<hi type="bold">44. Ye are of your father the devil--</hi>"This is one of the most decisive testimonies to the objective (outward) personality of the devil. It is quite impossible to suppose an accommodation to Jewish views, or a metaphorical form of speech, in so solemn an assertion as this" [Alford].

<hi type="bold">the lusts of your father--</hi>his impure, malignant, ungodly propensities, inclinations, desires.

<hi type="bold">ye will do--</hi>are willing to do; not of any blind necessity of nature, but of pure natural inclination.

<hi type="bold">He was a murderer from the beginning--</hi>The reference is not to Cain (as Locke, De Wette, Alford, &c.), but to Adam [Grotius, Calvin, Meyer, Luthardt, &c.]. The death of the human race, in its widest sense, is ascribed to the murderous seducer of our race.

<hi type="bold">and abode not in the truth--</hi>As, strictly speaking, the word means "abideth," it has been denied that the fall of Satan from a former holy state is here expressed [Locke, &c.], and some superior interpreters think it only implied [Olshausen, &c.]. But though the form of the thought is present--not past--this is to express the important idea, that his whole character and activity are just a continual aberration from his own original truth or rectitude; and thus his fall is not only the implied basis of the thought, but part of the statement itself, properly interpreted and brought out.

<hi type="bold">no truth in him--</hi>void of all that holy, transparent rectitude which, as His creature, he originally possessed.

<hi type="bold">When he speaketh a lie, he speaketh of his own--</hi>perhaps his own resources, treasures (<reference osisRef="Matt.12.35">Mt 12:35</reference>) [Alford]. (The word is plural). It means that he has no temptation to it from without; it is purely self-begotten, springing from a nature which is nothing but obliquity.

<hi type="bold">the father of it--</hi>that is, of lying: all the falsehood in the world owes its existence to him. What a verse is this! It holds up the devil (1) as the murderer of the human race; but as this is meant here in the more profound sense of spiritual death, it holds him up, (2) as the spiritual parent of this fallen human family, communicating to his offspring his own evil passions and universal obliquity, and stimulating these into active exercise. But as there is "a stronger than he," who comes upon him and overcomes him (<reference osisRef="Luke.11.21">Lu 11:21</reference>, <reference osisRef="Luke.11.22">22</reference>), it is only such as "love the darkness," who are addressed as children of the devil (<reference osisRef="Matt.13.38">Mt 13:38</reference>; <reference osisRef="1John.3.8-1John.3.10">1Jo 3:8-10</reference>).

44. Ye are of your father the devil-- "This is one of the most decisive testimonies to the objective (outward) personality of the devil. It is quite impossible to suppose an accommodation to Jewish views, or a metaphorical form of speech, in so solemn an assertion as this" [Alford]. the lusts of your father-- his impure, malignant, ungodly propensities, inclinations, desires. ye will do-- are willing to do; not of any blind necessity of nature, but of pure natural inclination. He was a murderer from the beginning-- The reference is not to Cain (as Locke, De Wette, Alford, &c.), but to Adam [Grotius, Calvin, Meyer, Luthardt, &c.]. The death of the human race, in its widest sense, is ascribed to the murderous seducer of our race. and abode not in the truth-- As, strictly speaking, the word means "abideth," it has been denied that the fall of Satan from a former holy state is here expressed [Locke, &c.], and some superior interpreters think it only implied [Olshausen, &c.]. But though the form of the thought is present--not past--this is to express the important idea, that his whole character and activity are just a continual aberration from his own original truth or rectitude; and thus his fall is not only the implied basis of the thought, but part of the statement itself, properly interpreted and brought out. no truth in him-- void of all that holy, transparent rectitude which, as His creature, he originally possessed. When he speaketh a lie, he speaketh of his own-- perhaps his own resources, treasures (Mt 12:35) [Alford]. (The word is plural). It means that he has no temptation to it from without; it is purely self-begotten, springing from a nature which is nothing but obliquity. the father of it-- that is, of lying: all the falsehood in the world owes its existence to him. What a verse is this! It holds up the devil (1) as the murderer of the human race; but as this is meant here in the more profound sense of spiritual death, it holds him up, (2) as the spiritual parent of this fallen human family, communicating to his offspring his own evil passions and universal obliquity, and stimulating these into active exercise. But as there is "a stronger than he," who comes upon him and overcomes him (Lu 11:21, 22), it is only such as "love the darkness," who are addressed as children of the devil (Mt 13:38; 1Jo 3:8-10).


<hi type="bold">45-47. And because I tell you the truth, ye believe me not--</hi>not although, but just because He did so, for the reason given in the former verse. Had He been less true they would have hailed Him more readily.

45-47. And because I tell you the truth, ye believe me not-- not although, but just because He did so, for the reason given in the former verse. Had He been less true they would have hailed Him more readily.


<hi type="bold">48-51. Say we not well that thou art a Samaritan, and hast a devil?--</hi>What intense and virulent scorn! (See <reference osisRef="Heb.12.3">He 12:3</reference>). The "say we not well" refers to <reference osisRef="John.7.20">Joh 7:20</reference>. "A Samaritan" means more than "no Israelite at all"; it means one who pretended, but had no manner of claim to the title--retorting perhaps, this denial of their true descent from Abraham.

48-51. Say we not well that thou art a Samaritan, and hast a devil?-- What intense and virulent scorn! (See He 12:3). The "say we not well" refers to Joh 7:20. "A Samaritan" means more than "no Israelite at all"; it means one who pretended, but had no manner of claim to the title--retorting perhaps, this denial of their true descent from Abraham.


<hi type="bold">52-53. Then said the Jews unto him, Now we know that thou hast a devil, &c.--</hi>"Thou art now self-convicted; only a demoniac could speak so; the most illustrious of our fathers are dead, and Thou promisest exemption from death to anyone who will keep Thy saying! pray, who art Thou?"

52-53. Then said the Jews unto him, Now we know that thou hast a devil, &c.-- "Thou art now self-convicted; only a demoniac could speak so; the most illustrious of our fathers are dead, and Thou promisest exemption from death to anyone who will keep Thy saying! pray, who art Thou?"


<hi type="bold">54-56. If I honour myself, my honour is nothing, &c.--</hi>(See on <reference osisRef="John.5.31">Joh 5:31</reference>, &c.).

54-56. If I honour myself, my honour is nothing, &c.-- (See on Joh 5:31, &c.).


<hi type="bold">57-59. Then said the Jews unto him, Thou art not yet fifty years old--</hi>"No inference can be drawn from this as to the age of our Lord at the time as man. Fifty years was with the Jews the completion of manhood" [Alford].

<hi type="bold">and hast thou seen Abraham?--</hi>He had said Abraham saw Him, as being his peculiar privilege. They give the opposite turn to it--"Hast Thou seen Abraham?" as an honor too great for Him to pretend to.

57-59. Then said the Jews unto him, Thou art not yet fifty years old-- "No inference can be drawn from this as to the age of our Lord at the time as man. Fifty years was with the Jews the completion of manhood" [Alford]. and hast thou seen Abraham?-- He had said Abraham saw Him, as being his peculiar privilege. They give the opposite turn to it--"Hast Thou seen Abraham?" as an honor too great for Him to pretend to.


<title type="x-s2">CHAPTER 9</title> <title type="x-s3"><reference osisRef="John.9.1-John.9.41">Joh 9:1-41</reference>. The Opening of the Eyes of One Born Blind, and What Followed on It.</title>

<hi type="bold">1-5. as Jesus passed by, he saw a man which was blind from birth--</hi>and who "sat begging" (<reference osisRef="John.9.8">Joh 9:8</reference>).

CHAPTER 9 Joh 9:1-41. The Opening of the Eyes of One Born Blind, and What Followed on It. 1-5. as Jesus passed by, he saw a man which was blind from birth-- and who "sat begging" (Joh 9:8).


<hi type="bold">6-7. he spat on the ground, and made clay ... and he anointed the eyes of the blind man--</hi>These operations were not so incongruous in their nature as might appear, though it were absurd to imagine that they contributed in the least degree to the effect which followed. (See <reference osisRef="Mark.6.13">Mr 6:13</reference> and see on <reference osisRef="John.7.33">Joh 7:33</reference>.)

6-7. he spat on the ground, and made clay... and he anointed the eyes of the blind man-- These operations were not so incongruous in their nature as might appear, though it were absurd to imagine that they contributed in the least degree to the effect which followed. (See Mr 6:13 and see on Joh 7:33.)


<hi type="bold">8-15. The neighbours therefore ... said, Is not this he that sat and begged--</hi>Here are a number of details to identify the newly seeing with the long-known blind beggar.

8-15. The neighbours therefore... said, Is not this he that sat and begged-- Here are a number of details to identify the newly seeing with the long-known blind beggar.


<hi type="bold">16-17. This man is not of God, &c.--</hi>(See on <reference osisRef="John.5.9">Joh 5:9</reference>; <reference osisRef="John.5.16">Joh 5:16</reference>).

<hi type="bold">Others said, &c.--</hi>such as Nicodemus and Joseph.

16-17. This man is not of God, &c.-- (See on Joh 5:9; Joh 5:16). Others said, &c.-- such as Nicodemus and Joseph.


<hi type="bold">18-23. the Jews did not believe ... he had been born blind ... till they called the parents of him that had received his sight--</hi>Foiled by the testimony of the young man himself, they hope to throw doubt on the fact by close questioning his parents, who, perceiving the snare laid for them, ingeniously escape it by testifying simply to the identity of their son, and his birth-blindness, leaving it to himself, as a competent witness, to speak as to the cure. They prevaricated, however, in saying they "knew not who had opened his eyes," for "they feared the Jews," who had come to an understanding (probably after what is recorded, <reference osisRef="John.7.50">Joh 7:50</reference>, &c.; but by this time well known), that whoever owned Him as the Christ would be put out of the synagogue--that is, not simply excluded, but excommunicated.

18-23. the Jews did not believe... he had been born blind... till they called the parents of him that had received his sight-- Foiled by the testimony of the young man himself, they hope to throw doubt on the fact by close questioning his parents, who, perceiving the snare laid for them, ingeniously escape it by testifying simply to the identity of their son, and his birth-blindness, leaving it to himself, as a competent witness, to speak as to the cure. They prevaricated, however, in saying they "knew not who had opened his eyes," for "they feared the Jews," who had come to an understanding (probably after what is recorded, Joh 7:50, &c.; but by this time well known), that whoever owned Him as the Christ would be put out of the synagogue--that is, not simply excluded, but excommunicated.


<hi type="bold">24-34. Give God the praise; we know that this man is a sinner--</hi>not wishing him to own, even to the praise of God, that a miracle had been wrought upon him, but to show more regard to the honor of God than ascribe any such act to one who was a sinner.

24-34. Give God the praise; we know that this man is a sinner-- not wishing him to own, even to the praise of God, that a miracle had been wrought upon him, but to show more regard to the honor of God than ascribe any such act to one who was a sinner.


<hi type="bold">35-38. Jesus heard--</hi>that is, by intelligence brought Him.

<hi type="bold">that they had cast him out; and when he had found him--</hi>by accident? Not very likely. Sympathy in that breast could not long keep aloof from its object.

<hi type="bold">he said unto him, Dost thou believe on the Son of God?--</hi>A question stretching purposely beyond his present attainments, in order the more quickly to lead him--in his present teachable frame--into the highest truth.

35-38. Jesus heard-- that is, by intelligence brought Him. that they had cast him out; and when he had found him-- by accident? Not very likely. Sympathy in that breast could not long keep aloof from its object. he said unto him, Dost thou believe on the Son of God?-- A question stretching purposely beyond his present attainments, in order the more quickly to lead him--in his present teachable frame--into the highest truth.


<hi type="bold">39-41. Jesus said--</hi>perhaps at the same time, but after a crowd, including some of the skeptical and scornful rulers, had, on seeing Jesus talking with the healed youth, hastened to the spot.

<hi type="bold">that they which see not might see, &c.--</hi>rising to that sight of which the natural vision communicated to the youth was but the symbol. (See on <reference osisRef="John.9.5">Joh 9:5</reference>, and compare <reference osisRef="Luke.4.18">Lu 4:18</reference>).

<hi type="bold">that they which see might be made blind--</hi>judicially incapable of apprehending and receiving the truth, to which they have wilfully shut their eyes.

39-41. Jesus said-- perhaps at the same time, but after a crowd, including some of the skeptical and scornful rulers, had, on seeing Jesus talking with the healed youth, hastened to the spot. that they which see not might see, &c.-- rising to that sight of which the natural vision communicated to the youth was but the symbol. (See on Joh 9:5, and compare Lu 4:18). that they which see might be made blind-- judicially incapable of apprehending and receiving the truth, to which they have wilfully shut their eyes.


<title type="x-s2">CHAPTER 10</title> <title type="x-s3"><reference osisRef="John.10.1-John.10.21">Joh 10:1-21</reference>. The Good Shepherd.</title>
<hi type="bold">This discourse seems plainly to be a continuation of the closing verses of the ninth chapter. The figure was familiar to the Jewish ear (from <reference osisRef="Jer.23.1-Jer.23.40">Jr 23:1-40</reference>; <reference osisRef="Ezek.34.1-Ezek.34.31">Eze 34:1-31</reference>; <reference osisRef="Zech.11.1-Zech.11.17">Zec 11:1-17</reference>, &c.). "This simple creature [the sheep] has this special note among all animals, that it quickly hears the voice of the shepherd, follows no one else, depends entirely on him, and seeks help from him alone--</hi>cannot help itself, but is shut up to another's aid" [Luther in Stier].

<hi type="bold">1-2. He that entereth not by the door--</hi>the legitimate way (without saying what that was, as yet).

<hi type="bold">into the sheepfold--</hi>the sacred enclosure of God's true people.

<hi type="bold">climbeth up some other way--</hi>not referring to the assumption of ecclesiastical office without an external call, for those Jewish rulers, specially aimed at, had this (<reference osisRef="Matt.23.2">Mt 23:2</reference>), but to the want of a true spiritual commission, the seal of heaven going along with the outward authority; it is the assumption of the spiritual guidance of the people without this that is meant.

CHAPTER 10 Joh 10:1-21. The Good Shepherd. This discourse seems plainly to be a continuation of the closing verses of the ninth chapter. The figure was familiar to the Jewish ear (from Jr 23:1-40; Eze 34:1-31; Zec 11:1-17, &c.). "This simple creature [the sheep] has this special note among all animals, that it quickly hears the voice of the shepherd, follows no one else, depends entirely on him, and seeks help from him alone-- cannot help itself, but is shut up to another's aid" [Luther in Stier]. 1-2. He that entereth not by the door-- the legitimate way (without saying what that was, as yet). into the sheepfold-- the sacred enclosure of God's true people. climbeth up some other way-- not referring to the assumption of ecclesiastical office without an external call, for those Jewish rulers, specially aimed at, had this (Mt 23:2), but to the want of a true spiritual commission, the seal of heaven going along with the outward authority; it is the assumption of the spiritual guidance of the people without this that is meant.


<hi type="bold">3. To him the porter openeth--</hi>that is, right of free access is given, by order of Him to whom the sheep belong; for it is better not to give the allusion a more specific interpretation [Calvin, Meyer, Luthardt].

<hi type="bold">and the sheep hear his voice--</hi>This and all that follows, though it admits of important application to every faithful shepherd of God's flock, is in its direct and highest sense true only of "the great Shepherd of the sheep," who in the first five verses seems plainly, under the simple character of a true shepherd, to be drawing His own portrait [Lampe, Stier, &c.].

3. To him the porter openeth-- that is, right of free access is given, by order of Him to whom the sheep belong; for it is better not to give the allusion a more specific interpretation [Calvin, Meyer, Luthardt]. and the sheep hear his voice-- This and all that follows, though it admits of important application to every faithful shepherd of God's flock, is in its direct and highest sense true only of "the great Shepherd of the sheep," who in the first five verses seems plainly, under the simple character of a true shepherd, to be drawing His own portrait [Lampe, Stier, &c.].


<hi type="bold">7-14. I am the door of the sheep--</hi>that is, the way in to the fold, with all blessed privileges, both for shepherds and sheep (compare <reference osisRef="John.14.6">Joh 14:6</reference>; <reference osisRef="Eph.2.18">Ep 2:18</reference>).

7-14. I am the door of the sheep-- that is, the way in to the fold, with all blessed privileges, both for shepherds and sheep (compare Joh 14:6; Ep 2:18).


<hi type="bold">15-18. As the Father knoweth me, even so know I the Father--</hi>What claim to absolute equality with the Father could exceed this? (See on <reference osisRef="Matt.11.27">Mt 11:27</reference>).

<hi type="bold">and I lay down my life for the sheep--</hi>How sublime this, immediately following the lofty claim of the preceding clause! It is the riches and the poverty of "the Word made flesh"--one glorious Person reaching at once up to the Throne and down even to the dust of death, "that we might live through Him." A candid interpretation of the words, "for the sheep," ought to go far to establish the special relation of the vicarious death of Christ to the Church.

15-18. As the Father knoweth me, even so know I the Father-- What claim to absolute equality with the Father could exceed this? (See on Mt 11:27). and I lay down my life for the sheep-- How sublime this, immediately following the lofty claim of the preceding clause! It is the riches and the poverty of "the Word made flesh"--one glorious Person reaching at once up to the Throne and down even to the dust of death, "that we might live through Him." A candid interpretation of the words, "for the sheep," ought to go far to establish the special relation of the vicarious death of Christ to the Church.


<hi type="bold">19-21. There was a division ... again among the Jews for these sayings--</hi>the light and the darkness revealing themselves with increasing clearness in the separation of the teachable from the obstinately prejudiced. The one saw in Him only "a devil and a madman"; the other revolted at the thought that such words could come from one possessed, and sight be given to the blind by a demoniac; showing clearly that a deeper impression had been made upon them than their words expressed.

19-21. There was a division... again among the Jews for these sayings-- the light and the darkness revealing themselves with increasing clearness in the separation of the teachable from the obstinately prejudiced. The one saw in Him only "a devil and a madman"; the other revolted at the thought that such words could come from one possessed, and sight be given to the blind by a demoniac; showing clearly that a deeper impression had been made upon them than their words expressed.


<title type="x-s3"><reference osisRef="John.10.22-John.10.42">Joh 10:22-42</reference>. Discourse at the Feast of Dedication--From the Fury of His Enemies Jesus Escapes beyond Jordan, Where Many Believe on Him.</title>

<hi type="bold">22-23. it was ... the feast of the dedication--</hi>celebrated rather more than two months after the feast of tabernacles, during which intermediate period our Lord seems to have remained in the neighborhood of Jerusalem. It was instituted by Jude Maccabeus, to commemorate the purification of the temple from the profanations to which it had been subjected by Antiochus Epiphanes 165 B.C., and kept for eight days, from the twenty-fifth Chisleu (December), the day on which Judas began the first joyous celebration of it (1 Maccabees 4:52,56,59; and Josephus, Antiquities, 7.7.7).

<hi type="bold">it was winter--</hi>implying some inclemency. Therefore,

Joh 10:22-42. Discourse at the Feast of Dedication--From the Fury of His Enemies Jesus Escapes beyond Jordan, Where Many Believe on Him. 22-23. it was... the feast of the dedication-- celebrated rather more than two months after the feast of tabernacles, during which intermediate period our Lord seems to have remained in the neighborhood of Jerusalem. It was instituted by Jude Maccabeus, to commemorate the purification of the temple from the profanations to which it had been subjected by Antiochus Epiphanes 165 B.C., and kept for eight days, from the twenty-fifth Chisleu (December), the day on which Judas began the first joyous celebration of it (1 Maccabees 4:52,56,59; and Josephus, Antiquities, 7.7.7). it was winter-- implying some inclemency. Therefore,


<hi type="bold">24. Then came the Jews--</hi>the rulers. (See on <reference osisRef="John.1.19">Joh 1:19</reference>).

<hi type="bold">How long dost thou make us to doubt?--</hi>"hold us in suspense" (Margin).

<hi type="bold">If thou be the Christ, tell us plainly--</hi>But when the plainest evidence of it was resisted, what weight could a mere assertion of it have?

24. Then came the Jews-- the rulers. (See on Joh 1:19). How long dost thou make us to doubt?-- "hold us in suspense" (Margin). If thou be the Christ, tell us plainly-- But when the plainest evidence of it was resisted, what weight could a mere assertion of it have?


<hi type="bold">25-26. Jesus answered them, I told you--</hi>that is, in substance, what I am (for example <reference osisRef="John.7.37">Joh 7:37</reference>, <reference osisRef="John.7.38">38</reference>; <reference osisRef="John.8.12">8:12</reference>, 35, 36, 58).

25-26. Jesus answered them, I told you-- that is, in substance, what I am (for example Joh 7:37, 38; 8:12, 35, 36, 58).


<hi type="bold">27-30. My sheep hear my voice, &c.--</hi>(See on <reference osisRef="John.10.8">Joh 10:8</reference>).

27-30. My sheep hear my voice, &c.-- (See on Joh 10:8).


<hi type="bold">31. Then the Jews took up stones again to stone Him--</hi>and for precisely the same thing as before (<reference osisRef="John.8.58">Joh 8:58</reference>, <reference osisRef="John.8.59">59</reference>).

31. Then the Jews took up stones again to stone Him-- and for precisely the same thing as before (Joh 8:58, 59).


<hi type="bold">32. Many good works have I showed you--</hi>that is, works of pure benevolence (as in <reference osisRef="Acts.10.38">Ac 10:38</reference>, "Who went about doing good," &c.; see <reference osisRef="Mark.7.37">Mr 7:37</reference>).

<hi type="bold">from my Father--</hi>not so much by His power, but as directly commissioned by Him to do them. This He says to meet the imputation of unwarrantable assumption of the divine prerogatives [Luthardt].

<hi type="bold">for which of those works do ye stone me?--</hi>"are ye stoning (that is, going to stone) me?"

32. Many good works have I showed you-- that is, works of pure benevolence (as in Ac 10:38, "Who went about doing good," &c.; see Mr 7:37). from my Father-- not so much by His power, but as directly commissioned by Him to do them. This He says to meet the imputation of unwarrantable assumption of the divine prerogatives [Luthardt]. for which of those works do ye stone me?-- "are ye stoning (that is, going to stone) me?"


<hi type="bold">33. for a blasphemy--</hi>whose legal punishment was stoning (<reference osisRef="Lev.24.11-Lev.24.16">Le 24:11-16</reference>).

<hi type="bold">thou, being a man--</hi>that is, a man only.

<hi type="bold">makest thyself God--</hi>Twice before they understood Him to advance the same claim, and both times they prepared themselves to avenge what they took to be the insulted honor of God, as here, in the way directed by their law (<reference osisRef="John.5.18">Joh 5:18</reference>; <reference osisRef="John.8.59">8:59</reference>).

33. for a blasphemy-- whose legal punishment was stoning (Le 24:11-16). thou, being a man-- that is, a man only. makest thyself God-- Twice before they understood Him to advance the same claim, and both times they prepared themselves to avenge what they took to be the insulted honor of God, as here, in the way directed by their law (Joh 5:18; 8:59).


<hi type="bold">34-36. Is it not written in your law--</hi>in <reference osisRef="Ps.82.6">Psa 82:6</reference>, respecting judges or magistrates.

<hi type="bold">Ye are gods--</hi>being the official representatives and commissioned agents of God.

34-36. Is it not written in your law-- in Psa 82:6, respecting judges or magistrates. Ye are gods-- being the official representatives and commissioned agents of God.


<hi type="bold">37-39. though ye believe not me, believe the works--</hi>There was in Christ's words, independently of any miracles, a self-evidencing truth, majesty and grace, which those who had any spiritual susceptibility were unable to resist (<reference osisRef="John.7.46">Joh 7:46</reference>; <reference osisRef="John.8.30">8:30</reference>). But, for those who wanted this, "the works" were a mighty help. When these failed, the case was desperate indeed.

<hi type="bold">that ye may know and believe that the Father is in me, and I in him--</hi>thus reiterating His claim to essential oneness with the Father, which He had only seemed to soften down, that He might calm their rage and get their ear again for a moment.

37-39. though ye believe not me, believe the works-- There was in Christ's words, independently of any miracles, a self-evidencing truth, majesty and grace, which those who had any spiritual susceptibility were unable to resist (Joh 7:46; 8:30). But, for those who wanted this, "the works" were a mighty help. When these failed, the case was desperate indeed. that ye may know and believe that the Father is in me, and I in him-- thus reiterating His claim to essential oneness with the Father, which He had only seemed to soften down, that He might calm their rage and get their ear again for a moment.


<hi type="bold">40-42. went away again beyond Jordan ... the place where John at first baptized--</hi>(See on <reference osisRef="John.1.28">Joh 1:28</reference>).

40-42. went away again beyond Jordan... the place where John at first baptized-- (See on Joh 1:28).


<title type="x-s2">CHAPTER 11</title> <title type="x-s3"><reference osisRef="John.11.1-John.11.46">Joh 11:1-46</reference>. Lazarus Raised from the Dead--The Consequences of This.</title>

<hi type="bold">1. of Bethany--</hi>at the east side of Mount Olivet.

<hi type="bold">the town of Mary and her sister Martha--</hi>thus distinguishing it from the other Bethany, "beyond Jordan." (See on <reference osisRef="John.1.28">Joh 1:28</reference>; <reference osisRef="John.10.40">Joh 10:40</reference>).

CHAPTER 11 Joh 11:1-46. Lazarus Raised from the Dead--The Consequences of This. 1. of Bethany-- at the east side of Mount Olivet. the town of Mary and her sister Martha-- thus distinguishing it from the other Bethany, "beyond Jordan." (See on Joh 1:28; Joh 10:40).


<hi type="bold">2. It was that Mary who anointed the Lord with ointment, &c.--</hi>This, though not recorded by our Evangelist till <reference osisRef="John.12.3">Joh 12:3</reference>, was so well known in the teaching of all the churches, according to our Lord's prediction (<reference osisRef="Matt.26.13">Mt 26:13</reference>), that it is here alluded to by anticipation, as the most natural way of identifying her; and she is first named, though the younger, as the more distinguished of the two. She "anointed THE Lord," says the Evangelist--led doubtless to the use of this term here, as he was about to exhibit Him illustriously as the Lord of Life.

2. It was that Mary who anointed the Lord with ointment, &c.-- This, though not recorded by our Evangelist till Joh 12:3, was so well known in the teaching of all the churches, according to our Lord's prediction (Mt 26:13), that it is here alluded to by anticipation, as the most natural way of identifying her; and she is first named, though the younger, as the more distinguished of the two. She "anointed THE Lord," says the Evangelist--led doubtless to the use of this term here, as he was about to exhibit Him illustriously as the Lord of Life.


<hi type="bold">3-5. his sisters sent unto him, saying, Lord, he whom thou lovest is sick--</hi>a most womanly appeal, yet how reverential, to the known affection of her Lord for the patient. (See <reference osisRef="John.11.5">Joh 11:5</reference>, <reference osisRef="John.11.11">11</reference>). "Those whom Christ loves are no more exempt than others from their share of earthly trouble and anguish: rather are they bound over to it more surely" [Trench].

3-5. his sisters sent unto him, saying, Lord, he whom thou lovest is sick-- a most womanly appeal, yet how reverential, to the known affection of her Lord for the patient. (See Joh 11:5, 11). "Those whom Christ loves are no more exempt than others from their share of earthly trouble and anguish: rather are they bound over to it more surely" [Trench].


<hi type="bold">6. When he heard he was sick, he abode two days still ... where he was--</hi>at least twenty-five miles off. Beyond all doubt this was just to let things come to their worst, in order to display His glory. But how trying, meantime, to the faith of his friends, and how unlike the way in which love to a dying friend usually shows itself, on which it is plain that Mary reckoned. But the ways of divine are not as the ways of human love. Often they are the reverse. When His people are sick, in body or spirit; when their case is waxing more and more desperate every day; when all hope of recovery is about to expire--just then and therefore it is that "He abides two days still in the same place where He is." Can they still hope against hope? Often they do not; but "this is their infirmity." For it is His chosen style of acting. We have been well taught it, and should not now have the lesson to learn. From the days of Moses was it given sublimely forth as the character of His grandest interpositions, that "the Lord will judge His people and repent Himself for His servants"--when He seeth that their power is gone (<reference osisRef="Deut.32.36">De 32:36</reference>).

6. When he heard he was sick, he abode two days still... where he was-- at least twenty-five miles off. Beyond all doubt this was just to let things come to their worst, in order to display His glory. But how trying, meantime, to the faith of his friends, and how unlike the way in which love to a dying friend usually shows itself, on which it is plain that Mary reckoned. But the ways of divine are not as the ways of human love. Often they are the reverse. When His people are sick, in body or spirit; when their case is waxing more and more desperate every day; when all hope of recovery is about to expire--just then and therefore it is that "He abides two days still in the same place where He is." Can they still hope against hope? Often they do not; but "this is their infirmity." For it is His chosen style of acting. We have been well taught it, and should not now have the lesson to learn. From the days of Moses was it given sublimely forth as the character of His grandest interpositions, that "the Lord will judge His people and repent Himself for His servants"--when He seeth that their power is gone (De 32:36).


<hi type="bold">7-10. Let us go into Judea again--</hi>He was now in Perea, "beyond Jordan."

7-10. Let us go into Judea again-- He was now in Perea, "beyond Jordan."


<hi type="bold">11-16. Our friend Lazarus sleepeth; but I go that I may wake him out of sleep--</hi>Illustrious title! "Our friend Lazarus." To Abraham only is it accorded in the Old Testament, and not till after his death, (<reference osisRef="2Chr.20.7">2Ch 20:7</reference>; <reference osisRef="Isa.41.8">Is 41:8</reference>), to which our attention is called in the New Testament (<reference osisRef="Jas.2.23">Jas 2:23</reference>). When Jesus came in the flesh, His forerunner applied this name, in a certain sense, to himself (<reference osisRef="John.3.29">Joh 3:29</reference>); and into the same fellowship the Lord's chosen disciples are declared to have come (<reference osisRef="John.15.13-John.15.15">Joh 15:13-15</reference>). "The phrase here employed, "our friend Lazarus," means more than "he whom Thou lovest" in <reference osisRef="John.11.3">Joh 11:3</reference>, for it implies that Christ's affection was reciprocated by Lazarus" [Lampe]. Our Lord had been told only that Lazarus was "sick." But the change which his two days' delay had produced is here tenderly alluded to. Doubtless, His spirit was all the while with His dying, and now dead "friend." The symbol of "sleep" for death is common to all languages, and familiar to us in the Old Testament. In the New Testament, however, a higher meaning is put into it, in relation to believers in Jesus (see on <reference osisRef="1Thess.4.14">1Th 4:14</reference>), a sense hinted at, and clearly, in <reference osisRef="Ps.17.15">Psa 17:15</reference> [Luthardt]; and the "awaking out of sleep" acquires a corresponding sense far transcending bare resuscitation.

11-16. Our friend Lazarus sleepeth; but I go that I may wake him out of sleep-- Illustrious title! "Our friend Lazarus." To Abraham only is it accorded in the Old Testament, and not till after his death, (2Ch 20:7; Is 41:8), to which our attention is called in the New Testament (Jas 2:23). When Jesus came in the flesh, His forerunner applied this name, in a certain sense, to himself (Joh 3:29); and into the same fellowship the Lord's chosen disciples are declared to have come (Joh 15:13-15). "The phrase here employed, "our friend Lazarus," means more than "he whom Thou lovest" in Joh 11:3, for it implies that Christ's affection was reciprocated by Lazarus" [Lampe]. Our Lord had been told only that Lazarus was "sick." But the change which his two days' delay had produced is here tenderly alluded to. Doubtless, His spirit was all the while with His dying, and now dead "friend." The symbol of "sleep" for death is common to all languages, and familiar to us in the Old Testament. In the New Testament, however, a higher meaning is put into it, in relation to believers in Jesus (see on 1Th 4:14), a sense hinted at, and clearly, in Psa 17:15 [Luthardt]; and the "awaking out of sleep" acquires a corresponding sense far transcending bare resuscitation.


<hi type="bold">17-19. when Jesus came, he found that he had lain in the grave four days--</hi>If he died on the day the tidings came of his illness--and was, according to the Jewish custom, buried the same day (see Jahn's Archæology, and <reference osisRef="John.11.39">Joh 11:39</reference>; <reference osisRef="Acts.5.5">Ac 5:5</reference>, <reference osisRef="Acts.6.10">6, 10</reference>)--and if Jesus, after two days' further stay in Perea, set out on the day following for Bethany, some ten hours' journey, that would make out the four days; the first and last being incomplete [Meyer].

17-19. when Jesus came, he found that he had lain in the grave four days-- If he died on the day the tidings came of his illness--and was, according to the Jewish custom, buried the same day (see Jahn's Archæology, and Joh 11:39; Ac 5:5, 6, 10)--and if Jesus, after two days' further stay in Perea, set out on the day following for Bethany, some ten hours' journey, that would make out the four days; the first and last being incomplete [Meyer].


<hi type="bold">20-22. Martha, as soon as she heard that Jesus was coming, went and met him--</hi>true to the energy and activity of her character, as seen in <reference osisRef="Luke.10.38-Luke.10.42">Lu 10:38-42</reference>. (See on <reference osisRef="Luke.10.38-Luke.10.42">Lu 10:38-42</reference>).

<hi type="bold">but Mary sat ... in the house--</hi>equally true to her placid character. These undesigned touches not only charmingly illustrate the minute historic fidelity of both narratives, but their inner harmony.

20-22. Martha, as soon as she heard that Jesus was coming, went and met him-- true to the energy and activity of her character, as seen in Lu 10:38-42. (See on Lu 10:38-42). but Mary sat... in the house-- equally true to her placid character. These undesigned touches not only charmingly illustrate the minute historic fidelity of both narratives, but their inner harmony.


<hi type="bold">23-27. Jesus saith unto her, Thy brother shall rise again--</hi>purposely expressing Himself in general terms, to draw her out.

23-27. Jesus saith unto her, Thy brother shall rise again-- purposely expressing Himself in general terms, to draw her out.


<hi type="bold">28-32. The Master is come and calleth for thee--</hi>The narrative does not give us this interesting detail, but Martha's words do.

28-32. The Master is come and calleth for thee-- The narrative does not give us this interesting detail, but Martha's words do.


<hi type="bold">33-38. When Jesus ... saw her weeping, and the Jews ... weeping ... he groaned in the spirit--</hi>the tears of Mary and her friends acting sympathetically upon Jesus, and drawing forth His emotions. What a vivid and beautiful outcoming of His "real" humanity! The word here rendered "groaned" does not mean "sighed" or "grieved," but rather "powerfully checked his emotion"--made a visible effort to restrain those tears which were ready to gush from His eyes.

<hi type="bold">and was troubled--</hi>rather, "troubled himself" (Margin); referring probably to this visible difficulty of repressing His emotions.

33-38. When Jesus... saw her weeping, and the Jews... weeping... he groaned in the spirit-- the tears of Mary and her friends acting sympathetically upon Jesus, and drawing forth His emotions. What a vivid and beautiful outcoming of His "real" humanity! The word here rendered "groaned" does not mean "sighed" or "grieved," but rather "powerfully checked his emotion"--made a visible effort to restrain those tears which were ready to gush from His eyes. and was troubled-- rather, "troubled himself" (Margin); referring probably to this visible difficulty of repressing His emotions.


<hi type="bold">39-44. Jesus said, Take ye away the stone--</hi>spoken to the attendants of Martha and Mary; for it was a work of no little labor [Grotius]. According to the Talmudists, it was forbidden to open a grave after the stone was placed upon it. Besides other dangers, they were apprehensive of legal impurity by contact with the dead. Hence they avoided coming nearer a grave than four cubits [Maimonides in Lampe]. But He who touched the leper, and the bier of the widow of Nain's son, rises here also above these Judaic memorials of evils, every one of which He had come to roll away. Observe here what our Lord did Himself, and what He made others do. As Elijah himself repaired the altar on Carmel, arranged the wood, cut the victim, and placed the pieces on the fuel, but made the by-standers fill the surrounding trench with water, that no suspicion might arise of fire having been secretly applied to the pile (<reference osisRef="1Kgs.18.30-1Kgs.18.35">1Ki 18:30-35</reference>); so our Lord would let the most skeptical see that, without laying a hand on the stone that covered His friend, He could recall him to life. But what could be done by human hand He orders to be done, reserving only to Himself what transcended the ability of all creatures.

<hi type="bold">Martha, the sister of ... the dead--</hi>and as such the proper guardian of the precious remains; the relationship being here mentioned to account for her venturing gently to remonstrate against their exposure, in a state of decomposition, to eyes that had loved him so tenderly in life.

<hi type="bold">Lord, by this time he stinketh, for he hath been dead four days--</hi>(See on <reference osisRef="John.11.17">Joh 11:17</reference>). It is wrong to suppose from this (as Lampe and others do) that, like the by-standers, she had not thought of his restoration to life. But the glimmerings of hope which she cherished from the first (<reference osisRef="John.11.22">Joh 11:22</reference>), and which had been brightened by what Jesus said to her (<reference osisRef="John.11.23-John.11.27">Joh 11:23-27</reference>), had suffered a momentary eclipse on the proposal to expose the now sightless corpse. To such fluctuations all real faith is subject in dark hours. (See, for example, the case of Job).

39-44. Jesus said, Take ye away the stone-- spoken to the attendants of Martha and Mary; for it was a work of no little labor [Grotius]. According to the Talmudists, it was forbidden to open a grave after the stone was placed upon it. Besides other dangers, they were apprehensive of legal impurity by contact with the dead. Hence they avoided coming nearer a grave than four cubits [Maimonides in Lampe]. But He who touched the leper, and the bier of the widow of Nain's son, rises here also above these Judaic memorials of evils, every one of which He had come to roll away. Observe here what our Lord did Himself, and what He made others do. As Elijah himself repaired the altar on Carmel, arranged the wood, cut the victim, and placed the pieces on the fuel, but made the by-standers fill the surrounding trench with water, that no suspicion might arise of fire having been secretly applied to the pile (1Ki 18:30-35); so our Lord would let the most skeptical see that, without laying a hand on the stone that covered His friend, He could recall him to life. But what could be done by human hand He orders to be done, reserving only to Himself what transcended the ability of all creatures. Martha, the sister of... the dead-- and as such the proper guardian of the precious remains; the relationship being here mentioned to account for her venturing gently to remonstrate against their exposure, in a state of decomposition, to eyes that had loved him so tenderly in life. Lord, by this time he stinketh, for he hath been dead four days-- (See on Joh 11:17). It is wrong to suppose from this (as Lampe and others do) that, like the by-standers, she had not thought of his restoration to life. But the glimmerings of hope which she cherished from the first (Joh 11:22), and which had been brightened by what Jesus said to her (Joh 11:23-27), had suffered a momentary eclipse on the proposal to expose the now sightless corpse. To such fluctuations all real faith is subject in dark hours. (See, for example, the case of Job).


<hi type="bold">45-46. many ... which ... had seen ... believed ... But some ... went ... to the Pharisees and told them what Jesus had done--</hi>the two classes which continually reappear in the Gospel history; nor is there ever any great work of God which does not produce both. "It is remarkable that on each of the three occasions on which our Lord raised the dead, a large number of persons was assembled. In two instances, the resurrection of the widow's son and of Lazarus, these were all witnesses of the miracle; in the third (of Jairus' daughter) they were necessarily cognizant of it. Yet this important circumstance is in each case only incidentally noticed by the historians, not put forward or appealed to as a proof of their veracity. In regard to this miracle, we observe a greater degree of preparation, both in the provident arrangement of events, and in our Lord's actions and words than in any other. The preceding miracle (cure of the man born blind) is distinguished from all others by the open and formal investigation of its facts. And both these miracles, the most public and best attested of all, are related by John, who wrote long after the other Evangelists" [Webster and Wilkinson].

45-46. many... which... had seen... believed... But some... went... to the Pharisees and told them what Jesus had done-- the two classes which continually reappear in the Gospel history; nor is there ever any great work of God which does not produce both. "It is remarkable that on each of the three occasions on which our Lord raised the dead, a large number of persons was assembled. In two instances, the resurrection of the widow's son and of Lazarus, these were all witnesses of the miracle; in the third (of Jairus' daughter) they were necessarily cognizant of it. Yet this important circumstance is in each case only incidentally noticed by the historians, not put forward or appealed to as a proof of their veracity. In regard to this miracle, we observe a greater degree of preparation, both in the provident arrangement of events, and in our Lord's actions and words than in any other. The preceding miracle (cure of the man born blind) is distinguished from all others by the open and formal investigation of its facts. And both these miracles, the most public and best attested of all, are related by John, who wrote long after the other Evangelists" [Webster and Wilkinson].


<hi type="bold">47-54. What do we? for this man doeth many miracles--</hi>"While we trifle, 'this man,' by His 'many miracles,' will carry all before Him; the popular enthusiasm will bring on a revolution, which will precipitate the Romans upon us, and our all will go down in one common ruin." What a testimony to the reality of our Lord's miracles, and their resistless effect, from His bitterest enemies!

47-54. What do we? for this man doeth many miracles-- "While we trifle, 'this man,' by His 'many miracles,' will carry all before Him; the popular enthusiasm will bring on a revolution, which will precipitate the Romans upon us, and our all will go down in one common ruin." What a testimony to the reality of our Lord's miracles, and their resistless effect, from His bitterest enemies!


<hi type="bold">55-57. passover ... at hand ... many went ... up ... before the passover, to purify themselves--</hi>from any legal uncleanness which would have disqualified them from keeping the feast. This is mentioned to introduce the graphic statement which follows.

55-57. passover... at hand... many went... up... before the passover, to purify themselves-- from any legal uncleanness which would have disqualified them from keeping the feast. This is mentioned to introduce the graphic statement which follows.


<title type="x-s2">CHAPTER 12</title> <title type="x-s3"><reference osisRef="John.12.1-John.12.11">Joh 12:1-11</reference>. The Anointing at Bethany.</title>
 (See on <reference osisRef="Matt.26.6-Matt.26.13">Mt 26:6-13</reference>).

<hi type="bold">1-8. six days before the passover--</hi>that is, on the sixth day before it; probably after sunset on Friday evening, or the commencement of the Jewish sabbath preceding the passover.

CHAPTER 12 Joh 12:1-11. The Anointing at Bethany. (See on Mt 26:6-13). 1-8. six days before the passover-- that is, on the sixth day before it; probably after sunset on Friday evening, or the commencement of the Jewish sabbath preceding the passover.


<hi type="bold">9-11. Crowds of the Jerusalem Jews hastened to Bethany, not so much to see Jesus, whom they knew to be there, as to see dead Lazarus alive; and this, issuing in their accession to Christ, led to a plot against the life of Lazarus also, as the only means of arresting the triumphs of Jesus (see <reference osisRef="John.12.19">Joh 12:19</reference>)--</hi>to such a pitch had these chief priests come of diabolical determination to shut out the light from themselves, and quench it from the earth!
 <title type="x-s3"><reference osisRef="John.12.12-John.12.19">Joh 12:12-19</reference>. Christ's Triumphal Entry into Jerusalem.</title>
 (See on <reference osisRef="Matt.21.1-Matt.21.9">Mt 21:1-9</reference>; and <reference osisRef="Luke.19.29-Luke.19.36">Lu 19:29-36</reference>).

9-11. Crowds of the Jerusalem Jews hastened to Bethany, not so much to see Jesus, whom they knew to be there, as to see dead Lazarus alive; and this, issuing in their accession to Christ, led to a plot against the life of Lazarus also, as the only means of arresting the triumphs of Jesus (see Joh 12:19)-- to such a pitch had these chief priests come of diabolical determination to shut out the light from themselves, and quench it from the earth! Joh 12:12-19. Christ's Triumphal Entry into Jerusalem. (See on Mt 21:1-9; and Lu 19:29-36).


<hi type="bold">12. On the next day--</hi>the Lord's day, or Sunday (see on <reference osisRef="John.12.1">Joh 12:1</reference>); the tenth day of the Jewish month Nisan, on which the paschal lamb was set apart to be "kept up until the fourteenth day of the same month, when the whole assembly of the congregation of Israel were to kill it in the evening" (<reference osisRef="Exod.12.3">Ex 12:3</reference>, <reference osisRef="Exod.12.6">6</reference>). Even so, from the day of this solemn entry into Jerusalem, "Christ our Passover" was virtually set apart to be "sacrificed for us" (<reference osisRef="1Cor.5.7">1Co 5:7</reference>).

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


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

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


<title type="x-s3"><reference osisRef="John.12.20-John.12.36">Joh 12:20-36</reference>. Some Greeks Desire to See Jesus--The Discourse and Scene Thereupon.</title>

<hi type="bold">20-22. Greeks--</hi>Not Grecian Jews, but Greek proselytes to the Jewish faith, who were wont to attend the annual festivals, particularly this primary one, the Passover.

<hi type="bold">The same came therefore to Philip ... of Bethsaida--</hi>possibly as being from the same quarter.

<hi type="bold">saying, Sir, we would see Jesus--</hi>certainly in a far better sense than Zaccheus (<reference osisRef="Luke.19.3">Lu 19:3</reference>). Perhaps He was then in that part of the temple court to which Gentile proselytes had no access. "These men from the west represent, at the end of Christ's life, what the wise men from the east represented at its beginning; but those come to the cross of the King, even as these to His manger" [Stier].

Joh 12:20-36. Some Greeks Desire to See Jesus--The Discourse and Scene Thereupon. 20-22. Greeks-- Not Grecian Jews, but Greek proselytes to the Jewish faith, who were wont to attend the annual festivals, particularly this primary one, the Passover. The same came therefore to Philip... of Bethsaida-- possibly as being from the same quarter. saying, Sir, we would see Jesus-- certainly in a far better sense than Zaccheus (Lu 19:3). Perhaps He was then in that part of the temple court to which Gentile proselytes had no access. "These men from the west represent, at the end of Christ's life, what the wise men from the east represented at its beginning; but those come to the cross of the King, even as these to His manger" [Stier].


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

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


<hi type="bold">27-28. Now is my soul troubled--</hi>He means at the prospect of His death, just alluded to. Strange view of the Cross this, immediately after representing it as the hour of His glory! (<reference osisRef="John.12.23">Joh 12:23</reference>). But the two views naturally meet, and blend into one. It was the Greeks, one might say, that troubled Him. Ah! they shall see Jesus, but to Him it shall be a costly sight.

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

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

27-28. Now is my soul troubled-- He means at the prospect of His death, just alluded to. Strange view of the Cross this, immediately after representing it as the hour of His glory! (Joh 12:23). But the two views naturally meet, and blend into one. It was the Greeks, one might say, that troubled Him. Ah! they shall see Jesus, but to Him it shall be a costly sight. and what shall I say?-- He is in a strait betwixt two. The death of the cross was, and could not but be, appalling to His spirit. But to shrink from absolute subjection to the Father, was worse still. In asking Himself, "What shall I say?" He seems as if thinking aloud, feeling His way between two dread alternatives, looking both of them sternly in the face, measuring, weighing them, in order that the choice actually made might be seen, and even by himself the more vividly felt, to be a profound, deliberate, spontaneous election. Father, save me from this hour-- To take this as a question--"Shall I say, Father, save me," &c.-- as some eminent editors and interpreters do, is unnatural and jejune. It is a real petition, like that in Gethsemane, "Let this cup pass from Me"; only whereas there He prefaces the prayer with an "If it be possible," here He follows it up with what is tantamount to that--"Nevertheless for this cause came I unto this hour." The sentiment conveyed, then, by the prayer, in both cases, is twofold: (1) that only one thing could reconcile Him to the death of the cross--its being His Father's will He should endure it--and (2) that in this view of it He yielded Himself freely to it. What He recoils from is not subjection to His Father's will: but to show how tremendous a self-sacrifice that obedience involved, He first asks the Father to save Him from it, and then signifies how perfectly He knows that He is there for the very purpose of enduring it. Only by letting these mysterious words speak their full meaning do they become intelligible and consistent. As for those who see no bitter elements in the death of Christ--nothing beyond mere dying--what can they make of such a scene? and when they place it over against the feelings with which thousands of His adoring followers have welcomed death for His sake, how can they hold Him up to the admiration of men?


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

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


<hi type="bold">34. We have heard out of the law--</hi>the scriptures of the Old Testament (referring to such places as <reference osisRef="Ps.89.28">Psa 89:28</reference>, <reference osisRef="Ps.89.29">29</reference>; <reference osisRef="Ps.110.4">110:4</reference>; <reference osisRef="Dan.2.44">Da 2:44</reference>; <reference osisRef="2Cor.7.13">7:13</reference>, <reference osisRef="2Cor.7.14">14</reference>).

<hi type="bold">that Christ--</hi>the Christ "endureth for ever."

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

34. We have heard out of the law-- the scriptures of the Old Testament (referring to such places as Psa 89:28, 29; 110:4; Da 2:44; 7:13, 14). that Christ-- the Christ "endureth for ever." and how sayest thou, The Son of Man must be lifted up, &c.-- How can that consist with this "uplifting?" They saw very well both that He was holding Himself up as the Christ and a Christ to die a violent death; and as that ran counter to all their ideas of the Messianic prophecies, they were glad to get this seeming advantage to justify their unyielding attitude.


<hi type="bold">35-36. Yet a little while is the light with you. Walk while ye have the light, &c.--</hi>Instead of answering their question, He warns them, with mingled majesty and tenderness, against trifling with their last brief opportunity, and entreats them to let in the Light while they have it in the midst of them, that they themselves might be "light in the Lord." In this case, all the clouds which hung around His Person and Mission would speedily be dispelled, while if they continued to hate the light, bootless were all His answers to their merely speculative or captious questions. (See on <reference osisRef="Luke.13.23">Lu 13:23</reference>).

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


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

<hi type="bold">though he had done so many miracles--</hi>The word used suggests their nature as well as number.

37-41. It is the manner of this Evangelist alone to record his own reflections on the scenes he describes; but here, having arrived at what was virtually the close of our Lord's public ministry, he casts an affecting glance over the fruitlessness of His whole ministry on the bulk of the now doomed people. though he had done so many miracles-- The word used suggests their nature as well as number.


<hi type="bold">42-43. among the chief rulers also--</hi>rather, "even of the rulers"; such as Nicodemus and Joseph.

<hi type="bold">because of the Pharisees--</hi>that is, the leaders of the sects; for they were of it themselves.

<hi type="bold">put out of the synagogue--</hi>See <reference osisRef="John.9.22">Joh 9:22</reference>, <reference osisRef="John.9.34">34</reference>.

42-43. among the chief rulers also-- rather, "even of the rulers"; such as Nicodemus and Joseph. because of the Pharisees-- that is, the leaders of the sects; for they were of it themselves. put out of the synagogue-- See Joh 9:22, 34.


<hi type="bold">44-50. Jesus cried--</hi>in a loud tone, and with peculiar solemnity. (Compare <reference osisRef="John.7.37">Joh 7:37</reference>).

<hi type="bold">and said, He that believeth on me, &c.--</hi>This seems to be a supplementary record of some weighty proclamations, for which there had been found no natural place before, and introduced here as a sort of summary and winding up of His whole testimony. <chapter eID="John.12"/>

44-50. Jesus cried-- in a loud tone, and with peculiar solemnity. (Compare Joh 7:37). and said, He that believeth on me, &c.-- This seems to be a supplementary record of some weighty proclamations, for which there had been found no natural place before, and introduced here as a sort of summary and winding up of His whole testimony.


<title type="x-s2">CHAPTER 13</title> <title type="x-s3"><reference osisRef="John.13.1-John.13.20">Joh 13:1-20</reference>. At the Last Supper Jesus Washes the Disciples' Feet--The Discourse Arising Thereupon.</title>

<hi type="bold">1. when Jesus knew that his hour was come that he should depart out of this world unto the Father--</hi>On these beautiful euphemisms, see on <reference osisRef="Luke.9.31">Lu 9:31</reference>; <reference osisRef="Luke.9.51">Lu 9:51</reference>.

<hi type="bold">having loved his own which were in the world, he loved them unto the end--</hi>The meaning is, that on the very edge of His last sufferings, when it might have been supposed that He would be absorbed in His own awful prospects, He was so far from forgetting "His own," who were to be left struggling "in the world" after He had "departed out of it to the Father" (<reference osisRef="John.17.11">Joh 17:11</reference>), that in His care for them He seemed scarce to think of Himself save in connection with them: "Herein is love," not only "enduring to the end," but most affectingly manifested when, judging by a human standard, least to be expected.

CHAPTER 13 Joh 13:1-20. At the Last Supper Jesus Washes the Disciples' Feet--The Discourse Arising Thereupon. 1. when Jesus knew that his hour was come that he should depart out of this world unto the Father-- On these beautiful euphemisms, see on Lu 9:31; Lu 9:51. having loved his own which were in the world, he loved them unto the end-- The meaning is, that on the very edge of His last sufferings, when it might have been supposed that He would be absorbed in His own awful prospects, He was so far from forgetting "His own," who were to be left struggling "in the world" after He had "departed out of it to the Father" (Joh 17:11), that in His care for them He seemed scarce to think of Himself save in connection with them: "Herein is love," not only "enduring to the end," but most affectingly manifested when, judging by a human standard, least to be expected.


<hi type="bold">2. supper being ended--</hi>rather, "being prepared," "being served," or, "going on"; for that it was not "ended" is plain from <reference osisRef="John.13.26">Joh 13:26</reference>.

<hi type="bold">the devil having now--</hi>or, "already."

<hi type="bold">put into the heart of Judas ... to betray him--</hi>referring to the agreement he had already made with the chief priests (<reference osisRef="Luke.22.3-Luke.22.6">Lu 22:3-6</reference>).

2. supper being ended-- rather, "being prepared," "being served," or, "going on"; for that it was not "ended" is plain from Joh 13:26. the devil having now-- or, "already." put into the heart of Judas... to betray him-- referring to the agreement he had already made with the chief priests (Lu 22:3-6).


<hi type="bold">3. Jesus knowing that the Father had given all things into his hands, &c.--</hi>This verse is very sublime, and as a preface to what follows, were we not familiar with it, would fill us with inexpressible surprise. An unclouded perception of His relation to the Father, the commission He held from Him, and His approaching return to Him, possessed His soul.

3. Jesus knowing that the Father had given all things into his hands, &c.-- This verse is very sublime, and as a preface to what follows, were we not familiar with it, would fill us with inexpressible surprise. An unclouded perception of His relation to the Father, the commission He held from Him, and His approaching return to Him, possessed His soul.


<hi type="bold">4-5. He riseth from supper, and laid aside his garments--</hi>outer garments which would have impeded the operation of washing.

<hi type="bold">and took a towel and girded himself--</hi>assuming a servant's dress.

4-5. He riseth from supper, and laid aside his garments-- outer garments which would have impeded the operation of washing. and took a towel and girded himself-- assuming a servant's dress.


<hi type="bold">6-11. Peter saith ... Lord, dost thou wash my feet?--</hi>Our language cannot bring out the intensely vivid contrast between the "Thou" and the "my," which, by bringing them together, the original expresses, for it is not good English to say, "Lord, Thou my feet dost wash?" But every word of this question is emphatic. Thus far, and in the question itself, there was nothing but the most profound and beautiful astonishment at a condescension to him quite incomprehensible. Accordingly, though there can be no doubt that already Peter's heart rebelled against it as a thing not to be tolerated, Jesus ministers no rebuke as yet, but only bids him wait a little, and he should understand it all.

6-11. Peter saith... Lord, dost thou wash my feet?-- Our language cannot bring out the intensely vivid contrast between the "Thou" and the "my," which, by bringing them together, the original expresses, for it is not good English to say, "Lord, Thou my feet dost wash?" But every word of this question is emphatic. Thus far, and in the question itself, there was nothing but the most profound and beautiful astonishment at a condescension to him quite incomprehensible. Accordingly, though there can be no doubt that already Peter's heart rebelled against it as a thing not to be tolerated, Jesus ministers no rebuke as yet, but only bids him wait a little, and he should understand it all.


<hi type="bold">12-15. Know ye what I have done?--</hi>that is, its intent. The question, however, was put merely to summon their attention to His own answer.

12-15. Know ye what I have done?-- that is, its intent. The question, however, was put merely to summon their attention to His own answer.


<hi type="bold">16-17. The servant is not greater than his lord, &c.--</hi>an oft-repeated saying (<reference osisRef="Matt.10.24">Mt 10:24</reference>, &c.).

<hi type="bold">If ye know these things, happy are ye if ye do them--</hi>a hint that even among real Christians the doing of such things would come lamentably short of the knowing.

16-17. The servant is not greater than his lord, &c.-- an oft-repeated saying (Mt 10:24, &c.). If ye know these things, happy are ye if ye do them-- a hint that even among real Christians the doing of such things would come lamentably short of the knowing.


<hi type="bold">18-19. I speak not of you all--</hi>the "happy are ye," of <reference osisRef="John.13.17">Joh 13:17</reference>, being on no supposition applicable to Judas.

<hi type="bold">I know whom I have chosen--</hi>in the higher sense.

<hi type="bold">But that the scripture may be fulfilled--</hi>that is, one has been added to your number, by no accident or mistake, who is none of Mine, but just that he might fulfil his predicted destiny.

<hi type="bold">He that eateth bread with me--</hi>"did eat of my bread" (<reference osisRef="Ps.41.9">Psa 41:9</reference>), as one of My family; admitted to the nearest familiarity of discipleship and of social life.

<hi type="bold">hath lifted up his heel against me--</hi>turned upon Me, adding insult to injury. (Compare <reference osisRef="Heb.10.29">He 10:29</reference>). In the Psalm the immediate reference is to Ahithophel's treachery against David (<reference osisRef="2Sam.17.1-2Sam.17.23">2Sa 17:1-23</reference>), one of those scenes in which the parallel of his story with that of His great Antitype is exceedingly striking. "The eating bread derives a fearful meaning from the participation in the sacramental supper, a meaning which must be applied for ever to all unworthy communicants, as well as to all betrayers of Christ who eat the bread of His Church" (Stier, with whom, and others, we agree in thinking that Judas partook of the Lord's Supper).

18-19. I speak not of you all-- the "happy are ye," of Joh 13:17, being on no supposition applicable to Judas. I know whom I have chosen-- in the higher sense. But that the scripture may be fulfilled-- that is, one has been added to your number, by no accident or mistake, who is none of Mine, but just that he might fulfil his predicted destiny. He that eateth bread with me-- "did eat of my bread" (Psa 41:9), as one of My family; admitted to the nearest familiarity of discipleship and of social life. hath lifted up his heel against me-- turned upon Me, adding insult to injury. (Compare He 10:29). In the Psalm the immediate reference is to Ahithophel's treachery against David (2Sa 17:1-23), one of those scenes in which the parallel of his story with that of His great Antitype is exceedingly striking. "The eating bread derives a fearful meaning from the participation in the sacramental supper, a meaning which must be applied for ever to all unworthy communicants, as well as to all betrayers of Christ who eat the bread of His Church" (Stier, with whom, and others, we agree in thinking that Judas partook of the Lord's Supper).


<hi type="bold">20. He that receiveth whomsoever I send, receiveth me, &c.--</hi>(See on <reference osisRef="Matt.10.40">Mt 10:40</reference>). The connection here seems to be that despite the dishonor done to Him by Judas, and similar treatment awaiting themselves, they were to be cheered by the assurance that their office, even as His own, was divine.

20. He that receiveth whomsoever I send, receiveth me, &c.-- (See on Mt 10:40). The connection here seems to be that despite the dishonor done to Him by Judas, and similar treatment awaiting themselves, they were to be cheered by the assurance that their office, even as His own, was divine.


<title type="x-s3"><reference osisRef="John.13.21-John.13.30">Joh 13:21-30</reference>. The Traitor Indicated--He Leaves the Supper Room.</title>

<hi type="bold">21. When Jesus had thus said, he was troubled in spirit, and testified, and said, Verily, verily, I say unto you, One of you shall betray me--</hi>The announcement of <reference osisRef="John.13.18">Joh 13:18</reference> seems not to have been plain enough to be quite apprehended, save by the traitor himself. He will therefore speak it out in terms not to be misunderstood. But how much it cost Him to do this, appears from the "trouble" that came over His "spirit"--visible emotion, no doubt--before He got it uttered. What wounded susceptibility does this disclose, and what exquisite delicacy in His social intercourse with the Twelve, to whom He cannot, without an effort, break the subject!

Joh 13:21-30. The Traitor Indicated--He Leaves the Supper Room. 21. When Jesus had thus said, he was troubled in spirit, and testified, and said, Verily, verily, I say unto you, One of you shall betray me-- The announcement of Joh 13:18 seems not to have been plain enough to be quite apprehended, save by the traitor himself. He will therefore speak it out in terms not to be misunderstood. But how much it cost Him to do this, appears from the "trouble" that came over His "spirit"--visible emotion, no doubt--before He got it uttered. What wounded susceptibility does this disclose, and what exquisite delicacy in His social intercourse with the Twelve, to whom He cannot, without an effort, break the subject!


<hi type="bold">22. the disciples looked one on another, doubting of whom he spake--</hi>Further intensely interesting particulars are given in the other Gospels: (1) "They were exceeding sorrowful" (<reference osisRef="Matt.26.22">Mt 26:22</reference>). (2) "They began to inquire among themselves which of them it was that should do this thing" (<reference osisRef="Luke.22.23">Lu 22:23</reference>). (<reference osisRef="Luke.22.3">3</reference>) "They began to say unto Him one by one, Is it I, and another, Is it I?" (<reference osisRef="Mark.14.19">Mr 14:19</reference>). Generous, simple hearts! They abhorred the thought, but, instead of putting it on others, each was only anxious to purge himself and know if he could be the wretch. Their putting it at once to Jesus Himself, as knowing doubtless who was to do it, was the best, as it certainly was the most spontaneous and artless evidence of their innocence. (4) Jesus, apparently while this questioning was going on, added, "The Son of man goeth as it is written of Him, but woe unto that man by whom the Son of man is betrayed! It had been good for that man if he had not been born" (<reference osisRef="Matt.26.24">Mt 26:24</reference>). (<reference osisRef="Matt.26.5">5</reference>) "Judas," last of all, "answered and said, Lord, is it I?" evidently feeling that when all were saying this, if he held his peace, that of itself would draw suspicion upon him. To prevent this the question is wrung out of him, but perhaps, amidst the stir and excitement at the table, in a half-suppressed tone as we are inclined to think the answer also was--"Thou hast said" (<reference osisRef="Matt.26.25">Mt 26:25</reference>), or possibly by little more than a sign; for from <reference osisRef="John.13.28">Joh 13:28</reference> it is evident that till the moment when he went out, he was not openly discovered.

22. the disciples looked one on another, doubting of whom he spake-- Further intensely interesting particulars are given in the other Gospels: (1) "They were exceeding sorrowful" (Mt 26:22). (2) "They began to inquire among themselves which of them it was that should do this thing" (Lu 22:23). (3) "They began to say unto Him one by one, Is it I, and another, Is it I?" (Mr 14:19). Generous, simple hearts! They abhorred the thought, but, instead of putting it on others, each was only anxious to purge himself and know if he could be the wretch. Their putting it at once to Jesus Himself, as knowing doubtless who was to do it, was the best, as it certainly was the most spontaneous and artless evidence of their innocence. (4) Jesus, apparently while this questioning was going on, added, "The Son of man goeth as it is written of Him, but woe unto that man by whom the Son of man is betrayed! It had been good for that man if he had not been born" (Mt 26:24). (5) "Judas," last of all, "answered and said, Lord, is it I?" evidently feeling that when all were saying this, if he held his peace, that of itself would draw suspicion upon him. To prevent this the question is wrung out of him, but perhaps, amidst the stir and excitement at the table, in a half-suppressed tone as we are inclined to think the answer also was--"Thou hast said" (Mt 26:25), or possibly by little more than a sign; for from Joh 13:28 it is evident that till the moment when he went out, he was not openly discovered.


<hi type="bold">23-26. there was leaning on Jesus' bosom one of his disciples, whom Jesus loved--</hi>Thus modestly does our Evangelist denote himself, as reclining next to Jesus at the table.

<hi type="bold">Peter ... beckoned to him to ask who it should be of whom he spake--</hi>reclining probably at the corresponding place on the other side of Jesus.

23-26. there was leaning on Jesus' bosom one of his disciples, whom Jesus loved-- Thus modestly does our Evangelist denote himself, as reclining next to Jesus at the table. Peter... beckoned to him to ask who it should be of whom he spake-- reclining probably at the corresponding place on the other side of Jesus.


<hi type="bold">27-30. after the sop Satan entered into him--</hi>Very solemn are these brief hints of the successive steps by which Judas reached the climax of his guilt. "The devil had already put it into his heart to betray his Lord." Yet who can tell what struggles he went through ere he brought himself to carry that suggestion into effect? Even after this, however, his compunctions were not at an end. With the thirty pieces of silver already in his possession, he seems still to have quailed--and can we wonder? When Jesus stooped to wash his feet, it may be the last struggle was reaching its crisis. But that word of the Psalm, about "one that ate of his bread who would lift up his heel against Him" (<reference osisRef="Ps.41.9">Psa 41:9</reference>) probably all but turned the dread scale, and the still more explicit announcement, that one of those sitting with Him at the table should betray Him, would beget the thought, "I am detected; it is now too late to draw back." At that moment the sop is given; offer of friendship is once more made--and how affectingly! But already "Satan has entered into him," and though the Saviour's act might seem enough to recall him even yet, hell is now in his bosom, and he says within himself, "The die is cast; now let me go through with it"; fear, begone!" (See on <reference osisRef="Matt.12.43">Mt 12:43</reference>).

<hi type="bold">Then said Jesus unto him, That thou doest, do quickly--</hi>that is, Why linger here? Thy presence is a restraint, and thy work stands still; thou hast the wages of iniquity, go work for it!

27-30. after the sop Satan entered into him-- Very solemn are these brief hints of the successive steps by which Judas reached the climax of his guilt. "The devil had already put it into his heart to betray his Lord." Yet who can tell what struggles he went through ere he brought himself to carry that suggestion into effect? Even after this, however, his compunctions were not at an end. With the thirty pieces of silver already in his possession, he seems still to have quailed--and can we wonder? When Jesus stooped to wash his feet, it may be the last struggle was reaching its crisis. But that word of the Psalm, about "one that ate of his bread who would lift up his heel against Him" (Psa 41:9) probably all but turned the dread scale, and the still more explicit announcement, that one of those sitting with Him at the table should betray Him, would beget the thought, "I am detected; it is now too late to draw back." At that moment the sop is given; offer of friendship is once more made--and how affectingly! But already "Satan has entered into him," and though the Saviour's act might seem enough to recall him even yet, hell is now in his bosom, and he says within himself, "The die is cast; now let me go through with it"; fear, begone!" (See on Mt 12:43). Then said Jesus unto him, That thou doest, do quickly-- that is, Why linger here? Thy presence is a restraint, and thy work stands still; thou hast the wages of iniquity, go work for it!


<title type="x-s3"><reference osisRef="John.13.31-John.13.38">Joh 13:31-38</reference>. Discourse after the Traitor's Departure--Peter's Self-Confidence--His Fall Predicted.</title>

<hi type="bold">31. when he was gone out, Jesus said, Now is the Son of man glorified--</hi>These remarkable words plainly imply that up to this moment our Lord had spoken under a painful restraint, the presence of a traitor within the little circle of His holiest fellowship on earth preventing the free and full outpouring of His heart; as is evident, indeed, from those oft-recurring clauses, "Ye are not all clean," "I <hi type="bold">speak not of you all," &c. "Now" the restraint is removed, and the embankment which kept in the mighty volume of living waters having broken down, they burst forth in a torrent which only ceases on His leaving the supper room and entering on the next stage of His great work--</hi>the scene in the Garden. But with what words is the silence first broken on the departure of Judas? By no reflections on the traitor, and, what is still more wonderful, by no reference to the dread character of His own approaching sufferings. He does not even name them, save by announcing, as with a burst of triumph, that the hour of His glory has arrived! And what is very remarkable, in five brief clauses He repeats this word "glorify" five times, as if to His view a coruscation of glories played at that moment about the Cross. (See on <reference osisRef="John.12.23">Joh 12:23</reference>).

<hi type="bold">God is glorified in him--</hi>the glory of Each reaching its zenith in the Death of the Cross!

Joh 13:31-38. Discourse after the Traitor's Departure--Peter's Self-Confidence--His Fall Predicted. 31. when he was gone out, Jesus said, Now is the Son of man glorified-- These remarkable words plainly imply that up to this moment our Lord had spoken under a painful restraint, the presence of a traitor within the little circle of His holiest fellowship on earth preventing the free and full outpouring of His heart; as is evident, indeed, from those oft-recurring clauses, "Ye are not all clean," "I speak not of you all," &c. "Now" the restraint is removed, and the embankment which kept in the mighty volume of living waters having broken down, they burst forth in a torrent which only ceases on His leaving the supper room and entering on the next stage of His great work-- the scene in the Garden. But with what words is the silence first broken on the departure of Judas? By no reflections on the traitor, and, what is still more wonderful, by no reference to the dread character of His own approaching sufferings. He does not even name them, save by announcing, as with a burst of triumph, that the hour of His glory has arrived! And what is very remarkable, in five brief clauses He repeats this word "glorify" five times, as if to His view a coruscation of glories played at that moment about the Cross. (See on Joh 12:23). God is glorified in him-- the glory of Each reaching its zenith in the Death of the Cross!


<hi type="bold">32. If God be glorified in him, God shall also--</hi>in return and reward of this highest of all services ever rendered to Him, or capable of being rendered.

<hi type="bold">glorify him in himself, and ... straightway glorify him--</hi>referring now to the Resurrection and Exaltation of Christ after this service was over, including all the honor and glory then put upon Him, and that will for ever encircle Him as Head of the new creation.

32. If God be glorified in him, God shall also-- in return and reward of this highest of all services ever rendered to Him, or capable of being rendered. glorify him in himself, and... straightway glorify him-- referring now to the Resurrection and Exaltation of Christ after this service was over, including all the honor and glory then put upon Him, and that will for ever encircle Him as Head of the new creation.


<hi type="bold">33-35. Little children--</hi>From the height of His own glory He now descends, with sweet pity, to His "little children," all now His own. This term of endearment, nowhere else used in the Gospels, and once only employed by Paul (<reference osisRef="Gal.4.19">Ga 4:19</reference>), is appropriated by the beloved disciple himself, who no fewer than seven times employs it in his first Epistle.

<hi type="bold">Ye shall seek me--</hi>feel the want of Me.

<hi type="bold">as I said to the Jews--</hi>(<reference osisRef="John.7.34">Joh 7:34</reference>; <reference osisRef="John.8.21">8:21</reference>). But oh in what a different sense!

33-35. Little children-- From the height of His own glory He now descends, with sweet pity, to His "little children," all now His own. This term of endearment, nowhere else used in the Gospels, and once only employed by Paul (Ga 4:19), is appropriated by the beloved disciple himself, who no fewer than seven times employs it in his first Epistle. Ye shall seek me-- feel the want of Me. as I said to the Jews-- (Joh 7:34; 8:21). But oh in what a different sense!


<hi type="bold">36-38. Peter said--</hi>seeing plainly in these directions how to behave themselves, that He was indeed going from them.

<hi type="bold">Lord, whither guest thou?--</hi>having hardly a glimmer of the real truth.

<hi type="bold">Jesus answered, ... thou canst not follow me now, but thou shalt follow me afterwards--</hi>How different from what He said to the Jews: "Whither I go ye cannot come" (<reference osisRef="John.8.21">Joh 8:21</reference>).

36-38. Peter said-- seeing plainly in these directions how to behave themselves, that He was indeed going from them. Lord, whither guest thou?-- having hardly a glimmer of the real truth. Jesus answered,... thou canst not follow me now, but thou shalt follow me afterwards-- How different from what He said to the Jews: "Whither I go ye cannot come" (Joh 8:21).


<title type="x-s2">CHAPTER 14</title> <title type="x-s3"><reference osisRef="John.14.1-John.14.31">Joh 14:1-31</reference>. Discourse at the Table, after Supper.</title>
<hi type="bold">We now come to that portion of the evangelical history which we may with propriety call its Holy of Holies. Our Evangelist, like a consecrated priest, alone opens up to us the view into this sanctuary. It is the record of the last moments spent by the Lord in the midst of His disciples before His passion, when words full of heavenly thought flowed from His sacred lips. All that His heart, glowing with love, had still to say to His friends, was compressed into this short season. At first (from <reference osisRef="John.13.31">Joh 13:31</reference>) the intercourse took the form of conversation; sitting at table, they talked familiarly together. But when (<reference osisRef="John.14.31">Joh 14:31</reference>) the repast was finished, the language of Christ assumed a loftier strain; the disciples, assembled around their Master, listened to the words of life, and seldom spoke a word (only <reference osisRef="John.16.17">Joh 16:17</reference>, <reference osisRef="John.16.29">29</reference>). "At length, in the Redeemer's sublime intercessory prayer, His full soul was poured forth in express petitions to His heavenly Father on behalf of those who were His own. It is a peculiarity of these last chapters, that they treat almost exclusively of the most profound relations--</hi>as that of the Son to the Father, and of both to the Spirit, that of Christ to the Church, of the Church to the world, and so forth. Moreover, a considerable portion of these sublime communications surpassed the point of view to which the disciples had at that time attained; hence the Redeemer frequently repeats the same sentiments in order to impress them more deeply upon their minds, and, because of what they still did not understand, points them to the Holy Spirit, who would remind them of all His sayings, and lead them into all truth (<reference osisRef="John.14.26">Joh 14:26</reference>)" [Olshausen].

<hi type="bold">1. Let not your heart be troubled, &c.--</hi>What myriads of souls have not these opening words cheered, in deepest gloom, since first they were uttered!

<hi type="bold">ye believe in God--</hi>absolutely.

<hi type="bold">believe also in me--</hi>that is, Have the same trust in Me. What less, and what else, can these words mean? And if so, what a demand to make by one sitting familiarly with them at the supper table! Compare the saying in <reference osisRef="John.5.17">Joh 5:17</reference>, for which the Jews took up stones to stone Him, as "making himself equal with God" (<reference osisRef="John.14.18">Joh 14:18</reference>). But it is no transfer of our trust from its proper Object; it is but the concentration of our trust in the Unseen and Impalpable One upon His Own Incarnate Son, by which that trust, instead of the distant, unsteady, and too often cold and scarce real thing it otherwise is, acquires a conscious reality, warmth, and power, which makes all things new. This is Christianity in brief.

CHAPTER 14 Joh 14:1-31. Discourse at the Table, after Supper. We now come to that portion of the evangelical history which we may with propriety call its Holy of Holies. Our Evangelist, like a consecrated priest, alone opens up to us the view into this sanctuary. It is the record of the last moments spent by the Lord in the midst of His disciples before His passion, when words full of heavenly thought flowed from His sacred lips. All that His heart, glowing with love, had still to say to His friends, was compressed into this short season. At first (from Joh 13:31) the intercourse took the form of conversation; sitting at table, they talked familiarly together. But when (Joh 14:31) the repast was finished, the language of Christ assumed a loftier strain; the disciples, assembled around their Master, listened to the words of life, and seldom spoke a word (only Joh 16:17, 29). "At length, in the Redeemer's sublime intercessory prayer, His full soul was poured forth in express petitions to His heavenly Father on behalf of those who were His own. It is a peculiarity of these last chapters, that they treat almost exclusively of the most profound relations-- as that of the Son to the Father, and of both to the Spirit, that of Christ to the Church, of the Church to the world, and so forth. Moreover, a considerable portion of these sublime communications surpassed the point of view to which the disciples had at that time attained; hence the Redeemer frequently repeats the same sentiments in order to impress them more deeply upon their minds, and, because of what they still did not understand, points them to the Holy Spirit, who would remind them of all His sayings, and lead them into all truth (Joh 14:26)" [Olshausen]. 1. Let not your heart be troubled, &c.-- What myriads of souls have not these opening words cheered, in deepest gloom, since first they were uttered! ye believe in God-- absolutely. believe also in me-- that is, Have the same trust in Me. What less, and what else, can these words mean? And if so, what a demand to make by one sitting familiarly with them at the supper table! Compare the saying in Joh 5:17, for which the Jews took up stones to stone Him, as "making himself equal with God" (Joh 14:18). But it is no transfer of our trust from its proper Object; it is but the concentration of our trust in the Unseen and Impalpable One upon His Own Incarnate Son, by which that trust, instead of the distant, unsteady, and too often cold and scarce real thing it otherwise is, acquires a conscious reality, warmth, and power, which makes all things new. This is Christianity in brief.


<hi type="bold">2. In my Father's house are many mansions--</hi>and so room for all, and a place for each.

<hi type="bold">if not, I would have told you--</hi>that is, I would tell you so at once; I would not deceive you.

<hi type="bold">I go to prepare a place for you--</hi>to obtain for you a right to be there, and to possess your "place."

2. In my Father's house are many mansions-- and so room for all, and a place for each. if not, I would have told you-- that is, I would tell you so at once; I would not deceive you. I go to prepare a place for you-- to obtain for you a right to be there, and to possess your "place."


<hi type="bold">3. I will come again and receive you unto myself--</hi>strictly, at His Personal appearing; but in a secondary and comforting sense, to each individually. Mark again the claim made:--to come again to receive His people to Himself, that where He is there they may be also. He thinks it ought to be enough to be assured that they shall be where He is and in His keeping.

3. I will come again and receive you unto myself-- strictly, at His Personal appearing; but in a secondary and comforting sense, to each individually. Mark again the claim made:--to come again to receive His people to Himself, that where He is there they may be also. He thinks it ought to be enough to be assured that they shall be where He is and in His keeping.


<hi type="bold">4-7. whither I go ye know ... Thomas saith, Lord, we know not whither thou guest ... Jesus saith, I am the way, &c.--</hi>By saying this, He meant rather to draw out their inquiries and reply to them. Christ is "THE Way" to the Father--"no man cometh unto the Father but by Me"; He is "THE Truth" of all we find in the Father when we get to Him, "For in Him dwelleth all the fulness of the Godhead bodily" (<reference osisRef="Col.2.9">Col 2:9</reference>), and He is all "THE Life" that shall ever flow to us and bless us from the Godhead thus approached and thus manifested in Him--"this is the true God and eternal life" (<reference osisRef="1John.5.20">1Jo 5:20</reference>).

4-7. whither I go ye know... Thomas saith, Lord, we know not whither thou guest... Jesus saith, I am the way, &c.-- By saying this, He meant rather to draw out their inquiries and reply to them. Christ is "THE Way" to the Father--"no man cometh unto the Father but by Me"; He is "THE Truth" of all we find in the Father when we get to Him, "For in Him dwelleth all the fulness of the Godhead bodily" (Col 2:9), and He is all "THE Life" that shall ever flow to us and bless us from the Godhead thus approached and thus manifested in Him--"this is the true God and eternal life" (1Jo 5:20).


<hi type="bold">8-12. The substance of this passage is that the Son is the ordained and perfect manifestation of the Father, that His own word for this ought to His disciples to be enough; that if any doubts remained His works ought to remove them (see on <reference osisRef="John.10.37">Joh 10:37</reference>); but yet that these works of His were designed merely to aid weak faith, and would be repeated, nay exceeded, by His disciples, in virtue of the power He would confer on them after His departure. His miracles the apostles wrought, though wholly in His name and by His power, and the "greater" works--</hi>not in degree but in kind--were the conversion of thousands in a day, by His Spirit accompanying them.

8-12. The substance of this passage is that the Son is the ordained and perfect manifestation of the Father, that His own word for this ought to His disciples to be enough; that if any doubts remained His works ought to remove them (see on Joh 10:37); but yet that these works of His were designed merely to aid weak faith, and would be repeated, nay exceeded, by His disciples, in virtue of the power He would confer on them after His departure. His miracles the apostles wrought, though wholly in His name and by His power, and the "greater" works-- not in degree but in kind--were the conversion of thousands in a day, by His Spirit accompanying them.


<hi type="bold">13-14. whatsoever ye ... ask in my name--</hi>as Mediator.

<hi type="bold">that will I do--</hi>as Head and Lord of the kingdom of God. This comprehensive promise is emphatically repeated in <reference osisRef="John.14.14">Joh 14:14</reference>.

13-14. whatsoever ye... ask in my name-- as Mediator. that will I do-- as Head and Lord of the kingdom of God. This comprehensive promise is emphatically repeated in Joh 14:14.