<hi type="bold">15-17. If ye love me, keep my commandments. And I will pray the Father, &c.--</hi>This connection seems designed to teach that the proper temple for the indwelling Spirit of Jesus is a heart filled with that love to Him which lives actively for Him, and so this was the fitting preparation for the promised gift.

<hi type="bold">he shall give you another Comforter--</hi>a word used only by John; in his Gospel with reference to the Holy Spirit, in his First Epistle (<reference osisRef="1John.2.1">1Jo 2:1</reference>), with reference to Christ Himself. Its proper sense is an "advocate," "patron," "helper." In this sense it is plainly meant of Christ (<reference osisRef="1John.2.1">1Jo 2:1</reference>), and in this sense it comprehends all the comfort as well as aid of the Spirit's work. The Spirit is here promised as One who would supply Christ's own place in His absence.

<hi type="bold">that he may abide with you for ever--</hi>never go away, as Jesus was going to do in the body.

15-17. If ye love me, keep my commandments. And I will pray the Father, &c.-- This connection seems designed to teach that the proper temple for the indwelling Spirit of Jesus is a heart filled with that love to Him which lives actively for Him, and so this was the fitting preparation for the promised gift. he shall give you another Comforter-- a word used only by John; in his Gospel with reference to the Holy Spirit, in his First Epistle (1Jo 2:1), with reference to Christ Himself. Its proper sense is an "advocate," "patron," "helper." In this sense it is plainly meant of Christ (1Jo 2:1), and in this sense it comprehends all the comfort as well as aid of the Spirit's work. The Spirit is here promised as One who would supply Christ's own place in His absence. that he may abide with you for ever-- never go away, as Jesus was going to do in the body.


<hi type="bold">18-20. I will not leave you comfortless--</hi>in a bereaved and desolate condition; or (as in Margin) "orphans."

<hi type="bold">I will come to you--</hi>"I come" or "am coming" to you; that is, plainly by the Spirit, since it was to make His departure to be no bereavement.

18-20. I will not leave you comfortless-- in a bereaved and desolate condition; or (as in Margin) "orphans." I will come to you-- "I come" or "am coming" to you; that is, plainly by the Spirit, since it was to make His departure to be no bereavement.


<hi type="bold">21. He that hath my commandments and keepeth them, &c.--</hi>(See on <reference osisRef="John.14.15">Joh 14:15</reference>).

<hi type="bold">my Father and I will love him--</hi>Mark the sharp line of distinction here, not only between the Divine Persons but the actings of love in Each respectively, towards true disciples.

21. He that hath my commandments and keepeth them, &c.-- (See on Joh 14:15). my Father and I will love him-- Mark the sharp line of distinction here, not only between the Divine Persons but the actings of love in Each respectively, towards true disciples.


<hi type="bold">22. Judas saith ... not Iscariot--</hi>Beautiful parenthesis this! The traitor being no longer present, we needed not to be told that this question came not from him. But it is as if the Evangelist had said, "A very different Judas from the traitor, and a very different question from any that he would have put. Indeed [as one in Stier says], we never read of Iscariot that he entered in any way into his Master's words, or ever put a question even of rash curiosity (though it may be he did, but that nothing from him was deemed fit for immortality in the Gospels but his name and treason)."

<hi type="bold">how ... manifest thyself to us, and not to the world--</hi>a most natural and proper question, founded on <reference osisRef="John.14.19">Joh 14:19</reference>, though interpreters speak against it as Jewish.

22. Judas saith... not Iscariot-- Beautiful parenthesis this! The traitor being no longer present, we needed not to be told that this question came not from him. But it is as if the Evangelist had said, "A very different Judas from the traitor, and a very different question from any that he would have put. Indeed [as one in Stier says], we never read of Iscariot that he entered in any way into his Master's words, or ever put a question even of rash curiosity (though it may be he did, but that nothing from him was deemed fit for immortality in the Gospels but his name and treason)." how... manifest thyself to us, and not to the world-- a most natural and proper question, founded on Joh 14:19, though interpreters speak against it as Jewish.


<hi type="bold">23. we will come and make our abode with him--</hi>Astonishing statement! In the Father's "coming" He "refers to the revelation of Him as a Father to the soul, which does not take place till the Spirit comes into the heart, teaching it to cry, Abba, Father" [Olshausen]. The "abode" means a permanent, eternal stay! (Compare <reference osisRef="Lev.26.11">Le 26:11</reference>, <reference osisRef="Lev.26.12">12</reference>; <reference osisRef="Ezek.37.26">Eze 37:26</reference>, <reference osisRef="Ezek.37.27">27</reference>; <reference osisRef="2Cor.6.16">2Co 6:16</reference>; and contrast <reference osisRef="Jer.14.8">Jr 14:8</reference>).

23. we will come and make our abode with him-- Astonishing statement! In the Father's "coming" He "refers to the revelation of Him as a Father to the soul, which does not take place till the Spirit comes into the heart, teaching it to cry, Abba, Father" [Olshausen]. The "abode" means a permanent, eternal stay! (Compare Le 26:11, 12; Eze 37:26, 27; 2Co 6:16; and contrast Jr 14:8).


<hi type="bold">25-26. he shall teach you all things, and bring all to ... remembrance, whatsoever I have said unto you--</hi>(See on <reference osisRef="John.14.15">Joh 14:15</reference>; <reference osisRef="John.14.17">Joh 14:17</reference>). As the Son came in the Father's name, so the Father shall send the Spirit in My name, says Jesus, that is, with like divine power and authority to reproduce in their souls what Christ taught them, "bringing to living consciousness what lay like slumbering germs in their minds" [Olshausen]. On this rests the credibility and ultimate divine authority of THE Gospel history. The whole of what is here said of THE Spirit is decisive of His divine personality. "He who can regard all the personal expressions, applied to the Spirit in these three chapters ('teaching,' 'reminding,' 'testifying,' 'coming,' 'convincing,' 'guiding,' 'speaking,' 'hearing,' 'prophesying,' 'taking') as being no other than a long drawn-out figure, deserves not to be recognized even as an interpreter of intelligible words, much less an expositor of Holy Scripture" [Stier].

25-26. he shall teach you all things, and bring all to... remembrance, whatsoever I have said unto you-- (See on Joh 14:15; Joh 14:17). As the Son came in the Father's name, so the Father shall send the Spirit in My name, says Jesus, that is, with like divine power and authority to reproduce in their souls what Christ taught them, "bringing to living consciousness what lay like slumbering germs in their minds" [Olshausen]. On this rests the credibility and ultimate divine authority of THE Gospel history. The whole of what is here said of THE Spirit is decisive of His divine personality. "He who can regard all the personal expressions, applied to the Spirit in these three chapters ('teaching,' 'reminding,' 'testifying,' 'coming,' 'convincing,' 'guiding,' 'speaking,' 'hearing,' 'prophesying,' 'taking') as being no other than a long drawn-out figure, deserves not to be recognized even as an interpreter of intelligible words, much less an expositor of Holy Scripture" [Stier].


<hi type="bold">27. Peace I leave with you, my peace I give unto you--</hi>If <reference osisRef="John.14.25">Joh 14:25</reference>, <reference osisRef="John.14.26">26</reference> sounded like a note of preparation for drawing the discourse to a close, this would sound like a farewell. But oh, how different from ordinary adieus! It is a parting word, but of richest import, the customary "peace" of a parting friend sublimed and transfigured. As "the Prince of Peace" (<reference osisRef="Isa.9.6">Is 9:6</reference>) He brought it into flesh, carried it about in His Own Person ("My peace") died to make it ours, left it as the heritage of His disciples upon earth, implants and maintains it by His Spirit in their hearts. Many a legacy is "left" that is never "given" to the legatee, many a gift destined that never reaches its proper object. But Christ is the Executor of His own Testament; the peace He "leaves" He "gives"; Thus all is secure.

<hi type="bold">not as the world giveth--</hi>in contrast with the world, He gives sincerely, substantially, eternally.

27. Peace I leave with you, my peace I give unto you-- If Joh 14:25, 26 sounded like a note of preparation for drawing the discourse to a close, this would sound like a farewell. But oh, how different from ordinary adieus! It is a parting word, but of richest import, the customary "peace" of a parting friend sublimed and transfigured. As "the Prince of Peace" (Is 9:6) He brought it into flesh, carried it about in His Own Person ("My peace") died to make it ours, left it as the heritage of His disciples upon earth, implants and maintains it by His Spirit in their hearts. Many a legacy is "left" that is never "given" to the legatee, many a gift destined that never reaches its proper object. But Christ is the Executor of His own Testament; the peace He "leaves" He "gives"; Thus all is secure. not as the world giveth-- in contrast with the world, He gives sincerely, substantially, eternally.


<hi type="bold">28. If ye loved me, ye would rejoice, because I said, I go unto the Father, for my Father is greater than I--</hi>These words, which Arians and Socinians perpetually quote as triumphant evidence against the proper Divinity of Christ, really yield no intelligible sense on their principles. Were a holy man on his deathbed, beholding his friends in tears at the prospect of losing him, to say, "Ye ought rather to joy than weep for me, and would if ye really loved me, "the speech would be quite natural. But if they should ask him, why joy at his departure was more suitable than sorrow, would they not start back with astonishment, if not horror, were he to reply, "Because my Father is greater than I?" Does not this strange speech from Christ's lips, then, presuppose such teaching on His part as would make it extremely difficult for them to think He could gain anything by departing to the Father, and make it necessary for Him to say expressly that there was a sense in which He could do so? Thus, this startling explanation seems plainly intended to correct such misapprehensions as might arise from the emphatic and reiterated teaching of His proper equality with the Father--as if so Exalted a Person were incapable of any accession by transition from this dismal scene to a cloudless heaven and the very bosom of the Father--and by assuring them that this was not the case, to make them forget their own sorrow in His approaching joy.

28. If ye loved me, ye would rejoice, because I said, I go unto the Father, for my Father is greater than I-- These words, which Arians and Socinians perpetually quote as triumphant evidence against the proper Divinity of Christ, really yield no intelligible sense on their principles. Were a holy man on his deathbed, beholding his friends in tears at the prospect of losing him, to say, "Ye ought rather to joy than weep for me, and would if ye really loved me, "the speech would be quite natural. But if they should ask him, why joy at his departure was more suitable than sorrow, would they not start back with astonishment, if not horror, were he to reply, "Because my Father is greater than I?" Does not this strange speech from Christ's lips, then, presuppose such teaching on His part as would make it extremely difficult for them to think He could gain anything by departing to the Father, and make it necessary for Him to say expressly that there was a sense in which He could do so? Thus, this startling explanation seems plainly intended to correct such misapprehensions as might arise from the emphatic and reiterated teaching of His proper equality with the Father--as if so Exalted a Person were incapable of any accession by transition from this dismal scene to a cloudless heaven and the very bosom of the Father--and by assuring them that this was not the case, to make them forget their own sorrow in His approaching joy.


<hi type="bold">30-31. Hereafter I will not talk much with you--</hi>"I have a little more to say, but My work hastens apace, and the approach of the adversary will cut it short."

<hi type="bold">for the prince of this world--</hi>(See on <reference osisRef="John.12.31">Joh 12:31</reference>).

<hi type="bold">cometh--</hi>with hostile intent, for a last grand attack, having failed in His first formidable assault (<reference osisRef="Luke.4.1-Luke.4.13">Lu 4:1-13</reference>) from which he "departed [only] for a season" (<reference osisRef="John.14.13">Joh 14:13</reference>).

<hi type="bold">and hath nothing in me--</hi>nothing of His own--nothing to fasten on. Glorious saying! The truth of it is, that which makes the Person and Work of Christ the life of the world (<reference osisRef="Heb.9.14">He 9:14</reference>; <reference osisRef="1John.3.5">1Jo 3:5</reference>; <reference osisRef="2Cor.5.21">2Co 5:21</reference>).

30-31. Hereafter I will not talk much with you-- "I have a little more to say, but My work hastens apace, and the approach of the adversary will cut it short." for the prince of this world-- (See on Joh 12:31). cometh-- with hostile intent, for a last grand attack, having failed in His first formidable assault (Lu 4:1-13) from which he "departed [only] for a season" (Joh 14:13). and hath nothing in me-- nothing of His own--nothing to fasten on. Glorious saying! The truth of it is, that which makes the Person and Work of Christ the life of the world (He 9:14; 1Jo 3:5; 2Co 5:21).


<title type="x-s2">CHAPTER 15</title> <title type="x-s3"><reference osisRef="John.15.1-John.15.27">Joh 15:1-27</reference>. Discourse at the Supper Table Continued.</title>

1-8. The spiritual oneness of Christ and His people, and His relation to them as the Source of all their spiritual life and fruitfulness, are here beautifully set forth by a figure familiar to Jewish ears (<reference osisRef="Isa.5.1">Is 5:1</reference>, &c.).

<hi type="bold">I am the true vine--</hi>of whom the vine of nature is but a shadow.

<hi type="bold">my Father is the husbandman--</hi>the great Proprietor of the vineyard, the Lord of the spiritual kingdom. (It is surely unnecessary to point out the claim to supreme divinity involved in this).

CHAPTER 15 Joh 15:1-27. Discourse at the Supper Table Continued. 1-8. The spiritual oneness of Christ and His people, and His relation to them as the Source of all their spiritual life and fruitfulness, are here beautifully set forth by a figure familiar to Jewish ears (Is 5:1, &c.). I am the true vine-- of whom the vine of nature is but a shadow. my Father is the husbandman-- the great Proprietor of the vineyard, the Lord of the spiritual kingdom. (It is surely unnecessary to point out the claim to supreme divinity involved in this).


<hi type="bold">9-11. continue ye in my love--</hi>not, "Continue to love Me," but, "Continue in the possession and enjoyment of My love to you"; as is evident from the next words.

9-11. continue ye in my love-- not, "Continue to love Me," but, "Continue in the possession and enjoyment of My love to you"; as is evident from the next words.


<hi type="bold">12-16. That ye love one another, &c.--</hi>(See on <reference osisRef="John.13.34">Joh 13:34</reference>, <reference osisRef="John.13.35">35</reference>).

12-16. That ye love one another, &c.-- (See on Joh 13:34, 35).


17-21. The substance of these important verses has occurred more than once before. (See on <reference osisRef="Matt.10.34-Matt.10.36">Mt 10:34-36</reference>; <reference osisRef="Luke.12.49-Luke.12.53">Lu 12:49-53</reference>, &c.).

17-21. The substance of these important verses has occurred more than once before. (See on Mt 10:34-36; Lu 12:49-53, &c.).


22-25. (See on <reference osisRef="John.9.39-John.9.41">Joh 9:39-41</reference>).

<hi type="bold">If I had not come and spoken unto them, they had not had sin--</hi>comparatively none; all other sins being light compared with the rejection of the Son of God.

<hi type="bold">now they have no cloak for their sin--</hi>rather, "pretext."

22-25. (See on Joh 9:39-41). If I had not come and spoken unto them, they had not had sin-- comparatively none; all other sins being light compared with the rejection of the Son of God. now they have no cloak for their sin-- rather, "pretext."


26-27. (See on <reference osisRef="John.14.15">Joh 14:15</reference>; <reference osisRef="John.14.17">Joh 14:17</reference>).

26-27. (See on Joh 14:15; Joh 14:17).


<title type="x-s2">CHAPTER 16</title> <title type="x-s3"><reference osisRef="John.16.1-John.16.33">Joh 16:1-33</reference>. Discourse at the Supper Table Concluded.</title>

<hi type="bold">1-5. These things have I spoken unto you, that ye should not be offended--</hi>both the warnings and the encouragements just given.

CHAPTER 16 Joh 16:1-33. Discourse at the Supper Table Concluded. 1-5. These things have I spoken unto you, that ye should not be offended-- both the warnings and the encouragements just given.


<hi type="bold">6-7. But because I have said these things ... sorrow hath filled your heart--</hi>Sorrow had too much paralyzed them, and He would rouse their energies.

6-7. But because I have said these things... sorrow hath filled your heart-- Sorrow had too much paralyzed them, and He would rouse their energies.


<hi type="bold">8. And when he is come, he will, &c.--</hi>This is one of the passages most pregnant with thought in the profound discourses of Christ; with a few great strokes depicting all and every part of the ministry of the Holy Ghost in the world--His operation with reference to individuals as well as the mass, on believers and unbelievers alike [Olshausen].

<hi type="bold">he will reprove--</hi>This is too weak a word to express what is meant. Reproof is indeed implied in the term employed, and doubtless the word begins with it. But convict or convince is the thing intended; and as the one expresses the work of the Spirit on the unbelieving portion of mankind, and the other on the believing, it is better not to restrict it to either.

8. And when he is come, he will, &c.-- This is one of the passages most pregnant with thought in the profound discourses of Christ; with a few great strokes depicting all and every part of the ministry of the Holy Ghost in the world--His operation with reference to individuals as well as the mass, on believers and unbelievers alike [Olshausen]. he will reprove-- This is too weak a word to express what is meant. Reproof is indeed implied in the term employed, and doubtless the word begins with it. But convict or convince is the thing intended; and as the one expresses the work of the Spirit on the unbelieving portion of mankind, and the other on the believing, it is better not to restrict it to either.


<hi type="bold">9. Of sin, because they believe not on me--</hi>As all sin has its root in unbelief, so the most aggravated form of unbelief is the rejection of Christ. The Spirit, however, in fastening this truth upon the conscience, does not extinguish, but, on the contrary, does consummate and intensify, the sense of all other sins.

9. Of sin, because they believe not on me-- As all sin has its root in unbelief, so the most aggravated form of unbelief is the rejection of Christ. The Spirit, however, in fastening this truth upon the conscience, does not extinguish, but, on the contrary, does consummate and intensify, the sense of all other sins.


<hi type="bold">10. Of righteousness, because I go to my Father, and ye see me no more--</hi>Beyond doubt, it is Christ's personal righteousness which the Spirit was to bring home to the sinner's heart. The evidence of this was to lie in the great historical fact, that He had "gone to His Father and was no more visible to men":--for if His claim to be the Son of God, the Saviour of the world, had been a lie, how should the Father, who is "a jealous God," have raised such a blasphemer from the dead and exalted him to His right hand? But if He was the "Faithful and True Witness," the Father's "Righteous Servant," "His Elect, in whom His soul delighted," then was His departure to the Father, and consequent disappearance from the view of men, but the fitting consummation, the august reward, of all that He did here below, the seal of His mission, the glorification of the testimony which He bore on earth, by the reception of its Bearer to the Father's bosom. This triumphant vindication of Christ's rectitude is to us divine evidence, bright as heaven, that He is indeed the Saviour of the world, God's Righteous Servant to justify many, because He bare their iniquities (<reference osisRef="Isa.53.11">Is 53:11</reference>). Thus the Spirit, in this clause, is seen convincing men that there is in Christ perfect relief under the sense of sin of which He had before convinced them; and so far from mourning over His absence from us, as an irreparable loss, we learn to glory in it, as the evidence of His perfect acceptance on our behalf, exclaiming with one who understood this point, "Who shall lay anything to the charge of God's elect? It is God that justifieth: Who is he that condemneth? It is Christ that died; yea, rather, that is risen again, who is even at the right hand of God," &c. (<reference osisRef="Rom.8.33">Ro 8:33</reference>, <reference osisRef="Rom.8.34">34</reference>).

10. Of righteousness, because I go to my Father, and ye see me no more-- Beyond doubt, it is Christ's personal righteousness which the Spirit was to bring home to the sinner's heart. The evidence of this was to lie in the great historical fact, that He had "gone to His Father and was no more visible to men":--for if His claim to be the Son of God, the Saviour of the world, had been a lie, how should the Father, who is "a jealous God," have raised such a blasphemer from the dead and exalted him to His right hand? But if He was the "Faithful and True Witness," the Father's "Righteous Servant," "His Elect, in whom His soul delighted," then was His departure to the Father, and consequent disappearance from the view of men, but the fitting consummation, the august reward, of all that He did here below, the seal of His mission, the glorification of the testimony which He bore on earth, by the reception of its Bearer to the Father's bosom. This triumphant vindication of Christ's rectitude is to us divine evidence, bright as heaven, that He is indeed the Saviour of the world, God's Righteous Servant to justify many, because He bare their iniquities (Is 53:11). Thus the Spirit, in this clause, is seen convincing men that there is in Christ perfect relief under the sense of sin of which He had before convinced them; and so far from mourning over His absence from us, as an irreparable loss, we learn to glory in it, as the evidence of His perfect acceptance on our behalf, exclaiming with one who understood this point, "Who shall lay anything to the charge of God's elect? It is God that justifieth: Who is he that condemneth? It is Christ that died; yea, rather, that is risen again, who is even at the right hand of God," &c. (Ro 8:33, 34).


<hi type="bold">11. Of judgment, because the prince of this world is judged--</hi>By supposing that the final judgment is here meant, the point of this clause is, even by good interpreters, quite missed. The statement, "The prince of this world is judged," means, beyond all reasonable doubt, the same as that in <reference osisRef="John.12.31">Joh 12:31</reference>, "Now shall the prince of this world be cast out"; and both mean that his dominion over men, or his power to enslave and so to ruin them, is destroyed. The death of Christ "judged" or judicially overthrew him, and he was thereupon "cast out" or expelled from his usurped dominion (<reference osisRef="Heb.2.14">He 2:14</reference>; <reference osisRef="1John.3.8">1Jo 3:8</reference>; <reference osisRef="Col.2.15">Col 2:15</reference>). Thus, then, the Spirit shall bring home to men's conscience: (1) the sense of sin, consummated in the rejection of Him who came to "take away the sin of the world"; (2) the sense of perfect relief in the righteousness of the Father's Servant, now fetched from the earth that spurned Him to that bosom where from everlasting He had dwelt; and (3) the sense of emancipation from the fetters of Satan, whose judgment brings to men liberty to be holy, and transformation out of servants of the devil into sons and daughters of the Lord Almighty. To one class of men, however, all this will carry conviction only; they "will not come to Christ"--revealed though He be to them as the life-giving One--that they may have life. Such, abiding voluntarily under the dominion of the prince of this world, are judged in his judgment, the visible consummation of which will be at the great day. To another class, however, this blessed teaching will have another issue--translating them out of the kingdom of darkness into the kingdom of God's dear Son.

11. Of judgment, because the prince of this world is judged-- By supposing that the final judgment is here meant, the point of this clause is, even by good interpreters, quite missed. The statement, "The prince of this world is judged," means, beyond all reasonable doubt, the same as that in Joh 12:31, "Now shall the prince of this world be cast out"; and both mean that his dominion over men, or his power to enslave and so to ruin them, is destroyed. The death of Christ "judged" or judicially overthrew him, and he was thereupon "cast out" or expelled from his usurped dominion (He 2:14; 1Jo 3:8; Col 2:15). Thus, then, the Spirit shall bring home to men's conscience: (1) the sense of sin, consummated in the rejection of Him who came to "take away the sin of the world"; (2) the sense of perfect relief in the righteousness of the Father's Servant, now fetched from the earth that spurned Him to that bosom where from everlasting He had dwelt; and (3) the sense of emancipation from the fetters of Satan, whose judgment brings to men liberty to be holy, and transformation out of servants of the devil into sons and daughters of the Lord Almighty. To one class of men, however, all this will carry conviction only; they "will not come to Christ"--revealed though He be to them as the life-giving One--that they may have life. Such, abiding voluntarily under the dominion of the prince of this world, are judged in his judgment, the visible consummation of which will be at the great day. To another class, however, this blessed teaching will have another issue--translating them out of the kingdom of darkness into the kingdom of God's dear Son.


<hi type="bold">12-15. when he, the Spirit of truth, is come ... he shall not speak of himself--</hi>that is, from Himself, but, like Christ Himself, "what He hears," what is given Him to communicate.

<hi type="bold">he will show you things to come--</hi>referring specially to those revelations which, in the Epistles partially, but most fully in the Apocalypse, open up a vista into the Future of the Kingdom of God, whose horizon is the everlasting hills.

12-15. when he, the Spirit of truth, is come... he shall not speak of himself-- that is, from Himself, but, like Christ Himself, "what He hears," what is given Him to communicate. he will show you things to come-- referring specially to those revelations which, in the Epistles partially, but most fully in the Apocalypse, open up a vista into the Future of the Kingdom of God, whose horizon is the everlasting hills.


<hi type="bold">16-22. A little while, and ye shall not see me; and again a little while, and ye shall see me, because I go to the Father--</hi>The joy of the world at their not seeing Him seems to show that His removal from them by death was what He meant; and in that case, their joy at again seeing Him points to their transport at His reappearance amongst them on His Resurrection, when they could no longer doubt His identity. At the same time the sorrow of the widowed Church in the absence of her Lord in the heavens, and her transport at His personal return, are certainly here expressed.

16-22. A little while, and ye shall not see me; and again a little while, and ye shall see me, because I go to the Father-- The joy of the world at their not seeing Him seems to show that His removal from them by death was what He meant; and in that case, their joy at again seeing Him points to their transport at His reappearance amongst them on His Resurrection, when they could no longer doubt His identity. At the same time the sorrow of the widowed Church in the absence of her Lord in the heavens, and her transport at His personal return, are certainly here expressed.


<hi type="bold">23-28. In that day--</hi>of the dispensation of the Spirit (as in <reference osisRef="John.14.20">Joh 14:20</reference>).

<hi type="bold">ye shall ask--</hi>inquire of

<hi type="bold">me nothing--</hi>by reason of the fulness of the Spirit's teaching (<reference osisRef="John.14.26">Joh 14:26</reference>; <reference osisRef="John.16.13">16:13</reference>; and compare <reference osisRef="1John.2.27">1Jo 2:27</reference>).

23-28. In that day-- of the dispensation of the Spirit (as in Joh 14:20). ye shall ask-- inquire of me nothing-- by reason of the fulness of the Spirit's teaching (Joh 14:26; 16:13; and compare 1Jo 2:27).


<hi type="bold">29-30. His disciples said, ... now speakest thou plainly, and speakest no proverb--</hi>hardly more so than before; the time for perfect plainness was yet to come; but having caught a glimpse of His meaning (it was nothing more), they eagerly express their satisfaction, as if glad to make anything of His words. How touchingly does this show both the simplicity of their hearts and the infantile character of their faith!

29-30. His disciples said,... now speakest thou plainly, and speakest no proverb-- hardly more so than before; the time for perfect plainness was yet to come; but having caught a glimpse of His meaning (it was nothing more), they eagerly express their satisfaction, as if glad to make anything of His words. How touchingly does this show both the simplicity of their hearts and the infantile character of their faith!


<hi type="bold">31-33. Jesus answered ... Do ye now believe?--</hi>that is, "It is well ye do, for it is soon to be tested, and in a way ye little expect."

<hi type="bold">the hour cometh, yea, is now come, that ye shall be scattered, every man to his own, and shall leave me alone; and yet I am not alone--</hi>A deep and awful sense of wrong experienced is certainly expressed here, but how lovingly! That He was not to be utterly deserted, that there was One who would not forsake Him, was to Him matter of ineffable support and consolation; but that He should be without all human countenance and cheer, who as Man was exquisitely sensitive to the law of sympathy, would fill themselves with as much shame, when they afterwards recurred to it, as the Redeemer's heart in His hour of need with pungent sorrow. "I looked for some to take pity, but there was none; and for comforters, but I found none" (<reference osisRef="Ps.69.20">Psa 69:20</reference>).

<hi type="bold">because the Father is with me--</hi>how near, and with what sustaining power, who can express?

31-33. Jesus answered... Do ye now believe?-- that is, "It is well ye do, for it is soon to be tested, and in a way ye little expect." the hour cometh, yea, is now come, that ye shall be scattered, every man to his own, and shall leave me alone; and yet I am not alone-- A deep and awful sense of wrong experienced is certainly expressed here, but how lovingly! That He was not to be utterly deserted, that there was One who would not forsake Him, was to Him matter of ineffable support and consolation; but that He should be without all human countenance and cheer, who as Man was exquisitely sensitive to the law of sympathy, would fill themselves with as much shame, when they afterwards recurred to it, as the Redeemer's heart in His hour of need with pungent sorrow. "I looked for some to take pity, but there was none; and for comforters, but I found none" (Psa 69:20). because the Father is with me-- how near, and with what sustaining power, who can express?


<title type="x-s2">CHAPTER 17</title> <title type="x-s3"><reference osisRef="John.17.1-John.17.26">Joh 17:1-26</reference>. The Intercessory Prayer.</title>
 (See on <reference osisRef="John.14.1">Joh 14:1</reference>). Had this prayer not been recorded, what reverential reader would not have exclaimed, Oh, to have been within hearing of such a prayer as that must have been, which wound up the whole of His past ministry and formed the point of transition to the dark scenes which immediately followed! But here it is, and with such signature of the Lips that uttered it that we seem rather to hear it from Himself than read it from the pen of His faithful reporter.

<hi type="bold">1-3. These words spake Jesus, and lifted up his eyes--</hi>"John very seldom depicts the gestures or looks of our Lord, as here. But this was an occasion of which the impression was indelible, and the upward look could not be passed over" [Alford].

<hi type="bold">Father, the hour is come--</hi>(See on <reference osisRef="John.13.31">Joh 13:31</reference>, <reference osisRef="John.13.32">32</reference>).

<hi type="bold">glorify thy Son--</hi>Put honor upon Thy Son, by countenancing, sustaining, and carrying Him through that "hour."

CHAPTER 17 Joh 17:1-26. The Intercessory Prayer. (See on Joh 14:1). Had this prayer not been recorded, what reverential reader would not have exclaimed, Oh, to have been within hearing of such a prayer as that must have been, which wound up the whole of His past ministry and formed the point of transition to the dark scenes which immediately followed! But here it is, and with such signature of the Lips that uttered it that we seem rather to hear it from Himself than read it from the pen of His faithful reporter. 1-3. These words spake Jesus, and lifted up his eyes-- "John very seldom depicts the gestures or looks of our Lord, as here. But this was an occasion of which the impression was indelible, and the upward look could not be passed over" [Alford]. Father, the hour is come-- (See on Joh 13:31, 32). glorify thy Son-- Put honor upon Thy Son, by countenancing, sustaining, and carrying Him through that "hour."


<hi type="bold">4-5. I have glorified thee on the earth--</hi>rather, "I glorified" (for the thing is conceived as now past).

<hi type="bold">I have finished--</hi>I finished.

<hi type="bold">the work which thou gavest me to do--</hi>It is very important to preserve in the translation the past tense, used in the original, otherwise it might be thought that the work already "finished" was only what He had done before uttering that prayer; whereas it will be observed that our Lord speaks throughout as already beyond this present scene (<reference osisRef="John.17.12">Joh 17:12</reference>, &c.), and so must be supposed to include in His "finished work" the "decease which He was to accomplish at Jerusalem."

4-5. I have glorified thee on the earth-- rather, "I glorified" (for the thing is conceived as now past). I have finished-- I finished. the work which thou gavest me to do-- It is very important to preserve in the translation the past tense, used in the original, otherwise it might be thought that the work already "finished" was only what He had done before uttering that prayer; whereas it will be observed that our Lord speaks throughout as already beyond this present scene (Joh 17:12, &c.), and so must be supposed to include in His "finished work" the "decease which He was to accomplish at Jerusalem."


6-8. From praying for Himself He now comes to pray for His disciples.

<hi type="bold">I have manifested--</hi>I manifested.

<hi type="bold">thy name--</hi>His whole character towards mankind.

<hi type="bold">to the men thou gavest me out of the world--</hi>(See on <reference osisRef="John.6.37-John.6.40">Joh 6:37-40</reference>).

6-8. From praying for Himself He now comes to pray for His disciples. I have manifested-- I manifested. thy name-- His whole character towards mankind. to the men thou gavest me out of the world-- (See on Joh 6:37-40).


<hi type="bold">9-14. I pray for them--</hi>not as individuals merely, but as representatives of all such in every succeeding age (see on <reference osisRef="John.17.20">Joh 17:20</reference>).

<hi type="bold">not for the world--</hi>for they had been given Him "out of the world" (<reference osisRef="John.17.6">Joh 17:6</reference>), and had been already transformed into the very opposite of it. The things sought for them, indeed, are applicable only to such.

9-14. I pray for them-- not as individuals merely, but as representatives of all such in every succeeding age (see on Joh 17:20). not for the world-- for they had been given Him "out of the world" (Joh 17:6), and had been already transformed into the very opposite of it. The things sought for them, indeed, are applicable only to such.


<hi type="bold">15-19. I pray not that thou shouldest take them out of the world--</hi>for that, though it would secure their own safety, would leave the world unblessed by their testimony.

<hi type="bold">but ... keep them from the evil--</hi>all evil in and of the world.

15-19. I pray not that thou shouldest take them out of the world-- for that, though it would secure their own safety, would leave the world unblessed by their testimony. but... keep them from the evil-- all evil in and of the world.


<hi type="bold">20-23. Neither pray I for these alone--</hi>This very important explanation, uttered in condescension to the hearers and readers of this prayer in all time, is meant not merely of what follows, but of the whole prayer.

<hi type="bold">them also which shall believe--</hi>The majority of the best manuscripts read "which believe," all future time being viewed as present, while the present is viewed as past and gone.

20-23. Neither pray I for these alone-- This very important explanation, uttered in condescension to the hearers and readers of this prayer in all time, is meant not merely of what follows, but of the whole prayer. them also which shall believe-- The majority of the best manuscripts read "which believe," all future time being viewed as present, while the present is viewed as past and gone.


<hi type="bold">24-26. Father, I will--</hi>The majesty of this style of speaking is quite transparent. No petty criticism will be allowed to fritter it away in any but superficial or perverted readers.

<hi type="bold">be with me where I am--</hi>(See on <reference osisRef="John.14.3">Joh 14:3</reference>).

<hi type="bold">that they may behold my glory which thou hast given me--</hi>(See on <reference osisRef="John.17.5">Joh 17:5</reference>). Christ regards it as glory enough for us to be admitted to see and gaze for ever upon His glory! This is "the beatific vision"; but it shall be no mere vision, for "we shall be like Him, because we shall see Him as He is" (<reference osisRef="1John.3.2">1Jo 3:2</reference>).

24-26. Father, I will-- The majesty of this style of speaking is quite transparent. No petty criticism will be allowed to fritter it away in any but superficial or perverted readers. be with me where I am-- (See on Joh 14:3). that they may behold my glory which thou hast given me-- (See on Joh 17:5). Christ regards it as glory enough for us to be admitted to see and gaze for ever upon His glory! This is "the beatific vision"; but it shall be no mere vision, for "we shall be like Him, because we shall see Him as He is" (1Jo 3:2).


<title type="x-s2">CHAPTER 18</title> <title type="x-s3"><reference osisRef="John.18.1-John.18.13">Joh 18:1-13</reference>. Betrayal and Apprehension of Jesus.</title>

<hi type="bold">1-3. over the brook Kedron--</hi>a deep, dark ravine, to the northeast of Jerusalem, through which flowed this small storm brook or winter torrent, and which in summer is dried up.

<hi type="bold">where was a garden--</hi>at the foot of the Mount of Olives, "called Gethsemane; that is, olive press (<reference osisRef="Matt.26.30">Mt 26:30</reference>, <reference osisRef="Matt.26.36">36</reference>).

CHAPTER 18 Joh 18:1-13. Betrayal and Apprehension of Jesus. 1-3. over the brook Kedron-- a deep, dark ravine, to the northeast of Jerusalem, through which flowed this small storm brook or winter torrent, and which in summer is dried up. where was a garden-- at the foot of the Mount of Olives, "called Gethsemane; that is, olive press (Mt 26:30, 36).


<hi type="bold">4-9. Jesus ... knowing all things that should come--</hi>were coming.

<hi type="bold">upon him, went forth--</hi>from the shade of the trees, probably, into open view, indicating His sublime preparedness to meet His captors.

<hi type="bold">Whom seek ye?--</hi>partly to prevent a rush of the soldiery upon the disciples [Bengel]; and see <reference osisRef="Mark.14.51">Mr 14:51</reference>, <reference osisRef="Mark.14.52">52</reference>, as showing a tendency to this: but still more as part of that courage and majesty which so overawed them. He would not wait to be taken.

4-9. Jesus... knowing all things that should come-- were coming. upon him, went forth-- from the shade of the trees, probably, into open view, indicating His sublime preparedness to meet His captors. Whom seek ye?-- partly to prevent a rush of the soldiery upon the disciples [Bengel]; and see Mr 14:51, 52, as showing a tendency to this: but still more as part of that courage and majesty which so overawed them. He would not wait to be taken.


<hi type="bold">10-11. Then Simon Peter, having a sword, drew it, and smote the high priest's servant, and cut off his right ear. The servant's name was Malchus--</hi>None of the other Evangelists mention the name either of the ardent disciple or of his victim. John being "known to the high priest" (<reference osisRef="John.18.15">Joh 18:15</reference>), the mention of the servant's name by him is quite natural, and an interesting mark of truth in a small matter. As to the right ear, specified both here and in Luke (<reference osisRef="Luke.22.50">Lu 22:50</reference>), the man was "likely foremost of those who advanced to seize Jesus, and presented himself in the attitude of a combatant; hence his right side would be exposed to attack. The blow of Peter was evidently aimed vertically at his head" [Webster and Wilkinson].

10-11. Then Simon Peter, having a sword, drew it, and smote the high priest's servant, and cut off his right ear. The servant's name was Malchus-- None of the other Evangelists mention the name either of the ardent disciple or of his victim. John being "known to the high priest" (Joh 18:15), the mention of the servant's name by him is quite natural, and an interesting mark of truth in a small matter. As to the right ear, specified both here and in Luke (Lu 22:50), the man was "likely foremost of those who advanced to seize Jesus, and presented himself in the attitude of a combatant; hence his right side would be exposed to attack. The blow of Peter was evidently aimed vertically at his head" [Webster and Wilkinson].


<hi type="bold">12. Then the band ... took Jesus--</hi>but not till He had made them feel that "no man took His life from Him, but that He laid it down of Himself."

12. Then the band... took Jesus-- but not till He had made them feel that "no man took His life from Him, but that He laid it down of Himself."


<hi type="bold">13. And led him away--</hi>"In that hour," says Matthew (<reference osisRef="Matt.26.55">Mt 26:55</reference>, <reference osisRef="Matt.26.56">56</reference>), and probably now, on the way to judgment, when the crowds were pressing upon Him, "said Jesus to the multitudes, Are ye come out as against a thief, with swords and staves, for to take Me"--expressive of the indignity which He felt to be thus done to Him--"I sat daily with you in the temple, and ye laid no hold on Me. But this" (adds <reference osisRef="Luke.22.53">Lu 22:53</reference>) "is your hour and the power of darkness." Matthew continues--"But all this was done that the scriptures of the prophets might be fulfilled. Then all the disciples forsook Him and fled" (<reference osisRef="Matt.26.56">Mt 26:56</reference>)--thus fulfilling His prediction (<reference osisRef="Mark.14.27">Mr 14:27</reference>; <reference osisRef="John.16.32">Joh 16:32</reference>).

<title type="x-s3"><reference osisRef="John.18.13-John.18.27">Joh 18:13-27</reference>. Jesus before Annas and Caiaphas--Fall of Peter.</title>

<hi type="bold">13-14. And led him away to Annas first--</hi>(See on <reference osisRef="Luke.3.2">Lu 3:2</reference>, and <reference osisRef="Matt.26.57">Mt 26:57</reference>). (Also see on <reference osisRef="Mark.14.53">Mr 14:53</reference>.)

13. And led him away-- "In that hour," says Matthew (Mt 26:55, 56), and probably now, on the way to judgment, when the crowds were pressing upon Him, "said Jesus to the multitudes, Are ye come out as against a thief, with swords and staves, for to take Me"--expressive of the indignity which He felt to be thus done to Him--"I sat daily with you in the temple, and ye laid no hold on Me. But this" (adds Lu 22:53) "is your hour and the power of darkness." Matthew continues--"But all this was done that the scriptures of the prophets might be fulfilled. Then all the disciples forsook Him and fled" (Mt 26:56)--thus fulfilling His prediction (Mr 14:27; Joh 16:32). Joh 18:13-27. Jesus before Annas and Caiaphas--Fall of Peter. 13-14. And led him away to Annas first-- (See on Lu 3:2, and Mt 26:57). (Also see on Mr 14:53.)


<hi type="bold">15-18. Simon Peter followed Jesus--</hi>Natural though this was, and safe enough, had he only "watched and prayed that he enter not into temptation," as his Master bade him (<reference osisRef="Matt.26.41">Mt 26:41</reference>), it was, in his case, a fatal step.

<hi type="bold">and ... another disciple--</hi>Rather, "the other disciple"--our Evangelist himself, no doubt.

<hi type="bold">known unto the high priest--</hi>(See on <reference osisRef="John.18.10">Joh 18:10</reference>).

 went in with Jesus into the palace of the high priest.

15-18. Simon Peter followed Jesus-- Natural though this was, and safe enough, had he only "watched and prayed that he enter not into temptation," as his Master bade him (Mt 26:41), it was, in his case, a fatal step. and... another disciple-- Rather, "the other disciple"--our Evangelist himself, no doubt. known unto the high priest-- (See on Joh 18:10). went in with Jesus into the palace of the high priest.


<hi type="bold">19-21. The high priest ... asked Jesus of his disciples, and of his doctrine--</hi>probably to entrap Him into some statements which might be used against Him at the trial. From our Lord's answer it would seem that "His disciples" were understood to be some secret party. (Also see on <reference osisRef="Mark.14.54">Mr 14:54</reference>.)

19-21. The high priest... asked Jesus of his disciples, and of his doctrine-- probably to entrap Him into some statements which might be used against Him at the trial. From our Lord's answer it would seem that "His disciples" were understood to be some secret party. (Also see on Mr 14:54.)


<hi type="bold">22. struck Jesus with the palm ... Answerest Thou the high priest so--</hi>(See <reference osisRef="Isa.50.6">Is 50:6</reference>; and compare <reference osisRef="Acts.23.2">Ac 23:2</reference>). (Also see on <reference osisRef="Mark.14.54">Mr 14:54</reference>.)

22. struck Jesus with the palm... Answerest Thou the high priest so-- (See Is 50:6; and compare Ac 23:2). (Also see on Mr 14:54.)


<hi type="bold">23. If I have spoken, &c.--</hi>"if I spoke" evil, in reply to the high priest. (Also see on <reference osisRef="Mark.14.54">Mr 14:54</reference>.)

<hi type="bold">if well--</hi>He does not say "If not" evil, as if His reply were merely unobjectionable: "well" seems to challenge more than this as due to His remonstrance This shows that <reference osisRef="Matt.5.39">Mt 5:39</reference> is not to be taken to the letter.

23. If I have spoken, &c.-- "if I spoke" evil, in reply to the high priest. (Also see on Mr 14:54.) if well-- He does not say "If not" evil, as if His reply were merely unobjectionable: "well" seems to challenge more than this as due to His remonstrance This shows that Mt 5:39 is not to be taken to the letter.


<hi type="bold">24-27. Now Annas had sent him bound unto Caiaphas--</hi>Our translators so render the words, understanding that the foregoing interview took place before Caiaphas; Annas, declining to meddle with the case, having sent Him to Caiaphas at once. But the words here literally are, "Annas sent Him [not 'had sent Him'] to Caiaphas"--and the "now" being of doubtful authority. Thus read, the verse affords no evidence that He was sent to Caiaphas before the interview just recorded, but implies rather the contrary. We take this interview, then, with some of the ablest interpreters, to be a preliminary and non-official one with Annas, at an hour of the night when Caiaphas' Council could not convene; and one that ought not to be confounded with that solemn one recorded by the other Evangelists, when all were assembled and witnesses called. But the building in which both met with Jesus appears to have been the same, the room only being different, and the court, of course, in that case, one. (Also see on <reference osisRef="Mark.14.54">Mr 14:54</reference>.)

24-27. Now Annas had sent him bound unto Caiaphas-- Our translators so render the words, understanding that the foregoing interview took place before Caiaphas; Annas, declining to meddle with the case, having sent Him to Caiaphas at once. But the words here literally are, "Annas sent Him [not 'had sent Him'] to Caiaphas"--and the "now" being of doubtful authority. Thus read, the verse affords no evidence that He was sent to Caiaphas before the interview just recorded, but implies rather the contrary. We take this interview, then, with some of the ablest interpreters, to be a preliminary and non-official one with Annas, at an hour of the night when Caiaphas' Council could not convene; and one that ought not to be confounded with that solemn one recorded by the other Evangelists, when all were assembled and witnesses called. But the building in which both met with Jesus appears to have been the same, the room only being different, and the court, of course, in that case, one. (Also see on Mr 14:54.)


<hi type="bold">28. Then led they Jesus from Caiaphas to the hall of judgment--</hi>but not till "in the morning the chief priests held a consultation with the elders and scribes and the whole council against Him to put Him to death, and bound Him" (<reference osisRef="Matt.27.1">Mt 27:1</reference>; and see on <reference osisRef="Mark.15.1">Mr 15:1</reference>). The word here rendered "hall of judgment" is from the Latin, and denotes "the palace of the governor of a Roman province."

<hi type="bold">they themselves went not into the judgment hall lest they should be defiled--</hi>by contact with ceremonially unclean Gentiles.

<hi type="bold">but that they might eat the passover--</hi>If this refer to the principal part of the festival, the eating of the lamb, the question is, how our Lord and His disciples came to eat it the night before; and, as it was an evening meal, how ceremonial defilement contracted in the morning would unfit them for partaking of it, as after six o'clock it was reckoned a new day. These are questions which have occasioned immense research and learned treatises. But as the usages of the Jews appear to have somewhat varied at different times, and our present knowledge of them is not sufficient to clear up all difficulties, they are among the not very important questions which probably will never be entirely solved.

28. Then led they Jesus from Caiaphas to the hall of judgment-- but not till "in the morning the chief priests held a consultation with the elders and scribes and the whole council against Him to put Him to death, and bound Him" (Mt 27:1; and see on Mr 15:1). The word here rendered "hall of judgment" is from the Latin, and denotes "the palace of the governor of a Roman province." they themselves went not into the judgment hall lest they should be defiled-- by contact with ceremonially unclean Gentiles. but that they might eat the passover-- If this refer to the principal part of the festival, the eating of the lamb, the question is, how our Lord and His disciples came to eat it the night before; and, as it was an evening meal, how ceremonial defilement contracted in the morning would unfit them for partaking of it, as after six o'clock it was reckoned a new day. These are questions which have occasioned immense research and learned treatises. But as the usages of the Jews appear to have somewhat varied at different times, and our present knowledge of them is not sufficient to clear up all difficulties, they are among the not very important questions which probably will never be entirely solved.


<hi type="bold">29-32. Pilate went out to them, and said, What accusation bring ye against this man?--</hi>State your charge.

29-32. Pilate went out to them, and said, What accusation bring ye against this man?-- State your charge.


<hi type="bold">33-38. Pilate ... called Jesus, and said ... Art thou the King of the Jews?--</hi>In <reference osisRef="Luke.23.2">Lu 23:2</reference> they charge our Lord before Pilate with "perverting the nation, and forbidding to give tribute to Cæsar, saying that He Himself is Christ a king." Perhaps this was what occasioned Pilate's question.

33-38. Pilate... called Jesus, and said... Art thou the King of the Jews?-- In Lu 23:2 they charge our Lord before Pilate with "perverting the nation, and forbidding to give tribute to Cæsar, saying that He Himself is Christ a king." Perhaps this was what occasioned Pilate's question.


<hi type="bold">39. But ye have a custom that I should release one unto you at the passover, &c.--</hi>See on <reference osisRef="Mark.15.7-Mark.15.11">Mr 15:7-11</reference>. "On the typical import of the choice of Christ to suffer, by which Barabbas was set free, see the sixteenth chapter of Leviticus, particularly <reference osisRef="Lev.16.5-Lev.16.10">Le 16:5-10</reference>, where the subject is the sin offering on the great day of atonement" [Krafft in Luthardt]. <chapter eID="John.18"/>

39. But ye have a custom that I should release one unto you at the passover, &c.-- See on Mr 15:7-11. "On the typical import of the choice of Christ to suffer, by which Barabbas was set free, see the sixteenth chapter of Leviticus, particularly Le 16:5-10, where the subject is the sin offering on the great day of atonement" [Krafft in Luthardt].


<title type="x-s2">CHAPTER 19</title> <title type="x-s3"><reference osisRef="John.19.1-John.19.16">Joh 19:1-16</reference>. Jesus before Pilate--Scourged--Treated with Other Severities and Insults--Delivered Up, and Led Away to Be Crucified.</title>

<hi type="bold">1-3. Pilate took Jesus and scourged him--</hi>in hope of appeasing them. (See <reference osisRef="Mark.15.15">Mr 15:15</reference>). "And the soldiers led Him away into the palace, and they call the whole band" (<reference osisRef="Mark.15.16">Mr 15:16</reference>)--the body of the military cohort stationed there--to take part in the mock coronation now to be enacted.

CHAPTER 19 Joh 19:1-16. Jesus before Pilate--Scourged--Treated with Other Severities and Insults--Delivered Up, and Led Away to Be Crucified. 1-3. Pilate took Jesus and scourged him-- in hope of appeasing them. (See Mr 15:15). "And the soldiers led Him away into the palace, and they call the whole band" (Mr 15:16)--the body of the military cohort stationed there--to take part in the mock coronation now to be enacted.


<hi type="bold">4-5. Pilate ... went forth again, and saith ... Behold, I bring him forth to you--</hi>am bringing, that is, going to bring him forth to you.

<hi type="bold">that ye may know I find no fault in him--</hi>and, by scourging Him and allowing the soldiers to make sport of Him, have gone as far to meet your exasperation as can be expected from a judge.

4-5. Pilate... went forth again, and saith... Behold, I bring him forth to you-- am bringing, that is, going to bring him forth to you. that ye may know I find no fault in him-- and, by scourging Him and allowing the soldiers to make sport of Him, have gone as far to meet your exasperation as can be expected from a judge.


<hi type="bold">6-7. When the chief priests ... saw him, they cried out--</hi>their fiendish rage kindling afresh at the sight of Him.

<hi type="bold">Crucify him, crucify him--</hi>(See <reference osisRef="Mark.15.14">Mr 15:14</reference>).

<hi type="bold">Pilate saith unto them, Take ye him, and crucify him; for I find no fault in him--</hi>as if this would relieve him of the responsibility of the deed, who, by surrendering Him, incurred it all!

6-7. When the chief priests... saw him, they cried out-- their fiendish rage kindling afresh at the sight of Him. Crucify him, crucify him-- (See Mr 15:14). Pilate saith unto them, Take ye him, and crucify him; for I find no fault in him-- as if this would relieve him of the responsibility of the deed, who, by surrendering Him, incurred it all!


<hi type="bold">8-11. When Pilate ... heard this saying, he was the more afraid--</hi>the name "Son of God," the lofty sense evidently attached to it by His Jewish accusers, the dialogue he had already held with Him, and the dream of his wife (<reference osisRef="Matt.27.19">Mt 27:19</reference>), all working together in the breast of the wretched man.

8-11. When Pilate... heard this saying, he was the more afraid-- the name "Son of God," the lofty sense evidently attached to it by His Jewish accusers, the dialogue he had already held with Him, and the dream of his wife (Mt 27:19), all working together in the breast of the wretched man.


<hi type="bold">12-16. And from thenceforth--</hi>particularly this speech, which seems to have filled him with awe, and redoubled his anxiety.

<hi type="bold">Pilate sought to release him--</hi>that is, to gain their consent to it, for he could have done it at once on his authority.

<hi type="bold">but the Jews cried--</hi>seeing their advantage, and not slow to profit by it. If thou let this man go, thou art not Cæsar's friend, &c.--"This was equivalent to a threat of impeachment, which we know was much dreaded by such officers as the procurators, especially of the character of Pilate or Felix. It also consummates the treachery and disgrace of the Jewish rulers, who were willing, for the purpose of destroying Jesus, to affect a zeal for the supremacy of a foreign prince" [Webster and Wilkinson]. (See <reference osisRef="John.19.15">Joh 19:15</reference>).

<hi type="bold">When Pilate ... heard that, ... he brought Jesus forth, and sat down in--</hi>"upon"

<hi type="bold">the judgment seat--</hi>that he might pronounce sentence against the Prisoner, on this charge, the more solemnly.

<hi type="bold">in a place called the Pavement--</hi>a tesselated pavement, much used by the Romans.

<hi type="bold">in the Hebrew, Gabbatha--</hi>from its being raised.

12-16. And from thenceforth-- particularly this speech, which seems to have filled him with awe, and redoubled his anxiety. Pilate sought to release him-- that is, to gain their consent to it, for he could have done it at once on his authority. but the Jews cried-- seeing their advantage, and not slow to profit by it. If thou let this man go, thou art not Cæsar's friend, &c.--"This was equivalent to a threat of impeachment, which we know was much dreaded by such officers as the procurators, especially of the character of Pilate or Felix. It also consummates the treachery and disgrace of the Jewish rulers, who were willing, for the purpose of destroying Jesus, to affect a zeal for the supremacy of a foreign prince" [Webster and Wilkinson]. (See Joh 19:15). When Pilate... heard that,... he brought Jesus forth, and sat down in-- "upon" the judgment seat-- that he might pronounce sentence against the Prisoner, on this charge, the more solemnly. in a place called the Pavement-- a tesselated pavement, much used by the Romans. in the Hebrew, Gabbatha-- from its being raised.


<title type="x-s3"><reference osisRef="John.19.17-John.19.30">Joh 19:17-30</reference>. Crucifixion and Death of the Lord Jesus.</title>

<hi type="bold">17. And he bearing his cross--</hi>(See on <reference osisRef="Luke.23.26">Lu 23:26</reference>).

<hi type="bold">went forth--</hi>Compare <reference osisRef="Heb.13.11-Heb.13.13">He 13:11-13</reference>, "without the camp"; "without the gate." On arriving at the place, "they gave Him vinegar to drink mingled with gall [wine mingled with myrrh, Mr 15:23], and when He had tasted thereof, He would not drink" (<reference osisRef="Matt.27.34">Mt 27:34</reference>). This potion was stupefying, and given to criminals just before execution, to deaden the sense of pain.

 Fill high the bowl, and spice it well, and pour

 The dews oblivious: for the Cross is sharp,

 The Cross is sharp, and He

 Is tenderer than a lamb.

 Keble.

 But our Lord would die with every faculty clear, and in full sensibility to all His sufferings.

 Thou wilt feel all, that Thou may'st pity all;

 And rather would'st Thou wrestle with strong pain

 Than overcloud Thy soul,

 So clear in agony,

 Or lose one glimpse of Heaven before the time,

 O most entire and perfect Sacrifice,

 Renewed in every pulse.

 Keble.

Joh 19:17-30. Crucifixion and Death of the Lord Jesus. 17. And he bearing his cross-- (See on Lu 23:26). went forth-- Compare He 13:11-13, "without the camp"; "without the gate." On arriving at the place, "they gave Him vinegar to drink mingled with gall [wine mingled with myrrh, Mr 15:23], and when He had tasted thereof, He would not drink" (Mt 27:34). This potion was stupefying, and given to criminals just before execution, to deaden the sense of pain. Fill high the bowl, and spice it well, and pour The dews oblivious: for the Cross is sharp, The Cross is sharp, and He Is tenderer than a lamb. Keble. But our Lord would die with every faculty clear, and in full sensibility to all His sufferings. Thou wilt feel all, that Thou may'st pity all; And rather would'st Thou wrestle with strong pain Than overcloud Thy soul, So clear in agony, Or lose one glimpse of Heaven before the time, O most entire and perfect Sacrifice, Renewed in every pulse. Keble.


<hi type="bold">18. they crucified him, and two others with him--</hi>"malefactors" (<reference osisRef="Luke.23.33">Lu 23:33</reference>), "thieves" (rather "robbers," <reference osisRef="Matt.27.38">Mt 27:38</reference>; <reference osisRef="Mark.15.27">Mr 15:27</reference>).

<hi type="bold">on either side one and Jesus in the midst--</hi>a hellish expedient, to hold Him up as the worst of the three. But in this, as in many other of their doings, "the scripture was fulfilled, which saith (<reference osisRef="Isa.53.12">Is 53:12</reference>), And he was numbered with the transgressors"--(<reference osisRef="Mark.15.28">Mr 15:28</reference>)--though the prediction reaches deeper. "Then said Jesus"--["probably while being nailed to the Cross,"] [Olshausen], "Father, forgive them, for they know not what they do" (<reference osisRef="Luke.23.34">Lu 23:34</reference>)--and again the Scripture was fulfilled which said, "And He made intercession for the transgressors" (<reference osisRef="Isa.53.12">Is 53:12</reference>), though this also reaches deeper. (See <reference osisRef="Acts.3.17">Ac 3:17</reference>; <reference osisRef="Acts.13.27">13:27</reference>; and compare <reference osisRef="1Tim.1.13">1Ti 1:13</reference>). Often have we occasion to observe how our Lord is the first to fulfil His own precepts--thus furnishing the right interpretation and the perfect Model of them. (See on <reference osisRef="Matt.5.44">Mt 5:44</reference>). How quickly was it seen in "His martyr Stephen," that though He had left the earth in Person, His Spirit remained behind, and Himself could, in some of His brightest lineaments, be reproduced in His disciples! (<reference osisRef="Acts.7.60">Ac 7:60</reference>). And what does the world in every age owe to these few words, spoken where and as they were spoken!

18. they crucified him, and two others with him-- "malefactors" (Lu 23:33), "thieves" (rather "robbers," Mt 27:38; Mr 15:27). on either side one and Jesus in the midst-- a hellish expedient, to hold Him up as the worst of the three. But in this, as in many other of their doings, "the scripture was fulfilled, which saith (Is 53:12), And he was numbered with the transgressors"--(Mr 15:28)--though the prediction reaches deeper. "Then said Jesus"--["probably while being nailed to the Cross,"] [Olshausen], "Father, forgive them, for they know not what they do" (Lu 23:34)--and again the Scripture was fulfilled which said, "And He made intercession for the transgressors" (Is 53:12), though this also reaches deeper. (See Ac 3:17; 13:27; and compare 1Ti 1:13). Often have we occasion to observe how our Lord is the first to fulfil His own precepts--thus furnishing the right interpretation and the perfect Model of them. (See on Mt 5:44). How quickly was it seen in "His martyr Stephen," that though He had left the earth in Person, His Spirit remained behind, and Himself could, in some of His brightest lineaments, be reproduced in His disciples! (Ac 7:60). And what does the world in every age owe to these few words, spoken where and as they were spoken!


<hi type="bold">19-22. Pilate wrote a title, and put it on the cross ... Jesus of Nazareth, the King of the Jews ... and it was written in Hebrew--</hi>or Syro-Chaldaic, the language of the country.

<hi type="bold">and Greek--</hi>the current language.

<hi type="bold">and Latin--</hi>the official language. These were the chief languages of the earth, and this secured that all spectators should be able to read it. Stung by this, the Jewish ecclesiastics entreat that it may be so altered as to express, not His real dignity, but His false claim to it. But Pilate thought he had yielded quite enough to them; and having intended expressly to spite and insult them by this title, for having got him to act against his own sense of justice, he peremptorily refused them. And thus, amidst the conflicting passions of men, was proclaimed, in the chief tongues of mankind, from the Cross itself and in circumstances which threw upon it a lurid yet grand light, the truth which drew the Magi to His manger, and will yet be owned by all the world!

19-22. Pilate wrote a title, and put it on the cross... Jesus of Nazareth, the King of the Jews... and it was written in Hebrew-- or Syro-Chaldaic, the language of the country. and Greek-- the current language. and Latin-- the official language. These were the chief languages of the earth, and this secured that all spectators should be able to read it. Stung by this, the Jewish ecclesiastics entreat that it may be so altered as to express, not His real dignity, but His false claim to it. But Pilate thought he had yielded quite enough to them; and having intended expressly to spite and insult them by this title, for having got him to act against his own sense of justice, he peremptorily refused them. And thus, amidst the conflicting passions of men, was proclaimed, in the chief tongues of mankind, from the Cross itself and in circumstances which threw upon it a lurid yet grand light, the truth which drew the Magi to His manger, and will yet be owned by all the world!


<hi type="bold">23-24. Then the soldiers, when they had crucified Jesus, took his garments, and made four parts; to every soldier--</hi>the four who nailed Him to the cross, and whose perquisite they were.

<hi type="bold">a part, and also his coat--</hi>the Roman tunic, or close-fitting vest.

<hi type="bold">without seam, woven from the top throughout--</hi>"perhaps denoting considerable skill and labor as necessary to produce such a garment, the work probably of one or more of the women who ministered in such things unto Him, Lu 8:3" [Webster and Wilkinson].

23-24. Then the soldiers, when they had crucified Jesus, took his garments, and made four parts; to every soldier-- the four who nailed Him to the cross, and whose perquisite they were. a part, and also his coat-- the Roman tunic, or close-fitting vest. without seam, woven from the top throughout-- "perhaps denoting considerable skill and labor as necessary to produce such a garment, the work probably of one or more of the women who ministered in such things unto Him, Lu 8:3" [Webster and Wilkinson].


<hi type="bold">25-27. Now there stood by the cross of Jesus his mother, and his mother's sister, Mary, wife of Cleophas--</hi>This should be read, as in the Margin, "Clopas," the same as "Alpheus" (<reference osisRef="Matt.10.3">Mt 10:3</reference>). The "Cleopas" of <reference osisRef="Luke.24.18">Lu 24:18</reference> was a different person.

25-27. Now there stood by the cross of Jesus his mother, and his mother's sister, Mary, wife of Cleophas-- This should be read, as in the Margin, "Clopas," the same as "Alpheus" (Mt 10:3). The "Cleopas" of Lu 24:18 was a different person.


<hi type="bold">28-30. After this, Jesus knowing that all things were now accomplished--</hi>that is, the moment for the fulfilment of the last of them; for there was one other small particular, and the time was come for that too, in consequence of the burning thirst which the fevered state of His frame occasioned (<reference osisRef="Ps.22.15">Psa 22:15</reference>).

<hi type="bold">that the scripture--</hi>(<reference osisRef="Ps.69.21">Psa 69:21</reference>).

<hi type="bold">might be fulfilled saith, I thirst. Now there was set a vessel full of vinegar--</hi>on the offer of the soldiers' vinegar, see on <reference osisRef="John.19.24">Joh 19:24</reference>.

<hi type="bold">and they--</hi>"one of them," (<reference osisRef="Matt.27.48">Mt 27:48</reference>).

28-30. After this, Jesus knowing that all things were now accomplished-- that is, the moment for the fulfilment of the last of them; for there was one other small particular, and the time was come for that too, in consequence of the burning thirst which the fevered state of His frame occasioned (Psa 22:15). that the scripture-- (Psa 69:21). might be fulfilled saith, I thirst. Now there was set a vessel full of vinegar-- on the offer of the soldiers' vinegar, see on Joh 19:24. and they-- "one of them," (Mt 27:48).


<title type="x-s3"><reference osisRef="John.19.31-John.19.42">Joh 19:31-42</reference>. Burial of Christ.</title>

<hi type="bold">31-37. the preparation--</hi>sabbath eve.

<hi type="bold">that the bodies should not remain--</hi>over night, against the Mosaic law (<reference osisRef="Deut.21.22">De 21:22</reference>, <reference osisRef="Deut.21.23">23</reference>).

<hi type="bold">on the sabbath day, for that sabbath day was an high day--</hi>or "great" day--the first day of unleavened bread, and, as concurring with an ordinary sabbath, the most solemn season of the ecclesiastical year. Hence their peculiar jealousy lest the law should be infringed.

<hi type="bold">besought Pilate that their legs might be broken--</hi>to hasten their death, which was done in such cases with clubs.

Joh 19:31-42. Burial of Christ. 31-37. the preparation-- sabbath eve. that the bodies should not remain-- over night, against the Mosaic law (De 21:22, 23). on the sabbath day, for that sabbath day was an high day-- or "great" day--the first day of unleavened bread, and, as concurring with an ordinary sabbath, the most solemn season of the ecclesiastical year. Hence their peculiar jealousy lest the law should be infringed. besought Pilate that their legs might be broken-- to hasten their death, which was done in such cases with clubs.


<hi type="bold">38-40. Joseph of Arimathea--</hi>"a rich man" (<reference osisRef="Matt.27.57">Mt 27:57</reference>), thus fulfilling <reference osisRef="Isa.53.9">Is 53:9</reference>; "an honorable counsellor," a member of the Sanhedrim, and of good condition, "which also waited for the kingdom of God" (<reference osisRef="Mark.15.43">Mr 15:43</reference>), a devout expectant of Messiah's kingdom; "a good man and a just, the same had not consented to the counsel and deed of them" (<reference osisRef="Luke.23.50">Lu 23:50</reference>, <reference osisRef="Luke.23.51">51</reference>--he had gone the length, perhaps, of dissenting and protesting in open council against the condemnation of our Lord); "who also himself was Jesus' disciple," (<reference osisRef="Matt.27.57">Mt 27:57</reference>).

<hi type="bold">being a disciple of Jesus, but secretly, for fear of the Jews--</hi>"He went in boldly unto Pilate" (<reference osisRef="Mark.15.43">Mr 15:43</reference>)--literally, "having taken courage went in," or "had the boldness to go in." Mark alone, as his manner is, notices the boldness which this required. The act would without doubt identify him for the first time with the disciples of Christ. Marvellous it certainly is, that one who while Jesus was yet alive merely refrained from condemning Him, not having the courage to espouse His cause by one positive act, should, now that He was dead, and His cause apparently dead with Him, summon up courage to go in personally to the Roman governor and ask permission to take down and inter the body. But if this be the first instance, it is not the last, that a seemingly dead Christ has wakened a sympathy which a living one had failed to evoke. The heroism of faith is usually kindled by desperate circumstances, and is not seldom displayed by those who before were the most timid, and scarce known as disciples at all. "And Pilate marvelled if he were already dead" (<reference osisRef="Mark.15.44">Mr 15:44</reference>)--rather "wondered that he was already dead." "And calling the centurion, he asked him whether He had been any while dead" (<reference osisRef="Mark.15.44">Mr 15:44</reference>)--Pilate could hardly credit what Joseph had told him, that He had been dead "some time," and, before giving up the body to His friends, would learn how the fact stood from the centurion, whose business it was to oversee the execution. "And when he knew it of the centurion" (<reference osisRef="Mark.15.45">Mr 15:45</reference>), that it was as Joseph had said, "he gave"--rather "made a gift of"--"the body to Joseph"; struck, possibly, with the rank of the petitioner and the dignified boldness of the petition, in contrast with the spirit of the other party and the low rank to which he had been led to believe all the followers of Christ belonged. Nor would he be unwilling to Show that he was not going to carry this black affair any farther. But, whatever were Pilate's motives, two most blessed objects were thus secured: (1) The reality of our Lords death was attested by the party of all others most competent to decide on it, and certainly free from all bias--the officer in attendance--in full reliance on whose testimony Pilate surrendered the body: (2) The dead Redeemer, thus delivered out of the hands of His enemies, and committed by the supreme political authority to the care of His friends, was thereby protected from all further indignities; a thing most befitting indeed, now that His work was done, but impossible, so far as we can see, if His enemies had been at liberty to do with Him as they pleased. How wonderful are even the minutest features of this matchless History!

38-40. Joseph of Arimathea-- "a rich man" (Mt 27:57), thus fulfilling Is 53:9; "an honorable counsellor," a member of the Sanhedrim, and of good condition, "which also waited for the kingdom of God" (Mr 15:43), a devout expectant of Messiah's kingdom; "a good man and a just, the same had not consented to the counsel and deed of them" (Lu 23:50, 51--he had gone the length, perhaps, of dissenting and protesting in open council against the condemnation of our Lord); "who also himself was Jesus' disciple," (Mt 27:57). being a disciple of Jesus, but secretly, for fear of the Jews-- "He went in boldly unto Pilate" (Mr 15:43)--literally, "having taken courage went in," or "had the boldness to go in." Mark alone, as his manner is, notices the boldness which this required. The act would without doubt identify him for the first time with the disciples of Christ. Marvellous it certainly is, that one who while Jesus was yet alive merely refrained from condemning Him, not having the courage to espouse His cause by one positive act, should, now that He was dead, and His cause apparently dead with Him, summon up courage to go in personally to the Roman governor and ask permission to take down and inter the body. But if this be the first instance, it is not the last, that a seemingly dead Christ has wakened a sympathy which a living one had failed to evoke. The heroism of faith is usually kindled by desperate circumstances, and is not seldom displayed by those who before were the most timid, and scarce known as disciples at all. "And Pilate marvelled if he were already dead" (Mr 15:44)--rather "wondered that he was already dead." "And calling the centurion, he asked him whether He had been any while dead" (Mr 15:44)--Pilate could hardly credit what Joseph had told him, that He had been dead "some time," and, before giving up the body to His friends, would learn how the fact stood from the centurion, whose business it was to oversee the execution. "And when he knew it of the centurion" (Mr 15:45), that it was as Joseph had said, "he gave"--rather "made a gift of"--"the body to Joseph"; struck, possibly, with the rank of the petitioner and the dignified boldness of the petition, in contrast with the spirit of the other party and the low rank to which he had been led to believe all the followers of Christ belonged. Nor would he be unwilling to Show that he was not going to carry this black affair any farther. But, whatever were Pilate's motives, two most blessed objects were thus secured: (1) The reality of our Lords death was attested by the party of all others most competent to decide on it, and certainly free from all bias--the officer in attendance--in full reliance on whose testimony Pilate surrendered the body: (2) The dead Redeemer, thus delivered out of the hands of His enemies, and committed by the supreme political authority to the care of His friends, was thereby protected from all further indignities; a thing most befitting indeed, now that His work was done, but impossible, so far as we can see, if His enemies had been at liberty to do with Him as they pleased. How wonderful are even the minutest features of this matchless History!


<hi type="bold">41-42. Now in the place where he was crucified there was a garden, and in the garden a new sepulchre--</hi>The choice of this tomb was, on their part, dictated by the double circumstance that it was so near at hand, and by its belonging to a friend of the Lord; and as there was need of haste, even they would be struck with the providence which thus supplied it. "There laid they Jesus therefore, because of the Jew's preparation day, for the sepulchre was nigh at hand." But there was one recommendation of it which probably would not strike them; but God had it in view. Not its being "hewn out of a rock" (<reference osisRef="Mark.15.46">Mr 15:46</reference>), accessible only at the entrance, which doubtless would impress them with its security and suitableness. But it was "a new sepulchre" (<reference osisRef="John.19.41">Joh 19:41</reference>), "wherein never man before was laid" (<reference osisRef="Luke.23.53">Lu 23:53</reference>): and Matthew (<reference osisRef="Matt.27.60">Mt 27:60</reference>) says that Joseph laid Him "in his own new tomb, which he had hewn out in the rock"--doubtless for his own use, though the Lord had higher use for it. Thus as He rode into Jerusalem on an ass "whereon never man before had sat" (<reference osisRef="Mark.11.2">Mr 11:2</reference>), so now He shall lie in a tomb wherein never man before had lain, that from these specimens it may be seen that in all things He was "SEPARATE FROM SINNERS" (<reference osisRef="Heb.7.26">He 7:26</reference>). <chapter eID="John.19"/>

41-42. Now in the place where he was crucified there was a garden, and in the garden a new sepulchre-- The choice of this tomb was, on their part, dictated by the double circumstance that it was so near at hand, and by its belonging to a friend of the Lord; and as there was need of haste, even they would be struck with the providence which thus supplied it. "There laid they Jesus therefore, because of the Jew's preparation day, for the sepulchre was nigh at hand." But there was one recommendation of it which probably would not strike them; but God had it in view. Not its being "hewn out of a rock" (Mr 15:46), accessible only at the entrance, which doubtless would impress them with its security and suitableness. But it was "a new sepulchre" (Joh 19:41), "wherein never man before was laid" (Lu 23:53): and Matthew (Mt 27:60) says that Joseph laid Him "in his own new tomb, which he had hewn out in the rock"--doubtless for his own use, though the Lord had higher use for it. Thus as He rode into Jerusalem on an ass "whereon never man before had sat" (Mr 11:2), so now He shall lie in a tomb wherein never man before had lain, that from these specimens it may be seen that in all things He was "SEPARATE FROM SINNERS" (He 7:26).


<title type="x-s2">CHAPTER 20</title> <title type="x-s3"><reference osisRef="John.20.1-John.20.18">Joh 20:1-18</reference>. Mary's Visit to the Sepulchre, and Return to It with Peter and John--Her Risen Lord Appears to Her.</title>

<hi type="bold">1-2. The first day ... cometh Mary Magdalene early, &c.--</hi>(See on <reference osisRef="Mark.16.1-Mark.16.4">Mr 16:1-4</reference>; and <reference osisRef="Matt.28.1">Mt 28:1</reference>, 2).

<hi type="bold">she runneth and cometh to Simon Peter, and to the other disciple whom Jesus loved, and saith unto them, They have taken away the Lord out of the sepulchre--</hi>Dear disciple! thy dead Lord is to thee "the Lord" still.

CHAPTER 20 Joh 20:1-18. Mary's Visit to the Sepulchre, and Return to It with Peter and John--Her Risen Lord Appears to Her. 1-2. The first day... cometh Mary Magdalene early, &c.-- (See on Mr 16:1-4; and Mt 28:1, 2). she runneth and cometh to Simon Peter, and to the other disciple whom Jesus loved, and saith unto them, They have taken away the Lord out of the sepulchre-- Dear disciple! thy dead Lord is to thee "the Lord" still.


<hi type="bold">3-10. Peter therefore went forth, and that other disciple, and came first to the sepulchre--</hi>These particulars have a singular air of artless truth about them. Mary, in her grief, runs to the two apostles who were soon to be so closely associated in proclaiming the Saviour's resurrection, and they, followed by Mary, hasten to see with their own eyes. The younger disciple outruns the older; love haply supplying swifter wings. He stoops, he gazes in, but enters not the open sepulchre, held back probably by a reverential fear. The bolder Peter, coming up, goes in at once, and is rewarded with bright evidence of what had happened.

3-10. Peter therefore went forth, and that other disciple, and came first to the sepulchre-- These particulars have a singular air of artless truth about them. Mary, in her grief, runs to the two apostles who were soon to be so closely associated in proclaiming the Saviour's resurrection, and they, followed by Mary, hasten to see with their own eyes. The younger disciple outruns the older; love haply supplying swifter wings. He stoops, he gazes in, but enters not the open sepulchre, held back probably by a reverential fear. The bolder Peter, coming up, goes in at once, and is rewarded with bright evidence of what had happened.


<hi type="bold">11-15. But Mary stood without at the sepulchre weeping, &c.--</hi>Brief was the stay of those two men. But Mary, arriving perhaps by another direction after they left, lingers at the spot, weeping for her missing Lord. As she gazes through her tears on the open tomb, she also ventures to stoop down and look into it, when lo! "two angels in white" (as from the world of light, and see on <reference osisRef="Matt.28.3">Mt 28:3</reference>) appear to her in a "sitting" posture, "as having finished some business, and awaiting some one to impart tidings to" [Bengel].

11-15. But Mary stood without at the sepulchre weeping, &c.-- Brief was the stay of those two men. But Mary, arriving perhaps by another direction after they left, lingers at the spot, weeping for her missing Lord. As she gazes through her tears on the open tomb, she also ventures to stoop down and look into it, when lo! "two angels in white" (as from the world of light, and see on Mt 28:3) appear to her in a "sitting" posture, "as having finished some business, and awaiting some one to impart tidings to" [Bengel].


<hi type="bold">16-17. Jesus saith unto her, Mary--</hi>It is not now the distant, though respectful, "Woman." It is the oft-repeated name, uttered, no doubt, with all the wonted manner, and bringing a rush of unutterable and overpowering associations with it.

<hi type="bold">She turned herself, and saith to him, Rabboni!--</hi>But that single word of transported recognition was not enough for woman's full heart. Not knowing the change which had passed upon Him, she hastens to express by her action what words failed to clothe; but she is checked.

16-17. Jesus saith unto her, Mary-- It is not now the distant, though respectful, "Woman." It is the oft-repeated name, uttered, no doubt, with all the wonted manner, and bringing a rush of unutterable and overpowering associations with it. She turned herself, and saith to him, Rabboni!-- But that single word of transported recognition was not enough for woman's full heart. Not knowing the change which had passed upon Him, she hastens to express by her action what words failed to clothe; but she is checked.


<hi type="bold">18. Mary Magdalene came and told the disciples that she had seen the Lord, and that he had spoken these things unto her--</hi>To a woman was this honor given to be the first that saw the risen R edeemer, and that woman was not His mother. (See on <reference osisRef="Mark.16.9">Mr 16:9</reference>).

18. Mary Magdalene came and told the disciples that she had seen the Lord, and that he had spoken these things unto her-- To a woman was this honor given to be the first that saw the risen R edeemer, and that woman was not His mother. (See on Mr 16:9).


<title type="x-s3"><reference osisRef="John.20.19-John.20.23">Joh 20:19-23</reference>. Jesus Appears to the Assembled Disciples.</title>

<hi type="bold">19-23. the same day at evening, the first day of the week, the doors being shut where the disciples were assembled for fear of the Jews, came Jesus--</hi>plainly not by the ordinary way of entrance.

<hi type="bold">and saith unto them Peace be unto you--</hi>not the mere wish that even His own exalted peace might be theirs (<reference osisRef="John.14.27">Joh 14:27</reference>), but conveying it into their hearts, even as He "opened their understandings to understand the scriptures" (<reference osisRef="Luke.24.45">Lu 24:45</reference>).

Joh 20:19-23. Jesus Appears to the Assembled Disciples. 19-23. the same day at evening, the first day of the week, the doors being shut where the disciples were assembled for fear of the Jews, came Jesus-- plainly not by the ordinary way of entrance. and saith unto them Peace be unto you-- not the mere wish that even His own exalted peace might be theirs (Joh 14:27), but conveying it into their hearts, even as He "opened their understandings to understand the scriptures" (Lu 24:45).


<title type="x-s3"><reference osisRef="John.20.24-John.20.29">Joh 20:24-29</reference>. Jesus Again Appears to the Assembled Disciples.</title>

<hi type="bold">24-25. But Thomas--</hi>(See on <reference osisRef="John.11.16">Joh 11:16</reference>).

<hi type="bold">was not with them when Jesus came--</hi>why, we know not, though we are loath to think (with Stier, Alford and Luthardt) it was intentional, from sullen despondency. The fact merely is here stated, as a loving apology for his slowness of belief.

Joh 20:24-29. Jesus Again Appears to the Assembled Disciples. 24-25. But Thomas-- (See on Joh 11:16). was not with them when Jesus came-- why, we know not, though we are loath to think (with Stier, Alford and Luthardt) it was intentional, from sullen despondency. The fact merely is here stated, as a loving apology for his slowness of belief.


<hi type="bold">26-29. And after eight days--</hi>that is, on the eighth, or first day of the preceding week. They probably met every day during the preceding week, but their Lord designedly reserved His second appearance among them till the recurrence of His resurrection day, that He might thus inaugurate the delightful sanctities of THE Lord's Day (<reference osisRef="Rev.1.10">Re 1:10</reference>).

 disciples were within, and Thomas with them ... Jesus ... stood in the midst, and said, Peace be unto you.

26-29. And after eight days-- that is, on the eighth, or first day of the preceding week. They probably met every day during the preceding week, but their Lord designedly reserved His second appearance among them till the recurrence of His resurrection day, that He might thus inaugurate the delightful sanctities of THE Lord's Day (Re 1:10). disciples were within, and Thomas with them... Jesus... stood in the midst, and said, Peace be unto you.


<hi type="bold">30. many other signs--</hi>miracles.

30. many other signs-- miracles.


<hi type="bold">31. But these are written--</hi>as sufficient specimens.

<hi type="bold">the Christ, the Son of God--</hi>the one His official, the other His personal, title.

<hi type="bold">believing ... may have life--</hi>(See on <reference osisRef="John.6.51-John.6.54">Joh 6:51-54</reference>). <chapter eID="John.20"/>

31. But these are written-- as sufficient specimens. the Christ, the Son of God-- the one His official, the other His personal, title. believing... may have life-- (See on Joh 6:51-54).


<title type="x-s2">CHAPTER 21</title> <title type="x-s3"><reference osisRef="John.21.1-John.21.23">Joh 21:1-23</reference>. Supplementary Particulars.</title>
 (That this chapter was added by another hand has been asserted, against clear evidence to the contrary, by some late critics, chiefly because the Evangelist had concluded his part of the work with <reference osisRef="John.20.30">Joh 20:30</reference>, <reference osisRef="John.20.31">31</reference>. But neither in the Epistles of the New Testament, nor in other good authors, is it unusual to insert supplementary matter, and so have more than one conclusion).

<hi type="bold">1-2. Jesus showed himself again--</hi>manifested himself again.

<hi type="bold">and on this wise he manifested himself--</hi>This way of speaking shows that after His resurrection He appeared to them but occasionally, unexpectedly, and in a way quite unearthly, though yet really and corporeally.

CHAPTER 21 Joh 21:1-23. Supplementary Particulars. (That this chapter was added by another hand has been asserted, against clear evidence to the contrary, by some late critics, chiefly because the Evangelist had concluded his part of the work with Joh 20:30, 31. But neither in the Epistles of the New Testament, nor in other good authors, is it unusual to insert supplementary matter, and so have more than one conclusion). 1-2. Jesus showed himself again-- manifested himself again. and on this wise he manifested himself-- This way of speaking shows that after His resurrection He appeared to them but occasionally, unexpectedly, and in a way quite unearthly, though yet really and corporeally.


<hi type="bold">3-6. Peter saith unto them, I go a fishing--</hi>(See on <reference osisRef="Luke.5.11">Lu 5:11</reference>).

<hi type="bold">that night ... caught nothing--</hi>as at the first miraculous draught (see on <reference osisRef="Luke.5.5">Lu 5:5</reference>); no doubt so ordered that the miracle might strike them the more by contrast. The same principle is seen in operation throughout much of Christ's ministry, and is indeed a great law of God's spiritual procedure with His people.

3-6. Peter saith unto them, I go a fishing-- (See on Lu 5:11). that night... caught nothing-- as at the first miraculous draught (see on Lu 5:5); no doubt so ordered that the miracle might strike them the more by contrast. The same principle is seen in operation throughout much of Christ's ministry, and is indeed a great law of God's spiritual procedure with His people.


<hi type="bold">7-11. that disciple whom Jesus loved, said, It is the Lord--</hi>again having the advantage of his brother in quickness of recognition (see on <reference osisRef="John.20.8">Joh 20:8</reference>), to be followed by an alacrity in Peter all his own.

<hi type="bold">he was naked--</hi>his vest only on, worn next the body.

<hi type="bold">cast himself into the sea--</hi>the shallow part, not more than a hundred yards from the water's edge (<reference osisRef="John.21.8">Joh 21:8</reference>), not meaning therefore to swim, but to get sooner to Jesus than in the full boat which they could hardly draw to shore.

7-11. that disciple whom Jesus loved, said, It is the Lord-- again having the advantage of his brother in quickness of recognition (see on Joh 20:8), to be followed by an alacrity in Peter all his own. he was naked-- his vest only on, worn next the body. cast himself into the sea-- the shallow part, not more than a hundred yards from the water's edge (Joh 21:8), not meaning therefore to swim, but to get sooner to Jesus than in the full boat which they could hardly draw to shore.


<hi type="bold">12-14. none ... durst ask him, Who art thou, knowing it was the Lord--</hi>implying that they would have liked Him just to say, "It is I"; but having such convincing evidence they were afraid of being "upbraided for their unbelief and hardness of heart" if they ventured to put the question.

12-14. none... durst ask him, Who art thou, knowing it was the Lord-- implying that they would have liked Him just to say, "It is I"; but having such convincing evidence they were afraid of being "upbraided for their unbelief and hardness of heart" if they ventured to put the question.


<hi type="bold">15-17. when they had dined, Jesus saith--</hi>Silence appears to have reigned during the meal; unbroken on His part, that by their mute observation of Him they might have their assurance of His identity the more confirmed; and on theirs, from reverential shrinking to speak till He did.

<hi type="bold">Simon, son of Jonas, lovest thou me more than these?--</hi>referring lovingly to those sad words of Peter, shortly before denying his Lord, "Though all men shall be offended because of Thee, yet will I never be offended" (<reference osisRef="Matt.26.33">Mt 26:33</reference>), and intending by this allusion to bring the whole scene vividly before his mind and put him to shame.

<hi type="bold">Yea, Lord; thou knowest that I love thee--</hi>He adds not, "more than these," but prefixes a touching appeal to the Saviour's own omniscience for the truth of his protestation, which makes it a totally different kind of speech from his former.

<hi type="bold">He saith unto him, Feed my lambs--</hi>It is surely wrong to view this term as a mere diminutive of affection, and as meaning the same thing as "the sheep" [Webster and Wilkinson]. It is much more according to usage to understand by the "lambs," young and tender disciples, whether in age or Christian standing (<reference osisRef="Isa.40.11">Is 40:11</reference>; <reference osisRef="1John.2.12">1Jo 2:12</reference>, <reference osisRef="2Cor.2.13">13</reference>), and by the "sheep" the more mature. Shall we say (with many) that Peter was here reinstated in office? Not exactly, since he was not actually excluded from it. But after such conduct as his, the deep wound which the honor of Christ had received, the stain brought on his office, the damage done to his high standing among his brethren, and even his own comfort, in prospect of the great work before him, required some such renewal of his call and re-establishment of his position as this.

15-17. when they had dined, Jesus saith-- Silence appears to have reigned during the meal; unbroken on His part, that by their mute observation of Him they might have their assurance of His identity the more confirmed; and on theirs, from reverential shrinking to speak till He did. Simon, son of Jonas, lovest thou me more than these?-- referring lovingly to those sad words of Peter, shortly before denying his Lord, "Though all men shall be offended because of Thee, yet will I never be offended" (Mt 26:33), and intending by this allusion to bring the whole scene vividly before his mind and put him to shame. Yea, Lord; thou knowest that I love thee-- He adds not, "more than these," but prefixes a touching appeal to the Saviour's own omniscience for the truth of his protestation, which makes it a totally different kind of speech from his former. He saith unto him, Feed my lambs-- It is surely wrong to view this term as a mere diminutive of affection, and as meaning the same thing as "the sheep" [Webster and Wilkinson]. It is much more according to usage to understand by the "lambs," young and tender disciples, whether in age or Christian standing (Is 40:11; 1Jo 2:12, 13), and by the "sheep" the more mature. Shall we say (with many) that Peter was here reinstated in office? Not exactly, since he was not actually excluded from it. But after such conduct as his, the deep wound which the honor of Christ had received, the stain brought on his office, the damage done to his high standing among his brethren, and even his own comfort, in prospect of the great work before him, required some such renewal of his call and re-establishment of his position as this.


<hi type="bold">18-19. When thou wast young--</hi>embracing the whole period of life to the verge of old age.

<hi type="bold">thou girdedst thyself, and walkedst whither thou wouldest--</hi>wast thine own master.

<hi type="bold">when ... old thou shalt stretch forth thine hands--</hi>to be bound for execution, though not necessarily meaning on a cross. There is no reason, however, to doubt the very early tradition that Peter's death was by crucifixion.

18-19. When thou wast young-- embracing the whole period of life to the verge of old age. thou girdedst thyself, and walkedst whither thou wouldest-- wast thine own master. when... old thou shalt stretch forth thine hands-- to be bound for execution, though not necessarily meaning on a cross. There is no reason, however, to doubt the very early tradition that Peter's death was by crucifixion.