropriate it! And yet it is only what might be expected from abiding in Christ. “It pleased the Father that in Him all fulness should dwell.” “In Him are hid all the treasures of wisdom and knowledge.” And to living branches in Him—to living members of His body—will be given “every good and perfect gift.” But notice the condition: “If ye abide,” etc. It is only then that this promise holds good. For when we truly abide in Him, then are our wills in accord with His will, as His was with the Father’s. If we ask thus “it shall be done unto us.” 2. The more we receive from His fulness, grace after grace, the more shall we bring forth much fruit and approve ourselves to be His disciples.—Only those who are bringing forth much fruit to God—living for the divine glory—have reached the true end of life, and attained its highest bliss. None else indeed can truly understand life, none else do so much for men’s highest interests. It is a noble life, full of devout aspiration and noble endeavour; it implies the leaving behind of what is mean and petty and uncharitable, the growing up evermore toward permanent discipleship; sitting at Christ’s feet, learning daily of Him, rising ever nearer to that blessed height when “the disciple shall be as his Master,” when “we shall be like Him, seeing Him as He is.” 3. The more we approve ourselves His disciples, the more shall we keep His commandments and abide in His love.—The more intimate the relation of believers with Christ, the more constant will be their obedience and fervent their love. To know Him truly is to obey Him. Is He not highest wisdom, truth, love? “To whom shall we go? Thou hast the words of eternal life” (John 6:68). And when through obedience and following we become more closely united to Him, then we shall realise ever more perfectly that “His nature and His name is love.” To be the object of a pure affection is to taste of the highest blessedness earth can give. To be the object of Christ’s love—not only His love of compassion for fallen man, but His love of satisfaction—is the earnest of that blessedness which awaits His disciples in the Father’s house. In view of all this, then, we understand what Jesus means when He says— 4. “These things have I spoken unto you, that My joy might remain in you,” etc. (John 15:11).—Just as He spoke of His peace even when in view of Gethsemane and Calvary, so the Man of sorrows and acquainted with grief spoke of His joy. As the patriot has joy even in the midst of trial and sorrow endured for fatherland and home, just as the artist has joy in the toil expended on his masterpiece, etc. (John 16:21), so had the Saviour joy in carrying out the divine purpose in man’s redemption, in enduring that men might be saved, in travailing to bring to light “a glorious Church, not having spot or wrinkle,” etc. (Ephesians 5:27). And that joy will be ours if we devote ourselves to the divine service in Him. The chief end of life is to glorify God (John 15:8), that we may enjoy Him for ever. Obedience to Christ ever leads to joy here and hereafter. Whatever waters of tribulation the soul united truly to Christ may have to pass through, whatever dark valleys of trial and sorrow, whatever conflict of temptation it may have to endure, yet in obedience to Christ, as to Him in obedience to His Father, there will be given amid all an ever-increasing joy, which even though imperfect here shall be an earnest of the perfect bliss of heaven. John 15:11. Spiritual joy.—It is strange that our Saviour should speak of joy—His joy—when the way of sorrow lay before Him. But that which was accompanied with such deep sorrow (“Behold, and see if there be any sorrow like unto His sorrow!”) yet led to highest joy—joy to the Saviour “in bringing many sons to glory”—joy to His people in the blessedness of redemption. I. The Saviour’s joy was that of harmony with the will of the Father.— 1. This is the true source of Christian joy. It comes through self-surrender to God and submission to His will. There can be no true joy in a man’s life till he has learned to say, “Thy will, O God, be done.” 2. For this reason joy and gratitude go together in the Christian life. Gratitude leads believers to surrender themselves to God in Christ. But to do this is to become sharers in Christ’s peace and partakers in His joy. II. The nature of Christian joy.— 1. The term “Christian joy” seems to many to involve a paradox. Many believe that joy and religion are not associates—that where the one is the other is not. 2. Some good people truly contrive to make their religion somewhat unattractive. Even good men have been fallible here, and extreme austerity has hindered their power for good. 3. Why should religion—especially the religion of Jesus—be thought incompatible with joy? The belief or unbelief of the materialist, etc., might well be joyless, but not belief in the gospel. 4. Such mistaken ideas arise from wrong conceptions of the true nature of joy. What is joy? Not the excitement arising from material pleasures, from what men call pleasure. That is on the surface merely. Joy is a deep-seated emotion, arising from the possession of some good or the contemplation of it. Unmixed joy is a pure emotion, and cannot be called forth by what is sinful. Its outward manifestations are therefore often different from what might be expected. The eyes may be filled with tears, whilst the heart may be throbbing with joy. “The noisy laughter of the fool” has no affinity with true joy, nor has the effervescing excitement caused by the world’s pleasures. It is not like a winter torrent, but like a gentle, perennial spring. “Joy comes gently upon us as the evening dew, and does not patter down like a hailstorm” (Richter). III. The way to true joy.— 1. It is the way of Christ. To attain to joy men do not need to live lives of inaction, etc. It is not to be found in some “Castle of Indolence” or “Lotos-easers’ Island.” 2. Men seek in the life of action, adventure, danger, the joy they could not find in luxurious living. The great statesman, e.g., does not spend laborious days and nights merely for fortune or fame. The first most of our legislators have. The second might be attained in other and easier fashion. The joy of the true statesman is the joy of service for people and country. There are times also when the noble mind finds that suffering and enduring bring truest joy. 3. True joy is from within. The world’s joy is adventitious, dependent on changing external things, which alter and leave only a sad memory of what has been. It is the life of selfishness that is destitute of true joy. When the heart is surrendered to God, and the life is given into His care for guidance, there is given to believers that peace and gladness at which the world wonders, but which it cannot understand. Such was the joy of Jesus. Application.—Christians have many causes for joy. 1. God’s dealings, His gifts, deliverances, etc., in the past. 2. His mercies in the present. 3. The assured hope He gives in Jesus for the future. “Therefore rejoice evermore.” John 15:12-14. Not servants, but friends.—Friendship that is sincere and lasting is much esteemed even among men. Cicero said well that it “improves happiness and abates misery by doubling our joy and dividing our grief.” It is a voluntary and reciprocal relationship. It is the most disinterested of all human relationships. It is our pride and happiness to be able to call any of the truly great and good on earth our friends; and that any of these should call us their friends is esteemed by us as a great honour. I. Notice the greatness of the friendship spoken of here.— 1. It is no earthly potentate, king or Cζsar, no earthly sage however honoured or great, who calls these humble men His friends. It is He who is King of kings and Lord of lords who says to these humble Galileans, “Ye are My friends.” 2. This is indeed astonishing when we think of the vast distance that separates us by nature from this heavenly Friend. But for this very end Christ was “made flesh,” so that we being “made partakers of the divine nature” in Him might rise to this high estate. 3. It is wonderful, marvellous. Yet He delights in this name. He was called the friend of sinners (Matthew 11:19). But more especially is He the friend of His chosen. What a theme for praise and gratitude! II. Notice the closeness and intimacy of this friendship.— 1. The disciples of Jesus might well rejoice in being called to His service, and count this a great honour. But Christ here raised them above that condition, though they still remained servants. 2. It often happens that a faithful servant of a great business house rises from the foot of the ladder to be the faithful friend and helper of the principals of the firm. But the wonderful thing here is that Christ raised these men to this high position. 3. The merely subordinate servant simply obeys without always knowing. But it is different with a servant-friend. He does knowingly and willingly what falls to be done. The mere servant is not taken into counsel. The true friend is. 4. Yet this friendship between Christ and His people has its distinguishing features. “Ye are My friends, if ye do,” etc. It is the friendship of the great and wise elder Brother, who is all-wise, and in whose love and friendship we can trust. And we are Jesus’ disciples and friends without ceasing to be His servants. It is a unique relationship. 5. Still it is a close friendship. “Henceforth I call you not servants,” etc. He is one with the Father. The Father makes known all things to Him; and He reveals the deep things of God to His true disciples. The closer our fellowship with Him, the more are the divine purposes of mercy and love revealed. His word becomes to Christ’s friends as a light in a dark place until the day dawn (2 Peter 1:19). His Spirit leads into all truth, and enlightens us so that we can understand the heavenly speech, and daily communications shall flow unto us from the divine presence. He gives of His Spirit; and the Spirit searches all things, yea, the deep things of God. 6. These tender words of the Saviour are surely the words of a friend. How may we be assured that these words may be appropriated by us? III. This friendship shows itself in mutual love and offices.— 1. Christ showed His love toward us in unmistakable fashion. “He gave His life for us” (Romans 5:8). How much higher this than any of the commonly recognised tokens of friendship, the sacrificing of time, wealth, etc.! The greatness of Christ’s friendship is evinced in that while we were enemies He died for us. 2. How are we to show our love to Him? That love of His should constrain us no longer to-live to ourselves, but unto Him (2 Corinthians 5:14). We should do what this heavenly Friend commands us. As He denied Himself for us, we should deny ourselves for His sake. Our feeling ought to be: Lord, Thy love and friendship are so great that we will do all things, give all things, endure all things, for Thy sake. Our feet shall be swift for Thee, our hands quick to labour for Thee, our lips diligent to sing thy praise, not in the spirit of slaves, but as those whom Thou callest friends, bound to Thee by the cords of love. John 15:14. The friendship of Jesus.—Christ is all things to the Christian: a Saviour mighty to save—a human friend and brother, entering in sympathy into all life’s circumstances, raising all His own nearer to Himself, shedding into the atmosphere of earth an aroma of heaven. He might have chosen to come in some other way, in greater outward pomp and glory. But He came a man among men. Men need friendship; and therefore Christ assumes this relationship toward His chosen. It is the most disinterested of earthly relationships. Note some of the characteristics of a true friend, and see how all are exemplified in Jesus. I. Willingness to sympathise.— 1. All men are more or less dependent. None except those with a twist in their nature can be hermits. All need social intercourse—even our Lord did. This desire for friendship arises in part from the need of sympathy. Even joy we must impart, much more sorrow. Nothing relieves more a stricken heart than true sympathy. 2. There are times when human sympathy avails not. We may press the hand, speak the kindly word, but cannot reach with healing touch the deep wounds of human sorrow. 3. Christ can do so. “In every pang that rends the heartThe Man of sorrows had a part.”Believers need no laboured argument to prove to them the sympathy of Jesus. It is no figure of speech. It is a glorious reality. Have we experienced it?II. Readiness to counsel and aid.— 1. A true friend will be willing to help in time of need. Those cannot be called friends who are always ready to aid us when we are quite able to help ourselves, but who, when the pinch comes, put us off with a little cheap sympathy. Nor are they true friends who do kind offices that they may receive the same. 2. The true friend is he who loves us for what we are, who is willing to help us for our own sakes. This is not the world’s way. Many who have fallen through misfortune have been driven to despair by the coldness of false friends. How many also have been sent on their way rejoicing by wise directions and aid in time of need! 3. Yet, after all, however willing our friends may be to aid, they may not be able. But the Friend who speaks here is not only willing but able to help unto the uttermost. His power is almighty. He who sits on the throne of the universe stoops down to help His chosen in their time of need. III. Constancy.— 1. Adversity is a great test of friendship. The true friend is one who loves me whatever misfortunes befall me: yes, and, even when my own folly has brought harm and loss, who will help me when repentant, or seek to bring me to repentance—who will inflict those wounds of a friend that are “faithful”—who turns a deaf ear to those “whispering tongues that poison truth.” 2. But where are such friends to be found? Is it not well written— “Constancy lives in realms above”?Yes. But even among men there are bright examples—Jonathan and David, Pelopidas and Epaminondas, etc. 3. But such examples are prominent because of their rarity. Many can recall the memory of some friends with whom they took sweet counsel who have turned against them. But here is One who “sticketh closer than a brother”—who is ever the same—in whom all true friendships and relationships endure. “One family we dwell in Him,One Church above, beneath.”IV. This relationship between believers and Christ is higher than earthly friendship.— 1. There is not an entire equality in the relationship. We cannot render help or guidance to Him or any adequate return for His kindness and love. 2. Our friends do not command us. Christ does, and has a right to do so. 3. But we need never fear to trust ourselves into His hands. For He is all-wise and all-loving. 4. Keeping His commandments does not procure us His friendship. This is a proof of our love to Him, in which His friendship has its being. Is this a reality to us? It is because we do not realise it sufficiently that our lives fail so much. John 15:15. The love of Christ to His disciples.—The superlative love of Christ appears in the several degrees of His kindness to man, before man was created, when he had been created, and when he had fallen. And not only did He spare fallen men, but from the number of subjects took some into the retinue of His servants, and further advanced them to the privilege of being friends. The difference between these two appellations is this:— I. The servants.—In those ages servants occupied a different position than they now do. They were generally slaves. And for these reasons Christ waived the appellation: 1. Because the servant is utterly unacquainted with the Master’s designs. 2. The name of servant imports a slavish and degenerous awe of mind, as it is in Romans 8:5. 3. The appellation of servant imports a mercenary temper and disposition, and denotes such an one as makes his rewards both the sole motive and measure of his obedience. II. The friends.—That great character and privilege which Christ was pleased to vouchsafe to the disciples includes the following things: 1. Freedom of access. Home and heart and all are open for the reception of a friend. We need no mediator to bring us to Christ; for He has condescended to a cognation and consanguinity with us, that He might subdue His glories to a possibility of human converse. He that denies himself an immediate access to Christ affronts Him in the great relation of a friend. 2. A favourable construction of all passages between friends. 3. Sympathy in joy and grief. 4. The communication of secrets. God maintained intimacy with them whom He loved under the law (Genesis 18:17, etc.); much more will He under the Gospel (Matthew 13:17, etc.). 5. Counsel and advice. 6. Constancy. Learn.— 1. The excellency and value of friendship—especially of the friendship of Christ. 2. The advantage of becoming truly pious and religious. “He who will give up his name to Christ in faith unfeigned, and a sincere obedience to all His righteous laws, will be sure to find love for love and friendship for friendship.”—Dr. Robert South. John 15:16. Chosen and appointed.—Jesus chose His disciples from among the multitudes of the people whom He came to save, for a special purpose and a divine end. And no doubt the words of our Lord referred especially to these disciples—to His choice of them as appointed instruments in doing His work in the world. But the words were not recorded for an historical purpose merely. They were spoken to the disciples as representing the whole Church as already constituted and yet to be extended, just as the promise of the Comforter was not confined to the eleven, but was meant for all the members of the Church. Thus the words apply to all true disciples, to all living branches of the true Vine. I. The divine choice.— 1. From a human point of view the choice of His disciples by our Lord was not what men would have looked for—at least, so it seems at first view. He passed by the men in position, the learned, the rich, the influential, and chose those fishermen of Galilee. He did not regard their humble position, their want of culture, and even their spiritual obtuseness; but called them graciously and freely to be His ministers and disciples, nay, to be His friends. 2. This choice was of grace; and yet when we consider it, it will be found to have been dictated by highest wisdom. The divine choice does not entirely ignore fitness for service. God chooses the instruments best fitted for His purpose, even when He takes the weak things of the world to confound the mighty (1 Corinthians 1:27). And certainly some of those men were weak in faith, and in the hour of trial “all forsook Him and fled.” And yet through grace they were made foundation-stones in the great spiritual building (Ephesians 2:20). 3. And how graciously did the Saviour, when He had chosen, prepare those men for their work and ministry. How patiently He bore with their faults and follies, never wearying in instructing them, comforting them, strengthening their faith. And how tenderly in this parting discourse did He speak to them, further fitting them for their work by showing His confidence in them, in that He desired that they should no longer regard Him with the spirit of the servant or slave, but should rise into fellowship with Him as His friends! He had won them to Himself and His service. He had chosen them not only in the outward call, but had won their hearts to Himself. 4. To all true disciples Jesus can say, “Ye have not chosen Me, but I have chosen you.” The beginning of true discipleship and friendship is with Christ. By nature men are not attracted to Him. But there are those who, when His grace touches them, respond to the call and “follow Him.” It is first from Him; it is to His call that the soul responds. But here is the mystery of divine grace, that the call and the response of His chosen are, so to speak, simultaneous. The divine choice is met by the human response. The divine inworking is met by the human effort. His chosen choose Him. II. The divine appointment and its purpose.— 1. The divine choice and appointment are not without a special end. It may be said of all men indeed that God works out His purposes in their lives. “There’s a divinity that shapes our ends,Rough hew them how we will.”Shakespeare.But in the special appointment by Jesus of His disciples there was a definite and blessed purpose in view. 2. They were to obey and serve. It is here that the divine wisdom of the choice of Jesus is seen. Those disciples had consecrated themselves to Him, to do His will and finish His work. They were resolved—although they did not know how weak they were then—to follow Him. In this resolve they would be strengthened. Such is the character of true ministers of Christ: they “go forth” gladly, as His friends, when He calls and where He appoints. 3. We know how the apostles “went forth”: the missionary labours of the apostolic Church have here their spring. And so too all true disciples who realise that Christ has laid His hand on them and appointed them to membership in His Church feel the call in some way to “go forth” for Him, as His servants and friends, into the highways and byways of the world. 4. “That ye should bring forth fruit, and that your fruit should remain.” It is not to be a fruitless activity or “going forth,” but a fruitful. Although the reference is to fruit of effort, yet it must not be forgotten that personal fruit-bearing, the growing of the character and life spiritually toward Christ, is essential to the fruit of effort. First character, then fruitful effort. And those disciples did “bring forth fruit,” and their fruit remains. It is the product of the “incorruptible seed” sown in their own hearts, and by them through the Spirit’s power in the hearts of others. 5. So too now, the only “fruit” that remains, the only work that bears the stamp of eternity, is work done in and for Christ. III. The promise to those going forth as Christ’s chosen and appointed ones.— 1. Christ does not send His disciples on a warfare “at their own charges.” The divine grace and blessing are ever needed, and therefore our Lord repeats the blessed promise already given, that to His chosen the infinite, divine fulness is opened to believing prayer. 2. His friends will have free access to the source of all grace; limitless riches are open to them (Romans 8:28; 1 Corinthians 3:21). 2. There is but one condition as to the asking. We are to ask in Christ’s name, i.e. we are to ask as His friends, as filled with His Spirit. Therefore we shall ask in accordance with His will, guided by His Spirit. And surely this is reasonable. Our heavenly Friend is infinitely wise, good, gracious. And when we learn to desire what is in accordance with His will, nothing that is good will be withheld from us. Joh_15:1-2. The union of believers with Christ.—Look but into thy garden or orchard, and see the vine, or any other fruit-bearing tree, how it grows and fructifies. The branches are loaden with increase: whence is this, but that they are one with the stock, and the stock one with the root? Were either of these severed the branch were barren and dead. The branch hath not sap enough to maintain life in itself, unless it receive it from the body of the tree; nor that unless it derived it from the root; nor that unless it were cherished by the earth. Lo, “I am the vine,” saith our Saviour, “ye are the branches: he that abideth in Me, and I in him, the same bringeth forth much fruit.… If a man abide not in Me, he is cast forth as a branch, and is withered” (John 15:5-6). Were the branch and the body of the tree of different substances, and only closed together in some artificial contiguity, no fruit could be expected from it; it is only the abiding in the tree as a living limb of that plant which yields it the benefit and issue of vegetation. No otherwise is it betwixt Christ and His Church; the bough and the tree are not more of one piece than we are of one substance with our Saviour; and branching out from Him, and receiving the sap of heavenly virtue from His precious root, we cannot but be acceptably fruitful. But if the analogy seem not to be so full, for that the branch issues naturally from the tree and the fruit from the branch, whereas we by nature have no part in the Son of God, take that resemblance which the apostle fetches from the stock and the branch or scion. The branches of the wild olive (Romans 11) are cut off, and are graffed with choice scions of the good olive. These imps grow, and are now, by this incision, no less embodied in that stock than if they had sprouted out by a natural propagation, neither can be any more separated from it than the strongest bough that nature puts forth. In the meantime that scion alters the nature of that stock; and while the root gives fatness to the stock, and the stock yields juice to the scion, the scion gives goodness to the plant and a specification to the fruit: so as while the imp is now the same thing with the stock, the tree is different from what it was. So it is betwixt Christ and the believing soul. Old Adam is our wild stock: what could that have yielded but either none or sour fruit? We are imped with the new man, Christ, that is now incorporated into us. We are become one with Him. Our nature is not more ours than He is ours by grace. Now we bear His fruit and not our own; our old stock is forgotten, all things are become new. Our natural life we receive from Adam; our spiritual life and growth from Christ, from whom, after the improvement of this blessed incision, we can no more be severed than He can be severed from Himself.… To wind up all: if ever thou look for sound comfort on earth and salvation in heaven, unglue thyself from the world and the vanities of it: put thyself upon thy Lord and Saviour, Jesus Christ: leave not till thou findest thyself firmly united to Him; so as thou art become a limb of that body whereof He is head, a spouse of that husband, a branch of that stem, a stone laid upon that foundation. Look not, therefore, for any blessing out of Him; and in, and by, and from Him, look for all blessings. Let Him be thy life; and wish not to live longer than thou art quickened by Him.—Bishop Hall.John 15:3. Self-pruning.—Sometimes there is a nearer (though still distant) approach toward the glorious example before us—and the loss is not only suffered, not only endured and acquiesced in, but in some sense self-inflicted, at the bidding of duty, of religion, of conscience, and of the soul. The very fact that a particular possession is inestimably precious has been felt ere now—and felt not by the morbidly scrupulous, but by the honest and straightforward Christian—as a reason why it should be sacrificed Again and again, in the secret histories of human life, offerings have been made, on God’s altar, of affections and attachments not sinful but perilous, perilous by reason of their strength. Connections which would bring the world too much into the life, or which would too probably thwart and choke the growth of grace in the soul, or which would too often present the embarrassment of “walking together without being agreed,” or would involve the risk of perpetual compromise in the daily arrangements of society or of worship, have again and again been renounced, on the eve of formation, by the one party or by the other, at a cost of present, sometimes of abiding distress, which can have no compensation in the world of time and of the living. Faith has been found equal to the trial, but it must carry the scar of it to the grave.—C. J. Vaughan, D.D.John 15:4-5. The indispensableness of Christ to believers.—This is one of the most precious and richest similitudes in which Christ represents the relationship between Himself and His disciples. Whilst He calls His Father the husbandman, He brings back the origin of the union between Himself and the disciples who believe on Him to God as its author and founder in conformity with the utterances in John 6:37; John 6:44-45. The indispensableness of the vine-stock to the branches, the entire dependence of the latter on the vine, and the depth and closeness of the union between both—these are the chief points of resemblance which meet us here. If we consider the humble appearance of the vine-stock (when it is not covered with leafage), this may be taken by us as an image of the low estate—the form of a servant—of the Redeemer. The worth and splendour of the vine, on the other hand, may stand as a figure of the glory of Christ and His faithful people. Still these references lie outside of the three principal and natural points of resemblance just given, and may conveniently be left out of view. The Redeemer calls Himself a true vine, i.e. He is in truth the all in the spiritual province in relation to His disciples that the actual vine-stock is to the branches. The vine gives and the branches receive from it the sap which contributes to their growth, prosperity, blossoming, and fruit-bearing; so those who believe in Christ receive the divine vital sap. Through inner canals, hidden from the bodily eye, the life-sap flows from the vine-stock into the branches. Thus unseen do the influences of the Holy Spirit from Christ flow in and upon those who are united with Him in faith as branches adhere in the vine. Without these influences men can have no true, divine, and blessed life in them; without them they cannot truly do good, cannot bring forth fruit. The branch cut off from the vine-stock withers away, becomes dry and ripe for the fire. So when through unbelief fellowship with Christ is relinquished, then the stream of life gradually dries up, and the man, as long as this continues, fades away and finally dies spiritually. The fruit-bearing branches are “cleansed” by the husbandman for their own good, so that they may be enabled to bring forth fruit ever more richly. The faithful need thus that grace which cleanses and purifies them inwardly. It is the pruning-knife of affliction by means of which God seeks to effect our correction, our sanctification, and our glorification.—Translated from F. G. Lisco.John 15:5. Without Christ, nothing; in Him, all things.—These gracious words of our Lord, “I am the vine, ye are the branches,” afford us above all things the greatest comfort, and the assurance that we shall not on account of our sins be cast out or severed from Him as we well deserve to be. The faithful Saviour does not depart from us because of our unworthiness, but acknowledges us, and speaks with us out of the fulness of His love, as a head, could we think of it speaking, would speak with the members of the body. We are called into Christ’s kingdom, and not merely called, but admitted and welcomed. “Jesus receiveth sinners: He hath received me.” We are branches of the Vine. We have often experienced the truth of this. For the Holy Spirit has continually shed forth on us His blessed sunshine and showered His fructifying rain on our souls. We can ever hear the word of God, may ever pray to the Father in the name of Jesus, and in times of trial have tasted of heavenly consolation.—Translated from Lecher.John 15:5. Seasons of the spiritual year.—There are four seasons in thy spiritual year: the winter of desolation; the buds of spring, which tell of hope; the warmth of summer, which bespeaks the fulness of the heart; and the ingathering of autumn, which is the time for life’s practical fruits. Each season has its fruit, and the fruit is in its turn golden. Do not seek to change the order of God’s spiritual year; do not seek to put the fruits of one season into the lap of another. Thou must not expect the buds of spring from the desolation of winter, for desolation is the fruit of winter; thou, like Nicodemus, must begin thy journey in the sense of night—night without a star. Thou must not expect the warmth of summer from the buds of spring, for the fruit of spring is not fruition, but hope; thou, like Peter, must be content for a time to live on aspiration alone. Thou must not expect the practical ingathering of autumn from the warmth of summer, for the fruit of summer is not action, but emotion; thou, like John, must be content to lie on the Master’s bosom until thy time to work for Him shall come. O Thou that hast revealed the order of Thine acceptable year, reveal in my experience the stages of that year! Help me to gather the fruits of each season as good and perfect gifts from Thee! When I feel the sense of night, let me accept it as the token that, like Nicodemus, I am coming to Thee. When I feel the sense of hope, let me accept it as the sign that, like Peter, I am called by Thee. When I feel the sense of warmth, let me accept it as the evidence that, like John, I rest on Thee. When I feel the sense of power and am inspired to gather in the fruits, let me accept it as the pledge that I am bidden, like Paul, to work for Thee. So shall my year be rounded, hallowed, perfected. So shall my life be girt about with Thee. The snows of its winter shall be sanctified, the buds of its spring shall be fostered, the foliage of its summer shall be blest, the firstfruits of its autumn shall be hailed with joy; they shall proclaim that within my soul the year of the Lord has come.—Dr. Geo. Matheson.John 15:5-6. Causes of separation, and fruitlessness.—When we walk abroad on a beautiful day and survey a landscape lit up by the beams of a summer sun, our eye catches a variety of colours lying on the surface of the landscape: there is the yellow of the golden grain, the green of the pasture-land, the dark brown of those thick-planted copses, the silver gleam of the stream which winds through them, the faint blue of distant hills seen in perspective, the more intense blue of the sky, the purple tinge of yonder sheet of water; but none of these colours resides in the landscape, they are not the properties of the material objects on which they rest. All colours are wrapped up in the sunlight, which, as is well known, may be seen resolved into its elementary colours in the prism or the rainbow. Apart from the sunlight no object has any colour—as is shown by the fact that, as soon as light is withdrawn from the landscape, the colours fade from the robe of nature. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/phc/ AND NOTESJoh_15:18. If the world hate you, etc.—He now directs the attention of the disciples to their relation toward the world. Christ loves His disciples, the world hates them, and in this they are one with their Lord (1 Peter 4:12-13).John 15:19. The world would love, etc.—ἐφίλει, the love of affection. Notice the selfishness of the world’s love (John 7:7; Matthew 5:46).John 15:20. Remember the word, etc.—The reference is probably to some such saying as Matthew 10:16-24; but see also John 13:16. He prepares them to encounter the persecution they would meet.John 15:21. But all these things, etc.—The Lord considers the hatred as already manifested; it was inevitable in the nature of things. The persecutions, indeed, that arose about and against the apostles were instigated by hatred of the name of Jesus (Acts 4:30; Acts 5:41). They know not Him that sent Me.—Had the Jews really had any true spiritual knowledge of God, would they have acted toward Jesus and His disciples as they did?John 15:22. If I had not come, etc.—They shut their eyes against the light and closed their ears to the truth, and therefore they could not plead ignorance (Acts 17:30-31). They sinned wilfully after the revelation of the truth (Hebrews 10:26); they are therefore without excuse.John 15:23. Hateth My Father, etc.—The nadir of the heavenly, for God is love (1 John 4:8).John 15:24. If I had not done, etc.—Not only did they reject Christ’s teaching, but His mighty works which confirmed it (John 5:36; John 9:30; John 10:21; John 10:37, etc.). Thus they were doubly without excuse (Romans 1:20).John 15:25. They hated Me, etc. (Psalms 35:19; Psalms 69:4).—Such is the attitude of the world to God’s true sons and servants in all ages.John 15:26. The Comforter (John 14:16).—The Spirit of Truth, i.e. the Spirit of Christ, who is the Truth and whose gospel is the truth. Proceedeth from (παρά).—From beside. The reference is to the mission of the Spirit. Testify.—Bear witness (John 14:26).John 15:27. And ye also shall bear witness, etc.—They testified as to what they had seen and known, and what the Holy Spirit brought to their remembrance. But there was also a distinct witness-bearing of the Spirit (Acts 5:32).John 15:27. The Spirit does not teach historical facts, but reveals their true meaning. Hence the apostolic testimony and the testimony of the Spirit form but a single act, in which each contributes a different element—the one the historic narrative, the other the internal evidence and the victorious power. This relation is reproduced in our day in all living preaching derived from Holy Scripture. St. Peter equally distinguishes the two kinds of testimony (Acts 5:32) (see Westcott, etc.).MAIN OF THE .—John 15:18-27 John 15:18-21. The hatred of Christ’s disciples by the world.—In the upper chamber our Lord taught His disciples the new commandment of love. This was to be the rule and law of His Church. But the Christian spirit would lead to conflict in the world. Just as the world hated and persecuted the Master, because the truth which He was and taught brought condemnation to the world, so would it be with the disciples. Hatred and persecution, He foretold, would track their course through the world. I. The source of hatred of the disciples: the world.— 1. There are several meanings attached to the word “world” in the Scriptures. The term means (1) the earth, the material world and its inhabitants. “The world and they that dwell therein” (Psalms 98:7), viewed as the works of the Creator; (2) the inhabitants of the world, without any reference to their character (John 16:28); (3) the inhabitants of the world, viewed from the moral point of view. In this view it is called the “present evil world” (Galatians 1:4). It lies in the wicked one (1 John 5:19), and those who are in this world are not conformed to God. God is light, the world darkness; God is love, the world hatred, etc. 2. What causes this is sin. It may be urged that the world of men is not so depraved. Yet there may be many amiable men in an army of rebels. Sin causes enmity to God, hatred to His cause. 3. It was the enmity and hatred of this sinful world which our Lord’s disciples had to encounter. We see how the rebellious Jews—to whom Christ came as to His own, and they received Him not—were inimical to the gospel as preached by the apostles. They hated Christ “without a cause” (John 15:25), for the real antagonism was that of hypocrisy and truth, sin and holiness. 4. Nor did this hatred end with Judζa and Judaism. Wherever the disciples came into contact with the spirit of the world the same hatred blazed forth. It has burned in all the martyrdoms and persecutions of true followers of Christ from the apostolic age until the fires of the Inquisition were extinguished. 5. But even now it has not ceased. In subtle ways the world manifests its hatred of true followers of Christ. The sneer of the worldling at true piety, his covert attacks, innuendoes, and insinuations regarding followers of Christ and labourers for Him, show the old spirit still at work. And the absolute hostility which converts to the gospel have to endure in the ranks of bigoted Judaism, and in the midst of idolatrous communities, is the same as of old. Christian converts from Judaism, Mohammedanism, and idolatry need this same consoling word of the Master. II. The cause of the world’s hatred to Christ and His disciples.— 1. This has been in part dwelt on. But it is to be noticed more fully that the disciple must expect the world to wear this aspect toward him, for the Master was also hated by it. 2. As Christ was, so must His disciples be in the world. If they desire to have His glory, they must have fellowship in His sufferings. As He was made perfect through suffering, so will they be; for the servant is not greater than his Lord. If Christ is in us, and we are manifesting His life, we must expect to bear His reproach. 3. Persecution may seem to have ceased against the Church. But the spirit of the world is still the same. The world is ignorant of God, and those Christians who let their light shine before men bring condemnation to the impenitent and hatred to themselves oftentimes. For the world loves its own, and there must be want of harmony between it and the Church. Those that will live godly must suffer persecution. “Where the living Christ manifests Himself, there also is seen the old serpent that bruised His heel.” A Christianity that can endure the world, and with which the world is pleased, must have in some measure lost its true power. 4. Persecution in a gross sense has ceased in civilised lands. But there seems a time coming when it may be renewed (2 Thessalonians 2, etc.). The fanaticism of superstition and unbelief wants but the power to show the old spirit. III. The spirit in which the disciple should meet the world’s hatred.— 1. It is not to be met with hatred. Christ speaks of a must needs be, so long as men are what they are. But Christ came to save the world. “Then, like Thine own, be all our aimTo conquer them by love.”2. We must therefore meet the world’s hatred with faith, and undismayed. The Lord knows how to solace His own and deliver the godly in temptation and trial. The apostles joyfully departed from the council because they were accounted worthy to suffer shame for the name of Christ (Acts 5:41). Paul and Silas could pray and sing praises in the dungeon at Philippi (Acts 16:26). Paul could write of himself, “I take pleasure,” etc. (2 Corinthians 12:10). Tertullian thus witnessed for Christ: “We say it, and say it openly, freely, and without fear, and even under your tortures we shall cry from our torn and bleeding frames, We honour God in Christ.” 3. We should meet the world’s hatred with gentleness and pitying love, as Christ did. Thus shall true disciples following Christ win men from a hostile world to the love and service of Christ. And there will be joy in the assured presence of the Master, and in the thought, “Even as He is, so are we in this world” (1 John 4:17). John 15:22-25. The inexcusableness of the sin of unbelief.—The earthly ministry of the Saviour had come to a close. He was sent to His own possessions, and His own people received Him not (John 1:11). He had, indeed, come for the fall and rising again of many in Israel, and for a sign which should be spoken against (Luke 2:34). And unbelief in its various forms in all ages rests on much the same causes as in Judζa of old. I. The culmination of unbelief.—I. It had grown rapidly during the last few months of Christ’s earthly course. At the beginning of Christ’s ministry there was a time when the rulers were not so inimical. Perhaps the outward form which the temptation took was attempts by these men to get our Lord to proclaim Himself a temporal Messiah (and see John 6:15). 2. But when the Jewish rulers saw His determination to have nothing to do with their ideas of the Messianic kingdom, they refused to listen to the truth. Their spiritual pride, their hypocrisy, their low moral standard, were all brought home to them by the humility, the purity, the beauty, of Christ’s character. All this produced antagonism, and led them to shut their eyes to the truth so plainly evident in all Christ’s life. 3. And thus they arrived at deliberate and bold unbelief, and were even now seeking means to destroy the truth. 4. Unbelief is still the same. It results now, as of old, either from spiritual pride or moral antagonism. The gospel is humbling to human pride. Many will not entertain the idea that a spiritual and fundamental change is needed ere they can enter the kingdom. So did the Jews pride themselves on being Abraham’s seed (John 8:39). Many will not believe in Christ’s works; others reject the gospel because it demands holiness and self-denial; and thus many still remain in alienation and enmity. II. The sin of unbelief.— 1. How terrible are its consequences as here stated by Christ! Of the Jews He said, “They have seen and hated both Me and My Father.” It was nothing less than rejection and hatred of the God of love and His eternal Son. It was the rejection and hatred of Him who had been the God of their fathers, who had wrought wonders in the days of old and blessed them beyond any nation. It was the rejection and hatred of the divine Son who had come to seek and to save the lost. 2. And unbelief and rejection of the gospel are as sinful now. For if men would but examine it, they would at once see that it could not be from earth. The character of Christ is so heavenly and so noble that a careful consideration ought to show that all attempts to account for it in a merely natural way utterly fail. III. The sin of unbelief is without excuse.— 1. It was so in the case of the Jews since Christ had come among them. (1) He taught them with authority. He spake among them as never man spake (John 7:46). (2) He wrought mighty works among them which in their less biassed moments bore conviction in on the minds of many of them (John 10:41-42, etc.). All these should have appealed to them. They could plead no excuse to the effect that He had not given adequate proofs of His claims. Indeed, they were altogether without excuse; for they hated Him without a cause. His character and life, His works and teaching, should have been sufficient to convince. 2. Rejecters of Christ now have the same proofs. Attack after attack has been made on the authenticity of gospel history—attacks often most subtle and virulent. But it still stands; and the attacking theories have fallen. A system not founded on truth could not have withstood such attacks. 3. But more than that. “Si monumentum requiris, circumspice.” The proofs of the divine origin of the gospel are all around. The changed face of the world proclaims its truth. The whole course of Christian history, the whole realm of Christian biography, tell of its heavenly power. The pure and noble lives of true Christians, the conquests of Christian missions, the ability of the gospel to regenerate and raise men nearer God—all are proofs, that cannot be dismissed with a word, of the heavenly origin of the religion of Christ. And those who reject guiltily reject the Father and the Son, reject that power which evidently makes for righteousness and meets the requirements of the race. John 15:26-27. Zeal in defence of the divine interests.—The apostles bore witness to Christ in preaching His gospel. And even although we may not be called to the same ministry, we ought to bear witness to God in defending His cause and His interests when they are assailed. People abandon the defence of the divine cause either through a false prudence or a culpable weakness. Here in the one case this false prudence is reproved, and in the other this hurtful weakness. I. False prudence reproved.— 1. God holds Himself to be dishonoured by such a prudence. It is His glory to be served by those who find their glory in His service, and who do not balance His interests with their own. Thus there is an indubitable obligation laid on Christian men to confess their faith, even at the expense of their lives. On thousands of occasions we ought to declare ourselves on the side of God—otherwise we sin against Him; for as Christ has said, “He that is not for Me is against Me.” The example of David—his zeal (Psalms 68). 2. This is a sort of prudence that even the world approves not of. A man would be regarded as a craven who did not come to the help of his friend. A subject would be treated as a rebel if in war he did not come to the aid of his prince. The rules of honour of the world even condemn our indifference in regard to the divine cause. 3. This is a kind of prudence that brings scandal on religion. For this indifference to the cause of God is considered to be a sign of secret alienation from Him. The world scarcely distinguishes the man who is indifferent to the things of God from the open libertine who is without doubt against Him. The reason is that libertinage does not dare to show itself fully, but comes forward under the guise of indifference. Whence comes occasion of offence to the weak. It was this that awoke of old the zeal of Elijah (1 Kings 18:21). 4. Such a prudence tends to encourage impiety. Libertinism does not exactly ask that it should be applauded—only tolerated. This is sufficient to give it opportunity to take root and flourish. Is it said, My zeal would only irritate the evil? What although it did! You would have done your duty. But we must use discretion. True, provided it is a discretion which leads to the end to which zeal directs. But this zeal would lead to publicity and noise. It is not always prudent to avoid that when it is necessary. There is a kind of peace which is more dangerous than trouble. But must not one be careful in regard to one’s neighbours? Away with such carefulness where the service of God is concerned! The apostles did not reason thus. II. To abandon the divine cause is a most injurious weakness.— 1. It deprives us of the greatest honour to which we could aspire—to be defenders of the divine cause. It was in defence of this cause that the heroes of faith in the Old Testament and the New were distinguished. Have you the same boldness in the cause of Christ? Will God make use of you as He did of them? 2. It makes men odious and despicable. To whom? (1) To good men, who behold this faithlessness with just indignation; (2) to impious and sinful men even, who interpret the weakness of this conduct, and see very well that our indulgence toward them results from fear and littleness of mind. 3. The acme of our misery is this: we lack firmness only where the interests of God are concerned; we preach firmness strongly enough where our personal interests are concerned. When we think of this, can we listen to the testimony of our own hearts without blushing from shame and confusion? 4. This weakness may end in God withdrawing His grace and sending on us the most severe chastisements. Rather let us second His designs whilst He may be found, etc.; and by an ardour and zeal altogether new so prepare ourselves to hear from His mouth this glorious invitation, “Come, good and faithful servants,” etc. (Matthew 25:23).—Bourdaloue. Joh_15:18. The hatred of Christ’s disciples by the world.—The friends and disciples of Jesus Christ have two marks of their friendship and discipleship: the first is that they love one another; the second, that they are hated by the world. Concerning the first our Lord had spoken in the former part of this chapter. “This text is worth hundreds of thousands of gulden; yes, no gold could buy it. For Christ Himself tells us therein that we are not of the world, and that this is the sign thereof, i.e. that the world hates us. This includes lofty contempt and excellent comfort; because if we are hated for His sake, it is because we have been chosen by Him and separated from the world, judged and marked by it” (Luther). Just as the love of Christ is the ground of love of the brethren, so the hatred of the world rests on Christians because they abide in the love of their Lord. For just so little as the world can hate those who are of the world (John 7:7), just so little can it love those chosen out of the world as friends of Jesus. The disciples would from the time of our Lord’s departure most painfully experience this. But let not your heart be troubled. It must so be and happen so long as the world is world and Christians are Christians, and so long as Abel’s race inhabits the earth with Cain’s race. That, however, which the blind world does as a curse God turns into pure blessing for His children. For the Vine-dresser cleanses the branches of the vine by means often of this hatred of the world; but He does not permit the world to tear one twig from the vine. If the world has hated that vine-stock, yet it must leave it scathless; yes, must even help its glorious growth by this bitter hatred. Thus, too, will it be with the beloved branches in spite of the cruel hatred and rage of the world.—Translated from Dr. R. Besser.John 15:22. The boldness of unbelief.—As to the manner in which unbelief takes the field against faith, I read recently of a glaring instance in a religious journal. An intelligent Christian farmer, in the vicinity of Caln, brought to his minister, with great indignation, a little book which had been sent him by post, and which bore the title, The Return Home from Heaven to Earth, a Book for Free Christians, printed at Stuttgart 1851. In this tractate, in the form of a catechism with question and answer, the most naked infidelity was taught—the Bible laid under suspicion of being a book of fables, heaven and everything heavenly denied, and the earth alone, as our true home, and the world of sense as the only element in which to live, held up to honour. “Return home from heaven to earth!” Yes, so runs the watchword of the sensualist. He does not desire to look beyond the horizon of earth; therefore for him everything that comes from an unseen world and would lead men thither—Bible and church, heaven and eternity, God and Saviour, religion and Christianity—is a cause of offence and foolishness. Therefore he desires to call men back from heaven to earth. The watchword of faith, however, runs otherwise: “The return home from earth to heaven.” Here we have no continuing city, but we seek one to come; we look not on the things which are seen, but on the things which are not seen. Thence did our undying souls come; thither our heart goes forth like a child’s heart toward his father’s house. Thence our Lord and Saviour has come to bring heavenly light, heavenly power, heavenly comfort, into this poor dark world; thither He has prepared a way for us through His divine teaching His heavenly example, His holy death, His glorious ascension; and thither will He also lead us, so that where He is we, whom the Father has given Him, may be with Him. Now, which of these is the true way? Will we agree with the catechism of unbelief, “Return home from heaven to earth”? Shall we leave the heavenly air and light of faith, in which we hitherto have been so well and happy, and come back to our five senses like a snail into its shell, or creep like a mole into its hole. Shall Christendom retreat like a defeated army from a land it cannot possess, a city that it cannot take—retreat from the blessed province of faith, and abandon the heavenly city with its glittering walls, and renounce the heavenly inheritance which the Captain of our salvation had gained by His blood, whither for eighteen hundred years so many thousand believing souls have looked amid the afflictions of time, where we also hoped to find our eternal home and to rest from toil in the heavenly Sabbath? Shall we let all this go as a booty that pertains not to us, as a dream, behind which there is nothing? Shall we give it all up simply because it lies beyond our earthly horizon, because it is not strengthened and confirmed by the evidence of our five senses? Never! Our faith is the victory that overcomes the world. It overcame the world and the world’s doubt eighteen hundred years ago, as the message “Christ is risen” went victoriously through all lands. It overcomes the world and its doubt to-day also; for it rests on a divine testimony (1 John 5:9).—Translated from Karl Gerok.John 15:27. Boldness in witness-bearing for Christ.—Yes, Christians, you in reality put away your true glory when, among the subjects that come before you, and in regard to which your zeal should be engaged, you do not dare, from a timidity that is weak and craven, either to speak or to act for the cause of God. For what is more worthy of a great spirit, of a noble and dignified soul, than the defence of such a cause? and what can we propose to ourselves in the world as a more honourable aim? When yon labour for yourselves alone, how little do you become; whatever you may do all is small and limited, is reduced to that nothingness and that vanity inseparable both from your persons and your position. But when you interest yourselves for the cause of God, all that you do, even according to men’s ideas, possesses I know not what of the divine, which they are forced to honour, and which awakes in them for you a secret respect. “You seek for glory,” wrote Augustine to a man of the world, “and where will you find this glory that you seek better than in the exercise of an ardent zeal for everything connected with the service of your God, i.e. to protect those who engage in it, to reprove those who dishonour it, to cause abuses in connection with it to cease, to maintain discipline, to oppose yourself like a wall of brass and like a pillar of bronze to the enterprises of error and of impiety? If you wish to acquire a solid merit, in order to commend yourself to men, by what other way can you hope to attain to that end? What is it that has immortalised the names of the great men of Old Testament history, and those of the New Testament story? Was it not this that has impressed on all minds such general sentiments of esteem and constant admiration for these illustrious Maccabees? What distinguished Constantine and Theodosius among the Christian emperors? Was it not that zeal for the honour of God and His law by which they were animated? ‘Traverse,’ said the brave Mattathias, when instructing his children from his deathbed—‘traverse all the generations, and see if those of our ancestors whose memory is blessed have merited the praise and respect of the people otherwise than by the power and courage which they displayed when the cause of the Lord called for their aid. Do not imagine you will ever arrive at such a degree of glory as that to which they attained, unless through the same resolution. And do not be blind enough to suppose that any purely human success only, regarding which the world may compliment you, will ever enable you to equal them.’ ” Thus spoke this saintly and noble church-father. And this is what I would say after him, Christians. No, whoever you may be, do not expect to find any true glory other than that which will come to you through the holy ardour which will make it plain that you are God’s and for God. By the so-called successes you may achieve otherwise, and for which men applaud, you may make some noise in the world. But with this fleeting flame, as Scripture teaches, your memory will perish. This glory which you have sought apart from God, and in which God has no part, will vanish like smoke. And after you have shone for a little with a false lustre, it will leave you in eternal darkness.—Translated from Bourdaloue. PART V. (D.)1. The disciples in the world, and the world’s attitude toward them (John 16:1-6). The Promise of the Comforter. 2. To comfort them in view of coming trial the promise of the Paraclete is given more fully, and His relation to the world is set forth (John 16:7-11). 3. His enlightening influence on the disciples themselves (John 16:12-15). 4. Christ must depart, but the disciples’ sorrow shall be turned into joy when they more fully realise the Father’s love to them in Him (John 16:16-28). 5. The disciples profess their faith in Jesus as the Son of God, and are warned that their faith would have to stand the test of trial; but that, although shaken, it should not be overthrown, for Christ has “overcome the world” (John 16:29-33). AND NOTESChap. John 15:27. The Spirit does not teach historical facts, but reveals their true meaning. Hence the apostolic testimony and the testimony of the Spirit form but a single act, in which each contributes a different element—the one the historic narrative, the other the internal evidence and the victorious power. This relation is reproduced in our day in all living preaching derived from Holy Scripture. St. Peter equally distinguishes the two kinds of testimony (Acts 5:32) (see Westcott, etc.).John 16:1. These things, etc.—i.e. regarding the hatred of the world (John 15:18-27), lest that should become a cause of offence to them. He will not send them unwarned into the field of bitter strife. But perhaps, also, the reference is to the comforting promises, and the views of their union with Him just given, which would comfort and strengthen them in the midst of their sufferings. Offended.—Matthew 11:6; Matthew 13:21, etc.John 16:2. They shall put you out of their synagogues, etc.—i.e. excommunicate the disciples, debar them from religious fellowship. Toward this the Sanhedrin had already taken steps (John 9:22; John 12:42). It would be a trial to the disciples to be shut out from participation in the blessings promised to Abraham’s seed. But more than that, whosoever killeth you will think he is bringing an offering to God—. So blinded would these persecutors be by their hatred to Christ and His people that they will think (δόξη) that they are serving God by this bitter hatred, so alien to the God of love. But the Rabbis taught that “every one that sheds the blood of the wicked is as he that offereth an offering” (see Westcott, in loc.).John 16:3. These things, etc.—Such action would proclaim their entire ignorance of the true nature of God (John 15:21), in Himself and as revealed in Christ. They rejected the light, and thus did the works of darkness.John 16:4. But these things, etc. (John 16:1).—The ἀλλά, but, indicates a break. The Lord now turns aside from the idea of future sorrow. And these things I said not at the beginning, etc.—He had spoken of future trials (Matthew 5:10; Matthew 10:17; Matthew 16:24, etc.), but not with the same fulness as now. Nor had He before told them of the manner in which the world’s hatred was to be met by the Spirit. When He was with them His presence protected and comforted the disciples. The world’s hatred fell on Him. But now, with His promise, they would be able to endure.John 16:5-6. But now I go My way, etc.—His work was nearing its close, and this to Him was matter of rejoicing. But the disciples were so engrossed with the thought of parting with Him, and of what they were to encounter, that they had no thought of the purpose of His departure, and whither He was going, the glorious state into which He was to enter. The disciples were absorbed in themselves, and even in the questions of Peter (John 13:36) and Thomas (John 14:5) the whither was lost sight of. They did not think of the Lord’s glory, but of themselves.John 16:7. Nevertheless I tell you the truth; it is expedient, etc.—He appealed again to their conviction of the truth of His words (John 14:2). They imagined His departure to be an unmitigated evil for them; but He showed them that it was not so. His going away was the condition of His ascension and glorious sitting at the right hand of God, from whence He should send the Comforter (John 7:39). “I do not desire that you should love Me after a fleshly manner, and through being contented with this milk remain ever children” (Augustine; 2 Corinthians 5:16). He is nearer to His true disciples than if He were on earth. “The complete work of Christ was the necessary preliminary, and, in some sense, the procuring cause of that gift; and since the Word is the Spirit’s instrument, the revelation must be complete before the application of it can begin in its full energy. Christ must be at the right hand of God before He can bestow the Spirit, ascending on high that He may receive for, and give the gift to, spirits fitted to receive it by faith in His completed work” (Maclaren). The redemptive work of Jesus needed to be completed ere the Spirit could come (Hebrews 9:26).John 16:8. And when He is come, He will reprove, etc.—i.e. He will convince or convict (ἐλέγξει) the world of fault or error. This ability to be convinced shows that there is still possibility of salvation for the world. The testimony of the disciples, filled with the Spirit, would surely convince the world of its sinfulness. The Spirit would use the testimony of the apostles regarding Christ so powerfully that, despite itself, the world would be convicted of its error, and their cause vindicated (Acts 2:37). Sin, righteousness, judgment.—The world entertains erroneous conceptions of these great facts, the greatest as regards the position of men spiritually. The world does not understand what sin is in relation to God, feels no need of righteousness, does not comprehend fully the idea of retribution, and dreams of some way of escape. From such fatal dreams the world must be awakened.John 16:9 In respect of sin, etc.—Sin in its deepest essence is disobedience to the divine will, and therefore unbelief (Genesis 3:17). And the world’s sin had reached its highest point when it rejected Christ. To all open hearts Jesus is the manifestation of the highest good, and those who reject Him turn away from the light which reveals. Unbelief in Christ is the acme of sinfulness.John 16:10. In respect of righteousness, because, etc.—The world being blinded as to the true idea of sin had also no true conception of righteousness. But when the full redemptive work of the Saviour was seen and understood, when men were made aware at what a cost sin needed to be propitiated—how it required the sending, the humiliation, the death of the incarnate Son—and was announced as completed by His rising and ascension, then, they would understand what sin really was, and that no mere outward reformation could take it away, that the Lord our righteousness alone could effect it (Romans 1:17; Romans 10:3, etc.).John 16:11. In respect of judgment, etc.—This judgment began when, in meek obedience, the Saviour hung upon the cross, bowed His head, and gave up the ghost, crying, “It is finished.” The serpent’s head was bruised (Genesis 3:15). But the power of evil, though vanquished and retreating, is not yet finally overcome, and may yet make desperate efforts to retrieve the lost position (2 These. 2; Revelation 13, etc.). But Christ’s judgments are in the world; and year by year the kingdom by God is advancing to triumph.John 16:12. I have yet, etc.—The disciples were like spiritual children. They required “line upon line, precept upon precept” (Isaiah 28:10). See how the risen Christ had to reprove the two on the way to Emmaus as “fools, and slow of heart,” etc. (Luke 24:25). They required the inner illumination of the Spirit. Nor was Christ’s work all accomplished. The final and most important part of it had yet to come. And that the disciples could not then understand; they could not conceive of it until it was past, and its purposes revealed to them.John 16:13. Howbeit when He, the Spirit of truth, etc.—πνεῦμα, neuter, but pronoun ἐκεῖνος (masc.) shows that the Spirit is a person. Guide.—Christ is the way of truth; the Spirit guides men to and in Him the living way. He shall not speak of Himself, or from Himself.—He shall declare the will of the Father as Christ did (John 8:38-40; John 14:24; John 15:15). This is the test of His guidance. His divinity is clearly shown in the words, “He shall show you things to come.” None but God can do this. The things that are coming (see Revelation 1:1; Revelation 22:6).—The course of the Church’s progress would be revealed to them (see especially Revelation 2; Revelation 3).John 16:14. He shall glorify, etc.—The Son glorifies the Father. And the Spirit, teaching the glorious truths of Christ’s redemptive work to men, shall glorify the Father and the Son (John 16:15) in every redeemed soul. “The Son is of the Father alone; but the Holy Spirit is of the Father and the Son” (Augustine).John 16:15. All things that the Father hath, etc. (Colossians 1:19).—Thus He is the complete revelation of the Father. It is a stupendous claim; but is it not borne out by the person and work of the Redeemer? The three divine hypostases are united in man’s redemption.MAIN OF THE .—John 16:1-15 Chap. John 15:26 to John 16:4. True witnesses of Christ.—The Spirit was to testify of Christ in the minds and hearts of the disciples. He would make clear the word spoken by Christ in their souls. He would come with power into their hearts, witnessing to their spirits that they were God’s children. They realise that their treasure is in heaven; and in silent hours that treasure is revealed to them, and they are blessed in the knowledge. They are bound in one, and the Spirit is the messenger passing between them. The Spirit witnesses that they have found their Lord and Saviour, and the Spirit testifies to Christ that they are children of God. For this cause the Spirit will witness through God’s children (John 15:27). I. The source of this witness-bearing.— 1. “When the sunbeams have borne witness to the planets and the moon as to the source of their light, they in turn shine in the night and bear witness of the source of their light. When the sunshine bears witness in the flowers of the source of their life, then they bear witness to it in their varied beauty and their sweet odours.” So should it be with Christians and Christ. 2. They bear witness to His power in their lives. They are as lights in the world, as the salt of the earth. And whatever is revealed in Scripture by the Holy Spirit regarding the meaning and aim, the contents and fruit, of the work of Jesus, remains as the directory for this witness-bearing. II. Its steadfastness.— 1. This witnessing for Jesus excites the hatred of the world, which seeks to isolate believers and excommunicate them from participation in the divine service. The disciples speedily came under the ban of the Jewish authorities. It had been threatened before. But after the descent of the Spirit, when the true nature of the religion of Christ was perceived, then the hatred of Jewish bigotry broke out in bitter persecution. They were not allowed to witness for Christ in temple or synagogue; and the hatred of their persecutors followed them into strange countries (Acts 9:1-2). 2. Not only so, but the persecution took a bitterer form, and the protomartyr Stephen was the first of those who fell under the hands of those who thought they were doing God service in slaying him. 3. As the years sped on Roman persecutions took the place of the Jewish. When any misfortune came upon a country, men imagined it was the wrath of the gods because the “new superstition” was permitted to extend. And the cry was, “To the lions with these Christians, and then things will mend!” This they did because they knew not the Father nor Christ. 4. And it descended to pre-Reformation times, when the first companies of the faithful separated from the Romish Church. A crusade against heretics was preached. As Huss was bound to the stake to be burnt, and the fire did not speedily enough burn up, a monk cried out, “Whoever brings wood for the burning of this heretic shall have full absolution and forgiveness of sins.” These things were done then because men truly knew not the Father or Christ. 5. But to the believer the fellowship with his Lord is a full compensation, and in peace his soul finds a rich indemnity for temporal loss. Thus his faithfulness toward Jesus does not waver; he is drawn indeed into closer union with his Lord the more earnestly the world drives him away from itself. III. The comfort with which the disciples of Jesus are consoled.— 1. They remember that the Lord had foretold these persecutions. The Lord had spoken the truth, but that truth was yet like an unopened book. The ages have unsealed and opened it. 2. But the Lord had forewarned the disciples, so that when the trouble came they might not think that some strange thing had happened unto them (1 Peter 4:12). They were not to dream that the position of disciples would be one of happiness in the world. When they know of the enemy then they are able to stand on their guard. And these persecutions they were to account an honour; yes, they were to remember that those who suffered with Christ would also be partakers of His glory. 3. There was a proverb in the ancient Church that “the blood of the martyrs is the seed of the Church.” When the willows by the brook have their twigs cut off they do not wither, but shoot forth more sprays than there were before. So when mockery and persecution break forth on Christian men for the sake of the name of the Lord and Saviour, then they are like trees planted by the watercourses. What the world thinks shall be evil He will turn to good. Against his will must the enemy build up the Church also in your souls. 4. Believers remember also amid it all that many are enraged at the gospel purely from want of knowledge. And in the hope that finally to the witnessing of Jesus the victory is sure, they work on in patience and prayerful watching. John 16:5-15. The blessed coming of the Spirit (see also John 14:16-18).—The one thought filling the disciples’ hearts at the moment these words were spoken was a thought of sorrow. “He is going away,” was the dominant thought. And it had filled the hearts of the disciples with sadness. Their faces were clouded as is the summer noon when a storm draws on apace. Sorrow indeed prevented them asking the simple question whither He was going, for then their sorrow had been turned to joy. But in mercy and kindness, remembering their weakness, the Redeemer spoke words of cheer, telling them that though He must depart this was but the prelude of richer blessing, which would in the end turn their sorrow into joy. I. The glorified Saviour will send the Comforter.— 1. The Spirit is called the Comforter for this reason among others—that He would bring comfort to the hearts of the disciples when the Saviour had ascended, and when He should tell them what they could not hear then from Christ. 2. It was better for the disciples and the world that the Saviour should depart. Had He remained it must have been in one place, in which His reign would be more conspicuous than elsewhere. But the influence of the Spirit would be universal. Nor would it be an outward manifestation so much as an inward life. The Lord comes spiritually in the Holy Ghost. And thus the life of sight, of the actual bodily presence of the living Saviour, gave place to the life of faith. 3. The Saviour has now ascended, and sits at the right hand of God. So that now the believer knows there is One awaiting him beyond. It is no unknown country. The loving Redeemer is in the Father’s presence and has prepared a place for His followers. 4. But had not the Spirit been in the world ere Christ came? Did He not influence the hearts of God’s people of old through law and prophecy? Yes,—but to a desire for better things, to a faith in what was to come, and from which the prophets were permitted sometimes for a moment to uplift the veil, revealing the coming Redeemer and His wondrous work. Thus many of the Old Testament saints rejoiced, though dimly, in Christ. 5. But now the time of type and symbol was past, and the Spirit was to come as an indwelling guest, revealing Christ in the hearts of all true believers. But first Christ must bring the work of redemption to its completion. Only in hearts cleansed in the Fountain opened for sin can the Spirit joyfully dwell as the Paraclete. And His resurrection and ascension must show that work completed, as “all power is given to Him in heaven and earth,” and He can send them forth in spiritual strength to witness to His saving work, the Spirit bringing all things to their remembrance of His life and work, so that they could proclaim in His name forgiveness of sin. II. The Comforter comes with quickening power.— 1. But He comes thus only to those who believe. To be baptized is not enough, to be a church member not enough. It is only to believing hearts that the Spirit will come as a comforter. 2. To the world He comes otherwise. He “convinces the world of sin.” Ere He comes into our hearts there is the silence and calm of death. But when the Spirit comes through the word or some providential dealing, this fatal calm is broken up, and the storm of conviction descends on the soul like a rushing wind, or the door is shut against His pleading. 3. And the sin of which He convinces the dead world is the sin of unbelief. This is the root of all sin—the believing of the devil’s lie, “Thou shalt not surely die” (Genesis 3:4), rather than the voice of God which is truth. It is turning away from the Light of truth—the rejection of that Light which all along was revealing the Father, and which finally made manifest His glory, full of grace and truth (John 1:14). 4. But the Spirit further convinces the world of righteousness. Men of the world have in vain striven to establish a righteousness of their own. But the Spirit convinces those who open their hearts of the futility of this endeavour, and points to the only way, i.e. that they should humbly confess their sinfulness and come to the Redeemer, that He may be made unto them righteousness. And His going to the Father meant the completion of that work which made it possible for men to attain this righteousness. 5. The Spirit “will convict the world of judgment, because the prince of this world is judged.” Satan’s kingdom will be destroyed as the kingdom of grace advances. Christ came not to judge the world, but to save it; and therefore His very coming was a judging of the prince of the evil world of men’s hearts. At the cross the serpent’s head was bruised; and whereever the Spirit comes with power there the dark kingdom of evil shrinks and contracts. And through the ages it is shrinking and contracting at every new conquest of the cross. The darkness is passing and the true Light now shines. Every new mission station, every enlightened heart, is a new conquest of a part of the territory of the awful power of darkness. As Christ cried “It is finished” the prince of this world was judged. And as the risen Christ is preached so declines the power of evil. 6. But in this convincing and convicting power of the Spirit lies the purpose of eternal love. He does not convince and convict in vain, or merely to demonstrate the divine judgments. He comes in judgment to tear up the fallow ground (Jeremiah 4:3), to uproot the noxious weeds, the thorns and thistles, which would choke the good seed sown by the servants of the Church, so that when He descends like rain upon the grass to be mown, and as showers that water the earth, the good seed may spring up and bring forth abundantly. 7. This conviction, too, is an awakening from the darkness and ignorance of sin and unrighteousness under which men were exposed to judgment, and a bringing of them into the light of truth. He shall guide you into all truth—fit representative of the good Shepherd who leads His flock—telling of the gentle dealing of God. And as the Saviour ever listened for the Father’s voice (Isaiah 50:4), so the Spirit will not speak of Himself. His witnessing is one with the witness of the word of Christ. Nothing revealed by Him can truly be in contradiction to the teaching of Christ and His inspired word. For He is to receive of Christ what is His, to show it unto the disciples—show it not to the head alone, but to the heart. For it is here especially that moral truth is apprehended; and the heart must be specially enlightened. 8. How has the Spirit glorified Christ! The history of the progress and power of Christ’s gospel is a testimony to the power of His witness-bearing to the Redeemer. And every redeemed heart bears the same witness; for what the Spirit gives is what He received of Christ, and therefore Christ is glorified. 9. So also is the Father glorified in Christ. For the things of Christ are the Father’s. “Christ is God’s.” Here all the persons of the Godhead are seen conjoined in this glorious work. How ought this wondrous love to constrain us not to live unto ourselves—to open our hearts joyfully to the influence of the blessed Paraclete, that He may work His sanctifying work within us! “Working out our own salvation with fear and trembling, seeing that it is God who is working in us,” etc. (Philippians 2:12). John 16:5-15. How the Holy Ghost brings to completion God’s purpose of grace toward men.—The working of the Holy Spirit in the faithful and in the world; the comfort of believers in view of the world’s enmity and their own wickedness; the true spirit of obedience in reference to the leading of the Spirit, are the chief points in the passage. Introduction.… Rejoice at the remembrance that God has sent His Son into the world that the world through Him might be saved, that the Son died on the cross to reconcile the world to God. The Holy Spirit has come as the promised Paraclete, to enable all who seek it to appropriate Christ’s righteousness, and to make them joyful in their divine sonship. Our passage shows how this working of the Holy Spirit completes God’s purpose of grace toward men. I. He comforts the sorrowing.— 1. The disciples were sorrowful because of the departure of Jesus. It was shown to them how needful this was, and how good it would be for them. 2. In tribulation we by nature see that alone. The Holy Spirit quickens our vision, so that we recognise the blessings that come from tribulation. II. He punishes those who oppose.— 1. The world is by the Holy Ghost convicted of sin, of righteousness, and of judgment. 2. We all possess in ourselves a bit of the world, which must be discarded. For this reason the Holy Ghost also discovers our sinfulness to us, and chastens us, so that we may be led to repentance, to lay hold of Christ’s righteousness, and comfort ourselves in the same, in view of the judgment. III. He leads the “willing people.”— 1. The Holy Ghost was to lead the disciples into all truth, so that through their testimony Christ might be glorified. 2. The Holy Ghost leads the penitent ever deeper into the knowledge of God’s way of salvation; He purifies their life evermore from sin, brings them into ever closer union with Christ, and thus their word and life glorify Jesus.—J. L. Sommer, “Evang. Per.”John 16:8. He shall convince the world of sin.—What Scripture lays stress on is not men’s circumstances, but their moral and spiritual condition. According to their inner life, men in the same outward circumstances will do vastly different deeds and arrive at issues wide asunder as heaven and hell. In the same circle, under the same influences, with the same advantages, we find a John who leaned on the Saviour’s breast, and a Judas who betrayed Him. It may be well to seek social reform, higher wages, better education, better circumstances. But if we would seek to raise the race higher, we must begin first and strive chiefly after inward and spiritual reform. With that the external and outward will come also. I. The presence of sin and its power in the life of men show the need of conviction of sin.— 1. The divine teaching is therefore directed first to the conviction of sin. This is one of the chief offices of the Spirit. It is a weakness of much of modern evangelical preaching that this is so little insisted on. 2. The apostolic preaching enforced this truth on Jew and Gentile, showing that the culmination of sin was unbelief, through knowing not God and Him whom God hath sent. This made Wesleyanism and the evangelical revival at the end of last century so powerful. 3. To ignore the fact of sin is to ignore history. Apart from this great fact Christ’s work is meaningless. Hence the attempt to discredit the divine facts. The modern craze of evolution has infected the Church; hence men are seeking to square Scripture and divine eternal truth with this narrow and dubious theory, 4. But the stern truths of the existence and doom of sin men cannot get rid of, juggle as they may. This is not only a Bible dogma. It lies at the basis of the religious history of mankind It is met in all its sombreness in all the historic religions, in the cultured literature of Greece and Rome. The great cycle of Greek tragedies reveals it— “Pollution, like a cloud, hangs o’er a man,And folly hides the knowledge of his fall.”The Greek poets not only saw sin working out its dire results here. They were convinced it would follow man beyond. “For Hades is a stern inquisitorOf men beneath the earth, and views their deeds,And writes them in the tablets of his mind.…The lewd offender shall not when he diesEscape arraignment in the shades below.”Ζschylus, “Agam.”No fine-spun theories can get rid of the momentous fact. Each one in view of sin must confess, “I did this; this habit of sin is in me; whatever the motive, I was the mover. Man at first knew the right and good, i.e. obedience to the divine will. It was not necessary that he should know personally what evil was in order to his development. But when he disobeyed the divine will he could not help knowing it, and now his development is effected in another way than it would have been had he not fallen” (see Maurice, Theol. Essays). The first step, therefore, that God’s Spirit takes is to convince men of sin. This He had been doing all along, even in pagan hearts, as we see from Greek and Roman literature, Egyptian monuments, etc. But now, in view of the exhibition of what sin is on Calvary, His convincing and convicting power is infinitely increased. II. The blessedness of the Spirit’s work in convincing the world of sin.— 1. The real principle of sin is disobedience to the word of God arising from unbelief. Hence sin in this view is called a deficiency, a want, a missing of the mark. It is as if some important bolt or rivet from a great, complicated machine had been broken or withdrawn. The machine is thrown into confusion and much of it destroyed. So with man’s nature,—the moral bond between God and man being snapped asunder, moral and physical deterioration inevitably followed. 2. Sin never remains alone. It is followed by a numerous progeny. One lie leads to another, one crime to another. This perhaps is the great lesson taught by the mediζval tragedy of Faust, modernised by Goethe, Lenau, and others. It shows how sin follows on the heels of sin, in the vain effort made by the sinner to escape the consequences of what has gone before. 3. Hence evil becomes “crookedness,” perversion of the divine law. Then it develops into open rebellion, and, last and lowest stage, becomes habitual wickedness, and, if persisted in, moral death. It leaves its mark on the nature. 4. Another reason why it is blessed to have this conviction thrust upon us is the fact that sin is hereditary. It has led to physical deterioration. Children inherit this, and also a weakened moral nature. The sins of the fathers are visited on the children. “The evil that men do lives after them.” Modern science “is laying unexpected emphasis upon the words of Robert Browning when he said that Christianity is the faith which launched its dart at the head of a lie, taught original sin, and the corruption of man’s heart” (Expository Times, 1892). 5. Sin haunts men, and the longer they continue impenitent the more terrible does it become. Our sins are “like our shadows.” Not only so, but the shadow often envelops others in its gloom, and may follow beyond. Application.—We should therefore hail with joy the fact that the Spirit’s work is to convince the world of sin, and now more powerfully than ever before, in view of Gethsemane and Calvary. Let His convincing and convicting power have free play in our hearts and consciences. For the first step from the bondage of sin is this conviction of its deadly power and presence in the world and in our hearts. John 16:10. The way of escape from sin.—Thank God, the Spirit not only convicts the world of sin. He also comes to convict or convince it of righteousness, and thus of the way of escape from sin. The Comforter will not only quicken the consciences of sinful men, but, in the finished work of Jesus, will point the way to deliverance from sin. I. How men of old longed for this.—“We must either learn to discover the truth about these subjects; or, if this be impossible, we must take the best and most irrefragable of human words, and supported on this, as on a raft, sail through the waters of life in perpetual jeopardy, unless we make the journey on a securer stay—some divine word, if it might be—more securely and with less peril” (Plato’s Ph�do, in Westcott’s Religious Thought in the West). II. This divine word which those seekers after truth would fain have possessed we have.— 1. This word gives us the joyful assurance that the work of sin may be undone: not by merely changing our circumstances, but by having ourselves changed. 2. There is a way of escape from moral evil, its toils here and its terrors hereafter. The divine law is founded on the possibility of men resisting evil. But if men persist in sinning, it is an eternal decree that evil, if persisted in, hardens the heart and sears the conscience. Some aid must therefore be given if sin is to be overcome. 3. Christ brings this aid. His redemptive work is often presented under the very defective view of providing merely for the pardon of actual transgressions—as if that were enough. If by an act of royal clemency a criminal is discharged, is he less a criminal? No; and this would not suffice in the moral sphere either. Thus the Redeemer was called Jesus; for He shall save His people from their sins. He delivers men from the bondage of corruption. He, through the Spirit, will make them new creations. Convincing them of the need of righteousness, the Spirit will point to the completed work of Jesus, and its acceptance in His ascension to the right hand of the Father, where He reigns, “The Lord our righteousness.” III. The effect in the moral and spiritual life of the Spirit’s convincing men of righteousness.— 1. Let men, while now is the accepted time, yield themselves to the influences of God’s Spirit, and He will convince them of sin, righteousness, judgment. 2. But He will not leave them there. He will guide them so that they may rise to that condition from which man fell—to submissive readiness to do God’s will, and to renounce their own will. He will lead them to righteousness—not absolute, but through faith ever becoming more marked through union with Christ. 3. And He will also lead them to realise that judgment is already going forward in the world, that yet a little while and the final time of declaration will come, “when we shall all be made manifest before the judgment seat of Christ, that each one may receive the things done in the body,” etc. (2 Corinthians 5:10). John 16:11. The mission of the Comforter.—This passage is frequently interpreted as though it referred to the final judgment of the world, and men have supposed that Christ meant to say that the last conviction produced by the Comforter is the assurance of a day when He (the Lord) shall appear as the Judge of man. It is evident that Christ referred to a judgment that had then and there commenced, for the words have a present meaning—“The prince of this world is judged.” We shall most easily illustrate this by referring to a precisely similar utterance in chap. John 12:31, “Now is the judgment of this world: now shall the prince of this world be cast out.” The Saviour had just declared that by His death He should give life to the world. He had just received from heaven the assurance of final victory. The judgment, therefore, to which He pointed was that conquest which He had already commenced of the dominion of evil, and the final victory over it which He should gain on His cross; and the same meaning must be attached to the word world here, so that the verse may be rendered thus: “He shall convince the world that evil is conquered, overthrown, and shall finally pass away.” Taking it in that sense, we perceive at once why the belief in judgment must follow the belief in righteousness. For when we have been freed from sin, and made righteous in Christ, we find that we have entered on a life-long struggle with evil; and as the one thing to keep us true, we need the assurance of final victory. These words present two thoughts—a fact, and a conviction founded on that fact. 1. Christ’s conquest over the kingdom of evil. 2. His conquest revealed by the Comforter is the pledge of victory for man. I. The kingdom of evil as opposed to the Saviour.—He speaks of the “prince of this world”; and if we examine that phrase, we shall find it full of suggestions that throw an awful light on the majesty of the power that He overcame for man. In speaking of a prince Christ manifestedly implies that evil forces are not separated, but combined and connected things, that they form a great living power, a kingdom of wrong. The phrase also points to a personal evil spirit as lord of that evil kingdom. Not in the sense that he is the cause of it all, but he is the representative of it, as being the greatest and the first. This was the kingdom that opposed itself to the Son of man. The question may arise, What have we to do with a prince of evil? Is he a personal power, “working in the children of disobedience”? “I believe there are indications of a personality of evil acting on human life to-day. Whence come the thoughts, blasphemous and horrible, about God and man—temptations to awful crimes—actual outbursts of demoniacal wrong, rising from a region no human eye has fathomed or science explored? Are they the product of our own individual spirits, or the result of any abnormal combination of circumstances? May they not be the flashings on the surface of the mysterious sea of human consciousness, which indicate a power troubling its waters? At least God’s Bible tells us they may be, and no philosophy under heaven can account for them. Now look at the kingdom of evil which opposed Christ; it all arrayed itself in might against Him. Evil spirits confronted Him constantly, possessions by devils were more frequent. All the evil influences that touch the human soul gathered themselves against the Perfect Soul to turn Him aside and tear Him from His self-chosen path of dedication for the world.” II. The Saviour’s conquest.—We are regarding it as a conquest won for man and for this two things were requisite: Christ must overcome the essence of evil by a means common to humanity, and He must show in His conquest that the facts which seemed to prove the perpetuity of evil were the signs of its overthrow. Note then, first, that the essence of evil is self-will. Christ must conquer sin through the might of a divine obedience, and yet occupy a battle-ground common to humanity. And where was this so perfectly accomplished as in His life and death? His temptation opened with the challenge in the wilderness, “If Thou be the Son of God, command that these stones be made bread”; “If Thou be the Son of God, cast Thyself down from hence”; and closed with the last taunt, “If Thou be the Son of God, come down from the cross.” But the cry, “It is finished,” was the herald of conquest. Then, secondly, Christ must show by His conquest that the facts which seem to prove the perpetuity of evil are really signs of its overthrow. The darkest lie of the evil one is this—that evil is an eternal power. Before the advent of the gospel the world was beginning to believe in the omnipotence of wrong. The slavery wrought by sin was so complete that men were losing faith in anything which could conquer evil, and were sinking into a dreary and hopeless fatalism. Just note the two great facts which, as the results of sin, lay at the root of this state. 1. Suffering.—Men felt the pressure of its mystery. It seemed to belie the goodness of God, to darken the heaven of His love, and prove sin to be irresistible. Its shadow rested on the ages of the past, and projected itself with a grim certainty into the future. Now suffering, in all its deepest dreadfulness, Christ endured. He became the high priest of sorrow. He grew glorious through it. “He was perfected through sufferings,” and thus revealed it to man as the education of a Father. 2. Death.—The great mystery, the spoiler of human hopes, the divider of friend from friend, the sign-manual of sin’s dominion. He became subject to its power. It seemed to conquer Him. It seemed to divide Him from the Father, but really it was the pledge of their eternal union. III. Christ’s conquest as a pledge of victory for man.— 1. The fact itself is a power.—We are strengthened by the belief that some one has known our difficulties and subdued them. This lies at the root of all true “hero worship.” like us Christ fought. By a strength which we may share He conquered. Look at the early Church when the meaning of this fact was revealed by the descending Comforter. 2. Christ is God’s promise.—Through His life God speaks to us now. 3.Christ is a present friend.—We do not always realise His presence, but sometimes amid the pauses of the battle we feel Him near in that “peace which passeth all understanding,” and hear Him saying, “Be faithful unto death,” etc. (Revelation 2). This then is the sublime position of the Christian warrior. In his life the war of worlds is gleaming. He is fighting in a battle which is the heritage of the ages. He is wrestling with “principalities and powers.”. He is following in the track of the great Captain who has passed before him into the heavens. The condition of victory is, “To him that overcometh will I grant to sit with Me on My throne,” etc.—E. L. Hull, B.A. John 16:12. Christ’s reticence in teaching truth.—Our Lord Jesus Christ had been engaged for years in instructing His disciples. There never was so constant and skilful a teacher, using every opportunity and every incident. The record of His lessons preserved to us in the four Gospels is a very small part of what He spoke, and yet what a store of truth, new to the world, and divine and everlasting in its reach, is contained in it! But after all these revelations, and now at the close of His ministry, much remains untold. The Teacher is all-wise, but the learners are weak and full of prejudice. The Teacher is so wise that He will not give them more than they can well receive. I. Some illustrations of this feature of Christ’s teaching.— 1. Some of the truths to which we may suppose our Lord made immediate reference.—One of these was the long separation which was about to take place between Him and His disciples. He did not reveal to them plainly the fall of the Mosaic dispensation, accompanied with the destruction of the Jewish State, and the scattering of the nation over the world for so many centuries. Another thing of the future not fully revealed was, the admission of men of all nations upon equal terms to the privileges of the children of God. Also notice the gradual way in which He made the true view of His own person dawn on them. All those things of which we have spoken are rooted and imbedded in the Gospels; we can see them there in our Lord’s words and actions from the beginning. It was from these very words and actions that His disciples came to learn them under His Spirit’s teaching, but they are presented in such a way as to meet the state of their minds at every stage. 2. The manner of His revelation of truth to the world in general.—His methods are of a kind peculiarly fitted to reveal truth as men are able to bear it. The parable is His favourite method in speech, and the miracle in action, which, as He performs it, is a parable put into a living shape. Our Lord desired that truth should not be thrust upon a man from without, but grow up within, as from a seed, night and day, he knows not how. If we go back to the Old Testament, we shall find that the teaching was conducted in the same way. When we come down to the ages that have followed His appearance upon earth, there is the same gradual unfolding of the principles of His kingdom. 3. Christ’s teaching in the individual life.—Take, for example, the way in which the view of human life alters as men advance in years. Were the young to discover how unsatisfactory the present world is at the core, how little of real happiness, as they expect it, it can bring, what blanks and what bitters there are in its most promised sweetness, they could not bear it. “If nature put not forth her power,About the opening of the flower,Who is it that could live an hour?”The young need this bright view of the world to develop their energies, to nurse their affections and imagination, that when the veterans droop they may come in, like a fresh reinforcement, into the failing battle of life. There is a similar experience in the Christian life. Those who enter on it have the confident feeling which would gain triumphs without thinking of trials, the spirit of Peter, that hopes to have the heavenly vision without the hard world, “Master, it is good for us to be here,” or the fancied strength which prompted his boast, “Lord, I will follow Thee whithersoever Thou goest.” They have the “love of their youth, the zeal of their espousals,” and they cannot conceive that it should ever be otherwise. But then comes “the check and change,” chillness of feeling, temptation, the bitter cross, and long prospects of march and battle before the close. Ere this, however, they have learned to add to their faith virtue and temperance and patience, to put on the whole armour of God, and having done all to stand. The afflictive events of God’s providence are measured in the same way. The great doctrines of the Gospel are presented to the mind in a like manner. II. Some of the conclusions taught us regarding Christ and human nature.—In regard to Christ we admire His control over Himself and His message. With this self-control there is united Christ’s tenderness in teaching. There are in the teaching of Christ, both in the Bible and in providence, reticences and pauses, which temper the truth to feeble minds, as clouds chasten light. If we so read them, they are not mere blanks, but tokens of a true and real tenderness. “His doctrine will yet drop from them as the rain, His speech distil as the dew.” “He will not break the bruised reed, nor quench the smoking flax, till He bring forth judgment unto truth.” We see in this method of teaching, not less, the wisdom of Christ. Last of all in regard to Christ, we learn His patience as a teacher. This subject may also teach us some conclusions concerning our common human nature. We may learn to take large and tolerant views of it. When we see how slowly the best of men have apprehended the clearest of all truths, we must not be provoked at what we call the stupidity and prejudice of our contemporaries, nor fret unreasonably because antiquated opinions, as they seem to us, obstinately hold their ground. If the great Teacher had to wait, we may be content to do so. We may cherish very hopeful views of human nature. There are many grounds for this, but here is one, that there must be noble things in store for that race with which the Son of God is contented to have such patience. In regard to things which Christ does not tell us, let us be thankful to Him for His silence. The cloud that veils full knowledge “is a cloud of love.” Finally, let us be chiefly concerned about knowing the one great thing which Christ has to say to us. There is a message which stands out in His word distinct from the beginning to the close: “This is life eternal, that they might know Thee, the only true God, and Jesus Christ whom Thou hast sent.”—Dr. John Ker. John 16:13. Concerning the love and fear of truth.—There is nothing of which a more criminal abuse may be made than truth. It is important that we should consider the true position we ought to take in relation to it. There is a truth which reproves and a truth which flatters us. I. Of all truths there is none we ought to love more than that which reproves us.—Why? There are four reasons. 1. Because it lets us know ourselves. However enlightened we may be, and however much care we may take to know ourselves, there are many faults that escape our notice. The truth that brings them to our notice is healthful. As Chrysostom has said, “When a sick man finds a physician who makes known to him clearly what his malady is, far from being offended at him, he esteems him.” A young noble of the court of Augustus, and even related to his family, by name Germanicus, filled with a noble curiosity to know himself (little thought of by the great of this world), and being at the head of the Roman troops, disguised himself from time to time, and went to the camp of his troops in the evening, approaching the tents unknown to the occupants, and listening to the talk of the soldiers, for he knew that then they would speak with most freedom what they thought of their general. This example of a pagan should confound this nicety so foreign to Christianity, which causes men to revolt against truth the moment it begins to silence and wound them. 2. Because this truth is the most efficacious for our correction. It makes us look within and leads to repentance. The truth spoken ΰ propos often suffices to save men from vicious habits. All else may have been tried in vain; but the truth spoken with prudence has at last prevailed. The man may be troubled at first and inclined to rebel; but grace and reason overcome sentiment. And truth, although bitter at first, even by its very bitterness becomes the cause and principle of healing. 3. Because such truths are those that people will hardly say out to us, which they will rather seek to hide from us. It is very rare to find a friend so sincere as to reprove us. Above all this is true in regard to people of position. Therefore the truth that reproves should be the most precious. 4. Because such truth proceeds from a pure, generous, and disinterested zeal. For there is nothing harder than to tell any one a disagreeable truth. Therefore such a truth should be heard with docility and thankfulness. As in the case of Belshazzar and Daniel, why did he load Daniel with favours? Because, says Chrysostom, he judged that a man who had courage to speak such truths to a prince, and who, in order to acquit himself for this heroic act, forgot his own self-interest, was a man who merited the highest honours (Daniel 3). But when the truth reproves most men they hate it. As, e.g., Ahab and the prophet Micaiah (1 Kings 22:8 ff.). So men shut their ears against the preacher’s voice when he becomes personal. II. The truths we ought to fear most are those which flatter us.—Why? There are two good reasons. 1. Because, according to the custom of the world, as St. Gregory says, as we know by experience that which flatters us is usually that which deceives and seduces us. That which flatters us tends to corrupt us. What does God say by the mouth of Isaiah? “O My people,” etc. (Isaiah 3:12). Indeed, what are the better part of the praises of the world, in the manner of the world, but official lies! Nevertheless men are intoxicated by these vain praises, and believe themselves to be far better than they really are. This indeed was the source of heathen idolatry. And another sort of idolatry has replaced this in Christendom. People no longer call the rich and great gods, but they tell them that they are not like other men; and these are willing to let themselves be persuaded that they are of another mould. So a woman or a friend is idolised and seduced. They are so surrounded by flatteries that they forget altogether their faults, and make no effort to correct them. What is the result of these public praises, epistles recommending a book, funeral orations in the holy place? Is there not often a mercenary abuse of such customs? Nevertheless people protest that there is nothing they have a greater horror of than to be deceived. They do not wish to be, and yet they seek what leads to it. What then can we reply to God when we are reproached by Him for having sought flattering truths which we have often found to be deceitful? 2. Because that which flatters us tends to corrupt, and that in two ways. (1) In inspiring us with secret pride; (2) in diminishing and weakening within us a zeal for perfectness, which, were it earnestly entertained, would be more to our profit than all the advantages we possess. Let us then lay hold of these two important maxims. Let us desire that truth which corrects us and makes us known to ourselves, and rather avoid what would flatter us and hinder our desire for improvement.—Bourdaloue. NOTESJoh_16:7-14. The working of the Holy Spirit.—I. In relation to the world.— 1. He punishes because of sin; 2. Because of righteousness; 3. Because of judgment. II. In relation to believers.— 1. He proves Himself to be their comforter; 2. He leads them into all truth; 3. He glorifies Jesus.—Dr. v. Biarowsky. John 16:9. The sin of unbelief.—Unbelief is the root of other sins, which are the shoots. It is useless to cut away the shoots whilst the root remains. These will always grow again. But if the root be destroyed, whence will the shoots come? It is not meant here that the Holy Ghost does not convict the world because of other sins. Other sins are of such a nature that reason itself perceives their sinfulness. But unbelief is a sin of such a nature that reason does not recognise it as such. The Holy Ghost must convince men of the fact. John 16:10. Righteousness.—Men have no righteousness of their own before God, and can have it only through Jesus Christ, who has procured it for us. This is a truth reason cannot know. It can be known alone through the enlightenment of the Holy Ghost.—Weigel. John 16:11. Judgment.—Chrysostom writes: “Tell me, O man, since you know that you must stand before the judgment seat of Christ, how it comes about that you would rather speak of a thousand other matters than of this judgment? When you have a case before an earthly judge, then you think day and night about it, and converse about it everywhere as to how you may prosecute your cause. Yet you must do this before God the just judge, and give an account to Him of your whole life; but you never speak about the matter, and cannot indeed bear that any one should begin to converse with you about it. John 16:12-15. The Spirit guiding the disciples into all truth.—In these verses we have a very abundant exhibition of the unity of the Father, Son, and Holy Spirit, coupled with a very remarkable setting forth of the tripersonality. The Father “hath” (ἔχει) that which is in very essence the Son’s (ἐμά); and the Spirit whose purpose is to glorify the Son by making Him known to men (λαμβάνει) takes of “Mine” and will declare it (see Schaff, Stier, note to Lange). Luthardt once thought with Stier, but now he limits the reference, without giving any reason for it, to what he calls “the deposit of divine truth to the humanity of Jesus.” The sum of this astonishing assurance is that the Holy Spirit of truth will lead these apostles into the fulness of truth, and of knowledge of the future, by taking up the essential realities of the Christ in the fulness of His being and work, and disclosing them by spiritual insight and supernatural quickening. These realities of the Christ will prove to be the fulness of the Father’s heart—all that the Father hath.… Does John even here travel beyond his prologue?—Dr. H. R. Reynolds in “Pulpit Commentary.” John 16:14. The glory of Christ.—The glory of Christ is often hidden from men like a jewel in a humble casket. The Holy Ghost opens the casket. He shows us how much of comfort and power there is in the cross, what honour in the shame of the cross, what wealth under Christ’s earthly poverty, what majesty under His lowliness. And thus Christ is made dear and precious to us, so that we esteem Him more than all the treasures of earth, even when we view Him as crucified. John 16:14. How the Holy Ghost glorifies Christ to us.—He shows us Christ as He— 1. Who removes our sorrow; 2. Who bears our sins; 3. Who frees us from the judgment.—J. L. Sommer. Joh_16:1-4. How shall we bear witness to Christ?—In this way: by confessing Him by the mouth (Romans 10:10). It is therefore a confession. Whosoever confesses Him before men He will confess before His heavenly Father (Matthew 10:32). We must not be ashamed of the Gospel of Christ, but confess that it is the power of God unto salvation to all those who believe. O dear Christian people, that we were more courageous in our confession! You display all your earthly possessions so willingly. You conduct your friends over your houses, which you have fitted up so carefully. You are glad to display your fine dresses. You lay on your adornments, your rings on your fingers. You willingly let your artistic tastes or your learning be seen by all. You bring forward your children with pride. And will you permit the best treasure you possess to remain bidden? Do you not venture to mention it, almost as if you were ashamed of it? Do you call that witnessing for Christ? There must be something lacking in you, else were you more joyful in this witness-bearing. What then is lacking? This: that you have not yet in yourselves the full witness of the Spirit that you are God’s children. When you have that, then you will not be silent. Those who are led by the Spirit of God are the children of God. And those whom He leads must confess the first-born Son of God. But so long as He leads you not, then better remain silent. Otherwise your words might be feigned. But pray diligently that the Holy Spirit may speedily write that blessed testimony in your heart, so that you may then be able to bear it further afield, so that you may then be able to celebrate the victories of the Lord in the tabernacles of the righteous (Psalms 118:15), and make known the deeds of Him who bath called you out of darkness into His marvellous light. You also should bear witness of Christ with the life. Yes, with the life. This is and remains a chief witness. What will it profit if I confess Christ with my tongue, with my lips, whilst my heart is far from Him? All confession without the life is as sounding brass or a tinkling cymbal, which has no heart in it. Thus with life and love, with love and life, should you bear witness to Christ. The Spirit mirrors His image in your hearts. But His image should then be reflected out again on the world if you are followers of Christ. Men should see it in your walk and conversation that you are His disciples. When people must first inquire of any one whether he holds fast to the confession of Christ, his Christianity must be of a weak sort.“No one need ask the vine this question:Art thou a vine? Tell, yea or nay.The ripe and luscious hanging clustersConfess the truth in clearest day.”Translated from Ahlfeld.John 16:7. Our Lord’s ascension the Church’s gain.—Συμφέρειὑμῖν. He Himself says, “It is expedient.” He might have said “expedient” for the blessed spirits of the just made perfect, to whom, after overcoming the sharpness of death, He was about to open the kingdom of heaven. He might have said “expedient” for the blessed angels who had for thirty-three years been “ascending and descending upon the Son of man,” and who had now higher ministries in store for them. He might have said “expedient” for Myself, who, after finishing the work that was given Me to do, am to be glorified by the Father with that glory which I had with Him before the world was. But He does say, “for you.” My sorrowing, broken-hearted, despairing disciples, it is “expedient for you” that I, your teacher, and friend, and guide, and strength, should leave you in your weakness, in your wanderings, in your loneliness, in your ignorance. You have hitherto believed Me; trust Me now when I tell you, “It is expedient for you that I go away.”—Wherein then, it may be asked, did this expediency lie? Why was it for the advantage of those whom our Lord had chosen out of the world, and whom He sent back into it as sheep in the midst of wolves, that He should leave them? How were they to be gainers by the departure of their Lord and Master, when they had hitherto been indebted to His visible presence, to His voice, to His companionship, for every spiritual blessing that they enjoyed? Why was it better for the apostles and for us that the incarnation of the blessed Son of God should not be visibly perpetuated into Christian history? What then is this transcendent gift, more precious, as it seems, than the hearing and seeing with the eyes and looking upon and handling the very Word of life? What is this gift, so great that it can more than compensate for the loss of that intimate companionship with our Lord and Saviour which was enjoyed by His first followers? We cannot look this question too steadily in the face; for on the answer to it depends nothing less than our estimate of the true character of the Christian dispensation.I. It may, indeed, be said with much truth that there was a kind of natural expediency in the ascension, grounded on that law of the human mind which makes the appreciation of present blessings so very difficult.—Had Christ our Lord continued to live visibly upon the earth, the spiritual force of the Church might have been expended in an indefinitely prolonged observation. It was natural that He, the Light of the world, should rivet the gaze, of those who beheld Him, too completely to allow time and leisure for analysis, and comparison, and inference. The strength even of saintly souls might have been fatally overtaxed if a moral miracle, such as the life of Jesus Christ, had been perpetuated here below. In the Gospels, after all, we possess only a fragment of the witnessed deeds and of the uttered and remembered words of Christ. If all had been recorded, the world itself, we are told, could not have contained the books that should be written. But those recorded words and acts of Christ have engaged the reflective powers of Christendom ever since. They are a mine which may still be worked without risk of exhaustion. They have been drawn out into literatures. They are the basis of institutions. They are the spirit of codes of law. They may have mingled with some earthly alloy, but they are to this day quick with heavenly virtue. And each representative teacher that has unfolded, and each authoritative assembly that has enforced, their true essential meaning, has in adding, not to the stock of revealed truths, but to the illuminated thought of Christendom that surrounds them, attested the truth of our Master’s words, “It is expedient for you that I go away.”II. Startling as it may seem, it is nevertheless certain that the life of the separate souls of the apostles must have been quickened by the departure of their Lord.—Faith, hope, and charity are the threefold cord that links the living spirit with its God. These graces were dwarfed or merely nascent in the apostles before the ascension of our Saviour.III. If the apostles had been altogether left to their own resources by their ascending Lord, could they have formed so true, so wonderful an estimate of the bearings and proportions of His life as by their writings to rule the thought and kindle the enthusiasm of all the ages of Christendom?—Were the faith, the hope, the love, which gave to their lives the beauty and force of heroism, thrown out, as plants of native growth, from the rich soil of their natural hearts? Are the Epistles of St. Paul, or is the character of St. John, to be explained by any searching analysis of their natural gifts, of their educational antecedents, of their external contact with the manifested Redeemer, of the successive circumstances and directions of their lives? Surely not. Even though the Pentecostal miracle had not been recorded, some supernatural interference must have been assumed, in order seriously to account for the moral transformation of the apostolical character, and for the intellectual range of the apostolical writings. Of itself the departure of our risen Lord would neither have permanently illuminated the reflections of the Church, nor yet have quickened the graces of its separate members. But He left this earth in His bodily form, to return as a quickening Spirit, present in force and virtue, before He comes to be present in judgment. He ascended up on high to obtain gifts for men; and having received of the Father, as the bounteous firstfruits of His opening and omnipotent intercession, the promise of the Holy Ghost, He shed upon the earth those wondrous gifts which the first Christians saw and heard. With the apostles we must wait until Pentecost, if we would enter into the full expediency of the the Ascension.—Liddon.John 16:8. The manner in which the Spirit convinces men of sin.—Do you desire to understand how the Spirit convicts because of sin, then imagine yourself to be in a house where people have lived till now entirely at peace in following sin. Now there comes with you a friend who knows the better life, the fear of God which is the beginning of wisdom, the love of Christ which is the fulfilling of the law. He walks in the Spirit, and does not bring forth the works of the flesh. Then the Spirit will convict the others. Your friend needs to speak no word. The evildoers are chastised by his walk. They learn from him either to serve the Lord with him, or they will begin to hate him as the world hated the disciples of the Lord. He will become to them either a savour of life unto life or of death unto death.… That the enemy is wounded unto death is evident wherever the Spirit comes and begins His work. Although men at first may rage and strive, yet let the work go forward in gentle humility and full faith, then it will go unrestrainedly to victory. Not with rapid march, not always with full and flowing sail, not with great noise, but all the more surely. The Lord did not lift up His voice in the streets—only at the last He cried, “It is finished.” So will it be also in the world. The world feels this of itself. A tremor passes through it. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/phc/ AND NOTESJoh_16:16. See John 14:19. A little while.—The last clause omitted by, B, D, L, etc.John 16:17. Then said His disciples, etc.—They did not, could not, comprehend yet what He meant. No doubt the words, “Again a little while, and ye shall see Me,” may refer to His post-resurrection appearances here, and to the descent of the Spirit. But it has a wider reference to all God’s people. As “one day is with the Lord as a thousand years,” it will be but a little while in the measure of eternity until He comes again: “He is coming quickly” (Revelation 22:20). He was going to the Father—not to death then, but to the heavenly life.John 16:20. Verily, verily, etc.—A most cheering promise. First, to the disciples. How soon would their despair and sorrow be turned into the joyful acclaim, The Lord is risen indeed! And how should they then, filled with the Spirit, rejoice even to suffer with Christ (Colossians 1:24)! Second, to the Church. Persecutions have fallen on the Church in all ages; and in this promise the people of God have joyfully endured. In the last ages it would seem there will be a recrudescence of persecution (2 Timothy 3; Revelation 12), and then this promise will bring joy in the midst of trouble; for those days of darkness will show that the Son of man is at hand (Matthew 24:29-51). See Wordsworth’s Greek Testament, in loc.John 16:23. Whatsoever ye shall ask the Father, He will give it you in My name.—See also John 14:13; John 15:16. The name of Jesus is not only the medium through which we are to come, so that coming thus we ask in accordance with His will, but the answer to our prayers is also in virtue of His name (see Watkins, in loc.).MAIN OF THE —John 16:16-23 Wherefore can and ought Christians to be confident and even joyful in trouble?—I. Because it is for their good.—That this is so is evident when it is considered— 1. From whom trouble comes.—All the sorrow which was to overtake the disciples in the near future came upon them in accordance with the Lord’s knowledge and His will. It is not otherwise with us. 2. Who knows all about it.—The Lord told the disciples that they would “not see Him”—that they would weep and lament. 3. Whereunto it serves.—The Lord said to the disciples that their sorrow would be turned into joy. From the pain of the cross springs the joy of the Resurrection; from the pains of travail, the joy of welcoming a newborn life. II. Because it passeth away so speedily.— 1. Consider the greatness of the consolation.—Seven times the phrase “a little while” is repeated in the passage. 2. Lay hold of this comfort in your hearts.—Guard yourselves against murmuring and despondency; shelter yourselves against all disturbing conceptions and phantoms of fear behind the word, “yet a little while.” Give heed to the smallest beginnings of consolation and indications of help at hand. The first tears on account of sin prelude the first ray of the rising Sun of grace. 3. Do not embitter and cloud this joy.—This men do when, after being delivered from pain and sorrow, they begin to hanker after the pleasures and joys of the world. III. Because its end is so blessed.—The sorrows of believers end— 1. In an assured joy.—“I will see you again.” 2. In a blessed rejoicing.—“Your heart shall rejoice.” 3. In an eternal joy.—“Your joy shall no man take from you.”—Appuhn in J. L. Sommer. John 16:16-23. The Lord is the helper of His people in sorrow.—This passage directs our thoughts to the departure of Jesus from the world and the sorrow of the disciples, the seeing of the Lord again by the disciples and their joy in consequence, the tribulation and sorrow of the disciples as a source of joy which cannot be taken away, and generally the prospects of true disciples of Jesus. The Lord declared that the disciples would have sorrow, when He was led as a lamb to the slaughter, and the mortal stroke was inflicted on Him. But it must needs be so; sorrow was necessary if they were to remain and grow up in Him. The noble scion by which the wild plant is to be ennobled must be wounded; for it must be cut off from the noble tree. But the sharp knife must also wound the wild plant and make an incision in it, if the noble scion is to be grafted into it, so that they may grow together. Thus, too, must the subjects of God’s kingdom have sorrow if they are to ripen and bring forth good fruit. They need not, however, be afraid that sorrow will destroy them; for they have the Lord for their comfort and strength. We learn that Jesus helps His disciples in sorrow when we see:— I. How the Lord prepares them for sorrow.— 1. Jesus told His disciples beforehand that in a little while they would not see Him, that through the malignity of the world they would have increased sorrow, so that they might not be surprised at this malignity, but might arm, prepare, themselves in view of it. 2. He explained the meaning of His words in such fashion that He brought their hearts into the true condition in which they would remain ready to meet affliction. II. How the Lord strengthens them in sorrow.— 1. In the figure of the woman with child (John 16:21) Jesus showed the disciples how sorrow may be the source of true joy, how His cross is the condition of their salvation, and their sorrow in fellowship with Him the basis of their joy together with Him. 2. Jesus instructed the disciples as to how their prospect of true joy would be fulfilled, not alone in some far future time, but speedily; how their hope is not placed on what is unattainable, but will experience full and near fulfilment. III. How the Lord rejoices their hearts after sorrow.— 1. Jesus sees His disciples again, and shows Himself alive to them. He dedicates to them the fruits of His victory, and thereby makes them partakers of a joy which remains firm amid all conflicts within or without. 2. In the light of the Resurrection Jesus’ disciples clearly discerned their way, and also clearly saw how their way, as pointed out by Him, led to their salvation and eternal joy.—J. L. Sommer. John 16:16. “A little while.”—In our Lord’s last conversation with His disciples before His betrayal and crucifixion, He said to them, “A little while, and ye shall not see Me; and again a little while, and ye shall see Me, because I go unto the Father.” Before them was the bloody tragedy on Calvary, and forty days after that His ascension through the vernal air to heaven. They should see Him no more in earthly form. But in another little while—in fifty days thereafter—He should come again by His Holy Spirit in the wondrous baptism of power at Pentecost. He was then to be glorified by the Holy Spirit in the hearts of His disciples. Jesus Christ is with His people now; for did He not promise, “Lo, I am with you always”? Those sweet, tender words, “a little while,” have deep thoughts in them, like the still ocean at the twilight—thoughts too deep for our fathoming. They breathe some precious consolations to those whose burdens are heavy, either of care or poverty or sickness. If the prosperous can enjoy their prosperity only for a little while, neither shall the mourner weep much longer, nor God’s poor children carry much longer the pains or privations of poverty. The daily toil to earn the daily bread, the carking care to keep the barrel from running low and the scanty “cruse” from wasting, will soon be over. Cheer up, my brother! “In a little while, and ye shall see Me,” says your blessed Master; “for I go to prepare a place for you.” Oh the infinite sweep of the glorious transition! A few years here in a lowly dwelling, whose rent it was hard to pay, and then infinite ages in the palace of the King of kings. Here a scanty table and coarse raiment soon outworn, yonder a robe of resplendent light at the marriage supper of the Lamb. Let this blissful thought put new courage into thy soul and fresh sunshine into thy countenance. I sometimes go into a sick-chamber where the “prisoners of Jesus Christ” are suffering with no prospect of recovery. Perhaps the eyes of some of those chronic invalids may fall upon [these words]. My dear friends, put under your pillows these sweet words of Jesus, “A little while.” It is only for a little while that you are to serve your Master by patient submission to His holy will. That chronic suffering will soon be over. That disease which no earthly physician can cure will soon be cured by your divine Physician, who by the touch of His Messenger will cure you in an instant into the perfect health of heaven! You will exchange this weary bed of pain for that crystal air in which none shall say, “I am sick,” neither shall there be any more pain. Not only to the sick and to the poverty-stricken child of God do these tender words of our Redeemer bring solace. Let these words, “A little while,” bring a healing balm to hearts that are smarting under unkindness, or wounded by neglect, or pining under privations, or bleeding under sharp bereavements. I offer them as a sedative to sorrows and a solace under sharp afflictions. “A little while, and ye shall see Me,” and the sight of Him shall in an instant wipe out all the memories of the darkest hours through which you made your way into the everlasting rest. “A few more struggles here,A few more conflicts o’er;A little while of toils and tears,And we shall weep no more.”These words of the Master are also a trumpet-call to duty. In a little while my post in the pulpit shall be empty: what manner of minister ought I to be in fidelity to dying souls? Sabbath-school teacher, in a little while you shall meet the young immortals in your class for the last time! Are you winning them to Christ? The time is short. Whatever your hands find to do for the Master, do it. Do it, Aquila and Priscilla, in the Sunday school! Do it, Lydia, in the home! Do it, Dorcas, with thy needle, and Mary in the room of sickness and sorrow! Do it, Tertius, with thy pen, and Apollos with thy tongue! Do it, praying Hannab, with thy children, and make for them the “little coat” of Christian character, which they shall wear when you have gone home to a mother’s heavenly reward. Only think, too, how much may be achieved in a little while. The atonement for a world of perishing sinners was accomplished between the sixth hour and the ninth hour on darkened Calvary. That flash of divine electricity from the Holy Spirit which struck Saul of Tarsus to the ground was the work of an instant; but the great electric burner of the converted Paul has blazed over all the world for centuries. A half-hour’s faithful preaching of Jesus by a poor itinerant Methodist exhorter at Colchester brought the boy Spurgeon to a decision, and launched the mightiest ministry of modern times. Lady Henry Somerset tells us that a few minutes of solemn reflection in her garden decided her to exchange a life of fashionable frivolity for a life of consecrated philanthropy. Why cite any more cases when every Christian can testify that the best decisions and deeds of his or her life turned on the pivot of a few minutes? In the United States Mint they coin eagles out of the sweepings of gold dust from the floor. Brethren, we ought to be misers of our minutes! If on a dying-bed they are so precious, why not in the fuller days of our healthful energies? Said General Mitchell, the great astronomer, to an officer who apologised for being only a few minutes behind time, “Sir, I have been in the habit of calculating the tenth part of a second!” Our whole eternity will hinge on the “little while” of probation here. Only an inch of time to choose between an eternity of glory or the endless woes of hell! And as a convert exclaimed in a prayer meeting, “It was only a moment’s work with me when I was in earnest!” May God help us all to be faithful only for a little while; and then comes the unfading crown. “A little while for patient vigil keepingTo face the stern, to wrestle with the strong,A little while to sow the seed with weeping,Then bind the sheaves and sing the harvest song.“A little while to keep the oil from failing,A little while faith’s flickering lamp to trim,And then the Bridegroom’s coming footsteps hailing,We’ll haste to meet Him with the bridal hymn.”Dr. Theo. L. Cuyler, in “The Christian.” NOTESJoh_16:16. Would Christians know how it will go with them in the world?—Here it tells them. Joy and sorrow will alternate. For a little time they shall have sorrow, and again for a little time they shall have joy.—From J. J. Weigel. John 16:16-17. Ends served by Christ’s departure from the world.—Let it not seem extraordinary that the heavenly Bridegroom should hide Himself for a little from His bride. He does so in order— 1. To chasten her. 2. To humble her. 3. So that she may learn truly to prize His comforting presence. 4. In order that she may seek Him more earnestly.—Idem. John 16:18. It is well to realise our ignorance of spiritual things.— 1. He who is aware of this, and purposes to learn, is on the way to Wisdom 2. He who knows not what he ought to know, let him ask of the Lord. But the Lord, through the Spirit, has given His servants who minister in holy things a mouth and wisdom.—Idem. John 16:20. Weeping universal.—It is related of Crassus that he was never known to have laughed; but it could not be said of any man who has seen the light of the sun that he never wept. If the sun’s light should be withdrawn but a single day, how miserable would all living creatures be! Thus the hearts of disciples are sad when Jesus does not let the light of His countenance shine on them. In trial the best medicine is the herb patientia (patience).—Idem. John 16:20. The prospect of Jesus, disciples.—I. Sorrow stood before them.— 1. Those they loved would separate themselves from them. 2. The Lord would not be seen by them. II. They would have comfort in their sorrow.— 1. They knew that the Lord had sent it. 2. After a little while the trouble would cease. III. Joy would come to them out of their sorrow.— 1. It would come more fully than before. 2. Body and soul would rejoice. 3. This coming joy no man could take from them.—J. L. Sommer. John 16:21. The preciousness of the cross.—Without the cross (tribulation, etc., etc.) the old man cannot be crucified nor the new man quickened. The cross is the seed of all virtues. It is the seed of devotion, of supplication, of humility, and of repentance. John 16:21. “A woman,” etc.—ἡ ãõíÞ, the woman in her womanhood and in its peculiar sorrow (Genesis 3:16). This verse, like the two preceding ones, has a double sense. 1. As applicable to Christ. His resurrection was a birth from death to life everlasting—a birth which is the source of all other births, from the death of sin to newness of life, from the death of the grave to immortality (through resurrection) for body and soul in the life beyond. The Apostolic Church (i.e. the Church of the apostles personally) went through the throes of parturition until the day of the Resurrection, when the Second Adam came forth from the womb of the grave; and then they no longer remembered their sorrow for joy that a man, the man Christ Jesus, the first begotten from the dead (Colossians 1:18; Revelation 1:18), was born. And all humanity was born into the world with Him: “for as in Adam all die, so in Christ all are made alive” (1 Corinthians 15:22). 2. In a wider sense the Church in the world is the woman in travail (Revelation 12:2; Galatians 4:19). She is in travail with souls for the new birth to grace and glory. She groans in the pangs of parturition even till the great day of regeneration, the day of the glorious reappearing of Christ, and the general resurrection and new birth to immortality (Romans 8:22). Then, indeed, “a Man will be born into this world.” Humanity will cast off its grave-clothes, and be glorified for ever in Christ. As Augustine says, “The Church may be compared to this woman, because she brings forth children to God. Now is her time of travail; but when that time is over and her hour is come, then she will rejoice in the birth of a faithful progeny to life eternal. She is now in travail in looking for Christ. She will then be delivered when she sees Him.”—Wordsworth’s “Greek Testament.”John 16:21-22. The joy of God’s children. I. Its origin.—It springs from holy sorrow. II. Its foundation.—It rests itself on the living Saviour alone. III. Its nature.—It consists in fellowship of life and love with the Lord. IV. Its extent.—It is perfect and complete. V. Its duration.—It is everlasting.—Dr. v. Biarowsky. John 16:22. The demeanour of believers in sorrow which “fills their hearts.”—We ask:— I. What causes them sorrow?—Their not seeing Jesus, and the want of His gracious presence. II. How do they look on this sorrow?—As necessary for their sanctification and confirmation as the spring of, and passage to, true joy. III. How do they bear their sorrow?—With resignation and in hope, unmoved by the world. IV. What gain do they derive from their sorrow?—Imperishable joy, knowledge of God’s ways, praise of God (1 Corinthians 4:5).—J. L. Sommer. AND NOTESJoh_16:25. Proverbs, or parables.—Such as the vine, the woman in travail, etc. The time cometh, etc.—The Spirit after Pentecost would guide them clearly into all truth.John 16:26-27. At that day.—How different were the preaching and the prayers of the disciples after they were inspired of the Spirit! Then they did not ask so much as commit themselves joyfully to God (Acts 4:23-31).John 16:28. I came forth, etc.—Here the whole prologue is condensed into one sentence, and the passion into another. He was sent; He became incarnate (John 1:14); He died (John 19:30); He ascended to glory (Luke 24:50-51) (see Westcott, in loc.).John 16:30. Now we are sure, etc.—The faith of the disciples was weak and grew slowly (John 2:11). They believed Jesus to be the Son of God; but they had not yet fully apprehended all that this implied. Yet His reading of their thoughts (John 16:19) was a further cause of strength to their faith. But they had much to learn, which the events at hand and the Spirit alone could teach, ere they understood clearly.John 16:31. Do ye now? etc.—As if He had said to them, “Search your hearts.” You have faith; but is it strong enough and clear enough to endure what is to come? “Watch and pray.”John 16:32. Behold, the hour cometh, etc.—An hour of testing to the faith of all—especially of one. Scattered to his own occupations (John 21:3).—Christ must tread the winepress alone. All fell away at this supreme hour. The multitudes who shouted Hosanna—those who believed at the tomb of Lazarus. Judas bad gone forth a traitor; Nicodemus, Nathanael, and others are unseen. The eleven remain, and the devout women. But in Gethsemane all forsake and flee; only John and Peter follow. Peter fell, and at the cross John and Mary, Mary the wife of Cleophas, and Mary Magdalene alone heard His last words as the lowly “Man of Sorrows,” “It is finished.”MAIN OF THE .—John 16:23-33 John 16:23-24 (see also John 15:11, Christian Joy). “Ask, and ye shall receive.”—A passage like this should rivet the attention of believers. The miner who has laboured for months in vain at his claim and who suddenly lights on a rich vein of the precious metal, the labouring man who suddenly falls heir to a fortune, think they have occasion to rejoice. Yet it may turn out that their fortune brings anything but a blessing to them, and even at the best they may never afterward enjoy the rude health and freedom they had before. But in these words of our Lord there is a promise of greater wealth than Burma’s mines, etc. “Whatsoever ye shall ask,” etc. Here is the promise of all true peace, joy, “every good and perfect gift.” And there is but one condition: “If ye shall ask anything in My name,” etc. In order to understand the meaning of this promise, see what it meant to the disciples. I. The disciples had not yet learned the true spirit of believing prayer.— 1. The disciples were troubled. In spite of the grand promise of the Comforter, “sorrow had filled their heart.” They could not understand why Jesus must depart, even though He promised that they should see Him again. They had to learn that the time was coming when their fellowship with Jesus, though no longer material, would be yet more close. 2. The disciples had known Christ only “after the flesh” hitherto. The idea of His spiritual kingdom had not been fully grasped by them. Their thoughts and aspirations were still for the temporal and material manifestation of His kingdom. It was only when the day of enlightenment came, and the Spirit descended, that all became plain, and they went forth to preach Jesus and the Resurrection with power, and to labour to extend His spiritual kingdom. 3. Just because of all this they could not yet pray in the spirit of the Redeemer, i.e. the spirit of complete submission to the divine will. But when they went forth to do His work in His name after their spiritual enlightenment, then it was evident that they had learned to pray in His spirit as well as in His name. 4. Their whole after-history reflects this change in the spirit of their prayers. They had asked the Saviour to teach them to pray, but had not learned fully the meaning of the petition, “Thy kingdom come.” Hence their strife about priority, their anxiety to dissuade the Saviour from the way to the cross, etc. But read their recorded prayer after Pentecost (Acts 4:23, etc.), and see how they had now learned to submit to the divine will, and thus to pray in the name of Jesus. II. How may we realise this promise?— 1. The mere use of the form “for Jesus’ sake” is not sufficient. This may become a mere superstitious formula. We must realise that it is possible for us to approach God acceptably only through Jesus. God is the hearer of prayer; but before Jesus came men could come only in fear and trembling to Him. But Jesus has made the way open to the throne of grace, and men can come through Him with holy boldness and confidence as children to a father. Christ’s people are one with Him, partakers of the divine nature,—God loves them, and there is no need that Jesus should entreat for them (John 16:26). That love, in all its wealth and fulness, is theirs in Him. 2. Prayer in the name of Jesus is prayer in His spirit of trustful confidence in the love of the Father and His almighty power and providential care. Material and temporal blessings are to be asked for. It is said, “God does not stop the working of His laws to answer the man who prays.” God does not violate His laws in carrying out His purposes; but surely He can control those laws, which He has framed, to carry out His great and good designs. We must not limit the meaning of our Lord’s word whatsoever. The material as well as the spiritual, the temporal as well as the eternal, are included. 3. Prayer in the name of Jesus implies the spirit of submission to the divine will. We are not to seek selfishly for things and gifts merely for our own self-interest. We have a mediator with the Father; but will He intercede for what would merely increase our vanity, or minister to earthly ambition? Better that such prayers remain unanswered. “Seek ye first the kingdom of God and His righteousness.” We must banish from our desires and prayers all that will not fit in with our endeavours to advance the heavenly kingdom. The Spirit will help us to such unselfish prayer. In approaching God let us remember the weakness of our humanity (James 4:3), and ask the guidance of the Spirit in our intercessions. III. This divine promise has been and is being daily fulfilled.— 1. Would the kingdom of God have advanced so far had believing prayer in Christ’s name not been answered? In our Christian lands to-day we are rejoicing in the answers to believing prayer. And it is because we do not ask earnestly enough that our joy is so far from full. We lament the poverty of our prayers. Let them be unselfish and sincere and they will be answered. God reads our thoughts, He translates our poor stammering words into heavenly speech, and gives, not as the world, but freely, bountifully in His love. 2. Those who thus come in faith to God, in the spirit of submissive confidence, will be filled with joy. They shall realise that all must be well, that even out of trial and sorrow good will come, and heavenly light rise on darkness. 3. Rejoice, because true prayer in the name of Jesus will in every way be answered. The vast all, the great universe, with all its mysteries of law and being, is under the guidance of the eternal Father, working out His purposes of love and mercy. So that all who are in Christ are in the line of His purposes, and will, must, receive everything needful to fit them for their place and action, in reference to the divine plan. In Christ dwells all the fulness of the Godhead bodily, and they are complete in Him (Colossians 2:9-10). John 16:23-30. What prayer in the name of Jesus leads believers to hope for.—The principal points for consideration in the passage are: prayer in Jesus’ name and the hearing of such prayer; the free access to the Father, and the love of the Father to those who believe in the Son; the increase of the knowledge and joy of believers through the clear revelation of Jesus and their experience of prayer heard. Introduction.—Prayer is the vital breath of the soul; a soul which does not pray is dead. In prayer communion between man and God is carried into effect, and this communion is further deepened through prayer. It is therefore because men do not pray that they have no true inner spiritual life. The generation of to-day, to a great extent, professes to be ashamed of prayer, as foolishness. But is there ever a true child who in his father’s house speaks no word to his father, or is ashamed to speak with him before strangers? Others, again, do pray, but they pray like the Pharisee in the temple—rehearse before God their (supposed) goodness and benevolence; in their hearts also death reigns. They who would pray aright must pray in the name of Jesus, must not appeal to their own righteousness, but must lay hold by faith of the righteousness of Christ. They must also pray only for what is for their weal, submit to the divine will, and live in confidence that God will grant to His reconciled children according to their needs. Such prayer opens up a most joyful prospect. It leads them to hope for— I. Free access to the divine Father’s heart.— 1. Without Jesus we stand as unreconciled sinners before God, whose holiness turns away His face from us. 2. Through faith in Jesus we are brought into the unity of His mystical body and are clothed with His righteousness, so that the Father, in beholding His Son, visits us also with His good pleasure and vouchsafes us a way of access to Himself—nay, calls and allures us to His heart of love. II. Assured help in every time of need.— 1. Of themselves men are so weak and helpless, inwardly and outwardly, however highly they may be tempted to think of themselves, that without the divine protection they are not secure, and without the divine help they cannot be delivered from material or spiritual trouble. 2. But to those who pray in the name of Jesus the Father will give what is needful. Through prayer in Jesus’ name men fly under cover of God’s wings, where they are protected from all danger; they hasten to the heart of divine love, whence there flow to meet them streams of heavenly consolation; they speed to the refuge of divine strength, which will enable them to overcome all tribulation, and extricate them from all temporal and spiritual trouble. III. Unspeakable joy at every new experience of prayer heard.— 1. God protects and saves those who call on Him in the name of His Son—not only giving them enough to satisfy their wants, so that they should not ever live in want and sorrow: He makes the life of His people pleasant; He desires also to bring joy into their hearts. 2. Every renewed experience of prayer heard assures Christians of their divine sonship, and shows them the glory of their heavenly King and the final victory of His kingdom. 3. Every new gift received strengthens them in the assurance that He will make all their enemies His footstool. This fills their hearts with heavenly joy, and makes them feel secure and contented on their pilgrimage through life.—J. L. Sommer, “Evang. Per.”John 16:31-32. The loneliness of Christ.—There is no thought connected with the life of Christ more touching, none that seems so peculiarly to characterise His Spirit, than the solitariness in which He lived. Those who understood Him best only half understood Him. Those who knew Him best scarcely could be said to know Him. On this occasion the disciples thought, Now we do understand, now we believe. The lonely Spirit answered, “Do ye now believe? Behold, the hour cometh that ye shall be scattered, every man to his own, and shall leave Me alone.” I. The loneliness of Christ was caused by the divine elevation of His character.—His infinite superiority severed Him from sympathy; His exquisite affectionateness made that want of sympathy a keen trial. There is a second-rate greatness which the world can comprehend. If we take two who are brought into direct contrast by Christ Himself, the one the type of human, the other that of divine excellence, the Son of man and John the Baptist, this becomes clearly manifest. John’s life had a certain rude, rugged goodness, on which was written, in characters which required no magnifying glass to read, spiritual excellence. The world on the whole accepted him: Pharisees and Sadducees went to his baptism; the people idolised him as a prophet; and if he had not chanced to cross the path of a weak prince and a revengeful woman, we can see no reason why John might not have finished his course with joy, recognised as irreproachable. If we inquire why it was that the world accepted John and rejected Christ, one reply appears to be that the life of the one was finitely simple and one-sided, that of the Other divinely complex. To the superficial observer Christ’s life was a mass of inconsistencies and contradictions. Hence it was that He lived to see all that acceptance which had marked the earlier stage of His career, as, for instance, at Capernaum, melt away. First the Pharisees took the alarm; then the Sadducees; then the political party of the Herodians; then the people. The apostles quailed; one denied, another betrayed, all deserted. They “were scattered, each to his own,” and the Truth Himself was left alone in Pilate’s judgment hall. Now learn from this a very important distinction. To feel solitary is no uncommon thing; to complain of being alone, without sympathy and misunderstood, is general enough. In every place, in many a family, these victims of diseased sensibility are to be found, and they might find a weakening satisfaction in observing a parallel between their own feelings and those of Jesus. But before that parallel is assumed be very sure that it is, as in His case, the elevation of your character which severs you from your species. Let us look at one or two of the occasions on which this loneliness was felt. The first time was when He was but twelve years old, when His parents found Him in the temple hearing the doctors and asking them questions. High thoughts were in the Child’s soul, expanding views of life: larger views of duty and His own destiny. That is a lonely, lonely moment, when the young soul first feels God—when this earth is recognised as an “awful place, yea, the very gate of heaven”—when the dream-ladder is seen planted against the skies, and we wake, and the dream haunts us as a sublime reality. II. That solitude was felt by Christ in trial.—In the desert, in Pilate’s judgment hall, in the garden, He was alone; and alone must every son of man meet his trial-hour. The individuality of the soul necessitates that. Once more the Redeemer’s soul was alone in dying. The hour had come; they were all gone, and He was, as He predicted, left alone. III. The spirit or temper of that solitude.—The solitude of Christ was the solitude of a crowd. In that single human bosom dwelt the thought which was to be the germ of the world’s life—a thought unshared, misunderstood, or rejected. Can you not feel the grandeur of these words, when the Man, reposing on His solitary strength, felt the last shadow of perfect isolation pass across His soul?—“My God, My God, why hast Thou forsaken Me?” Learn from these words self-reliance. “Ye shall leave Me alone.” This is self-reliance: to repose calmly on the thought which is deepest in our bosoms, and be unmoved if the world will not accept it yet. Remark the humility of this loneliness. Had the Son of man simply said, I can be alone, He would have said no more than any proud, self-relying man can say. But when He added, “because the Father is with Me,” that independence assumed another character, and self-reliance became only another form of reliance upon God. Be sure that often when you say, It is only my own poor thought, and I am alone, the real correcting thought is this, Alone, but the Father is with me; therefore I can live that lonely conviction. The practical result and inference of all this is a very simple, but a very deep one, the deepest of existence. Let life be a life of faith. Do not go timorously about, inquiring what others think, what others believe, and what others say. It seems the easiest, it is the most difficult thing in life to do this: believe in God. God is near you. Throw yourself fearlessly upon Him.—F. W. Robertson. John 16:33. In the world tribulation.—All men must bear this yoke, some in greater degree than others. How then should it be borne so that it may become a discipline for the higher life in the case of God’s people? I. As a means of strengthening faith. 1. This may seem a strange statement, almost a paradox. Does not affliction on the contrary often lead to despair? And do not many, when a load of tribulation weighs them down, lay violent hands on their own lives even? Not if they are genuine Christians, in whom the light of reason has not been extinguished. Despair, in its full meaning, is a word excluded from the Christian’s vocabulary. The healthy spiritual nature, which lives in conscious union with the Invisible, is all unharmed by tribulation. As the tests applied to bridges, and like structures in mechanical engineering, prove the strength of the structure; so tribulation tests the believer’s faith. But it does more than this. Like the keen mountain air amid the ice and snow of alpine regions, or the sharp medicine, it gives tone to the spiritual being, strengthening the believer for future trials and for more earnest work. There cannot be a doubt that this is so. An appeal to universal Christian experience will establish the truth of these affirmations. The seeming curse is turned into a blessing; the bane is transformed into a healthful and healing balm. But the faith that so transforms affliction must be a real unwavering faith, a trustful resting on the divine Father’s love and care. It was of His true children that Isaiah spoke when he said, “In all their afflictions,” etc.; and it was to those who had become members of the heavenly family in Himself that Christ said, “In the world ye shall have tribulation: but be of good cheer; I have overcome the world.” 2. Now, as of old, it is through faith, through resting on the divine strength, that we can endure; and our faith should be deeper in view of the greater manifestation of divine love granted to us. The angel of His presence saved God’s people in the morning of the Church’s history. But now the Son, become incarnate, suffered and died, gave the ultimate and unspeakable proof of divine love. Shall tribulation harm those who are in Him? Shall it separate them from the love of Christ? No, nor death with all its sorrows, nor life with all its troubles, can loosen the roots and fibres of faith that have sunk down to and twined about the eternal Rock. For “the world, the evil one, and death are vanquished and lie prone; heaven, righteousness, and life have the victory.” … Therefore we are not to “despise the chastening of the Lord,” but to remember that “whom the Lord loveth He chasteneth” (Hebrews 12:5); and that from it all He will bring blessing and the strengthening of our faith. As in storms the oak and other trees, with deep, spreading roots, only strike their roots more deeply down, to enable them to withstand the fiercest blasts; so through affliction, tribulation, trial, will He who sympathises with His own in all their sorrows strengthen their spiritual life, transform them into His image, and prepare them for His glory. II. It should be an incentive to prayer. 1. For if our true strength and hope in tribulation are in God, then every trial should lead us into closer and more earnest fellowship with Him. So “in the days of His flesh, having offered up prayers and supplications with strong crying and tears” (Hebrews 5:7), as in the garden He cried, “Father, save Me from this hour” (John 12:27), our Redeemer pointed us the way in which to obtain “grace to help in time of need.” And here again universal spiritual experience comes to us with corroborative evidence. There come to many seasons of tribulation, when no philosophic calmness of temper can sustain the soul, when even the convictions and reasonings of faith would be of no avail, unless the soul had this way of access to the holiest. And it has frequently been in an hour of overwhelming tribulation and sorrow that some, “to whom the cross of Christ had been a stumbling-block and foolishness, have been led to bring their sorrows there.” Oh what comfort is there here for the children of sorrow! When the pressure of affliction comes, when courage fails, when succour lingers, and the weight of care becomes intolerable, what solace to lean “on Him who not in vainExperienced every human pain:He sees my wants, allays my fears,And counts and treasures up my tears!”2. For we know that the approach of faith to Him will not be in vain. Is it want that afflicts? Then the faithful have only to remember that the divine treasuries are full and overflowing, and that God is the benign giver of all good. Therefore the apostolic promise may be joyfully appropriated, “My God shall fully supply all your need according to His riches in glory in Christ Jesus” (Philippians 4:19). Is it tribulation from the unrighteousness and enmity of men? Then let it be remembered that the Lord shall deliver His people from every evil work (2 Timothy 4:18). Is it physical pain and trouble? “Your light affliction,” etc. (2 Corinthians 4:17). Is it spiritual perplexity and darkness? Even the psalmist could triumph in this: “The Lord my God shall enlighten my darkness” (Psalms 18:28). Is it bereavement and loneliness? He who is able to save us in our afflictions was touched with “the feeling of our infirmities” (Hebrews 4:15). He cried on the cross “Eloi, Eloi,” etc. Thus tribulation leads God’s children to prayer. “Oh, well for the souls who permit themselves to be driven, by these storms of affliction, to the haven of eternal peace in their God and Redeemer!” III. It should lead to deeper love to God and more earnest service.—Why so? 1. Because it is a proof and evidence to us of our Father’s love and care. “Whom the Lord loveth,” etc. (Hebrews 12:6). Were He to leave us unreproved when we needed correction, to go on without hindrance in some way of danger, then we might be led to ask, Has God forgotten us? When the vine-branches are left unpruned to waste their strength in useless leafage, this should be a warning rather than a cause of joy. For the heavenly Husbandman prunes—purges—the true and living branches of His vine, so that they may bring forth fruit. The tribulation, therefore, permitted to enter the lives of God’s children is a token of His love, for “God doth not afflict willingly nor grieve the children of men” (Lamentations 3:33). 2. But at the best all suffering, all affliction, all tribulation, are the result of sin. Were there no sin there would be no tribulation, no suffering; and as much of the affliction of individuals arises from, or is consequent on, personal sin and folly; so the best way in which to get rid of this element of personal responsibility for tribulation is to seek to rise ever higher in the divine service, ever nearer to the primal object of man’s creation, i.e. that he might glorify God and enjoy Him for ever. 3. But even though this element were eliminated, there would remain the tribulation that arises to Christ’s people from this present evil world. It was this that Christ endured; and His people in enduring also may be upborne and comforted with the thought that He has overcome the world to redeem His people—that now exalted on high, in all their afflictions He is afflicted, and sends help in time of need. Great cause then for warmer love and zeal, for more heart-felt service. John 16:33. The purposes of tribulation.—Christ in His incarnation has become only more blessedly to His people, what He has been from the beginning—“the Saviour and the friend of man.” Of old, as the “angel of Jehovah’s presence,” He saved God’s people in their affliction and tribulation; but now in Him tribulation becomes no more a punishment, as it was frequently of those of old, but a discipline of the soul. So that as He Himself was “made perfect through suffering,” He gives His people power to triumph even through tribulation. I. Affliction—tribulation—to the worldly man is not only unwelcome, but dreaded and execrated.—It conflicts with his ideas of happiness, which are bound up with the pleasures of this passing scene. Therefore the watchword of materialistic ethics is “The greatest happiness of the greatest number.” But this is a fatal, fundamental error. It is to put the effect in the place of the cause. “The greatest good of men” is the chief end to be aimed at; and this greatest good is to be found in concord with God, and a consequent divine service. When this is attained to, then the greatest happiness will be the result. II. Toward this happy end of our greatest good, in our present imperfect state, affliction is often an important means (Psalms 119:67).—The enduring of tribulation—of the “great fight of afflictions”—when borne in the divine strength, tends to brace and strengthen our spiritual nature. It is like the purifying flame refining the true and pure metal of our being from the dross and slag of earthly and impure elements. It is part of the Father’s discipline of His children, in training them for a better and higher life. Nor will He permit them to be overwhelmed by affliction. Now as ever it is true, “In all their afflictions He is afflicted,” and their Saviour is not afar. III. But we must guard against misconception by pointing out that not to all men, and not in view of all afflictions, is this comfort sure.—There is express mention made of circumstances in which there can be no true peace in view of tribulation. “Let none of you suffer as a murderer, or as a thief, or as an evildoer, or as a busybody in other men’s matters.” “For what glory is it, if, when ye be buffeted for your faults, ye take it patiently?” (1 Peter 4:15; 1 Peter 2:20). Let us remember also that, although men might be horrified at the idea of some of those sins mentioned by the apostle, yet dispositions and thoughts may be cherished which in the sight of Heaven may be equally guilty. And let men be thankful when the restraining hand of God, even through affliction, prevents the growth in their nature of such hateful, poisonous plants, “roots of bitterness,” that if permitted “to spring up” would assuredly “trouble them.” IV. But the tribulation and affliction which the children of God have to meet for the most part are those which arise, either from the nature of things, as at present constituted, such as bereavement, sickness, and so forth, or from the present evil world, the world of sinful men inimical to Him and His gospel, and therefore to His followers. This world it is which “by wicked hands has crucified and slain” the Lord Himself. And as He said to His disciples, “If they have persecuted Me, they will also persecute you” (John 15:20). But He did not leave them to imagine that tribulation was without its compensations; for among His closing words to His disciples were those so full of comfort, “In the world ye shall have tribulation; but be of good cheer, I have overcome the world.’ NOTESJoh_16:23. Asking and receiving.—King William III. of Prussia was once unable to sleep in consequence of the pain caused by a broken bone. Whilst lying awake he thought, “Who has been most inimical to me during my life? I desire to forgive him, to do him a kindness.” It then occurred to him that perhaps it was one Colonel Massenbach, who, on account of his caricatures of the king, had been imprisoned long years. Immediately he gave the order for Massenbach’s release. The latter had now been for ten years confined in the fortress of Glatz, and during that time had left no stone unturned to procure his release, but all in vain. But as he was reading the story of a wonderful answer to prayer, he suddenly remembered that he had never prayed to the Lord of lords for freedom. He did so without delay; and next day an order came to the governor of the fortress for his release. The power of Jesus’ name.—The name of Jesus is nothing less than the fulness of all the work of Jesus; and especially of that work wrought for us in Gethsemane and on Golgotha, and through which we are reconciled to God, not figuratively, but really and truly. The spirit of prayer.—When the ancient Persians prayed, they had neither gold in their pockets nor gold rings on their fingers. And if thou wilt pray so that thou wilt be heard, thy heart must be withdrawn from the world and worldly things. Praying in Jesus’ name guides our prayers.—Jesus means “Saviour”: how can you then ask in the name of your Saviour what would be inimical to your salvation and blessedness? Prayer and labour.—Prayer is thy heavenly vehicle, labour thy earthly carriage—both bring many good gifts when they prosper on their journey. Learn to understand fully what you pray for.—You will thus be able more easily to prevent wandering thoughts. If you cannot find words for your prayer, let your thoughts speak, the anguish of your heart cry out. God will hear you. You must acknowledge that He knows your heart, and will give you not only what you ask with your mouth, but what your heart desires. Those who pray best.—The best payers are those who pay their debts in few pieces or notes of great value; and those who pray best are those who present their prayers in few words, but in great earnestness and devotion.—J. J. Weigel. John 16:24. Not to pray aright is as futile as not to pray at all.—If you desire not to bring down upon you God’s displeasure in your prayers, then ask from Him what such a King as He is is willing to bestow. Your worthiness will not help you, your unworthiness will not hinder you; and whilst mistrust will condemn you, confidence will bring you favour and success. John 16:27. No prayer without true, faith in Christ.—Faith in Jesus—I. Awakens the true impulse to prayer;II. Points out the true way in prayer;III. Reveals the true spirit of prayer;IV. Inspires with the true hope and expectation in prayer.Prayer in the name of Jesus—I. All powerful with God;II. Possible to faith alone (John 16:25-30); III. On earth strong and invincible.—M. Herold. John 16:28. There are two actions of Christ we should never forget.—The coming of Christ from heaven into the world; for by this He prepared a way for us: and the going of Christ from the earth into heaven; for by this He brings us on that way. John 16:30. Why we need to ask of Christ.—Christ does not need that you should ask Him; but you yourself need to do so. For you do not ask Him in order that He should learn from you, but that you should learn from Him. The faith of the holiest weak in its beginning.—Even among the saints faith does not become at once a great tree, but is like a grain of mustard seed. Yet a sick man is a man, a weak faith is still faith. But we must not be contented with this weakness; rather we should give diligence that the weak faith should be strengthened. And it will grow on the word of God as a child grows on the breast of his mother.—From various German sources. Joh_16:24. No prayer “in the name of Jesus” unanswered.—To prayer in the name of Jesus an answer will be accorded—an answer consistent with the divine wisdom and omniscience, and with our need. There is no such thing in the long history of God’s kingdom as an unanswered prayer. Every true desire from a child’s heart finds some true answer in the heart of God. Most certain it is that the prayer of the Church of God since creation has not been the cry of orphans in an empty home, without a father to hear or answer. Jesus Christ did not pray in vain, or to an unknown God; nor has He spoken in ignorance of God or of His brethren when He says, “Ask and receive, that your joy may be full.”—Dr. Norman Macleod.John 16:26. Coming to the throne of grace “in the name of Jesus” a prerequisite of Christian prayer.—“A prayer without faith is like the firing of a gun with blank cartridge, or like a painting—without life.” “All things whatsoever ye shall ask in prayer, believing, ye shall receive” (Matthew 21:22). Whilst tears fall to the ground, faith must mount heavenwards. It is written of Samuel that he offered a sucking lamb to the Lord as a burnt offering, and cried unto the Lord for Israel, and the Lord heard him (1 Samuel 7:9). The sucking lamb was a type of Christ. If we desire to come to God in prayer, we must not leave behind the Lamb who bears away the sin of the world (John 1:29). Luther says somewhere, “If our prayer is founded on our own worthiness it is worthless, although we should sweat our hearts’ blood.” As Joseph’s brethren were to bring with them their brother Benjamin, as otherwise they would not see Joseph’s face, so when we in prayer would behold God’s gracious countenance we must not leave our brother Jesus behind. This He impresses upon our souls when He says, “Verily, verily, I say unto you, If ye shall ask anything of the Father in My name, He will give it you. Hitherto ye have asked nothing in My name: ask, and ye shall receive, that your joy may be full.”—Translated from G. Nitsch.John 16:27. The heavenly Father loves His children.—I do not say I will pray for you, says Jesus. There is no need for Me to act as Moses did on Mount Sinai. He had to pray lest the wrath of God should sweep away these people Why? Because God was dealing with them on the ground of their own disobedience. But now, through the perfect work of Jesus Christ, the saints are in such a position of blest security that there is no need. Jesus says: There is no need for Me to pray the Father to love you—He does; there is no need for Me to stand between you and an avenging Deity—that avenging Deity is now become your Father. Dear brethren, it is possible, I believe, for God’s children to fall into an error of Roman Catholicism in this respect: Rome put the Son in the place of the Father. What is the next thing? Rome has put the Virgin Mary in the place of the Son, and appeals to the awful mother to speak to the awful Son. Yes, and now they appeal to holy Joseph to intercede with holy Mary that she may speak to her holy Son. We have nothing whatever to do with that. We are free from that. But there is such a thing as a child of God failing to realise his position in Jesus, that he may appeal unto Jesus in almost as meaningless a way as the Roman Catholics do. There is no need for me to cry, Jesus, oh, speak for me to God! No, Jesus has accomplished the work. He has gone in as high priest there. He is Himself the intercessor. His presence there is the intercession. And so Jesus says: You may come with boldness; there is no need for Me to pray the Father to love you—He Himself does. Now take the word, “The Father Himself loves you.” Do not water it down. Do not dilute it. I know how difficult it is to realise it. There are times when I can only know it because God has said it; but it does seem so wonderful of God to love me. I could think of Him putting up with me, I could imagine His forgiving me, I could imagine His forbearing with me, but I cannot think of His loving me. Dare to take it because Jesus said it! If you believe Jesus because of His testimony, if you are one of the saints, the Father Himself loves you; yes, with an abiding love. He does not love you to-day and dislike you to-morrow, and then be reconciled to you on the Wednesday, and then drop His love on the Friday; He loves you day in, day out. It is unalterable love. There is such a thing as love being killed. Perhaps you may have loved, and you may have loved intensely, and the one you loved killed the love, and you felt a cold dagger go into your heart and your life, and then the love died in you. What a mercy it is that God’s love cannot be killed! God’s love does not die, although sometimes I seem to have done my best to murder it. It is like Himself, “the same yesterday, and to-day, and for ever.” I believe that the Father’s love to His children is as perfect as His love to Christ Himself. It is Christ who says, “As the Father hath loved Me,” so dear soul, very dear to God, the love wherewith He loved His Son, such is His love to you. The Father Himself loveth you.—Rev. Arch. G. Brown, in “British Weekly,” August 31st, 1893.John 16:31-32. Believing and abiding.—To feel the burden of our captivity is not the same thing as to be free from it; to love God in our better mind, or, as St. Paul calls it, according to the inward man, is not the same thing as to walk according to that love, and to show it forth in our lives and actions. So that though we may now believe, yet if the hour cometh when we shall be scattered every man to his own, assuredly we cannot reckon ourselves as belonging to that flock of the good Shepherd, who hear His voice, and also follow Him whithersoever He goeth, so that they never go astray from the fold. Then how shall we be made free? how shall we be able to love Christ always, to walk as well as to feel according to the Spirit, and not according to the flesh? The answer is, that we must attain to the Spirit of life which is in Christ Jesus; that the Spirit of God must abide in us, and change us into His own image, that we may be delivered from sin and the flesh, and serve them no more at all. And yet this great truth, on which our whole salvation depends, and without which Christ has died in vain for each of us, as far as we ourselves are concerned—this great truth is for ever forgotten; and of all the points which the gospel teaches us, this is, perhaps, the least regarded. So true are our Lord’s words of that blessed Spirit whom we thus continually despise, “that the world cannot receive Him, because it seeth Him not, neither knoweth Him.” We pray to God; few, very few, none of us there are, I trust, who do not pray to Him; but I greatly doubt whether the prayer for the gift of the Holy Ghost, the prayer for the real enjoyment of that blessing which Christ has promised to His true disciples, that the Comforter should abide with them for ever—whether this be so often the part of our addresses to God as it ought to be. But this is the very main thing of all. We are living, if I may so speak, under the dispensation of the Spirit: in that character God now reveals Himself to His people, as He did of old, by conversing visibly with the prophets and patriarchs; or in the latter times, when He became manifest in the flesh, in the person of Jesus Christ. He who does not know God the Holy Ghost cannot know God at all. Though we have known Christ after the flesh, says St. Paul, yet henceforth know we Him so no more: the divine presence is henceforth to be of a different kind, not less real, but only revealing itself to our minds instead of our bodily senses. We must pray, then, for the Spirit—the Spirit of holiness, the Spirit of liberty, the Spirit of peace and love and joy. As the apostles were changed by His influence, so even shall we be. When He had once entered into their hearts, we hear no more of their being scattered every man to his own, and leaving their Saviour alone. The words of Peter, which, spoken in his own unaided strength, were but an idle boast soon reproved by the event, “Lord, I will lay down my life for Thy sake,” were, after the Spirit had once made him free from the bondage of corruption, the words of truth, and soberness; and, according to his words, so did it happen to him. And may we not hope the very same thing in our own case; that we, who now make vain professions of faith and love to our Lord in the Church—vain, because they are so soon broken, however sincerely they were uttered at the time; that we who are scattered every man to his own, each after his several idols, which he worships with the service of his daily living; that we may no more go astray from our Shepherd; but even as we believe in Him when our hearts are most warmed within us, so we may also keep the assurance of our faith steadfast to the end?—Dr. T. Arnold.John 16:33. Classes in the school of affliction.—It has been well said that there are four classes in the Christian school of affliction. In the first class men learn to say, I must endure tribulation. Suffering affliction is there regarded as a bitter necessity, an oppressive yoke, which men must be contented to bear, although murmuring and complaining, because it cannot be otherwise. In the second class the scholars learn by degrees to say, I will endure. There, bearing affliction becomes a duty which is willingly undertaken, a burden which truly is felt to be heavy, but which is taken up and borne in God’s name, with devout patience, and in childlike obedience. In the third class the purport of the lesson is better still: I am able to bear affliction. The enduring of tribulation has here become a discipline in which advance can be made from day to day. Whilst enduring the weight of the cross, the Christian experiences more and more the power of God, which is made perfect in our weakness; the comfort of the Holy Ghost, who is the true Comforter in every time of need; the refreshment of the divine word, which is a light on all our ways, even on the darkest; and the peace of Christ Jesus, which the world cannot give nor take away, and which becomes ever more blessed. The Lord lays a burden on us, but He helps us to bear it. And thus the believer is advanced into the fourth and highest class, in which the solution of all problems is reached, when he learns to say, I need to bear affliction. Here tribulation is seen to be an honour and even a cause of joy. The burden is no more a burden, but an honour, a mark by which God’s children are known and Christ’s disciples recognised; and they learn with St. Paul to say, “We glory in tribulations” (Romans 5:3), and understand the exhortation of another apostle (James 1:2), “Count it all joy,” etc.—After Gerok.John 16:33. Marah.—In the history of the Exodus we read that the children of Israel on their desert march came to a water-supply which they could not drink, for it was very bitter. Because of this the place was called Marah, “bitterness.” The people murmured and complained, and said to Moses, “What shall we drink? And he cried unto the Lord; and the Lord showed him a tree, which when he had cast into the waters, the waters were made sweet” (Exodus 15:23-25). In this ancient history may be found a beautiful parable for us all. We, too, on our pilgrimage through the deserts of this life come to many a place “Marah,” and many bitter springs of tribulation, where we murmur and complain and cry, How can we drink this? And not only before individuals among us (to you or me) may a bitter cup of tribulation be set, from which our inner nature shrinks back—a whole people also may come to such a field of Marah, where to them the sweet springs of well-being and enjoyment are made salt and bitter; when what seems a sea of troubles lies before them, and thousands, young and old, cry out, How can we come through it? For such bitter floods of tribulation and springs of tears, my brethren, the Lord our God has given us also a tree, by means of whose wood the bitter waters may become sweet. This tree is the cross of Christ. Through the cross of the Redeemer the cross of His people is made light, and even pleasant. From His Gospel flow such sweet and powerful rills of comfort, that whole seas of affliction are thereby made sweet, the unbearable is made bearable, what is insipid agreeable, and His people experience in reality what the hymn expresses:“With sighs, and oft with weeping,Is marked My journey here;Yet Christ, in peace me keeping,Thus sweetens every tear.”Idem. PART V. (E.)OUR LORD’S PRAYER Jesus prays1. For Himself—that He may be glorified, and thus glorify the Father (John 17:1-5); 2. For the disciples—that they may be kept from the evil that is in the world and united with the Father in Him (John 17:6-19); 3. For the universal Church. The unity of all believers (John 17:20-21), in their unity with the Godhead (John 17:22-24), through their knowledge of the Father (John 17:25-26). AND NOTESJoh_17:1. These things spake, etc. (ταῦταἐλάλησεν).—The reference is to the discourse just ended. Lifted up.—From the troubles of earth and time the mind and soul are raised to the thoughts of eternity. It is the attitude of the victorious incarnate Son, not that of the Man of Sorrows in the final temptation (Luke 22:41). He spoke aloud that the disciples might in the hour of tribulation be led to follow His example. Glorify (comp. John 12:23; Philippians 2:9). John 17:2. Even as Thou gavest Him authority, etc.—As God manifest in the flesh for the redemption of men this authority was given Him; but it was only after His ascension and glorification that He could pour forth those spiritual gifts which are to life eternal. Eternal life is a present possession; for it is a state or condition that is attained to through the Spirit, in whom we become one with Christ, partakers of His life, partakers of the divine nature and the life of God. All flesh (λμαωׂ ?ψ).—“Mankind in their weakness and transitoriness” (Westcott). It is to this imperfect humanity Christ gives eternal life. John 17:3. Him whom Thou didst send, [even] Jesus the Christ (Messiah).—Only through the true knowledge of God can men attain to life eternal; but this knowledge can be attained alone through Him who is the revelation of the Father—the visible representative of the Father’s glory, “full of grace and truth.” John 17:4. I glorified (ἐδόξασα).—The work is regarded as all completed. He has manifested the glory of the Father in all His works and ways; and His redemptive work—His passion—is also viewed as accomplished; for the will to go forward is in His heart, and with Him to will is to perform. John 17:5. And now, etc.—The Son is still in His estate of humiliation, but is looking forward to re-entering on that glory which was His ere He was manifested as the Word made flesh. Here we have a more definite statement of our Lord’s claim to be the pre-existent eternal Son than even in John 8:58. John 17:6-19. Prayer for the disciples.John 17:6. I manifested Thy name, etc.—The contents, so to speak, of the divine name were not fully known till Christ came as the brightness of the divine glory, etc. Thine they were, etc.—John 1:37; John 6:44; John 15:16. Thy word, etc. (λόγον).—The whole revelation of Christ is the Father’s word. They heard His word and obeyed (John 6:45). John 17:7. Now they do know (see John 16:30).—Imperfect as was their faith and knowledge, they had arrived at this fundamental position, that as the result of their training they, in some measure, knew that all His words and works were a manifestation of the Father’s wisdom, power, love, etc (John 5:36; John 12:49). See also following verse. John 17:8. The words, etc.—As above, John 12:49. They have received, etc.—And therefore, being themselves now sons of God, they could not fail to recognise the Only Begotten of the Father, “full of grace and truth” (John 1:12). John 17:9. I pray for them, etc.—He is praying that the disciples may be sanctified and fitted for their work. This prayer He could not offer for the world. But this very prayer for the disciples includes the world; for they were to be sent forth in His power on their saving work. There is therefore no limitation here of His redeeming love. But He prays now specially for His faithful ones, “chosen in Him before the foundation of the world” (Ephesians 1:4). John 17:11. Holy Father, etc. (see John 17:25—“righteous Father”).—The world is evil; the disciples, as sanctified, are opposed by the world, and therefore they are rightly committed to the care of the Holy Father. Keep them in Thy name which Thou hast given Me (Philippians 2:9; Revelation 2:17; Revelation 19:12; Revelation 22:4).—“The ‘giving of the Father’s name’ to Christ expresses the fulness of His commission as the incarnate Word to reveal God. He came in His Father’s name (John 5:43), and to make that name known (comp. John 17:4 ff.). He spoke what He had heard (John 8:26; John 8:40; John 15:15). And all spiritual truth is gathered up in ‘the name’ of God, the perfect expression (for men) of what God is, which ‘name’ the Father gave to the Son to declare when He took man’s nature upon Him. Comp. Exodus 23:21” (Westcott). “This name—not the essential Godhead, but the covenant name, Jehovah our righteousness—the Father hath given to Christ” (Alford). John 17:12. None of them is lost, but the son of perdition.—Even he, it seems, was given to Christ, but he perished by his own act. He strayed from the flock into ways that led to death in spite of the tender entreaties of love that would have kept him safe (John 13:2-5; John 13:18; John 13:21; John 13:26-27, etc.). Son of perdition.—A Hebraism—αֵּ ?οִ ?Ξξָ ?εֶ ?ϊ, a son of death; αֵּ ?κξַ ?ωְׁ ?ηִ ?ιϊ, a son of corruption or destruction. That the Scripture might be fulfilled (Acts 1:20)—His perdition was foreknown; but this was in no wise the cause of his fall. This is one of the proofs of the inspiration of Scripture. John 17:13. My joy (see John 15:11). John 17:14. Not of the world.—But “fellow-citizens of the saints” (John 8:23; Ephesians 2:19). John 17:17. Sanctify.—i.e. consecrate, separate. In Thy truth, etc.—i.e. the truth which they had kept (John 17:6-8), which He had made known to them (John 17:14); the word of truth—the revelation of the divine mind and will spoken to the prophets, and now fully manifested in Christ Himself. This led to their divine consecration, and it was in order to make this known to the world that they were separated and set apart (Romans 12:1). John 17:18. As Thou didst send, etc.—To reveal the Father, whom to know is life eternal; so I send you to testify of Me; for they who know Me know Him that sent Me, and thus partake of the heavenly gift. John 17:19. And for their sakes I consecrate Myself, etc.—“I sanctify or hallow Myself, My body sis an offering for sin (Hebrews 10:5), and I sanctify My body the Church, whose members are members of Christ, and sanctified in Him” (Augustine in Wordsworth’s Greek Testament). By His sacrificial offering of Himself He would fulfil the Father’s will and the great work of redemption. Then being raised on high He would receive gifts for men, and pour forth upon the disciples the gift of the Spirit, through which consecrated and inspired they would go forth with the message of life to men. John 17:21. That they all may be one, etc.—Inspired and vivified in life and activity by one Spirit. One in the unity of love, for such is the unity between the Father and the Son. But even more. As the Father and the Son are one in nature, so in Christ through the indwelling Spirit believers become “partakers of the divine nature” (2 Peter 1:2-3; Romans 12:5; Ephesians 2; Ephesians 4; etc.). It is a blessed fact of Christian experience; but also a divine mystery (Ephesians 5:30-32). Here too we meet again the mystery of the Trinity. Believers are joined to the Father and the Son, but their bodies are temples of the Holy Ghost They are one in the triune Jehovah. John 17:22. And the glory, etc. (John 14:23; Colossians 1:27).—Even now the Church shines in the beauty of holiness (Isaiah 60:1-3). John 17:23. That the world may know, etc.—The shining of the heavenly light and life in the lives of believers will lead men everywhere to render homage to Christ, till every knee shall bow in His name and every tongue confess, etc. (Philippians 2:10-11). The beauty and glory of the Church, even in its present state of imperfection, will be an irrefragable proof of the divine mission of Jesus. John 17:24. Father, I will, etc.—He has gone to prepare a place for them (John 14:1-3). Where He is, there will His people be. The members of His mystical body are one with their living Head (John 17:22). “One family we dwell in Him,One Church above, beneath,Though now divided by the stream,The narrow stream of death.”C. Wesley.But a more glorious communion awaits His people beyond, in the undimmed radiancy of the eternal glory (Revelation 3:21). There is in the universe no higher aim than the glory of God in Christ; and to participate in and behold that glory means eternal blessedness. Thou lovedst Me, etc.—Here the eternal pre-existence of Jesus is expressly implied. God is eternal love. The Son is the eternal object of the Father’s love, and manifests it to the world, so that it is seen in glory in His redeeming work. And it is especially manifested to those who are in Christ (John 16:27), and become obedient as He was to the Father’s will (John 17:26). John 17:25. Righteous Father, etc. (πάτερδίκαιε).—The world which does not know Him shall learn of His righteous judgments. But righteousness and peace (Psalms 85:10) kiss each other at the cross of Christ. And God is there glorified in believers. MAIN OF THE CHAPTERThe scope and contents of our Lord’s intercessory prayer.—With the words, “Be of good cheer; I have overcome the world,” the Lord had concluded the discourse which He had spoken, in this hour of parting, to His disciples. To the richness of the comfort which He left to His Church in those words His love would yet add a richer jewel, and He spoke in this hour before the Father of what moved His high-priestly heart, whilst He prayed that the blessings of His victory should descend from the Father upon His disciples. Thus He manifested forth His glory, and the disciples saw it. Yonder on the holy mount His countenance shone as the sun, and His garments were white as the light, and a voice fell from heaven, “This is My beloved Son, in whom I am well pleased” (Matthew 17). Here His Spirit shone like the sun, and His words beamed like a mild, majestic light; for upward to heaven ascended the voice of prayer of the only begotten Son, who in the flesh of His brethren had overcome the world, and was going to the Father, to give them the glory which the Father had given Him. This is the manner of prayer of that man who is God the Lord. The Lord Jesus is our high priest and advocate (Romans 8:34; 1 John 2:1; Hebrews 7:25). No ear has ever heard how He entreats for us at the right hand of God. But here we listen to something that must resemble it. “How He as our advocate with the Father speaks with Him,” says Steinhofer, “cannot be known by us here, and indeed cannot be comprehended in the present condition of our humanity. Yet He had once on earth spoken (so that all might hear), in the tongue of men, a prayer laid before the Father’s heart; so that we might know the feeling of His heart toward us, and what He now accomplishes in heavenly fashion, since He has been glorified by the Father.” In all times the Church (for which her Head and faithful High Priest in this prayer petitioned for power and might in her activity) has accepted this as a noble jewel in the treasury of the Holy Scripture, and quickened herself thereat as at a full stream of living water. Melancthon, who shortly before his end had delivered his last lectures on this high-priestly prayer, praised its excellency in these words: “No more noble, no more holy, no more salutary, no more lofty voice has ever been heard in heaven or earth than this very prayer of the Son of God.” Spener on his deathbed desired three times that it should be read to him: “Thereby to indicate” (says his biographer Canstein) “that he specially loved this chapter. But he would never preach on it: it seemed to him so high above human understanding.” Luther testifies in the exposition of this chapter: “It is indeed above measure a fervent, heart-felt prayer, in which He revealed and poured out the depth of His heart both toward us and toward His Father. But the power, the character, and the virtue this prayer has in itself I cannot set down sufficiently, I fear. For however plainly and simply it is expressed, it is so deep, so wide, so rich, that no one can sound its depths.” Thus speaks Bengel also: “This chapter is in all the Scriptures the most easy in its language, but contains the deepest meaning.” And with this agrees Hofacher, in the introduction to his consecrated sermon on the high-priestly prayer: “To preach on our Gospel for to-day is no light task. Not that its words are difficult to understand. They are, on the contrary, exceedingly clear and simple. But that which these words express, the meaning they contain, is so deep that we can never thoroughly penetrate it with our thoughts and words.” What then shall we do in entering on the study of this chapter? Let us be in the Spirit, so that He, as in St. John, may shed abroad in our hearts the love of Christ, whence sprang this high-priestly prayer. Then an understanding of the same will be given to us according to our need; and there will be fulfilled in our experience what Augustine said of the Scripture as a whole: that it is a stream “wherein the lamb may wade and the elephant swim.” … Let the Spirit which searches even the deep things of God dwell in us—as the Spirit of prayer let Him enable us to search these words of prayer with which the Saviour sealed all His words and actions. The hour which would bring to the disciples pain and sorrow, offence and dispersion, had come. But He who had overcome the world bade His disciples be of good cheer. He was of good cheer, and had peace in that hour, for He was not alone, for the Father was with Him. And with eyes clear as the unclouded sun He looked to the open heaven above Him, and prayed, “Father, glorify Me” (comp. John 12:28; John 13:31). This prayer for Himself and for His own glory did the divine Son of man proffer in the first part of His prayer (John 17:1-5) in threefold fashion. He made reference to the glory of the Father, whom through His own glorification He desired also to glorify; to the salvation of sinners, who would be able to attain to eternal life in the glorifying of the Son through the Father, and of the Father through the Son; to the completion of His mediatorial work, through which He gained His glorification as reward and crown. In the second part (John 17:6-19) He prayed for His apostles, the first inheritors of eternal life to whom He had revealed the name of His Father, through the word He had given them; and in whom He was glorified, because they believed on Him. For them He prayed, that they in a world which hated them might be kept and sanctified in order to their perfect Christian joy. Then this petition for the keeping and sanctifying of His disciples finally includes all the faithful. Most explicity does He pray for His whole Church in the third part (John 17:20-26), that they may all be one in the truth, a consecrated missionary Church for the salvation of the world, and may be partakers of His glory, in the first place inwardly, as believing members of His body, and in the next outwardly, as visible inheritors of the kingdom of His glory. J. Gerhard thus brings the unity of the whole clearly into view: “In the first place, Christ prays for Himself in order to His glorification, because He is the chief corner-stone of the Church (Ephesians 2:20), and because on His merits all heavenly and spiritual blessings rest. Next He prays for the apostles, the teachers appointed to the world, who should, in the words of the Gospel, present to the world the treasures of salvation won by Christ. For this reason they are called the foundation of the Church, on which other believers are builded (Ephesians 2:20). Finally, He prays for the whole Church, whose members should through the apostles’ preaching believe on Him. Firstly, He speaks of this gain,—i.e. that He through His sufferings, death, and resurrection should restore their lost salvation to men, and He prays that His offering may be acceptable to the Father. Secondly, He speaks of the means,—i.e. that He, through the preaching of the apostles, should spread abroad the gifts won by His being glorified, and He prays that the Father would sanctify and fit the apostles for their office. Thirdly, He speaks of the fruit,—i.e. that the faithful should be made partakers of His gifts through the apostolic preaching, and He prays that the Father would keep them in the unity of faith and love, and lead them to the end of faith—the heavenly glory.”—Translated from Dr. R. Besser.John 17:2-3. Life eternal.—The word life, as used here by our Lord, includes all blessedness. It is the supreme gift He has obtained for men. And although it must not be limited to the blessed life beyond this scene, yet there it will attain to its full perfection. It is on what might be called the material aspect of this life that men have been wont to dwell. The new Jerusalem, with its streets of gold, its angel-guarded gates of pearl, its strong bulwarks, its divine temple, its river of the water of life, with trees on either bank for the healing of the nations, etc.—such figures start up insensibly in the mind at the thought of the life eternal. And no doubt they prefigure glorious facts. But eternal life is not something outward, but inward. We have not to wait for it till heaven is revealed. It is given to Christ’s people now. I. It is life in Christ, and therefore eternal life.— 1. It was this that Jesus came to win for His people. “I am come that,” etc. (John 10:10). 2. This life contains the idea of happiness, and is opposed to punishment, misery, death. It begins here in germ, although it is perfected hereafter. “God hath given us eternal life, and this life is in His Son” (1 John 5:11). Life begun here, progressive, and unending beyond is the result of abiding in Christ. The possession of it is heaven—life eternal. 3. This was a truth known, though dimly, by God’s people from the beginning. The Old Testament saints felt that God’s true people never die. They did not so much trouble themselves about a future state. Their divine life was a present reality. They stood firm on the rock of the divine presence often visibly manifested, and could from that vantage-ground look unmoved on quaking earth, trembling mountains, and raging seas. His presence, the knowledge of Him—that they felt sufficient for time and eternity. 4. But how their hearts would have rejoiced had they attained all the fulness of knowledge that Jesus came to impart (John 8:56)! Christ hath truly brought life and immortality to light. The dim dawn hath given place to glorious morning. II. This eternal life comes to men through their attaining to the true knowledge of God in Christ.— 1. Christ came to reveal the Father. Men had some dim and illusory conceptions of the greatness, power, wisdom, etc., of God in the past. Those who were inspired by His Spirit especially had arrived at true ideas of His fatherly care (Psalms 23; Psalms 103, etc.). 2. But with few exceptions how erroneous were the conceptions of men regarding the Deity! With what fatal facility did not even the Israelites, with their heaven-given law and ordinances, fall into idolatry; whilst with regard to the rest of the world the apostle’s charge was terribly true (Romans 1:18-32). 3. And this ignorance regarding God means moral and spiritual death. It is so with many of the heathen nations and tribes at the present day. They lie under the shadow of spiritual ignorance, darkness, and death. Even in the case of merely nominal Christians, who “have a name to live,” we see how through ignorance of the true character and the ways of God “they are dead” (Revelation 3:1). 4. But Jesus revealed the Father: in Him men saw the divine glory “full of grace and truth.” He brings to view the divine hatred of sin, a clear view of the demands of the divine righteousness; so that men are led to repentance, which is the first step to true spiritual life. III. The source and stay of eternal life is the divine love.— 1. “God is love; and he that abideth in love,” etc. (1 John 4:16). It was this love that looked in saving pity on the world (John 3:16). It was this love which shone in mild rays of mercy in Christ’s redemptive work (John 15:9; Ephesians 5:2). “He that loveth not knoweth not God; for God is love” (1 John 4:8); and the knowledge of God is life eternal (John 17:3). 2. The lack of love is the root of all evil. Selfishness lies at the base of sin. Sin is the abominable thing which God hates (Jeremiah 44:4); therefore the impenitently sinful, those whose hearts are barren of love, cannot dwell in the divine presence, where alone is life eternal (John 17:24) 3. The grace of love is the root, essential grace. The loveless being might be placed (if that were possible) near the throne of heaven’s eternal King; but he would flee in terror “sheer o’er the crystal battlements,” and seek his appointed place. 4. The presence of love is the absence of sin. “Love worketh no ill to his neighbour” (Romans 13:10). If on one spot of earth love reigned supreme—pure, unselfish love—there, even in spite of sorrow and trial, would be a true foretaste of heaven and eternal life. In the heavenly state love will be supreme. Therefore no sin shall cloud the light of the divine love, no mists of misconception rise between friend and friend. The objects of love shall be perfect, and it shall “never fail.” 5. The knowledge of God, the reign of love, the absence of sin—these elements constitute eternal life, and these we have in Jesus Christ, God’s Son. Men need not wait for the revelation of the heavenly state ere this promise can be fulfilled to them. Here and now Christ gives His people eternal life. It is in and through Him. Without Him we can do nothing. His incarnation, His life and death, were necessary to cancel the guilt of sin, and vindicate the eternal law of righteousness. There is necessary a living faith, uniting men to Christ in order that spiritual grace and power may flow into their souls, producing the heavenly character. But this divine love of Christ constrains His disciples to love Him in return, and to live unto Him who died for them and rose again (2 Corinthians 5:1; 2 Corinthians 5:14-21). And this is life eternal, begun even here in the human soul, leading to the living hope of the eternal inheritance beyond (1 Peter 1:4). John 17:14-15. Christian separation from the world,—The secret of the higher life is separation from the world. The believer is in the world, but not of it. Christ does not wish us to withdraw from the world. His earnest prayer for His disciples, who were not of the world as He was not of the world, was that they might be kept from the evil. That is what we are to keep from as strangers and pilgrims. I. Christian separation from the world does not mean withdrawal from the society of our fellow-men.— 1. That is what men thought in the earlier ages of the Church’s history, when the Church began to come into contact with the sinful and unbelieving world. They fled to hermitages and desert places, they avoided the society of their kind, and lived lives of solitary retirement, thus thinking to escape the pollutions of the world, but forgetting the purpose for which they had been sent into it. 2. And this error spread so that in mediζval times it grew into a system, and the light of truth was hidden often within monastic walls, whilst all around the darkness of sin and superstition was gross among men. 3. And did this seclusion always conduce to real separation from the world? In nowise! True, within those monastic cells were many true-hearted men and women who earnestly followed Christ. But for the most part, especially in pre-Reformation times, men and women took the world with them into monastery and convent, till these often became centres of darkness instead of light. And without those walls were witnesses to the truth, who lived consecrated lives, as well as within. 4. The monastic system in its time had a purpose, and formed a protest against the sin and wickedness of the world. But could not this have been better done had the good from within those walls lived more in fellowship and unity with the good without? 5. As Christ “the light of the world” did not shun the society of men, so should those who are His true followers, and therefore in Him also lights in the world, let their “light shine,” not alone at the family altar, or in the public services of the sanctuary, but in the field or on the market-place, and in all the innocent intercourse of society. Christ does not desire that His people, who are “the salt of the earth,” should remove themselves or be removed from the world, else the world’s destruction would be near at hand. And Christ desires the world’s salvation—came to save the world. II. Christian separation from the world means being kept from the world’s evil.—1. As Christ’s disciples, as members of God’s spiritual family, and therefore “strangers and pilgrims” on earth, although we are forbidden to seclude ourselves from the society of men and the pursuits of life, we are also bidden to keep ourselves free from that sin and evil which make the world inimical to God and God’s people. 2. Our daily prayer should be this petition in that prayer which Jesus taught His disciples—“Deliver us from evil.” And when it is remembered that evil inheres as it were in a centre, comes from one dark source, then the petition should also run—“Deliver us from the evil one.” It was for this that Jesus prayed His Father just before the cross, that He would keep the disciples from the evil one. 3. It is not then the world in itself that is evil. The earth indeed is full of the divine goodness. “The heavens declare the divine glory,” etc. “Earth with her thousand voices praises God” (Coleridge). Reverent intercourse with nature to the spiritually minded leads them nearer to God. And nature in itself has no sympathy with evil (Revelation 3:22). It is from the world of evil men, inspired by the spirit of evil, that the believer is to be kept free. 4. And this is the difficulty. Hic labor, hoc opus. How can men escape that which touches their lives at every point! In what enticing guises and disguises does evil solicit even in a Christian land! Under the guise of sociability and good fellowship it offers the intoxicating cup. With the specious promise of pleasure it tempts with those “fleshly lusts that war against the soul.” With the tempting bait of easy gain, and the excitement of chance, it entices its victims into worshipping at those shrines (of gambling, etc.) dedicated to Mammon. Great need for prayer that we should be kept from the world’s evil—that the high-priestly prayer of our Lord should be answered in our case also. III. How then shall believers be kept from the evil in the world?— 1. Not by their own strength. They must be inspired by a higher power. Another spirit must reign within them than that which dominates this evil world. As in malarious districts, those who have to go through them prepare themselves by prophylactics to resist the poisoned air, so that the deadly swamp fever may not lay its burning hand upon them—so the Christian who must come in contact with the evil world must have a spiritual prophylactic. “Sanctify them through Thy truth.” 2. The men who are spiritually healthy, holy, will be best fitted to resist spiritual disease, and be able to go about as spiritual healers among men. 3. And this we may attain to through union with the Saviour; for then we shall be kept by the Father from evil and the evil one. In this struggle we do not stand unaided and alone. A heavenly panoply is provided for us (Ephesians 6:11-18); a heavenly weapon—the divine word—is put into our hands; a divine Spirit inspires the Christian pilgrim and soldier with strength to endure; a divine Friend is ever near to aid and help in time of need. IV. The purposes for which the Christian disciple is to remain in the world.— 1. There is a personal, spiritual gain in wrestling with and overcoming evil. Our faith is strengthened by the conflict with unbelief. Every temptation overcome is a step upward on the heavenly stairway, every victorious struggle with evil thoughts from within and incitements from without is a gain to the moral nature. Every firm refusal to yield to the blandishments of the world, the flesh, the devil, every time the indignant word, “Get thee behind me, Satan,” is spoken, the struggle will be less painful, and the victory in Christ’s strength more sure. 2. And as the divine Son was “perfected through sufferings,” so will it be with His disciples. In our present condition we must either overcome the world or be overcome by it. But Jesus has shown us the way in which we may be more than conquerors, through His grace. And the promise is to those who overcome (2 Timothy 4:7-8; Revelation 21:7). 3. There was also a purpose regarding the world served by the disciples of Christ remaining in it. They were to be witnesses for Christ. Inspired by the Spirit, they were to make known His saving power. “Having their conversation honest among the Gentiles,” “shining as lights in the world,” they would lead men to see the sinfulness of sin, the need of Christ’s salvation, and thus bring glory to God (1 Peter 2:12). 4. And as they were so are we in the world. If we are truly Christ’s disciples, He gives us a work to do for Him whilst we are here which we alone can do. He calls us to witness for Him by our lives, by word and deed, in the world, showing by our walk that we are not of the world, but seek a better country, even a heavenly. Thus men will be led also to seek for and rejoice in this salvation, and in the end glorify our heavenly Father (Matthew 5:16). John 17:15. “I pray not that Thou shouldest take them out of the world.”—Some reasons why our Lord asks for His friends that they should not be taken out of the world.I. He asks it for the benefit of the world.—If Christ were to remove men to His immediate presence so soon as they become His followers, He would be taking away from the world those who were meant to be its greatest blessings. True Christians are the salt of the earth. Distributed over its surface, they help to preserve it from the utter corruption to which it would otherwise sink. They are more—they are its light. If ever the world is brought to the knowledge of God, it must be through their instrumentality. If they were removed, there would be no Church on earth to witness for God. It would be the darkness of Egypt, without light in any dwelling—the corruption of Sodom, without a Lot to be grieved for it; and if the earth were still preserved, it would only be for the sake of those who, in time coming, might be drawn from it to God. This world would then be a quarry from which stones were taken, as from heathen Tyre, and transported, so soon as cut, to form the house of God in another land. But it would not be a site on which a temple shall rise to God’s glory, growing from age to age, until it fill the extent of the wide earth, and have the “headstone brought forth with shoutings, Grace, grace, unto it!” II. He asks it for the honour of His own name.—There is glory that accrues to the name of Christ and there is joy among the angels when a sinner drops the weapons of rebellion, and becomes, through Him, the child of God. There is glory also that comes to Him when His redeemed are brought home, and when, arrayed in the beauties of holiness, they cast their crowns before the throne with the ascription, “Worthy is the Lamb that was slain!” But it is for His honour also that there should be an interval between—a pathway of struggle, where the power of His grace may be seen in preserving His friends in every extremity. The more threatening the rocks and eddies, the fiercer the winds and waves, so much the more honour to Him, who sometimes asleep in the ship (as men deem it), sometimes absent, can keep it from wreck, and carry it in safety to the desired haven. What an emphatic challenge there is to every enemy in His own words, “I give unto My sheep eternal life, and they shall never perish, neither shall any pluck them out of My hand”! III. He asks it for the good of Christians themselves.—“Master, it is good for us to be here,” Peter said, when a ray of heaven’s light shone upon him on the holy mount; “let us build here three tabernacles.” As if he had said, “Why go down again into the dark world of opposition and trial, when we can enjoy here at once the heavenly vision?” But “he wist not what he said,” and he was compelled to descend, and travel many a weary footstep, before he reached that higher mount where he now stands with his Lord in glory. We, too, may sometimes feel that it would be better for us to be carried past these temptations and struggles, and to enter at once into rest. There are times when that rest seems so much to be desired, and this world so little, that our soul, like that of the ancient Israelites, “is much discouraged because of the way.” But He who undertakes for us knows what is best, and as it was expedient for us that He should depart, so must it also be that we should for a season remain behind. There are lessons which we have to learn on this earth which can be taught us in no other part of our history. One of these is the evil of sin. Another part of God’s desire may be that we should enjoy more fully the blessedness of heaven. Our bitter bereavements will intensify the joy of its meetings; its rest will be sweeter for the hard toil; and its perfect light and purity fill the soul with a far more exceeding glory for the doubts and temptations which oppress us here.—Dr. John Ker.John 17:16-17. Christian separation from the world.—The circumstances under which this prayer was offered render it pre-eminently a revelation of Christ’s last thoughts concerning the Church of the future. In this prayer we enter the solemn temple of the Saviour’s soul, and, gazing on the mighty thoughts that were throbbing there, we read those spiritual principles on whose foundation the kingdom of heaven rises into might and majesty. Christ throughout draws a sharp distinction between the disciples and the world. At the outset He draws a broad line of demarcation, “I pray for them: I pray not for the world, but for them whom Thou hast given Me; for they are Thine.” That distinction comes out yet more sharply as He passes on. He implies that the world has become conscious of it, and shows its detection of the difference by hating the disciples. He asks not that they may be taken out of the world, but kept from its evil. If, then, this prayer be a revelation of Christ’s profoundest thoughts on the mission of His disciples, we are compelled to infer that, if this separation be lost, the Christian Church will lose its power and leave its work undone. And this conviction is forced upon us, inevitably, as in approaching the close of the prayer the Saviour carries the thought to its conclusion in the words, “They are not of the world, even as I am not of the world. Sanctify them through Thy truth: Thy word is truth.” The Christian separation from the world: its nature, attainment, and purpose.I. Its nature.—“They are not of the world, even as I am not of the world.” Christ does not so much mean to say that His disciples were not of the world because He was not, as that they were unworldly precisely in the same way that He was. 1. Looking at Christ’s life, we observe that His separateness was not an outward separation from the world, but an inward separation from its spirit. 2. Christ walked the earth as God’s world. He looked into the beautiful eyes of lilies and saw the touch of the eternal finger, and beheld the Father’s care in every falling sparrow. Men have tried to be separate from the world by condemning the glad, the social, the free; but He who blessed little children blessed the mirth and joy of childhood. So little of an ascetic was He that men called Him a “wine-bibber,” and by His very first miracle He hallowed and glorified the gladness of human love. Whence came this spiritual atmosphere of separation amid His close contact with men? We may trace two sources of it: (1) His life of holy consecration; (2) His life of abiding prayer.II. Such, then, is the nature of Christian separateness. We are not required to retire outwardly from the world; we are not called upon to be sad, stern, severe; not to abjure the common, the familiar, and the social; but in the midst of all to manifest a separateness of spirit. But the question meets us here, How is this to be attained? how can a man acquire this spiritual separateness? “Sanctify them through Thy truth.” To sanctify means to set apart, to separate for God. Set them apart in spirit from the world “through Thy truth.” He whose eye gazes on the eternal pierces the shadows of the apparent. The world lives in and for the present, the visible, the temporal. He walks with God, and His life and conversation are in the heavenly. Hence arises that spiritual separation. The entanglements of the world’s life are broken and overcome. Its charms are snapped. Its practical falsehoods fade before the light of an unveiled eternity. III. Its purposes.—“As Thou hast sent,” etc. Our mission of witnessing to the truth, love, will of God, can only be fulfilled by this spiritual separation from the world. Apart from this everything else fails; it alone gives power to our direct Christian activity. Our influence is just in proportion to what we are. Men will read the reality of our lives, whatever they may appear to be. It is vain to preach, etc., unless we can prove by this spirit of Christlike separation that, like Christ, we are “not of the world.” This forms our mightiest power over men, because its action is silent, constant, irresistible.—E. L. Hull, B.A.John 17:16-19. The spirit in which Christians are to live separated from the world.—I. As God’s sanctified ones.— 1. “Your bodies,” wrote the apostle, “are temples of the Holy Ghost.” “Ye are the temple of God.” This is to be kept in view in all the relationships of life, in the training of our spiritual being, in seeking to influence others for good. It is for this end our Lord prayed for His disciples that they might be sanctified by the truth. 2. Nor is it easy to live in this spirit. It is hard for men to deny themselves, to oppose that spirit of self which naturally inspires them, to submit themselves to discipline that may sometimes seem like the cutting off of a right hand or the plucking out of a right eye. So hard is this that men and women, in their present imperfect condition, could not of themselves accomplish the task. They need to surrender themselves to the guidance of the Spirit, to be led by Him into all truth, to be sanctified through the truth. 3. But guided thus and quickened by the example of Jesus, who for their sakes sanctified Himself, His disciples will be able through His grace to maintain their freedom from the evil in the world. They will remember that these bodies of theirs are sacred places, and that sin committed is committed against the indwelling God. “Shall I profane the temple of God?” They will be led to say, “Shall I do this great wickedness and sin against God, against His Spirit that dwells within me?” And thus they will be led to pray ever more earnestly, “Deliver us from evil.” II. As members of God’s spiritual family.— 1. Though not of the world, and separated by a gulf deep as eternity from the evil that is in it and the evil men, believers do not stand alone. They are members of a great spiritual family, of which God is the Father and Jesus the great elder Brother. And, strengthened by this fellowship, they will be enabled more and more to resist the world’s evil. 2. The citizens of the heavenly state strengthen each other in their, struggle against the forces of evil. And this they do through union and communion with God in Christ Jesus. “Through Him we both have access by one Spirit to the Father.” And in Him we have fellowship one with another. The traveller over difficult and dreary paths is upheld and cheered by the presence of like-minded fellow-travellers, and by mutual help delivered from many a danger. 3. And this very fellowship acts with deterrent power in keeping men from the evil. How shall we sin against and bring dishonour on the name of our brethren? How, above all, shall we through sin “tread under foot the Son of God, and count the blood of the covenant, wherewith we were sanctified, an unholy thing, and do despite unto the Spirit of grace?” (Hebrews 10:29). 4. Shall we not rather through grace seek to have higher conceptions of duty, a noble scorn of what is base and unrighteous, and resolve, aided by grace divine, to attend to the apostle’s exhortation, “I … beseech you to walk worthy of the high calling wherewith ye are called” (Ephesians 4:1). III. In holy activity for the world’s salvation.— 1. Why were the disciples to remain in the world but in order to carry out, after Jesus had left it, the work given by the Father to Him to do? And was not their activity simply a continuation of the work of Jesus Himself, now working for the world’s salvation from His heavenly throne? As the Gospel story tells of all that Jesus began to do and teach, so the Acts of His Apostles, and the history of the Christian Church, show how He has continued His work (Acts 1:1). 2. Separation from the world does not mean hatred of the world. Jesus met the hatred of the world with love; He died for it. So the disciples of Jesus must meet the hatred and persecution of the world with love, and seek to win the world for Christ, so that it may no longer be the world, but that its kingdoms may become the kingdom of our Lord, etc. 3. For this end Christ’s disciples are “sent into the world” (John 17:18), so that by their holy example, their earnest proclamation of redemption, the spiritual power of their witness-bearing, they may be the instruments of bringing many to believe unto salvation; and that thus over all the glory of God and the Redeemer may be seen. 4. Modern disciples should “walk according to the same rule, should mind the same things.” Their conversation should be in heaven (Philippians 3:16; Philippians 3:20), as they walk in the present evil world, so that they may win men by their holy example (Matthew 5:14-16). The love to Christ which inspires them will lead them in love to seek to win a perishing world for Him. The extension of His kingdom in their own hearts and in the world will be their first and dearest desire. They will give themselves and their gifts freely and ungrudgingly for Christ’s cause and kingdom. 5. And thus living in the unity of the faith with Christ and His people they will joyfully realise that His prayer for His disciples has in their case been blessedly answered; they will “rejoice in hope of the glory of God” (Romans 5:2). John 17:17. Thy word is truth.—Look at the testimony of our Lord to the truth of revelation. When He prayed for His disciples, “Sanctify them through Thy truth: Thy word is truth”:— I. What did Christ mean by these words?— 1. Did He mean, as modern critics would have us suppose, a revelation that, whilst containing the truth, was at the same time so mixed up with error that it required the training of experts to distinguish the one from the other? And if this had been the case, would He not in some way have warned His disciples of the fact, if fact it was? Surely He would. 2. It was not Christ’s method to keep His disciples in darkness regarding matters of such moment to them. In all His teaching, and even whilst earnestly warning the disciples against the teaching of those who had made “the word of God of none effect through their tradition” (Mark 7:13), we have no hint of the existence of human error in the divine word, or any warning to avoid in it the elements of fabrication, which modern critics assert are to be found in it. 3. No; on the contrary, He asserts as here, “Thy word is truth”—not merely, notice, that it contains the truth mixed up with other elements, but “is truth.” “I came not to destroy,” etc. “Not one jot or tittle,” etc. (Matthew 5:17-18). “The law and the prophets prophesied,” etc. (Luke 16:16). “Blessed are they that hear,” etc. (Luke 11:28). “Search the Scriptures, … for they,” etc. (John 5:39). In all His teaching there is no word of errancy in the Scripture. Nay, He showed that error arose just from want of knowledge of those same Scriptures. “Ye do err,” He said to the Sadducees, “not knowing the Scriptures, nor the power of God.” 4. Apostolic testimony is in the same line as our Lord’s. And all this referred to the Old Testament only. To our Lord and His disciples it is truth. “Thy word is truth.” 5. And in John 16:13 our Lord shows how the word is “truth,” and gives the basis of our belief in the New Testament as a divine revelation. “When He, the Spirit of truth, is come, He will guide you into all truth: … whatsoever He shall hear, that shall He speak: and He will show you things to come.” Scripture, as to its substance, is God-given, although in its form it was necessarily human. Only,—the human promulgators or heralds of the word were divinely guided into “all truth.” The Old Testament stands on the same basis as the New; “for the prophecy (teaching) came not in old time by the will of man; but holy men of God spake as they were moved by the Holy Ghost.” II. God’s faithfulness a foundation for the truth of His word.— 1. Would God leave us with an ambiguous and perhaps erring presentment of His mind and will? When we look for bread, will He give us a stone, or the wheat of His truth so mixed up with the poison of error that we do not discover it, and go on eating until the skilful analysts come along and warn us of our danger—all disagreeing among themselves meanwhile as to the nature and proportion of the poison? 2. Our brethren for many a century have been fed on this word; and the more heartily they partook of it, so much more did they grow in spiritual strength. Many of them from childhood knew “the Holy Scriptures, which are able to make men wise unto salvation, through faith which is in Christ Jesus.” 3. We believe this is the experience of many still, who will decline to accept this critically refined and desiccated production offered by modern critics as the pure wheat of the word. We shall be inclined rather to acquire for our spiritual nourishment that commended by our Lord as “truth,” and by the apostle as “able to make us wise,” etc., believing that the concentrated essence offered by the critics is not spiritually nourishing, and will, like many other patents, have its day, and then pass away into merited oblivion. 4. The Admiralty, and those in the department responsible for the direction of the navigation of our great navy and mercantile marine, issue charts of all the oceans that are so nearly absolutely correct that seamen, steering faithfully by them, will pass safely over seas they have never traversed before. It may sometimes happen that a reef, hitherto unnoticed, causes disaster; but then it is immediately noted, and of course new reefs and rocks are continually rising here and there through the labours of the coral insects, or the upheavals of volcanic forces. On the whole, however, those navigation charts are wonderfully exact, and they are founded not alone on actual patient investigation of seas and shores, but on the movements of the unerring heavenly bodies, whereby the exact latitude and longitude of every point on the trackless waste of waters can be determined. 5. But what should we think of those officials who, with all the astronomical calculations and results of navigation before them (and our nation depends more on those specialists perhaps than even on its greatest statesmen), should issue charts with the leading routes and ports, and some of the dangerous spots marked, it may be, yet at the same time with so much omitted that should be known, and so many errors left uncorrected, that the navigator would be in danger night and day? And shall we think it possible that the almighty and omniscient One should, when giving a revelation of His mind and will, so permit truth and error to be mixed up that the wayfaring man should need a specialist at his elbow to help him to discriminate between them—nay, that the truth and error should be so mingled that even the specialists (the critics) are not agreed among themselves where the one begins and the other ends? 6. No; some of us are still old-fashioned enough to believe that God has spoken to us in His word, and that “His word is truth.” It is true we cannot comprehend it all; for the human cannot entirely apprehend the divine. But what is necessary for the practical and spiritual life we can know; and the Spirit has been promised to guide us into all truth. It is true, also, there are difficulties, and seeming discrepancies in its pages; but as many of these have been cleared away in the past, so the future will see more removed.[6] And if there are statements and facts which seem to clash with the moral government and love of the divine Father; so there are in the works of nature, and we do not deny that nature is the workmanship of His divine hand. We see things with our purblind human intelligence. To realise the divine thought we must rise to the divine standard; and we believe that in days to come it will be as in days gone by. The fashions and modes of thought among men will change and fluctuate; but the word of God, as it has done through centuries of trial in the past, will in the future shine only with clearer lustre as the truth, when the clouds of conflict clear away,—“a light shining in a dark place” until the eternal day dawn, and the Day-star, the Sun of righteousness, the Truth, the Light and Life of men, shall be revealed to us in all His glory:— [6] These may be trivial blemishes caused by want of care on the part of scribe or copyist, or printer even. But all these petty variations alter in no whit the general meaning of any passage or portion, or make the divine plan of salvation less clear.“The works of man inherit, as is just,Their author’s frailty and return to dust;But truth divine for ever stands secure,Its head is guarded and its base is sure:“Fix’d in the rolling flood of endless years,The pillar of the eternal plan appears;The raving storm and dashing wave defies,Built by the architect that built the skies.”Cowper.John 17:17. “The Gospel is true, true, true.”—Yes, let us preach doctrines, Christians! But do you know what paralyses our preaching? Alas! it is the little effect which those doctrines produce in many of those who accept and profess them. For my part I declare that it is in regard to this that my faith is often troubled. When I consider Christianity itself in its magnificent unity; when I view the sublime truths of revelation, like to lofty mountains whose summits are lost in the depths of the heavens; when I follow along the centuries the marvellous history which begins in the bower of Eden, and which is to result in the universal reign of righteousness and love over a world at peace; when I turn my gaze on the adorable face of the Christ, on His unequalled holiness, on His love as it shone on Calvary; when I hear the word that comes from His lips with the accent of an authority that is divine,—then I believe, I adore, and cry like Felix Neff, when dying, “The Gospel is true, true, true!” But what often troubles me is the life of those who call themselves Christians. How shall we believe that these doctrines are efficacious, when those, who for twenty or thirty years have embraced them and profess them, are the same to-day as they were then—when a bitter or narrow spirit animates them—when from their lips there fall unmerciful judgments of their brethren? How shall we believe it, when the most pressing appeals of charity hardly succeed in moving them, and only win what remains over from what self, vanity, and the desire to make a show have sacrificed to the world? How shall we believe it, when we see those who demand faithful preaching, that we should speak of a Holy God, of sin, of life and death eternal, plunging into the whirlpool of the world, and astonishing us by their levity; when sudden falls or secret licentiousness come to light to humiliate the Church and cause rejoicing to the worldly-minded? How shall we believe it, when in business matters an external appearance of piety covers the unhandsomeness of the behaviour, the want of scruple and honesty; so that toward religious talk by such people just men sometimes exhibit an instinctive mistrust? See, my brethren, what often makes men sceptics; see in this what makes our preaching weak, and strikes dead our endeavours and apologies; see in this that which destroys souls, which would destroy the Church, if the Church could be destroyed. Ah! may such thought fill our minds with salutary fear. May we all, humbled and repentant, beat on our breasts, and remember that, if the truth which we believe does not change our hearts and transform our lives, it will at the last rise up to condemn us.—Translated from Eugθne Bersier. John 17:19-21. Sanctification through the truth the source of human peace and unity.—That the spirit of the present age is materialistic is shown by the attitude many have assumed toward religion. The Truth has been assumed to be unnecessary to fit the individual for the work of life. The cry has been on the lips of many so-called reformers for a secular education, from which Christianity should be excluded. Give children a good secular training in the schools of the country, oust religious teaching altogether, or thrust it into a corner. The latter has been the course adopted in many places in our own country; and the result of more than twenty years’ experience has not been reassuring. Thoughtful men of all Churches and classes are beginning to see the necessity of putting the Bible into its former position in our public schools, and of teaching the young the broad catholic truths of that Christianity which the nation professes. I. The neglect of the religious training of the young is a sign of the practical materialism of the age, and a national danger.— 1. When that covetousness of material things “which is idolatry” becomes the ruling spirit of a community, it will speedily attempt to get rid of whatever conflicts with it. It is impossible to serve God and Mammon; and when Mammon is worshipped God is contemned and for the time forgotten. 2. Mammon-worshippers therefore see no need to train their children to religious service. A thorough training for this life seems sufficient. Therefore religious training is to be excluded from the public schools. And does the end answer the expectation? Do the children thus trained without religion succeed even in this life? 3. An instructive example has come to us from Victoria. During the years of apparent prosperity and Mammon-worship, when people “took their ease, ate, drank, and were merry” (Luke 12:19); men not only seemed to forget that God and eternity were around them, they appeared to think it possible to live and thrive without much regard for man’s chief good, i.e. God. “They went to the disgraceful extreme of removing the name of Christ from the school-books,” rendering anything like moral training impossible; for all reference to the Christian sanction of morals was forbidden, and nothing was put in its place. 4. And what was the consequence? A practical scepticism became largely prevalent. During this period of a godless education, whilst the population increased 32·24 per cent., arrests for serious crime increased 54 per cent. The increase of native-born Victorians was (during a decade) 42·94 per cent., but the increase of crime among them reached the appalling figure of 88·65 per cent., and the increase of arrests for drunkenness 63·19 per cent. “And the great increase of crime comes from those under twenty-one” (Professor Harper, British Weekly, January 18, 1894). Well might those Victorians pray to be delivered from the worship of Mammon, which even in this life leads to such disastrous results; and religious people are regarding the commercial catastrophe which has overtaken the colony as a blessing in disguise. Well might the more earnest people among these colonists, and all who have the welfare of humanity at heart, breathe for their brethren the Saviour’s prayer, “Sanctify them through Thy truth: Thy word is truth.” The bitter experience of failure has led the legislature to resolve to replace the name of Christ, etc., in all the school-books of the colony. II. The only hope for the elevation and peace of humanity is their sanctification—their consecration to God through His truth.—1. When men adopt practical heathenism as their creed they must not be surprised if the abominations of heathenism appear in their immediate surroundings. Divorce Christianity and education, and the result will infallibly be evil. When education has no moral and religious basis, it is a house founded on sand. Divorce religion and national life, and the way is opened for corruption and dishonesty, not only in the central government, but in every phase of the nation’s life. A religious people, which considers religion a prime necessity, will tolerate no rule founded on unrighteousness or mere expediency. And such a people will be truly strong and prosperous. “Happy is that people which is in such a case; yea, happy is that people whose God is the Lord” (Psalms 144:15). 2. Let those then who are bent on secularising the state, on divorcing religion from national life, consider whether the results of the experiment, as given in history, warrant any hope of blessing from such a source. Consecration to the service of God through the truth, and thus submission to the rule of Christ, is the true panacea for the world’s evils. 3. Is it unity and fellowship between man and man that is desired— “When man to man the warld o’erShall brithers be for a’ that”?Robert Burns.Then that which is a dream of the socialist’s creed, and could never be anything more if it depended only on that system of covetousness and selfishness, individualistic or collectivist, can be realised in union with Christ. And the more men are transformed into Christ’s likeness, the nearer will the realisation of such a unity be. Is it peace on earth men desire? Then they may rejoice; for Christ’s kingdom is the kingdom of peace. And it will be when men are sanctified by His truth that they shall “beat their swords into ploughshares, and their spears into pruning-hooks” (Isaiah 2:4). Is it help for the wretched, food for the hungry, labour for the strong and skilful, enough and to spare for all? Then men may legislate as they will, and legislate till doomsday, if they legislate in the spirit of covetousness; if they labour for the sake of mere class interests, regardless of the interests of their fellow-workers, and the interests of their fellows as a whole, they will in the end fail. “Christ in the employer and Christ in the employed” is the true solution of all these evils. “Love born of the love of the indwelling Christ will always inspire right treatment of the neighbour” (Homiletic Review, January 1894). John 17:20-21. Christian unity.—The unity for which Christ prayed by its manifestation leads to the glory of God, through the walk and conversation of Christ’s true disciples. The world will know Christ in His people, will be convinced that only union with Him can make them lights of the world. And even in this period of the Church’s obscuration, when the Church’s light is dimmed by the veil of sect or party, “the glory of the Lord” is seen shining through it. I. The Church of Christ should be the centre of Christian unity.— 1. The influence of this spirit of unity and the manner of its working are beautifully expressed in Psalms 133. True Christian unity is like the precious fragrant oil used for anointing Israel’s high priest. Flowing down from the head, it sanctifies the whole man. It is like the dew of Hermon, which saturates the air with refreshing moisture, which is wafted by genial airs even to the lower hills. 2. The first has a personal reference—the anointing of the spirit sanctifies the whole man. The second refers to the collective and universal effects of the unity of believers. As the dews distilled on Hermon bless also the lower heights of Zion, so this spiritual unity exists not only on the high summits of spiritual and religious life, but descends to the lower ranges of men’s experience—their governments, their political, social, commercial, and industrial interests—to every member of the common-weal, refreshing and quickening all. This is what would happen if everywhere brethren dwelt together in unity in the spirit of Jesus. 3. This unity of Christians should not remain an ideal. It is intended to be translated into fact, as it was in the days of the apostolic Church (Acts 2:41-47). So it should be now. True, the small company has increased and is scattered abroad. Men cannot now have “all things in common.” But that was not the essential of their unity. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/phc/ PART VI. (A.) 18, 19I. CHRIST IN THE HANDS OF HIS ENEMIES 1. His betrayal and apprehension (John 18:1-12). 2. The informal examination before Annas and Caiaphas (John 18:13-27). 3. Simon Peter’s denial of the Lord (John 18:15-18; John 18:25-27). 4. Christ before Pilate (the trial before the Sanhedrin is presupposed) (John 18:28). 5. Pilate’s interview with the Jews outside the Prætorium (John 18:29-32). 6. Pilate within his judgment hall with Jesus: Christ’s declaration of the spiritual nature of His kingdom (John 18:33-37). 7. Pilate’s declaration of the innocency of Jesus; he gives the Jews the choice of having Jesus or Barabbas released to them, but they choose Barabbas (John 18:38-40). AND NOTESJoh_18:1. Went forth.—From the part of the suburbs where the discourse from John 14:31 had been spoken, and the intercessory prayer offered. The brook Cedron (τοῦΚεδρών, Kidron, Heb. χִ ?γְ ?ψεֹ ?ο, the dark stream: 2 Samuel 15:23, etc.).—It was a winter torrent, χείμαῤῥος. The wady is dry after the winter and spring rains. It separates Jerusalem on the East from the Mount of Olives and Scopus, flows South-East by Mar-Saba, and enters the Dead Sea. A garden (see Matthew 26:36, etc.).—Josephus mentions that such gardens were numerous in his time near Jerusalem. There is no reason for doubting that the site now pointed out as corresponding with Gethsemane is at or near it. The present enclosure has been held sacred since Constantine’s time. It was called (Heb.) πַּ ?ϊΞωְׁ ?ξָ ?πֵ ?ι (Gath-Shimanai) = an oil-press. It was an olive garden. In the garden of delights (Eden) the first Adam, through listening to the foe of God and man, and through disobedience to the divine will, brought misery on himself and all men. In Gethsemane the Second Adam, by His willing obedience to His Father, became perfected through sufferings, and conquered the subtle foe. John 18:3. A band of soldiers and officers.—The band (τὴνσπεῖραν)—i.e. part of the Roman garrison. Probably it was a detachment, but under one of the chief officers of the legion. The officers (ὑπηρέται), members of the Jewish temple guard. Jews and Gentiles alike were gathered against the Lord and His Christ. But how impotent their endeavours to hinder the eternal purpose (Matthew 26:53; Acts 4:26-28)! John 18:4. Knowing, etc.—Conscious of the purpose and end of His mission, which was even in these untoward events being accomplished. Whom seek ye?—Probably the officers did not recognise Jesus in the uncertain light; or both they and the soldiers were not sufficiently acquainted with His appearance to be certain. It was now most likely that Judas gave the preconcerted signal and betrayed His Master with a kiss (Mark 14:45). John 18:9. That the saying, etc. (John 17:12).—This was one of many ways in which the prayer of our Lord was to be fulfilled in the experience of the disciples. The Lord guards His people in their temporal as in their spiritual life. John 18:10. Then Simon Peter, etc.—Here we have a touch of the eye-witness. Not only does St. John know that it was Peter who thus rashly but boldly used his sword—one against many—to defend his Master, but also who was the temporary victim of his onslaught. The Synoptists, in regard to this part of the narrative, show their independence as historians. They seem to place the binding of Jesus before Peter’s onslaught. But there is no contradiction. It would be the laying hold of, and beginning to bind Jesus that excited Peter to draw his sword. This onslaught deterred the civilian “soldiers”; and then the band and the high officer, who accompanied the soldiers, completed the operation. John 18:13. To Annas first.—Although not the actual high priest, he had great power with the priestly party and Sanhedrin. He probably occupied part of the high priest’s palace with his son-in-law Caiaphas, or at least a contiguous dwelling. John here mentions a preliminary investigation which took place apparently before both Annas and Caiaphas in the palace of the latter. This is not the trial before the Sanhedrin recorded by the Synoptists. The preliminary examination could effect nothing definite, but it might have led, Annas and Caiaphas to endeavour to formulate some definite accusation against Jesus before the Sanhedrin; for as yet they had nothing to lay to His charge. Moreover it seems from the high priest’s question in John 18:19, about Christ’s disciples, that they were endeavouring to find out how many of the chief rulers, etc. (John 12:42), believed in Jesus. In this they were disappointed by His silence on that point. John 18:15. Another disciple.—St. John (see John 20:2; Matthew 26:58). Known unto the high priest, etc.—What this connection was is not recorded. This is one of those incidental notes which show how John was perhaps best fitted to record the Judζan ministry of our Lord. The name John occurs among the names of the kindred of Annas, who in Acts 4:6 is called high priest. But this proves little. It is thought by some that John’s brother James is referred to. John calls himself “the disciple whom Jesus loved” (John 13:23; John 19:26). But John’s proximity to the Lord all through the scene of the Crucifixion seems to indicate him as the disciple spoken of here. The other disciple (i.e. the well-known disciple) is another reading. Palace.—Courtyard: αὐλή, a paved enclosure, open to the sky. This explains why John 18:18. A fire of coals was needed. The air of the spring nights at the altitude of Jerusalem is cold. ἀνθρακιάν, a charcoal fire, glowing in a brazier, such as is in use in Palestine at the present day. Peter evidently wished to pass as an unconcerned spectator among the soldiers and servants, and was even thus also denying his Lord. John 18:20. I spake openly in the world, etc.—He was the Truth, and did not need to hide His thoughts. Nor did He speak to a select few—a school. He was no mere Rabbi; He came to declare those spiritual and moral truths which bring blessedness to men. Sometimes He had to speak in parables (John 13:10); but those who were of the truth would understand them. His teaching was ever before men.John 18:21. Why askest? etc.—The Lord claims a just hearing before a just tribunal. John 18:22. One of the officers, etc.—Was he one of those sent to entrap Jesus in his words (John 7:32; John 7:46)? And was he thus seeking to regain favour which had been lost (John 7:47)? If so, the greater his sin. These very “officers” should have testified in Christ’s favour. It shows that a remnant of conscience was left them when they would not testify against Him, so that the judges had to suborn false witnesses. John 18:24. Now Annas had sent, etc.—Rather Therefore Annas sent. This semi-official interrogation had taken place before both Annas and Caiaphas. But they evidently now agreed to lay the case before the council (Sanhedrin); therefore Jesus was officially delivered to Caiaphas to be brought before the Sanhedrin, the trial before which is that narrated by the Synoptists. The verb ἀπέστειλεν is an aorist, and should not be translated as a perfect. MAIN OF THE .—John 18:1-27 John 18:1-2. Gethsemane.—When Jesus was in Jerusalem there was a spot retired from the city (yet not far from its walls) where He could retire for prayer and meditation, undisturbed by the city crowd. The owner of the place was probably friendly to our Lord and the disciples, so that they would have entry at all times. The spot called the Garden of Gethsemane, situated on the slope of Olivet, not far from the Kidron Wady, is a sacred place now to all Christian travellers. Under the ancient olive trees the reverent pilgrim can think over the sacred memories that haunt the spot, and recall the events which transpired at, or near, the place which is named Gethsemane to-day. I. The reasons why John does not mention the conflict of Jesus in Gethsemane.—It seems strange that John should not mention the bitter anguish of our Lord as He prayed that the cup might pass from Him. Not that he knew not of it, for in John 18:11 the words of Jesus imply it; not that he did not feel in his heart the awfulness of that struggle. 2. He may have shrunk from writing about this mysterious agony, but yet he writes of the humiliation of the cross. 3. The most likely cause is that men already knew from the other Evangelists the history of that agony. And John’s purpose in his Gospel, guided by the Spirit, was to show how the eternal divine Logos manifested forth His glory. He therefore omitted the scenes already recorded by his fellow-Evangelists, and put down that which they had omitted (John 18:6), showing his Lord calmly triumphant over all foes—ready to meet the “prince of this world” and wrestle with him, even to the death of the cross, for the redemption of humanity. II. Gethsemane was a place consecrated to prayer and holy meditation.— 1. “Jesus oftentimes resorted thither with His disciples.” Here, after the heat and turmoil of the city during the day, in the quiet eventide a restful solitude might be found, in which the body would be refreshed, and the mind strengthened and tranquillised, for future thought and labour. 2. There in peaceful intercourse with the Father He passed the moments, and in training His disciples for their future work. And many a similar hour did the disciples remember. But on this occasion there was something different. As they entered the moonbeam-flecked shade the presentiment of something awful impending, coupled with the words of Jesus about His going away, fell on their minds and hearts. And, as is the case with sorrow often, they fell asleep. Yet not so unbrokenly as not to hear snatches of that bitter cry, “If it be possible—if Thou be willing, let this cup pass from Me.” 3. But now this was past. The Saviour came to them calm and resolved, arousing them with the announcement that “the betrayer was at hand.” III. The place of prayer becomes a place of conflict with evil.— 1. It is so even with the house of God on earth. Into our holiest hours come our heaviest temptations. When the thoughts are nearest God the efforts of the adversary will be redoubled. 2. So it was with Jesus in this hour in Gethsemane. It was the place chosen for the final trial of strength between the Second Adam and our cruel foe. In Eden the serpent had easily prevailed through his lies; but in Gethsemane he meets the Second Adam—the promised seed of the woman, who “strives and shall prevail.” Fearful was the contest, as the sweat like great drops of blood fell to the ground. But in the Second Adam “the prince of darkness found nothing,” and returned baffled from the fray, to send his evil tools to accomplish his work on the body of Jesus—not knowing clearly that the end would be the bruising of his head, his utter overthrow. 3. It was also a place of conflict for the disciples. But, unheeding the Saviour’s warning to “watch and pray,” they slept, and were confused and amazed when the traitor came to betray the Lord “with a kiss” to the band he had brought with him. But though Satan had desired to have one of them—nay, all—to sift them as wheat, yet Christ had prayed for them and Satan would not prevail. IV. The place of prayer is near to heaven.— 1. To Jesus in His agony “an angel appeared strengthening Him” (Luke 22:43). This too must have reminded the disciples of the nearness of God to His people, and that nothing could happen without His divine and loving purpose being fulfilled. 2. This strengthened Jesus in His conflict; and this is reflected in His calm majestic mien as, in the history of St. John, we see Him coming forth to meet the traitor and his bands. The victory was won. “Jesus knowing all things,” etc. (John 18:4). 3. The forces of light and darkness are here once again arrayed. The prince of this world has retired baffled; now his chief instrument in this business of the pit, Judas, stealthily creeps in with his instruments, and Jesus is speedily led off to conquer for men through His deepest humiliation. Lessons.— 1. The need of a place of prayer and meditation apart from the bustle and hurry of life. Especially is this needed in these days of rush and hurry in our modern world, where too much is done without thought, and men thus are laid open to and rush into temptation. 2. Remember that the place of prayer will most likely become the place of spiritual conflict, so that we should give heed to the Lord’s words to watch as well as pray. 3. But the place of prayer is also near to heaven. Heaven is near to it. It is the house of God, the gate of heaven (Genesis 28:17). And there God will strengthen to do and bear for Him. John 18:3-12. Jesus in the hands of His enemies.—The Saviour’s agony in Gethsemane was past, and He was now ready to drink the cup which the Father had given into His hand. The traitor and the bands of soldiers and others who were guided by him drew near. His care even in this hour of betrayal was for His disciples; and whilst He freely delivered up Himself to His enemies, He mercifully and lovingly said to His captors, of His disciples, “If therefore ye seek Me, let these go their way.” And in this we see a beautiful example of the Redeemer’s self-sacrificing love. Notice here— I. The power of Jesus in face of His enemies.— 1. The angel that appeared to strengthen Jesus (Luke 22:43) in His agony had scarce gone when Satan drew near to carry out his final assault on the Saviour (John 18:3). Why such a crowd of officials was supposed to be necessary does not appear. They may have remembered the power of Jesus in healing, stilling the storm, etc.; or they might think that the eleven apostles would make a desperate resistance. If Jesus gave Himself up willingly one messenger would have sufficed. If He did not intend to do so, the armies of the world would not have been enough (Matthew 26:53). 2. An evil conscience, the sense of their wrong-doing—for as officers of the chief priests and Pharisees they should have been protectors of the defenceless and innocent—led to the necessity of such a band. Judas especially would, in his dark heart, feel that he had need of all the protection which could be afforded. And thus the forces of light and darkness stood opposed to each other (John 1:5). 3. Jesus was aware of the presence of these myrmidons of the prince of this world ere they appeared (Matthew 26:45-46), and had warned the disciples. And now He stepped in front and asked, “Whom seek ye?”—not that He needed to know, but that He might bring to their minds a clear consciousness of what they were about to do, and draw their attention mainly to Himself. 4. “Jesus of Nazareth,” is their reply. They do not say “Thee.” Either they did not know Him, or saw imperfectly in the dim light, and did not recognise Him; and Judas had not yet given his preconcerted sign. Perhaps now the traitor did so, and this, and Jesus’ reply, “I am He,” removed all doubt. 5. The result was unexpected. Some sudden flash of that glory which the disciples witnessed “on the holy mount” (2 Peter 1:17-18) radiated from Christ’s person; and the band of men and officers went backward, startled as if by an apparition, “and fell to the ground” (Acts 9:3-9). There was a divine purpose in this. It would bring home to those conscience-stricken men the fact that it was with Heaven they were warring; and it would show to them, to the disciples, and all men that the Redeemer voluntarily surrendered Himself into their power. They were compelled to do involuntarily what millions of believers will do voluntarily (Philippians 2:10), and to take the position His enemies at the last must assume (Acts 2:33-36). II. The Lord’s care for His disciples.— 1. Our Lord showed He had power which His enemies must acknowledge. But after the flashing out of His divine majesty, He showed that He did not intend to resist their will. Beside Him, however, stood His disciples, and them He would protect. 2. Since, however, Jesus had declined to use His heavenly power to protect Himself, He would not use it, at least through physical means, to save the disciples. “Let these go,” He said to the leaders of the band. He knew that He alone was their quarry; but in order to secure His disciples from attacks, which might be caused by any foolish movement on their part, He issued this order. And it was needful (John 18:10). And doubtless, too, the power which they had felt resided in the Saviour would keep these men in mind of this limitation of their duty. 3. There were reasons also why the disciples should go unharmed. They could not, were not prepared to, follow Him through suffering to death, until He had suffered for them and redeemed them. They were not strong to follow Him, nor would be, until the Spirit quickened them to a higher life. Then they would be prepared for the divine purpose for which they were kept in the world (John 17:15), to proclaim His gospel to the glory of God the Father and His own glory. But now He alone must drink the bitter cup. 4. Afterward they would be strengthened, some of them to follow Him in yielding up their lives for His kingdom. Now His word of promise in His intercessory prayer must receive in part its fulfilment (John 17:12); and that other word would also come home to the hearts of the disciples in these hours of perplexity and sorrow, “I lay down My life for the sheep” (John 10:15). 5. Thus in the hour when “the prince of this world” had come to the Saviour, and the powers of darkness were mustering about the Son of man, “He stood unmoved by all their machinations, elevated above the passions of men, caring for His own, and giving blessings to those who would receive them.” III. Peter’s rash act, and our Lord’s disavowal of material force.—I. It would have been strange had Jesus’ disciples, now that the hour so long foretold had come, stood by unmoved during this scene. Not long awakened from slumber, they would be surprised and confused for the moment. But as the shock passed they would anxiously ask in their hearts what could be done. 2. In the upper chamber our Lord had counselled the disciples to provide themselves with “swords,” even to sell their garments to buy them. And on Peter stating they had two, Jesus said, “It is enough” (Luke 22:38). Did He mean the disciples to defend Him and themselves? Yes; but not against a lawful authority like that presented by the captain of the band. Probably the swords were for the purpose of defending themselves against the robbers and lawless men who swarmed about the city and its environs at the passovertide. 3. But now in the garden they asked Jesus if they should use their weapons (Luke 22:49). And, without waiting for a reply apparently, head-strong Peter smote wildly, and cut off the right ear of the high priest’s servant. 4. It was a foolish act, contrary to the will of the Redeemer, to which Peter had not yet become wholly submissive. The disciple had not yet fully realised that Christ must suffer, etc. It was an action also that might have led to reprisals had not Jesus displayed His power and healed the stricken man. Thus the wrath of the band would be arrested (Luke 22:51). 5. Then He taught the apostle by a word that not by the sword—by physical force—should His kingdom be extended, that all that was happening was in the line of a divine purpose (Matthew 26:54), and that this bitter experience was also a draught of that cup the Father had given Him to drink (John 18:11). Then Jesus was delivered to His enemies. Lessons.— 1. “Whom seek ye?” said Jesus to the myrmidons who came to take Him. The question is repeated in every age to every individual. Men are seeking many things, but under all is the desire for satisfaction and peace. And to all such seekers Christ answers, “I am He.” He is the living water, the bread of life, etc. The men sent to take Him answered, “Jesus of Nazareth.” That name is “The name of our salvation.” Let us seek Him, not as they sought, and we shall find Him and in Him our all and in all. 2. “Let these go their way.” Christ’s care of His disciples is ever the same. If they seek His kingdom and righteousness, no hair of their head shall fall. Christ came to deliver men from the hatred of the prince of this world by conquering him on the cross. And now, when Satan still threatens to bring them into bondage, He can say with power for those who are His own, “Let these men go”; sin shall have no more dominion. 3. Christ’s kingdom is not advanced by the sword. How often have men forgotten this! How has the Church defaced her annals by seeking to suppress by force, as the Jews in our Lord’s day, what seemed contrary to her! The spiritual kingdom can only be propagated spiritually. Nor are men in the name of Christ’s religion to resist duly constituted authority with the sword (1 Peter 2:12-14). Only against lawlessness and cruel injustice may Christ’s people defend themselves. John 18:10-11. “The sword in the garden.”—I. The circumstances which led to its use.—It is interesting to group together from the different Evangelists all that is told about this sword. Before they left the supper-room things which the Lord was saying as to the approaching crisis were misunderstood by the disciples, or at least by some of them. Strange to say, He was thinking and speaking more of what awaited them than of His own fate. He was telling them that in future they would have to face a hostile world in their apostolic work. It would not be as in the happy, peaceful disciple days. He had sent them forth in those days unarmed, peaceful missionaries, and they were kindly welcomed everywhere, and felt not the need of sword or scrip. But now, said the Master, speaking to them metaphorically and proverbially, “He that hath no sword, let him sell his garment and buy one.” It was very natural that the disciples—that Peter, of all men, most—should think of some approaching personal struggle (nor was Peter so very far wrong), in which his beloved Lord would be in peril and need defence. And the strong and bold Galilean fisherman looked round him instinctively for a weapon. In a corner of the chamber stood, or there were hung from the wall, a pair of swords, just as might have been seen in any house in our country two hundred years ago (just, as now, might be seen in our houses umbrellas or walking-sticks). There were only the two swords. Peter girt himself with one, some other hand seized the other weapon; and when there was regret expressed by some of the disciples that there were but the two, one can imagine the smile of sad gravity with which the Lord, intimating that they had mistaken His meaning, said that the two swords were quite “enough.” II. The sword leaves the scabbard.—In the garden, when the band of the traitor, after the betrayal kiss was given, laid hands on Jesus and began to bind Him as a prisoner, it was more than Simon Peter could stand; and that sword of his left its scabbard, flashed a moment in the moonlight, and descended like lightning on the foremost assailant. A chance movement at the very moment saved the man’s life; but his ear was all but shorn from his head. In the hurried and disturbing confusion of a night-fray like that, where men were struggling, lights glancing, swords flashing, voices raised excitedly, a man struck down and bleeding would in ordinary circumstances have been left lying. But think! In this case, who is it that takes the matter in hand? The Man around whom the whole struggle centred, the Man who might, indeed, be thought to have had enough of His own to think of. It is the bound Prisoner Himself who notices the wounded man and the severed bleeding ear; and in these simple words that are well worth treasuring in all our hearts, “Suffer ye thus far,” He requests His stern, ruthless captors to let Him move His thong-bound hands so far as that His fingers may touch the wounded ear. The men heard the strange request. They “suffered Him thus far.” He touched the ear (of Malchus), and it was whole! III. Christ’s kingdom comes not by the sword.—Then there were two little words spoken—for Peter, with his sword, and of course also for the other disciples. And we may be very sure these men—the apostles—to the latest day they served their Lord never forgot these words. The first was about the twelve legions of angels, which one word of His to His Father would have brought to earth to rescue Him. He needed not that His twelve earthly followers should arm themselves with earthly swords in His defence! The second word was for His apostles in their day, for His Church in all its days, for us all now, in all our Christian work. “Put up thy sword.” They who try to use the sword in that work will find their work will not prosper, but perish thereby. Rivalry amongst Churches, bitterness of spirit, narrow sectarianism, Pharisaic exclusiveness, and all such things, are swords, daggers, pistols, and will harm and hinder true Church work. “The fruits of righteousness are sown in peace by those who make peace.”—Rev. Thomas Hardy. John 18:11. The cup given to the Saviour to drink.—Although St. John does not record the mysterious agony of the Son of man in Gethsemane, it is evident he implies it in his narrative by this mention of “the cup.” Readers of the other Gospels could not fail to see the connection. But the beloved disciple’s purpose is to show the incarnate Son triumphant, “manifesting forth His glory.” Therefore, in this Gospel, we do not hear Jesus praying that the cup may pass, but firmly resolved to drink it, since it hath been given Him by the Father. I. The cup was divinely appointed.— 1. Jesus even then might have availed Himself of the aid of the heavenly hosts, but He turned aside from all thought of self to carry out the divine plan. 2. But it was a bitter cup He had to drain. The cup had its appointed measure; but the ingredients of which it was composed were most bitter, and even loathsome. 3. For what were those ingredients? To understand their bitterness it will be necessary, for a moment, to consider Him who had to drink this cup. (1) He was the Son of man—none more truly human—with human feelings, affections, etc., yet untainted with sin. (2) He was also Emmanuel—God with us—the Prince of life, the Light of men, etc. And one of the most bitter ingredients of that cup was the sense of the burden of the world’s sin, borne by Him who was holy, harmless, undefiled. He was to become the substitute for sinful man, and the shadow and burden of that mighty load were already felt by Him. Another ingredient was doubtless the conflict with the dark power of evil, abhorrent to the pure soul of the Saviour. And yet another was the near presence of death. Not that the Saviour feared, but He contemplated the dark foe with aversion and horror. He, the divine Son, the Prince of life, the Light of men, must submit to be for a time in the power of this enemy, and shut up in the darkness of the tomb! 4. But it was all divinely appointed. Although the ingredients of the cup were mixed by His foes, it was given by the Father for the redemption of men. Each bitter drop men should have drained; but Jesus drained them instead. “God spared not His own Son,” “Christ hath redeemed us” (Romans 8:32; Galatians 3:13). II. The resolve of the Saviour to drink the cup.— 1. Our Lord would not shrink from the awful experience which lay before Him. “He became obedient unto death.” His will and the Father’s for men’s redemption were in complete concord. 2. Therefore, though with bruised heel—for even in the garden the conflict had begun—it was with firm resolve He went forth. “Lo, I come; in the volume of the book,” etc. (Hebrews 10:7). He was made perfect as the incarnate Son through suffering (Hebrews 2:10; Hebrews 5:9), and thus became “the author of eternal salvation to all them who obey Him,” and an example that we should follow in His steps. Lessons.— 1. To Christian men as to the Saviour, for a divine purpose, oftentimes a bitter cup is given to drink. Let them not doubt the divine love, but be willingly submissive like the Saviour. 2. How shall believers praise the Reedeemer for all He endured? Let the old Adam be crucified; let them struggle against sin; consecrate themselves, body and soul, to the Lord’s service; and rejoicing in hope of the divine glory, let them walk as God’s redeemed children. So shall the Saviour see of the travail of His soul, and shall be satisfied. John 18:13-14; John 18:19-24. Jesus before Annas and Caiaphas.—Jesus had been taken. What the rulers of the Jews had long wished for had now been accomplished, by the help of the traitorous disciple. We can imagine the grim satisfaction with which the news was received in the palace of the high priest, but also the perplexity. For having now seized their victim, they had to consider what should be done with Him, and that speedily; for they had still a salutary fear “of the people,” not knowing how many adhered to the Redeemer (Matthew 26:5; Mark 14:2). Hence the necessity of this hurried midnight trial. They that do evil and walk in darkness, fear to come to the light (John 3:20). Hence Jesus was hurried away to the palace of the high priest and the head of the Sanhedrin, so that they might see whether He could be condemned on religious grounds. There are two chief points to be considered here. I. The first declaration of Jesus in answer to the accusations brought against Him.— 1. The narrative tells us that Jesus was led away to Annas (Hanas or Ananias). He was not actually the high priest (John 11:49-52); but he had held that office, and had been succeeded in it by his sons and sons-in-law, and no doubt exercised a prevailing influence in their counsels. 2. He himself also appears to have held high office at this time—most likely the presidency of the Sanhedrin. He was a most unscrupulous man, a great intriguer, and managed to keep much power in his own hands. By many he was still regarded as the high priest—at least he kept hold of the reins of power (Luke 3:2; Acts 4:6). 3. The houses of Annas and Caiaphas appear to have been contiguous. John only mentions the relationship between the two men, and thus explains why, although Caiaphas was legally high priest, Annas exercised so much influence. 4. Before Annas Jesus was first led, a concession to the position of the aged ex-high priest; but he preferred to act in concert with Caiaphas in the matter. Indeed these evil men, though they knew it not, would require all their skill in taking up arms “against the Lord’s anointed” (Psalms 2:2-3). And the character of these judges is well sketched in one word regarding the principal agent in this unjust trial, though Annas and not he might be the inspiring spirit (John 18:14 : comp. John 11:49-52). Probably keeping the fear of the people in view, and thinking it would be better in case of any emeute to have the blame lie on Caiaphas’ shoulders rather than his own, he left the latter to conduct the trial. But behind them both was a greater power than they imagined. 5. This first trial turned mainly on two points—the disciples of Jesus and His teaching. This was according to Jewish law. It was proper for the religious head and the religious council of the nation to make inquiry as to new teachers—their doctrines, disciples, and so forth. Then it was matter of common report that even in the council—the Sanhedrin—were His secret disciples. Thus this question would serve a double purpose. They would learn about Christ, and about those in their own ranks who were suspected of having a leaning toward Christ, and would know how to deal with them (John 9:22). 6. The high priest was seeking to extract from Jesus such information as would lead the council to condemn Him as a sectary, and implicate those who held with Him. But Jesus did not answer this question regarding His disciples. The disciples were not there standing as accused. The question was beyond the province of His interrogators. 7. As to His doctrine He answered freely. They had a right to ask that question; and He, as “made under the law,” would answer it. But the answer was virtually a condemnation of His accusers. Christ had not taught secretly, but openly. If they did not know what His teaching was, it argued culpable ignorance on their part; they should have known. The people who heard him, even their own messengers (John 7:46), could tell them what He had said. And had there been anything that could have clearly been laid hold of, no doubt they would have made use of it to His harm long ago. It was an insincere question—one that needed formally to be put, as the Prisoner was nominally before a court of justice. 8. Jesus spoke not of His works. These His accusers did not speak of: the mere mention of them would have condemned their proceedings, and compelled them to ask rather whether He who wrought such mighty works was not in reality sent of God. And they could not deny the miracles (John 11:47, etc.). But there was no use in Jesus reminding them of His works; they were determined on His destruction, and any mention of those wonderful works would only have intensified their bitterness. II. The beginning of the deeper humiliation of our Lord’s passion.— 1. All the accessories of this trial, or examination, showed that it was merely a form to cover a foregone conclusion and a sentence already framed. The secret apprehension, the midnight meeting of the high functionaries, the insincere questions, were all in keeping with the intriguing character of those unscrupulous rulers, acting as tools of the “prince of this world.” 2. If further proof were needed of the unjust nature of the whole proceeding, it was soon forthcoming. A servant of the high priest—one of his creatures—struck the Saviour with the palm of his hand (still used in the East in striking, in place of the fist, as with us), and said, “Answerest Thou the high priest so?” (Isaiah 50:6-7). 3. It was a most unrighteous act. Here stood a Prisoner, uncondemned, in no way opposing Himself to the action of the religious tribunal before which He stood—nay rather, recognising its validity. And on His answering in His defence, one of the creatures of the judge smote Him, simply because He ventured to defend Himself. 4. There is no doubt the servants had heard, or knew sufficiently well, what had been determined on in the hearts of these unjust men, and knew that they could act thus with impunity, if not with a hope of actual favour. To the just men—Nicodemus, Gamaliel, and others—how must such actions, when they came to their knowledge, have come home to conscience, making them ashamed rather than proud of their high position. But fear seems to have restrained them (John 12:42-43), and they participated, tacitly at least, in these events, which must afterward have caused them many a bitter thought (1 Corinthians 15:9; Galatians 1:13). By St. John the more formal trial before the Sanhedrin is omitted. It was merely the registration of a foregone conclusion. Lessons.— 1. Shall men be able to stand as serenely before the righteous Judge as Jesus before the unrighteous? No, we are all sinful. And it needed that the Saviour should undergo all this humiliation ere we should be able to stand before the great white throne. For we must come before it trusting in His righteousness, which He wrought out for us. 2. By our unrighteous deeds we may lead men to “blaspheme that worthy name by the which we are called” (James 2:7), and thus wound the Saviour more than the insolent servant of the unjust high priest. Let us beware lest we come under the same condemnation (Hebrews 6:6). John 18:15-18; John 18:25-27. Peter’s fall.—The disciples forsook Jesus and fled, according to His word (Matthew 26:31). Two of them, however, would not forsake Him even in that hour. John, who was known to the high priest, accompanied Jesus into the palace; but Peter, all his boldness gone, followed afar off, and stood at the gate, not being permitted entrance until John spoke with the gatekeeper. The disciple’s heart was full of affection and sorrow. But with the rash and bold stroke of the sword in the garden all his boldness had fled. He was confused and dispirited. His hopes and aspirations had vanished like a beautiful dream, and the stern reality stared him in the face. Notice— I. His forgetfulness of the warning of Jesus.— 1. He had boldly averred in the upper chamber his readiness to go with Jesus to death. But in all this turmoil the warning voice sounded no more in his ears, else he would not have ventured heedlessly into the place of danger. 2. But Satan had desired to have him that he might sift him as wheat (Luke 22:31). The prince of this world found nothing in the Master he could lay hold of, but he found much in the disciple. 3. Peter entering timorously, striving probably to keep up an appearance of unconcern, was warned even at the very door that the time of sifting was near. “The maid that kept the door,” seeing that he was befriended by John, and probably knowing that John was a disciple, said, “Art thou not also of this man’s disciples?” What would he answer? he who had declared he was willing to go to the death even with Jesus? he who said, “Though I should die with Thee,” etc. (Matthew 26:35)? II. Peter’s timorous denials and shameful fall.— 1. All his asseverations were forgotten, and to the “damsel” who questioned him as to his connexion with the Lord he denied his discipleship, and then accusing conscience made him stammer out, “I know not what thou sayest.” 2. But in place of being warned by this incident and fleeing in shame from the place of his denial, tortured between love for his Master and fear for himself, he joined the company of guards and servants gathered round the fire in the courtyard in the chillness of the night, to hear, probably, what was designed against his Master. He evidently wished to pass himself off as one of the company. But what did he among that rude and mocking crew? He had placed himself in the very place where temptation was likely to meet him. Another of the bystanders, and again another, charged him with discipleship; and again he weakly denied. 3. John does not tell the full story with its abrupt termination, as, after denying the Lord with rude oaths (Mark 14:71), Peter was startled at hearing the divinely given sign; and, at the reproachful, pitying look of Jesus, went out to weep bitterly, overwhelmed with shame and sorrow. 4. For was it not he who had been loudest in his asseverations that though all should be offended yet would he not be (Mark 14:29)? Was it not he who had confessed, as spokesman of the rest, that Jesus was the Messiah, the Son of God? Had he not seen His glory, experienced His love? And this was how he had requited his dear Lord! The sifting was accomplished—the chaff was rudely driven away. Peter now saw himself in a true light; henceforth he renounced trust in self, and learned to warn others, so that they might be kept from falling as he fell (1 Peter 5:7-9). Lessons.— 1. Let him that thinketh he standeth take heed lest he fall. Remember the Lord’s injunction: “Watch and pray,” etc. (Matthew 26:41). 2. Do not rush needlessly into temptation; but when it does assail meet it bravely in the divine strength (James 4:7). The evil one will be permitted only to drive away the chaff. NOTESJoh_18:1-5. Christ and His foes in Gethsemane.—On the one hand we see the little band coming from the city in deep silence, and passing into the olive garden, where the tremulous shadows of the leaves somewhat obscured the paschal moon; and, on the other, we see the armed soldiers of the Roman garrison and the temple police, headed by Judas, and carrying useless swords which had no power against Jesus, and superfluous “lanterns and torches” which were absurd in that clear moonlight. The contrast of the two groups is striking as they pass through the silent midnight to meet between the olives. One starts from heaven, the other from hell, and they touch there. Infinite love and the mystery of divine endurance for man stream from the one, like the encircling moonbeams; diabolic hate and treachery flame in the other, like the smoky torches with which they affronted the moon. How many opposing paths met in that meeting! John has no record of the solemn scene in the depths of the garden. He takes the readers’ knowledge of it for granted; but he fixes our attention on these two groups, and wishes us to feel the impressiveness of the contrast, as well as the voluntary surrender of Jesus to His captors, implied in His choice of the place.—Dr. A. Maclaren.John 18:6. Lowliness and glory in Gethsemane.—We need not ask if this was a miracle. However produced, a strange awe and terror smote the rude soldiers. His calm dignity impressed them, as that of virgin martyrs and grey-headed confessors has often done. But that will not explain the fact, which seems most worthily attributed to a momentary shining forth of Christ’s indwelling divinity, somewhat like that which shone through His corporeal frame at the transfiguration. It may not have been the work of His will at all; but the elevation of spirit attendant on the solemn scene in Gethsemane may have transfigured for a moment His lowly manhood, and let some beams of His glory through. But however that may be, we can scarcely fail to see here a revelation of His majesty, which is all the more eloquent as coming at the hour of deepest humiliation. John delights to bring into juxtaposition instances of both, as indeed do all the Evangelists. The interweaving of lowliness and glory makes the very differentia of the character pourtrayed by them all. He is a weak infant, but angels hover round the manger, and a star leads worshippers to it. He bows His head to John’s baptism, but heaven opens and the dove descends. He falls asleep in the boat, but wakes to still the storm with a word. He weeps by a grave, but He raises its tenant. He all but faints in His agony in the garden, but angels strengthen Him. The same union of opposites is in this incident. He is to be led, bound by rude hands, before an unjust judge. But as He passes into their power, one flash of brightness “above that of the noonday sun” tells of the hidden glory. “What will He do when He shall come as judge, if He did this when giving Himself up as a prisoner?” (Augustine).—Dr. A. Maclaren.Joh_18:6. Christ’s enemies must acknowledge His power.—I here call to mind a well-known learned man of Saxony, who, after having all his life long attacked Jesus and His gospel with all the weapons of sophistry, was in his old age partially deprived of his reason, chiefly through the fear of death, and frequently fell into religious paroxysms of a peculiar nature. He was almost daily observed conversing with himself whilst pacing to and fro in his chamber, on one of the walls of which, between other pictures, hung one of the Saviour. Repeatedly he halted before the latter and said to it, in a horrifying tone of voice, “After all, Thou wast only a man!” Then, after a short pause, he would continue, “What wast Thou more than a man? Ought I to worship Thee? No, I will not worship Thee; for Thou art only Rabbi Jesus, Joseph’s son of Nazareth.” Uttering these words, he would turn his back upon the picture; but immediately afterwards he would return with a deeply affected countenance, and exclaim, “What dost Thou say? that Thou comest from above? How terribly Thou eyest me! Oh, Thou art dreadful! But—Thou art only a man after all.” Then he would again rush away, but soon return with faltering step, crying out, “What, art Thou in reality the Son of God?” In this way the same scenes were daily renewed till the unhappy man, struck by paralysis, dropped down dead, and then really stood before his Judge, who, even in his picture, had so strikingly and overpoweringly judged him.—F. W. Krummacher, “Suffering Saviour.”John 18:14-15; John 18:19-24. Christ’s patience.—Do you not marvel at the loftiness of character of your incomparable Lord? Have you ever heard of a meekness and patience like His? of a peace so tranquil which bore with one of the sorts of bodily indignity which causes most resentment, an open insult; which mildly punished the servant and his chief who permitted the insult; and at the same time so earnestly sought to awaken their consciences in so majestically protesting its innocence? Behold, so does He act toward you; His patience toward you is day by day unspeakably great. You can never prove that He hath spoken evil, for all His words are righteousness and truth, words of eternal life. And yet you have often stricken Him with your unbelief and insincerity. Still less can you prove that He has ever done evil toward you, for all His acts and dealings toward you are mercy and love; and yet you have often stricken Him with your discontent and murmuring. And He ever bears with you, and will forgive all when in faith and repentance you come to His feet and return from your crooked ways to Him. Come, then, and seek Him and remain with Him, and then follow and learn of Him, because He is meek and lowly of heart. Not as though you should seek to make yourself well pleasing to your foes and the world. No; do as Jesus did. What you can say and do for your justification that say and do. You owe that not only to the truth and to love, you owe it also to your fellow-man. For many vexations and insults in the world arise from a misunderstanding, and may frequently through quiet and simple explanations be removed and adjusted. To remain silent in all circumstances, to agree to everything, not to consider it worth one’s while to open one’s mouth to defend one’s self before the world, is more the result of pride and arrogance, which are an abomination to the Lord. If, however, you have justified yourself quietly and with dignity, then proceed no further; leave the rest to the Lord, who says, “Vengeance is Mine; I will repay.” Say not an eye for an eye, a tooth for a tooth. Do not repay the evildoer with evil, but overcome evil with good. Learn from your Lord, as good learners in the school of His passion, meekness, placability, and Christian forgiveness. Learn of Him to bear bonds, indignity, smiting, for His glory. Thus the apostles copied their Lord. “Being reviled, we bless; being persecuted, we suffer it” (1 Corinthians 4:12). They have said and have themselves followed the precepts they gave to others for similar circumstances: “Be always ready to give an answer,” etc. (1 Peter 3:15-18). Do as did that negro lad whose master would not permit him to go to hear the missionary preach. His tyrannical master threatened to whip him to death if he did not give up going; but the lad went in spite of this. He came back and received three times twenty-five lashes, which the barbarian accompanied with the mocking question, “What can your Jesus do for you now?” “He strengthens me to bear all this,” answered the poor lad the first time; “He helps me to believe in a future reward,” the second time. And when he was beaten the third time and was nigh expiring, and the mocking question must yet once more be heard by him, he said with his last breath, “Jesus helps me to pray for you.” What was possible to a negro lad, a beginner in the Christian life, were possible, should be more possible, to you grown-up Christians! You can attain to it if, like David, you do not look to the man who injures you, but to the Lord who has permitted him to do it (2 Samuel 16:10).—Translated from F. Arndt. AND NOTESJoh_18:28. Then led they Jesus, etc.—The Evangelist presupposes the trial before the Sanhedrin, and its issue. Jesus had been condemned to death. But the Jews had no power to carry out a death sentence. They must prevail on the Roman governor, by fair means or foul, to do this for them. Hall of judgment.—Palace (πραιτώριον, prζtorium), i.e. the Roman governor’s house, supposed to have been a palace built by Herod. They themselves, etc.—See Homiletic Note to John 13:1. How true this is to our Lord’s description of these men as “whited sepulchres” (Matthew 23:27). They made clean the outside of cup and platter. Here they were afraid of an outward defilement which might pervent them participating in the passover feast. They recked nothing of the inward defilement of heart and conscience, which was evident in all these scenes. Justice, truth, righteousness, mercifulness, the weightier matters of the law, were to them as nothing. John 18:29. Pilate then went out, etc.—In all this narrative of St. John the Synoptic account is presupposed. Pilate went out of his own palace to some convenient place where he might hold a colloquy with the Jews. He condescended so far to their prejudices. He demanded what accusation they brought against this man which would bring Him under the penalty of Roman law. For Pilate, like Gallio, would care nothing for merely religious questions (Acts 18:12-17). John 18:30. They answered … malefactor.—And this after His deeds of beneficence and His holy life! How far had these men yielded themselves to the power of evil! John 18:31. Then said Pilate, etc.—I.e. they wished to judge, and merely permit Pilate to carry their judgment into effect. Not so, is Pilate’s answer. If this Man is judged by your tribunal, you can sentence Him according to your law and carry out the sentence. Very galling must it have been to those proud rulers thus to be reminded of the limitations of their power. But Pilate’s reply brought out their malice and envy in all its hatefulness. They had to shift their accusation from a religious to a political ground, and hypocritically to pretend that they were concerned for the majesty of the conquering Roman power (Luke 23:2). John 18:32. That the saying of Jesus, etc.—He had prophesied this before it came to pass (Mark 10:33; Matthew 26:2). Crucifixion was a Roman punishment. These wicked rulers thought that Jesus would thus be made a reproach both to Jews and Gentiles. John 18:33. Art Thou the King of the Jews?—Pilate saw that there was something strange in this accusation. These rulers of the Jews would never have delivered up a popular leader who sought to free them from the Roman yoke; and the governor was to learn more of this King and His kingdom ere the trial was over. He saw that this charge of the Jewish Sanhedrin was a trumped-up one. John 18:38. Pilate … went out again to the Jews, and saith unto them, I find in Him no fault.—This is a striking, testimony. It shows us Pilate at his best, as the Roman judge and governor, set to rule and administer justice impartially. It shows also the character of our Lord’s enemies. They knew well that there was no actual fault in Christ (Matthew 26:60). It was their hatred of the truth, and the fear of losing position and influence, that made them cast aside all thought of righteousness, etc., in their treatment of Jesus. Jesus was innocent; His foes and judges admitted this. His death was not an expiation of any wrong in His life—it was an expiation for the sins of the world. MAIN OF THE —John 18:28-40 Chap. John 18:28 to John 19:22. Pilate.—Of all the strange and moving incidents in the scenes immediately preceding our Lord’s crucifixion, there is none perhaps more striking than that during which Pontius Pilate uttered these memorable words: “Behold the man!” I. Pilate’s sincerity.— 1. They were not words of mockery or scorn; rather they were spoken with a sincere desire to influence men’s pity, and thus bring about the release of Jesus. 2. We must recognise the fact that all through those scenes of patient suffering of our Lord, Pilate was endeavouring to appease the blood-thirsty crowds, while at the same time keeping Jesus out of their grasp. 3. It is not because he was the guiltiest in this terrible transaction that his name has been handed down to execration in the creeds of Christendom. This was done merely as a record of the time of our Lord’s crucifixion. II. His unrighteous, vacillating action.— 1. Yet with all allowance for human frailty, and remembering our Lord’s words to Pilate, “He that hath delivered Me unto thee hath the greater sin” (the Sanhedrin judged Christ on religious grounds, and they should have known better), still Pilate cannot be exonerated from complicity in this great crime. He acted the part of an unjust judge; for he declared Jesus to be innocent of any crime, and yet ordered His soldiers, at the cry of a furious mob, to lead the innocent to the basest malefactor’s death. 2. Pilate was an opportunist, a time-server; he was chained by the bonds of his own evil life and wicked deeds; so that when the hour of tria1 came he was not free to act on the side of right and truth. He had been an unjust and a cruel governor of Judζa, had made many enemies, and had already been accused of maladministration at the Imperial Court. There were continued revolts against his authority, especially as he had seriously offended the religious prejudices of the people. He knew many enemies were watching for some slip in his administration, so that they might procure his recall and punishment. Hence his vacillating conduct all through this trial. 3. He saw through the motives of Christ’s enemies, and rightly treated their quibbling accusation against Christ, about His claiming to be a king, with scorn. He eagerly seized the chance which the mention of Galilee in the Jews’ accusation gave him of getting rid of the whole matter (Luke 23:7). But when Herod in mockery sent back Jesus to him clothed in the white robe of a candidate for office, he was compelled to make up his mind one way or another. 4. His conscience was up in arms; the meek and patient bearing of Jesus, of whom he had no doubt heard, together with his hatred of the Jews, and distaste of being compelled to carry out their wishes, made him determined to release Christ. He promised to accede to the people so far; he would scourge Jesus, so as to disgrace Him and discredit any claims He might make. When this proposal was rejected, another was made—that Jesus should be delivered, or freed from custody, according to a custom prevailing then at the time of the passover. But the Jews, as if to show plainly to all men their malice, cried out for the release of one Barabbas, who had been condemned for that very crime of sedition of which they falsely accused Jesus. 5. The Jews saw their power; they knew that Pilate feared them, and his vacillating conduct at the beginning made them confident that they would prevail. III. His great crime.— 1. Pilate therefore took his place on the judgment seat, on the tesselated pavement raised above the rest of the courtyard of the palace, or prζtorium, and gave orders to the soldiers to scourge Jesus, as this was also a preliminary to crucifixion. 2. After the cruel mocking and scourging, Jesus was led forth to an elevated spot where all might see Him, and Pilate said, “Behold the man!” The governor hoped to save Jesus from crucifixion even yet. As he sat on the judgment seat, his wife, moved by a dream, sent to him, saying, “Have thou nothing to do with that just man” (Matthew 27:19). Still more did he fear when the Jews accused Jesus of claiming to be the Son of God, and when Jesus Himself admitted the claim. 3. But the Jews had one more argument that proved too powerful for time-serving Pilate: “If thou let this man go, thou art not Cζsar’s friend.” The Roman sense of justice, hatred of the Jews, the clamourings of conscience, were swept away by the rising tide of self-interest. Pilate did what he called on others to do; he “beheld the man.” Pity, justice, the voice of God, all were in vain to keep the sin-shackled time-server from this great crime. Self in the other scale made the balance kick the beam. IV. His miserable end.— 1. But even this great crime did not save him from the fate he dreaded. He was shortly after this accused of a cruel and unprovoked attack on the peaceful Samaritans, summoned to Rome, tried and exiled, and, like Judas, was finally laid in a suicide’s grave. 2. Want of true principle and a time-serving spirit will lead men to the commission of the greatest crimes, in the name and for the sake of policy. “What is truth?” said Pilate, meaning perhaps, What has that to do with acts of government or policy? Much every way, O unhappy Pilate! For righteousness and truth are eternal; and though the time-server may seem for the moment to prevail, yet it shall only serve to discover more fully in the end his utter confusion. Thou didst imagine that it was better, in order to prevent a riot, to offer up as a victim to popular hatred, uncondemned, nay, pronounced by thyself innocent, that poor, bleeding, thorn-crowned form. But thou wert in reality the victim—victim of thine own evil deeds and of abject fear of the people. 3. The seeming victim became the conqueror—the unjust judge became a despised exile; and the people who invoked on their heads the awful curse, “His blood be on us and on our children,” still wander homeless on earth, until they behold Christ as “the Lamb of God who beareth away the sin of the world.” John 18:36. The true nature of Christ’s kingdom.—As the King of the kingdom of truth is from above, so is His kingdom. Although it extends to this world, and men here on earth may become members of it, yet it is not “of the earth, earthy.” Christ did not come to set up an empire which would extend itself by conquest, and usurp the government of secular kingdoms, although He sought to influence these indirectly by the establishment of His kingdom. His dominion is first inward, in order that it may at last be outward, and that finally “the kingdoms of the world” may become “the kingdoms of our Lord and of His Christ.” That Christ’s kingdom is not of this world is seen— I. In the means used for its extension.— 1. As the Redeemer said to the vacillating Roman judge, “If My kingdom were of this world, then would My servants fight.” Earthly kingdoms are extended mostly by conquest. The means used for their advancement are material. Armies and navies, secular and social laws, courts of justice, officers of justice, penalties and prisons, are among the many means employed for the external and internal order and safety of the kingdoms of earth. 2. And these in their place are not to be contemned or set aside. Righteous political and social government is to be hailed with joy. But none of these means in themselves can raise men nearer God. Rome had a wonderful code of laws, a noble political system, a far-reaching and powerful dominion. But these things made her corruption only more conspicuous and her fall more terrible. 3. Christ’s kingdom rests on principles of eternal truth. The aim and end of His dominion is not earthly glory, conquest, power; but the advance of spiritual and moral ends. And it must have been surprising to those among whom Jesus moved, and whose idea of kingdom and dominion did not rise above the empires and governments of time, to hear Christ’s claim, and then to look around for the means by which He sought to support it. It was this that alienated the Jews, who longed for conquest and earthly glory. It was this that staggered Pilate when the Saviour acknowledged that He was a king. Christ’s kingdom also is not of this world— II. In the scope of its government.— 1. It is not restricted to earth and time, like the kingdoms of this world. Its laws do not fluctuate or change with changing times. They are ever the same—unalterable—as the expressions of truth and righteousness. It can and does exist alongside of various forms of earthly government; its spirit and principles may, indeed, enter into, inspire, and purify them all. 2. And that is so because it is the kingdom of the truth. It is set up in the hearts of men, putting an end to the reign of the spirit of lies, triumphing over the evil, evoking humility, faith, love, hope, purity, and every spiritual grace; in short, making men new creatures, in spirit and mind like to the King. 3. And thus the subjects of this kingdom are not bound to it by any merely external tie, which might at any time be broken, as in the case of subjects of an earthly kingdom. They are not forced against their will to serve this King, as are enslaved subjects of an earthly tyrant and of the prince of the power of the air. No; for in this kingdom truth prevails, and he who rebels against truth knows that he rebels against his higher nature. And the true subjects of this unworldly kingdom are willingly and joyfully submissive to its laws and rules, because its King rules in their hearts and lives. His love is their constraint, His service their joy. That Christ’s kingdom is not of this world is seen in the fact of— III. Its universality and perpetuity.— 1. Less and less as the years pass is any earthly monarch likely to achieve universal dominion. And even when great empires have been builded up by mighty conquerors they have speedily been broken in pieces and have perished. The race of to-day treads on the ruins of the past. Beneath our feet are the ruined homes, shrines, palaces, of great peoples and kingdoms. It seemed in their day as if they were founded for ever, and now only their sculptured stones remain to show their glory and power. Egypt, Assyria, Babylon, Persia, Greece, Rome, and many another rise up in memory to tell us that their power and glory are in the dust. 2. And why could they not remain? They were not founded on truth, on eternal reality. The nation and government founded on righteousness alone can stand. And when nations and governments forget God, when peoples make their laws and conduct their negotiations without Him, when they decree that nations and governments have nothing to do with the maintenance and advancement of the kingdom of truth, then their end is near (Isaiah 60:12). 3. For Christ’s kingdom alone and those who subject themselves to Him are enduring. His kingdom alone will advance through all generations, and shall endure throughout eternity. And the Churches and kingdoms who submit to and honour its King shall also endure. Individual governments and ecclesiastical communities may rise and pass away. But amid all turmoil and change this all-embracing kingdom shall advance, gathering to itself faithful peoples and communities in its progress, until the kingdoms of the world shall become the kingdom of our Lord and of His Christ. John 18:37. The King of the spiritual kingdom.—When Jesus stood before Pilate, the governor, seeking to elicit the facts as to the charge laid against our Lord by the Jews, sought especially to arrive at the truth regarding His alleged claim to be a king. This especially touched the honour of the Roman, and the peace of his government. Was this one of those numerous pretenders to religious and temporal leadership of the Jewish people who were ever and anon rising up and leading men after them? Had our Lord replied directly by “yes” or “no” to the Roman governor’s question, He would have left a false impression. Had He said simply, “Yes, I am a king,” Pilate would have considered the charge of the Jews justified. Had he said “No,” He would have left Pilate with a false idea as to His true nature and position. Therefore He replied that He was truly a king, but that His kingdom was not of this world. I. Christ is truly a king by nature and descent.— 1. “Unto this end have I been born,” etc.; “I came forth from the Father, and am come into the world” (John 16:28; also John 10:36). His birth in time was a coming forth to fulfil an eternal divine purpose, and the fulfilment of this purpose rested on His essential nature as the Son of God. He was on earth in lowly guise as the Son of man; but He came into the world, because He existed before all worlds with the Father. 2. Nor did He come to the world to assume this dominion on His own authority. It was in complete accordance with the Father’s will that He came, so that it is also said that the Father sent Him. The sending and the coming are indeed, viewed from the heavenly standpoint, one divine act. But for this end, that the kingdom of heaven might be established, Christ became obedient to the Father. By this very obedience He put Himself into the true position from which He could conquer and reign over men, bringing them back to loyalty and obedience to the Father. 3. And because of this He hath been highly exalted (Philippians 2:9-10; Hebrews 5:8-9; Psalms 2:6-8); and to Him has been given an everlasting dominion, a kingdom that shall know no end. II. Christ is King of the spiritual kingdom because by His knowledge, wisdom, and power He is fitted to govern.— 1. Not even the wisest and best of men have been able to save the human race from evil and bring them back to allegiance to eternal Truth. We have only to look back on the history of our race to see how true this is. The race has wandered ever further from the truth. Wise kings have reigned, wise leaders have risen, even divinely inspired leaders. The divinely given law of Moses itself was but a preparatory and imperfect system, which was to pass away. How much more imperfect then the systems of a Zarathushtra, a Kong-fu-tze, a Plato! None had the knowledge, the wisdom, the power, to bring men under the dominion of Truth. 2. But Christ had all these. The eternal manifestation of eternal Truth, He knew what men needed. He alone could fully declare the mind of God, and reveal to men heavenly realities; testify to truth already revealed in law and prophecy; and, above all, manifest the reality of the Father’s love in His own person and work. 3. And He is King not only because He bore witness to the truth. His authority consisted not alone in the teaching of certain truths concerning man and God and eternal things, but because of His power to attract men to Himself, to transform them into His likeness, and thus make them true subjects of His eternal kingdom. III. Christ’s kingship is a fact of history and experience.— 1. To Him is given universal dominion over all who are of the truth. We see before our eyes the ancient prophecies being daily fulfilled. From every land and nation, all peoples and tongues, they come to subject themselves to His kingly sway. All whose hearts are moved by the Spirit, who are attracted toward the truth, who seek truly to know and love God—all such hear Christ’s voice, and submit themselves to His mild and gracious authority. 2. And how rapid, comparatively speaking, has been the spread of His kingship when we remember that He is the King of truth, and that men by nature are opposed to Him. So all along the course there has been opposition from without and error from within to hinder His government. And He has conquered first, not the dreamy and superstitious races of the East, but the highest type of humanity in the West. And now His authority as the King of truth is not confined to a little band of disciples, but is more or less faithfully submitted to by more than one quarter of the population of the globe. And every day more and more men are bowing the knee in His name and confessing that He is Lord. 3. And individual experience confesses the blessed power of His reign. When He comes the darkness passes with the works of darkness; and love, peace, joy abound. The love of truth leads to freedom from error and sin. “He draws all men unto Him.” An invisible bond of fellowship unites to Him men of every clime and time, as joyful fellow-subjects of that King “whose kingdom ruleth over all.” John 18:37. The King.—How does Jesus forward His kingdom? I. Not by material force.— 1. Look at the history of those who have ruled in this way: the Cζsars, a Scylla, a Marius, a Tiberius, whose tenure of power was distinguished by the frightful turmoil of human passion, the flowing of rivers of blood, etc. There was nothing new or strange in all this. It is an epitome of the history of mankind. 2. It was not thus that God wished to forward His kingdom among men. He gave in a strange and unexpected manner His method in the form of a criminal nailed to a cross, conquering thus for Himself an empire of which no Cζsar ever dreamed. 3. At the foot of that cross men learned that there is in the world something more powerful than material force—it is mind; and something even more powerful than intellect—it is love. “I, if I be lifted up from the earth, will draw all men unto Me” (John 12:32). II. Not by force of cleverness.— 1. The kings of material force must be put on one side. Christ is not among them. We look higher. Above force there is skill. You have seen the genius of cleverness contriving its fabrications in the shade, and preparing for a successful issue. With what patience it creates its resources. With what assurance it bids audacity supply what is lacking, diverting the imaginations of men until the hour when it feels itself strong enough to unveil its pretensions. 2. People admire this success. But on a nearer view some disquieting circumstances are brought to light. How many calculations, how many ruses and deceits are involved! Ask a clever man of the world what he thinks of one who would endeavour to succeed, whilst attending to the dictates of morality, in following the line of duty to the end without deviating, and you will see with what scorn he will dismiss this naοve innocence into the region of chimeras, 3. And yet Christ has founded a greater empire than all those who have used only their cleverness and skill; and when we examine His life no trace of this cleverness is found in it. This word is indeed incompatible with Christ’s character. When a critic, attempting to explain the marvellous dominion which Jesus exercised over His own, attributed to Him calculation, dissimulation, etc., the public conscience arose in dissent and gave an immense protest. 4. If any one wanted to proclaim a new doctrine, and gain the adherence of the intelligent people to it, he would not shut himself up in an obscure province like Galilee, or come with the most sublime teaching to the most ignorant, who did not comprehend the full beauty of it. At the beginning of His ministry a chief ruler of the sect of the Pharisees came to Jesus. Had He been desirous of gaining adherents, He would have endeavoured to treat him with caution, so that He might gain the Pharisees to His side. But we know how Jesus received Nicodemus. And to the people who came to Him with their Messianic dreams (John 6:15), and sought to make Him a king, He spoke in such fashion that they went back from Him, leaving only the twelve (John 6:66). Was this cleverness? But those disciples—did He not promise them speedy victory, thrones and kingdoms, etc.? Nay, He rather announced persecutions and trials awaiting them, etc. Was this cleverness? He spoke the truth to the people and to the Pharisees, denouncing the latter for their sins, etc. Was this cleverness? No; from the point of view of policy, all this was folly. It was not, then, by skill and cleverness that Christ attained to His dominion. III. Not by intellectual force.— 1. This realm also has its kings, kings in poetry, philosophy, art, science—a Homer or Plato, a Raphael or Newton. Shall we place Christ in their ranks? 2. There are three classes of rulers in this domain, corresponding to the beautiful, the good, the true. To the desire of the beautiful the domain of art corresponds; to the desire of the true the domain of science; to the desire of the good the domain of morality. Each domain has its kings. In which shall we seek for Jesus? 3. Is it on the heights of Art? No, although Jesus has brought a new ideal to the imagination, and has revealed new beauty which had till then been unnoticed; and certainly art owes to Christianity some of its grandest inspirations. When the repentant sinner beats on his breast, when the Saviour of the world dies on the cross, is it the imagination only that is moved, or are you taken into another region—the region of holiness and love? Yes. 4. Is it in the field of science and its brilliant discoveries and researches, etc., that we shall place the Redeemer? Again, no. His teaching, it is true, is in accordance with the highest laws of the mind. And it is in Christian lands that science has advanced most. But here Christ did not seek to reign (Matthew 11:25-26). His Gospel was not addressed especially to the wise men of this world. The force by which He draws men is not connected with human logic. He did not speak in syllogisms, or like a master of the schools. This has been made a reproach against Christianity by such philosophers as Lucian, Celsus, Porphyry. And supposing Christ had reigned in the realm of intelligence alone, would the wise have come around Him? And then what of the poor and unlearned? To the poor the Gospel was preached (Luke 4:18). 5. Above the intellectual is the moral. There is nothing higher. The moral order is the will of God. It is in this supreme order that Jesus is King—King by holiness, King by love, for these are the two poles of that world. Thus He said to Pilate, “I am a king; for this end was I born.” And He is not King here simply because He revealed to men a new ideal. Certainly He did this: all will accord that He gave new ideas concerning love to God and man. But this is not all. Nor did He merely enunciate some great moral verities. He was not merely the prophet of truth, but He was the Truth Himself—the incarnation of moral truth. 6. What Jesus desires is the dominion in men’s souls—a spiritual dominion, the most real and absolute. And it is He who lives and reigns from age to age. By His words and actions, His miracles, He showed His right to this authority which He claimed, and the love which He desired should be accorded to Him universally by His followers. And the beauty of His character, the power of His love displayed in His saving work, has drawn men to Him in the bonds of an affection which is more and more becoming worldwide.—Abridged from Eug. Bersier.John 18:37-38. The scepticism of Pilate.—The lesson which we are to draw from this verse must depend upon the view we take of the spirit in which the words were spoken. Some of the best commentators conceive them to have been words of mockery, and such is the great Lord Bacon’s view. “ ‘What is truth?’ said jesting Pilate, and would not stay for an answer.” In all deference to such authority, we cannot believe that this sentence was spoken in jest. In Pilate’s whole conduct there is no trace of such a tone. It betrays throughout much of uncertainty, nothing of lightness. He was cruelly tormented with the perplexity of efforts to save his prisoner. He risked his own reputation. He pronounced Him, almost with vehemence, to be innocent. He even felt awe, and was afraid of Him. In such a frame of mind mockery was impossible. Let us try to comprehend the character of the man who asked this question. His character will help us to judge the tone in which he asked. And his character, the character of his mind and life, are clear enough from the few things recorded of him. He first hears what the people have to say; then asks the opinion of the priests—then comes back to Jesus—goes again to the priests and people—lends his ear—listens to the ferocity on the one hand, and feels the beauty on the other, balancing between them; and then he becomes bewildered, as a man of the world is apt to do who has had no groundwork of religious education, and hears superficial discussions on religious matters, and superficial charges, and superficial slanders, till he knows not what to think. What could come out of such procedure? Nothing but that cheerlessness of soul to which certainty respecting anything and everything here on earth seems unattainable. This is the exact mental state which we call scepticism. Out of that mood, when he heard the enthusiast before him speak of a kingdom of the truth, there broke a sad, bitter, sarcastic, “What is truth?” Who knows anything about it? Another discoverer of the undiscoverable? Jesting Pilate! With Pilate the matter was beyond a jest. 1. The causes of Pilate’s scepticism.— 1. Indecision of character.—Here is a man knowing the right and doing the wrong, not willing to do an act of manifest injustice if he can avoid it, but hesitating to prevent it, for fear of a charge against himself—pitiably vacillating because his hands were tied by the consciousness of past guilt and personal danger. How could such a man be certain about anything? 2. Falseness to his own convictions.—Pilate had a conviction that Jesus was innocent. Instead of acting at once on that, he went and parleyed. He argued and debated till the practical force of the conviction was unsettled. Pilate was false to his conscience.3. The taint of the worldly temper of his day.—Pilate had been a public man. He knew life, had mixed much with the world’s business and the world’s politics, had come across a multiplicity of opinions, and gained a smattering of them all. He knew how many philosophies and religions pretended to an exclusive possession of truth, and how the pretensions of each were overthrown by another. And his incredulity was but a specimen of the scepticism fashionable in his day. To such a character Jesus would not explain His truth. He gave no reply; He held His peace. God’s truth is too sacred to be expounded to superficial worldliness in its transient fit of earnestness. 4. That priestly bigotry which forbids inquiry and makes doubt a crime.—The priests of that day had much to answer for. The results of their priestcraft were twofold. The first result was seen in the fanaticism of the people who cried for blood; the second in the scepticism of Pilate. II. The way appointed for discovering “what is truth.”— 1. I am not about to be guilty of the presumption of answering the question which Jesus did not answer. Some persons hearing the text might think it to be the duty of any man who took it as a text to preach upon to lay down what truth is. 2. The truth cannot be compressed into a sermon. The reply to Pilate’s question cannot be contained in any verbal form. 3. The truth is infinite as the firmament above you. In childhood both seem near and measurable; but with years they grow and grow, and seem further off, and further and grander, and deeper and vaster, as God Himself, till you smile to remember how you thought you could touch the sky, and blush to recollect the proud and self-sufficient way in which you used to talk of knowing or preaching “the truth.” 4. The truth is made up of principles: an inward life, not any mere formula of words. God’s character: spiritual worship; the divine life in the soul. How shall I put that into sentences ten or ten thousand? “The words which I speak unto you, they are truth, and they are life.” 5. The appointed ways to teach this truth. They are three: (1) Independence. Let no man start as if independence savoured of presumption. No man cares for your health as you do; therefore you rely blindly upon none. No man has the keeping of your own soul, or cares for it as you do. For yourself, therefore, you inquire and think, and you refuse to delegate that work to bishop, priest, or Church. Call they that presumption? (2) Humbleness. There are two kinds of temper contrary to this spirit. The first is a disputing, captious temper. The next is a hopeless spirit. (3) Action. This was Christ’s rule: “If any man will do His will,” etc. A blessed rule; a plain and simple rule. Here we are in a world of mystery, where all is difficult and very much dark—where a hundred jarring creeds declare themselves to be the truth, and all are plausible. How shall a man decide? Let him do the right that lies before him: much is uncertain—some things at least are clear. Whatever else may be wrong, it must be right to be pure—to be just and tender, and merciful and honest. It must be right to love, and to deny oneself. Let him do the will of God, and he shall know.—F. W. Robertson.John 18:39-40. Jesus rejected for Barabbas.—The sad scenes of this history follow each other with great rapidity. The apostle summarises the various incidents in these scenes with masterly force in his bold sermon to those Jews, after he and John in the name of Jesus had healed the lame man in the temple. It was the same, yet not the same Peter who had acted such an ignoble part in those very scenes. They delivered up Jesus, whom God had glorified; they denied the holy and just One before Pilate, who was more just than they (John 19:11), for he declared that Jesus was innocent and should be freed. But worse than all, they desired that a murderer should be granted unto them in place of the Holy One and the Just (Acts 3.). Here we consider their awful choice. I. Pilate’s plan for the release of Jesus.— 1. The Roman governor was sore perplexed. Conscience, superstition, hatred of the Jews, a strange drawing toward this silent, dignified prisoner, made him long to wash his hands of the whole matter. 2. He had sent Jesus to Herod, thus thinking to get rid of the trouble; but now Jesus is returned for his judgment, and he must decide. He had almost made up his mind to brave those men who desired the death of Jesus for no fault, but to gratify their own envy and malignity. 3. But the governor bethought him of an expedient which should succeed. At this passover feast it was the custom to deliver up to the multitude one of the offenders against law whom they desired to see liberated. It was a symbolic reminder to the people of their own deliverance from Egyptian bondage. Pilate grasped at this expedient. He would offer the mob the choice between this meek, innocent, spotless man, and the greatest criminal who deservedly lay in a dungeon, one Jesus Barabbas (Mark 15:7). Surely, although the leaders might do otherwise, the body of the crowd would choose Jesus. II. The Jews’ choice of Barabbas.— 1. Pilate was to learn that opportunism is neither the pleasantest nor safest policy. It is a two-edged weapon, and often wounds the hand that wields it. 2. He had made sure of the issue of his expedient, which would save him the trouble and unpopularity of having to refuse the request of those turbulent leaders of the people. But he was to learn how far they would descend in their hatred to this innocent sufferer, who had spoken the truth which so enraged those rulers. Thus his expedient failed, and the case was still laid on his conscience for decision. 3. But his attempt brought out the true feelings of those godless men. The chief priests moved the people that they should rather ask Barabbas (Mark 15:11). It may thus be gathered that had the people been left to themselves they would never have made this awful choice. But they were more subservient to their leaders than anxious for justice and truth. The worst kind of slavery this. 4. Well had Jesus told those leaders and their too subservient followers their origin and descent (John 8:44). And now they openly proved it before all the world by choosing one who had hitherto been one of the most conspicuous children of their evil father. Lesson.—Let us not, however, too harshly condemn those men thus hurried away by passion. Peter did not when he said, “And now, brethren, I wot that through ignorance ye did it,” etc. (Acts 3:17). Do not men sometimes choose the evil? Before knowing Christ, did not even Christians perhaps company with those who were His enemies and children of the wicked one? Did they not delight more in them than in His service and the company of His people? And do not such who have now chosen Christ look back, with feelings of mingled sorrow and shame, to think that they so long rejected the Holy One and the Just, and companied so long with those who were children and servants of the prince of this world? Joh_18:36. The true use of this life determined by its connexion with that to come.—You will never make a proper use of the life that now is until you regard it in connexion with that which is to come. Standing at the Saviour’s cross you will be able to take a right view of both worlds. You will see earth in all its littleness and tumult, and heaven in all its magnitude and peacefulness; and while rendering to the one the attention which its transient importance demands, you will reserve the fulness of your energy for the momentous claims of the other. I make no apology for asking whether you are making a kingdom of your politics, and whether you have begun at the true source of all genuine and permanent reformation. My firm conviction being that Christianity will adjust the relationships of individuals and consolidate the liberty of empires, my life is consecrated to its explanation and enforcement. When the heart is right with God, there will be little difficulty in arranging political details; but while the heart is swollen with passion, while selfishness holds out her greedy hand and party spirit rends the air with the clamorous cry, while pride looks disdainfully on the poor and rank draws its invidious boundaries, while capital is regardless of the true interests of labour and merit must give place to patronage, there can be no lasting reformation. We must strike the upas at its roots. If you, as political reformers, can amputate any of the deadly branches, you will indeed earn the gratitude of your race. Far be it from me to question the utility of your labour; but again I tell you, we must strike the upas at its root! Church of the living God, this is your business! It is for you to lift the axe and smite the deadly tree! You have a tremendous power which you can bring to bear, not only on the spiritual, but on the civil interests of man: every prayer you breathe may exert influence on the political destiny of the nation! I call upon you, therefore, to do your utmost in the propagation of the Christian faith; in the name of God, I forbid you to relax any spiritual effort. Toil on, and in due time there shall be but one kingdom and one King; He shall come, whose right is to reign—on His head shall the crown flourish. Freedom and peace shall unfurl their banners; brotherhood and charity shall wake their sweetest music; then shall a cry be heard, loud as the roar of the thunder, the rush of the whirlwind, and the anthem of the sea, Alleluia! The kingdoms of this world have become the kingdoms of our God and of His Christ.—Dr. Joseph Parker.John 18:36. The majesty and sanctity of living for the invisible.—Oh that I could pour in upon the young the majesty and sanctity of living for the invisible—that is to say, for honour, and truth, and fidelity! Oh that I could make you feel how essentially brittle, how friable, how perishable, are all material sources of strength! God is the centre of life, and spiritual realities are the only things that will endure. Stone and iron, and silver and gold, and timber, and cities, and nations, and outward things are but pictures, painted soon to fade away; while truth and love, and fidelity, and purity shall last for ever and for ever.—H. W. Beecher.John 18:37. Christ the promised spiritual king.—In the sublime vision of the prophet Daniel (chap. 7) a grand and striking prophetic picture is given of the conquering might and the glorious establishment of Christ’s kingdom. And it was because of their misunderstanding the spiritual drift and meaning of such prophecies, because they translated with gross literality those grand prophetic promises, that the Jewish people as a whole failed to realise the true greatness of the Saviour and rejected Him as their king. But with kingly dignity our Lord referred all those majestic prophetic visions to Himself and His kingdom. He claimed to be the king of a great spiritual dominion—a gathering-place for all the nations, to which they should come from north, south, east, and west. It was to be unlike the kingdoms of the world, represented as those are in the vision of the prophet by fierce beasts, which war with and destroy each other, which are therefore passing and temporary. His great and universal dominion has its origin in another sphere than that of earth. When the need of earth was greatest, when the groaning of enslaved humanity rose loud and woeful, then God came to judgment on the kingdoms of the world. And then, behold, one like the Son of man came on the clouds of heaven; and to Him from the Ancient of Days was given dominion and glory, and a kingdom that all peoples, nations, and languages should serve Him, etc. (Daniel 7:14.) Such is the dominion Christ claims as His. It is not of this world. It is advanced by no material force. And its king come to men not in the guise of a conqueror, in regal, warlike splendour, but meek and lowly as the Son of man.John 18:37. “For to me to live is Christ” the motto of Christ’s subjects.—You have seen a young man whose spirit yearns for the salvation of his race; he is educated and mentally strong; his home is a scene of happiness, parents and relatives hold him in highest regard; were he to employ his talents in his fatherland, they might ensure him competence, and perhaps renown; but he is determined to realise his convictions of duty; he is ready to sever the strong attachments which bind him to the land of his birth, and brave the innumerable perils which may beset his enterprise—forasmuch as his kingdom is not of this world. You find in such a youth an illustration of a principle already enunciated; he is not destitute of interest in the political progress of his nation, far less is he wanting in affection to those who gave him life—but he cannot make a kingdom of such considerations; he renders to them the attention due to their respective merits, but in his estimation there are claims whose importance is infinitely greater. His life-cry is, “For to me to live is Christ; everything must subordinate itself to Christ. Christ is the fairest among ten thousand, and altogether lovely; he redeemed me with His blood, and shall be served with undivided energy, for in serving Him I am most effectually promoting the well-being of all the objects of my love.”—Dr. Joseph Parker.John 18:37. The future is Christ’s.—Think, then. Who in the past has been loved more than Jesus Christ? His disciples left all for Him—they had to choose; on the one side His love and the most terrible sacrifices, on the other earthly happiness and the most legitimate affections. Jesus has won them! Explain by what miracle this love has been enkindled after them among millions of men who have never seen Jesus Christ; for, do not deceive yourselves, this is the feeling which inspired in the Church of the first centuries that heroic devotion, that love, which was not extinguished by the most savage and atrocious persecution. And if you pass over those eighteen centuries, who to-day is loved more than Jesus Christ? who occupies in the affections of men so great a place? And for us who love Him, is Jesus simply an individual of the past, a beautiful and touching figure, of which history has preserved the remembrance for us? Is He not, on the contrary, the Being whom we consider the most living and present? Is the love of which He is the object an abstraction? and has it not, like the most loving affections, its sorrows and trials, its anguish in our falls, its joys in our rising again? Are we the objects of a fantastic hallucination when we feel His invisible presence, when the view of His holiness fills us with trouble in the midst of our wicked pleasures, when repentant and ashamed we go to weep upon His breast, when repulsed by the world we experience His consolations filling our souls? And if we were alone in the experience of this love! But have you thought on the matter? This love has shined to all parts of the world. We see ourselves in the presence of an inexplicable problem if He is not divine. We see, as I have said, men who have received from their likes an idolatrous attachment. Every people has its heroes. But He whom we have not seen is a man who in every country, at all times, and among races the most diverse, has been able to awaken in the depths of men’s hearts the same emotions and the same love. Is it not certain that the heroes of one race have often no renown among other races, because each of them possesses the exclusive type of his nationality? and gains his influence just from that cause that limits it at the same time? Endeavour to get men among our European races to admire the heroes, the demigods which the East adores, and even were it a possibility that their religion could be established, endeavour to make men love them. But Christ alone has had this marvellous power of making Himself beloved everywhere across time and space even. Every tongue raises to Him a song of love and adoration. Those divine emotions that fill my soul in listening to Him were felt by Origen and Augustine fifteen hundred years ago under an African sky; and to-day in his distant hut an Esquimaux of the polar regions, or a poor negro, shall experience them as I do. At this moment, on this Sabbath day, wherever the Church is gathered together, millions of hearts are moved at the name of Christ by the same feelings as you have; and if all those voices could make themselves heard, you would know in a measure the extent of His kingdom.… Gather together in thought all those whom this love has saved, ignorant and wise, great and small, of the world; children in whose innocent souls has been felt a mysterious attraction toward Jesus, and who in dying have gone to His arms—sinners who have fallen to the depth of the abyss, souls sorrowful and groaning. Behold athwart the centuries this cortege of worshippers who are increasing day by day, and, before this universal testimony of hearts who love Him, recognise Him for whom all hearts have been made. He said, “I am a King”; and see a redeemed humanity who reply to Him by proclaiming His kingdom. What royalty, what a domination, what an empire! To be loved in all the centuries, loved everywhere, loved even to the death, loved ever more deeply: behold the kingdom of Christ. And people ask us yet why we believe in His divinity! Oh, wise men of this world, who believe that His reign is ended, and who see in Him nothing but a master of the past who has been superseded—you who think that the criticism of the schools will do that which eighteen centuries of attack have not been able to do, and reduce the Gospel to powder! you know not how much Christ is loved, you know not what place He occupies in the heart of the world. Yes; in the Church of to-day, so feeble, so faithless and worldly, however, you do not know all that is seen to shine forth of devotion and heroism on the day when for confessing Jesus Christ all must be left behind, even life itself. I do not know what the future has in store for us. I do not know what those doctrines which this generation tolerates with a soft complaisance will bring forth, this materialism which denies freedom in God and responsibility in man, this insulting disdain of the unseen world, this proud confidence in the forces of humanity, this fanatic atheism which regards as hypocrisy or imbecility faith, prayer, the supernatural.… I know not if the Church will be called to go through a new baptism of suffering and persecution. At all events, it is not on the simple progress of toleration, nor on the native goodness of man, that I count to make such excesses impossible. I remember that no epoch, more so than the last century, preached the goodness of man and toleration; and I recall the fact also as to the way in which the century ended. But if the storm must come, let it come, let it come. For if it will remove from the Church all the unreal homage, all the false regard, which a generation who laughs in secret at the faith lavishes upon it, what will it matter? In this inevitable defection the world will learn at least how much Christ is loved; it will see all this that draws to Him faith, devotion, and hope; it will see that He is yet the King of souls, and that, to snatch Him from the love of the Church, it would be necessary to snatch away the heart of humanity. Lord, the future is Thine. The kingdom has been given to Thee, and Thy kingdom will come. But how shall it serve us to proclaim Thy kingdom if Thou hast not first triumphed in our hearts? Ah! let us submit them—these hearts worldly and rebellious—break down our resistance, our pride, our egoism; and reign at least over those whom Thou hast gained, who are waiting for those days in which we believe Thou wilt reign over a world at peace, and when all men shall bow the knee before Thee.—Translated from Eug. Bersier.John 18:38. None are by nature “of the truth.”—The expression “every one that is of the truth” betokens an inward preparation for conversion which no one, however, experiences without the operation of “preventing grace.” No one is by nature of the truth; but all men, as the Scriptures say, are liars, since they love darkness rather than light, because the light reproves them for their sins and disturbs their repose; and because they press error to their bosoms and shut themselves up against the entrance of truth, which menaces their sensual pleasures with danger and urges them to a life of self-denial. Thus, as St. Paul once expressed it, they “hold the truth in unrighteousness.” But as soon as the Spirit, which, like the wind, bloweth where it listeth, gains room, the love of delusion gives way to the ardent desire to be freed from it, and studious self-deception to the willingness to “prove all things, and to hold fast that which is good.” Before the honest, serious inquiry after truth and peace the visionary forms of these false ideas vanish to which the poor soul had been previously attached. But when, by the operation of the Spirit of God, we have attained to this simplicity of heart, we become joined to those who are of the truth. Then, if the divine Teacher utters His voice, how does our inmost soul echo to the sound of His light and life-giving words! If He then says, “Come unto Me, ye that are weary and heavy laden,” how gladly do we accept the gracious invitation! If He then unveils His glory and beauty, how do our longing souls rush into His arms rejoicing! If He then displays the standard of His cross, how do we not hasten to it, to build tabernacles under its peaceful shadow!—F. W. Krummacher, “Suffering Saviour.”John 18:39-40. Satan’s children.—Whence sprang the weeds in the history of our Lord’s passion? Whence the thistles even among the weeping willows and olive trees of Gethsemane? Whence the thorns on Golgotha? That the enemy had done. When the members of the Sanhedrin set up false witnesses, and made them assert that Jesus had arrogantly said He would destroy and build up the temple again; when on the declaration of Jesus that He was the Son of God and the judge of the world, they answered in hypocritical anger, “Now we have heard His blasphemy,” etc. (Matthew 26:65); when they, the guardians of the law and the protectors of religion, were given a choice between Jesus and Barabbas, and when asked, Which of these two will ye have? urged the people to demand the release of the murderer and to slay the Lamb; when out of the poisoned spring of envy they drew the resolve to storm the vacillating governor with the cry, “Crucify, crucify!” and determined on the murder of the Righteous, invoking a mad curse upon their own heads.… “His blood be on us and on our children,” … were those who did this of the viper’s brood, Satan’s children, descendants of Cain?—their lips were lying, their hands were murderous.—Translated from Dr. R. Kφgel.The old saying that the voice of the people is the voice of God receives an instructive commentary in the vote for Barabbas and against Jesus. That was what a plebiscite for the discovery of the people’s favourite came to. What a reliable method of finding the best man universal suffrage, manipulated by wire-pullers like these priests, is! and how wise the people are who let it guide their judgments, or, still wiser, who fret their lives out in angling for its approval! Better be condemned with Jesus than adopted with Barabbas.—Dr. A. Maclaren. PART VI. (B.)II. THE AND BURIAL OF JESUS 1. The scourging of Jesus and the mockery, etc., by the soldiers in the Prætorium (John 19:1-3). 2. The attempt of Pilate to deliver Jesus, the bitter outcry of the Jews, and their charge against Jesus as having “made Himself the Son of God” (John 19:4-7). 3. The fear of Pilate on hearing this. He again questions Jesus in the judgment hall, and again seeks to deliver Him (John 19:8-12). 4. Pilate yields to popular clamour (John 19:12-16). 5. Jesus is led to crucifixion (John 19:17-18). 6. The title on the cross (John 19:19-22). 7. Dividing and casting lots for His garments (John 19:23-24). 8. The mother of Jesus committed to the care of the beloved disciple (John 19:25-27). 9. The cry of physical agony (John 19:28); the shout of spiritual victory (John 19:30). 10. The pierced side (John 19:31-37). 11. The burial of the body of Jesus (John 19:38-42). AND NOTESJoh_19:1. Therefore (see Luke 23:22-25).—He was under the erroneous impression that this treatment of Jesus might soften the enmity of the Jews toward the Prisoner. Scourged (ἐματίγωσεν).—There is no evidence that Jesus was twice scourged. Scourging was usually a preliminary of crucifixion among the Romans. St. Matthew and St. Mark use a different word (φργελλώσας). John 19:4-5. Pilate therefore went forth (see John 19:1, above).—He imagined that the sight of the poor tortured form might move compassion. I find no crime, etc.—Had Pilate been able to find any crime in Jesus, he would not have hesitated to condemn Him. John 19:6. Pilate saith unto them, Take ye Him, etc.—There is a ring of angry sarcasm in the words which must have galled those proud Jews. Pilate means, “I shall have nothing to do with crucifying one who is innocent. Do it yourselves, if you dare.” John 19:7. According to the law.—Our law, they say, must be respected, whatever you do about the political charge (Leviticus 24:16). We only can be judges in this matter, and according to our law He should die. MAIN OF THE .—John 19:1-7 John 19:1-2. The scourging of Jesus and the crown of thorns.—Pilate plunged ever deeper and deeper into the toils. Justice and injustice cannot be reconciled. It went sore against this proud Roman’s conscience to offend the majesty of Roman law, in the attempt to please the clamouring mob of Jewish priests, rulers, and populace. Had he made a firm stand the guilt would not have rested on him. It is not easy always to be popular as well as just. He tried various expedients to extricate himself from the difficult position in which he was placed. He thought that by releasing Barabbas, and holding up Jesus to contempt, the latter might be delivered and the Jews propitiated. I. The scourging.— 1. Our Lord had already predicted this part of His sufferings (Matthew 20:19; Luke 18:33). It was the preliminary to crucifixion. Pilate in ordering the punishment secretly hoped that the accusers of Jesus would be satisfied with the infliction of this cruel punishment. 2. We follow the meek and lowly, the divine victim into the courtyard of Pilate’s palace. He was handed over to the cruel executioners and rough soldiers of the guard, bound to a pillar, so that the back was bent and the skin tense. The blows were inflicted with switches or thongs, at the extremity of which were pieces of bone or lead. These were wielded by callous men, usually slaves. Even at the first blow blood was drawn, and ere the ten or fifteen minutes of the punishment were ended streams of blood flowed from the lacerated and wounded frame. 3. But this, too, was part of the divine plan. And great as were the pangs of this terrible torture to the body, yet deeper was the agony of soul which He endured. How great, how incomparable, was His obedience! “They made long their furrows upon His back” (Psalms 129:3). But it was all done in order that with. His stripes we might be healed (Isaiah 53:5). II. The crown of thorns.— 1. Herod had already sent Jesus to Pilate clothed with mock emblems of royalty. No doubt these had been removed; but the remembrance of them led the soldiers to imitate in cruel fashion this jest of Herod. 2. Jesus was evidently entirely given into their hands—a strange thing, Pilate, to do in the case of one pronounced by thyself innocent. Breaking off twigs from a thorny plant abundant about Jerusalem, they wove it with their mailed hands into a rude wreath or crown, and thrust it down over the Saviour’s brow, the sharp thorns lacerating the flesh and causing great pain. Over His lacerated frame they threw a cast-off soldier’s robe to represent a royal robe. They bowed in mockery before Him, crying, “Hail, King of the Jews,” thus mocking that clamouring mob of the people and their Messianic hopes. It was not Jesus so much that was mocked as the people He came to save, and who in rejecting Him were filling up the measure of their wrath. 3. And Jesus bore it all in patient, meek submission for our sakes. “He is led as a lamb to the slaughter,” etc. (Isaiah 53:7). Did none of those barbarous men ask, “What manner of man is this?” One perchance did so (Luke 23:47). III. The crown and robe were symbolic of a real kingship.— 1. He who wore the thorny crown and mock royal mantle shall yet be hailed as King of kings, etc. (Revelation 17:14), as the apostle was privileged to see Him in vision in His heavenly glory. 2. But the way to this glory was through suffering. And here, as at His birth, Jew and Gentile unite to proclaim Him to be what the angels declared He was to the Jewish shepherds, and the star of prophecy to the Gentile magi. Christ is a king; but it was through humiliation that He rose to glory, for the sake of man. 3. Man was made for dominion (Psalms 8:4-6); but through sin his kingly rule has been in part destroyed—he has not even full dominion over himself. So we see not yet all things put under him (Hebrews 2:8). But Jesus identified Himself with men, offered for them that obedience which they had failed to give—offered it in the only form in which here and now it can be offered, through humiliation for sin, and free self-surrender in all things to the will of the Father. Thus He became the great High Priest and King for humanity; and all who are His, who believe in Him as the only way of escape from moral and spiritual slavery, He makes “kings and priests unto God” (Revelation 1:6), raising them to a more glorious throne than that from which humanity had fallen. 4. And the way to this dominion is the way of suffering—the scourgings of anguish because of sin, the thorny crown of repentance, the crucifixion of the old nature, etc.—all a painful and bitter cross. But to those who thus ever come and are faithful unto death shall be granted the crown of life in the reign of heavenly glory (Revelation 2:10; Revelation 3:21). 5. So, too, the Church has triumphed and will triumph through suffering for the truth. It is thus it is freed from the dross of earth and refined for glory. It is the glory of true members of the Church that they are able to “fill up that which is behind of the sufferings of Christ.” As He the Captain of salvation was perfected through suffering (Hebrews 2:10), thus also is His body the Church. John 19:1 “And scourged Him.” (Outline address for children.) I. Why do we read this so unconcernedly? 1. It was nearly two thousand years ago. An old story. But if we are “Christians,” we know Jesus now. We speak to Him and hear Him; He is no stranger. 2. The awful crucifixion following makes it seem less noticeable. But this He bore for us; and we ought to think of it. The scourging added terribly to the agony of the cross. II. Do we know what “scourging” means? 1. Have any among us ever seen a criminal sentenced and flogged? Have any among us ever seen a boy flogged? Most painful to witness. 2. Describe Roman “scourging.” 3. Had it been a cruel murderer of women and infants, a brutal criminal! But the kind, good, “Jesus” (describe His life). 4. Had He been tried and sentenced! But this was done by a weak-minded ruler, afraid of the priests and the mob. It could not take place under our good laws and strong government. III. Jesus bore it all—no terror, no cry. How brave He was! IV. It was part of what Jesus bore for you. It was your sins caused Him this humiliation. V. Will you think of Him and love Him for it? And when you know that He is asking you, by the voice of His Spirit within you, to do something, or not to do something, for His love, for His sake, will you try? He will help you if you ask Him. Lastly.—Take away with you this little text: “By His stripes [I am] healed” Isaiah 53:5).—Rev. T. Hardy.John 19:3. “Behold the mam!”—I. In these words Pilate unwittingly gave utterance to a great truth.—Christ Jesus was indeed the man, the great representative of all that is highest and grandest in humanity. What nobler or more beautiful life was ever lived on earth than the life of Jesus of Nazareth, through all its hours (on earth) from opening to close? As we view Him standing in silent dignity near the judgment seat of the vacillating Pilate, before the fiend-inspired mob calling out “Crucify Him!” we know that no other life has been lived, no other ever dreamed of or imagined, that can be compared even to His. From that hour of conscious awakening to the sense of His great mission in the temple, amidst the doctors and teachers, where He knew and felt that He was about His Father’s business, to this closing scene of His public ministry, He stands before us “the perfect man,” holy, harmless, undefiled; for His enemies could find no flaw in His character; and the Roman judge who reluctantly and in unmanly fashion gave Him over to a violent and shameful death declared again and again, “I find no fault in Him.” As we behold Him we must think of that heavenly teaching and doctrine that are the centre and crown of all that is noblest and best in the world to-day, of that tender humanity that showed itself in His continually doing good, of that meekness and lowliness combined with dignity and power that proclaimed Him the very King of men. Well may we, looking merely at His humanity, echo the words of a great modern writer on this aspect of His character. “He walked in Judζa eighteen hundred years ago; His sphere-melody … took captive the ravished souls of men, and, being of a truth sphere-melody, still flows and sounds, though now with thousandfold accompaniments and rich symphonies, through all our hearts, and modulates and divinely leads them” (Carlyle). II. The man Christ Jesus is the holy, divine Son.—If we see this we must see something more. This perfect man, this flower of humanity, cannot be merely man. No such flower has bloomed, nor ever can bloom, on the field of human nature as it now is. There is something about this man that points us to another sphere. As one has well said: “I find the life of Christ made up of two parts, a part I can sympathise with as a man, and a part on which I am to gaze; a beam sent down from heaven which I can see and love, and another beam shot into the infinite that I cannot comprehend.” Not only is this suffering man the holiest and best that earth has seen, He is “Emmanuel, God with us.” Some glimmering of this truth seems to have visited Pilate, and made him dread yet more to deliver up Jesus to the impious multitude. But no doubt his scepticism and worldly unbelief tended to dismiss the thought. The priests, rulers, and scribes, as well as many in the vast crowd crying out “Crucify Him!” would have confessed this, had they not been blinded by hatred. Ah! He came to give light, but that was not what men wanted. They did not wish to see themselves in the penetrating light of His omniscient purity. The midnight burglar and transgressor flee the light, and will endeavour to overpower him who persists in letting in a clear ray upon their evil deeds; and the old philosopher said well that if truth appeared in the world in her unadorned loveliness men would persecute her. And thus it happened here. Truth did appear. The truth came to men with heavenly radiance to be the life and light of the race; but those to whom He came “hated the light because their deeds were evil.” “They denied the Holy One and the Just, and desired a murderer to be granted unto them” (Acts 3:14). But to all who look to Him, this crown of humanity, Emmanuel, becomes their high example, their guiding star, the strength of their life, the comfort of their death, their hope for eternity—“Behold the man!” III. We behold here the awfulness of sin.—In beholding Christ at Pilate’s judgment seat a sense of the awfulness of sin in God’s sight is borne in upon us. For how does Jesus appear as Pilate points to Him? The awful Roman punishment of scourging was just ended. As Pilate was only a procurator he had no lictors in his train, so that the punishment was left to the rude and brutal soldiery. The arms of the victim were lashed down to a post near the ground, and on the bare shoulders, head, and face the lashes were inflicted with a whip of leather thongs loaded at the extremity with lead or bone. Thus the prophetic language of the prophet received a literal fulfilment, “They made long the furrows upon My back.” Over His bleeding form the rude soldiers threw in mockery a purple-dyed soldier’s cloak to represent a kingly robe, upon His bleeding head and bruised face they pressed a torturing crown of thorns, and into His hands, bound and helpless, they thrust a cane to represent a royal sceptre. Then they made a further mockery of His royal dignity, by each making pretended obeisance, as at a royal levee; and in place of salute each spit in the bruised face, and each with the mock sceptre smote the thorny crown more firmly on the bleeding, bruised head. What a scene! A carnival of fiends, one would feel almost inclined to say. And yet not an impossible scene by any means—only a result that may be expected when men give themselves over to the power of the spirit of evil. Such scenes were too common in those days; and in these times, when the Gospel is denied, as in the great French Revolution—or where it never had power, as in the scenes of torture among the North American Indians—the same diabolic spirit may be seen in its awful working. But amid it all Christ stood in silent dignity. “He was oppressed, and He was afflicted; yet He opened not His mouth.” For He was a voluntary sufferer for the sins of men. “The chastisement of our peace was upon Him; and with His stripes we are healed.” Some would say, No! Not for this end did He suffer and die, but that He might overcome sin in the future by winning men from its love and power by His holy example. Therefore, as Christ sealed the truth of His mission by His sufferings and death, it might be said He died for sin, and to take away sin. Now, no doubt this is in part true, as Christ’s own words will show: “I, if I be lifted up, will draw all men unto Me.” But surely it is not all the truth. The death of the innocent Jesus would scarcely be called a proof of the divine origin of His mission, or a confirmation of the truth of the Gospel.[7] Indeed, the very opposite was the effect. “The cross of Christ was to the Jews a stumbling-block, and to the Greeks foolishness.” And if it is further said that the resurrection was a confirmation of the truth of Christ’s teaching and must needs have been preceded by death, then we may ask, What need was there that the death should have been so shameful and the antecedent sufferings so cruel? No! None of those attempts to escape from acknowledging the sacrificial and atoning purpose of Christ’s death can stand examination. When will men learn that one aspect only of the Redeemer’s atoning work can never exhaust its meaning? And yet Christian men have striven, have excommunicated, and have been excommunicated because of their devotion to one view of the death of Christ, as if it included all the truth. We must learn that His redeeming work was many-sided, that we cannot thoroughly comprehend that infinite depth of divine wisdom displayed in it, which even the angels desire to look into. Certainly one of the most prominent views Scripture gives us of these sufferings of Jesus is that of their expiatory nature. “He appeared once in the end of the world to put away sin by the sacrifice of Himself.” “He was delivered for our offences.” “This cup is the New Testament in My blood, which is shed for many for the remission of sin.” This truth is written prominently in the history of Calvary. And is it not this view of the Saviour’s sufferings that hath brought deepest peace and truest joy to His followers and to repentant sinners in all the Christian ages? “Behold the man!”—the spiritual Adam, representative of humanity; the God man who, in oneness with men, willingly submitted to endure their woes, and by His sacrifice of Himself brought in for them eternal salvation, having magnified the eternal law and borne for man the effects of sin, pain and sorrow, shame and agony, the hiding of the Father’s face, death and the grave that they might have life. “Behold,” therefore, in this suffering man “the Lamb of God who taketh away the sin of the world.” [7] To those without, i.e. to those to whom belief in it is of vital importance.IV. We behold here the Judge of quick and dead.—Behold in this afflicted man the Judge of quick and dead. “Behold, He cometh with clouds, and every eye shall see Him.” “And, behold, I am coming quickly; and My reward is with Me, to give to every man according as his work shall be.” “We must all appear before the judgment seat of Christ.” Pilate on his judgment seat and the chief priests and rulers in the Sanhedrin imagined that they were the judges on that memorable occasion. But how blinded men are. In reality they were being judged, and their Judge stood before them in the form of that meek, afflicted man. Latter-day Pilates and rulers might well take this truth to heart! And what is our attitude in view of His promise, “I am coming quickly”? Would it be that of Wesley, who, when asked, “Suppose you were summoned to meet the eternal Judge at twelve o’clock to-day, what would you do?” replied, “I should do what I am doing now.”Lessons.—“Behold the man,” and let the view of that unspeakable love of His move your hearts to lively gratitude and self-denying service. Has it not been well said, that often men show more gratitude toward the friend from whom they have received one benefit than to the God from whom they received all? “God spared not His own Son.” “Even Christ pleased not Himself.” And how do His professed followers often show their love and gratitude? By a languid attendance at divine ordinances, by the giving of a perhaps grudging dole for the Work of Christ’s kingdom; there, it may be, their tribute of gratitude begins and ends. Let our conscience speak to us as we view this scene on Gabbatha! Some of you may have read the story of the manner in which Count Zinzendorf was finally led to found the Moravian Church. He was one day walking through the picture gallery at Dόsseldorf revolving various projects in his thought. He was a good man, a true disciple, but had not yet risen to the full consecration of his noble work. He was that day suddenly arrested before a notable Ecce Homo—a picture of the Redeemer with the crown of thorns on His bleeding head. The artist’s legend was, “All this have I done for thee: what hast thou done for Me?” The picture sermon went home. Zinzendorf there and then entreated the Lord to grant him “the fellowship of His sufferings,” and the result was the founding of Unitas Fratrum, the United Brethren, the most missionary Church in the world. It is the want of faith and love that keeps men from a full consecration. May we have faith to realise more fully the wonder of that love; and may that love constrain us to do our Father’s will and finish His work, following our Redeemer! NOTESJoh_19:1. The punishment of scourging.—The fact that among the Romans there was a twofold scourging—the one which served for torture (quζstio per tormenta) or for punishment, the other as preparatory to execution (comp. Sepp, 509)—may enlighten us upon the difficulty which has arisen between the narratives of the first two Evangelists and that of St. John, in reference to the scourging of Jesus. We may beforehand, for instance, suppose without difficulty that Pilate allowed the same scourging which was at first intended as torture or as punishment, to satisfy the thirst for revenge of the Jews, to pass subsequently, when the execution was decided on, as its introduction. Thus the Evangelists might apprehend this scourging according to its different aspects. John regarded it according to the original motives under which Pilate had arranged it, and Luke also brings out this reference strongly (Luke 23:16). Matthew and Mark, on the other hand, represent the scourging, in its world-historical importance, as preparatory to, and the beginning of, the sufferings of the cross of Christ. Thence it is plain, moreover, that they take it away from its original connection, and place it at the close of the sufferings of Christ before Pilate’s tribunal. Nay, even the apparent differences between the specifications of time of John and of Mark respectively, become set aside by this observation. To suppose a twofold scourging, as Ebrard does (433), is not allowable, for this reason, that the act of scourging, of which the first Evangelist speaks, perfectly resembles that described by John, and referred to by Luke in its issue in the history of the crowning with thorns.—J. P. Lange.John 19:7. The clearness of our Lord’s claim, to be the Son of God.—If indeed, in His dealings with the multitude, our Lord had been really misunderstood, He had a last opportunity of explaining Himself when He was arraigned before the Sanhedrin. Nothing is more certain than that, whatever was the dominant motive that prompted our Lord’s apprehension, the Sanhedrin condemned Him because He claimed divinity. The members of the court stated this before Pilate. “We have a law, and by our law He ought to die, because He made Himself the Son of God.” Their language would have been meaningless if they had understood by the “Son of God” nothing more than the ethical or theocratic sonship of their own ancient kings and saints. If the Jews held Christ to be a false Messiah, a false prophet, a blasphemer, it was because He claimed literal divinity. True, the Messiah was to have been divine. But the Jews had secularised the Messianic promises; and the Sanhedrin held Jesus Christ to be worthy of death under the terms of the Mosaic law, as expressed in Leviticus 24:16 and Deuteronomy 13:5. After the witnesses had delivered their various and inconsistent testimonies, the high priest arose and said, “I adjure Thee by the living God, that Thou tell us whether Thou be the Christ, the Son of God. Jesus saith unto him, Thou hast said: nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven. Then the high priest rent his clothes, saying, He hath spoken blasphemy” (Matthew 26:63-65). The blasphemy did not consist, either in the assumption of the title Son of man, or in the claim to be Messiah, or even, excepting indirectly, in that which, by the terms of Daniel’s prophecy, was involved in Messiahship, namely, the commission to judge the world. It was the further claim to be the Son of God, not in any moral or theocratic, but in the natural sense, at which the high priest and his coadjutors professed to be so deeply shocked. The Jews felt, as our Lord intended, that the Son of man in Daniel’s prophecy could not but be divine; they knew what He meant by appropriating such words as applicable to Himself. Just as one body of Jews had endeavoured to destroy Jesus when He called God His Father in such sense as to claim divinity (John 5:17-18); and another when He contrasted His eternal being with the fleeting life of Abraham in a distant past (John 8:58-59); and another when He termed Himself Son of God, and associated Himself with His Father as being dynamically and so substantially one (John 10:30-31; John 10:39); just as they murmured at His pretension to have “come down from heaven” (John 6:42), and detected blasphemy in His authoritative remission of sins (Matthew 9:3),—so when, before His judges, He admitted that He claimed to be the Son of God, all further discussion was at an end. The high priest exclaimed, “Ye have heard His blasphemy”; and they all condemned Him to be guilty of death. And a very accomplished Jew of our own day, M. Salvador, has shown that this question of our Lord’s divinity was the real point at issue at that momentous trial. He maintains that a Jew had no logical alternative to belief in the Godhead of Jesus Christ except the imperative duty of putting Him to death.—H. P. Liddon.Joh_19:5. “Behold the man!”—From the brief and very pregnant form of the words, it might perhaps be concluded that a better feeling had overcome [Pilate’s] worldliness in this expression: the latter feeling would have probably been uttered in a more declamatory manner. The exclamation of the judge has been with reason regarded by the Church as an involuntary prophecy of this moment of suffering, extorted from his feeling by the power of Christ’s appearance. His first conscious feeling is connected with the most unconscious by a series of links. “Behold the man!” It is as if Pilate would exclaim, There He is—the poor man—a spectacle for compassion; as if in this deepest misery the Man first of all appeared to us again in His full human form, and awakened our entire human feeling. The Roman knew not in what measure he prophesied. According to his conscious purpose, however, he wished, doubtless, by his words to preach sympathy and compassion to the high priests and their attendants, by the sensible effects of Christ’s appearance. But the heathen man of the world preached humanity in vain to the Jewish hierarchs. As soon as they saw the man appear in the crown of thorns, they became deeply irritated, and cried, “Crucify, crucify Him!” The sorrowing Messiah is to the Greeks foolishness—to the Jews an offence: this moment proves this. The heathenish mind, in its disposition to worship fortune, and to count misfortune a sin, or even as a curse, cannot at all perceive the power in the idea of triumphant and redeeming sorrow: therefore it is laughable to it; and the representation of this idea seems to be involved in a foolish fanaticism, which deserves compassion. But the Jewish mind is able to perceive so much of the truth of that idea, and of its confirmation in Christ, that the momentary appearance of it results in offending and agitating it in the strongest manner in its ardent but darkened worldliness. Therefore Jesus, in the present pomp in which He appeared as the jest of the heathen world, and in Him the idea of the King of the Jews served for a mockery to the heathen world—became to them more odious than ever. It is extremely characteristic that immediately a frightful paroxysm of rage was developed in them at this view of Jesus—a hurricane which carried them altogether into the position of the heathens, without their being conscious of it, seeing that they now themselves dictated for the Lord the heathen punishment of the cross in the cry and roar, “Crucify, crucify Him!” This was the second degree of rejection wherewith the Jews delivered their Messiah to Pilate.… The Jewish hierarchy is the most deeply guilty; next to that, the people of the promise, which is here changed by its own agency into a people of the curse. It cannot, indeed, be asserted that here it was, in the main, the same voices which cried out the “Crucify Him! crucify Him!” against Jesus which a few days before hailed Him with the hosanna. There the best of the people appeared in the foreground, here the worst; and only a medley of slavish and wavering minds would find themselves here again among the rabble of the high council, who had then attached themselves to the royal priestly people of the Messiah. But where in this case were the better ones who had shouted hosanna? Thrice resounded the great liturgy of death spoken by the Jews on the temple-mountain against the Messiah, “Crucify, crucify Him!” There was heard no contradiction. Thus had the elected people fulfilled against itself the doom of self-rejection. Moreover, even the heathen world had doomed itself. Greek civilisation and Roman justice had become, in the person of Pilate, the servants of the Jewish fanaticism which was hostile to Christ. The mighty worldly pomp, the nursery of civic right, had become a slavish executioner of a degraded priestly caste, and of an inquisition hostile to humanity. The entire old world accomplished the judgment of self-rejection in sealing the doom of the Prince of the new world, the inheritor of its blessing. The rejection of Jesus was actually declared when Pilate released to the Jews their Barabbas. The spirit of Barabbas, the seditious man and the murderer, became thenceforth the gloomy genius of the political life of the people. This is proved by the history of the Jewish war. But whilst he was set free in triumph, Jesus was once more stripped of the soldier’s cloak and dressed in His own clothes, and was hurried away to the place of execution. Certainly this condemnation and leading to death of Jesus resulted, moreover, in the redemption and release of still another Barabbas, namely, of fallen man in general, as having committed sedition against God and murder against its brethren, and thereupon is fallen into the heavy bondage of sin. Christ goes away to release the prisoners who long for freedom.—J. P. Lange AND NOTESJoh_19:9. Whence … Jesus gave no answer.—The answer had already been given (John 18:36-37 : see also John 8:25; John 10:24-25). Besides, what Pilate had to settle now was the justice of the charge for which Jesus was brought before him (Isaiah 53:7). John 19:11. He that delivered He unto thee, etc.—The Jewish high priest claimed to represent a divinely ordered religion and system, and to be directed in his action by divine revelation and guidance. Therefore, as one who should have been in possession of clearer light, he was more guilty than a heathen judge, to whom the light and truth of God had not come. John 19:12. Cζsar’s friend.—Amicus Cζsaris was a title of honour sometimes given to provincial governors. Those men well knew the jealous fears of Tiberius for his authority. The suspicion of treason brought almost inevitable ruin during his reign, and many were charged with that crime. John 19:13. Therefore.—Pilate’s action is that of a man of the world, not of a just, impartial judge—of a man who puts self-interest before truth and righteousness. John 19:14. The preparation (παρασκευή).—Of the passover, which was near at hand. Soon the passover lamb was to be slain, and even on that very day “Christ our passover was sacrificed for us.” The sixth hour.—See note, pp. 536, 537. John 19:15. Shall I crucify your king?—Since those men would persist in the political charge against Christ, Pilate intends that the condemnation of the accused shall rest on that ground, as he clearly showed in the “title” written to be affixed on the cross (John 19:19). No king but Cζsar.—This cry, in which the leaders of the theocracy reject their rightful King, is sadly prophetic. They judged themselves “unworthy of everlasting life”; therefore the kingdom of God was taken from them (Acts 13:46; Matthew 21:43). And the world’s rule has been hard and bitter for them and their children. John 19:16. Then delivered lie Him unto them, etc.—I.e. to the priests and rulers of the Jews. Not that Jesus was actually delivered into their hands, but He was delivered up, in order that their evil designs against Him might be carried out. The quaternion of Roman soldiers who carried out the actual crucifixion were only instruments of their wicked will (Acts 2:23; Acts 3:15). John 19:17. Bearing His cross, etc.—He bore it until He appears to have sunk under it, and then Simon of Cyrene was compelled to help Jesus to bear it (Mark 15:21). Golgotha (from πָּ ?μַ ?μִ).—Probably so called from the rounded form of the mound, or hillock, on which crucifixion was usually carried out. The Vulgate translated the word Calvaria—a skull, or a place of burial. Hence our word Calvary. The question of the site of Calvary and the holy sepulchre need not be discussed here. It is a question that is not yet settled, if it ever can be. But no valid reason has yet been given to lead to a conclusive decision against the spot now covered by the Church of the Holy Sepulchre. John 19:18. Two others.—The intention, no doubt, in crucifying these two malefactors, and Jesus in the midst as, on account of His alleged treason, more guilty than they, was to offer to the world an ostensible reason for His condemnation. MAIN OF THE .—John 19:7-18 John 19:7-16. Jesus innocent, yet condemned.—Pilate had done his utmost to deliver Jesus from those implacable foes, i.e. he had done his utmost to effect his purpose by policy. He hesitated to take a firm stand on the platform of even-handed justice. His unjust government of his province made him fear to do this. “Conscience makes cowards of us all”; and here it made Pilate weak and vacillating. The Jewish leaders were quick to see this, and pressed their advantage remorselessly until the divinely appointed end had been reached. Notice— I. Pilate’s final examination of Jesus.— 1. The last word of Jewish malice made Pilate again hesitate and bethink himself before finally yielding (John 19:7). 2. The Son of God! This saying of the infuriated Jews, coupled with the remembrance of his wife’s message regarding her mysterious dream, made Pilate more than ever conscious that in Christ’s presence the eternal world was near. Little wonder that he feared, lest haply he might be found “fighting against God” (Acts 5:34-40). But he had neither the clear conscience nor the moral courage of a Gamaliel to make such a stand for truth and right as he should have made. 3. Perturbed in mind, this unbeliever (in whose mind the usual association of unbelief and superstition was found) returned to the judgment hall, and again stood before the silent, suffering Christ. Abruptly and with troubled countenance he asks the question, “Whence art Thou?” but he received no answer from our Lord. 4. It is plain why Jesus did not answer the Roman judge. All the materials for forming a judgment were before him, and on reviewing these Pilate had already pronounced Jesus innocent. Thus the Roman judge himself was indirectly condemned. But it was also in mercy for Pilate’s moral weakness which his heathen education could not change into strength. Therefore He spares him further sin. 5. But in answer to Pilate’s foolish boast about his power Jesus did reply in a fashion that made Pilate yet more uneasy (John 19:11). Jesus pointed out to him that his power and authority as judge and governor lay above and behind imperial Rome (Romans 13:1): that this power was given to be exercised justly, and that therefore he would be called to account for the use of it; but that those who knew better—the theocratic judge Caiaphas and the other Jewish leaders, who should have had more enlightenment, and who unjustly pressed Pilate to condemn Jesus—were the most guilty. II. Pilate’s final declaration of the innocency of Jesus.— 1. This last conversation with the Saviour made Pilate more feverishly anxious than ever to release Jesus. The more he saw of the kingly Sufferer, the more unfathomable abysses of mystery and being seemed to open around Him. 2. In doing this he bore testimony again to his own word, “I find in Him no fault at all” (John 18:38). And well might Pilate do so; for Jesus here distinctly acknowledges Pilate’s right to judge derived from above, and thus proves that He is no stirrer-up of the people against properly constituted authority. He declares also the right of Heaven to order human affairs, and thus shows Himself to be no blasphemer. 3. Well then might Pilate seek to release Him. And we should rejoice to be able to accept this evidence of the blamelessness of our great High Priest. It was testimony dragged from an unwilling witness; and it shows us that Jesus in this was fitted for His great mediatorial work as the Redeemer of men. III. Jesus, though innocent, is condemned.— 1. Pilate’s well-meant efforts to save Jesus from the uttermost penalty proved vain. A cry of wrath from the excited mob rent the air: “If thou let this man go,” etc. (John 19:12). The struggle between righteousness and apparent self-interest going on in Pilate’s breast, and which a moment ago seemed being decided on the side of righteousness, was suddenly ended in favour of self-interest. 2. If this accusation, however baseless, came to the ears of Tiberius, and it was proved that Christ had been released, then Pilate knew, or thought, there would be “short shrift” for him. “What was this Jew in comparison with his position and safety. Better the satisfaction of this unjust demand of the Jewish rulers than disgrace or worse at Rome.” Is it so certain, Pilate? and does a God of righteousness not reign? Had you remained firm that day your house might have been established in righteousness (Psalms 112). Unrighteousness will not serve you; the unrighteous shall perish. 3. Pilate therefore, with a heavy load upon his conscience, sat down in his judgment seat to stain his office by a crime. He was not a judge, but a slave in the high light of noon. 4. Strange were his words in pronouncing judgment: “Behold your King”; and as the people cried, “Away with Him, crucify Him,” again the scornful voice was heard: “Shall I crucify your King?” This was the plea on which they finally pressed Pilate to condemn Jesus, and they will not be spared the humiliation of the charge. 5. But if Pilate was a slave, what shall be said of those hypocritical men who boasted of their freedom as they cried out, “We have no king but Cζsar” (John 8:32-33)? Jesus is “delivered to be crucified,” and is led away to the cross. But as these men go we see gathering over them the storms of justice, summoned by their imprecation, “His blood be on us and on our children.” We see a subjugated people—a ruined city, the abode of hideous iniquity, round which the eagles gather for their prey—a blazing temple—“a people scattered and peeled”—until the times of the Gentiles are fulfilled (Luke 21:24), and the descendants of those murderers shall say, “Blessed is He,” etc. (Matthew 23:39). John 19:17-18. Golgotha.—A guard of Roman soldiers issue from one of the gates of Jerusalem escorting three prisoners, and accompanied by a varied crowd, many execrating or jeering, some, mostly of the gentler sex, weeping. The guard hold their way toward an open space near the highway, where, on a low mound, malefactors are wont to be executed. Two of the prisoners are known criminals; the third, who has aid in bearing the cross to which He is soon to be nailed, is Jesus, who was pronounced innocent by the Roman judge. As they come to the place of execution, the flower-scented airs of spring breathe around, and the bright spring sunshine, as yet undimmed, gleams down on this scene. The preliminaries of crucifixion are soon arranged. Jesus and the malefactors are nailed to the crosses they have been bearing, which are then set upright and fixed. Jesus occupies the central position; on either hand the malefactors are placed, and the weary hours begin to pass. We place ourselves in thought before the central cross on Golgotha, and ask the meaning of this scene. I. The cross of Jesus is the symbol of the punishment of sin.— 1. Around it are marshalled the hosts of light and darkness. The crucial hour of conflict has come, when humanity shall be freed from the guilt of sin—when the darkness that covered the earth, and the gross darkness brooding over the peoples, shall begin to pass, and the true light to shine (1 John 2:8). 2. Jew and Gentile felt the burden of sin, and perceived that they were responsible for its committal and obnoxious to its punishment. The Hebrew with the divine revelation given to him apprehended this truth most deeply. He realised that sin springs “out of the depths of human personality in opposition to the divine,” that it is “in its nature destructive and leads to death,” and that by it misery comes upon men. 3. But the Gentile also had his idea of sin. It gave rise to the dualism of Persia, it meets us in the thought of the most cultured Gentile peoples; it is one of the foundations on which the loftiest heathen literature, Greek tragedy, has been built. “Behind all the activities of life, and all the play of dramatic passion, … there is a stern background of righteousness which will by no means clear the guilty. A shadowy terror overhangs all wrong-doing, and a curse which cannot be turned away pursues the offenders” (Dr. John Tulloch). 4. Sin and its punishment, then, were amongst the most engrossing thoughts of all men. How to escape its guilt and penalty—that was the cry of the ages. 5. And here on the cross of Jesus the prayers of the ages uttered, or unexpressed, have found an answer. “He was made sin for us who knew no sin.” On the cross He suffered the extreme penalty, even to the hiding for a moment of the Father’s face. 6. There, too, the dominion of evil is broken. The evil power in which sin inheres is vanquished. The head of Satan is bruised; and the kingdom of darkness begins to shrink as the kingdom of light expands. II. The cross of Jesus is the symbol of divine love.— 1. When sinful men remember that they must stand before God they begin with fear to ask, “How shall I come before Him?” etc. And if they are honest their answer will be, “I cannot answer for one of a thousand transgressions.” I cannot pay the ten thousand talents which I owe. I have no way by which the debt might be cancelled. My own righteousness falls in ruins. The heaven that I would purchase with my good works becomes like an empty dream. 2. “What man could not do God did,” etc. (Romans 8:3). His love planned the way of escape for man. In the Son He lays a foundation on which men may build safely for eternity, “not having their own righteousness which is of the law,” etc. (Philippians 3:9). 3. And in the cross is seen the love of the Redeemer in His vicarious suffering and self-sacrifice for mankind, in obedience to the Father’s will, “who desires not the death of a sinner,” etc. (Ezekiel 18:32). The cross of shame thus becomes a visible manifestation and symbol of heavenly love toward fallen men. III. The cross of Jesus on Golgotha is the meeting-point of the ages.— 1. (1) It was foreseen from eternity. Jesus is “the Lamb slain from the foundation of the world.” (2) It was concealed in the first promise of redemption after Eden’s fall. (3) Abraham saw it afar off, “and was glad,” when Isaac was spared on Moriah (Genesis 22:12-14). (4) Jacob waited for the salvation of God (Genesis 49:18). (5) Isaiah and all the Old Testament saints and prophets sighed for and looked forward to that happy hour when Christ’s divine sorrow and suffering should bring joy to men. “Oh that Thou wouldst rend the heavens, and come down,” etc. (Isaiah 64:1). “Yea, many kings and prophets would fain have seen the things which Christ’s disciples saw,” etc. (Luke 10:24). (6) The Gentile world also felt vague longings after peace and a higher life which no wisest philosophy, no effort, could help men to attain to,—when the love of God wrought redemption for humanity on the cross of shame. 2. (1) And toward this cross all succeeding ages have looked. (2) Men still have tried in various ways to effect for themselves what the redeeming grace of our great High Priest alone can effect. They have sought through ritual, pilgrimages, etc., to escape the necessity of that full surrender to Christ which has made the cross of Christ “to the Jews a stumbling-block,” etc. (1 Corinthians 1:23). But however far men wander into the ways of unbelief or superstition, seeking thus to gain peace and promise of heaven, they have had to come back to the cross of Jesus. (3) And now in ever-widening circles its influence is spreading. Men of all races, as the years pass on, are turning toward it, as the true centre of life—the true blessedness for time, the only hope for eternity. Application.—Do we see in this scene on Golgotha divine love exhibited toward us? Do we see in it the wisdom and mercy of God working out through Christ our redemption? Then what joy and comfort should the view bring to our souls! On that cross the dominion of evil is broken, the guilt of sin removed, the sting of death taken away. Do our sins appal us with the thought of judgment? “Christ was delivered for our offences,” etc. (Romans 4:25; Colossians 1:14). Does death affright? The power has been taken from him (Romans 14:8). Does the law thunder condemnation? “Free from the law, O happy condition,Jesus hath bled, and there is remission.Cursed by the law and bruised by the fall,Christ hath redeemed us, ‘once for all.’ ”What reason, then, to rejoice in the cross of Jesus! Thence flow eternal peace, heavenly joy, divine sonship and citizenship; there the darkness passes from our souls for time and eternity, and through the mists of sorrow and pain the morning of joy dawns, and the Sun of righteousness arises, bringing an endless day of truth and grace. John 19:17-18. The cross of Christ.—It is in the mystery of the cross that God has made the glory of His wisdom most evident. The thoughts of men and those of God have been in opposition since men sinned. It is therefore no cause of astonishment that men should have dared sometimes to find fault with the works of God. That which should surprise us most is that men have been offended even at the grace of God. The mystery of a crucified God is foolishness to the worldling. Yet with the apostle we maintain that it is in a special degree the manifestation of divine wisdom. Two things were essential: 1. To satisfy an offended God; and 2. To elevate men, who had become perverted and corrupted. But these ends could not be attained to in any way more effectually than by the cross of the Saviour. I. There is no other means by which an offended God can be satisfied than the cross of Jesus Christ.— 1. God could be satisfied only by the God-man. And what has this God-man done, or rather what was there that He did not do? Why was God alienated from man? Because man had sought to be as God. “Ye shall be as gods,” etc. (Genesis 3:1-5). And I, said the God-man, in order to satisfy My Father, I shall humiliate Myself more than any man: “I am a worm and no man,” etc. (Psalms 22:6). Men had rebelled against God. Therefore, said the God-man, shall I become obedient unto death, even the death of the cross (Philippians 2:8). Man in sinful concupiscence eats of the forbidden fruit; therefore I (said the God-man) will become a man of sorrow and acquainted with grief (Isaiah 53:3). Can we conceive a more complete reparation? 2. But this is not all. The Saviour has revealed three great truths with which men should be chiefly concerned: (1) What God is; (2) what sin is; and (3) what salvation is. The knowledge of these truths is essentially connected with the mystery of the cross. What is God? An exalted Being, for whose glory Emmanuel had to be humiliated, even to the death of the cross. The idea of the greatness of God which this gives surpasses all that can otherwise be conceived. And what is sin? An evil, for the expiation of which it was necessary that the God-man should become “a curse” (Galatians 3:13) and full of reproach. This is the mystery of the cross which we preach. And what is the salvation of man? It is a blessing to secure which for man the Son of God laid down His life. These are the great truths which this divine Master, dying on the cross, teaches us. Now, a truth which gives us such lofty ideas of God, which inspires us with a perfect horror and hatred of sin, which leads us to prize salvation above everything else, must be a mystery of divine wisdom. II. There is no means more effectual than the cross of Christ for converting men perverted and corrupted by sin.— 1. There are three sources of sin according to St. John: “The lust of the eye, the lust of the flesh, and the pride of life” (1 John 2:16). The remedy for these our Lord brought when He came from heaven, and He shows us in His passion what they are. The despoilment of His garments teaches us not to love riches, the lust of the eye. The humiliations He underwent testify against ambition, the pride of life. His sufferings witness against sensuality, which is the lust of the flesh. “What would be the result,” said the learned Pic de la Mirande, “if men should agree universally to live according to the example of Jesus Christ, so that this crucified God should become practically the law according to which the world would be governed? To what a degree of perfection would the world speedily be raised which to-day is so corrupt!” 2. In the divine plan how beautifully is the excess of malice corrected by the excess of perfection in Christ, the excess of sinfulness by His superabounding holiness, the excess of base ingratitude by the abounding of His unspeakable love! 3. Behold, here is surely what is sufficient to confound our reason in view of the judgment of God; and may it please Him that this judgment, at which our reason must be convinced of its errors and put to confusion, may not already be begun for us. For from this time forth the dying Saviour has committed to Him the judgment of the world. “Now is the judgment of this world” (John 12:31). His cross will rise against us. It is the cross of Christ by which we shall be judged—this cross (so inimical to our passions), which we have honoured in our speculations, and which we have shrunk from in our practice, with it we shall be confronted. All that is not found to be conformable to it shall then bear the character and seal of reprobation. What resemblance is there between it and our fleshly lives? Let not that which should reconcile us to God only make us more worthy of condemnation; but let it be that in which we place all our confidence.—Abridged from Bourdaloue. NOTESJoh_19:14. The time of the crucifixion.—Does John here use the Jewish mode of reckoning time? and if so, how is this statement to be reconciled with Mark 15:25, “And it was the third hour,” etc., and with the assertion of all the Synoptists that the darkness—not mentioned by St. John—lasted from the sixth to the ninth hour, i.e. twelve to three o’clock? 1. It must be remembered that the ancients had not the convenient means we have of determining the exact time. They had to go a good deal by guess-work, by noticing the position of the sun, etc. We are not therefore to think that the hour as given either by the Synoptists or by St. John was what we might call the exact moment in astronomical time. Then St. John expressly uses the word about. It is just as if he had said toward noon. 2. All the Synoptists give the hours when darkness fell on the scene of the crucifixion as the sixth to the ninth. This probably denoted the actual time of our Lord’s crucifixion; and in this way St. John’s general reference would not be at variance with St. Mark’s statement as above. 3. Probably the scourging was regarded by St. Mark as the beginning of the crucifixion. It was preliminary to it. Then would come the march to Golgotha, and the preparation for the crucifixion itself. Both would take time. And as Jesus would almost appear to have been the last of the three to be nailed on the cross, it might be well on toward noon when His cross was finally lifted up. 4. There are strong arguments, however, in favour of the idea that John used the Western mode of reckoning time (a day of twelve hours from midnight to noon and from noon to midnight) as best known in Roman Asia where he laboured. But this surely would only shift the difficulty, and not solve it; for 6 a.m. is not 9 a.m. The likelihood is that amid the events of that day, so awful to the disciples, neither St. John nor St. Peter (if he it was who dictated St. Mark’s Gospel) would have time or thought to inquire what the exact hour by sun-dial or clepsydra was, whilst both might think of somewhat different stages of the proceedings when they made their notes of time. John 19:16-18. The presence of evil in human life.—When we turn to the highest form of life in man himself, the presence of evil haunts it everywhere in endless forms of general and individual experience in all relations of human society, all functions of human industry, and in the noblest energies of human progress. We cannot conceal its working when we look within our own hearts. Nay; here more than anywhere it shows its deepest power, and touches human experience with acutest misery. Different natures will apprehend differently the depth and power of evil in human life; but there are none, not even the more sentimental enthusiasts, can dispute its existence; and it requires only a slight degree of moral earnestness to be solemnly arrested by it. The highest natures have been most moved by its mystery; and those who have most realised the greatness of man, and done most for his good, have at the same time felt most pathetically the shadows of evil that rest upon his lot. So far there can hardly be any difference of opinion as to the fact which we call evil. Whatever men may make of the fact, its presence around them and in their own life admits of no denial. A fact so universal and so painful, touching human life at all points with such a sore pressure, has been necessarily a subject of much inquiry and reflection. Men have never ceased interrogating the mystery which lies around them and within them. The history of religion is in great part a history of the explanations which men have tried to give of it.—Dr. John Tulloch.John 19:17-18. The law is no remedy for sin.—The moral law powerfully contributed to awaken the innersense of the Hebrew people and deepen their consciousness of sin. The divine is presented in it not merely as Sovereign and Lord—although this is the opening keynote (Exodus 20:2-3)—but as identified with every aspect of order, truth, righteousness, and purity in human life. A moral idea not only invests all life, but is carried up to Jahveh-Elohim, as the Source of this life and its highest Exemplar. It was impossible to dwell in the light of such an ideal and not to have had the spiritual sense quickened and made sensitive and the feeling of offence toward the divine called forth in many ways hitherto little understood or owned. This is what St. Paul means when he says that “the law entered that the offence might abound” (Romans 5:20), and again, that “without the law sin was dead” (Romans 7:8). He is speaking of his own experience, or of the experience of a devout Jew in his own time; but the experience of the religious nature is always so far the same—nay, the experience of the individual is typical of the race. When the law entered into the consciousness of humanity, and was added to the progressive force of divine revelation, the sense of sin was deepened alongside of it. Conscience became alive in front of the divine commandment, and spiritual life was touched to its depths by that sad undertone of sin which has never died out of it. Through ages the moral law has been the most powerful moral factor of humanity, restraining its chaotic tendencies, and binding it into harmonies of domestic, social, and religious well-being. It has lain not merely upon the human conscience, but entered into the human heart as one of its most living inward springs—bracing its weakness, rebuking its laxity, holding before it an inflexible rule of moral good. Words cannot measure the strength which it has been to all the higher qualities of the race, and the widespread moral education which it has diffused, discriminating and purifying the ideas alike of good and evil wherever it has prevailed, and clothing life with a reality and depth of meaning which it would never otherwise have possessed.—Dr. John Tulloch.Joh_19:17-18. The preaching of the cross the power of God unto salvation.—Let me try then to point out to you what some of the effects will be in a man’s preaching from a true sense of the value of the human soul, by which I mean a high estimate of the capacity of the spiritual nature, a keen and constant appreciation of the attainments to which it may be brought. And first of all it helps to rescue the gospel which we preach from a sort of unnaturalness and incongruity which is very apt to cling to it; this is, I think, very important. Consider what it is that you are to declare week after week to the men and women who come to hear you. The mighty truths of Incarnation and Atonement are your themes. You tell them of the birth and life and death of Jesus Christ. You picture the adorable love and the mysterious sacrifice of the Saviour, and you bind all this to their lives. You tell them that in a true sense all this was certainly for them. I do not know what you are made of, if sometimes, as you preach, there does not come into your mind a thought of incongruity. What are you, you and these people to whom you preach, that for you the central affection of the universe should have been stirred? You know your own life. You know something of the lives they live. You look into their faces as you preach to them. Where is the end worthy of all this ministry of almighty grace which you have been describing? Is it possible that all this once took place, and by the operation of the Holy Spirit is a perpetual power in the world, merely that these machine-lives might run a little truer, or that a series of rules might be established by which the current workings of society might move more smoothly? That, which men sometimes make the purpose of it all, is too unworthy. The engine is too coarse to have so fine a fire under it. You must see something deeper. You must discern in all these men and women some inherent preciousness, for which even the marvel of the Incarnation and the agony of Calvary were not too great, or it is impossible that yon should keep your faith in those stupendous truths which Bethlehem and Calvary offer to us. Some source of fire from which these dimmed sparks come, some possible renewal of the fire which is in them still, some sight of the education through which each soul is passing, and some suggestion of the special personal perfectness to which each may attain, all this must brighten before you, as you look at them; and then the truths of your theology shall not be thrown into confusion nor faded into unreality by your ministry to men.—Dr. Phillips Brooks. AND NOTESJoh_19:19-20. This was also one reason for the title written (τίτλος, titulus, the technical name) by Pilate for the cross of Jesus. His alone would need it. For people might be inclined to ask (those who were not mere tools of the Jewish rulers), “Why was this man, who had been declared innocent, and who during His life among the people had gone about doing good, thus treated?” But the title was also indicative of Pilate’s scorn of those Jews, and part of his revenge for their having forced him against his better judgment, his will, and his conscience to condemn Christ. The reason why the title was written in the three languages chiefly in use in Palestine at that period is evident; but it seems also to give an indication of Pilate’s eagerness to let the accusation be widely known. Hebrew.—No doubt the current Aramaic (Semitic) dialect. Greek.—The language of culture. Latin.—The language of imperial Rome. John 19:23-24. Took His garments, etc.—St. John’s is the more full account of this incident. John 19:23-24, explain why the soldiers cast lots. This is merely mentioned generally by the Synoptists, as if it applied to the garments as a whole. John 19:25-27. Now there stood by the cross, etc.—Are three or four women mentioned here? The evidence on the whole seems to show that there were four—that the sister of Mary, the mother of Jesus, is not “Mary of Clopas” (Alphζus, Matthew 27:56; Matthew 10:3), but Salome (Mark 15:40), “the mother of Zebedee’s children.” The reason why her name is not mentioned is that John in his Gospel does not mention his own name, or the names of his kindred, except by circumlocution. If this explanation be correct it throws a clear light on the incident of Joh 19:26-27. It would also explain in a measure why the mother of Zebedee’s children ventured to make so bold a request for her two sons on one occasion (Matthew 20:21). John 19:28-30. Jesus knowing that all things were now accomplished (for accomplished read finished, τετέλεσται), that the Scripture might be (accomplished) τελειωθῇ.—These words are from the same root. By His life and death He had fulfilled the purpose for which divine revelation was given, the purpose to which it all pointed, i.e. the redemption of men. Therefore, knowing this, He called out, “I thirst” (thus fulfilling the prophetic words regarding the suffering Servant of Jehovah, Psalms 69:21); and when His parched lips and tongue were moistened by the drops of sour wine, He was able to lift the cry of victory, It is finished (again τετέλεσται). Bowed His head.—All the narratives show clearly that our Lord’s death was a voluntary death. MAIN OF THE .—John 19:19-30 John 19:19. The “title on the cross.”—I. We should have an interest in the details of the crucifixion.— 1. If we believe that the death on this cross was borne for our sakes, we cannot but take an interest in every detail connected with it. 2. A wonderful and well-known picture, at which many have loved to look, presents to us the mother of the Crucified being gently led away from the awesome scene by him who was now her “son,” broken-hearted, crushed by what she had gone through. The face is something to look at—so grief-stricken, so heart-pierced and yet with some strange, quaint ray of faith lighting it up! And the painter has given this “touch.” In the poor, feeble, quivering fingers is clasped—what? The “crown of thorns.” Unconsciously, instinctively, Mary had unfastened the cruel thorns from her holy child’s head. They were no more hurting then; but it was nature in a mother’s hand to tear it off. And now she clasps it, keeps it, dear, precious. It was with Him, part of Him, and it is sacred, not to be parted with now! But it will be said—and truly in a measure—that is merely natural sentiment. 3. Well, again there are those who think that could they but hold in their hand, while kneeling in prayer, or engaged in holy, devotional thought, a piece of the real, true wooden cross of Golgotha, how good, how happy that would make them. And now it will be said—in a measure truly—this is superstition. 4. But is there not solid ground on which Christians who are given neither to sentiment nor superstition may stand? We love Him who died for us (would we loved Him better!). We love to think of the death He endured. All our blessings, all our hopes, spring from it. The Bible has given the story of the cross in full detail. We wish to look at, think about, and understand everything, even the incidental details and circumstances, connected with the cross of Calvary. II. Here, then, is what is called the title on the cross.— 1. We should neither in mere sentiment nor in superstition, but as common-sense and honest readers of the Bible, look at and think of this incident in the story of the cross. 2. There it hangs (nailed no doubt to the cross) in large, legible, official characters, telling in the three languages there in common use the name of Him who was put to death, where He came from, and His crime. 3. We know the name—a name dear to many a heart—to many who love it better still to-day beyond. And “Nazareth.” Ay! bless God, He lived, for our sakes, the common village life of poor Nazareth! And what about His crime? “King of the Jews.” A bitter taunt which the Roman governor, in writing it, flung at the priests and rulers and the Jewish mob they led. We know how this came about. They forged a story which Pilate no more believed than they—that this man had harboured claims of kingly dignity, dangerous to the Roman rule. So in one of the feeble efforts Pilate made to save the life of Jesus, he said, “This is your king: shall I crucify your king?” So anxious were priests and mob to have this man crucified that they were willing to renounce their very national history, as it were, and lay their necks under the foot of Rome: “We have no king but Cζsar.” And when Pilate still hesitated, the last touch that spurred him to the leap was the threat, “Let this man off, and it will be told at Rome, ‘thou art no true friend to Cζsar.’ ” And so, later in the day, Pilate sat down to write the official “title”; and one can fancy the bitter smile that crossed the Roman’s face as he said, “They shall have no king but Cζsar! And it shall be told at Rome that Pilate was so true to Cζsar and ruled the Jewish people with so stern a hand that he crucified before their very faces the man whom they dared to call their king.” The title was nailed up, in Hebrew, Greek, and Latin, that all men of all nations might read: “The King of the Jews.” 4. The priests and rulers read it, and gnashed their teeth when they saw themselves entrapped by the wily Roman. They would have him to soften or explain his phrase. But the haughty ruler said, “What I have written,” etc. Thus this title was just one more of the many words and tones of bitterness and hate and mockery with which men surrounded that day the cross of the Saviour. 5. They were all of a piece, these surroundings of His cross! The mocking of Herod’s men, Pilate’s soldiers, the robe and crown and sceptre, all in ribald scorn; the brutal scourging, and hellish hate of priests and Pharisees, and the yells of the fiendish mob! The mocking title with its bitter gibe between Rome and the Jews was quite in tone with all the rest. 6. Only from Him (the central figure of the throng) throughout the fearful scene came that day what was calm and true in tone, and tender. From Him comes the gentle prayer, “Father, forgive them,” etc., and the brief message, and the last look—the one word to His dearest earthly friend, and the one word to her and the last look to her! Even the weary sigh, as all was over, was of heaven and peace! All around was hate and mockery and hell. 7. It mattered little what they wrote above the drooping head, or what bitter scorn might pass between the Jews and Rome, or that it baffled them to say why He was put to death. Why He died was known in heaven, amidst the angels’ joy and wonder. III. Application.— 1. We can take the Roman’s words of mockery and read them calmly, truly for ourselves. Little did Pilate dream how true were those words of his! He is King, Sovereign, Ruler in a higher, wider, greater realm than ever Rome or Israel dreamed of! 2. Let it be our prayer that He would make us true and loving subjects in His realm, to be owned in the new heavens and the new earth, as having followed His banner and upheld His kingdom. 2. And scattered Israel shall yet be gathered, and the land of His birth and lineage, whose tongue He spoke, whose homes He blessed, whose prophecies He fulfilled, will yet know Him as its “King.” 3. The mocking title may well remind us of many things concerning Him—the love He bears us still, His kingdom here, His kingdom coming. 4. To think of it may also help us, when we have to bear from others things hard to be borne, to remember the patient, silent Sufferer amidst all the insults that were around His cross, to breathe of His spirit and to be His followers.—Rev. Thomas Hardy.John 19:23-24. The soldiers divide the garments of Jesus.—It was the custom among the Romans that the executioners at a crucifixion should divide among themselves the raiment of the criminals. The raiment was taken off before the sufferer was nailed to the cross. Jesus endured even this humiliation. There was not one drop of the bitter cup He did not drain. But this indignity too was foreseen. The action was retrospectively a fulfilment of the prophetic word: it told of the Saviour’s present condition; it pointed symbolically forward to one chief end of His redemptive work. I. It fulfilled prophecy.— 1. It was done that an ancient scripture might be fulfilled (Psalms 22:18). How wonderfully was this ancient psalm fulfilled on Calvary! The very words, “My God, My God, why hast Thou forsaken Me?” etc., are those recorded. How graphically do such verses as 6 and 17 of the psalm describe the utter humiliation of the sufferings of the Saviour! 2. And in this incident the rude Romans were God’s agents in fulfilling His prophetic word. They knew nothing of it; the Jews would not urge them to do anything to connect Jesus with prophetic Scripture; and therefore all were used as unconscious instruments in carrying out the divine purpose. 3. As the whole of prophetic Scripture points to the Messiah and in Him finds its fulfilment, we should be careful of wresting its meaning lest we lose the divine instruction it is intended to convey. II. It testified to the poverty of Jesus and His utter humiliation.— 1. “Though He was rich, for our sakes He became poor,” etc. We read of no money. (Judas kept the “bag.” He had made sure of securing it; and what was it to him now?) No gems or jewels bedecked His person. His garments were of a simple fashion. The headdress, sandals, outer robe, and sash were all probably of the simplest, and the large outer robe could readily be divided. But the tunic, fitting closely to the body, and probably finer than the rest, as it was seamless, etc. (John 19:23), the soldiers (there was a “quaternion” engaged at the actual crucifixion) did not divide. 2. All this shows how poor He was in earth’s possessions, and how great was His humiliation. The rude soldiers were unmoved by the silent majesty with which He suffered. They thought only of the spoils, and left Him naked and exposed to the burning sunshine of the late Syrian spring. He drank the cup of sorrow and shame to the bitter dregs. III. It may be viewed symbolically.— 1. “For our sakes He became poor.” He was made naked that we might be clothed (Revelation 3:18). The seamless garment—like the high-priestly robe (Revelation 1:13)—He allowed to be taken off, that we might be clothed in garments made white in His precious blood (Revelation 7:14). It was symbolical of His perfect obedience (Romans 5:18, etc.). 2. And on His cross, through His sufferings and death, another garment has been woven for His believing people. His suffering unto death satisfied and vindicated the broken law. Hence— “Jesus, Thy blood and righteousnessMy beauty are, my glorious dress” (Isaiah 61:10).3. The simple garments which He wore on earth the callous Roman legionaries divided and cast lots for. But the heavenly dress, glorious in everlasting beauty, which Jesus provides, is given to all who, feeling their nakedness, the insufficiency of their own poor moral rags to clothe the soul, come in faith to Him. Then He endues them with that which will protect them from the fiery heat of divine wrath against sin, and insure them a welcome entrance to the heavenly feast (Matthew 22:12). John 19:26-27. Mary at the cross.—It was eternal Love incarnate that hung on the cross on Calvary. And it is in accordance with the nature of that love unspeakable, which embraced all ages and races, that it should care especially for those most moulded to its likeness. And as at the death-bed of those dearest we treasure up the words spoken, so the loving friends of Jesus would treasure up the words they heard fall from His lips during those hours of suffering on the cross. To the writer of this Gospel especially none of those words would appeal more than those in which Jesus honoured him with the care of Mary. Notice:— I. The bitter grief of Mary.— 1. Simeon’s words in the temple to Mary now received their utmost fulfilment. A sword truly pierced through her soul that day. Was this to be the end of all those hopes which she had treasured up in regard to her wonderful Son? Did the strange events which accompanied His birth, and which she kept, and pondered in her heart, lead to this and nothing more? 2. None can estimate the suffering of Mary as she stood with her weeping friends and John at the foot of the cross. She and they bad been prepared for struggle, for conflict, in His progress toward His Messianic throne. But what a throne was this blood-stained cross, what a crown was that which lacerated His brow! 3. Not only would the bitter grief of shattered hopes fill her breast; the pangs of maternal love would be more bitter still. What true mother could stand unmoved whilst seeing her son suffer untold agonies? And the maternal affection of the heart of her who was called “blessed among women” would not be less but more keen. How then must that heart have been rent during those awful hours! II. The loving sympathy of Jesus.— 1. Even in that hour of unutterable agony, when dread portents were showing nature’s sympathy in the sufferings of the Son of God, Jesus showed that He was truly human—Emmanuel, God with us. In the midst of His terrible sufferings, in the conflict He was waging to bring redemption to our race, we could not have wondered if Jesus for the time had forgot all of earth. 2. Yet even in that awful hour He did not forget those nearest to Him as the Son of man. He saw the group of weeping followers, but His glance rested especially on two—on His mother and the beloved disciple. He remembered her widowed condition. He saw the traces of her bitter grief. He knew the desolation caused in her heart through the fading of hope in consequence of imperfect faith. And even in that hour when the awful sense of desolation was stealing in upon His own soul, which issued in the mysterious cry, “Eli, Eli,” etc., His filial heart flowed forth in sympathising love to her who bore Him. 3. Even in that hour of suffering He remembered her deep affection, her tender care and solicitude, the strong yet gentle bonds of a mother’s love. This we may believe was dear to the human heart of Jesus; and as He gazed on Mary, now standing with tear-bedewed countenance near the cross, waiting heart-broken for the inevitable end, His filial sympathy and love welled up and overflowed in thoughts and words of tenderness. III. The filial care of Jesus for Mary.— 1. Whilst Mary and her friends stood weeping, wondering, the Saviour spoke to His mother, commending her to the care of the disciple whom He loved. 2. Why was this? Had faith in Jesus brought with it the inevitable division even into His mother’s home, so that harmony between her and His unbelieving brethren no longer existed, though it was afterward no doubt restored (Matthew 10:36; Acts 1:14)? But in any case nothing could be more appropriate than that those two, who loved the Saviour with the deepest, purest affection, should thenceforward occupy one home. 3. We are not to think that the term Jesus used in addressing Mary—“Woman,” i.e. “Lady”—implied any diminution of His filial affection. But it certainly does imply (as it did to a less extent in John 2:4) that the relationship cannot thenceforward rest on the same basis. Mary, too, must look to her Son as the Redeemer. And as the Saviour must now depart, His filial duty, so far as earth is concerned, must devolve on another; although we must believe that He had still a special interest in and care for her whom He called mother on earth. 4. The disciple to whose care Mary was confided proved himself worthy of so honourable a trust. “From that hour” Mary was tended with filial care and reverence, until she was called to see in His glory Him beside whose cross she had wept in the hour of His deepest humiliation. Lessons.— 1. Our Redeemer is our example in the doing of relative duty. This is one of the laws of the Christian life (1 Timothy 5:8). Even the awful position in which He was placed did not make Jesus as the perfect man forget the duty of care and consolation toward His mother, even though that relationship was now to be merged in a higher. 2. The honour and dignity of being trusted by the Saviour with the care of His loved ones—His disciples (Matthew 12:49). John entered most deeply into the Saviour’s thoughts, etc., and was rewarded with a special love, showing itself in this special trust committed to him. It is an honour to be thus trusted by kings and potentates; how infinitely greater is the honour when we are thus trusted by the King of kings, and His “needy brethren” committed for temporal or spiritual things to our care! John 19:28-30. “I thirst.”—The hot Syrian spring day was waning toward afternoon. True, from the sixth to the ninth hour darkness had fallen over the face of nature. The sun had been eclipsed; but as an earthquake was near most likely the air would be still and heavy, oppressive and hot like the sirocco’s breath, as it frequently is before an earthquake. Jesus had stood on Calvary weak and faint, and hung on the cross through the hot morning hours from between the third and sixth. No refreshing draught had passed His lips since the last cup in the upper chamber. And now His exhausted physical frame, though of most perfect mould, craved for refreshment, and He cried out, “I thirst.” I. In this word from the cross we have an expression of the true humanity of Jesus.— 1. It was a word uttered in order to gain an assuagement of the awful suffering of thirst. Dwellers in the East know well, either from personal experience, or the experience of those who have felt it, how awful it is under the burning sun to endure the agony of thirst, when there is no water near to slake it, whilst the mocking mirage, with vision of lakes and streams, maddens the tortured traveller. 2. And was it to be wondered at that He, who was “treading the wine-press alone,” etc., “travailing in the greatness of His strength” for humanity, should, in that hour of awful suffering, feel the pangs of thirst? How terrible were those sufferings on the cross, to which heart and soul anguish were added in incalculable degree! How racked with fever was that sacred body, whilst His tongue clave to the roof of His mouth, and all the dreadful pain of thirst added to the strain and torture! 3. Who will relieve Him? Not the Jew. He is ready with his taunts to the end. But now even the rude soldiers are being touched with the patient yet majestic bearing of the kingly Sufferer; for it was evidently from the supply of sour wine provided for them (Luke 23:36) that a sponge was filled and held to Jesus’ lips on the end of a stem of “hyssop”—it may be at the instigation of the centurion in command, on whom the whole scene had made a deep impression (Luke 23:47). 4. It was the last service rendered to Jesus in the period of His humiliation. It strengthened and revived Him for the final declaration, “It is finished,” which is the charter of our redemption. May not the hope be permitted that this last kindly act—if it were kindly meant, as it seems to have been—did not go without its reward? II. This utterance of Jesus proclaims Him as the divinely predicted Messiah, to whom all prophecy bears witness.— 1. Though this word was the expression of a natural desire, yet in its utterance, and in the answer accorded, prophetic Scripture was fulfilled. This was foretold as part of the suffering of the Messiah (Psalms 69:21). 2. The darkness and trouble that had encompassed His soul, resulting in the cry “Eli, Eli,” etc., had now passed away, as the shadow of eclipse from the face of nature, and Jesus knew that He had now endured to the uttermost all that had to be endured for humanity—even to this mysterious hiding of the Father’s face. But now when that face was again seen by Him radiant with love, He knew that His great work was ended, that He had done for men what men could not have done for themselves, and that the Father was well pleased (Romans 8:3). Then physical nature, which had been forgotten during the dreadful conflict—as men forget their wounds in the press of battle—reasserted itself, and the cry arose, “I thirst.” But in this very cry the last unfulfilled word of prophecy regarding the Saviour in His humiliation received its fulfilment. It had been predicted of the suffering Servant of Jehovah that in His thirst they should “give Him vinegar to drink.” Thus the whole prophetic picture of Messiah in His sufferings—through which He was made perfect (Hebrews 2:10; Hebrews 5:7)—was filled in; and all men might see that He was the fulfilment of law and prophecy—the divinely given, God-appointed Messiah. III. This thirst of the Redeemer was endured for us.— 1. What He endured might be held to be symbolical of that despairing search after God and peace of humanity, that, longing and thirst after God, which was now to be satisfied. To the Redeemer the travail of His soul was now finished, and He desired to see the end of it and its blessed fruits. And as the wine-filled sponge was held to His lips He was physically refreshed and strengthened to proclaim that His soul-travail was past, His soul satisfied (John 17:4-5). 2. Now, too, that the work was accomplished that had been given Him to do, He longed for the presence of the Father, and for that blessed home where the sin and evil of earth could no more pain and torture His pure spirit (John 11:33; John 12:27). 3. He thirsted, He endured, that an ever-flowing fountain of the water of life might be opened for all who desire to have their soul-thirst quenched (Isaiah 55:1; Revelation 22:17). And He shall be most satisfied, and the courts of heaven shall ring (Luke 15:10) with songs of joy, when men and women who have themselves drunk and been satisfied from those rivers of Life which He thirsted and died to send forth, shall lead others who are thirsting for the higher life—the life of Christ’s redeemed ones—to drink and thirst no more. John 19:30. “It is finished.”—The life heralded by promises of peace is slowly ebbing in pain. He who was announced as king dies as a malefactor. His kingly crown is one of thorns, His high-priestly altar a cross, His sacrifice Himself. The world looked on coldly or mockingly. If His entrance into life was humble, what of His exit? Yet at His birth angels rejoiced, at His death nature trembled. What a life of holiness and heavenly beneficence was it which was thus closing! But this death was the most momentous event in the world’s history. The completion of a great work is matter of rejoicing. Yet never was a great undertaking ended in apparently less auspicious circumstances. These, however, were the concomitants of His victory. What is the meaning of this word? I. In this word Jesus proclaimed the close of His state of humiliation.— 1. His earthly life, begun in lowliness, etc., misunderstood, etc., was ended. The suffering His soul endured in contact with sin, unbelief, etc.; His rejection by the Jews, the weakness of the disciples’ faith, the dark deed of Judas, Gethsemane and the cross, were now past. 2. His body for a time must lie in the grave, but it will see no corruption. His humiliation was past, and what we should remember is that it was endured for us.II. This word shows that God’s preparatory discipline of the race had ended.— 1. Moses and the prophets take the position of witnesses to Christ. The educational rιgime of the law was no longer necessary; it had served its purpose of bringing home to men’s hearts the consciousness of sin, etc. Sacrifice was shown to be typical of this supreme sacrifice, and prophetic utterances ceased which pointed to a coming deliverance by a heaven-sent Redeemer. 2. The heathen world’s dreaming of a coming age fairer than the golden age of fable here became a reality; and even their false religions served an educational purpose, emphasising ever the need of cleansing. And what a training had theirs been—a wandering ever further from the true source of light! To what depths of iniquity had they sunk—all going in the same dreary track, with no true light to cheer them on the way! 3. But this voice from the cross proclaimed the end of this preparatory training. Every type and symbol of redemption must give place, for the antitype had come. Jew and Gentile were under tutelage till they had learned that no rites or ceremonies could bring reconciliation. “The times of this ignorance God winked at,” etc., but is now calling men to be saved without the deeds of the law, etc. III. This utterance implies the final triumph of the people of God through Christ’s finished work.— 1. By His will we are sanctified by the offering of the body of Jesus, etc. (Romans 8:30); and when thus sanctified believers shall also be glorified (1 Corinthians 1:30). But notice: If we are His we must be justified and sanctified. There should be no mistake here. 2. The final triumph of the kingdom of God is here proclaimed. Christ died, but in this very fact is the potentiality of the world’s redemption. Even at that very moment Christ began to see the travail of His soul, the discomfiture of the enemies of His kingdom, and its final triumph. This cry is one of victory. It was the signal of the triumphant conclusion of His enduring for men. 3. “It is finished.” It is the voice of Emmanuel, the Captain of our salvation, who on the red battle-field lays aside the weapons of His warfare, and raises the shout of victory—a conqueror over sin and death and Satan, though seeming to be vanquished by His foes. NOTESJoh_19:23-30. Christ’s battle and victory on the cross.—“Let us also go, that we may die with Him,” Thomas had said to his fellow-disciples (John 11:16), when Jesus prepared to go the grave of Lazarus to awake him from the dead. In the case of Thomas this was more a kind of resignation which despaired of escape than faith which follows Jesus to death and yet fills the heart with hope of victory. On Good Friday it is well for us to accompany Jesus on the way of His sufferings and death, to pass through it all with Him in faith, so that going with Him we may be led to the cross, but also from the cross to the throne. It is well also to comprehend how the sufferings and death of Jesus effect our reconciliation with the Father, and how thereby are given to us comfort in life and in death. We consider the theme— How Christ suffered and died on the cross.—We picture to ourselves in connection with His four last words: 1. His anguish of soul; 2. His physical anguish; 3. His cry of victory; 4. His closing prayer. John 19:23-30. Christ’s conflict and victory on the cross.—We represent to ourselves:— I. Christ’s bitter conflict.— 1. The earth was darkened, for even nature suffers through the sinfulness of men. 2. The cup of divine wrath was emptied out on the Son of man, so that He felt as if God had forsaken Him, and burning thirst increased the torture of His physical frame. 3. The unbelieving world requited the unspeakable love of the Crucified to humanity with mockery. II. Christ’s glorious victory.—l. The crucified One remained in communion with His Father; He committed His spirit into the hands of the Father; consciously and freely He yielded up His life. 2. The ransom for man’s debt of guilt was paid; the Father who was angry with men’s sins is reconciled; God’s righteousness and God’s love are firmly established. The work of redemption is completed!—Translated from J. L. Sommer.John 19:23-30. The death of Jesus.—It is no ordinary death which we are called to witness. The sun’s light is veiled, the earth quakes, and the veil of the temple is rent. Adam was pointed to Him who dies upon the cross, in that it was said to him that the woman’s seed should bruise the serpent’s head. Noah was occupied with Him when he recognised that the life was in the blood. Abraham saw Him in Isaac bound on the altar, and in the bleeding ram. Moses preached Him when he raised up the brazen serpent. Isaiah pointed Him out as He who was “wounded for our transgressions,” etc. And as men from afar had looked forward to the cross, so we look back from afar to the cross. They are eternal obsequies which are celebrated for Him who dies on Golgotha. It is with us as if to-day we stood beneath His cross, heard His latest voice, saw His blood-besprinkled face. Then we say, “O sorrow and mourning!” Yet also, “In Him we have redemption through His blood,” etc. No ordinary death is this which we are called to behold. We seek to find expression for:— I. The astonishment which fills us.—The true God, the Creator, the King, the Life, eternal Love, the holy God, the Judge of the world, in deepest suffering and misery. II. The grief to which this moves us.— 1. Over the unbelieving world, which mocks Him. 2. Over our own hearts, which so often forget Him. III. The penitence which it preaches to us.— 1. We should remember God’s wrath against our sins. 2. Take care that we dishonour God no more by sinfulness. IV. The comfort which it confirms to us.— 1. In the struggle with sin. 2. In the pains of death.—Appuhn, idem.John 19:30. The sixth word of Jesus from the cross.—I. Its meaning.— 1. The Messianic prophecies and types are fulfilled. 2. The Lord’s sufferings had come to an end. 3. Reconciliation between God and man is established, and peace reinstated. II. The blessings for which we have to thank it.— 1. It calls us to repentance. 2. It assures us of salvation. 3. It serves to strengthen our faith. 4. It enlivens our hope in relation to enduring unto the end.—Dr. von Biarowsky.John 19:30. The dominion of sin and death ended on the cross (Romans 5:12-14; Romans 5:19; 1 Corinthians 15:22).—The thought of the apostle in these and other passages circulates around Adam on the one hand and Christ on the other, as centres of spiritual influence. The state of man before Christ, and the state of man after—or of all who belong to Christ and share in His redeeming work—is strongly contrasted. Adam, as sinner, gives its character to the one; Christ, as Saviour and the righteous One, gives its character to the other. In the passage from the Epistle to the Romans sin and death are represented as the ruling powers in the world. Adam is the source through which they have entered into the world. Through his one act of sin Adam not only fell himself, but the line of spiritual integrity was broken in him. The flaw extended to the race. “Sin entered the world, and death by sin; and so death passed upon all, for that all have sinned.” In other words, sin passed to us from Adam, and death from sin. This is the simple meaning of the words as they stand in our version. They might seem at first to add little to the doctrine of hereditary corruption as generalised from the facts of experience. But on a closer view they will be found to add various features to this doctrine. They emphasise the position of Adam as not merely the first in a line of sinners, but as the type or representative of the whole line—one whose act was fatal not only for himself, but for all who followed him. All mankind fell with him into the death which he had incurred. 1. This typical character of Adam; 2. The descent of spiritual depravity from him; and 3. The fatal character of the results which followed, not only for himself, but for his posterity—in other words, the judicial character of these results in their downward passage—are all ideas more or less involved in the passage.—Dr. John Tulloch.Joh_19:26. “Woman, behold thy son.”—It has been considered strange that the Saviour, in speaking to Mary, should have made use of the distant word “Woman,” instead of the tender name of “Mother.” In reply to this, it is certainly true that He did so, partly because He would not still more deeply wound her bleeding heart by the sweet title of mother, as well as that He might not excite within Himself a storm of human emotions; and likewise lest He should expose His mother to the rudeness of the surrounding crowd. But the chief reason why, instead of the maternal title, He used the more general term “Woman,” or lady, lies much deeper, both in this and the well-known scene at the marriage in Cana. He certainly meant His mother to understand that henceforward His earthly connection with her must give way to a superior one. As though He had said, “Thou, my mother, wilt from this time be as one of my daughters, and I thy Lord. Thou believest in Me, and shalt be blessed. Thou layest hold of the hem of My garment, and I appear in thy stead. Thou adorest Me, and I am thy High Priest and King. Mother, brother, and sister, henceforward are all who swear allegiance to My banner. The relationships according to the flesh and the manner of the world have an end; other and more spiritual and heavenly take their place.” It was this that the Lord intended to suggest to Mary’s mind; and hence the word “Woman,” which at first sounds strange, instead of the more tender and affectionate term “Mother.” Nay, it the less became Him to call her mother now, since this term in the Hebrew includes in it the idea of “Mistress,” whilst He was just preparing, as the Lord of lords, to ascend the throne of eternal Majesty. But whilst endeavouring to elevate Mary’s mind above the sphere of merely human conceptions, He does not forget either that He is her son, or that she is His dear and sorely-tried mother; and reflects at the same time that man in his weakness has need of man, and must, besides the heart of God, possess at least one heart upon earth into which he can confidingly pour out his own, and upon whose love and faithfulness he may firmly reckon under all circumstances. For these reasons, the Lord is desirous in His filial forethought, and as far as is practicable, to fill up for Mary, even in a human respect, the void which His decease would leave in her life, and give her, instead of Himself, a son to assist her, even in an earthly manner, in whom she might place entire confidence, and on whose shoulder she could lean in all her distresses, cares, and sorrows, and this new son He bequeaths to her is His favourite disciple, the faithful and feeling John. Is it not as if He intended to say?—“I well know, My mother, how solitary and dreary must be a widow’s path upon earth when the crown is removed from her head. But lo I here is the disciple that lay in My bosom, and is thus peculiarly prepared to become thy support and stay. He is ready to do all I desire of him; and since I have neither silver nor gold, I bequeath thee all My claim on this disciple’s love, gratitude, and faithfulness. Let him be thy son!” It was thus He loved to the end; thus delicately does He provide for all the necessities of those He loves. And as He formerly did, so He does still. He is to this hour the compassionate High Priest. He enters most feelingly into the wants of those who confide in Him, so that every one in his station, whether they be widows, orphans, poor and infirm, or to whatever class of the weary and heavy-laden they belong, may rely most peculiarly on His providential care. After saying to Mary, “Woman, behold,” etc., He says to John, “Behold thy mother.” Oh, what a proof does the Saviour here give His disciple of the affection and confidence which He reposes in him! He imposes a burden upon him, but He knows that John will regard it as the highest honour and felicity which could be bestowed upon him on earth. Nor is the Saviour mistaken in His disciple. John understands His Master’s wish, looks at Mary, and his whole soul says to her, “My mother!”—F. W. Krummacher, “Suffering Saviour.”John 19:26-27. Self-renunciation at the Cross.—Thus the Redeemer endured. Although terror seized hold of His disciple’s heart and a sword went through His mother’s soul as He bled on the cross, yet no bands of blood, nor human friendship, could turn Him aside from His high emprise. And thus, too, His disciples endured. No Peter would have left all, no Paul would have borne the reproach of Christ, no missionary would have gone among the heathen, no Luther would have journeyed to Worms, had they conferred with flesh and blood merely—if women’s tears and friends’ entreaties had availed more than the call of the Lord. No, where the Lord’s work is in question the most beloved on earth must stand aside; when God commands, then we must be prepared to leave and part with what is dearest. Especially at critical moments it is needful to be armed with this spirit of self-denial. Then no sweetest heart-ties, no soft feeling, should hinder us from setting our face steadfastly to go to Jerusalem. Men must renounce many a peaceful hour, many a lawful joy, many a pleasant custom, in the service of the Lord. Sometimes the husband must drag himself away from wife and child when duty calls him; and then the wife must become a heroine, and able to give up husband and child to the divine service, like that heroic mother of the times of the Maccabees who saw her seven sons die before her eyes, whilst she herself had exhorted them to die the martyr’s death.—Translated from Karl Gerok.John 19:27. “Behold thy mother.”—He who was dying on the cross, whose name was Love, was the great philanthropist, whose charity embraced the whole human race. His last dying act was an act of individual attachment, tenderness toward a mother, fidelity toward a friend. Now, some well-meaning persons seem to think that the larger charities are incompatible with the indulgence of particular affections; and therefore, all that they do and aim at is on a large scale; they occupy themselves with the desire to emancipate the whole mass of mankind. But it not unfrequently happens that those who act in this manner are but selfish after all, and are quite inattentive to all the fidelities of friendship and the amenities of social life. It was not so, if we may venture to say it, that the spirit of the Redeemer grew, for as He progressed in wisdom and knowledge, He progressed also in love. First, we read of His tenderness and obedience to His parents, then the selection of twelve to be near Him from the rest of His disciples, and then the selection of one more especially as a friend. It was through this that, apparently, His human soul grew in grace and in love. And if it were not so with Him, at all events it must not be so with us. It is in vain for a man in his dying hour, who has loved no man individually, to attempt to love the human race; everything here must be done by degrees. Love is a habit. God has given to us the love of relations and friends, the love of father and mother, brother, sister, friend, to prepare us gradually for the love of God; if there be one stone of the foundation not securely laid, the superstructure will be Imperfect. The domestic affections are the alphabet of love.—F. W. Krummacher, “Suffering Saviour.”John 19:28. The Redeemer drank the full cup of agony on the cross.—“I thirst”; in answer to this they gave Jesus vinegar to drink. Now upon first reading this we are often tempted to suppose, from the unnatural character of the draught, that an insult was intended, and therefore we rank this among the taunts and fearful sufferings which He endured at His crucifixion. But as we become acquainted with Oriental history, we discover that this vinegar was the common drink of the Roman army, their wine, and therefore was the most likely to be at hand when in the company of soldiers, as He then was. Let it be borne in mind that a draught was twice offered to Him; once it was accepted, once it was refused. That which was refused was the medicated potion, wine mingled with myrrh, the intention of which was to deaden pain, and therefore when it was presented to the Saviour it was rejected. And the reason commonly assigned for that seems to be the true one: the Son of man would not meet death in a state of stupefaction; He chose to meet His God awake. There are two modes in which pain may be struggled with—through the flesh, and through the spirit; the one is the office of the physician, the other that of the Christian. The physician’s care is at once to deaden pain, either by insensibility or specifics; the Christian’s object is to deaden pain by patience. We dispute not the value of the physician’s remedies—in their way they are permissible and valuable; but yet let it be observed that in these there is nothing moral; they may take away the venom of the serpent’s sting, but they do not give the courage to plant the foot upon the serpent’s head, and to bear the pain without flinching. Therefore the Redeemer refused, because it was not through the flesh, but through the Spirit, that He would conquer. To have accepted the anodyne would have been to escape from suffering, but not to conquer it. But the vinegar or sour wine was accepted as a refreshing draught, for it would seem that He did not look upon the value of the suffering as consisting in this, that He should make it as exquisite as possible, but rather that He should not suffer one drop of the cup of agony which His Father had put into His hand to trickle down the side untasted. Neither would He make to Himself one drop more of suffering than His Father had given.—F. W. Robertson.John 19:28. Christ’s thirst on Calvary.—Indeed He did thirst: “The zeal of Thine house hath consumed Me.” He was parched with longing for the glory of God and the safety of man. “I thirst”: I thirst to see of the travail of My soul; I thirst for the effects of My anguish, the discomfiture of Satan, the vindication of My Father, the opening of the kingdom of heaven to all believers. Shall our last end be, in any measure, like this? Would that it might! Would that, when we come to die, we may thirst with the thirst of the Redeemer’s soul! “Blessed are they that hunger and thirst after righteousness, for they shall be filled.” “My soul thirsteth for Thee,” is an exclamation of the psalmist, when declaring the ardency of his longings after God. And our Saviour endured thirst that our thirst might be quenched. His tongue clave to the roof of His mouth—“My heart,” saith He, in the midst of My body, is even like melting wax”—that we, inhabitants naturally of “a dry and barren land,” might have access to the river of life, which, clear as crystal, pours itself through the paradise of God. Who does not thirst for these waters? Ah! there is nothing required but that every one of us should be able, with perfect truth, to declare “I thirst,” and the Scripture shall be fulfilled in that man’s drawing water out of the wells of salvation. For the invitations of the Bible presuppose nothing but a sense of want and a wish for relief. “Ho! every one that thirsteth”—there is the summons, there the description. Oh that we may now thirst with a thirst for pardon, a thirst for reconciliation, a thirst for holiness! Then, when we come to die, we shall thirst for the joys of immortality, for the pleasures which are at God’s right hand; we shall thirst, even as Christ did, that the Scripture may be fulfilled. And the Scripture shall be fulfilled; for, bowing the head and giving up the ghost, we shall be in His presence with whom is “the fountain of life,” and every promise that has cheered us here shall be turned into performance to delight us for ever.—Henry Melvill.John 19:30. Christ’s dying love embraces the race.—That satisfaction was not the mere payment of an obligation which man had incurred; it was not the rendering of a bare equivalent for human sin to the outraged justice of God. It was more than plenary; it was superabundant, since it was offered in a finite nature, but by an infinite Being. We may shrink, indeed, from saying that such a satisfaction must have exerted a peremptory claim on the justice of God. Needed it not, after all, to be accepted by infinite Mercy? Might it not have been dispensed with? Might not the almighty Father, infinite in His resources, have saved the world without exacting the death of His Son as the price of its salvation? Here revelation does not encourage conjecture. Enough that the satisfaction actually offered has been as really accepted. We may presume, without hardihood, that, if God might have saved us in other ways, He has chosen the way which was in itself the best. And the freedom of the Father’s gift of His blessed Son, the freedom of the Son’s self-oblation, are insisted on in Scripture, as if with the object of condemning by anticipation any mercantile estimate of infinite Love. There is a profusion of self-sacrifice which meets us everywhere in the history of the Passion. Throughout it is the history of a “plenteous redemption.” The bearing of the divine Victim is not that of one who is tendering an equivalent for a debt which had been incurred. He does not seek to undergo only the precise amount of ignominy and pain which was needed for the redemption. He has offered His human will without reserve; and His offering has been accepted. True, one blow from the soldier’s sword or hand, one lash from the scourge, one pang of Christ’s sacred soul, one drop of His precious blood, might have redeemed our world, or a thousand such worlds as ours. For each act of submission, each throb of pain, had infinite value in thesight of Heaven—not only as representing the perfect offering of our Lord’s will, but as being penetrated by the informing presence and boundless merits of His divinity. Yet Jesus, who might have saved us thus, was in truth enamoured of profuse self-sacrifice. “In His love and in His pity He redeemed us” (Isaiah 63:9), and His pity and His love knew no bounds. He had surrendered His throne on high, His angel-ministers, His earthly home; He had left His mother and His friends; and when His doctrine and His miracles had brought Him fair fame and popular ascendency, He chose to become “a worm, and no man; the very scorn of men, and the outcast of the people” (Psalms 22:6). And so He gave His face to the smiters, and His cheeks to them that pulled off the hair. He gave His body to physical torture; He gave His soul to an unspeakable spiritual agony. He offered the long history of His suffering life, and of His death of shame and pain, to atone for the sins of us guilty men. He gave all to that will, in which we are sanctified, by the offering of His body (Hebrews 10:10). Less might have merited the Father’s grace; less might have satisfied His justice. But Jesus would display the range, the power, the prodigal generosity, of divine charity. The cross was to be not merely the instrument of His punishment, but the symbol of the throne of His conquering love. “I, when I am lifted up,” etc. (John 12:32). “He loved me, and gave Himself for me.” Each sinner, each saint, around His cross might have used the words of the apostle. For His blessed mother and St. John, for the Roman judge and for the Roman soldiers, for the chief priest and for the Pharisee, for the vilest and hardest of His executioners, and for the thieves who hung dying beside Him, our Lord gave Himself to death. For all who have been first and greatest, for all who have been least and last in human history, for all whom we have loved or seen, for our separate souls, He gave Himself. True, His creatures indeed are still free to accept and appropriate or to refuse His gift. But no lost soul shall murmur hereafter that the tender lovingkindness of God has not willed to save it. No saint in glory shall pretend that aught in him has been accepted and crowned, save the infinite merit, the priceless gifts, of his Redeemer. The dying love of Jesus embraces the race; and yet it concentrates itself with direct, as it seems to us, with exclusive intensity, upon each separate soul. He dies for all, and yet He dies for each, as if each soul were the solitary object of His incarnation and of His death.—H. P. Liddon. AND NOTESJoh_19:31. The Jews therefore, etc.… for great was that Sabbath day.—There was a twofold sanctity about the coming day, for it was not only the day at the beginning of which in the evening the passover lamb was eaten—it was at the same time the weekly Sabbath, and therefore a day of peculiar sanctity, a high day. Hence the anxiety of the Jews to hasten the death of the crucified, and have the bodies removed before the first star appeared announcing the beginning of the evening of a new (Jewish) day. John 19:31-37. The Jews … that their legs might be broken (crurifragium).—Probably this was done to hasten death, as John 19:33 seems to indicate here. Pierced.—To satisfy themselves that He was really dead. Blood and water.—There have been various explanations of this fact, physiological and other. None of them, however, are entirely satisfactory. The chief physiological explanation is that given by Dr. Stroud (Physical Cause of the Death of Christ), who argues with much learning that our Lord’s death was caused by rupture of the heart following on the intense agony He suffered, physical and spiritual. The result of this would be (he continues) to fill the surrounding tissues with blood, which would rapidly separate into its constituent parts, solid and fluid, which flowed out when the body was pierced by the soldier’s lance. Such explanations may be taken for what they are worth. Dr. Reynolds well says of this incident that we see in it “a token of the twofold power of Christ’s redemptive life and work: (1) renovation, refreshment, rivers of living water issuing from the κοιλία of Christ, the first great rush of spiritual power which was to regenerate humanity; and (2) the expression of that redemptive process which was effected in the positive shedding of His precious blood.” In all these events divinely ordered facts corresponded with divinely inspired type and prophecy (Exodus 12:46; Zechariah 12:10). As the promised Messiah He fulfilled law and prophecy (Revelation 1:7). John 19:38. Secretly.—This is a fact given only by St. John. John 19:39. Myrrh.—A fragrant gum. Aloes.—A scented wood which was much esteemed for embalming purposes. A mixture.—Some MSS. read a roll, but the authority is of no great weight. An hundred pound.—I.e. Roman pounds of about twelve ounces each (see Psalms 45; Matthew 2:11). John 19:40. In linen clothes (ὀθονίοις).—Probably long strips used for enswathing the body. There seems also to have been a larger cloth for covering the body, or wrapping it round. It is this that is mentioned by St. Matthew (Matthew 27:59 : it was called σινδών), etc. As the manner … to bury.—They did not remove the viscera, as in the Egyptian custom of embalming. Cremation was the rule among the Romans. John 19:41. A garden (see John 18:1).—As in a garden it was said to man, “In the day that thou eatest,” etc. (Genesis 2:17), so in a garden Christ was, by His rising from the dead, to say to men, “In Me ye have eternal life.” A new sepulcher.—Jesus was in no way to come in contact with corruption (Psalms 16:10). The sepulchre belonged to Joseph. John 19:42. They laid.—But it was virtually the Jews delivering Him to death that made it necessary that He should also be laid in the grave. Consequently St. Paul was justified in saying (Acts 13:29), “They (the Jews) that dwell at Jerusalem and their rulers … laid Him in a sepulchre.” The Jews’ preparation.—I.e. the preparation for the great feast of the Jews (John 11:55). This incidentally confirms the idea that the day about to commence was that on which the passover was eaten. MAIN OF THE .—John 19:31-42 The rest of the Redeemer in the grave.—After the storm comes the calm; after sore labour, rest. And as at the beginning of material things the divine activity was followed by a period of rest, so the travail of the Saviour in working out man’s redemption was followed by the rest in Joseph’s tomb. When Jesus uttered the cry “It is finished,” His pain and travail ceased. And although His descent into the state of the dead may be regarded as the deepest depth of His humiliation, yet it may be also regarded as the beginning of His glory. It is not mentioned by the apostle as a part of that obedience for which Christ was highly exalted. For in that period when His physical frame was at rest it was in the Father’s care, who would not suffer His Holy One to see corruption. It was therefore for the Son of man’s material frame a calm repose, with the certainty of a glorious reawakening. Nature is practically inactive in the winter season, when the icing winds blow, when bitter sleet falls and feathery snow enwraps the landscape; but in all this there is the hope and even the promise of spring with its glad new life and opening verdure. So in Christ’s rest in the tomb there was the promise of a new glad season of hope for humanity. Just as spring breaks the bonds of winter, so Christ broke asunder the icy fetters of death’s prison-house, and brings to those who are spiritually crucified with Him the hope and promise of heaven’s eternal spring. I. The preparation for the interment of the body of Jesus.— 1. The afternoon of the crucifixion began to wane toward evening, the lengthening shadows told that the Sabbath would soon begin. The executioners prepared to take the body of Jesus from the cross, to bury it most likely in a common grave with the two malefactors. 2. But that sacred body, which was not to see corruption, was to be otherwise cared for. The disciples had fled; not even John seems to have thought of the next step. But God had His instruments for this holy duty. Two secret disciples of the Saviour now step forth, men whom we should not have expected to do so, for they were members of the Sanhedrin. 3. The one was Joseph, who had come originally from Arimathζa in the mountains of Ephraim, and had risen to honour and consideration in Jerusalem. Like Simeon, he “waited for the kingdom of God,” and had thought that Jesus was its king. He had not consented to the counsel and deed of the hypocritical leaders of his people. And now, when the great crime was past, he came to pay that homage which he had denied to Jesus whilst He was alive. Proceeding to the governor’s palace, he demanded the body of Jesus. From the Synoptic narrative we learn that Pilate was apparently still exercised in mind regarding the innocent One, whom he had so unjustly permitted to be led to death (Mark 15:44-45). Evidently Joseph’s request accorded with Pilate’s own feelings, and the wish that He who had been so unjustly condemned should be honoured in His death. 4. As Joseph drew near the garden he was aware of the presence of another Jewish ruler—his friend and fellow-counsellor, Nicodemus. He too had cast aside all servile fear, and had come laden with spices for embalming the sacred body of Him from whom he had learned so much of the deeper truth concerning the kingdom of God. II. The place of interment and the manner of the burial.— 1. Near the place where the Lord was crucified was a garden enclosure belonging to Joseph, in which, in accordance with a prevalent custom of those times, he had prepared a sepulchre. In it no man had yet been laid. Toward this garden, after they had taken down Christ’s body from the cross, and wound it reverently in linen cloths with the aromatic spices, they conveyed it. 2. It was then borne reverently to the empty tomb, and laid there in the stillness of the gathering evening shadows. No execrating shouts now rend the air; no body of weeping disciples follow the Saviour’s body to the grave. Only those two honourable men perform their sacred duty in reverent silence, not unmoved, it may be, by hope in mysterious words of promise spoken by their now silent Master; whilst afar off a little knot of women beheld where the body was laid. 3. And now, as the first star on the brow of night announced that the Sabbath had come, the two friends departed from the tomb; whilst the women had already gone to prepare spices for embalming and to wait till the Sabbath was past ere they visited the grave. 4. How calm and peaceful and majestic it all is! No mournful dirges sound, no funeral torches flare. Yet it was a glorious burial. The tender love and sympathy of succeeding ages are represented in those disciples, till now not openly and constantly attached to Jesus. How far otherwise was all this from what those who hated Him anticipated. They imagined perhaps that even now His body had been flung into a common grave with the bodies of the two malefactors; whilst what occurred was really the prelude of His glory. III. The resting of Jesus in Joseph’s tomb was a sweet repose.— 1. It was rest after conflict; and what a conflict in both body and soul! David the shepherdking once in his shepherd days had vanquished the savage beasts that threatened his flock. But this King of David’s line had vanquished a more cruel foe, though in the conflict His sweat had been like great drops of blood, and on the cross nameless fears had tortured His soul—His body was rent, His heart broken. 2. But now the agony and conflict were all past. The revenge of His foes and the blood-thirstiness of the unbelieving throng were stilled. The waves of the storm-tossed sea of human passion had ceased to rage. It is as when the last storms of winter begin to die away, and earth and air are filled with undefined yet real promises of the coming spring. 3. It is he who has laboured most faithfully and diligently during the day whose sleep at eventide is soundest, sweetest, and most refreshing. And it is he who has done his duty most unselfishly and in conformity with the divine will, during life’s working day, who sees with no dread the day of labour ending and the time of rest approaching. 4. And as our Redeemer was truly human as well as divine, we may think a somewhat analogous feeling occupied His breast. He had laboured. He had toiled in the midst of unbelief and contumely, and at last active and deadly opposition from those He had come to save. But now He had finished the work given Him to do on earth (John 17:4), and there was a pause of rest between the close of His work in His state of humiliation and the beginning of His work and reign in glory. Joh_19:34. The pierced side.—It has been supposed that John laid so much stress upon this circumstance because he believed it might serve to refute certain erroneous spirits of his day who assigned to Christ an imaginary and not a real body. It is certainly possible that, in giving his account of the matter, he was partly induced by such a motive. But it is the miraculous nature of the event that chiefly excited his interest in it. In dead bodies the blood always coagulates, whilst from the wound above mentioned, on the contrary, it flowed clearly and abundantly, unmixed with the water which burst forth from the pierced pericardium of His heart, and ran down from the cross. It was as if the great High Priest intended to say, even in His death, “Behold, I shed My blood voluntarily, and offer it up in entire fulness for your sins.” But that which most deeply affected the soul of the beloved disciple was the divine symbol he perceived beneath the wondrous event. In the water and the blood he sees represented the most essential blessings of salvation for which the world is indebted to Christ. We know that in his first Epistle he points out the fact of His coming with water and blood, as well as with the Holy Spirit, as the most peculiar characteristic of the Redeemer of the world; and who does not perceive in these words that the wondrous event on Calvary must have been present to his mind?—F. W. Krummacher, “Suffering Saviour.”John 19:39. Nicodemus at the cross and tomb of Jesus.—We come to a still later time. The fatal hour is passed; Jesus Christ has been crucified. The sorrowing disciples are scattered and discomfited. The women and the few faithful ones come with their last offering of love to the tomb; and among the faithful comes Nicodemus, bringing a mixture of myrrh and aloes a hundred pounds weight. It is an act of homage and devotion. It is the time when the ear has sprung up. We can easily believe that the full corn came up at the last; and we can accept the tradition that afterwards he avowed himself as a believer in Christ, and received baptism from Peter and John. The further tradition that his acknowledgment of our Lord led to his persecution and exile from office and reputation would almost naturally follow the former. But it is enough that we have seen again Christ’s power and influence over men. We have seen Him in patient converse with Nicodemus; and we have seen also that slowly the spirit of devotion grew, prompting Nicodemus to courageous remonstrance, and at last to an act of devotion at the tomb of the crucified Christ. It cost Nicodemus much to do those things. With his temperament, timid and cultivated, the effort to stand alone needed no small resolution, and evinced a courageous victory over self. To this the influence of Christ nerved him. Christ gave manhood to the courage of a nervous and timid man. Under His influence he is able to take his place with growing force and dignity. The man who sought Him by night is at last enabled to rebuke unrighteousness, and to join himself with the despised and lonely followers of Christ. Christ can give courage to the weak and fearful. This may seem a small thing; but nothing is small which enables a man to enter into the full possession of his manhood. In one way or another this defect of life clings to us—we do not possess our own lives. Passion, greed, ambition, may rob us of this heritage; but we are none the less deprived of it when we are the slaves of weakness and fear. To tame passion and to curb desire is a victory; but that also is a victorious power which can banish fear, and transform weakness into resolution and timidity into courage. For the fears which haunt timid souls are real and mighty powers. In their way they are not less powerful than covetousness and lust. They touch and wither up the lives of a vast number of men. Christ, if He is to be the Saviour of all men, must have a message of hope and redemption for the fearful. The story of Nicodemus assures us that He is the Saviour of the doubtful. To those that have no might He increaseth strength. His hand, His pierced hand, can grasp ours and encourage us against our weakness. Over natural timidity and social fears we can be made more than conquerors through Him who loved us.—Dr. W. Boyd Carpenter, in “Good Words,” December 1893.John 19:42. The quiet sepulchre the abode of hope.—We leave them (Joseph and Nicodemus), and linger a few moments longer at the sepulchre, from whence a vital atmosphere proceeds, and the peace of God is breathed upon us. There He rests, the Lion of the tribe of Judah. How grateful is the feeling to us, after all the ignominy and suffering He has endured, to see Him at least once again honourably reposing, and that too upon a couch which love, fidelity, and tenderness have prepared for Him! Who does not perceive that, even in the circumstances of His interment, the overruling hand of God has interwoven for our consolation a gentle testimony that His only-begotten Son had well accomplished the great task which He was commissioned to perform? How clearly the taking down from the cross and the interment of the Redeemer before the setting in of night and the Sabbath shows the fulfilment of the ancient ordinance of Israel respecting those who were hanged on a tree! and how distinctly are we convinced to a demonstration that the curse is now removed from a sinful world, and that the eye of God again looks graciously and well-pleased down upon the earth! There He slumbers. Well for us that He was willing to pass through even this dark passage on our behalf! Nothing hindered Him from taking up His life again on the cross, and returning from thence immediately to His Father. But had He done so our bodies would have been left in the grave; and you know how much more we are wont to fear the grave than even death itself. There, where corruption reigns, it seems as if the curse of sin still hung over us, and as if no redemption had been accomplished. In order to dispel this terror, and to convince us, by means of His own precedent, that even with the interment of our bodies in the gloomy cell there is no longer anything to fear, but that a passage into life is opened for us out of this dark dungeon, He paternally took into consideration all our necessities, and suffered Himself to be laid in the grave before our eyes. He did not, indeed, see corruption, because He was only imputatively and not substantially a sinner. “Thou wilt not suffer Thine holy One to see corruption,” said David in Psalms 16:10, impelled by the spirit of prophecy. Our flesh, on the contrary, which is poisoned by sin, must necessarily pass through the process of the germinating seed-corn, and be dissolved into its original element before its glorification. But the difference between our lot and that of our divine Head is not an essential one. The chief thing continues to be this, that we know that even our bodies are not lost in the grave, but that they rest in hope. This is confirmed and guaranteed to us by Christ. The way we have seen Him go we shall also take. That which His obedience merited for Him as the Son of man it merited and acquired for us because Christ yielded it in our stead.—F. W. Krummacher, “Suffering Saviour.” PART VII (A).CHAPTER 20THE TRIUMPH OF JESUS IN HIS 1. At the empty sepulchre (John 20:1-10). 2. Mary of Magdala and the Saviour (John 20:11-18). 3. The risen Lord’s first appearance to the ten disciples. (1) The greeting of peace; (2) their apostolic mission; (3) an effusion of the Spirit as an earnest of the fuller outpouring; (4) the power to bind and loose (John 20:19-23). 4. The unbelief of Thomas (John 20:24-25). 5. Christ’s appearance to the ten and Thomas, whose doubts are vanquished, and who acknowledges the Godhead of Jesus (John 20:26-28). 6. The blessedness of faith (John 20:29). 7. The purpose of this Gospel clearly stated—life through believing (John 20:30-31). Synoptic parallels.—Chap. John 20:1-18 : Matthew 28:1-15; Mark 16:1-11; Luke 24:1-12. John 20:19-23; Mark 16:12-14; Luke 24:36-44. AND NOTESSt. John’s narrative of the Resurrection is not general. He describes how faith in the risen Lord was established in his own case and in the case of the other disciples. But although he does not record all the facts noted in the Synoptic narratives, he incidentally shows that he was aware of them. It is to be remembered that these historical pictures by St. John of the Passion and Resurrection were written for Christians, who were already acquainted with the facts of the Redeemer’s life. John 20:1-2. The first day of the week, etc.—Of the week (τῶνσαββάτων): σάββατον seems to have signified the whole week, the interval between two Sabbaths (Luke 18:12). Mary Magdalene, etc.—There were others with her, as the Synoptists record (Luke 23:55-56; Luke 24:1, etc.). St. John implies this in John 20:2, We know not, etc. The stone.—St. John does not mention the fact of its having been placed in the opening of the tomb, but here again he implies his knowledge of the fact. Mary thought that the body of Jesus had been removed when she saw that the stone had been rolled away, and ran with troubled heart to tell the disciples, especially Peter and John. This is in agreement with the record of the angelic message in Mark 16:7. John 20:5-6. Stooping down (παρακύφας).—The word describes, perhaps, both the bending position (bending beside), with the head on a level with the somewhat low opening, and the eager, penetrating gaze into the semi-darkness of the sepulchre. Simon Peter was not content with this, but went in, and, as the word (θεωρεῖ) expresses, looked carefully and observantly at the various details presented to his view. John 20:7. Napkin.—A sudarium (σουδάριον), tied probably under the chin. John 20:9. They knew not the Scripture, etc.—Even though Jesus had impressed upon them the truth that He must die and would rise again, apparently the disciples were altogether unprepared, even to the last, for what had occurred on Calvary. Thus the first announcement of the Resurrection seemed to some of them to be “an idle tale” (Luke 24:11). John 20:11. Mary, etc.—She had returned after telling the disciples about the empty tomb. John 20:12. Two angels, etc.—Seated as if they had been guarding the body while it rested in the tomb, and had remained to testify that God had given His angels charge concerning His Son’s sacred body, which was not to see corruption (Psalms 16:10; Psalms 91:11). This was a special appearance of the angels to Mary (see Luke 24:4). John 20:13. She saith unto them, etc.—The one thought occupied her (John 20:2). Now evidently she is alone, as her language shows: I know not, etc.John 20:14-15. And when she had thus said, etc.—Turning away sorrowfully from contemplating the tomb, her eye rested on another presence. Why did she not recognise who it was? It may be that “her eyes were holden,” as in the case of the two on the way to Emmaus (Luke 24:16; Mark 16:12). Jesus saith, etc.—These are evidently the first words of the risen Lord (Mark 16:9). Whom seekest thou?—A person, not a dead, inanimate form. The gardener.—And therefore a servant of Joseph of Arimathζa, and friendly. She supposes he can throw some light on the mystery; that perhaps, for some good purpose, the body had been removed. John 20:16. Jesus saith, etc.—Mary seems to have turned again to the sepulchre, for when Jesus spoke she turned herself, and saith unto Him [in Hebrew], Rabbuni (ψαּ ?εּ ?αִ ?ι).—The phrase in brackets is included in the Greek MSS. The familiar voice addressing her in her own name at once revealed to Mary who it was who spoke. Rabbuni.—My teacher, a term of reverence and respect. John 20:17. Touch Me not (μήμουἅπτου, cling to Me not).—Mary had to unlearn much in her conceptions of Christ, and He begins now to lead her to higher knowledge. He did not mean to repel the mere touch (for see John 20:27), but to teach Mary that she must have different conceptions now of her divine Master and Lord. She must not cling to His mere outward presence (2 Corinthians 5:16-17). She must seek to rise to that communion of the new creature with the risen Lord which would be enjoyed in highest measure when He had ascended to the Father, according to His promise (John 14:23). But even now she must seek chiefly for this blessed communion. Then Christ gives her to do something that is far more glorious than any mere external clinging to Him. He gave her a commission to perform for Him—Go to My brethren (Mark 16:7; Matthew 28:10). Through His redeeming work His true disciples have become joint heirs with Him in the heavenly inheritance. They are no longer slaves, or even friends—they are brethren in the Lord (Acts 1:15-16; Hebrews 2:10-17). I am ascending.—The process of ascension, so to speak, had begun; the delay of its final step was for the disciples’ sake. My Father, whose Son I am by essential nature; your Father through redeeming grace (see Westcott, in loc.). My God He says as the incarnate Son. MAIN OF THE .—John 20:1-18 John 20:1-10. The resurrection of the Redeemer.—How long and cold soever the winter may be it cannot prevent the advent of spring. Its storms may be fierce and terrible. It might seem sometimes as if nature could not live under their fury. But they pass at last; and then even under the calm of the last chilling frosts men are sensible of the coming change, when the ice-bound waters and the hardened ground will be freed from the power of winter, when the hidden plants will begin to come to light, and the life of nature awaking from wintry sleep will pulsate in all her animated realms. In this part of Gospel history we see the beginning of a new and better period for humanity. The winter of humanity had passed away, the dark time of alienation between God and men, when storms of wrath were dreaded. But now there was “peace on earth.” The storm had expended its worst fury on Him who lay in Joseph’s tomb. The wintry time that had begun in Eden was about to break in joy-giving spring in that garden near Calvary. I. The place and time of the Resurrection.— 1. The Sabbath dawned peacefully on the garden where was Joseph’s tomb, and the place was still and peaceful during the Sabbath hours, save that a Roman guard appeared to set a seal on the stone which had been rolled to the opening of the sepulchre (Matthew 27:62-66). 2. In the evening perhaps their vigilance was redoubled; and the silent night passed on, until when the morning watch drew near a portent occurred. The firm earth quaked, the sealed stone was rolled away by invisible power from the opening of the tomb, and a heavenly watcher appeared before whom the Roman guard quailed and fled to the city (Matthew 28:2-4). 3. It was in the night when the Saviour rose, before the dawn of morning; and with His rising dawned a new and brighter day for the human race, the beginning of a glad new year of salvation and grace to men. In this history of the Resurrection it does appear as if there were a harmony between the natural and spiritual worlds. When Jesus died the sun was darkened, nature put on a funeral pall. But when Jesus rose the dawn was near to breaking, and soon the sun would herald the advent of a new day. It was fitting that the light of humanity should thus usher in the new spiritual day. 4. The place of resurrection then was Joseph’s tomb, the time the last watch just before the dawn. “There where the noble seed had been laid with reverent sorrow (Psalms 126) it sprang up to sudden verdure and fruitfulness.” In that place round which tears of sorrow had been wept in the night joy came with the resurrection morning. There where the hopes of ardent disciples had been buried they were awakened to perpetual bloom. 5. He who rested in that tomb saw no corruption. The tomb itself had hitherto been untenanted; and He who now rested in it for a season could not be holden by the bands of death. The heavy stone could not impede His passage. He who voluntarily laid down His life had power to take it again (John 10:18). He died freely, willingly; but because He the innocent died for the guilty vicariously death had no power over Him. Therefore His spirit returned from its sojourn in paradise. Unmarked by human eye did the divine Father’s power awake the Son from His sleep, and the Son resumed His life again (Romans 8:11; Ephesians 1:20; Acts 2:24; Romans 1:4; Romans 6:4) in order to appear in His glorified body, freed from the bounds of space and time, to testify to His disciples that He had really risen again, ere He entered on His full glory in the presence of the Father. II. The Resurrection revived the dead hopes of the disciples.— 1. How graphic are the Gospel narratives of the resurrection of Jesus! Ere the dawn of the morning of the first day of the week, ere the light of the stars had faded, the little company of women who had lingered by the cross, and had seen where the Lord’s body had been laid, might have been seen approaching the sepulchre. They had perplexedly asked each other who should remove the heavy stone from the tomb’s mouth. But as they drew near even in the dim twilight they saw that the stone had been rolled away. 2. In haste one of the company, Mary Magdalene, ran to tell the disciples who were evidently closest to Jesus—Peter and John. The Gospel graphically depicts the excitement and amazement with which the news filled the disciples, and thus indirectly their failure in faith and hope. But now with hope reviving in their beating hearts, as the sayings and promises of Jesus began to crowd in again on the memory, they both ran in haste toward the garden sepulchre. 3. John being younger, ran in advance, more quickly than Peter, and reached the sepulchre first: in his agitation, and with feelings of awe and perhaps fear, he did not enter the tomb, yet looking in saw the linen cloths, which had wrapped the body, lying apart. But when Peter came, with characteristic impulse he entered the tomb, followed by John. And what they saw showed that the body had not been taken away to be interred elsewhere—that whatever had been done, had been done in orderly fashion. And when John saw he believed. A light clearer than that of morning was shed on Scripture and the sayings of Jesus which hitherto had been dark to them. But what they now saw revived their faith and hope. III. The Resurrection has brought hope to humanity.— 1. It has brought the hope of reconciliation and peace with God. That for which men longed in all the ages is given at the empty tomb of Jesus to them that believe. Acceptance with God and peace and joy in His service were the ends aimed at in all the religions, the rites and sacrifices, of the past. And these ends were fully attained only when the cry “It is finished” rang from the cross on Calvary. But it could only be known that this was so, and that the great expiatory sacrifice of Jesus was accepted, when He was “declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead” (Romans 1:4). 2. And from this follows the foundation of a second great hope—the hope of immortality—not only a pale, shadowy existence for the spirit beyond the sphere of this life, but for all those united to Christ in His death, so that they die unto sin—the hope of a blessed life for the whole man. They look for the appearing of the Saviour, who at His coming shall speak, and the dead shall hear (John 5:25), and shall change the body of their humiliation, that it may be conformed unto the body of His glory, etc. (Philippians 3:21). 3. These blessed hopes form a spring of Christian endeavour which has brought blessing to all men. Animated by it, men and women have laboured for the unseen and eternal, and have raised life higher, made it more unworldly and self-sacrificing, because they have “set their affections on things above,” etc. (Colossians 3:1, etc.). And it has become a source of living spiritual energy, inspiring men to nobler effort in the service of God and man. Lesson.—The first day of the week was the day of Christ’s resurrection, i.e. on the same day on which Creation was begun was the restitution of the fallen world begun, and hope given to men of a new and higher life. “He died for all, that they which live,” etc. “Therefore, if any man be in Christ, he is a new creation,” etc. (2 Corinthians 5:15; 2 Corinthians 5:17). “We are buried with Him by baptism unto His death, that like as Christ was raised up from the dead by the glory of the Father, so we also might walk in newness of life” (Romans 6:4). Has the winter of the old life passed away, with its storms of passion, its coldness of alienation, its fruitlessness in good? And has the new eternal year begun to move in all the nature, to bourgeon and shoot forth with promise of fruit to God? This can come only through Christ. “God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ, who died for us, that, whether we wake or sleep, we should live together with Him” (1 Thessalonians 5:9-10). “Can all the wiles of art, the grasp of power,Snatch the rich relics of a well-spent hour?These, when the trembling spirit wings his flight,Pour round his path a stream of living light,And gild those pure and perfect realms of rest,Where virtue triumphs, and her sons are blest.”—Rogers.John 20:1-8. Easter.—It is the festival of Easter we celebrate. Our Christian festivals are more than simple festivals of remembrance. The facts and marvels of redemption on which they are founded have an eternal significance, a perpetual influence. Those facts and wonders we live over with each other; they pass before our eyes; they impress their influence upon us. To-day we gather together at the grave in Joseph’s garden, and keep Easter with each other. We consider:— I. The sympathy which it awakens.— 1. Its impression was felt in the dominion of death, whose gates were burst asunder, and whose prince was bound and led captive. 2. Participation in it extends to heaven. All good spirits praise God the Lord, offer to the victor their reverence, and receive their commission for the Easter proclamation which went forth from the grave of the risen One, by the mouth of the angel, and has re-echoed down the centuries. 3. The participation in it extends to earth. Earth and sun take part in the victory of Easter. Men and women come together to the open grave. Wounded consciences and sick souls are healed. Easter songs of triumph are sung of the riven bonds of the tomb and of the opened heaven. II. The special facts which it emphasises.— 1. An Easter Church is there, the empty tomb, this place of a mighty victory, this birthplace of all light, which lights up the darkness of life, this place of refuge of those forsaken, this field of victory of those who strive, this workroom of eternal life, this lofty choir of the worshipping Church, where all Christian worship took its beginning—this Easter Church, which has been the foundation of all other Easter Churches. 2. An Easter preacher is there—the Easter sermon is entrusted to one of the blessed spirits who ever stand before God’s face. 3. The Easter sermon has as its purport, “Fear not,” etc. It brings comfort; it awakens repentance; for it commands not to seek the living among the dead. It tells of victory; sin, death, the grave, are conquered. It demands faith: He is not here. The women must first believe, then they will behold. Thus too with us. III. The impression which it leaves.—“The disciples again departed,” etc. Our hearts also sometimes fluctuate between fear and joy, between doubt and faith, until they become joyful Easter hearts.—Appuhn, in J. L. Sommer’s “Evang. Per.” John 20:9. Grounds of belief in the resurrection of the Lord.—The lines of proof of this great fact may be briefly pointed out as follows:— I. The confident declaration of the apostles that Jesus had risen from the dead shortly after His crucifixion.—They were not expecting that this would occur. The disciples seemed to be about to disperse, thinking their beautiful dream was over. When the women related the vision of their risen Lord, their words seemed to the disciples to be “idle tales,” vain imaginations. Two of the company even, disbelieving the vision, and with hope extinguished, were travelling sadly toward their distant home. But if this were their attitude on the third day after the Crucifixion, how quickly was it changed. In little more than a month’s time we find those desponding, doubting disciples proclaiming boldly, in the midst of adversaries, all too willing to overthrow them, that Jesus had risen from the dead. The enemies of the apostles, not being able to confute their assertions, tried to put them to silence by persecution and imprisonment. But the disciples only persisted more earnestly in their proclamation. Strangely enough, one of the most bigoted of their persecutors (one called Saul of Tarsus) himself became convinced, and preached fervently that doctrine, for holding which he had persecuted the apostles. And it is in the history of his life, and in his Epistles, that this fact is most prominently dwelt upon. Even the most rationalistic and sceptical of modern critics allow that the great Epistles of St. Paul and the Book of Acts were products of the apostolic age, and authentic; so that these facts are admitted beyond doubt. How then can this fact be accounted for, unless by admitting that it occurred as narrated in the Book of Acts and Paul’s Epistles? The adversaries of the apostle Paul—even the Judaisers—never called this fact in question. On the contrary St. Paul uses it—uses the fact that the risen Christ had appeared to him—as a proof of his apostleship, to show that he was really the called of God. Had the resurrection of Jesus, then, not been a fact, nothing would have been easier than to disprove it. But the Jews at Jerusalem could not do so. And such men as Gamaliel, who would not stoop to subterfuge and lying, saw that it was the part of wisdom to let these men alone, at all events. II. The very day on which we meet for worship is an ever-standing proof of this great truth.—What except the occurrence of some such outstanding event would have led men, trained as strict Jews, and who at first did not believe that Jesus had risen, to have changed a custom and tradition bound up with the very existence of their religion? And yet practically they changed the day of rest, meeting together (excepting when in Jewish communities, and then on both days) on the first day of the week instead of the seventh. Why, unless in memory of this event, and because on that day Jesus first appeared to them when He had risen from the dead? In the same way the Church festival of Easter—the only one that can claim a high antiquity, leading up to apostolic times (although the name Easter in the north indicates that the Church united it with the ancient Teutonic springtide festival)—shows from collateral history that the fact of Christ’s resurrection was universally believed in the Church during the apostolic age. III. The promises that Jesus in His own words, as recorded in the Gospels, made dependent on His resurrection have all been fulfilled.—He promised that after His death His disciples should see Him for a little while, and that then He should go to the Father; that He would send them the Holy Spirit to be their comforter and guide. The books granted by all to be contemporary with the apostles tell how these promises were fulfilled. The divine Spirit did descend on them—at all events after the crucifixion and ascension we find the apostles animated with a new spiritual life. They were invested with spiritual power, and gifted with various tongues. All this was in accordance with Christ’s promise that He would send them power from on high. In a few years His words were literally fulfilled. The apostles and their followers became His witnesses in Jerusalem, Judζa, etc. Conquests of the gospel in the present day also, in accordance with Christ’s promises and predictions, lend additional force to the argument. They are proofs before our own eyes of the working of the Spirit of our risen Lord. When we see men of idolatrous and barbarous nations rising through the gospel to a higher life, when we see individuals who had been living for self and in sin become changed in character and life by this gospel, we see there an evidence that “Christ hath risen from the dead” and is “alive for evermore.” IV. The number and character of the witnesses to the resurrection.—St. Paul truly said to King Agrippa that “these things were not done in a corner.” First, the pious women and the disciples saw Him; then the “five hundred brethren at once,” and the whole Church at Jerusalem to the number of one hundred and twenty, many of whom also would be witnesses of His ascension. It would be a circumstance almost, if not wholly miraculous, if it could be proved that such numbers of people could be self-deceived—especially as the number contained many of known probity and intelligence. No doubt the number included more than one man of the stamp of Thomas. The whole mental and moral position also of a man like St. Paul forbids the supposition of self-deception. Were the disciples and their followers deceivers then? If so, to what end? See in 2 Corinthians 11 a sketch of the manner of life of those early preachers of the cross—a life of hardship, etc. Truly St. Paul might say, “If in this life only,” etc. (1 Corinthians 15:19). Their character also, and the lofty morality and spirituality of the doctrines they proclaimed, exclude all idea of wilful deception so far as they are concerned. One of the leading rationalistic theological thinkers of Germany (De Wette), after a long life spent in the investigation of the New Testament in a keen, critical spirit, came at last to the conclusion that, although the manner of the resurrection may be a mystery, yet the fact is one that cannot be overturned any more than any other firmly established historical fact. John 20:11-18. Mary Magdalene at the tomb of Jesus.—Mary Magdalene! Hers becomes a deeply interesting figure in these closing scenes. She is the last at the cross, the first at the tomb. And there are few passages in the gospel narrative more really beautiful than that which is before us. There are those, of course, who feel conscientiously and solemnly bound to accept tradition. And tradition mixes up Mary of Magdala with “the woman which was a sinner,” who anointed the Saviour’s feet in the house of Simon the Pharisee (Luke 7:36-50). But if we take simply what Scripture says to us, and let tradition shift for itself—as probably some of us are quite prepared to do—then we are bound to hold that these two women are perfectly distinct and different persons. I. Mary’s love to the Redeemer.—Mary of Magdala was healed by our Lord of a terrible mental or spiritual malady, but Scripture nowhere tells us she had been—in the sense in which the word is evidently applied to the other woman—“a sinner.” Surely there is a wide difference! Some of us may have dear friends who were for a time Asylum patients, or who once wildly raved and struggled in fever-delirium, but we don’t think or speak of them as having been (in that particular sense of the word) sinners! Tradition is not infallible. It may have erred in this, as in other things. And it is certainly far more pleasant to look at the picture which Scripture holds up to us—that of a woman (there is at least some shadow of reason for believing, a lady, of good worldly position) to whom, in God’s providence, life for long years had been very burdensome and bitter. Happy they who have never chanced to know how sore such an affliction is. No wonder, when that woman came back—“herself” again—to happy life, that she bore deep reverence and solemn tender love within her heart to Him whose word and touch had dispelled the dark cloud, and brought gladsome light once more into the Magdala home. And who can doubt that He whose word restored and blessed that woman’s mind, did even likewise for that woman’s soul! that the richer, higher blessings of spiritual life and health were bestowed by the Saviour’s hand. Thus rescued, and thus blessed, the remainder of that woman’s life was nobly, solemnly, tenderly, anxiously devoted to the Saviour’s cause. That was the ship that held her heart within it. No love was ever given to the cause of Christ more pure and true than that of Mary’s heart. And (excepting that of the virgin mother’s, and, it may be, that of Mary of Bethany) no heart was more sorely pierced at Calvary than the heart of Mary of Magdala. II. Mary at the empty tomb.—How beautifully lifelike is the story of her coming thus to the empty tomb! It is the very picture (in little homely touches that tell) of a bewildered, distracted woman. She has come in the early morning, and found the door stone removed. She has rushed to summon Peter and John. They have come, and gone in, and found that the body was away; and the poor helpless men turn homeward broken-hearted. She cannot leave the place. She is in a state in which she knows not what she does, and, in some interval in her bursts of grief, she bends down and abstractedly gazes into the tomb. The angels speak to her, and her mind is so distraite, so bewildered with grief, she answers them quite simply as though she spoke to two mortals like herself. Oh! the tone of distracted grief that rings in that cry, “They have taken away my Lord, and I know not where they have laid Him!” She turns wildly round while she says it, as though looking everywhere for that which she had lost. The Lord Himself—within a few feet of her—speaks, echoes the angels’ question, “Why weepest thou?” and adds the still more home question, “Whom seekest thou?” And still Mary, too completely grief-stricken and grief bewildered to recognise the supernatural, answers as though to a common man—the man in charge of the ground—surely he may know something. “Sir! if thou hast borne Him hence!” etc. III. Rabboni.—Who has not often tried to think of the tone in which that one word “Mary” was spoken? True, her own name was uttered, but there was more than that. We all know how tones live in memory, and that “Mary” probably called back to her the time when its utterance brought her spirit out from demon-darkness into light and peace. “Mary”—its utterance brought back later days of holy teaching. It brought back the Teacher, the Saviour, the Lord Himself! and then Mary flung herself at the Saviour’s feet with that first glad resurrection cry that issued from the Church on earth—“Rabboni!” Who can think of the tone in which that was uttered!—Rev. Thomas Hardy. Joh_20:1. The Lord’s day a memorial of the Resurrection.—Well might that day, which carried with it a remembrance of that great deliverance from the Egyptian servitude, resign all the sanctity and solemnity due unto it, when the morning once appeared upon which a far greater redemption was confirmed. One day of seven was set apart by God in imitation of His rest upon the creation of the world, and that seventh day, which was sanctified to the Jews, was reckoned in relation to their deliverance from Egypt. At the second delivery of the law we find this particular cause assigned, “Remember that thou wast a servant in the land of Egypt, and that the Lord thy God brought thee out thence through a mighty hand and by a stretched-out arm; therefore the Lord thy God commandeth thee to keep the Sabbath day.” Now this could not be any special reason why the Jews should observe a seventh day; first, because in reference to their redemption the number of seven had no more relation than any other number; secondly, because the reason of a seventh day was before rendered in the body of the commandment itself. There was, therefore, a double reason rendered by God why the Jews should keep that Sabbath which they did: one special as to a seventh day, to show they worshipped that God who was the creator of the world; the other individual as to that seventh day, to signify their deliverance from the Egyptian bondage, from which that seventh day was dated. Seeing, then, upon the resurrection of our Saviour a greater deliverance and far more plenteous redemption was wrought than that of Egypt, and therefore a greater observance was due unto it than to that, the individual determination of the day did pass upon a stronger reason to another day, always to be repeated by a seventhly return upon the reference to the creation. As there was a change in the year at the coming out of Egypt, by the command of God,—“This month,” the month Abib, shall be “unto you the beginning of months, it shall be the first month of the year to you,”—so at this time of a more eminent deliverance a change was wrought in the hebdomadal or weekly account, and the first day is made the seventh, or the seventh after that first is sanctified. The first day, because on that Christ rose from the dead; and the seventh day from that first for ever, because He who rose upon that day was the same God who created the world, and rested on the seventh day: “For by Him were all things created,” etc. (Colossians 1:16). This day did the apostles from the beginning most religiously observe by their meeting together for holy purposes and to perform religious duties. The first observation was performed providentially, rather by the design of God than by any such inclination or intention of their own; for “the same day,” saith the Evangelist, that is, the day on which Christ rose from the dead, “at evening, being the first day of the week, the disciples were assembled for fear of the Jews.” The second observation was performed voluntarily, for “after eight days again His disciples were within, and Thomas with them”: the first day of the week, when Christ rose, by the Providence of God the disciples were together, but Thomas was absent; upon the first day of the next week they were all met together again in expectation of our Saviour, and Thomas with them.… From this resurrection of our Saviour, and the constant practice of the apostles, this first day of the week came to have the name of the “Lord’s day,” and is so called by St. John, who says of himself in the Revelation, “I was in the spirit on the Lord’s day.” And thus the observation of that day which the Jews did sanctify ceased, and was buried with our Saviour; and in the stead of it the religious observation of that day on which the Son of God rose from the dead, by the constant practice of the blessed apostles, was transmitted to the Church of God, and so continued in all ages.—Bishop Pearson.John 20:1-8. The meaning of the Resurrection for Christ’s people.—The risen life had its clearly defined obligations no less than its glorious privileges. Those who had in very deed shared in Christ’s resurrection-life should seek things above the level of that tomb which, with Him, and through Him, they had left behind. A consideration this, sufficiently practical, and peculiarly suited to the Paschal season. Brighter far than any other days in the Christian year for the living members of God’s redeemed family are the forty days through which we now are passing. At the thought of the divine Saviour’s triumph over death, the Christian heart swells with a joy, nay, almost with a chastened pride. In the realm of spiritual life, Easter feelings seem to correspond to that union of deep thankfulness and of triumphant exultation with which an Englishman, at any rate of the last generation was wont to hail the anniversary of Waterloo. “The Lord hath risen indeed, and hath appeared unto Simon” (Luke 24:34). He has risen, and we Christians have a share in His resurrection. “This is the day,” etc. (Psalms 118:24).… But high spirits are not without their attendant dangers; and it is never so necessary to insist upon the practical aspects of a truth, as when we are being carried along by the full tide of buoyant feeling which has been stimulated by dwelling on it. “Risen with Christ.” Observe the relation in which the miraculous, external, historical fact, that Jesus Christ our Lord rose from the dead, is made to stand to the practical spiritual Christian life. In the earliest teaching of the apostles the Resurrection prominently dominates over all other Christian doctrines. That which chiefly gives it this early prominence is manifestly its evidential value. With the apostles, especially in the Pentecostal period, Christ’s resurrection is the palmary proof, the invincible assertion of the truth of Christianity. The story how Jesus, after being crucified and buried, rose in triumphant life from His grave, provokes, as Jewish multitudes listen to it, a sense of wondering awe. It rouses the attention even of the most indifferent; and the interest thus created is deepened by reflection; in the event, it is deepened and consolidated into a defined conviction of the truth of the religion of Jesus Christ. The Resurrection is thus the usual, the effective weapon, by which the apostles force their way through the dense obstructive blocks of Jewish or heathen thought around them.—H. P. Liddon. AND NOTESJoh_20:19. Evening of that day.—I.e. the day on which our Lord rose from the dead.—When the doors were shut.—St. John notices this fact, not only to show how terror-stricken and despairing the disciples had become, but in order to indicate that Jesus entered the room in a miraculous manner. This fact gives us a glimpse of the power of the spiritual body, showing that it is not confined by material limits such as we know them; but it tells us nothing regarding its nature. Peace, etc.—The disciples’ hearts were still troubled, therefore the first word of Jesus reminds them of one of His most blessed parting promises (John 14:1; John 14:27). John 20:20. He showed them, etc.—The marks of the wounds received in winning redemption for them, to convince them that it was He whom they saw in very truth. John 20:21. As My Father, etc.—Christ’s work on earth done by Him in actual bodily presence was completed; but the disciples were now to go forth in His strength to continue His work. John 20:22. Breathed on them, etc. (see John 3:8; Genesis 2:7).—“The natural meaning of the words of Jesus is, “Receive an effusion of the Spirit.” What Jesus gives them is not a simple promise, but neither is it the fulness of the Spirit; it is an earnest. Raised Himself to a degree of higher life, He hastes to make them sharers in it as far as that is possible. This communication is to the Resurrection what Pentecost will be to the Ascension. As by Pentecost He will initiate them into His ascension, so by breathing on them now He associates them with His life as the Risen One” (Godet). John 20:23. Whose soever sins ye remit, etc.—“The words, closely considered, amount to this: that with the gift and real participation of the Holy Spirit comes the conviction, and therefore the knowledge, of sin, of righteousness, and judgment; and this knowledge becomes more perfect, the more men are filled with the Holy Ghost. Since this is so, they who are pre-eminently filled with His presence are pre-eminently gifted with the discernment of sin and repentance in others, and hence by the Lord’s appointment authorised to pronounce pardon of sin, and the contrary. The apostles had this in an especial manner, and by the full indwelling of the Spirit were enabled to discern the hearts of men, and to give sentence on that discernment (see Acts 5:1-11; Acts 8:21; Acts 13:9). And this gift belongs to the Church in all ages, and especially to those who by legitimate appointment are set to minister in the Churches of Christ: not by successive delegation from the apostles—of which fiction I find no trace in the New Testament—but by their mission from Christ, the Bestower of the Spirit for their office, when orderly and legitimately conferred upon them by the various Churches. Not however to them exclusively,—though for decency and order it is expedient that the outward and formal declaration should be so:—but in proportion as any disciple shall have been filled with the Holy Spirit of Wisdom, is the inner discernment, the κρίσις, his.” (Henry Alford, D.D.) See also Matthew 16:19; Matthew 18:18. John 20:30-31. “It cannot be doubted that St. John, … at the close of this chapter, before recording the special bearing of the resurrection life and spiritual power of Christ on the subsequent condition of the Church, … gathers up the general significance of his Gospel and its relation to other books” (H. R. Reynolds, D. D.). But these are written, etc.—The Evangelist here states the object of his Gospel. It was not his purpose to write a complete account of Christ’s life, but to record a selected series—typical of the whole—of those “signs” in word and work given by Christ which manifested His glory and proved His divine Sonship, which led to faith and salvation in the case of the disciples, and which thus would lead others also to believe and live. MAIN OF THE .—John 20:19-31 The peace of the Resurrection.—The three portions (John 20:19-23; John 20:24-29; John 20:30-31) into which this passage may be divided are not easily brought into unity in treatment. Hence many homilists treat only of one or other of the divisions. The joy of Christ’s resurrection, the path from doubt to faith, the office of the ministry, its source, its equipment, its mission, are the chief points in the passage. When catechumens are to be admitted (or confirmed) the reference to young believers, their profession, their solemn vows, their work, and their hopes, ought to be especially kept in view. Introduction.—(By His resurrection) Jesus proved Himself to be victor over sin, death, and the evil one. The Risen One has gained this victory for us; therefore those who are His should be sharers in the peace won by Him, and joyful in their faith. Thus the Risen One, even on the day of His resurrection, appeared to His followers in order to make them partakers of this peace. There is something especially blessed in this resurrection peace; and to-day we speak concerning it in order to quicken and increase our desires after it. In regard to this peace as the fruit of Christ’s resurrection we see— I. That it cannot be found by our own reason.— 1. Thomas did not believe the tidings of the Resurrection. He desired to see first in order to believe, and therefore he missed the Easter message of peace. 2. Our natural reason seeks after proof from the senses before it is convinced. It shuts itself out from the fellowship of the faithful; the heart remains empty in its unrest and dejection. II. How it is accorded by the Lord Jesus.— 1. He conveyed it to the assembled disciples with His greeting. He ordained them to His ministry, by which His peace would be spread abroad. He pursued Thomas with compassionate love, and aided him to arrive at the acknowledgment of His divinity. 2. The ministry of the gospel proclaims in Christ’s stead the peace of the Risen One, imparts it to us in proclaiming forgiveness, follows our erring souls, seeks to persuade them and to lead them to that faith which will lay hold of Jesus’ peace. III. It is accompanied by a true (spiritual) life.— 1. Thomas confessed Jesus as Lord and God, indeed as his Lord and God, whose possession he would forthwith be, and to whom he looked for his true life. 2. The heart which has found true peace prevails over reason. Faith grows by means of the Word. In believing the life of Christ overflows within us, which blesses us for time and for eternity.—J. L. Sommer. John 20:19-21. The joy of the Resurrection.—It was the close of the Resurrection day, a day of gladness for humanity. But that gladness had as yet found entrance into few hearts only—Mary Magdalene and her sisters in sorrow, John the beloved disciple, and Simon (1 Corinthians 15:5), and the two now hastening from Emmaus through the gathering gloom to tell their joyful news to those whom they had left sorrowing (Luke 24:33). These two have just reached Jerusalem, and entered the house where the disciples had assembled within locked doors, for fear of the Jews; and ere they told their news were met with the words, “The Lord is risen indeed,” etc. (Luke 24:24). As they sit pondering on these things—some doubting, some half-persuaded, some believing, but all sorrowful and depressed, remembering how they had denied the Lord, and all thinking with troubled hearts of what might soon befall them—the Lord Himself suddenly stands in their midst. The bolted doors could not bar His entrance, and at first the disciples are afraid (Luke 24:37; see Matthew 14:26). This Gospel gives the fullest account of what Jesus’ appearance brought to the disciples. I. It brought them peace.— 1. This peace they needed. Without were trouble and tribulation, within were fears. The Lord’s foes were the foes of His disciples. 2. There was little peace in their souls. The cross and shame had shattered their hopes, and were not yet become the symbol of victory and glory to them. 3. Then, even though strange rumours were abroad as to Christ’s having risen, and some of those present asserted the truth of this from their own personal knowledge, the truth does not seem to have met with anything like full credence, whilst in the hearts of all remained the bitter thought of having left their Lord in His hour of need. 4. Therefore the Lord came to them from the well-won fight to confer on them the firstfruits of His conquest, and raise them from their despondency and fear. Thus His first greeting recalls to their minds one of His last blessed promises (John 14:27). 5. And it is thus the Redeemer brings peace to all waiting hearts. Those to whom the risen Christ has not been revealed have “fightings without and fears within.” The fear of death and eternity, the unrest of conscience, the feeling of degradation caused by sin, all cease when through the barriers and bolts that close up our hearts Christ comes to reveal Himself in His risen life, and brings with Him His peace. II. It brought them joy.— 1. When Jesus appeared among the disciples in order to allay their fears “He showed them His hands and His side” (John 20:20 : comp. Luke 24:39), as if He had said to them, “See in these wounds what I have endured for you: why, then, should you fear?” 2. Then we read that “the disciples were glad,” etc. Well might they be glad! The disappointed hopes, gloomy doubts and forebodings darkened their spiritual life. Spiritually, and so far as hope was concerned, they were like the dead host that Ezekiel saw in vision on the battle-plain, when bone had come to bone, etc., but the men lay prone without the breath of life and until the word of life was spoken. But among these spiritually torpid disciples the Life Himself now appeared, and as they felt the quickening influence of His presence, the darkness, the clouds and mists of doubt and fear began to disperse, and as the new day of hope arose upon them, no wonder they were glad. 3. They were glad to see their Lord again, to hear His voice, to rejoice in His presence. They rejoiced, for now the mystery of the cross and the grave would be becoming clear to them; the promise of His resurrection, and all it involved would now be recalled vividly. The conviction that He was indeed the Messiah, and that the things which He suffered, and which had almost bereft them of faith and hope, “He ought to have suffered and to enter into His glory” (Luke 24:26), would come home to them with power, dispelling and scattering doubt and fear. 4. And they would be glad also that, in spite of their faithlessness in forsaking Him in the garden, and their want of trust in His teaching, their forgetfulness of His mighty works, He had not forsaken them—that He appeared to them so graciously, that His first greeting was one of peace. 5. And that gladness which Jesus brought to His disciples was not confined to them nor to the day of His resurrection. He brings not only peace but gladness into the hearts into which He enters. Because His entrance means forgiveness of the sinful, unbelieving past, it brings comfort to troubled souls; it gives assurance that the promises of Christ are yea and amen; it dispels the darkness that hitherto, through sin, has shut out the light of God’s countenance; and in the risen Christ, baring the marks of His soul-travail, it makes men rejoice in the revelation of infinite, eternal love. John 20:19-23. The Risen One for the first time among His disciples.—The whole life of the Christian should be one of joy in the Resurrection. (This idea seems to meet us in our Gospel, in that it shows us the Risen One among His followers.) Our gaze is directed to— I. The closed doors through which He entered.—All the witnesses, whose words agreed with so many clear predictions, could not confirm and make joyful the hearts of the disciples. The timorous little company sat anxiously behind closed doors. Our hearts also are often foolish and dejected, for which cause the Lord must often come unto us too through closed doors. Evil warders refuse Him entrance to us: the fear, that He may blame in place of comforting us; the doubt, that He cannot heal our sorrows; shamefacedness, lest He may find us all too unclean; anxiety, lest He should demand that which our heart will not let go; hesitancy, in view of what the world would say were He to come in unto us. Through closed doors the Lord must come to us, and only then will it be Eastertide in our souls. II. The greeting He gave to the disciples.—When the Risen One stepped into the circle of the disciples He did not at first reprove them, but absolved them and greeted them with unspeakable graciousness, “Peace be with you!” Thereby He called to their minds the fulfilment of His promises (John 14:27; John 16:33), and represented Himself as the Prince of Peace who had effected complete reconciliation. Thereby also He offers to each one who will have it the complete salvation won on the cross, the fulness of His grace. III. The marks of the wounds which He showed them.—The Lord showed them His hands and His side, and in these they beheld marks of love, marks of victory, marks of peace.IV. The ordination that He imparted to them.—The Lord imparted that ordination to His apostles, upon which afterward at the Ascension followed their introduction to the office of the ministry (comp. Matthew 28:18-20). The act of ordination has three steps: their sending forth (“As the Father hath sent Me, even so send I you”); their equipment for the office (“He breathed on them, and said, Receive ye the Holy Ghost”); their authority (“Whose soever sins ye remit,” etc., John 20:23). This is an authority and prerogative, but also a responsibility, such as no monarch possesses, yet which is imparted, and will continue to be, to all servants of the divine Word.—Appuhn, in J. L. Sommer. John 20:20. Faith’s view of Christ.—When the Lord of glory left His Father’s bosom and came into this world we are sure it was for a purpose suited to His divine nature. Christ came to make men glad. It was said of Him, “The Spirit of the Lord God is upon Me, because the Lord hath appointed Me to preach good tidings unto the meek,” etc. (Isaiah 61:1). I. What it was not that made the disciples glad.— 1. It was not riches. They were all poor fishers: none of them bad nets of their own. Like their Lord, they were poor. One of them once said, “Lord, I will follow Thee, whithersoever Thou goest.” Jesus said, “The foxes have holes, and the birds of the air have nests; but the Son of man hath nowhere to lay His head.” When Jesus rose again He did not give His disciples riches. 2. It was not friends that made the disciples glad. 3. Their joy did not proceed from their own righteousness. Some have all their joy from looking at themselves. The disciples did not do this. Ah, no! What would they have seen had they done so? They had once known the Lord; but they had all forsaken Him in His sufferings; one of them had denied Him: they were cast down; they did not know what to do; but they were glad when they saw the Lord. 4. The disciples’ joy did not flow from a sight of Christ with the bodily eyes. Ah! some of you may think, “Oh, if I had been there, I would have been glad”; but it was not seeing Him with the bodily eye that made them glad, for two reasons. First of all, because many saw Him, and only wagged the head and spat upon Him. Second reason: It was not by seeing Christ with the bodily eye, for many have felt the same joy that the disciples did who never saw Christ with the bodily eye. 5. The disciples’ joy did not proceed from seeing their Master again. The joy they had flowed from looking at His hands and side. II. What it was that made the disciples glad.— 1. It was the sense they had got that His work was finished. When they saw His hands and His side, they saw His work was all completed. 2. The disciples were glad, for they saw Jesus was their living Head. “Because I live, ye shall live also.” “In the world ye shall have tribulation; but, be of good cheer, I have overcome the world.” The disciples were no doubt sad—they felt a load of guilt; but now they would rejoice, for they had got a sight of Him as an ever-living Saviour. III. You may learn from this if you are disciples.— 1. What does your joy flow from? Does it flow from riches, from friends? The disciples’ joy proceeded from a spiritual sight of the Lord Jesus. 2. Seek a sight of Jesus. Oh! seek this joy—a joy that will not pass away. 3. To you that are seeking Christ night and day. Oh! how glad you will be when you find the Lord! Look away from all to Jesus. Oh! look to Him as a crucified, risen Saviour. 4. To you that once had this joy, but have backslidden and lost it. Ah! you must look again to Jesus. Learn, all of you, the folly of self-righteousness. Suppose the disciples had looked to themselves, what would they have seen? One had denied, all of them had forsaken Him in His sufferings; but the disciples looked only to Jesus, “Then were the disciples glad when they saw the Lord.” Look, then, to Jesus, and you will have true peace, true joy, fulness of joy—joy that the world cannot give nor take away. You that are Christ’s “Rejoice in the Lord always, and again I say, Rejoice.”—McCheyne.John 20:21-23. A divine mission and a divine power.—Not only did Christ reassure His disciples, and make them glad by His greeting and presence at the close of the Day of Resurrection; He gave them a mission which would further increase their joy, and fill their hearts with grateful love. For it would show them that they were still to be privileged to remain in His service after all that had come and gone during the past few days. I. The mission on which the disciples were to be sent.— 1. This commission Christ gave them was in reality a proof of their reinstatement into the apostolic office—the assurance that it was still theirs, though they had brought grievous shame on it by their want of faith and fortitude. 2. It was a mission analogous to that on which He Himself had come to the world (John 17:18). He had been sent into the world to redeem it through His life and works, His truth and His atoning death. But now, though He was ascending to His Father, that work was not to cease; and its instruments for the beginning of it were before Him. Already with awakening faith and hope, with hearts beating with a new gladsome energy, they were being made fit for that work, and to be the precursors of a mighty army of labourers in the world’s harvest fields, who should reap and gather fruit unto life eternal (John 4:36-37). 3. But this work was all dependent on Christ’s work. Had He not laboured and travailed the reaping would have been one of wrath only, and not of joy. And although Christ’s work is far above that of the apostles, and members of the Christian Church to-day, yet it had, it has, the same end, the glory of God in the redemption of men. This is the mission confided to the whole Christian Church. But how remiss many of its members are! They pray, “Thy kingdom come,” yet stand coldly looking on whilst others labour in the harvest field, and others still bring help and sustenance to the actual labourers. When will all Christians rise to a sense of their lofty duty and heavenly calling? II. Power for the exercise of their high office was then given by the Lord to His apostles (John 20:22).— 1. It was as when the word of power in prophetic vision was spoken (Ezekiel 37:9). Those who were spiritually meet, etc., were quickened for service. 2. And it was not a promise merely of what should follow at Pentecost; it was a real gift, though not the full outpouring of the Spirit. It was, as it were, a seal of their new call to the apostolic office, and an earnest of the fuller, richer outpouring yet to follow, when Jesus had ascended to the Father’s right hand. But ere that it was needful that a special gift should be imparted, so that in the interval the feeble Church might be strengthened to cohere and endure. And by breathing on them now, and giving them an effusion of the Spirit, Christ associated them with Himself in His life as the Risen One. 3. And it must be remembered that this divine “breathing” of the Spirit was not conferred on apostles alone; others were present. It is therefore typical and prophetic of the fuller outpouring on Pentecost “proceeding from the Father and the Son.” And this incident teaches that it is not intellect, or knowledge of tongues, or eloquence that makes a man an apostle, a missionary, one sent. It is now, as then, the gift of the Holy Ghost. It is not baptism or Church membership or knowledge of Scripture that makes men and women true disciples of Christ. Now, as of old, it is a gift of the Holy Ghost. Is it the lack of this gift that makes the Church so weak, and hinders the love for and the advance of the kingdom of God? III. The power to remit and retain sins was given to the apostles with the divine office and gift.— 1. This power, promised before (Matthew 16:19; Matthew 18:18), was now conferred not on the apostles individually, or as apostles only (for others were present—Luke 24:33), but on those there assembled as representing the whole Church. 2. “Only he who believes in the Risen One, who seeks and finds forgiveness on the way of true repentance and genuine faith, is in a position to pass a just sentence, and to use aright the keys of the divine kingdom. Such a one will testify with unwavering freedom against sin wherever and whenever he may find it, and shut it out with God’s word and in His name. But yet with tireless patience will he seek to erect the broken reed and to warn the erring, and entreat, invite, entice, so that they, coming in repentance and faith, may have the kingdom opened to them. Both are necessary—the retaining as well as the remission. Where there is no power to retain, neither is there power to declare remission. It is indeed an act of divine love to keep back the impenitent and openly sinful from holy things.… And there need be no fear of a misuse of this power when the Holy Spirit dwells in the Church and its ministers” (F. Arndt). 3. This power is given to the whole Church; but as all the members cannot exercise it, it is committed to the regularly appointed servants of the Church. They exercise it for the community. But if the spiritual life of the community be low and the servants’ hands be not upheld by prayer, then this power may fall into disuse, and the Church be corrupted and weakened. But in that case, though not openly, yet really, the “binding and loosing” are still exercised from the heavenly throne. John 20:24-30. Thomas.—I. The character of Thomas.—In the very few words the gospel narrative has given us concerning this man, how clearly it has set his character before us! A plain-sailing, common-sense, practical, matter-of-fact man, with no idea of grasping anything supernatural; but loving—devotedly and bravely—Jesus as a Teacher, a Master, a Man. A few weeks before this, when he thought his Master was madly rushing to His death at the hands of the priests and Jewish mob, “Let us go with Him and defend Him,” cried this true-hearted follower, “and if we cannot save Him, let us die with Him!” And when what he had feared at length happened, and his Master died in the hands of His enemies, no heart more truly than that of Thomas mourned his murdered Lord. And no heart more sorely mourned for the Master’s cause, which he looked on as lost and gone for ever. II. The unbelief of the disciple.—The disciples told him of the Master risen—the Master appearing to them, speaking to them. Thomas sadly shook his head. No, no! that was something he could not believe! That a man, crucified and buried, should come alive and rise! It was some wild delusion of theirs! He did not care to join them in their meetings. He went about alone, cheerless, hopeless, in melancholy musings, thinking of Him whom he had loved so dearly, gone from his sight for ever. And the kingdom he had hoped his Lord was to establish! that had perished with Him! Thomas was no infidel, no traitor, no turncoat, no faithless forsaking disciple. His faith in his Lord was strong as ever. His love to the memory of his Lord was true as ever. But Thomas could not, would not, believe anything except it was attested to him on the evidence of his senses: And such was his answer when they told him they had seen their Lord. Only if that testimony were given him which his mind demanded as necessary would he believe that his Lord had risen. III. The Redeemer’s dealing with Thomas, and the disciple’s confession.—How well the Saviour knew all His followers in all their varying shades of character—in all their strength and all their weakness, in all their individual peculiarities! And how considerately and tenderly He dealt with each! How gently condescending was He with the special weakness of this one man! Had they told Jesus, think you, those words, that bold demand of Thomas? Nay! we may be very sure Jesus needed not to be told. Another “first day of the week” came round; and they met again, “Thomas with them.” No door was opened. No one saw His entrance. But suddenly the risen Lord was there! To all in the room there His “peace” was spoken; and then He turned to Thomas. The test the disciple had demanded was before him now, was within his reach. But the Bible does not tell us that Thomas applied the test. There is a marked silence as to that, which one would imagine leads most readers to understand that the spear-wound in the side and the nail-prints on feet and hands were not needed now, when Thomas looked on the face he knew so well, and heard the voice-tones that thrilled his very heart. He was practical and common-sense, and what not; and he needed, poor man, the very plainest proof. But he had it. His living Lord was before him in that room, looking on him, speaking to him. And Thomas made the confession of his faith in two words—of wondrous meaning. “My Lord!” Yes; all doubt had vanished, and he knew that Jesus, the Lord, the Master he had loved and followed, was before him. And “my God” he added—for his faith, once set in motion, bounded high into the world unseen; and he owned his earthly Lord as more, far more—almighty, the Son of God. IV. The blessedness of faith.—The Saviour said that day to Thomas something which concerns us. We “have not seen.” But oh, let us seek by His grace to be of those who “yet have believed.” And if so, then we are—for the Lord said it that day—“blessed.” “We stood not by the empty tombWhere late Thy sacred body lay,Nor sat within that upper room,Nor met Thee in the open way;But we believe that angels said,‘Why seek the living with the dead?’ ”—Rev. Thomas Hardy.John 20:29. The blessedness of those who have not seen, yet believe.—The presence of Thomas among the disciples and the record of his experience should teach the Church to be patient in dealing with doubt and unbelief. Here was one who was evidently an attached follower of the Saviour, who had been drawn to Jesus by the magnetism of love, but whose materialistic and pessimistic cast of mind, which had already more than once shown itself (John 11:16; John 14:5), led at last after the Crucifixion to sullen and even bitter despair and unbelief. Yet, in the end, of all the disciples it was he who gave utterance to the highest expression of faith in our Lord’s divinity. I. The proximate cause of the unbelief of Thomas.— 1. The remark in John 20:24 appears to intimate that there was a certain amount of blame in the absence of Thomas. This was a result of that weak side of his character which he had not yet learned to distrust: that trust in his own judgment, the refusal to see or believe nothing but what came within his limited ken. He could see nothing but the outward aspect of the cross—the awful tragedy which had shattered his hopes, and filled him with gloomy despair. 2. All the words of Jesus as to what was to come after the death which He foretold were either forgotten by Thomas or relegated to the region of idle dreams. The scene at the grave of Lazarus was forgotten. If he did remember it, it might only be to put aside the thought. A living Christ might do such mighty works; but One who was crucified, dead, buried—the dream for Thomas was over. It had been pleasant whilst it lasted; but now had come the awful awakening, and with it bitter grief, unbelief, despair. 3. Thus he had refrained from meeting with his fellow-disciples. Of what use were it to dwell on past hopes, and thus increase the burden of present sorrow? What comfort could they bring each other? Better with set face and resolved heart to forget the past, and front what they had to meet in the hopeless future. And when the disciples met him and told of the risen Redeemer, not only did the story seem to him, as at first it appeared to the others, “an idle tale” (Luke 24:11), but there appears to be a ring of hardness in his voice as he lays down the only conditions on which he will believe. There is a touch of impatience in his words, as if he had said, You say you saw the wound in His side, etc.; you will not find me so easily convinced. “Except I shall … put my finger,” etc. And thus for the time at least he remained, proud perhaps of his superior insight and rationality. II. The blessedness of faith.— 1. It is possible that before Thomas became a disciple he had been influenced to some extent by that philosophical rationalism prevalent at the time, which found its chief expression among the Jews in the sect of the Sadducees. A mind of his caste could hardly fail to have been troubled by the new thought of the time. 2. The words of the disciples would seem, however, to have awakened a glimmer of hope in his darkened soul. And when after eight days had passed Jesus again appeared among the disciples, Thomas was one of the company. The Lord offered him the proof he demanded. But to see was enough for him. At once his despair and unbelief were swept away, and in a transport of joy and adoration he testified to the foolishness of his unbelief, and made full confession of the Godhead of the risen Lord. 3. Whilst in the words of Jesus in John 20:29 there is certainly a gentle reproof of His disciple’s faithlessness, and consequently of all similar unbelief at all times, there is yet more of comfort and joy for faithful disciples who have not seen and yet believe. 4. Our Lord does not mean here to inculcate a blind unthinking faith, or require that men should not seek to be able to give a reason for the faith that is in them. But Thomas, confident in his own rationalistic way of thinking, refused to accept the testimony of the others, because it did not coincide with what seemed to him must be the truth. His mind, like that of many, was keenly alive to the things of sense and time, but contracted in its outlook on spiritual realities. In the words of Christ, in the testimony of others, he had sufficient proof of the Lord’s resurrection, and yet he refused to look at the evidence. 5. Mere sight, sure evidence, may not lead to faith. Many of our Lord’s contemporaries saw Christ, heard His teaching, beheld His mighty works, and yet believed not. Their lot was not blessedness, but woe (Matthew 11:20-24; Matthew 23:13). 6. The blessedness of those who believe, although they do not see, consists in the possession of the spiritual mind which discerns spiritual things (John 3:5-6; John 3:12; Romans 8:6). This lifts them above the tyranny of the seen and temporal, which by their continual fluctuation cause unrest in the spiritual life, and often deprive the soul of comfort and peace. Those who through faith have learned to rest on Him who is the same yesterday, etc. (Hebrews 13:8), have an unmovable foundation on which to build life’s activity (1 Corinthians 3:12). In all this there is blessedness. 7. And all may have this blessedness. All could not see Christ, although certainly it was a source of joy to the disciples to have done so. But even for them it was expedient that He should go away (John 16:7). The disciples saw Him, and their testimony, confirmed by arduous labour, and in most cases by martyrdom, should be sufficient to convince. And all may have the spiritual gifts Christ bestows from His throne; being born from above, and receiving that influence of the Spirit which began at Pentecost, they may have the witness in themselves and the blessedness of those who have not seen, etc. John 20:19-29. What we may learn from the intercourse of Jesus with His disciples after the Resurrection.—I. How gentle was Jesus with His disciples.—True He “upbraided them with their unbelief,” etc. (Mark 16:14). But whilst He reproves, it is for their profit. This Gospel tells of His tenderness and love—His reassuring greeting, His blessed gift, etc. It specially records His gentle dealing with Thomas, and thus gives a pattern to the Church in all time as to the manner in which troubled, doubting disciples should be dealt with. II. The materialistic spirit which refuses credence to what cannot be tested, etc., by the senses, is to be avoided and repressed.—Are the senses themselves infallible? Do they never err? Is there no truth above and beyond material fact? Far otherwise, say the great thinkers of all ages. They realise that knowledge is limited, that there are spheres beyond men’s reach both in the world of matter and mind, that the wisest is a very infant in knowledge, with infinitude around him. Happy he to whom spiritual discernment is given to receive the great truths revealed by God concerning the higher life. Then his life’s path will stretch before him, cleared from uncertainty and brightened with hope and promises as he presses toward the mark. III. It is not well to forsake the assemonies of Christ’s people, lest a blessing be lost.—Had Thomas been among the disciples on the morning of resurrection he might not have fallen so deeply into unbelief. It is not wise for any simply because they cannot understand some of God’s ways or part of His word to forsake the worship of His house—to imagine that because one point cannot be understood the whole must be obscure, and that ministers as fallible men, like their hearers, will not be able to clear up what seems mysterious, etc. Spiritual truth is not grasped by the intellect. One of moderate intellectual ability may make spiritual truth clear. And, however that may be, where Christ’s people wait on Him, He will be present; and to those souls who long to know Him He will reveal Himself, however simple or humble the worship and thought. John 20:30-31. The purpose of John’s Gospel.—The declaration of these great truths was fitted to lead those who received them to faith, and those who already believed to deeper trust, more close and abiding union with the living Vine, and therefore to life. And thus John fitly states here the purpose of his Gospel, when he has shown how it has led even the doubting disciple to adoring faith. And there was no need for the apostle to narrate the ascension of our Lord. To the disciples that was implied in His resurrection (John 20:17). It did not need that event to confirm their faith. I. The limitations laid down in carrying out his purpose.— 1. The Evangelist simply drew what was sufficient for his purpose from a full store, reverently gathered by him (see Introduction, pp. 7–10). 2. He did not think it necessary in this book to go over ground already occupied by other books, i.e. the other Gospels. It was sufficient for him to record from his own personal experience such signs as Jesus did, both in word and deed, in the presence of His disciples, as chosen witnesses of the truth; which signs having led him and his fellow-disciples to faith and higher life, would be fitted to lead others also to the same blessed haven. 3. Doubtless there were many other details of the life of Jesus which might have been recorded. But it is not necessary to record every word and every action of a life in order that we may know what manner of life it was. The multiplication of incidents, etc., might only tend to burden the mind and lead to a confused rather than to a clear image. 4. The Gospel writers, guided by the Spirit, were true artists in divine biography. They display what is characteristic of all the books of Scripture—a wise reticence. The result is not only clearness in details, but a succinctness which brings the whole history within a moderate compass. II. The record is that of an eye-witness confirmed by others.— 1. The signs which Jesus did were not done in a corner. They were done in the presence of faithful men, some of whom suffered martyrdom, and all of them persecution for their faith, thus witnessing to the sincerity of their testimony. 2. Thus the writer did not set down “cunningly devised fables”; he recorded facts which he could personally vouch for, and words which no one but the eternal Logos could have spoken. Those facts thus attested, and those words of heavenly wisdom, bring their own evidence with them. John’s book is therefore no fiction, but a record of divine truth, testifying to the divine Sonship of Christ. III. The chief purpose of the record.— 1. It is that which Christ Himself brought to John—life through believing in Christ’s name, i.e. through trust in His divine power. 2. It was for this purpose that the wonderful life was manifested (John 1:4; John 1:12). This Gospel shows how through faith, leading to trustful abiding in Christ, unity with Him results, and the participation in His life which is life eternal. “I am come that they might have life,” etc. (John 10:18). 3. This life begins on earth, but is neither of the world nor influenced by it (Galatians 2:20). It is above the world—hid with Christ in God—leading men to set their affections on things above, to have their conversation in heaven. 4. The Church to-day witnesses to the truth of this record. Believing in Christ’s name still brings life into the soul, makes men new creations. Men may have the witness in themselves. Happy are those who have. Then it will be their joy to spread this faithful record, so that others may be moved to believe, and may attain to life, and that thus over the whole earth the true Life and Light of men may bring salvation (Isaiah 60:1-3). NOTESJoh_20:19-20. The risen Redeemer’s greeting of peace.I. It is to the disciples a most joyful word (John 20:19-20). II. It is to the world an acclaim full of blessing.III. It is to the wavering a great, divine power.—M. Herold.John 20:21-23. How the Lord equips His servants for their office.—He gives them— I. For their hearts, His peace.II. For their preaching, His Spirit.III. For their activity, His authority.IV. For the result, His promises.—J. L. Sommer. John 20:23. The power of forgiving sins.—The result of a careful examination of Biblical teaching upon this subject is the acceptance of the following propositions: 1. That the power of forgiving sins is divinely bestowed upon the disciples of Jesus Christ in their corporate capacity, and that such power is in harmony with the purpose of Jesus Christ’s mediation and the genius of the religious epoch in which we live. 2. That Jesus Christ taught the doctrine of individual confession to the offended individual, and called upon the offended individual to forgive the offender upon receiving such confession. 3. That nowhere in the sacred Scriptures is forgiveness promised apart from confession and restitution, whether the sin lies between man and man, or between man and God. 4. That nowhere in the sacred Scriptures is there any authority given to any official person, bishop, priest, minister, or deacon, to receive secretly and confidentially a confession of sins. 5. That the confession of sins is too sacred a duty, involving consequences too many and important, to be reduced to a system and presided over by any single human being. 6. That all overt sin has a human as well as a divine aspect, and that the Church, inspired and sanctified by the Holy Ghost, has power to deal with the human aspect, according to the nature of the confession which the sinner may make. 7. That to shrink from receiving confession of sin, and dealing with it according to its merits, may have the appearance of great reverence and humility, without the reality—may show that the Church has part in the first baptism only, and not in the baptism of fire. 8. That to avoid all priestly pretension, and destroy the confessional, that infinitely hateful institution which has degraded and oppressed every nation in which it has found an existence, and further to show that all who have the Holy Ghost are kings and priests unto God, the sinner should openly confess his overt sins in the presence of the Church (which could be done by writing, or before such a number of witnesses as the Church itself might appoint), and receive from the Church such comfort as can never be refused to those who truly confess and heartily repent their sins.—Dr. Joseph Parker. John 20:28. The worship of Jesus.—At other times such visible worship of our Saviour was an act of acknowledgment or of thanksgiving for mercies received.… Thus the holy women when the risen “Jesus met them, saying, All hail, came … and held Him by the feet, and worshipped Him” (Matthew 28:9). Thus apparently, Mary of Magdala, in her deep devotion, had motioned to embrace His feet in the garden, when Jesus bade her “Touch Me not” (John 20:17). Thus the eleven disciples met our Lord by appointment on a mountain in Galilee, and “when they saw Him,” as it would seem, in their joy and fear, “they worshipped Him” (Matthew 28:17). Thus, pre-eminently, St. Thomas uses the language of adoration, although it is not said to have been accompanied by any corresponding outward act. When, in reproof for his scepticism, he had been bidden to probe the wounds of Jesus, he burst forth into the adoring confession, “My Lord and my God.”[8] Thus when the ascending Jesus was being borne upwards into heaven, the disciples, as if thanking Him for His great glory, worshipped Him, and then returned to Jerusalem with great joy.—H. P. Liddon (Bampton Lectures). [8] Against the attempt of Theodore of Mopsuestia and others to resolve this into an ejaculation addressed to the Father, see Alford, in loc.John 20:29. The certainty of our Saviour’s resurrection.—The resurrection of a body, before its total dissolution, is easier to be believed, than after it; and it was this last sort of resurrection which puzzled Thomas’s reason. Various objections being removed, Christ’s resurrection is proposed to our belief upon certain and sufficient grounds:— I. The constant, uniform affirmation of such persons as had sufficient means to be informed of the truth, and were of an unquestionable sincerity.II. The miracles which confirmed the apostle’s words.III. That such tradition has greater reason for its belief, than can be suggested for its disbelief.We ought to admire the commanding excellency of faith, which can force its way through the opposition of carnal reason, with an entire submission to divine revelation.—South.John 20:30-31. The object which the Evangelist had in view in writing this Gospel we are not left to find out for ourselves. He explicitly says that his purpose in writing was to promote the belief that “Jesus is the Christ, the Son of God” (John 20:31). This purpose, he judges, he will best accomplish, not by writing an essay, nor by framing an abstract argument in advocacy of the claims of Jesus, but by reproducing in his Gospel those manifestations of His glory which elicited faith in the first disciples and in others. That which had produced faith in his own case and in that of his fellow-disciples, will, he thinks, if fairly set before men, produce faith in them also. He relates, therefore, with the utmost simplicity of language, the scenes in which Jesus seemed to him most significantly to have revealed His power and His goodness, and most forcibly to have demonstrated that the Father was in Him. At the same time he keeps steadily in view the circumstance that these manifestations had not always produced faith, but that alongside of a growing faith there ran an increasing unbelief which at length assumed the form of hostility and outrage. This unbelief he feels called upon to account for. He feels called upon to demonstrate that its true reason lay, not in the inadequacy of Christ’s manifestations, but in the unreasonable and unspiritual requirements of the unbelieving, and in their alienation from God. The Gospel thus forms the primary apologetic, which by its very simplicity and closeness to reality touches at every point the underlying causes and principles of faith and unbelief.—Marcus Dods. John 20:30-31. St. John’s method as an Evangelist.—As a polemical writer, St. John selects and marshals his materials with a view to confuting, from historical data, the humanitarian or docetic errors of the time. St. John is anxious to bring a particular section of the life of Jesus to bear upon the intellectual world of Ephesus. He puts forward an aspect of the original truth which was certain to command present and local attention; he is sufficiently in correspondence with the age to which he ministers, and with the speculative temper of the men around him. He had been led to note and to treasure up in his thought certain phases of the teaching and character of Jesus with especial care. He had remembered more accurately those particular discourses, in which Jesus speaks of His eternal relation to the Father, and of the profound mystic communion of life into which He would enter with His followers through the Holy Spirit and the Sacraments. These cherished memories of St. John’s earlier years, unshared in their completeness by less privileged apostles, were well fitted to meet the hard necessities of the Church during the closing years of the beloved disciple. To St. John the gnosis of Cerinthus must have appeared to be in direct contradiction to the sacred certainties which he had heard from the lips of Jesus, and which he treasured in his heart and memory. In order to confute the heresy which separated the man Jesus from the “Ζon” Christ, he had merely to publish what he remembered of the actual words and works of Jesus. His translation of those divine words may be coloured, by a phraseology current in the school which he is addressing, sufficiently to make them popularly intelligible. But the peculiarities of his language have been greatly exaggerated by criticism, while they are naturally explained by the polemical and positively doctrinal objects he had in view. To these objects, the language, the historical arrangement, the selection from conversations and discourses before unpublished, the few deeply significant miracles, the description of opponents by a generic name—the “Jews”—which ignores the differences of character, class, and sect among them, and notices them only so far as they are in conflict with the central truth manifested in Jesus,—all contribute. But these very peculiarities of the Fourth Gospel subserve its positive devotional and didactic aim even more directly than its controversial one. The false gnosis is refuted by an exhibition of the true. The true is set forth for the sake of Christian souls. These things “are written that ye might,” etc.—H. P. Liddon (Bampton Lectures). Joh_20:19-29. The manner in which Christ manifested His resurrection.—Christ, the great Sun of righteousness and Saviour of the world, having by a glorious rising, after a red and bloody setting, proclaimed His deity to men and angels, and by a complete triumph over the two grand enemies of mankind, sin and death, set up the everlasting gospel in the room of all false religions, has now, as it were, changed the Persian superstition into the Christian devotion; and, without the least approach to the idolatry of the former, made it henceforth the duty of all nations, Jews and Gentiles, to worship the rising Sun. But as the sun does not display his rising to all parts of the world together, nor to the same region shows his whole light at the same instant, but by weaker glimmerings at the first gradually ascends to clearer and clearer discoveries, and at length beams it forth with full diffusion; so Christ here discovered Himself after His rising, not to all His apostles at once, nor to any of them with the same evidence at first, but by several ascending instances and arguments, till in the end He shone out in His full meridian, and made the proof of His resurrection complete in His ascension. Thomas we have one of the last in this chorus, resolving to tie his understanding close to his senses; to believe no further than be could see, nor to venture himself out but where he could feel his way. He would not, it seems, take a miracle upon hearsay, nor resolve his creed into report, nor, in a word, see with any eyes but his own. No; be must trace the print of the nails, follow the spear into our Saviour’s side, till he even touched the miracle, and felt the article of the resurrection. But as in the too inquisitive beholder, who is not content to behold the Sun by reflection, but by a direct intuition of His glorious body, there comes such a light, as at the same time both informs and chastises the over-curious eye; so Christ here, in His discovering Himself to this doubting apostle, condescends indeed to convince him in his own way; but so, that while He complies with his infirmity, He also upbraids his infidelity; humouring His patient, but not sparing his distemper; and yet all this with so gentle a hand, and such an allay of sweetness, that the reproof is only collateral or consequential, not directly reproaching him for his unbelief, but implicitly reflecting upon it, by commending the belief of others; nothing in the meantime sharp or corrosive dropping from His healing lips, even in passing such a reprehension upon His disciple. He only shows him his blind side in an opposite instance, and so leaves him to read his own case in an antithesis, and to shame himself by a comparison.—South.Christ, in manifesting His resurrection to the world, proceeded, after a very different way from what mere human sense or reason would probably have suggested, or looked for in such a case.—Calvin.John 20:19. “Peace be unto you.”—Nature prescribes reprisals; for nature is only flesh and blood, and vehement desires and hot passions, ordinarily controlled only by considerations of social prudence. Leaning upon nature, we may as well despair of getting beyond her as of forcing water to rise permanently above its natural level. But if we will we may reach a higher standard, since we are not really left to our own resources. It is the Spirit that quickeneth. He does not merely prescribe, He transforms. He is perpetually asserting His presence by His spiritual transformations; He makes the feeble strong, and the melancholy bright, and the cold-blooded fervent, and the irascible gentle, and the uninstructed wise, and the conceited humble, and the timid unflinching. And now, as of old, He filleth the hungry with good things, but the rich He hath sent empty away. He has but a scant measure of endowments to bestow on those who find in the things of sense, in the pursuit or worship of wealth and rank and reputation, their deepest and most solid satisfaction. He gives Himself most fully to those who ask for Him secretly and often. O blessed gift, so bounteously given in baptism, and then again and again repeated, of the Spirit of Christ! We seek Him without, and we find Him within us; we seek Him in great assemblies, and find Him in solitude; we seek Him in the understanding, we find Him in the heart. He enters the soul when all the doors of sense are shut; He gives His benediction to each and all of its faculties: “Peace be unto you” (John 20:21). The soul hears him, it sees Him not; the soul feels Him, yet as if insensibly; and His presence is itself that peace of God which passeth all understanding. Henceforth enriched by His indwelling, the soul’s desire is to desire nothing, its will to will for nothing, its care to care for nothing, its wealth to possess nothing, out of God, its one, its everlasting treasure. This is not mysticism; it is the experience of those who have heard within themselves that there is a Holy Ghost. This is the subjective side of lives which have been spent in the purest and most unselfish benevolence, but the secret of whose strength has escaped the notice of ordinary lookers-on. Depend upon it, the kingdom of the Spirit is as near to us as it was to our fathers, and that no changes of human opinion can affect the irrevocable gifts of God. One day, each and all, we shall look back upon its blessed opportunities, upon its high responsibilities, with what feelings of self-reproach or of gratitude, who shall say? Let us be wise while we may. Let us “lay not up for ourselves treasures upon the earth, where moth and rust doth corrupt, and where thieves break through and steal; but let us lay up,” etc. (Matthew 6:19).—H. P. Liddon.John 20:19. The blessedness of those who have Christ’s peace.—If we would live peaceably ourselves, we should endeavour to preserve peace and prevent differences, and reconcile dissensions among others, by doing good offices and making fair representations of intercurrent passages between them; by concealing causes of future disgust, and removing present misunderstandings, and excusing past mistakes; by allaying their passions and rightly informing their minds; by friendly intercessions and pacific advices. For the fire that devoureth our neighbour’s house threateneth and endangereth ours; and it is hard to approach contention without being engaged therein. ’Tis not easy to keep ourselves indifferent or neutral, and doing so we shall in likelihood be maligned and persecuted by both the contending parties. “Blessed are the peacemakers,” saith our Saviour; “for they shall be called the sons of God”: that is, they shall be highly esteemed and reverenced for this divine quality, wherein they so nearly resemble the God of peace and His blessed Son, the great Mediator. But, further, without respect to other recompense, and from the nature of their employment, such are immediately happy; and in this their virtuous practice rewards itself, that by appeasing others’ quarrels they save themselves from trouble, and enjoy themselves that tranquillity which they procure to others. But those informing sycophants, those internuncios of pestilent tales, and incendiaries of discord, that (from bad nature or upon base design) by the still breath of clandestine whispers, or by the more violent blasts of impudent calumnies, kindle the flames of dissension, or foment them among others, … “separating between chief friends,” and widening the distance between others, … reap in the end mischief and disturbance to themselves, nor can expect to enjoy the benefit of that quiet which they labour to deprive others of.—Isaac Barrow.John 20:21. Living as children of the Resurrection.—Why wonder that all around us Christians in the Church is supernatural, if it be thus a continuous exercise of the power which raised Jesus from the dead? Or that our Bible is essentially unlike all merely human books? Or that the Church, our mother and our home, is distinct in essence from the perishing politics and societies around it? Or that in the holy sacraments we have the sources and supports of a life that nature could neither create nor sustain? Or that in Christian souls we behold graces of which nature is incapable; faith, hope, charity—charity of the deepest, tenderest kind toward God, and for God’s sake toward man; humility, purity, patience; a joy which no earthly pleasure could minister; a peace which passeth all understanding? For all that really quickens and strengthens the Christian soul is His work who raised Jesus from the grave. The resurrection of our Lord is the measure of the risen life. The risen life is, in the mental and moral order of things, what the Resurrection is among the phenomena which are discerned by the senses. The reality of the moral fact before our eyes is bound up with the reality of its historical counterpart. If Christ’s resurrection is not a fact, then is Christianity false from the first and altogether, and its spiritual no less than its intellectual life is a delusion. If Christ’s resurrection be a fact—so certain that Christians would die to attest it—then the supernatural character of the Christian life around us corresponds with the strictly supernatural fact from which it dates its origin. And as we take the measure of the beauty and power and glory of this new and higher life which has been thus bountifully bestowed on men, what remains but to lift up heart and voice to God, and cry, “It is meet, right, and our bounden duty, that we should at all times, and in all places, give thanks unto Thee, O Lord, holy Father, almighty, everlasting God”? Yes! one thing else remains: to see that we are living as those who are “risen with Christ.” This glorious life has manners, a temper, a bearing, a line of conduct, a code of honour, peculiarly its own. The grace of God does not put force upon our wills: we are free to obey or to resist it. Therefore the apostle adds, “Seek those things that are above.” Surely, brethren, there is need for this warning; even when, as we trust, the light of heaven is already beaming on our understandings, and the love of God is already Warming our hearts.—H. P. Liddon.John 20:25. Faith and evidence.—There is not a little of unbelief in these words. Thomas impugned the truth of all the testimony he had listened to. He wounded his fellow-disciples most deeply, while he apparently considered them all visionaries or liars, and himself alone wise; and trusted more to the evidence of his fingers than the testimony of his ten fellow-disciples. He boldly and pertly prescribed to the Lord the only kind of evidence he (Thomas) would be willing to receive; he laid down the most definite conditions as to the only manner in which he would be willing to acknowledge Christ as the risen One, … and brought his incredulity to wear an aspect of sheer obstinacy. But is this not the manner of unbelievers in all times? Is it not so to-day? Is it not the characteristic mark of unbelief that it demands that everything should be proved, vouched for, immediately and palpably to the senses? And are not the head shaken and the shoulders shrugged by many, when belief is asked for on what cannot be seen by the eyes or grasped by the hand? And is it not frequently said in the way of excuse that the Lord Himself demands no blind faith, and that St. Paul exhorts men to “prove all things, and hold fast what is good”? that it is impossible, even unjustifiable, for one to believe everything—that, above all, a man must be thoroughly convinced of the grounds of belief? that it is natural for sober and reasonable men not to credit all at once and without proof, on the word of the narrator, extraordinary facts as being absolutely true? that to err is human, and that the wisest of men have been deceived, not to speak of enthusiastic, imaginative Eastern women, or of a Peter who was always precipitate in his assertions, or a John who was the youngest of the apostles, with the most mobility of mind? A faith which knows not why it believes is not a true, firm faith, but a reed shaken with the wind, exposed to be influenced by every storm, by new teachers and novel opinions. In these assertions there is almost as much of what is false as of what is true. It is true we must not believe without solid ground for doing so, and must avoid credulity. But the truths of Holy Writ are truths which stand on a most firm foundation, and can point to an authority for themselves which is as eternal as God Himself. Are some of these truths beyond our reason? They are yet not contrary to it; and the reason why men do not believe them lies not so much in the doctrine and facts of Scripture, as in the hearts of men themselves.—Translated from F. Arndt.John 20:28. The faith of Thomas an argument to convince and a lesson to instruct us.—When St. Paul, after his conversion, preached the name of Jesus in the synagogues of the Jews, the Scripture says that he “confounded the Jews.” And why? Because he had been a well-known persecutor of the name of Jesus, and therefore the Jews could neither challenge nor reject the testimony which he gave in favour of the God-man. For you know (he said), my brethren, in what manner I lived in the Jews’ religion, and with what excess of rage I waged war on the new Church which I acknowledge to-day to be the Church of God. It is true I was an unbeliever as you were, and more opposed to the light of grace than you. But it was for this reason that God looked on me and Jesus Christ exercised His mercy toward me, that I might become an example which would lead you to believe in Him. Yes, He Himself spoke to me; and what is the most wonderful of all wonders, has bestowed on me the disposition which you see to be in me, who laid me low that He might raise me, who blinded me that He might enlighten me, who made me, once a blasphemer, an apostle, and who, that I may now undo the evil I have done, desires that I should serve Him as a witness among you. These words in the mouth of St. Paul, I say, would come home with a divine power. And St. Luke adds that it was sufficient for the apostle to prove that Jesus was the Christ to close the mouths of all the enemies of the Christian name. Now, I say, it would be the same in the case of St. Thomas. In order to confound unbelief in the Resurrection, and therefore in the divinity of Jesus Christ, St. Thomas had only to show himself and to say aloud: I impugned His resurrection; I was greatly opposed to believing in it; but I am now forced to acknowledge its truth, and do not desire to live except to publish it abroad. To do so may cost me my life, but it shall be to me the greatest joy, if by the shedding of my blood I can witness for such a sacred truth as I ought to do. This witness-bearing may draw on me the hatred of my people; but I shall count it as nothing to be exposed to all their hatred, if I can proclaim the glory of my God. Yet once more. What could inspire this apostle with such noble feelings? Was there prepossession in his case? Was it self-interest? Was it aberration of mind? Or rather is it not evident that it was nothing of the sort? And whilst the conversion of this apostle cannot be explained otherwise than by affirming that it was the effect, incontestable and palpable, of the truth revealed to him, what more should we desire for the confirmation of our faith? And not only is the faith of St. Thomas an argument which should convince us, but a lesson which may instruct us. After it has shown us the reasonableness of faith, it teaches what we should believe, i.e. that Jesus Christ is God.—Translated from Bourdaloue.John 20:29. The necessity for Christ’s resurrection.—Christ rose from the dead, not to startle godless and truth-hating men into faith, but to furnish all mankind with a new and better temple, with the means of spiritual worship and constant fellowship with God. There was a necessity for the Resurrection. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/phc/ PART VII. (B.)THE 21THE RISEN CHRIST AT THE LAKE OF GALILEE 1. The unsuccessful toil and the miraculous draught of fishes (John 21:1-11). 2. The morning meal on the shore—the third appearance of Jesus to His disciples (John 21:12-14). 3. The public restoration of Peter to his apostolic office, the commission given to him, the prediction of his martyr end (John 21:15-19). 4. The meaning of Christ’s saying regarding the Evangelist: “If I will that he tarry till I come,” etc. (John 21:20-23). 5. The closing testimony to the truth of the Gospel (John 21:24-25). Synoptic parallels.—Matthew 28:16-20; Mark 16:20; Luke 24:49. AND NOTESJoh_21:1. After these things (see John 5:1, etc.).—I.e. after the events recorded in chap. 20. The Sea of Tiberias.—See John 6:1. Showed Himself.—Rather manifested (ἐφανέρωσεν) Himself. Again.—Pointing back to John 20:14; John 20:19; John 20:26. In each case it was a manifestation of Himself to His disciples. This word is quite Johannine, and is one of the marks of genuineness of this chapter (see John 2:11, etc.). John 21:2. There were together, etc.—The names are those of the disciples who specially belonged to the region of the lake, most of whom had been engaged in the fishing industry. Nathanael.—The connection of his name with Cana explains more clearly John 1:45-46. They had obeyed the injunction of the Lord, and were now waiting His appearance in Galilee (Matthew 28:7; Mark 16:7 : comp. 1 Corinthians 15:4-6). John 21:3-4. Simon Peter saith, etc.—Peter was still the most energetic and leading spirit in the apostolic band. Though he had fallen so far, yet the Lord had not disowned Him, but had spoken to him as to the other ten, had granted to him the effusion of the Spirit as to his brethren. That night.—They no doubt fished with a light burning in their boat. Night was considered the best time for fishing. But when the morning, etc.—During those hours of unsuccessful toil the disciples must have been reminded of a similar incident at the beginning of their discipleship. The disciples knew not, etc.—No doubt “their eyes were holden” (Luke 5:5; Luke 24:16). In His glorified resurrection body our Lord seems to have manifested Himself in such fashion as He willed, so that He might be known when He pleased (Mark 16:12). John 21:5. Children (παιδία, boys, lads).—The usual term in Syria now for addressing workmen, etc: walad (boy). The word used in John 13:33, τεκνία, indicates relationship. The disciples probably thought that He who addressed them was some passing stranger. Meat (προσφάγιον).—Something (in this case fish) to be eaten with bread. John 21:6. Cast the net on the right side, etc.—The disciples seem to think that here is one who knows about fishing, and sees from the shore, by some indication, where they would most likely get a good haul. The whole incident was doubtless intended to have a symbolic meaning, and would lead the disciples afterward to remember that, if they were to be successful in their apostolic labours, they must take their directions from the Lord Himself. To draw it.—I.e. to haul it into the boat. John 21:7. Therefore that disciple, etc.—The superior spiritual insight of the beloved disciple leads him at once to divine who it is who stands on the shore; whilst his impulsive fellow-disciple at once acts in characteristic fashion. None but an eye-witness could have described this scene. Girt his fisher’s coat (ἐπωνδύτης).—A kind of smock or blouse worn above the χιτών, or under-tunic. Peter had his tonic or shirt on; but to have only this on was regarded as practically being naked. He “girded on to him” the blouse in order that it might not impede him in swimming. He had no patience to await the slow progress of the boat shoreward with the overflowing net behind it. John 21:8. Two hundred cubits.—About one hundred yards. John 21:9. A fire of coals (ἀνθρακιά).—See John 18:18. Fish … and bread.—“If this draught is to the disciples the symbol and pledge of the success of their preaching, the repast is undoubtedly the emblem of the spiritual, and even temporal, assistance on which they may reckon from their glorified Lord so long as the work shall last. Grotius, Olshausen, and others … have thought that, in contrast with the sea, which represents the field of labour, the land and the repast represent heaven, from which Jesus gives aid, and to which He receives the faithful after their labour” (Godet). John 21:10. Bring of the fish.—Probably to add to the meal already prepared, it would seem miraculously. John 21:11. Peter went up therefore.—Now with glad alacrity he is the first to obey the Lord’s command. Great fishes.—This is probably mentioned because in so large a take there would ordinarily be a great number of worthless fishes (Matthew 13:48). Various attempts have been made to fix a symbolical meaning on the number an hundred and fifty and three. Probably no such meaning was intended to be attached to it. The supposition that there is here a reference to the 153,600 proselytes mentioned in 2 Chronicles 2:17 is too far-fetched to be received seriously. Augustine’s interpretation is elaborate, but is, perhaps, also too fanciful: 10 is the number of the law and 7 that of the Spirit, which being added equals 17, and all the numbers from 1 to 17 when added equal 153, and thus the number practically represents all the elect. There may be some such meaning latent in this number, if the whole incident is to be viewed symbolically. And all exegetes have remarked on the difference between this miracle and that recorded in Luke 5:1-11. There evidently the draught of fishes is intended to represent the visible Church, containing both real and nominal Christians (comp. Matthew 13:47-49); here it is the Church invisible—the glorious Church of the redeemed (Ephesians 5:27). Net not broken.—Contrast Luke 5:6. Christ’s grace shall avail to bring all His people safely home. John 21:12. Dine.—Breakfast (ἀριστήσατε), take the morning, or forenoon, meal. See Matthew 22:4, where the noun is used. None of the disciples, etc.—They knew in whose presence they stood; awe and reverence made them keep silence. It was their Lord but now the manner of their intercourse with Him was different, preparing them for the moment when, though seeing Him not, they should believe and rejoice in the sense of His near and glorious presence (John 20:29; 1 Peter 1:8). John 21:13. Jesus then cometh, etc.—Whilst they still held back, Jesus Himself encouraged them to approach and to eat. This narrative does not state whether the Saviour Himself participated in the meal. There is no reason to suppose that He did not (Luke 24:43). John 21:14. The third time, etc.—I.e. the third time He appeared to His disciples in a body. The two former appearances are narrated in John 20:19-22; John 20:26-29. MAIN OF THE .—John 21:1-14 On the lake-shore: fruitless toil.—The poor disciples. An anxious and uncertain time, this, for them! What, exactly, were they? What were they to do? It was worst of all for poor Simon Peter. He might well ask himself what was he? He was “Peter,” “Cephas”—firm, true, rock—once. But ah! yon hall of the high priest’s house! Was he a disciple now, or a discarded traitor? Restlessly, Peter said—as the lake seemed to wear its old smile for him, as it glittered in the setting sun—“Let us go a fishing.” And all seven set off. I. The night of fruitless toil.—A long cold night of weary, fruitless toil. They “caught nothing.” Courage, brother! courage, sister! when it falls to you to toil long and meet with no success! The Lord’s eyes were all night on that unsuccessful boat’s crew, and His heart was with them. And a blithe morning for them all broke on that seemingly luckless night. II. The morning of joy.—Pulling shoreward, as the day was breaking, they saw a figure in dim haze standing on the beach. A voice of cheery hail reached the boat. It might be freely but truly translated, for it was in common fisher phrase, Well, lads! or, Well, comrades! any success? any fish? He who so spoke knows to-day our homely tongue, and our little troubles and disappointments, and all the homely things of our daily lives. When the weary fishermen cried back in answer “Nothing,” it was in a deeper tone, and with more of pointed meaning in it, that the voice came again from the beach telling them what to do. And the faith that prompted that one more cast of the net after all the failures was rewarded by a “haul” which needed all hands and all strength. Simon, thinking only of the work in hand, pulling his very hardest, is startled by a whisper in his ear from John. The tones of that voice had just reached, half touched, the memory of the loved disciple. He knew that voice so well! But it was the “draught of fishes,” the miracle, that made him sure. Yes, “It is the Lord.” Never man in the desert thirsted for the water-spring as the heart of Simon had longed, since “that night in which He was betrayed,” to see his Lord’s face and tell Him all—all that was in that fisherman’s tossed, troubled, shame-stricken, loving heart. It was that made him so eagerly spring overboard and swim, wade, struggle, shoreward. And did not Jesus know? We may almost say this morning’s interview was mainly made for Simon Peter—that beach, with its morning meal all ready spread, and its cheering fire blazing. The Lord knew then what drenched, benumbed, weary fishers needed. He knows all such things still. III. Christ’s tender dealing with His erring disciple.—The morning meal was over, and we know of one heart that throbbed with many mingled feelings as the Lord said, “looking on him” once more, “Simon, son of Jonas!” Not the dear old disciple name, the given name, Peter, but the bare name of his early fisher life, by which he was known in the fisher town. “Simon, son of Jonas!” It is so like a modern fisher town form of name! Once the Lord called him by a better, higher name than this. Yes, Simon! but from that you fell—fell thrice—thrice swore you were no disciple of His. Ay! but your kind Lord is about, as once He did when you were sinking, to grasp your hand and lift you up to where you were again; and you will be once more Peter, the firm, steady servant of your Lord. And because Le had known what it was to fall, and to be forgiven and restored, Peter, the apostle of the young Christian Church, did the work of Christ, to his dying day, all the more earnestly and the more tenderly.—Rev. Thomas Hardy. John 21:6-8. Ventures of faith.—At the word and following the direction of Christ, the nets were let down into the waters. We are, perhaps, to suppose that the disciples thought, e.g., that the Stranger saw what they did not perceive indications of, i.e. the presence of a shoal of fishes. But beyond that they were constrained by a power which they felt, but could not determine, to do as He commanded. Their obedience did not go unrewarded. The large, apparently unprecedented, “take” filled them first with wonder, and then with adoration, as they recognised in the stranger their Lord. With regard to this, as to all the other signs done by Christ, it is sufficient to notice now that they are really all included—even that of the Resurrection itself—in the Incarnation. Let that great truth be accepted (although it is certainly strengthened and confirmed by the Resurrection), then the wonderful life and signs wrought by Christ become luminous. They are then rightly seen as parts of a great whole. Without them that life would be incomplete and inexplicable. Look now at the spiritual lessons of this sign in regard to— I. The ventures of faith.— 1. This miracle was to Peter and the other disciples an acted parable—a symbolic representation of what would follow when they, resting implicitly in faith on the Saviour, should afterward go forth on their great work of winning souls for Him—of becoming fishers of men, as our Lord had shown them at the beginning of their discipleship. 2. Guided by the Spirit, they were to follow the directions in which He prompted—casting the gospel net in places apparently the most unlikely, where before, it may be, they had toiled long in vain, assured that He would follow their action by His blessing. And we read in the succeeding history how they prospered in so doing. After the descent of the Spirit at once they began to speak to the mixed multitude of men from every nation under heaven (Acts 2). Undeterred by the fact that those men spoke in various tongues, in strong faith they cast their net, “and the same day there were added unto them about three thousand souls” (Acts 2:41). Again, in a vision of the night the apostle Paul sees a man of Macedonia beckoning him to cross the Ζgean Sea, and cast the net in Grecian waters. Once more it might have seemed a hopeless task. That Greeks, proud of their culture and literature, would receive a new and self-denying religion from men belonging to the despised Jewish people would in those times have seemed a wonder even more strange than that of the miraculous draught of fishes. But the apostle obeyed—the net was cast, and it has enclosed Europe and all the civilised nations. 3. And so ought the Christian Church to act now. It has been the habit of many to speak slightingly of the Jewish missions of the Church, e.g. it has been an annual joke with some journals to calculate how much it cost in money for each Jewish convert. That is a sarcasm that will not bear repetition now, when everywhere Jewish converts are entering the Church, and the whole mind of Judaism seems turning Christward. The original founders of Jewish missions cast the gospel net in faith, although from past experience failure seemed to threaten. But now, after long waiting, the nets are beginning to be filled. 4. One of the grandest instances of modern pioneer mission work—the casting of the gospel net in one of the most unpromising regions of earth—is what might be called the forlorn-hope mission to Thibet, under the leadership of a fragile woman,[9] who has proved one of the most intrepid pioneer missionaries of modern times. What more indeed need be said! Time would fail to tell of Moffat, Livingstone, Williams, Patteson, French, J. G. Paton, Heber, Henry Martyn, etc. In faith they cast the nets at the prompting of Christ’s Spirit, and lo! over all the world to-day the harvest of the sea of the nations is being gathered in. 5. In every epoch in the Church’s history the ventures of faith have had their reward. On the venture of faith followed the Reformation. On the missionary ventures of faith in our modern world, if they are sustained as they should be, there will assuredly follow the rescue of multitudes from the depths of alienation and degradation. There are many signs of the coming blessing. If the Church were entirely faithful the limits would widen, the multitudes increase. [9] Miss Annie Taylor, Pioneer Mission to Thibet, February 1893.II. Individual ventures of faith.— 1. See how this applies to the individual. The ventures made by the rash speculator and the gambler do not come under this category. These might rather be called ventures of unbelief. They are made in the name of “chance” or “luck,” gods unknown to the Christian. 2. To the Christian the whole of life is a venture of faith, not only for the future world, but for the present. At the direction of Christ, Christian men should go forth into the world to whatever duty they are called, fearing nothing, believing that if they persevere in the path of duty then daily bread and every needed blessing will be supplied; for “the river of God is full of water” (Psalms 65:9). Not that we are to neglect the use of means. It is true God can work without means; and the means without His help will be useless. But with His help they will be the channels through which blessing will come, as the disciples’ fisher-nets enclosed the miraculous draught of fishes. 3. And if this be so in regard to things material, much more is it so in regard to things spiritual. Men must cast their nets, the net of faith, deep in the divine promises, if they would taste to the full the spiritual blessedness of the gospel. How many a life is empty of the joy and fruits of faith because this has not been done! How many can show only few and limited “catches,” simply because they have not boldly ventured out to the deeps of divine promise, undeterred by the sneers and scoffs of men of the world, and cast their nets in faith of blessing! 4. And above all, when special work has been given to any—the training or teaching of children, e.g., or the care of souls in the pastorate—then they must especially cast their nets in faith in the deeps of divine promise, relying on the Omnipotent for the blessing which will come in the end. They may toil long, but if they toil in faith they shall not labour in vain. 5. And this thought should influence men also in their individual support of the missionary effort of the Church—its really great and important work. What would be thought of a man whose whole interests centred in himself, who cared neither for kith nor kin, not to speak of country and humanity at large—whose life was so selfish that he never did aught to mitigate another’s sorrow or cheer another’s life? There are such men. And alas! there are many so-called Christians who might come under the same description. Give them enough of religion for themselves, and the rest of humanity, as far as they are concerned, may go down to darkness and death. Strange Christians these! The apostles and the early apostolic Church were of another stamp, else the world had been darker to-day than it is. From this incident therefore comes the exhortation, “Cast your net,” etc. John 21:7. “It is the Lord.”—In all that the beloved disciple wrote there is a profound depth. A spiritual aspiration breathes through it, and leads us to realise that even the history has a spiritual meaning. In this incident by the sea of Galilee we see a picture of inward experiences in the souls of believers; and in this passing incident in the communion of the risen One with His disciples we see a type of His continual coming into the hearts of His people. On the last as on the first page of this Gospel, there is a joyful message full of life and spiritual power. There is but One who can fill men’s hearts with joy and bring blessing where He comes, whether as the infant laid in a manger or as the risen One to His disciples. I. Where He is not there are want and pain.— 1. To the noblest and best company the Head is wanting when He is not there. 2. To the firmest will the rule of conduct is lacking. 3. To the hardest labour the blessing is absent. II. Where He comes counsel and comfort come.— 1. He inquires about our necessities. 2. He gives wise and gracious counsel. 3. He brings a blessing with Him. III. Where He is present His disciples’ hearts burn within them.— 1. The disciples were weary and dispirited whilst He was absent. 2. Now they have become like other men; their hearts burn, etc. (Luke 24:32). 3. John, contemplative and thoughtful, recognises the Lord. 4. Peter, ardent and impulsive, cannot wait till the boat is brought to land. Love impels them. IV. Where He comes He gives heavenly food.— 1. He gathers His own together lovingly. 2. He satisfies their hearts with heavenly peace. 3. He thus prepares them to look forward to eternal joy.—From Karl Gerok.John 21:7. “That disciple whom Jesus loved.”—Friendship, founded on the principles of worldly morality, recognised by virtuous heathens, such as that which subsisted between Atticus and Cicero, which the last of these illustrious men has rendered immortal, is fitted to survive through all the vicissitudes of life; but it belongs only to a union founded on religion, to continue through an endless duration. The former of these stood the shock of conflicting opinions and of a revolution that shook the world; the latter is destined to survive when the heavens are no more, and to spring fresh from the ashes of the universe. The former possessed all the stability which is possible to sublunary things; the latter partakes of the eternity of God. Friendship founded on worldly principles is natural, and though composed of the best elements of nature, is not exempt from its mutability and frailty; the latter is spiritual, and therefore unchanging and imperishable. The friendship which is founded on kindred tastes and congenial habits, apart from piety, is permitted by the benignity of Providence to embellish a world which, with all its magnificence and beauty, will shortly pass away; that which has religion for its basis will ere long be transplanted, in order to adorn the paradise of God. I.– 1. There was something in the taste and disposition of our Lord, considered as a man, more in unison with those of John than with any of the other apostles. 2. The distinguishing features of our Lord’s character, viewed as a perfect human being, were, unquestionably, humility and love; nor is it less certain, or less obvious, that these were the qualities most conspicuous in the character of the beloved disciple. 3. In the short Epistles inscribed with his name, the topic on which he chiefly insists is love, which, in its sublime form, constitutes the moral essence of the Deity, as well as the very sum and substance of true religion. His heart was in perfect unison with his subject. II. Indications of the preference with which John was honoured.— 1. On perusing the Evangelists, it appears that he was invariably selected by our Lord as one of the three who were present in the most retired scenes of His life—on the mount of Transfiguration, in the house of Jairus, and in the garden of Gethsemane (see also 13, 14, etc.). 2. After the Resurrection and Ascension, he continued to receive from his Saviour similar proofs of his preference. Preserved amidst a violent and bloody persecution, he was permitted (such is the universal tradition of the Church) to survive the rest of the apostles, to witness, in the destruction of Jerusalem and the dispersion of its inhabitants, the fulfilments of his own predictions, and finally to close a life extended to an extreme old age in peace and in the bosom of his friends. 3. To him it was given to convey to the Churches of Asia, among whom he dwelt, repeated messages from his ascended Lord, to behold His glory, and to catch the last accents of inspiration. 4. The place which he occupies in the order and succession of inspired men must at the same time ensure to him a high distinction; for while Moses leads the way, John brings up the rear of that illustrious company.—Robert Hall. NOTESJoh_21:1-8. The life of the messengers of the gospel.—I. Their work.— 1. It is a work common to all (John 21:2). 2. Some come before others in it, according to their special gifts (John 21:3). 3. Sometimes they labour long in vain (John 21:3). 4. There sometimes come on them seasons of gloom, so that they do not always recognise the Lord with the same clearness (John 21:4). 5. But they endure patiently. II. The blessing of the Lord.— 1. It is overflowing (John 21:6). 2. The disciples thereby realised the presence of their Lord (John 21:7). 3. Grateful love impelled them anew toward Him (John 21:8). 4. But this gladness did not come in similar fashion to all (John 21:8). III. Their reward.—They were refreshed (John 21:9-10; John 21:13). 2. The blessing was a perpetual one (John 21:11—“brake not”). 3. They attained the blessed certainty of their fellowship with the Lord (John 21:12). John 21:6. “The river of God is full of water.”—A pious citizen who had many children, and but straitened means, when dying spoke comfortingly to his children. He told them not to distress themselves about his death and his modest means. He would leave behind him a treasure; and when he was dead they would find written, behind the chamber door, the place where it was to be got at. When their father died, therefore, they examined the door carefully, but found written there only these words of Psalms 65, “The river of God is full of water.” Well, those children lived in dependence on God; they were pious and diligent. Thus they experienced in after-years the truth of those words, and the richness of their father’s treasure. For God never permitted them to want the means of subsistence.—From J. J. Weigel.John 21:9. The fire of coals, etc.—Let us see whether [a] great truth may not have been figuratively taught by the facts of which we are endeavouring to find an explanation. There was already a fire kindled, when the apostles dragged to shore the net which specially represented the Christian Church, the Church, that is, as it was to subsist in its expanded form, subsequently to the coming of Christ, and on the fire which was thus burning there were fish already laid; yea, and the first direction to the, apostles was, that they should bring of the fish which had just been caught, and add them to those which were already on the coals. Now, since by the fish of all kinds which the net enclosed, we are undoubtedly to understand the members of the Church under the gospel dispensation, ought we not to understand by the fish already on the coals the members of the Church under the Jewish dispensation? This is nothing but preserving or keeping up the metaphor. If the fish just caught represented the converts that would be made by the preaching of the gospel, the fish which had been caught before, and not by those who now draw the net to land, may—we should rather say, must—represent those of whom the Church had been composed during the ministrations of the law. So that the visible Church before Christ was figured by the fish already on the coals, the visible Church after Christ by the fish just enclosed in the net; and when the newly caught fish were placed on the same fire with those which had been previously secured, was it not shown that the visible Church before and after the coming of Christ was virtually but one and the same? that its members, at whatever time they lived, had to be brought to the same altar, and to be purified by the same flame? I know not why we should not think that that strange fire, mysteriously kindled on the lonely shore, was typical of the propitiatory work of the Redeemer, through whom alone the men of any age can be presented as a sacrifice acceptable unto God. We have all to be laid upon an altar; we have all, as it were, to be subjected to the action of fire; but there is no altar but the one Mediator, and no fire but that of His one great oblation, which will answer for those who seek to consecrate themselves a whole burnt-offering to their Creator in heaven. And what could be a more lively parable of this fact, than that, just before His departure from earth, when standing on the margin of the sea, the separating line, so to speak, between time and eternity, Christ caused an altar to rise, mysterious as Himself, for no human hands reared it, and crowned it with burning coals, which had not been kindled by any earthly flame; and then brought about that there should be placed on this sacred and significant fire representatives of the one visible Church, as it had subsisted before His incarnation, and as it was to subsist till He should come the second time to judgment?—Henry Melvill.Joh_21:6. Casting the net at Christ’s command.—We look back over the eighteen centuries during which the Church has been toiling as in the night; and as we spread out the nets, the gains seem small and insignificant. We turn over the reports of the missionary societies, representing the lifework of hundreds, and the prayer and devotion of thousands of Christians; and we note with dismay the scanty returns of converts, here a hundred, there a score, in many places none. We reckon the result of our own work for Christ, and again dismay seizes us as we gather the handful of fruit; one here and another there made better, made happier; a few lives changed: but what are these as a return? Coming still closer home, and looking within our own hearts, a sober survey brings to many of us a feeling of despair. We began so hopefully, too hopefully perhaps, forgetting the power of habit and the slow growth of the kingdom. A few weeks only had passed, and our hopeful resolves lay around us in ruins; and here we are like Sisyphus with our stone once more at the bottom of the hill and the steep slope before us. Our nets are drawn in at our feet, and of progress, of character, of sanctification, we have “taken nothing.” Once more the Master takes His stand beside His disciples at their work. Once more He bids us again let down our nets, carry on the old work as before. And once more, strong in our faith in Him and in His victory over evil and death, we say “Nevertheless.” Humbly recognising past failure and feeling the full weight of the disappointment, not ignoring the pressure of difficulty and the sting of pain, yet trusting in His grace, we set against the stream of worldliness and indifference the whole force of our will consecrated to Him, and say, “Nevertheless at Thy bidding we will let down our nets.”—From, “The British Weekly,” January 11th, 1894.John 21:6. The true missionary spirit.—Many wise people say to-day, “What need is there for missionaries troubling themselves about the conversion of the heathen; let them first go to the heathen at home!” Those who thus judge ought speedily to request a missionary for themselves.… They seek to prescribe to Christ the manner in which He must carry on the extension of His kingdom. They will make void the command, “Go and teach all nations,” etc., until there is not a sinful unsaved man more in their own country. Have you the determination of the order of Christ’s kingdom, or has He? There were still millions of Jews who did not believe on Christ, and yet He gave the command to Peter to go to Cζsarea and to baptise the heathen centurion Cornelius. Why, the testimony of those heathen who had become converted through the work of the first missionaries, and the pious life and death of many of them, did more in the primitive Church to extend the gospel than had those who preached to them still remained. And if we were more zealous in regard to our mission work among the heathen, the blessing to the many slumbering members of the old Churches would be more abundant. We have only in faith and zeal to seek to save souls. The blessing rests with the Lord.—Dr. F. Ahlfeld.John 21:6. Labour for Christ not in vain.—What befell them at sea. The long night of fruitless toil perhaps may have reminded some of them of the other similar experience; but, more probably, they were too busy and weary to think of anything but their empty nets. Whether they remembered that first miraculous draught of fishes or no, we must keep it constantly in view if we would understand this incident, and must remember that our Lord Himself gave it a symbolical meaning. The whole of the events in this lesson point to that symbolism as a chief part of the intention; and, while it is easy to be over-ingenious in translating the facts into parables, it is unwise to shut our eyes to the broad features which receive their full meaning only when so translated. As the day was breaking over the Eastern girdling hills, and the cold air at sunrise telling of a change in the dark world, Jesus stood on the shore. The place is significant—the disciples tossing on the water, the Lord standing on the firm beach, with the light playing round Him. Can we fail to see in that the picture of the condition of His servants in contrast with the rest and stable glory where He dwells? And may we not see in His attitude the same inspiring truth which upheld Stephen dying, when he saw the Son of man in the opened heaven, standing as ready to help? The disciples did not recognise Him. Throughout the forty days His will determined when He should be known. The Unknown speaks as a superior, using the address “Children,” and His question in the original implies the expectation of a “No.” Then you have not anything to eat? He knew the state of things before asking, but He wished the acknowledgment. Is not that ever His procedure with His servants, drawing them to confess their failure, and so preparing them for the blessing, which He cannot send except to the consciously weak and powerless? An honest and humble “No” is generally followed by correction of methods or fields, and that by full nets. If we said it more readily to Him who is ever interested in our work, we should not have to say it so often to ourselves. The prompt obedience to the Stranger’s directions was probably due to the disciples’ belief that He had seen from the shore some sign of a shoal which they in the twilight had not noticed. None of them had any thought of His being anything more than a passing traveller, stopping to look on. The swift result is, alas! not always the experience of even the humblest and most docile of Christ’s servants; but we may be sure that, though in regard to immediate issues the parable of this incident may fail, it does not fail in regard to their certainty. Jesus did not promise them that they should find at once, nor does He promise us; but He does promise that, sooner or later, our labour will not be “in vain,” if it be “in the Lord.” And that may content us. The beautiful episode of Peter and John is full of meaning. Love has quick eyes, and is first to discern the Christ. Its prerogative is to trace His working where others do not see Him; and for love it is enough to know that it “is the Lord,” and to sit quietly blessed in contemplation. But there is another kind of faithful devotion, not so quick to discern, but eager to act. John could sit still, satisfied to gaze, but Peter flung his upper garment about him, and was over the side and splashing in the water before he knew what he was doing. He was only a hundred yards off, and would have been by Jesus almost as soon if he had sat still; but that was not his way, and “there are diversities of operations.” Besides, penitence and the blended shame and joy of restoration made him flounder thus quickly to his Lord. He had said, “Depart from Me, for I am a sinful man, O Lord,” on that first similar occasion; but the sense of sin which drives to Jesus is deeper and wholesomer than that which drives from Him. The safest place for the forgiven penitent is close to the Lord.—Dr. A. Maclaren. AND NOTESJoh_21:15-17. Simon, son of Jonas (or John, with several of the best MSS.).—He is addressed thus to remind him that by his fall he had shown that he had not yet attained to be Peter—the rock (or stone, see I. 42, p. 16). It is interesting to remark that his call to active discipleship followed on the miraculous draught of fishes at the beginning of the Lord’s ministry, and his reinstatement into the apostolic office here. Lovest.—Love is the foundation of all Christian service; love to Christ alone will inspire men truly to do His work (John 14:15, etc.). In Christ’s kingdom a correct creed, however necessary, can be no substitute for a loving heart. Jesus had used the word ἀγαπᾷς (see John 13:34; John 14:15); Peter in reply uses the verb φιλεῖν, meaning to love in the more ordinary sense of the term, and not that constant, deep affection, including something of reverence, denoted by the other word. Nor does he dare to say that he even cherishes the lesser affection more than his fellow-disciples. Nor is his yea full of the bold assurance of his former protestations of fidelity. Thou knowest, he says to Jesus. Again the question is asked, but on the second occasion the more than these is omitted by our Lord. He knows Peter’s trust in self alone is broken. Again the same answer is returned by Peter. A third time the question rings out, and now the Lord uses Peter’s own word, φιλεῖςμε; Peter is grieved at this—doubly grieved, we may say—first that Jesus seems to admit that Peter is not yet able to accord to Him the higher love, and next because the thrice-repeated question brings pitifully to mind his threefold denial. Thoroughly humbled, the apostle even omits the yea, Lord, and casts himself in utter self-renunciation on the omniscience of Jesus: “Lord, Thou knowest all things,” etc. The thrice-repeated commission to the restored apostle shows an interesting gradation. Feed My little lambs (ἀρνίαμου).—Care for and feed with word and doctrine the young of the flock, the children and young converts. The more simple duty of the pastor is here committed to Peter. Next comes the more difficult and onerous task, “Lead (rule, shepherd, ποίμαινε) My sheep,” direct and guide the Church as a whole; and, last, if the reading πρόβατα be accepted, “Feed My sheep” will mean to give them the spiritual nourishment fitted for them, or, if the reading προβάτιάμου (with A, B, C, etc.) be accepted, the reference is perhaps to providing the little children of Christ (τεκνία, John 13:33), advanced and matured Christians, with the finest of the wheat. No special primacy seems to have been conferred on Peter here; but Meyer justly observes that, when Peter was restored to his former position, this restoration embraced his former pre-eminence (see 1 Peter 5:2-4). John 21:18-19. Verily, verily.—Notice the familiar phrase. When thou wast younger (νεώτερος), etc.—Peter must have been at that time about middle life. The contrast is perhaps intended to refer, to Peter’s boast that he would follow Christ to death. Yes, the time would come when he should be constrained to follow his Master on the way of suffering—always a way repugnant to flesh and blood. John 21:19. The martyrdom of St. Peter at Rome, probably circa A.D. 64, is attested by Clement of Rome. It took place apparently in the time of Nero. Tertullian asserts that he was crucified, and Origen says he was fixed on the cross with his head downward. His martyrdom must have been well known in the Church when this chapter was written. (See Smith’s Bible Dictionary, etc.) John 21:21-23. Lord, and what shall this man do, etc.?—This question, although it might be dictated by love, was one which should not have been asked. To Peter it was given to know what manner of death he was to die, but it would not be good that this should be known in the case of every disciple or apostle. God keeps the future wisely in His own power. The answer of Jesus is hypothetical. Ἕωςἔρχομαι would be understood by many of the Parousia, the second appearing of our Lord; and it was to correct this erroneous idea, entertained apparently by many, that this incident was recorded by the Evangelist. The reference might quite legitimately be to Christ’s coming to John in death (John 14:3); but probably (Westcott) the coming referred to may be that coming of Christ in judgment which began at the destruction of Jerusalem, and will issue in the final judgment. John overlived this coming, which indeed he may refer to in Revelation 22:12. For John 21:24-25, see homilies and Homiletic notes. MAIN OF THE .—John 21:15-25 John 21:15-17. On the lake-shore. “Simon, son of Jonas.” (A communion address.)—What passed in converse at that lakeside table, what the Lord said to His disciples, what they said to Him, the disciple who has described the scene has not told us. It may be He had special things to say to this one and to that, to dispel their doubts and fears, to strengthen faith, to rekindle hope. Some word, perhaps, to say to him to whom had been said, “Son, behold thy mother.” Of these we know not. But this the Evangelist has told us, that, turning to Peter, the Lord said to him, “Simon, son of Jonas, lovest thou Me?” “Simon, son of Jonas,” not the honoured name the Lord had given, to be worn by the disciple who was to be Cephas, Peter, firm as rock in his Master’s cause; but the common name he bore in his common fisher days, ere the Lord had called him! I. Peter had fallen.—Fallen thrice; and by three steps, the thrice-put question, thrice answered, and the thrice-given commission to resume the work of the Saviour (feeding the lambs—feeding, folding, caring for, being a shepherd to the sheep), by these three steps the fallen disciple is reinstated, restored; and is once more, not “Simon, son of Jonas,” the fisherman, but Peter, the firm, faithful disciple, the commissioned servant! There are beautiful touches in the words, marked, in the telling of the interview, by the beloved historian. “More than these?” (these other disciples) was, perhaps, as a gentle reminding to Peter that the time had been when he used to think himself foremost in zeal, boldest in faith, truest in love, of them all. And Peter would seem to have felt the touch. He has had experience. He knows his own frailty now. He will say nothing of what He is, compared with others now! And when he invites the Lord to read his heart, and see its love, Peter, with sterling modesty, hesitates to use the same word which the Lord had used in putting the question; for Jesus had used a word which signifies a very strong and tender love, and the disciple used a word which implies a love of a kind more common, and not so exalted and refined. “Feed My lambs.” And oh! Peter’s heart was glad that he was to be blessed and honoured in putting hand to the simplest, lowliest work the Lord might give Him. He did not scorn the feeding of the lambs! The little ones, the weak, the ignorant, the erring! He read his Master’s meaning better. He who had his experience could not but know something of how to lead the weak and ignorant and erring to a Saviour whom his own experience had taught him to know as tender-hearted and forgiving, and Himself the source, the giver, of all true strength and guidance. Again, “Simon, son of Jonas, lovest thou Me?” and again the selfsame answer, and the same modest, humble word, “Thou knowest.” Yes! the Saviour knew; and Peter, with this love in his heart, was to tell others of, to lead others to, to keep others in, the love of Jesus Christ. The third time it pained him. Did his Lord doubt him? No! but the Lord knew Peter’s heart; and this third question brought from that heart a fervent gush of the love that dwelt there, deeper, stronger, and more tender than Peter himself had known till that moment. “Thou knowest all things! Thou knowest that I love Thee.” And with love in his heart, strong and tender love, the restored disciple is sent to “shepherd” (the word is) the sheep, not merely feed, but be all to them (in loving care, in wise and patient guidance and watchfulness) that a shepherd is to his flock. II. And now it needs but a word or two to take home this Gospel story to ourselves.—We come, in the communion feast, to tell the Lord Jesus Christ, in a solemn act of His own appointment, that we love Him as our Saviour. It will be well that we consider that our Lord is speaking to us in some such words as those in which He spoke to Peter. And if we think of that “Simon, son of Jonas,” it will perhaps enable us to feel as though the Saviour were addressing us, each one of us, by the very individual, homely name which we have borne all our days, the name associated in our minds with all our by-past life—the sins and errors of our youth, the sins, the worldliness, and selfishness, and unworthiness of our riper years. The name will recall all the longsuffering mercy of the Saviour, all the unmerited blessings, all the watchful care of His providence, and all the light, and peace, and strength, and hope that have come to us from the Saviour’s grace. And as, on a quiet, solemn day in God’s house, we thus look back on life, and into our own hearts and our own ways, may the grace of the Holy Spirit, from whom all good thoughts and desires come, help each one of us to see ourselves truly.—Rev. Thomas Hardy.John 21:15. “Lovest thou Me?”—It was after the strange morning meal, eaten on the shore of the Galilean lake, had been finished, and when the company were moving about in little groups of two and three, that the conversation took place between Peter and the Redeemer. Peter had fallen from His apostolic office; it was necessary that he should be restored to it, in order that he might do his special work in spreading the gospel and founding the Church. I. Our Lord’s method of dealing with His repentant follower.— 1. The severe trial and sifting to which Peter had been subjected tended to rectify much that was faulty in his nature, to disperse much of the chaff that was mingled with the genuine grain of his disposition. It had quite broken down his self-sufficiency; it had convinced him that he could not depend on himself alone. His answers to our Lord’s question showed that the forward, boastful Simon, son of Jonas, was a memory of the past, and that he had again become the rock, strong through faith in the Lord. After this incident his former self-assertiveness seldom appeared. Once only it seems to have led him into a false position, when it brought him into conflict with St. Paul. But he seems to have yielded in a true spirit of humility, and to have entertained nothing but a brotherly feeling for St. Paul, as his words concerning that apostle in his second Epistle testify. In his two Epistles we may trace all through evidences of the change that had taken place in him. His exhortations to humility, trust in the Lord’s strength, and steadfast resistance of evil, through faith in Christ, show that he had attained at last to the true spirit of a disciple. 2. At the repetition of our Lord’s first question, “Lovest thou Me more than these?” in a somewhat different form, we can believe that a feeling of sorrow and disappointment sprang up in the disciple’s heart. The inquiry now was, not whether he esteemed Jesus more than others did, but whether he really esteemed Him at all. 3. The question was put a third time, and this time our Lord used the apostle’s own word, “Lovest thou Me?”—not, Dost thou entertain for Me a lofty affection and regard? but, Have you even, as you assert, a genuine personal love for Me? 4. At this question the rising grief in Peter’s heart welled up and overflowed. To be looked at askance by one we love, to have to face one whom we esteem highly, but whom we have grievously wronged, must be a hard thing to bear, and must make the sorrow for what has been done more poignant and severe. And that was the case with this disciple. The question three times repeated brought home the memory of his denial, and showed him his sin in all its enormity. 5. Yet the question ministered hope, for he could answer it affirmatively. Still, he felt that it would be no longer safe to trust in himself alone. He would throw himself on the divine Omniscience; so his whole heart gushed out in the utterance, “Lord, Thou knowest all things; Thou knowest that I love Thee.” It was, indeed, the best answer he could have given. He who was so fatally self-deceived before, might be so again. But by coming to Christ, and bringing an open heart to Him, asking Him in His omniscience to judge whether there was love in it to Him or no, was the best course the repentant disciple could have adopted. He was thus brought to regard his own strength as weakness, his feelings with self-distrust, and to a frame of mind that would lead to simpler confidence in the strength of the Redeemer. Thus at the end of the Gospel narrative a very different man meets us from that forward, boastful, self-sufficient Simon Barjona, who meets us at its beginning. A vital change had taken place in his life and character; he had learned the secret of the true Christian life—to be humble, to conquer self by relying on Christ alone. As it was with Peter, so will it be in a greater or less degree with all true disciples. They will learn, sometimes through bitter failure, profoundly to distrust themselves, and to trust alone in Christ. II. The disciple’s protestations of affection to his Lord.— 1. These words were not merely from the lip. The Lord, who knows all things, saw in them the expression of a great reality. Peter had a genuine love for his Master, and he was therefore restored to his apostolic office. 2. Our Lord in restoring the apostle seems to have committed three distinct charges to him—“Feed My lambs,” “Shepherd My sheep,” “Shepherd My tender sheep” (see “Explanatory Notes”). 3. We know how faithful St. Peter was to his charge in after-days. We can distinguish an echo of his Master’s words in one of his Epistles when he writes to his fellow-presbyters: “Feed the flock of God,” etc. (1 Peter 5:2-4). 4. With this threefold charge came the command to follow Christ, even if to danger and death, to avoid the apparent imminence of which but lately he had denied his Lord. “Follow Me”: “I renew the first call to discipleship and apostleship given amid those same scenes, but which thou didst forfeit through thy sin. Let the love thou hast professed prompt thee to obey My voice.” “Follow Me” in submitting to what is hard to bear for My sake, as I submitted to My Father’s will for thy sake. “Follow Me” in imitating My spirit—in feeding the flock of God, in caring for the lost sheep of the house of Israel; and show the constancy of thy love by standing steadfast and being faithful—“even unto death.” Applications.— 1. The question put by our Lord to St. Peter we may profitably put to ourselves. If the Redeemer were to appear to us, and come to us here with the inquiry, “Lovest thou Me?” what answer would He receive? 2. He is among us; His spiritual presence is near us; He can read every heart. Can each of us say, “Lord, Thou knowest all things; Thou knowest that I love Thee”? 3. The test of the genuineness of Peter’s love was the course of his after-life, his devotion to the charge given him by Christ. So the test of our love will be our devotion to the duty Christ has laid upon us. Religion can be no matter of secondary importance; it claims our first attention. It is the atmosphere in which our life should be lived. Its spirit should interpenetrate our every thought and word and deed. Love to Christ—and if ye love Me keep My commandments—that is the touchstone of genuine religion. John 21:15. “Feed My lambs.” (Address to children.)—Children are among the lambs of the Saviour’s flock which He here so lovingly confides to the care of His Church. He loves little children (Mark 10:16)—died for them also. He feeds them through His under-shepherds in the Church. What then ought children to do in view of His tender care? I. Love Him.—Love is the true adoration of the heart, and is specially pleasing to the Saviour. Children love those who are kind, gentle, etc., to them. And if it is true that Christ has done all for men that the gospel declares He has done, then love to Him should be the most natural feeling. “His is love beyond a brother’s.” And in Him they will love His true pastors—the under-shepherds—whom He has appointed over His flock, etc. II. Obey Him.—Be loyal to Him, true and faithful. This will follow naturally on love to Him. “If ye love Me, keep My commandments” (John 14:15). And how reasonable it is to do so. His commands are not grievous, but are for the health of the soul. “I would rather obey than work miracles”; “do not found obedience on fear,” said a great man. And obedience to Him will mean also obedience to those whom He has appointed in the Church to be pastors and teachers (Hebrews 13:7; Hebrews 13:17). Christ has appointed them to feed His lambs, to lead them by green pastures, etc. Let them be honoured for their work’s sake. III. Serve Him.—Work His works as He did His Father’s work. One of the first desires of those who give themselves to Him is, What shall I do for Him? Follow Him, is the answer, who as child, as man, in everything did the heavenly Father’s will. But St. Paul’s words to the Corinthians should be remembered, “Be ye followers of me,” etc. (1 Corinthians 11:1). The instructions and example of those appointed His shepherds by the Chief Shepherd, when they are sincere, should be followed. The ancients erected statues of great and good men in the Forum or other chief place in a city, so that the children might see and emulate their greatness. So should the pastors appointed by Christ ever point the lambs of the flock to Him as their example, and themselves seek ever to be more Christlike. John 21:18-19. On the lake shore—“Follow Me.”—I. Peter’s future—Peter was right when he said to his Lord, “Thou knowest all things, Thou knowest that I ‘LOVE’ Thee!” The Lord read Peter’s heart, and He knew the “love” that was, at that moment, in the disciple’s heart. But more, the Lord read Peter’s life in the unseen future—ay! to its very close. And He knew how His poor faithful follower would be true to Him—to the death. The love in Peter’s heart would lead him to the cross. And how touchingly and tenderly He tells it! “When thou wast young, thou girdedst thyself, and walkedst whither thou wouldest. But when thou shalt be old, another shall gird thee, and carry thee—whither thou wouldest not.” II. Peter’s question as to his fellow-disciple’s future.—“Follow Me,” the Master said, as He called Peter to listen to some words that were for his ear and his heart only. What these words were, we may not seek to know. But there was one a little way behind them on the shore path—one whose love to the Master, Peter probably acknowledged to be perhaps deeper than his own. John had not deserted or denied his Lord on that sad morning! And John was known to Peter, and to the rest, as the disciple whom Jesus—we may say—specially loved. To what trials—to what fate in the after-years—would “this man’s” love to Jesus lead him? And the Lord’s answer was one which gently, but clearly, taught Peter that the question was one which should not have been asked. And so ended this memorable scene on the shore of the lake. III. The lessons of the scene on the lake shore.—Its lessons are well worth the gathering. 1. With our love for the Saviour, how many opportunities are within reach of all of us—for “feeding His lambs,” for “shepherding His sheep”! We don’t need any special ordination, or any special field of work. We shall find these opportunities—all of us—in “The trivial round, the common task.”Lovest thou Jesus? help some poor weakling lamb, guide some straying sheep of His. 2. Poor Simon Peter! His very errings and failings make him dear to us. To the very last, he seemed to need the kindly restraining hand of Jesus to keep him right. How apt are all of us, like him, to wish for a peep into that which is wisely hidden from us. Let us remember the voice that said—so gently, but with such force of meaning—“What is that to thee? follow Me.” 3. What a noble apostle Peter becomes, after Pentecost has put the cope-stone on the work of the Saviour’s life-training of him! It is but little fragments of his apostle-work we have. But we cannot fail to see what a power he was in the infant Christian Church. And through all his life of work, that scene on the lake shore would often be present to his mind. Ay! and when the time came, and the old disciple was being girded for the cross, the memory of the Lord’s words would help him to die the martyr death for the love he bore to Jesus.—Rev. T. Hardy.John 21:18-19. The high prerogative of suffering.—In these words our Lord predicts the death of St. Peter. In his old age the apostle was to be crucified, made to stretch forth his hands upon the transverse beam of the cross, and girded (or lashed round the waist) to the instrument of torture by a cord. Tradition says that he was crucified, at his own request, with his head downwards; in that case, the girding, or tying tightly, to the cross would probably be necessary, by way of keeping the body of the sufferer in its right position. Putting aside the original and literal meaning of the words, and attending only to their secondary application, notice:— I. Suffering, in all its forms, is, and should be looked upon as being, a vocation.— 1. There are many, and these real Christians, persons interested in God’s service, who regard suffering in a shallow, superficial point of view, as an interference with their vocations, and consequently miss all the golden opportunities of growth in grace and knowledge which it holds out. 2. The truth is, that God, in sending them the sickness or the accident, has been pleased in His wisdom and love to change their vocation, and, if minded to be really loyal to His will, they must accommodate and familiarise themselves to the idea, not that their occupation is gone, but simply that it is altered. 3. When our heavenly Father changes our whole plan of life by His providential despatches, and virtually sends us the order, “Lie still, and let another gird thee and carry thee, instead of thy girding thyself, and walking on Mine errands ‘whither thou wouldest,’ ” shall we venture even to remonstrate, when we are assured by the testimony of His word that both His wisdom and His care for us are unbounded, and when our own experience of life, brief as it has been, re-echoes this testimony? 4. Regard suffering, even in its slighter forms, as a vocation, having its special duties, and offering its special grace. Say secretly of it, “Here for the present lies thy allotted task, O my soul; consider how much may be made of this period—how largely it may be improved to God’s service and thy salvation.” II. May we not say of suffering, that it is the highest of all vocations?— 1. Peter was God’s prime agent in the spread of the gospel among the people of the circumcision. Yet not one word is here said of the glorification of God, in connection with St. Peter’s active days. The Evangelist speaks of his crucifixion—when those limbs, once so full of vigour, so prompt to move in the Master’s service, were fettered, and when his body was bound fast to the accursed tree—as the period when God reaped from the apostle a great harvest of glory: “Thus spake He, signifying by what death he should glorify God.” 2. So in a holy death there is something specially acceptable, over and above that which there is in a holy life; and therefore with a marked emphasis it is written, “Right dear in the sight of the Lord is the death of His saints.” 2. The same law is observable in spiritual character, which rules the formation of the natural. How often in a smooth and easy life do men, who have something far better beneath, appear selfish, effeminate, and trifling! Suddenly they are thrown into some position of high trust, great responsibility, or serious danger; are called upon to face an enemy, or submit to the hardships of a campaign; and lo! the character shows a stuff and a fibre, ay, and a tenderness for others, which no one ever gave it credit for. 4. But the chief reason why suffering is the highest of all vocations, is, that in suffering, so close a conformity may be attained to Him who is the highest exemplification of human virtue. It was to conformity with Him in this high acquiescence that He called His disciple, St. Peter, when He said to him, “Follow Me.” 5. If the words “Follow Me” were addressed specifically to St. Peter, are there not words of precisely similar import addressed to all disciples to the end of time? Do we not read, “If any man will come after Me, let him deny himself, and take up his cross daily, and follow Me”? Ah! there is the word of which we are in search, to express the agency of the sufferer in this matter—“take up his cross.”—Goulburn.“O Lord, my God, do Thou Thy holy will!I will lie still:I will not stir, lest I forsake Thine arm.And break the charm,Which lulls me, clinging to my Father’s breast,In perfect rest.”John 21:19; John 21:22. Following Christ.—The way of Jesus in this world was one of sorrow. Only now and again was His path brightened as He saw of the travail of His soul in the faith of some. But from the beginning of His public ministry He was grieved at His rejection by those whom He came to redeem. At the close of His public ministry one of His disciples betrayed Him; the others “forsook Him,” etc. (Mark 14:50). But all this was to be expected. Christ the light must needs oppose, and be opposed by, the darkness; and all through His manifestation of Himself this conflict marked His path with sorrow, although the hour of seeming defeat was virtually the hour of His triumph. I. Christ’s disciples must follow Him in this conflict.— 1. It is not wonderful that the disciple should be as the Lord. The same conflict between good and evil is still raging. As the dominant spirit of the world is in antagonism to the gospel, the disciples of Christ must expect to be opposed in following Him, as He Himself was. 2. But they are not to be troubled at these things, as though some strange thing has happened to them. Christ suffered contradiction of sinners, and His followers must meet it as He did, and as the apostle Peter learned to do in following his Master in after-years (1 Peter 2:21-23). 3. And so it will be to the end of this dispensation. In all times earnest men who strive to work righteousness, and refuse to deflect from the straight path of duty, have to struggle in following Christ; whilst often the hypocrite, the time-server, the conventionalist, the sycophant, glide along through life easily. Recall in thought the bead-roll of men conspicuous for righteousness, fidelity to truth and duty. The time would fail to tell how many have had to endure hardness in following their heavenly Leader. 4. Nor are the foes who hinder all from without. The greatest hindrances to the Christian race are from within. The weights that impede, etc., are pride, self-will, desires chained to the dust, etc. But those who resolve to follow on in the Redeemer’s strength, even when apparently vanquished, will be in reality more than conquerors. II. Christ’s disciples must follow Him without delay.— 1. There is danger lest in delaying they should be turned aside from the way of Christ. The influences prevalent in the present evil world leave their impress on the spiritual nature, if men dally within their sphere. They mould the soul into conformity with them if permitted to prevail, unite it to the perishable, and lead it away from the Life. 2. What would many a one give when nearing the end of life’s journey—a life spent in following evil—to gain a few years or even days to retrace their steps, and, if it might be, but enter on the way over which Christ trod and to which He calls! But it is not always easy to turn back. To the willing, longing heart it is possible by grace divine. But would there be any desire often? It is hard for one whose nature has been dwarfed and stunted in the ways of sin, and in following evil, even when awakened to a sense of danger, and with remorse dogging his steps, to turn and retrace his path, and the end of such a one is often the despair of a Judas (Matthew 27:3), even though it does not result in his desperate Acts 3. There is nothing more awful than to see a human soul turning away from Christ! To follow Christ as did the penitent and restored apostle is to be in the path of safety, and leads to joy—even though, as in St. Peter’s case, it be through sorrow and suffering (1 Peter passim), in the end it will be well. John 21:20-23. The Lord’s saying regarding the beloved disciple.—Probably one of the reasons why this concluding chapter, or epilogue, of the Gospel was written was that the erroneous opinions, which were held as to our Lord’s words concerning John on this occasion, might be corrected. I. Peter’s question.— 1. The memorable interview with Peter had ended. The apostle at Jesus’ command was going after him, and turning, saw the disciple whom Jesus loved also following. 2. The question Peter put was prompted no doubt by love to John in the first place—probably a desire to know whether his fellow-disciple, who had not forsaken or denied the Lord, was to have the same bitter experience at the end of life, or whether a milder lot would be his. Peter had not yet learned, as he afterward did, the nobility of suffering for righteousness’ sake (1 Peter 4:13-16). 3. But there was also a culpable spirit of curiosity, a breaking through for the moment of the old forward spirit so often manifested. His Lord had just graciously readmitted him into his office and apostleship. He should therefore have been humbly receptive, and not forward to ask what Jesus did not offer to communicate. II. The Lord’s reply (John 21:22).— 1. There is conveyed in it a certain degree of reproof, as if the Lord had said, “Would it not be well for you to attend to what I have said—working on till you are called to ‘follow Me’ on the way of martyrdom—content to aid your brethren in their work, and not occupy your mind in speculating on their future?” God has reserved the future in His own power; it is not our part to pry into those “times and seasons” (Acts 1:7). It is ours, having received power, to go forth to labour, leaving the future of ourselves and others dear to us in His hands, knowing that whatever it may be it can only bring good (Romans 8:28). 2. There is, it is true, a natural desire in our hearts to know that the future of those dear to us shall be prosperous, happy, etc. And frequently one of the bitterest pangs in the case of those dying, and leaving behind them helpless ones who have been depending on them, is the uncertainty which surrounds the future of those left. But the safe plan is so to follow Christ, and influence those dear to us to follow Him also, that everything can be restfully entrusted to Him. 3. The incident may teach also that there is a species of curiosity that cannot be praised, which may lead to ideas and opinions which, if cherished, may result in laxity and remissness even in the Christian life, and thus to turning away from, in place of following, the Redeemer. III. The meaning of our Lord’s answer explained.— 1. The Lord had said “if I will that he tarry,” etc., thus bidding Peter remember that He is supreme; that He acts “according to His will,” etc. (Daniel 4:35); that the lives of men are controlled and determined according to His wisdom and power. And thus those who are His, who are in unison with His divine purposes, know that eternal wisdom, love, and power are watching over them all through life to its end. His purposes, so far as His people are concerned, will issue in good. 2. No need then curiously to inquire or take thought for the morrow in regard to ourselves or our brethren in Him. As He wills we live, when He wills we depart; and whether that time be long or short, whether the issue be through cloud or through sunshine, it must be well. If, then, John should tarry till Christ came, should not go hence by a martyr’s death like Peter, of what consequence was it? In this he could follow Christ as well as Peter, who was to go hence by a rougher way. 3. But this saying of our Lord resulted in a misunderstanding among the brethren in the apostolic Church. It was commonly reported that John “should not die.” This misunderstanding arose from an erroneous interpretation of the words, “till I come.” (1) Christ comes to His own at death (John 14:3); (2) He came to His disciples spiritually, according to His promise (John 14:22-23, etc.; Matthew 16:28); (3) He was to come in judgment on Jerusalem (Matthew 24:30; Luke 21:25-28); (4) and, finally, He is coming to judge the quick and the dead. 4. Now, those who erroneously interpreted our Lord’s words thought these referred to the coming of Christ in final judgment, and therefore they conceived that the apostle would not die (1 Thessalonians 4:17). Here lay their error. They forgot that the last two comings mentioned are so connected that they are practically one. These two events are the first and last link of a chain of Christ’s comings in judgment. They are closely connected by St. Matthew (Matthew 24:29-30; Matthew 24:36; Matthew 24:42); and St. John in Revelation iterates and reiterates the Lord’s message to His Church: “I am coming quickly” (Revelation 22:7, etc.). 5. John thus did remain till Christ came to him in these ways: Jerusalem fell; he still lived whilst many—most of his fellow-apostles had passed away. “On Patmos’ lonely isle” he saw in vision the Lord in glory; and still he tarried, commissioned to go and proclaim the Lord’s purposes with His Church. He saw the kingdom of God coming with power, spreading like the tree growing from the tiny mustard seed; and then His Lord came to take him to Himself (John 14:3), to await that hour when, in the body, His saints shall be like Him, for they shall see Him as He is (1 John 3:2). John 21:22. “Follow thou Me.”—To those who follow the Redeemer there is given a fourfold joy. I. The joy of forgiveness.—The prisoner condemned to suffer, set at liberty; the sick man whose life was despaired of, restored to health; the debtor who felt the load intolerable, set free by another’s bounty—these are but inadequate types of the joy of deliverance from the load and burden, the misery and fear, of unforgiven sin, and a fearful looking for of judgment. Joy fills the heart and irradiates the life. “Then was our mouth filled with laughter, and our tongue with singing” (Psalms 126:2). II. The joy of free, unfettered obedience and service.—Sin has no more dominion over those who are Christ’s. Its bondage has been broken, and there is no longer the galling and vain attempt in their lives to keep the commandments as a means to gain the divine favour, but the willing obedience of sons of the heavenly Father, who, following their divine pattern, find it indeed to be their meat to do that Father’s will and finish His work; so that neither trial nor difficulty in the doing of it will detract from their joy. Like St. Paul, they can each say, “Yea, if I be offered (poured out) upon the sacrifice and service of your faith, I joy and rejoice with you all” (Philippians 2:17). III. The joy of assured hope.—What are the hopes of men to whom no revelation of divine love and grace hath come? Even to the best and noblest of the past, who amid the darkness have struggled toward the light, hope was but a dim and feeble ray, uncertain oft and oft extinguished; whilst the logical result of modern materialistic systems is the entire obliteration of hope for man beyond the brief and limited spheres of earth and time. All the comfort materialism can give us is “to meet with brave hearts” (Huxley) the awful unknown. But in following the Redeemer we are “begotten again to a living hope through the resurrection of Jesus Christ from the dead, to an inheritance … that fadeth not away” (1 Peter 1:3-4). The present and future here blessed by His presence are radiant with hope, and from the eternal glory it scintillates and glows on the path of the believer here. A life without hope is a life of perpetual captivity. A life with hope is like the life of noble, generous youth, pressing eagerly forward into the future. And in following the Redeemer we lay hold of this element of perennial strength and vigour, a mark and characteristic of true pilgrims Zionward:— “The beacon of life’s dreary sea,The star of immortality.”Swain.IV. The joy of victory.—In following Christ we gain the victory over self. Man’s will and desire were formed not to be centred in himself, but in God. And so long as our will is opposed to God’s there can be no true joy in life. But as Christ, the perfect example in all things, acquiesced in the Father’s will, so Christ’s disciples say, Not my will, but Thine, be done. “In His will is our peace” (Dante). Victory over sin. There is no happiness in the slavery of sin, and therefore going after Christ brings freedom and joy. Last, victory over the fear of death and the hereafter. Christ’s followers behold the light of eternity shining through the Saviour’s empty tomb; and as their Redeemer-Shepherd is their judge, they look to meet Him with joy and not with grief. Theirs is the joy of final victory, even though the passage to it be through suffering, as Christ’s was. “Sure the last endOf the good man is peace! How calm his exit!Night dews fell not more gently on the ground,Nor weary, worn-out winds expire so soft.”Blair.John 21:25. The truth of the record.—I. The impossibility of fully pourtraying Christ’s life.—This verse refers evidently to the entire life of the Saviour from His coming into the world to His leaving it. St. John is closing his narrative of that life; and the historian, as if with a sigh, tells us that he has only given a faint sketch or outline of that wonderful life, so filled, in all its days and nights, with acts of wondrous power and gracious mercy, and words of wisdom and of kindness. Is it strange that the historian should say this? Without for one moment doubting that he was heaven-prompted to give the world that plain, honest narrative of facts and words (words in his case especially) which presents to us our Saviour so beautifully, as described by the disciple whom He loved, cannot we imagine that disciple saying thus, as though to himself, that, Oh! there were thousands of things done and said by his Lord beyond those which he had been writing down? And as these things and sayings came crowding in on the loving memory of John, is it strange that he should thus exclaim that all the books in the world would not suffice to describe, in its full beauty and power and holiness, that wondrous life? II. The writer’s hyperbole prophetic.—One would almost think the Evangelist’s words were prophetic. Think what a proportion of the literature, which for ages past has been pouring from the press for the world’s reading, grows out of, bears upon, that life and that teaching of which John (when he said this) had given the world a bare sketch or outline! And how such literature keeps pouring into the world still! It does look, indeed, in the present day, as if the world could not contain the books. Application.— 1. St. John had so been with Jesus (perhaps also had of late held such communion with his risen Lord) that when he thought of Him he saw something far more distinct and definite and real than even the beautifully graphic picture he had been enabled to set before the world. 2. Let us know the living Saviour, our elder brother, the friend that sticketh closer than a brother—know Him in prayer, in holy thought, in daily life—and we shall be like John. We shall have a more vivid conception of what our Saviour is—how wise, how kind, how powerful to take care of us here and anywhere, now and for ever—a more real conception of Him than that which we can draw from even that grand, striking, wondrously impressive fourfold picture which the word of God holds out to us. Though bless God for that “four-ply” sketch! And may the Holy Spirit engrave it deeper and clearer, and in more loving lines and tones, on all our hearts, as we live! Amen.—Rev. Thomas Hardy. NOTESJoh_21:17. Our Lord’s omniscience.—Indeed, our Lord’s knowledge embraced two districts, each of which really lies open only to the eye of the Most High. We will not dwell on His knowledge of the unsuspected future, a knowledge inherent in Him, as it was imparted to those prophets in whom His Spirit had dwelt. We will not insist on His knowledge of a strictly contingent futurity, such as is involved in His positive assertion that Tyre and Sidon would have repented of their sins, if they had enjoyed the opportunities of Chorazin and Bethsaida; although such knowledge as this, considering the vast survey of motives and circumstances which it implies, must be strictly proper to God alone. But He knew the secret heart of man, and He knew the hidden thought and purpose of the most high God. Such a “discerner” was He “of the thoughts and intents” of human hearts, so truly did His Apocalyptic title, the “Searcher of the reins and hearts,” belong to Him in the days of His historical manifestation, that “He needed not that any should testify,” etc. (John 2:25). This was not a result of His taking careful note of peculiarities of action and character manifested to the eye by those around Him, but of His “perceiving in His Spirit” and “knowing in Himself” the unuttered reasonings and volitions which were taking shape, moment by moment, within the secret souls of men, just as clearly as He saw physical facts not ordinarily appreciated except by sensuous perception. This was the conviction of His apostles. “We are sure,” they said, “that Thou knowest all things” (John 16:30). “Lord, Thou knowest,” etc., cries St. Peter (John 21:17). Yet more, in the eternal Father Jesus encounters no impenetrable mysteries; for Jesus no clouds and darkness are round about Him, nor is His way in the sea, nor His path in the deep waters, nor His footsteps unknown. On the contrary, our Lord reciprocates the Father’s knowledge of Himself by an equivalent knowledge of the Father. “As the Father,” etc. (John 10:15); “No man knoweth,” etc. (Luke 10:22). Even if our Lord should be speaking, in this passage, primarily at least, of His divine omniscience, He is also plainly speaking of a knowledge infused into and possessed by His human soul, and thus His words supply the true foil to His statement respecting the day of judgment. If that statement be construed literally, it manifestly describes, not the normal condition of His human intelligence, but an exceptional restriction. For the gospel history implies that the knowledge infused into the human soul of Jesus was ordinarily and practically equivalent to omniscience. “We may conjecture,” says Hooker, “how the powers of that soul are illuminated, which, being so inward unto God, cannot choose but be privy unto all things which God worketh, and must therefore of necessity be endued with knowledge so far forth universal, though not with infinite knowledge peculiar to Deity itself.” St. Paul’s assertion that “in Christ are hidden,” etc. (Colossians 2:3), may practically be understood of Christ’s earthly life, no less than of His life of glory. If then His human intellect, flooded as it was by the infusion of boundless light, streaming from His Deity, was denied, at a particular time, knowledge of the date of a particular future event, this may well be compared with that deprivation of the consolations of Deity, to which His human affections and will were exposed when He hung dying on the cross. If “the divine wisdom,” as Bishop Bull has said, “impressed its effects upon the human soul of Christ pro temporum ratione, in the degree required by particular occasions or emergencies,” this would be only one application of the principle recognised by St. Irenζus and Theodoret, and rendered familiar to many of us in the language of Hooker. “As the parts, degrees, and offices of that mystical administration did require, which He voluntarily undertook, the beams of Deity did in operation always accordingly restrain or enlarge themselves.” We may not attempt rashly to specify the exact motive which may have determined our Lord to deny to His human soul at one particular date the point of knowledge here in question; although we may presume generally that it was a part of that condescending love which led Him to become “in all things like unto His brethren.’ That He was ever completely ignorant of aught else, or that He was ignorant on this point at any other time, are inferences for which we have no warrant, and which we make at our peril.—H. P. Liddon.John 21:24-25. The meaning of the epilogue.—Much ingenuity has been expended in the efforts to explain this appendix or epilogue to the Gospel. The opinion held generally at present among scholars is that the chapter as a whole is an appendix added by the apostle some time after the Gospel was published, and that John 21:24-25 form an addition by a later hand, or that John 21:25 at least was thus added. The style in which the chapter is written is John’s style. Any seeming peculiarities may be accounted for on the rational supposition that much of John’s Gospel was written long before it was given forth to the world (see Introd.). It seems better on the whole to conclude with Lange (and others) that chap. 21 is designed as an epilogue, and forms at the close of the Gospel the counterpart of the prologue at the beginning; that it represents “the post-historical operations of Christ in the world, in general, as an administration exercised by the Lord in heaven over the Church on earth, with a view to conduct her forward to the kingdom of glory in the world above” (Lange, Life of Christ). The incidents in the chapter become therefore symbolical of the course of the Church’s history, and of our Lord’s rule and dealings with His people during the course of that history. No doubt also the apostle, in writing the chapter, had in view the correction of the erroneous impression as to the meaning of our Lord’s words concerning him. There is no cogent reason also why John 21:24-25 should be ascribed to other hands than the writer of the Gospel. Surely John 21:23 would have been a most abrupt and unsuitable close of such a momentous record; and most unlike John, for the reference in that verse is mostly to himself. And whilst in John 20:30-31 the purpose of the Gospel is fully stated, here the conclusion of the whole naturally comes. Nor is Chrysostom’s explanation of οἴδαμεν, We know, of John 21:24 to be summarily rejected. It might well be written οἶδαμέν, I indeed know, in the sense of I testify, I asseverate or affirm. Chrysostom and Theophylact were not such bunglers or imperfect Greek scholars as to suggest an impossibility (but see Godet in loc.). The words of Joh 21:24 distinctly connect it with John 21:23, and are indeed most explicit. “This is the disciple who testifies” (present, ὁμαρτυρῶν), “and who wrote” (past, γράψας); and in the “I know” (or, it οἴδαμεν be read, “I and those associated with me in the Church”) he solemnly affirms the truth of his testimony. The hyperbolic expression in John 21:25, which seems to many incompatible with the idea of the Johannine authorship of the verse, may not seem so much out of place when the life of Jesus is viewed in the light of the Prologue. The meaning of these verses may therefore be unfolded as follows:— John 21:24-25. John’s final testimony to the truth of what he had written.—I. The apostle affirms the truth of his Gospel.— 1. When he wrote he was still in the flesh, prepared to witness by his life or death to the truth of what he had seen and heard, which he thus gave to the world. 2. His Gospel is therefore to be included in that word of truth which is able to make men wise unto salvation, etc. (2 Timothy 3:15). II. What is recorded is not a complete life of the Saviour, but is sufficient for the purpose described (John 20:30-31).— 1. The Gospel is but a fragmentary exhibition of the truth concerning Christ, but it is sufficient for its purpose. 2. Had every word of Jesus and every fact of His public ministry been recorded, the record would not have come within limits which would make it useful for all men, and easily disseminated throughout the world. 3. Nor would it have been possible to set forth in a limited space the fulness of Christ, which is infinite. What book, what world of books, could contain it? 4. Even on what has been recorded the mass of literature is enormous. This limitation is therefore a proof of divine wisdom. Joh_21:15. Feeding the lambs of the flock.—“Lovest thou Me more than these love Me?” It is an appeal to the oldest instinct of Peter’s nature, his desire to be first. The root of his whole being had been ambition. Even in his approach to his Lord there had been a consciousness of self, a thirst for superiority, a desire that his coming should be singled out from the approaches of all other men. “Bid me that I come to Thee on the waters”—that had been the motto of his life. What was he that he should be bidden more than John or James or Nathanael? But the instinct for superiority was in the man, and he could not help it. And now it is to this instinct that our Lord appeals, “Lovest thou Me more than these love Me?” Is there the old wish to be first? But observe the new revelation which the Lord makes to the old instinct, “Feed My lambs.” It is as if He said: Peter, thou bast been pursuing a wrong road to greatness; he that is least shall be greatest of all. Wouldst thou be spiritually the most conspicuous of the band? Then must thou be the least proud, the most self-forgetting. Thou must come down to feed the very lambs of the flock. Thou must descend into the lowliest valleys of the world. Thou must lose through the very power of thy love all sense of thine own power. Thou must forget thine interest in the interest of the lives beneath thee, thou must be oblivious of thy wants in feeling the hunger and the thirst of other souls, thou must take no thought for thyself through the pressure of one great thought—the burden of humanity, the bearing of My cross. O Thou that hast emptied Thyself of Thy glory, and by Thy humiliation hast conquered the world, help me to be great like Thee in Thee. Give me Thine own spirit of self-forgetfulness, that I may be inspired with the power of love. Teach me to lose self-will, that I may be strengthened by a higher will. Let my life be buried in the love of Thee, hid in the sense of Thy presence, absorbed and lost and overshadowed in Thine all-excelling glory. Then in Thy cross shall I reach Thy crown, and Calvary shall become my Olivet. My enthusiasm of self-forgetfulness shall be the greatness of my power, my loss shall be my gain, my death shall be the strength of my life. When I feel that I have nothing I shall indeed possess all things; when I am least conscious of myself I shall be Strongest of all. Teach me to feed Thy lambs.—Dr. Geo. Matheson.John 21:22-23. Every man shall bear his own burden.—It is worth observing that the Evangelist says, “Then Peter, turning about, seeth,” etc. (John 21:20). Peter had to turn about in order to see John—had he simply followed Christ as he had been bidden, he would have seen nothing of John; and thus it is with us—we turn about when we look after our neighbours, we go straight forward when we look only to Christ. Remember, then, that “Every man shall bear his own burden.” Remember, that every man standeth or falleth to his own master. Exercise charity rather than curiosity—the charity which hopeth all things, rather than the curiosity which would pry into all things. Say not with Peter, “Lord, what shall this man do?” but with Paul, “Lord, what wouldst thou have me to do?” You are quite safe in waiting till you are in heaven to know whether others shall be there too; but you may lose the path yourselves by “turning about” to see whether others are following or not. “If I will that he tarry,” etc. (John 21:23). If I will that he have fewer, or that he have heavier trials, what is that to thee? If I will that he linger long upon earth, or that he be speedily removed, what is that to thee? If I assign him extraordinary duties, or confer upon him extraordinary privileges, what is that to thee? “Follow thou Me.” I have given thee enough to do, and enough to bear: it diminishes not thy mercies that another has greater; it adds not to thy trouble that another has less; it would not make thy calling and election more sure to read another’s name in the Lamb’s Book of Life; neither would it invalidate thine own hope of glory to be told that another came short. “Follow thou Me.” O blessed Lord, give us Thy grace to enable us to obey Thy command! Teach us to look within, to busy ourselves with ourselves, to be severe on ourselves, gentle and charitable to others, to follow Thee too steadfastly and too intently to have time to turn about, or inclination for unprofitable questions as to our brethren. “Follow thou Me”—and whither now goeth our Lord? Indeed when He spoke to Peter He was about to pass to the right hand of God; but He had just before told this disciple that he must have fellowship with Him in His sufferings. Oh! let this truth be remembered by all: we must follow Thee, O Lord, to Thy cross, if ever we would follow Thee, O Lord, to Thy crown.—Henry Melvill.John 21:23-24. St. John’s fitness as a witness to Christ.—After eating together, and after the gracious dealing with Peter that ensued, Jesus rises, and begins to walk away from the spot, saying to Peter, “Follow Me,” who does so. John also follows, unbidden and silently, as he had done once before when the Baptist said, “Behold the Lamb of God!” Peter, turning round and seeing him, asks, “Lord, and what shall this man do?” To whom the Lord replies, “If I will that he tarry till I come, what is that to thee? follow thou Me.” His future lies wholly in My will. The saying went abroad among the disciples that John was not to die; and a legend arose afterwards that he only slumbered, breathing in his grave, and that the turf was tremulous above him. “Yet Jesus said not He shall not die, but If 1 will that he tarry till I come.” This is the last glimpse we have of John’s companionship with Jesus on to the ascension into heaven, when He sat on the right hand of God. On the banks of the Jordan, in the beginning, he followed Jesus unbidden, and abode with Him that day; on the shore of the Sea of Galilee, after the resurrection, he begins to follow, again unbidden, in a course that runs down through eternity, neither death nor life able to separate him from his Lord and Saviour. It is … apparent that not only had John special qualifications both by nature and by grace for being a witness of the Lord’s life, but special opportunities of observation and intimate knowledge were afforded him; special disclosures of the Lord’s glory were opened up to him; and none of the twelve penetrated more deeply into the revelation, or treasured it up more faithfully and lovingly in his heart. “We beheld His glory,” he says in the beginning of his Gospel; and in his first Epistle he reports how he had heard, and seen with his eyes, and looked upon, and his hands handled, the manifested Word of Life. In view of what had been disclosed to him, he is overwhelmed by the impossibility of duly and worthily setting it forth, and thinks of all he has told in his Gospel as the merest nothing compared with what there was to tell. Looking upon his little slender manuscript, which is to us so profound and wonderful, he exclaims, I have shown you a part of His way; but the world itself could not contain the books that might be written, rehearsing the superb story. It is testimony to the fulness of knowledge, of insight, of understanding, of memory, of sacred joy, which he possessed; and to the impossibility of telling all he knew.—Dr. J. Culross, “John whom Jesus Loved.”John 21:25. The Bible suited to men of all classes and circumstances.—The great practical lesson which we desire to draw from this subject is one which is applicable to every class of hearers. Whatever your position in life, whatever your occupation, we have to say to you all, we have to ask you all to bear away with you the truth that there is enough in the Bible for those who have most time at their command, and not too much for those who have least time at their command. There may be those of you whom God has so placed that they are not compelled to wear away their days and nights in providing means of subsistence for themselves and their families, but who are blessed with such a measure of sufficiency that they have leisure at their disposal for study and inquiry. And what is the lesson which our subject reads to such as these? Why, we press on these men, who are comparatively men of leisure, the duty of searching the Scriptures; of giving themselves, assiduously and prayerfully, to the searching of Scripture, assuring them that the more they explore, the more will the mine deepen; and thus will study be recompensed, not only by present discoveries, but by the certainty that there are yet greater to be made. But there are others amongst you who are quite differently circumstanced, who have hardly any time they can call their own; who must “rise early, and late take rest, and eat the bread of carefulness.” And what do we say to these? What lesson do we draw for these from our subject? Exactly what we said—exactly what we drew in the case of men who had much leisure at their disposal. We press alike upon those who are deeply engaged in business the duty of searching the Scriptures. We will take no apology from the extent of your occupations. Commentators may swell the Bible, but the Bible itself is but a small book; and if only a single chapter were read morning and evening, read with hearty, humble prayer, there would be rapidly acquired a great knowledge of Scripture; and men of business, if not profound theologians, would be well versed in the revelation made by God of Himself. It is a mercy for you that the Bible is not larger. You are thus deprived of a most specious excuse by which you might have striven to justify ignorance. If the divine writings, like the writing of divines, filled shelf upon shelf, and room upon room, we should have you asking the use of recommending the records of salvation to men who had but a few minutes every day which they could employ upon reading. But the minutes will suffice. Revelation has been gathered within so manageable a compass that no press of necessary occupation can incapacitate for gaining acquaintance with its statements. Revelation might have been so enlarged that its extent might perhaps have been pleaded at the judgment in extenuation of neglect, and if not at the judgment, it might certainly have been used during life for quieting conscience when it pleaded the great duty of searching the Scriptures. But as it is, the Bible being after all but a small book—small, as we have endeavoured to show you, not from lack of material for making it larger, but because the divine Author saw that, if larger, it would be too large for human comprehension,—this, we say, being the size of the Bible, why, if you refuse to acquaint yourselves with its contents, which are able to “make you wise unto salvation,” it will rise hereafter, like a cloud from the sea before the prophet’s servant, no larger in size than a man’s hand, the very diminutiveness ominous of ruin; and presently the whole firmament of the future shall be overcast with blackness; the rain shall descend, the floods shall come, and yourselves be borne away by the torrent of indignation. Once more, then, we say, “Search the Scriptures.” Search them with prayer, and you shall certainly search them with profit.—Henry Melvill.