صور الصفحة
PDF
النشر الإلكتروني
[merged small][merged small][merged small][merged small][merged small][merged small][ocr errors][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small]

world, have acted his crime over a thousand times! To Judas and to all his brethren, who sell God and their souls for money, and who frequently go out of this world by a violent voluntary death; we may apply those burning words of Mr. Blair, with very little alteration:

"O cursed lust of gold! when for thy sake The wretch throws up his interest in both worlds, First hang'd in this, then damn'd in that to come." That the Scripture might be fulfilled ] Or, thus the Scripture is fulfilled, see Psal. xli. 9. cix. S. compared with Acts i. 20. Thus the traitorous 'conduct of Judas has been represented and illustrated by that of Ahitophel, and the rebellion of Absalom against his father David. Thus what was spoken concerning them, was also fulfilled in Judas: to him therefore these Scriptures are properly applied, though they were originally spoken concerning other traitors. Hence we plainly see that the treachery of Judas was not the effect of the prediction, for that related to a different case: but as his was of the same nature with that of the others; to it the same Scriptures were applicable.

Verse 13. My joy fulfilled in themselves.] See on chap. xv. 11. Verse 14. I have given them thy word] Or, thy doctrineIn this sense the word λoyos is often used by τον λόγον σου. St. John.

And the world hath hated them] The Jewish rulers, &c. have hated them.—Why? Because they received the doctrine of God, the science of salvation; and taught it to others. They knew Jesus to be the Messiah, and as such they proclaimed him our Lord speaks prophetically of what was about to take place. How terrible is the perversion of human nature! Men despise that which they should esteem; and endeavour to destroy that, without which they must be destroyed themselves!

Verse 15. That thou shouldest take them out of the world]|| They must not yet leave the land of Judea: they had not as yet borne their testimony there, concerning Christ crucified and risen again from the dead. To take them away before this work was finished, would not answer the gracious design of God.-1. Christ does not desire that his faithful apostles should

soon die, and be taken to God. No: but that they may live long, labour long, and bring forth much fruit. 2. He does not intimate that they should seclude themselves from the world, by going to the desart or to the cloisters; but that they should continue in and among the world, that they may have the opportunity of recommending the salvation of God. 3. Christ only prays that while they are in the world, erployed in the work of the ministry, they may be preserved from the influence Tov Tongou, of the evil one, the Devil, who had lately entered into Judas, chap. xiii. 27. and who would endeavour to enter into them, ruin their souls and destroy their work. A devil without can do no harm; but a devil within ruins all.

Verse 17. Sanctify them] Ayiarov, from a, negative, and y", the earth. This word has two meanings: 1. It signifies to consecrute, to separate from earth and common use, and to devote or dedicate to God and his service. 2. It signifies to make holy or pure. The prayer of Christ may be understood in both these senses. He prayed, 1. That they might be fully consecrated to the work of the ministry and separated from all worldly concerns. 2. That they might be holy, and patterns of all holiness to those to whom they announced the salvation of God. A minister who engages himself in worldly concerns is a reproach to the Gospel: and he who is not saved from his own sins, can with a bad grace recommend salvation

to others.

Through thy truth] It is not only according to the truth of God that ministers are to be set apart to the sacred work; but it is from that truth, and according to it, that they must preach to others. That doctrine which is not drawn from the truth of God, can never save souls. God blesses no word but his own; because none is truth without mixture of error, but that which has proceeded from himself. Our Lord still acts here in reference to the conduct of the high-priest, to whom it belonged to sanctify the priests, the sons of Aaron: see on ver. 1.

Verse 18. As thou hast sent me—so have I also sent them] The apostles had the same commission which Christ had, considered as man-they were endued with the same spirit, so that they could not err, and their word was accompanied with the same

success.

He prays that they may be one

A.M. 4033.
A. D. 29.

[blocks in formation]

A.M. 40: 3.
A. D. 29.
An. Olymp.
CCIL. 1..

so have I also sent them into the may be made perfect in one; and that
the world may know that thou hast

An. Olymp. world.

CCII. 1.

19 And for their sakes I sanctify my-sent me, and hast loved them, as thou self, that they also might be sanctified through || hast loved me.

[blocks in formation]

Verse 19. I sanctify myself] I consecrate and devote myself to death-that I may thereby purchase eternal salvation for them. There seems to be here an allusion to the entering of the high-priest into the holy of holies, when, having offered the sacrifice, he sprinkled the blood before the ark of the covenant. So Jesus entered into the holiest of all by his own blood, in order to obtain everlasting redemption for men: see Heb. ix. 11-13. The word, ayaw, to consecrate or sanctify, is used in the sense of devoting to death, in Jer. xii. 3. both in the Hebrew, and in the Septuagint: the Hebrew wp, signifies also to sacrifice.

III. Our Lord's prayer for his church, and for all who would believe on his name, through the preaching of the apostles and their successors: see on ver. 1.

Verse 22. And the glory which thou gavest me, I have given them] That is, the power to work miracles, and to preach unadulterated truth, say some: but as our Lord is not here praying for the disciples, but for all those who should believe on him through their word: ver. 20. it is more natural to understand the passage thus. As Christ, according to his human nature, is termed the Son of God, he may be understood as saying, "I have communicated to all those who believe, or shall believe in me, the glorious privilege of becoming sons of God; that, being all adopted children of the same Father, they may abide in peace, love, and unity." For this reason it is said, Heb. ii. 11. Christ is not ashamed to call them brethren. However, our Lord may here, as in several other places, be using the past for the future; and the words may therefore be understood of the glory which they were to share with him

Verse 20. Neither pray I for these alone] This prayer extends itself through all ages, and takes in every soul that be-in heaven. lieves in the Lord Jesus.

Verse 23. That the world may know] That the Jewish people first, and secondly the Gentiles, may acknowledge me as the true Messiah, and be saved unto life eternal.

Verse 24. That they may behold my glory] That they may enjoy eternal felicity with me in thy kingdom. So the word is

And what is it that Christ asks in behalf of his followers? || The greatest of blessings: unity, peace, love, and eternal glory. Verse 21. That they all may be one] This prayer was literally answered to the first believers, who were all of one heart and of one soul: Acts iv. 42. And why is it that be-used, chap. iii. 3. Matt. v. 8. The design of Christ is, that lievers are not in the same spirit now? Because they neither attend to the example, nor to the truth of Christ.

That the world may believe] We have already seen that the word xocμos, world, is used in several parts of this last discourse of our Lord, to signify the Jewish people only.

Christ will have all his members to be one in spirit—one in rights and privileges, and one in the blessedness of the future world.

all who believe, should love and obey, persevere unto the end, and be eternally united to himself, and the ever blessed God, in the kingdom of glory.

Verse 25. The world hath not known thee] Have not acknow ledged me. See on chap. i. 11, 12.

And these have known] Here our Lord returns to the disciples, speaks, 1st. of their having received him as the Measiah; 2dly. Of his making the father known unto them; 3dly.

[blocks in formation]

Of his purpose to continue to influence them by the spirit of truth, that they might be perfectly united to God by an indwelling Saviour for ever.

goes to the garden of Gethsemane.

is one of the most excellent that can be conceived. His sermon on the Mount shews men what they should do, so as to please God: this sermon shews them how they are to do the

Verse 26. I have declared unto them thy name, &c.] I have things prescribed in the other. In the former, the Reader sees taught them the true doctrine.

And will declare it] This he did. 1st. By the conversations he had with his disciples after his resurrection, during the space of forty days. 2dly. By the Holy Spirit which was poured out upon them on the day of Pentecost. And all these declarations Jesus Christ made, that the love of God, and Christ Jesus himself might dwell in them; and thus they were to become a habitation for God through the eternal Spirit.

Our Lord's sermon, which he concluded by the prayer recorded in this chapter, begins at ver. 13. of chap. xiii. and

a strict morality which he fears he shall never be able to perform: in this, he sees all things are possible to him who believes; for that very God who made him, shall dwell in his heart, and enable him to do all that He pleases to employ him in. No man can properly understand the nature and design of the religion of Christ, who does not enter into the spirit of the preceding discourse. Perhaps no part of our Lord's words has been less understood, or more perverted, than the seventeenth chapter of St. John. I have done what I could in so small a compass, to make every thing plain: and to apply these word in that way in which I am satisfied he used them.

CHAPTER XVIII.

Jesus passes the brook Kidron, and goes to the garden of Gethsemane, 1. Judas having betrayed him, comes to the place with a troop of men to take him, 2, 3. Jesus addresses them, and they fall to the ground, 4—6. He addresses them again, and Peter smites Malchus, 7-11. They seize him, and lead him away to Caiaphas, 12—14. Peter follows to the palace of the high-priest, 15—18. The high-priest questions Christ concerning his doctrine, and Jesus answers, and is smitien, 19-23. Peter denies his Lord twice, 24-27. Jesus is led to the Judgment Hall, and Pilate and the Jews converse about him, 28-32. Pilate converses with Jesus, who informs him of the spiritual nature of his kingdom, 33-37. Pilate returns to the Jews, and declares Christ to be innocent, 38. He seeks to discharge him, and the Jews clamour for his condemnation, 39, 40.

A.M. 4033.
A. D. 29.

An. Olymp.
CCII. 1.

WHEN Jesus had spoken these where was a garden, into the which he

a

words, he went forth with his disciples over the brook Cedron,

[ocr errors]

entered, and his disciples.
2 And Judas also, which betrayed

A. M. 4033.

A. D. 29. An. Olymp. CCHI. 1.

a Matt. 26. 36. Mark 14. 32. Luke 22. 39.

2 Sam. 15. 23.

Verse 1. Over the brook Cedron] Having finished the prayer related in the preceding chapter, our Lord went straight to the garden of Gethsemane: Matt. xxvi. 36. which was in the mount of Olives, eastward of Jerusalem. This mount was separated from the city by a very narrow valley, through the midst of which the brook Cedron ran: see 1 Macc. xii. 37. Joseph. War, b. v. c. 2. s. 3. xii. 2. Cedron is a very small rivulet, about six or seven feet broad, nor is it constantly supplied with water, being dry all the year, except during the rains. It is mentioned in the Old Testament: 2 Sam. xv. 23. 1 Kings xv. 13. 2 Kings xxiii. 4. And it appears, the Evangelist only mentions it here to call to remembrance what happened to David, when he was driven from Jerusalem by his son Absalom; and he and his followers obliged to pass the brook Cedron on foot: see 2 Sam. xv. 23. All this was a very expressive figure of what happened now to this second David, by the treachery of one of his own dis

||

ciples. This brook had its name probably from 7p, Kadar, he was black; it being the place into which the blood of the sacrifices, and other filth of the city ran. It was rather, says Lightfoot, the sink, or the common sewer of the city, than a brook. Some copyists mistaking Kedge for Greek, have changed rou into Twy, and thus have written Tw Κέδρων, ef cedars, instead of rou Kedgy, the brook of Cedron: but this last is undoubtedly the genuine reading.

A garden] Gethsemane: see on Matt. xxvi. 36. The Jewish grandees had their gardens and pleasure grounds without the city, even in the mount of Olives. This is still a common custom among the Asiatics.

St. John mentions nothing of the agony in the garden; probably because he found it so amply related by all the other Evangelists. As that account should come in here, the Reader is desired to consult the notes on Matt. xxvi. 36-47. See also Mark xiv. 30. 36. and Luke xxii. 40. 44.

[blocks in formation]

Verse 2. Judas-knew the place] As many had come from different quarters to celebrate the pass-over at Jerusalem, it could not be an easy matter to find lodging in the city: Jesus therefore chose to pass the night in the garden with his disciples, which from this verse, and from Luke xxii. 39. we find was his frequent custom, though he often lodged in Bethany. But as he had supped in the city this evening, Judas took it for granted that he had not gone to Bethany, and therefore was to be met with in the garden: and having given this information to the priests, they gave him some soldiers and others that he might be the better enabled to seize and bring him

away.

Verse 3. A band] Tougar, the band, or troop. Some think that the spira, was the same as the Roman cohort, and was the tenth part of a legion, which consisted sometimes of 4200, and sometimes of 5000 foot. But Raphelius on Matt. xxvii. 27. has clearly proved from Polybius, that the Spira was no more than the tenth of the fourth part of a legion. And as the number of the legion was uncertain, and their divisions not at all equal, no person can tell how many the band or spira contained. See many curious particulars in Raphelius on this point, vol. i. p. 351. edit. 1747. This band was probably those Roman soldiers given by the governor for the defence of the temple: and the officers were those who belonged to the Sanhedrin. With lanterns and torches] With these they had intended to search the corners and caverns, provided Christ had hidden himself; for they could not have needed them for any other purpose, it being now the fourteenth day of the moon's age, in the month Nisan, and consequently she appeared full and bright. The weapons mentioned here were probably no other than clubs, staves, and instruments of that kind, as we may gather from Matt. xxvi. 55. Mark xiv. 48. Luke xxii. 52. The swords mentioned by the other Evangelists were probably

those of the Roman soldiers; the clubs and staves belonged to the chief priest's officers.

Verse 4. Jesus-knowing all things, &c.] He had gone through all his preaching, working of miracles and passion; and had nothing to do now, but to offer up himself on the cross: he therefore went forth to meet them, to deliver himself up to death.

Verse 5. Jesus of Nazareth.] They did not say this till after Judas kissed Christ, which was the sign which he had agreed with the soldiers, &c. to give them, that they might know whom they were to seize: see Matt. xxvi. 48. Though some harmonists place the kiss after what is spoken in the ninth

verse.

Verse 6. They went backward, and fell to the ground.] None of the other Evangelists mentions this very important circumstance. Our Lord chose to give them this proof of his infinite power, that they might know that their power could not prevail against him, if he chose to exert his might; sceing, that the very breath of his mouth confounded, drove back, and struck them down to the earth. Thus by the blast of God they might have perished, and by the breath of his nostrils they might have been consumed; Job iv. 9.

Verse 8. Let these go their way] These words are rather words of authority, than words of entreaty. I voluntarily give myself up to you, but you must not molest one of these my disciples. At your peril injure them. Let them go about their business : I have already given you a sufficient proof of my power: I will not exert it in my own behalf, for I will lay down my life for the sheep; but I will not permit you to injure the last of these. It was certainly the supreme power of Christ that kept the soldiers and the mob from destroying all the disciples present, when Peter had given them such provocation, in cutting off the car of Malchus. There were probably no other dis

[merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][ocr errors][merged small][merged small][merged small][merged small][merged small][merged small][merged small]

ciples with Christ than Peter, James, and John, at this time: this, that he is called high-priest. But see the notes on Matt. see Matt. xxvi. 37. Mark xiii. 33.

36.

Verse 10. Having a sword] See the note on Luke xxii.

Cut off his right ear.] He probably designed to have cloven his scull in two, but God turned it aside, and only permitted the ear to be taken off; and this he would not have suffered, but only that he might have the opportunity of giving them a most striking proof of his divinity, in working an astonishing miracle on the occasion: see the notes on Matt. xxvi. 51-56.

The other three Evangelists mention this transaction; but|| neither give the name of Peter, nor of Malchus: probably because both persons were alive when they wrote: but it is likely both had been long dead, before St. John published his history.

Verse 11. The cup which my Father hath given me] The cup signifies sometimes the lot of life, whether prosperous or adverse here it signifies the final sufferings of Christ.

ii. 4. and Luke iii. 2.

That same year.] The office was now no longer during life as formerly. See the note on chap. xi. 49.

What is related in the 24th verse, Now Annas had sent him bound to Caiaphas, comes properly in after the 13th verse. One of the Vienna MSS. adds this verse here, the latter Syriac has it in the margin, and St. Cyril in the text. See the Margin.

Verse 14. Caiaphas was he, which gave counsel, &c.] Therefore he was an improper person to sit in judgment on Christ, whom he had prejudged and precondemned: see on chap. xi. 50-52. But Christ must not be treated according to the rules of justice: if he had, he could not have been put to death.

Verse 15. And another disciple] Not, THAT other disciple, for the article is omitted by AD. two others; some editions; Syriac, Persic, Gothic, and Nonnus. So the Vulgate is to be understood. There are many conjectures who this disciple was: Jerom, Chrysostom, Theophylact, Nonnus, Lyra, Eras Verse 12. The captain] Xingxos, the chiliarch, or chief mus, Piscator, and others, say it was John. It is true, John over one thousand men-answering nearly to a colonel with us. frequently mentions himself in the third person, but then he See the note on Luke xxii. 4. He was probably the prefect has always whom Jesus loved, as in chap. xiii. 23. xix. 26. or captain of the temple guard. xxi. 7, 20. except in chap. xix. 35. where he has plainly Verse 13. To Annas] This man must have had great au- pointed out himself as writer of this Gospel : but in the place thority in his nation, 1. Because he had been a long time before us, he has mentioned no circumstance by which that high-priest. 2. Because he had no less than five sons, who disciple may be known to be John. To this may be added, successively enjoyed the dignity of the high-priesthood. And that John being not only a Galilean, but a fisherman by trade, 3. Because his son-in-law Caiaphas was at this time in posses- it is not Mkely that he should have been known to the highsion of that office. It is likely that Annas was chief of the priest, as it is here said of that disciple who followed Jesus Sanhedrin; and that it was to him in that office, that Christ with Peter. See Bishop Pearce and Calmet. The conjecture was first brought. Some think that Annas was still high- of Grotius is the most likely: viz. that it was the person at priest, and that Caiaphas was only his deputy, though he did whose house Jesus had supped. St. Augustin, Tract. 113, the principal part of the business: and that it is because of || speaks like a man of sound sense: We should not decide has

« السابقةمتابعة »