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AN

EXPOSITION

HISTORICAL WRITINGS

NEW TESTAMENT,

WITH REFLECTIONS SUBJOINED TO EACH SECTION,

BY THE LATE

REV. TIMOTHY KENRICK.

MEMOIR OF THE AUTHOR.

FROM THE SECOND LONDON OCTAVO EDITION.

IN THREE VOLUMES.
VOL. II.
THE GOSPELS OF LUKE AND JOHN.

BOSTON :
MUNROE AND FRANCIS, 128 WASHINGTON-STREET,
CORNER OF WATER-STREET.
1828.

v.i.

EXPOSITION,
&c .Sfc.

Luke, the author of the history before us, and likewise of the
book which is called the Acts of the Apostles, was a Jew by re
ligious profession, the companion and fellow-labourer of Paul. He
was well acquainted also with the other apostles, although not one
of their number. Some of the things which are here related, he
might learn from them, particularly what took place in the early
part of Christ's public ministry : the rest he might learn from his
own observation, from attending Christ as one of his disciples, and
from the sources which he mentions in his introduction. The au
thenticity of his history, however, depends upon the assurance
which we have, that it was received as authentic by persons of the
age in which he lived, who knew his character and qualifications,
or were well acquainted with the transactions of which he professes
to give an account. Several other things are said of him, besides
what I have just mentioned, but not with any degree of certainty.
Thus he is supposed to be a physician, because Paul, in his epistle
to the Colossians, iv. 14, speaks of Luke, the beloved physician ; but
he is not described under that character in any of the other epistles
where he is mentioned, nor in the book of Acts. It has also been
supposed that he was one of the two disciples whom our Lord join
ed after his resurrection, while they were going to Emmaus, be
cause Luke tells us, that the name of one of them was Cleopas, but
makes no mention of the name ofthe other, from motives of modesty
as it has been imagined, because it was himself. It has been said
by some ofthe Fathers, that Luke was one ofthe seventy disciples
whom Jesus sent out to preach ; but this idea probably arose from
Luke's being the only one of the evangelists who has mentioned
this mission. Others have supposed that he was one of the teach
ers of the church at Antioch, because we find in their number a
Lucius of Cyrene ; a name which very much resembles that of
Luke, having only something more of the Roman termination :
Acts xiii. 1. But these last two suppositions do not very well agree
with each other : for the seventy disciples whom Jesus sent put to
preach, were inhabitants of Galilee, like the apostles : and it js not
likely that Jesus would join to them a foreigner of Cyrene in Africa.

LUKE. (i. 1—4-

INTRODUCTION. Luke i. 1 — 4.
1. Forasmuch as many have taken in hand to set
forth in order, a declaration, •' a narrative," of those
things which are most surely believed among us,
2. Even as they delivered them unto us, which
from the beginning were eye-witnesses and ministers
of the word :
The author of the ensuing history begins by stating the motives
which had induced him to • write it. The first conversions to
Christianity were made by the apostles, who had been themselves
the eye-witnesses and ministers of the word, i. e. of the facts of the
gospel-history ; who had been the personal companions of Jesus,
and both before and after his death, had borne a part in the events
of his ministry and the diffusion of his religion. In their preach
ing, they gave a brief summary of the miracles and doctrines of
Jesus, his death and resurrection, confirming it by their own testi
mony as eye-witnesses. Compare Acts x. 34 — 44. Paul, who was
not called to the apostolic office till after our Saviour's death, and,
consequently, had not been himself a witness ofthe facts on which
the truth of Christianity is founded, appeals to the evidence of those
who had been so ; Acts xiii. 31. It is evident from what Luke
here says, that some of the early believers had reduced into writing
a brief narrative of the principal events ofthe life of Christ ; proba
bly before the time when any of our canonical gospels were com
posed ; deriving their accounts either from the apostolic preach
ing, or other sources. Though he does not expressly say, he ap
pears to intimate, that these were not full or not accurate, and this
led him to undertake the composition of his gospel.
3. It seemed good to me also, having had perfect
understanding, " having made accurate examination,"
of all things from the very first, to write unto thee in
order, most excellent Theophilus ;
4. That thou mightest know the certainty of those
things wherein thou hast been instructed.
Theophilus, to whom Luke addresses his gospel, is the same per
son who is mentioned in the introduction to the book of Acts. The
Greek word, which we render most excellent, was often given to
persons who held high political offices, and it has been conjectur
ed, that Theophilus was a person of rank. It is probable, that he
was a Gentile convert to Christianity, and that he lived somewhere
out of the limits of Palestine. When the evangelist says, that he

i. 1—4.) LUKE. 5
has written in order, he means in a connected series, in opposition
to the imperfect accounts and detached fragments, in which the
history of Christ had been related before; the order of chronology
appears to have been less strictly observed by him, than by the oth
er evangelists.
The Greek word, which is translated, Thou hast been instructed,
and which is the root of our word catechetical and catechumen,
signifies properly to receive oral instruction, and is used in the
New Testament more specifically of receiving religious instruction :
Acts xviii. 25 ; Rom. ii. 18. Theophilus had been briefly informed
of the principal events of the Christian history, at the time of his
conversion ; the work which the evangelist had undertaken was
designed to give him fuller information.
The reader will observe that the writer of this history lays claim
only to that degree of credibility, which arises from a careful exam
ination of the facts which he related. Had he written, as many
suppose him to have done, under the immediate guidance of the
Holy Spirit, which either suggested to him the very words which
he should use, or at least preserved him from the possibility of
error, he surely would not have omitted to mention a circumstance,
which would so much have enhanced the authority of his narra
tive ; he would not have suppressed a stronger evidence, to appeal
to a weaker. The same remark may be extended to all the histor
ical books of Scripture ; their authors never profess to have been
inspired or preserved from the possibility of error ; they examined
carefully into facts ; they related them honestly, and in the case
ofthe gospels, at least, published them to the world while the events
were so recent, that any falsehood might easily have been detected.
We have thus all the evidence by which it is possible that an his
torical fact should be established ; evidence as strong as that on
the faith of which we hourly act in the most important concerns of
life, and much stronger than we possess for the truth of any other
history, of equal antiquity with that of Scripture.
5. * There was in the days of Herod the king of
Judsea, a certain priest named Zacharias, of the course of
Abia : and his wife was ofthe daughters of Aaron, and
her name was Elisabeth.
6. And they were both righteous before God, walk
ing in all the commandments and ordinances of the
Lord blameless.
7. And they had no child, because that Elisabeth was
barren, and they both were now well stricken in years.
8. And it came to pass, that, while he executed
the priest's office before God in the order of his course,
9. According to the custom of the priest's office,
[* The 1st and 2d chapters of Luke, except the introduction, are omitted in the Eng-
lish. edition of Kenrick, for the reasons given in the Preface to the first edition,
vol. J. p. vi.]

6 LUKE. (i. 5—80.
his lot was to burn incense when he went into the
temple of the Lord.
10. And the whole multitude of the people were
praying without, at the time of incense.
11. And there appeared unto him an angel ofthe
Lord, standing on the right side of the altar of incense.
12. And when Zacharias saw him, he was troubled,
and fear fell upon him.
13. But the angel said unto him, Fear not, Zach
arias : for thy prayer is heard ; and thy wife Elisabeth
shall bear thee a son, and thou shalt call his name
John. 14. And thou shalt have joy and gladness, and
many shall rejoice at his birth.
15. For he shall be gre;it in the sight of the Lord,
and shall drink neither wine nor strong drink ; and
he shall be filled with the Holy Ghost, even from his
mother's womb.
16. And many of the children of Israel shall he
turn to the Lord their God.
17. And he shall go before him in the spirit and
power of Elias, to turn the hearts of the fathers to the
children, and the disobedient to the wisdom of the just. ;
to make ready a people prepared for the Lord.
18. 1 And Zacharias said unto the angel, Where
by shall I know this ? for I am an old man, and my
wife well stricken in years.
19. And the angel answering, said unto him, I am
Gabriel, that stand in the presence of God ; and am
sent to speak unto thee, and to show thee these glad
tidings. 20. And behold thou shalt be dumb, and not able
to speak, until the day that these things shall be per
formed, because thou belie vest not my words, which
shall be fulfilled in their season.
21. And the people waited for Zacharias, and mar
velled that he tarried so long in the temple.
22. And when he came out, he could not speak
unto them : and they perceived that he had seen a
vision in the temple ; for he beckoned unto them, and
remained speechless.

i. 5—80.) LUKE. 7
23. And it came to pass, that as soon as the days
of his ministration were accomplished, he departed to
his own house.
24. H And after those days his wife Elisabeth con
ceived, and hid herself five months, saying,
25. Thus hath the Lord dealt with me in the days
wherein he looked on me, to take away my reproach
among men.
26. H And in the sixth month the angel Gabriel
was sent from God unto a city of Galilee, named Naz
areth, 27. To a virgin espoused to a man whose name
was Joseph, of the house of David ; and the virgin's
name was Mary.
28. And the angel came in unto her, and said,
Hail, thou that art highly favoured, the Lord is With
thee : blessed art thou among women.
29. And when she saw him, she was troubled at
his saying, and cast in her mind what manner of salu
tation this should be.
30. And the angel said unto her, Fear not, Mary :
for thou hast found favour with God.
31. And behold, thou shalt conceive in thy womb,
and bring forth a son, and shalt call his name JESUS.
32. He shall be great, and shall be called the Son
of the Highest ; and the Lord God shall give unto
him the throne of his father David.
33. And he shall reign over the house of Jacob for
ever ; and of his kingdom there shall be no end.
34. Then said Mary unto the angel, How shall
this be, seeing I know not a man ?
35. And the angel answered and said unto her,
The Holy Ghost shall come upon thee, and the power
of the Highest shall overshadow thee : therefore also
that holy thing which shall be born of thee, shall be
called the Son of God.
36. And behold, thy cousin Elisabeth, she hath
also conceived a son in her old age ; and this is the
sixth month with her who was called barren :
37. For with God nothing shall be impossible.
38. And Mary said, Behold the handmaid of the

8 LUKE. (i. 5—80.
Lord, be it unto me according to thy word. And the
angel departed from her.
39. II And Mary arose in those days, and went in
to the hill-country with haste, into a city of Juda,
40. And entered into the house of Zacharias, and
saluted Elisabeth.
41. And it came to pass, that when Elisabeth
heard the salutation of Mary, the babe leaped in her
womb : and Elisabeth was filled with the Holy
Ghost. 42. And she spake out with a loud voice and said,
Blessed art thou among women, and blessed is the
fruit of thy womb.
43. And whence is this to me, that the mother of
my Lord should come to me ?
44. For lo, as soon as the voice of thy salutation
sounded in mine ears, the babe leaped in, my womb
for joy.
45. And blessed is she that believed : for, there
shall be a performance of those things which were told
her from the Lord.
46. H And Mary said, My soul doth magnify the
Lord, 47. And my spirit hath rejoiced in God my Sa
viour, 48. For he hath regarded the low estate of his
handmaiden : for behold, from henceforth all genera
tions shall call me blessed.
49. For he that is mighty hath done to me great
things ; and holy is his name.
50. And his mercy is on them that fear him, from
generation to generation.
51. He hath showed strength with his arm ; he
hath scattered the proud in the imagination of their
hearts. 52. He hath put down the mighty from their seats,
and exalted them of low degree.
53. He hath filled the hungry with good things,
and the rich he hath sent empty away.
54. He hath holpen his servant Israel, in remem
brance of his mercy ;

i. 5—80.) LUKE. 9
55. As he spake to our fathers, to Abraham, and
to his seed, for ever.
56. And Mary abode with her about three months,
and returned to her own house.
57. H Now Elisabeth's full time came that she
should be delivered ; and she brought forth a son.
58. And her neighbours and her cousins heard how
the Lord had showed great mercy upon her ; and they
rejoiced with her.
59. And it came to pass, that on the eighth day
they came to circumcise the child ; and they called
him Zacharias, after the name of his father.
60. And his mother answered and said, Not so;
but he shall be called John.
61. And they said unto her, There is none of thy
kindred that is called by this name.
62. And they made signs to his father, how he
would have him called.
63. And he asked for a writing-table, and wrote,
saying, His name is John. And they marvelled all.
64. And his mouth was opened immediately, and
his tongue loosed, and he spake, and praised God.
65. And fear came on all that dwelt round about
them : and all these sayings were noised abroad
throughout all the hill-country of Judsea.
66. And all they that heard them, laid them up in
their hearts, saying, What, manner of child shall this
be ! And the hand of the Lord was with him.
67. H And his father Zacharias was filled with the
Holy Ghost, and prophesied, saying,
68. Blessed be the Lord God of Israel ; for he
hath visited and redeemed his people,
69. And hath raised up an horn of salvation for us,
in the house of his servant David :
70. As he spake by the mouth of his holy proph
ets, which have been since the world began :
71. That we should be saved from our enemies,
and from the hand of all that hate us ;
72. To perform the mercy promise d to our fathers,
and to remember his holy covenant ;
VOL. II. B

10 LUKE. (ii. 1— 52.
73. The oath which he sware to our father Abra
ham, 74. That he would grant unto us, that we, being
delivered out of the hand of our enemies, might serve
him without fear,
75. In holiness and righteousness before him, all
the days of our life.
76. And thou, child, shalt be called the prophet of
the Highest, for thou shalt go before the face of the
Lord to prepare his ways ;
77. To give knowledge of salvation unto his peo
ple, by the remission of their sins,
78. Through the tender mercy of our God ; where
by the day-spring from on high hath visited us,
79. To give light to them that sit in darkness
and in the shadow of death, to guide our feet into the
way of peace.
80. And the child grew, and waxed strong in
spirit, and was in the deserts till the day of his show
ing unto Israel. Chapter ii.
1 . And it came to pass in those days, that there went
out a decree from Caesar Augustus, that all the world
should be taxed.
2. {And this taxing was first made when Cyrenius
was governor of Syria.)
3. And all went to be taxed, every one into his
own city.
4. And Joseph also went up from Galilee, out of
the city of Nazareth, into Judaea, unto the city of
David, which is called Bethlehem, (because he was
of the house and lineage of David,)
5. To be taxed with Mary his espoused wife, be
ing great with child.
6. H And so it was, that while they were there,
the days were accomplished that she should be de
livered. 7. And she brought forth her first born son, and
wrapped him in swaddling-clothes, and laid him in a
manger ; because there was no room for them in the inn.

ii. 1—52. LUKE. 11
8. H And there were in the same country shep
herds abiding in the field, keeping watch over their
flock by night.
9. And lo, the angel of the Lord came upon them,
and the glory of the Lord shone round about them ;
and they were sore afraid.
10. And the angel said unto them, Fear not ; for
behold, I bring you good tidings of great joy, which
shall be to all people.
1 1 . For unto you is born this day, in the city of
David, a Saviour which is Christ the Lord.
12. And this shall be a sign unto you ; Ye shall
find the babe wrapped in swaddling-clothes, lying in a
manger. 13. And suddenly there was with the angel a mul
titude of the heavenly host praising God, and saying,
14. Glory to God in the highest, and on earth
peace, good will toward men.
15. H And it came to pass, as the angels were gone
away from them into heaven, the shepherds said one
to another, Let us now go even unto Bethlehem, and
see this thing which is come to pass, which the Lord
hath made known unto us.
16. And they came with haste, and found Mar}
and Joseph, and the babe lying in a manger.
17. And when they had seen it, they made knowis
abroad the saying which was told them concerning this
child. v
18. And all they that heard it wondered at those
things which were told them by the shepherds.
19. But Mary kept all these things, and pondered
them in her heart.
20. And the shepherds returned, glorifying and
praising God for all the things that they had heard and
seen, as it was told unto them.
21. 1 And when eight days were accomplished
for the circumcising ofthe child, his name was called
JESUS, which was so named of the angel before he
was conceived in the womb.
22. H And when the days of her purification
according to the law of Moses were accomplished,

12 LUKE. (ii- 1—52.
they brought him to Jerusalem, to present him to the
Lord ;
23. ("As it is written in the law of the Lord, Eve
ry male that openeth the womb shall be called holy to
the Lord ;)
24. And to offer a sacrifice according to that
which is said in the law of the Lord, A pair of turtle
doves, or two young pigeons.
25. H And behold, there was a man in Jerusalem,
whose name was Simeon ; and the same man was
just and devout, waiting for the consolation of Israel :
and the Holy Ghost was upon him.
26. And it was revealed unto him by the Holy
Ghost, that he should not see death, before he had
seen the Lord's Christ.
27. And he came by the Spirit into the temple ;
and when the parents brought in the child Jesus, to do
for him after the custom of the law,
28. Then took he him up in his arms, and blessed
God, and said,
29. Lord, now lettest thou thy servant depart in
peace, according to thy word :
30. For mine eyes have seen thy salvation,
31. Which thou hast prepared before the face of
all people ;
32. A light to lighten the Gentiles, and the glory
of thy people Israel.
33. And Joseph and his mother marvelled at those
things which where spoken of him.
34. And Simeon blessed them, and said unto Mary
his mother, Behold, this child is set for the fall and
rising again of many in Israel ; and for a sign which
shall be spoken against ;
35. (Yea, a sword shall pierce through thy own
soul also ;) that the thoughts of many hearts may be
revealed. 36. H And there was one Anna, a prophetess, the
daughter of Phanuel, of the tribe of Aser : she was of
a great age, and had lived with an husband seven
years from her virginity ;
37. And she was a widow of about fourscore and

ii. 1—52.) LUKE. 13
four years, which departed not from the temple, but
served God with fastings and prayers night and' day.
38. And sjie coming in that instant, gave thanks
likewise unto the Lord, and spake of him to all them
that looked for redemption in Jerusalem.
39. 1 And when they had performed all things ac
cording to the law of the Lord, they returned into
Galilee, to their own city Nazareth.
40. And the child grew, and waxed strong in
spirit, filled with wisdom ; and the grace of God was
upon hiin.
41. % Now his parents went to Jerusalem every
year at the feast of the passover.
42. And when he was twelve years old, they went
up to Jerusalem after the custom of the feast.
43. And when they had fulfilled the days, as they
returned, the child Jesus tarried behind in Jerusalem ;
and Joseph and his mother knew not of it.
44. But they, supposing him to have been in the
company, went a day's journey ; and they sought him
among their kinsfolk and acquaintance.
45. And when they found him not, they turned
back again to Jerusalem, seeking him.
46. And it came to pass, that after three days they
found him in the temple, sitting in the midst of the
doctors, both hearing them, and asking them ques
tions. 47. And all that heard him were astonished at his
understanding and answers.
48. And when they saw him, they were amazed :
and his mother said unto him, Son, why hast thou thus
dealt with us ? behold, thy father and I have sought
thee sorrowing.
49. And he said unto them, How is it that ye
sought me ? wist ye not that I must be about my Fa
ther's business. ?
50. And they understood not the saying which he
spake unto them.
51. H And he went down with them, and came
to Nazareth, and was subject unto them : but his mo
ther kept all these sayings in her heart.

14 LUKE. (iii- 1—14.
52. And Jesus increased in wisdom and stature,
and in favour with God and man.

SECTION I.
Preaching of John the Baptist.
Luke iii. 1 — 14.

1. Now, in the fifteenth year ofthe reign of Ti
berius Caesar, Pontius Pilate being governor of Judaea,
Luke, who was better acquainted with the forms of historical
composition than the other evangelists, here fixes the period at
which John the Baptist began to preach, by telling us in what year
ofthe reign of the emperor Tiberius it took place. The reason of
referring this date to the Roman empire was, that the country of
Judaea was under the dominion of the Romans.
Herod the Great had been put in possession of Judasa and the
neighbouring regions which he governed, by the Romans. When
he died, he divided his territory by will between his three sons, who
were called Archelaus, Herod, and Philip. These were confirmed
in their separate jurisdictions by the same authority which had giv
en him the whole. But Archelaus, having been guilty of great op
pression in his administration, was deposed by the Romans, and the
country which had been subject to him reduced to a Romam pro
vince, under the name of Judaea. The two other brothers continu
ed to possess the territory which had been left them by their father,
which the evangelist next proceeds to mention.
And Herod being tetrarch of Galilee,
This is the prince whose name is for ever stigmatized with the
crime of beheading John the Baptist. He is the person also to
whom Jesus was sent by Pilate at his trial. The title of tetrarch
was originally given to one who presided over the fourth part of a
kingdom ; but it came afterward to signify, as it does here, one
who presided over any part of a country.
And his brother Philip, tetrarch of Iturea and of the
region of Trachonitis, and Lysanias, the tetrarch of
Abilene :
Iturea and Trachonitis lay on the opposite side ofthe sea of Gal
ilee. Abilene was a small province on the borders of Syria : it is
mentioned here, because it was part of Palestine, or because many
Jews resided there.
2. Annas and Caiaphas being the high-priests,
the word of God came unto John, the son of Zachari
as, in the wilderness.

iii. 1—14.) LUKE. 15
It appears from the Old Testament, that the law of Moses requir
ed that there should be one high-priest, and no more ; and that he
should continue in office for life. But Luke says here, that there
were two high-priestsat this time. To account for this language,
it has been observed, tflat the high-priest possessing the chief civil
power under the Romans, it was usual for them to remove him,
whenever he did not give satisfaction, and to put another, but of
the same family, into his place. The person, however, who had
been once high-priest, retained that title as long as he lived, al
though he had ceased to exercise any authority. This was the sit
uation of Annas, or, as Josephus calls him, Ananus : for he had
been put out of office eleven years before by Gratus, the Roman
governor, and his son-in-law, Caiaphas, raised into his place ; but
being still regarded by the people as high-priest, notwithstanding
this unjust removal, he retained the name. This interpretation is
further confirmed by observing, that Josephus uses the same lan
guage, speaking frequently of the high-priests, as if there were two
or more, when in reality there could be but one.
In saying that the word of God came unto John, the evangelist
has adopted the language used by the writers of the Old Testa
ment, when they mean to express that God sends a divine message
to any one : for the usual form of speech upon these occasions is,
that the word of the Lord came to such a person. He went into
the wilderness, probably, to prepare himself for receiving a divine
revelation. 3. And he came into all the country about Jordan,
preaching the baptism of repentance for the remission
of sins.
That is, he came to all the cities and towns in the neighbour
hood of Jordan, such as Bethabara and JEnon, insisting upon' the
necessity of the inhabitants repenting, in order to preserve them
selves from those calamities which God was about to bring upon
the nation for their sins, and to prepare for the kingdom of the
Messiah, which he was sent to announce ; and showing them the pro
priety of submitting to the ordinance of baptism, as an expression
of that purity of heart and life which they now engaged to maintain.
Compare the Note on Matt. iii. 6.
4. As it is written in the book of the words of
Esaias the prophet, saying, The voice of one crying in
the wilderness, Prepare ye the way ofthe Lord, make
his paths straight.
5. Every valley shall be filled, and every moun
tain and hill shall be brought low ; and the crooked
shall be made straight, and the rough ways shall be
made smooth ;
In this language, the prophet Isaiah had foretold the preaching
of John, the design of it, and the effect which it should have upon

1G LUKE. (iii. 1—14-
men's minds, together with the place where he should make his
appearance. There is an evident allusion in these words to the
office of pioneers, who were sent before, to prepare the road for
great monarchs, when they moved from one place to another. As
these made the road smooth where it was rough, by removing ob
stacles, straight, where it was winding, and lowered hills where
they were steep and difficult of ascent : so John, by his preaching
and baptizing, should remove from the minds of many ofthe Jews
those errors and prejudices, which would have prevented the re
ception of the Messiah, and hereby should prepare the way for ac
complishing the designs of God, whose messenger and representa
tive he was.
6. And all flesh shall see the salvation of God.
That is, all men shall behold that scheme of salvation which God
has provided for his people. The language of the evangelist varies
a little here from that of the prophet, being taken from the Greek
translation, and not from the Hebrew.
7. Then said he to the multitude that came forth
to be baptized of him, O brood of vipers, who hath
warned you to flee from the wrath to come ?
Matthew tells us that this language was addressed by John to
the Pharisees and Sadducees, to whose character the severity of it
seems more suitable than to that ofthe people in general.
8. Bring forth, therefore, fruits worthy of repent
ance ; and begin not to say within yourselves, We
have Abraham to our father : for I say unto you, that
God is able of these stones to raise up children unto
Abraham. 9. And now also the ax is laid unto the root ofthe
trees ; every tree therefore which bringeth not forth
good fruit, is hewn down and casfr into the fire.
10. And the people asked him, saying, What shall
we do then ?
What good works shall we perform to prove the sincerity of
our repentance, and' to save ourselves from the impending calam
ities ?
11. He answereth, and saith unto them, He that
hath two coats, let him impart to him that hath
none, and he that hath meat let him do likewise.
Let him that hath a superfluity of the good things of this life,
impart some portion of what he has to those who are des
titute of them, and suffer much distress from their wants. He di
rects them to show the sincerity of their repentance by acts of be
neficence,, which are the great ends of religion, and the most ac-

iii. 1—14.) LUKE. 17
ceptable offering which we can present to the Divine Being. He
instances in food and raiment, not because these are the only
means of doing good, but because they comprise the principal
wants of mankind, and because it is in food and dress that men are
most apt to offend by their extravagance. The prophet Daniel
gives similar advice to Nebuchadnezzar, in answer to a like ques
tion, saying, " Break off thy sins by repentance, and thine iniqui
ties by showing mercy to the poor." When John directs the peo
ple to give away one out of two coats, he does not mean to prohibit
them from keeping more than one, but to forbid retaining super
fluities, when others want necessaries.
12. Then came also publicans to be baptized, and
said unto him, Master, " Teacher," what shall we do ?
13. And he said, Exact no more than that which
is appointed you.
The tax-gatherers, in the exercise of their office, frequently com
pelled people to pay more than the law required, and were hereby
guilty of great oppression. John warns them to beware of this
crime, to which men of their profession were strongly tempted.
14. And the soldiers likewise demanded of him,
saying, And what shall we do ? And he said unto
them, Do violence to no man, neither accuse any false
ly ; and be content with your wages.
Commit violence on no man's person or property, without just
authority ; nor endeavour to secure that authority by accusing in
nocent persons. Be content with your pay ; and do not murmur
or mutiny against your officers, if they do not bestow upon you
largesses to procure your favour or good will.

REFLECTIONS.

1. From the passage of Scripture which has been explained,
we learn, that men, in every situation of life, have peculiar tempta
tions to guard against, and peculiar duties to perform ; to each
class of people John gives separate admonitions and cautions.
The rich are apt to confine their whole attention to themselves,
and forget or overlook the wants of their poorer brethren, although
destitute of food and clothing : while the poor are often discontent
ed with their wages, and murmur against the rich, even when they
grant them all the assistance which their circumstances will per
mit, and which they can equitably claim. Those who are in pow
er are disposed to abuse it, and those who are subject to authority,
frequently resist it without occasion. Let every man, therefore,
consider to what temptation his situation in life exposes him, and
what duties it requires from him ; and these let him be careful to
vol. n. c

18 LUKE. (iii- 1—14.
perform. Let the rich have a due consideration of the wants of
the poor, and be ready to relieve them, that in heaven they may
have a more enduring substance. Let the poor be contented with
their wages, remembering that it is what they have agreed to re
ceive. Let those who are invested with civil authority of any kind,
recollect, that it is given them for the benefit of those over whom it
is exercised, and not for the gratification of their own private pas
sions or interests. Let those also, who are subject to authority,
remember, that power, thus employed, is justly exercised, and that
resistance to it is criminal. Let soldiers, in particular, remem
ber, that they are appointed to guard the persons and protect the
property of individuals, and not to oppress and injure them ; to de
fend the community against the unjust attacks of foreign nations,
and not to invade the rights of unoffending people, or to vindicate
the private quarrels of princes. Let parents remember the atten
tion and tenderness which they owe to their children : and chil
dren, the gratitude and obedience which are due to parents. Let
masters have a due consideration ofthe circumstances of their ser
vants, and exact no more from them than their strength and com
fort will allow them to perform. Let them exercise authority with
mildness, excuse their involuntary offences, and show kindness to
them in distress. Let servants also be faithful to their masters,
not defrauding them of their property, nor destroying it by thought
less extravagance or wasteful negligence. Let them be tender of
the reputation, and attentive to the wants, of those whom they
serve. We learn,
2. That the practice of these duties by individuals, is the best
evidence of the sincerity of their repentance : and the general per
formance of them by a community, the most effectual method of
saving a nation from ruin. These are the fruits worthy of a pro
fession of repentance, which John required from his disciples ; and
they are what God still requires from all those who profess sorrow
for sin, and look for his favour. Without them, our prayers and
fastings, our tears and confessions, are unmeaning forms and use
less parade. Creatures, indeed, weak and ignorant as ourselves,
they may deceive ; but with respect to God, they only serve to
mark the hypocrisy of the mind, and to increase his displeasure.
Happy, on the contrary, are the individuals who accompany pro
fession of sorrow for sin, with reformation of manners, and with a
faithful discharge of those duties which belong to their station in
life ! However mean their profession or condition, whether they
be publicans or soldiers, or belong to a still lower class in society,
they are acceptable in the sight of God, and will enjoy his favour
and esteem.
¦ Happy also is the community of which they are members ; they
are the foundation of its security and prosperity. On the other
hand, where these duties are neglected ; where the rich are in
sensible to the wants ofthe poor, or the poor envy the wealth ofthe
rich, and are discontented with their lot ; where those who are in
vested with power, forget the design with which it was bestowed,
and employ it to harass and oppress, not to protect and benefit ;
where subjects are dissatisfied with the conduct of their rulers, and

iv. 31—37 ; v. 1—11. LUKE. 19
are ready to resist their authority ; where confessions of sin and
forms of religion are substituted in the place of public and private
virtue and reformation of manners ; the country or kingdom in
which these vices prevail is not far from ruin. The ties which bind
together the several parts of society are broken ; the foundations
of the state are undermined, and the building is ready to fall ; by
the first gust which arises it will be overturned : neither religious
ancestors not religious privileges can save it from destruction.
The Jewish nation has long been an awful monument of this truth ;
and every other nation which is reduced to the same circum
stances, must expect to experience a like fate.

Luke iii. 15—18. corresponds with Matt. iii. 11 — 12.
iii. 19, 20. . . . { - , X!!L l°-1%
' ( John in. 24.
iv. 1—13. . . . Matt.iv. 1—11.
iv. 14—30. ... iv. 54—.

SECTION II.
Jesus cures a dmrnoniac at Capernaum. The. miraculous draugM
of fishes.
Luke iv. 31—37; v. 1—11.
31. And he (i. e. Jesus) came down to Caper
naum, a city of Galilee, and taught them on the sab
bath-days. 32. And they were astonished at his doctrine ; for
his word was with power, " with authority."
Jesus Christ being now only beginning his ministry, and little
known, confined his instructions to the sabbath-day, when the peo
ple were at rest from their common employments, and assembled
together in their synagogues, which, like our places of worship,
were erected in every part of the country. When his fame was
more spread abroad, and the people crowded to hear him wherever
he went, he preached to them every day of the week. The people
were struck with his manner of teaching : because his discourses
were with authority ; that is, delivered in an authoritative man
ner ; in the language of a person who had received a commission
from God ; and not like those ofthe Scribes, whom they had been
accustomed to hear, and who only pretended to interpret what had
been delivered by former prophets.*
33. And in the synagogue there was a man which
* Matt. vii. 29.

20 LUKE. (iv.31— 37; v. 1— 11-
had a spirit of an unclean dasmon ;* And cried out
with a loud voice,
34. Saying. Let us alone ! what have we to do
with thee, " Ah ! what hast thou to do tvith us ;" thou
Jesus of Nazareth ? Art thou come to destroy us,
" to punish us ?" I know thee who thou art, the holy
one of God.
This daemoniac, who was mad, and subject likewise to epileptic
fits, had intervals of sanity, as appears from his being allowed to be
present in the synagogue. During these intervals he might learn
the character and pretensions of Jesus, and might know, in partic
ular, that he cured some who were possessed of dsemons. Being
mad, he fancies himself to be the dsemon by which he was sup
posed to be possessed, and personates his character. As dsemons
were considered as the spirits of dead men, who were-some time to
be punished, he is afraid that Jesus is come to inflict this punish
ment immediately, and therefore, says, Art thou come to punish
us 1 in the same manner as the Gadarene dEemoniac said, Art thou
come to torment us before the time 1 It is not always possible to
account for the language and actions of madmen : yet this was the
idea, probably, which filled him with apprehension. In calling
Jesus the holy one of God, he may refer to psalm xvi. 10, where
David calls the Messiah the holy one ; or to Daniel, ix. 24, where
he is called the most holy. To suppose that it was the devil who
gave Jesus this honourable appellation, and proclaimed his charac
ter in a public assembly, would be to suppose that he counteracted
his own purposes, and is totally inconsistent with the ideas formed
of the artfulness and cunning of that being.
35. And Jesus rebuked him, saying, Hold thy
peace, and come out of him.
Jesus addresses the daemon, and tells him to be silent, and to
leave the man : this language strongly implies that Jesus entertain
ed the same notions respecting mad persons and epileptics as the
rest of his countrymen.
And when the dsemon had thrown him in the midst,
he came out of him, and hurt him not.
The disorder with which this person was afflicted, as we have
already observed, was madness, but attended, as appears hence,
with epileptic fits, which often accompany long-continued insani
ty .+ The agitation of mind produced by seeing Jesus, and by be
ing addressed by him, brought on a paroxysm of this disorder, in
which he fell down, as is usual with these persons, and was torn,
according to the account of Mark, which is further descriptive of
the epilepsy ; but he was not hurt : for he was cured by the mirac-
" Compare the note on Matt. x. 1.
t See Farmer on Dsemoniacs, p. 90.

iv. 31—37. ; v. 1—11.) LUKE. 21
ulous power of Jesus ; which is here expressed by the daemon
coming out of him.
36. And they were all amazed, and spake among
themselves, saying, What a word is this, " What a
thing is this .'" expressing their surprise at the mira
cle : for with authority and power he commandeth
the unclean spirits, and they come out !
The prophets mentioned in the Old Testament performed many
miracles, by healing diseases, and even, in a few instances, raising
the dead : but we read of no example of their restoring madmen to
their right mind, as Jesus did. This kind of miracle, therefore,
excited an extraordinary degree of surprise in the minds of the
spectators. 37. And the fame of him went out into every
place of the country round about.

Luke iv. 38 — 44. corresponds with Matt. viii. 14 — 18.

L.UKI V. 1 — 11.
1. And it came to pass that, as the people pressed
upon him, to hear the word of God, he stood by the
lake of Gennesareth ;
2. And saw two ships, " vessels :" for they were
of a small size ; standing by the lake ; but the fisher
men were gone out of them, and were washing their
nets. This lake of Gennesareth is the same as is called in the other
evangelists the sea of Galilee, and the sea of Tiberias ; and it was
in the towns and villages on the borders of this lake that Jesus
chiefly exercised his ministry. The fame of the miracles men
tioned in the last chapter, being spread abroad, great multitudes,
from all quarters, assembled round Jesus, to hear his instructions,
and to see his wonderful works. The curiosity of the multitude
to hear him was so great, that they thronged each other, and press
ed upon Jesus ; so that he found it necessary to remove to a situa
tion, where he could address them without being thus incommo
ded. The discourses of Christ are here called by the evangelist
the word of God ; and with good reason : for Christ spoke in the
name of God, asserting that he was sent by God to instruct the
people, and that the sentiments which he delivered were commu
nicated to him by the Father. In regard, however, to the nature
and causes of diseases, and the ordinary affairs of life, there is no
occasion for supposing that he had any extraordinary assistance,
or that he knew more than other men. The design of his mission

22 LUKE. (iv.31— 37.; v. 1— 11.
was to teach men religion, and not natural philosophy : his divine
powers, therefore, were confined to that object. In the com
mon affairs of life, the common reason of mankind was sufficient
to guide them without divine illumination.
3. And he entered into one of the vessels, which
was Simon's, and prayed him that he would thrust
out a little from the land ; and he sat down and
taught the people out of the vessel.
4. Now when he had left speaking, he said unto
Simon, Launch out into the deep, and let down your
nets for a draught.
Having had the use of the vessel, Jesus now proceeded to re
ward the owners, in the only way, probably, in which he was able
to do it, by procuring them a miraculous draught of fishes, which
might afford them a suitable compensation, and, at the same time,
give them fresh and more striking proofs of his divine mission.
5. And Simon, answering, said unto him, Master,
we have toiled all the night, and have taken nothing :
nevertheless, at thy word I will let down the net.
6. And when they had done this, they enclosed a
great multitude of fishes ; and their net brake; "was
going to break :"
Had it been actually broken, the fish would have been lost, and
there would have been no occasion to call for the assistance of their
companions. So large a draught of fishes was not a thing absolute
ly impossible, in the common course of nature, so far as we know ;
yet, as it was by the desire of Jesus that the net was let down, after
he had been informed that they had caught nothing the preceding
night, it is evident that he entertained an intention of working a
miracle ; and there is every reason to think that the event which
took place was the effect of his extraordinary power.
7. And they beckoned unto their partners, who
were in the other vessel, that they should come and
help them ; and they came, and filled both the vessels,
so that they began to sink.
8. When Simon Peter saw it, he fell down at Jesus'
knees, saying, Depart from me ; for I am a sinful
man, O Lord.
Peter, perceiving by the great draught of fishes that Jesus was
possessed of a miraculous power, of the most extraordinary nature
was greatly alarmed, lest, discerning the imperfections of his char
acter, he should be induced to employ this power to inflict some
signal punishment upon his person or his property; he therefore in-
Ireats him, with the strongest expressions of veneration, to depart

iv. 31 — 37. ;v. 1— 11.) LUKE. 23
from his vessel. Peter's idea ofthe danger of being near a prophet of
the Lord, seems to have been the same with that of the widow of
Zarephath, with whom the prophet Elijah resided, who, when she
had lost her son, said to him, O thou man of God, art thou come to
call my sins to remembrance ; and to slay my son 1 1 Kings, xvii. 18.
It would be unjust to conclude, from the apostle's calling himself
a sinful man, that he was now, or had been before, more wicked
than other persons: it is rather a proof of his piety and humility;
since the best characters are the most ready to acknowledge their
imperfections. 9. For he was astonished, and all that were with
him, at the draught of the fishes which they had taken.
10. And so was also James and John, the sons
of Zebedee, which were partners with Simon ; and
Jesus said unto Simon, Fear not, from henceforth thou
shalt catch men; "catch men alive."
Christ makes use of this phrase, to point out the superiority of his
future to his present employment : he now caught fish for their de
struction ; but he should hereafter catch men for their preservation.
11. And when they had brought their vessels to
land, they forsook all and followed him.
They were so impressed with the extraordinary power of Christ,.
from seeing this miracle, that they concluded him to be some great
prophet, and perhaps the Messiah. Without staying, therefore, to
dispose ofthe valuable prize which had been brought them, by sel
ling the fish, they resolve to forsake all, and to follow him; not
doubting that he who had procured such a draught of fishes, could
provide for their support.

REFLECTIONS.

1. The miracles of Jesus, in curing an apprehended dsmoniac,
an epileptic madman, and in the great draught of fishes, justly ex
cited the admiration ofthe spectators ; they were striking evidences
of divine power, which could thus control and alter the course of
nature ; yet many things, in the common course of Providence, not
less wonderful, produce not in us the same admiration, and are hardly
noticed. In the restoration of reason to a man who had been deprived
of it, the Jews saw and acknowledged the hand of God : yet the
gift of this faculty at first, and the continued exercise of it, although
much more surprising, are viewed without emotion. We admiie
the power which could bring together so many fishes by a mere
act ofthe will ; yet we overlook that wonderful instinct, no less a proof
of divine operation, which brings to our coast, at stated seasons,
immense shoalsof fish, for the support and benefit of man. So true
is it that men are struck with what is new and extraordinary, while
they pay no attention to the wonders of nature, which are open to

24 LUKE. (iv. 31—37. ; v. 1— 1 1 .
their view every day. Let us endeavour to guard against this in
consistency, and, while we read with pleasure in the Bible, the
history of miracles performed by God, let us be equally ready to ac
knowledge and admire his power in the daily and familiar occur
rences of life.
2. Let us remember that while we are hearing the discourses
of Christ, we are listening to the word of God, and let us receive
them with that attention and reverence which so high an authority
deserves. He himself assures us, that he speaks what he heard of
his Father, and that the words that he speaks are not his, but the
Father's who sent him. While he spoke to his hearers the word
of God, well might the people press in such crowds to hear him, and
justly might Peter and his companions forsake all to follow him.
Let the zeal of these men never reproach our indifference. Let us
eagerly inquire after what he has said, and bow to his authority in
in all things.
3. In the distress which Peter discovers at the apprehension of
being punished for his sins, we may learn the value of the assu
rances which revelation gives, of pardon to the penitent. Those
who are conscious of guilt and expect punishment are in danger of
perpetual alarms. A thousand circumstances will occur to awa
ken apprehensions in their breasts and to fill them with the great
est distress, which, to other persons, appear to afford no foundation
for fear. Peter in an agony of fear falls down at the feet of Jesus, and
intreats him, with the utmost earnestness, to depart vfrom him, and
hereby to save him from those evils which he knew that he had
but too justly merited. In this he represents to us the sufferings
of other sinful men in innumerable other instances. Let us be
thankful to God for informing us that he is merciful, and for afford
ing us so many examples of forgiveness.
4. Let us learn to admire the force of truth and the influence
of divine power, in making the gospel triumph over all opposition,
when it was taught only by fishermen.

Luke v. 12 — 15. corresponds with Matt. viii. 2 — 4.
— 17—39  ix. 2—17.
vi. 1—11. . . . xii. 1—15.
— 13—16  x. 1—4.
— 17—19. . . iv. 23—25. ; v. 1.
— 20—26  v. 2—12.
— 27—36. ... v. 38.
— 39  xv. 14.
— 40. .... x. 24.
— 41, 42  vii. 3—5.
— 43—49. ... — 16—49.
vii. 1—10  viii. 5—13.

vii. 11—17.) LUKE. 25
SECTION III.
Jesus raises the son of the widow of Nain.
Luke vii. 11 — 17.
II. And it came to pass the day after, that he
went into a city called Nain, and many of his disciples
went with him, i. e. many of his stated followers, and
much people.
12. Now when he came nigh to the gate of the
city, behold there was a dead man carried out, the
only son of his mother ; and she was a widow ; and
much people of the city was with her.
It was usual with the Jews to bury their dead without the walls
of their cities, which was a much more prudent method of dispo
sing of them than what is adopted among Christians, who deposit
the bodies of the dead in their towns, and even their places of
public worship, where there is reason to fear that they may often
prove injurious to the living. In the circumstances of this .woman
there was much to excite compassion : she was a widow, and in
the death of her husband had lost her best protector and friend ;
to this calamity had just been added another equally severe, the
loss of her only son, who, by his attention and kindness, might,
in time, have supplied his father's place ; so that, after enjoying a
very fair prospect, she was now left alone and friendless. These
circumstances excited the compassion of her acquaintance, and in
duced a greater number of them than usual to attend the funeral ;
but they affected the feeling mind of Jesus in a still higher degree :
for they led him to perform a miracle to remove her distress, with
out being solicited ; which was contrary to his usual practice. In
general, he thought it prudent to perform miracles only for those
who asked and importuned him to exert his power for this pur
pose ; lest by choosing the object himself, he might excite a sus
picion that some kind of imposture was practised, and that some
were selected in preference to others, because they afforded a better
opportunity for carrying on such a design. In the present in
stance he thought proper to depart from this rule, from motives of
compassion to a poor widow, and because, although the object was
chosen by himself, yet, the miracle being performed in a great
crowd of people, whom he met accidentally, carrying a young man
to the grave, there could be no ground for suspicion.
13. And when the Lord saw her he had compas
sion on her, and said unto her, Weep not.

26 LUKE. (vii- 11—17-
As he was about to raise her son from the dead, he desires her to
restrain her tears ; since her mourning would so soon be turned in
to joy. This he knew would be the case, as soon as she saw her
son restored to life, which could only be an interval of a few mo
ments ; yet such was the compassion of Jesusr that he wished to
prevent her sorrowing one moment longer than was necessary.
14. And he came and touched the bier : and they
that bare him stood still and he said, Young man, I
say unto thee, Arise.
15. And he that was dead sat up, and began to
speak :
His rising immediately at the command of Christ,, and being so
far recovered as to be able to speak, are plain proofs that his res
toration to life was miraculous, and not accomplished by natural
means, which must have operated gradually arid slowly.
And he delivered him to his mother.
This he did from motives of humanity, to remove the distress
with which he saw her afflicted, and that he might himself commu
nicate to her the joy and ecstasy which he knew would arise in the
breast of a parent, upon seeing an only son restored to life.
16. And there came a fear on all ; and they glori
fied God, saying, That a great prophet is risen up
among us, " has been raised up among us ;" and that
God has visited his people, " regarded his people."
An awe of the Divine Being, who had on this occasion manifest
ed his great power in so striking a manner, came upon the behold
ers, and they ascribed praise or glory to God, because he had kind
ly considered his people, in raising up a great prophet among
them. They justly denominate him a great prophet, because,, with
out prostrating himself upon the dead body, or praying over it, as
other prophets had done, he, by a single word, in a manner unex
ampled, raised the young man to life. It never occurred to these
people, nor is there any foundation for the supposition, that Jesus
Christ was God, or a super-angelic being in a human body. All
that they infer from this extraordinary miracle is, that Jesus was a
great prophet, and they ascribe the praise of his extraordinary
powers to the Divine Being, from whom, they supposed, he deriv
ed them. 17. And this rumour of him went forth through
out all Judaea, and throughout all the region round
about. This story of his having raised a dead man to life, spread not
only throughout Judaea, but throughout the countries which bor
dered upon it.
It may seem extraordinary, and by unbelievers it has been con
sidered as an argument against the authenticity of this part of

vii. 11—17.) LUKE. 27
Luke's history, that an event so remarkable as that of raising this
young man from the dead, should not be noticed by the evangelists
Matthew and Mark. But our surprise will cease, if we consider
that neither of them professes to give an account of every particu
lar miracle which Jesus performed : on the contrary, it appears that
they thought it sufficient to mention some of the miracles perform
ed in any place, and passed over the rest in silence, or with a gen
eral account, without descending to particulars. Thus Matthew,
in his eighth chapter, having set down the miraculous cures of a
leper, of the centurion's servant, and of Peter's wife's mother, re
lates no more miracles particularly, but only says in general,
" When the evening was come, they brought unto him many that
were possessed with dasmons, and he cast out the spirits with his
word, and healed all that were sick :" viii. 16. It is certain that
Matthew knew of more instances of persons being raised from the
dead, than the single one of Jairus's daughter, which is the only
one which he has recorded : for he represents Christ as saying to
the disciples of John, " Go and tell John, The blind receive their
sight, and the lame walk ; the dead are raised up." He i
the dead are raised up, in the plural number.

REFLECTIONS.

1. From the story which is here related, with so much simplici
ty, of Jesus' raising the widow's son from the dead, we may learn
to admire and imitate the humanity of Christ. He is touched with
compassion at the sufferings of a poor widow, who was bewailing
the loss of an only son, and generously resolves to remove the cause
of her distress, although he could have no prospect of deriving any
other advantage from this action, than the satisfaction arising from
the consciousness of having done good. Thus let us learn to re
lieve distress, and do good, where we hope for nothing again, by
enlightening the ignorant, by comforting mourners, by procuring
relief for the distressed, food and clothing for the poor, and by any
other method which Providence may have put in our power. Nor
let us always defer our assistance till we are asked for it. Acts of
beneficence appear with double lustre in the eyes of God and man,
when they are the voluntary offspring ofthe mind, and the natural
dictate of the judgment and of the heart
2. Let those who have lost valuable relatives by death, look for
ward wjth joy to the season of the general resurrection, of which
the resurrection of this young man is but an imperfect image.
Great was the surprise and joy of the spectators to see him, whom
they were carrying to the grave, restored to life ; but greater still
was the joy of the mother, when she saw her son revive ; when he
that was lost was found ; when he that was dead appeared alive
again. Yet this satisfaction was what she could not always hope to
enjoy : the life which was now restored must be taken away ; the
mother must endure all the pangs of separation a second time, at

28 LUKE. (vii- 36—50.
her own death or that of her son : but not such will be the resur
rection of the just. The friends and relatives who then meet, will
be able to welcome each other into a new existence, not short and
full of trouble, like the present life : but one that will never end ;
where the pains of dying and the pangs of separation will be known
no more. This will indeed be a happy meeting and a glorious day.
When sorrowing, therefore, for those virtuous friends whom they
have laid in the grave, let them recollect that they ought not to
sorrow as those who are without hope. We may say to them, as
Jesus said to this widow, who was so soon to enjoy the satisfaction
of seeing her son again, Weep not. Weep not for friends whom
you are so soon to see again ; they are not dead, but sleep ; they
are gone to rest for a night only, and will wake again in the morn
ing. Comfort yourselves, therefore, with these prospects.
3. The effect, which this miracle had upon the immediate spec
tators, is such as it ought to have upon us. It should fill us with
awe and reverence for the Supreme Being, who appears to be able
thus to control the powers of nature, who has kindly considered
the wants of his creatures, and raised up for them a great prophet,
proving his mission from heaven, by the most unquestionable and
astonishing miracles.
Luke vii. 18 — 35, corresponds with Matt. xi. 2 — 11. , 16 — 19.

SECTION IV.
Discourse of Jesus in the house of Simon.
Luke vii. 36 — 50.
36. And one of the Pharisees desired him that he
would eat with him ; and he went into the Pharisee's
house, and sat down to meat.
This man, who seems to have been better inclined, and to have
entertained a more favourable opinion of Jesus, than most of his
sect, wished to show him respect, by inviting him to his house : an
invitation with which Christ, who would not decline an opportunity
of doing good, complied.
37. And behold, a woman in that city, which was
a sinner, when she knew that Jesus was at meat in
the Pharisee's house, brought an alabaster box of
ointment ;
38. And stood at his feet, behind him, and began
to wash, " to bathe," his feet with tears, and did
wipe them with the hairs of her head, and kissed

vii. 36—50.) LUKE. 29
his feet, and anointed them with the ointment,
"perfume."
There are in these two verses several references to the customs
ofthe ancients, which it is necessary to explain before they can be
well understood. They did not sit, as we do, at meat, in an erect
posture, with the feet before them : but laid themselves upon
couches, on one side, with the feet extended ; the left hand sup
ported the head, and the other was used for taking food. This
explains how the woman who stood behind, could have access to
the feet of Jesus : for she stood behind the couch, opposite to his
feet. They wore nothing on their feet but sandals, which were
taken off, and the feet washed, upon coming into a house ; which
shows how this woman's tears could wet his feet, as well as ex
plains what is said below, v. 44. In eastern countries, where the
climate is very hot, perfumes are in frequent use ; and it was usual
at entertainments to distinguish such guests as they wished to show
particular respect to, by anointing their heads with some kind of
perfume. There is an allusion to this custom, Psalm xiv. 7, " God
hath anointed thee with the oil of gladness above thy fellows."
It was with this design, probably, that this woman came upon the
present occasion : but, being deeply affected with a sense of the
guilt which she had contracted by her former course of life, which
had been very immoral, she shed tears of sorrow at the remem
brance of her sins. These tears falling upon the feet of Jesus,
¦she wiped them away with the hair of her head, kissed his feet,
and anointed them with the perfume. These were all expressions
of high respect and reverence. It was usual to anoint the head,*
and lay hold on the feet with the hand, as tokens of respect ; but
she, who was not satisfied with ordinary marks of esteem, kissed
his feet and anointed them. It is probable that having heard Je
sus preach, she was awakened to a sense of her guilt by his dis
courses, and came now to express her gratitude for the happy
change wrought in her mind. Who she was does not appear ; for
her name is not mentioned ; but it has been generally supposed
that she was Mary Magdalene : for no other reason that I can find,
than that this woman is said to have been a great sinner, and Mary
is said to have had seven devils cast out of her ; as if being pos
sessed with daemons was an evidence of Mary's immoral character;
whereas it signified no more than being afflicted with a dreadful
disorder, and in the present instance with one so inveterate, as to
be attributed to the possession of seven daemons. Nor does it ap
pear to what vices this penitent had been addicted, although it has
also been supposed, that she was a harlot. The transaction is said
to have taken place in the city, whence it has been concluded that
it was Capernaum, the place of Christ's ordinary residence, which
is more than once mentioned in that general way, without specify
ing the name.
39. Now when the Pharisee which had bidden
him saw it, he spake within himself, saying, This man,
* Mark xiv. 3.— xxviii. 9. 2 Kings iv. 27.

SO LUKE. (vii. 36—50.
if he were a prophet, would have known who and
what manner of woman this is that toucheth him : for
she is a sinner.
The prophets, mentioned in the Old Testament, discovered that
they knew what took place at a distance. Thus Elisha the pro
phet knew that Gehazi, his servant, went back to receive a pre
sent from Naaman the Syrian ; and the same prophet discovered
to the king of Israel what passed in the bed-chamber of the king
of Syria. From these, and other facts of a like nature, this Phari
see concluded, that, if Jesus were a divine teacher, he would have
known the past conduct of this woman ; and that his ignorance
upon this subject, which he discovered by permitting her to kiss
his feet, and to show him other marks of respect, which Pharisees
would not admit of from persons whose conduct had been notori
ously infamous, was a plain proof of his being no prophet. In
making this conclusion, the Pharisee certainly went too far : for
although the ancient prophets appear to have known, in some in
stances, what took place at a distance, there is no reason to believe
that they had this knowledge in every case ; but only where it was
particularly communicated to them by God. Jesus might, there
fore, have been ignorant of the conduct of this woman, and yet
have had just pretensions to be a divine teacher.
40. And Jesus answering, said unto him, Simon, I
have somewhat to say unto thee :
Jesus respectfully asks permission of Simon the Pharisee, whose
guest he was, to say a few words, in answer to the objection which
he had made in his own mind to his conduct : showing him that
he knew what had passed in his thoughts, and must, therefore, ac
cording' to his own way of reasoning, be a divine teacher.
And he saith, Master, say on.
41 . There was a certain creditor which had two
debtors ; the one owed five hundred pence, and the
other fifty ;
42. And when they had nothing to pay, he frank
ly forgave them both. Tell me, therefore, which of
them will love him most ?
43. Simon answered and said, I suppose that he
to whom he forgave most ; and he said unto him,
Thou hast rightly judged.
By this parable, Jesus intended to justify his conduct towards
this woman, in permitting her to come into his presence, and to
show him strong marks of her esteem. For if her penitence and
gratitude from the hopes of forgiveness, which she had derived
from his discourses, were as much more fervent than that of other
persons, as her offences had been more heinous, she was as worthy
of notice and favour as less transgressors, such as this Pharisee

vii. 36—50.) LUKE. 31
supposed himself to be. He therefore proceeds to show him how
much more humble and grateful her conduct had been than his.
He had neglected the common offices of civility, for fear, perhaps,
of giving umbrage to the other Pharisees by these marks of atten
tion : but she had given signs of gratitude which had never before
been exhibited.
44. And he turned to the woman, and said unto
Simon, Seest thou this woman ? I entered into thy
house ; thou gavest me no water for my feet ; but she
hath washed, " she hath bathed," my feet with tears,
and wiped them with the hairs of her head.
Jesus well knew the cause whence her tears flowed : but he gave
the matter a different turn, as if they were intended to supply a
deficiency of civility in the master ofthe house, who had neglected
to bring him water to wash his feet.
45. Thou gavest me no kiss ; but this woman,
since the time I came in, hath not ceased to kiss my
feet. To kiss the hand of a superior, as a token of reverence, was the
common custom in the East, and continues there to this day.
Even in our own country this ceremony is observed towards the
prince. This mark of respect Simon had not paid to Jesus.*
46. Mine head with oil thou didst not anoint ;
but this woman hath anointed my feet with perfume.
To anoint the head and wash the feet are the first civilities paid
to a guest in the East. Jesus takes notice of these omissions in
the behaviour of Simon, not so much to reproach him for neglect
ing the customary civilities, as to show how much this woman had
exceeded him.
47. Wherefore I say unto thee, Her sins, which
are many, are forgiven : for she loved much.
These words, as they stand in our translation, do not at all ac
cord with our Lord's design in this place, which is evidently to
show that her great love was the effect or consequence of having
many sins forgiven, and not the cause or means of forgiveness, as
this language represents it to be. Some have therefore proposed
translating the words thus : Her sins, which are many, are forgiv
en ; therefore she loveth much. Others, with the slight transpo
sition of a word, upon the authority of one manuscript, thus ; Be
cause her sins, which are many, are forgiven, she loved much ;
both which translations render the sense plain and consistent, and
are better than that in our English Bible. Our Lord does not
completely unfold his design to the Pharisee, but leaves him to
draw the proper conclusion himself. The Pharisee had censured
him, in his own thoughts, for suffering this woman to come near
* Harmer, vol II. p. 56, 57.

32 LUKE. (vii. 35—50.
him : but Jesus had shown that if her offences had been great,
her gratitude for the hope of forgiveness had been proportionately
great ; and that, therefore, she was a sincere penitent, which jus
tified his conduct towards her.
But to whom little is forgiven, the same loveth
little. 48. And he said unto her, Thy sins are for
given. Jesus, knowing what passed in the mind of this woman, as he
had before known what passed in the mind of the Pharisee, by
those extraordinary gifts which he possessed, and perceiving that
she was sincerely contrite for her offences, assures her that they
are forgiven by God.
49. And they that sat at meat with him began to
say within themselves, Who is this, that forgiveth
sins also ?
These Jews thought that it was God only, who knew the hearts
of men, that was qualified to assure any one that his sins were for
given ; and not being aware that Jesus possessed this knowledge,
they thought it presumption in him to use the language which he
addressed to the woman. Lest she should be embarrassed with the
doubts which the rest ofthe company expressed, by their looks if
not by their words, of the authority of Jesus for what he said, he
repeats his assurance, mentioning, at the same time, the means by
which it had been procured, as an inducement to others to follow
her example.
50. And he said to the woman, Thy faith hath
saved thee : go in peace.
By believing Jesus to be sent from God, and attending to his in
structions, she had been induced to repent of her sins, and was
hereby saved from the punishment which, if unrepented of, they
would have brought upon her.

REFLECTIONS.

1. Let us rejoice in the view here given us ofthe pardoning
mercy of God. In exercising that attribute towards sinners, he is
like a creditor, who, having two debtors that had nothing to pay,
freely forgave them both : not, as some have represented him, like
a creditor, who, when the debtor had nothing to pay himself, re
quired others to pay for him, and will remit nothing of his demand,
unless he receives an equivalent. That representation is as incon
sistent with the language of Scripture, as it is with the nature of
mercy. These Sacred Writings always speak of God as forgiving
freely, when men repent of their sins, and sincerely desire it, with

vii. 36—50.) LUKE. 33
out regard to any future consideration to be received, or any thing
to be done by another : remitting a larger debt, a3 readily as a
smaller ; one of five hundred pence, as soon as one of fifty. The
number or magnitude of men's sins makes no difference to him, if
they are sincerely repented of. Let this consideration cheer and
encourage those, whose minds are at present oppressed with a con
sciousness of the long continuance or enormity of their offences.
Go to the God of mercy, and say to him, that you are truly sorry
for what you have done ; that henceforth you will cease to do evil,
and learn to do well ; and then, although your sins be as scarlet,
they shall be white as snow ; although they be red like crimson,
they shall be as wool.
2. Let those who have been forgiven much, remember that
they ought to love much. In proportion as their past conduct has
been irregular and disorderly, ought their sorrow to be deep and
poignant, their humility unfeigned, and their gratitude fervent, if
they hope for forgiveness. This is nothing more than what God
may reasonably andjustly expect. For the greater their guilt has
been, the more reason have they to be grieved and ashamed for
having contracted it ; the more important the favour bestowed, the
greater are their obligations to him from whom it comes. It is
just and equitable in itself, and it is also necessary to their success
in the work of reformation : for the farther they have gone in sin
the more difficult for them it will be to trace back their steps. The
greater their crimes and the more inveterate their habits, the more
difficult it is to abandon them. If, therefore, their sorrow for sin,
and their gratitude for the hope of forgiveness, be not more than
ordinary, they will not accomplish their deliverance. A degree of
penitence and contrition, which may reclaim men of less guilt, and
induce them to persevere in a virtuous course, may not be sufficient
to prevent their ruin. Let those who have sinned much examine
themselves by this rule ; if their tears and their exertions are not
in proportion to the heinousness of their past offences, they have
reason for the greatest alarm.
3. The conduct of Jesus towards this penitent, well deserves
our notice, as displaying the excellence of his temper, and affording
a good example for us to imitate. Instead of driving from his
presence one whose conduct had been irregular, or rejecting with
disdain the expressions of respect which she offered, as the proud ¦
and self-conceited Pharisee would have done, he permits her to
approach him, and accepts of her attentions as marks of gratitude :
instead of reproaching her for her faults, and terrifying her with
threatenings of punishment, he endeavours to quiet those appre
hensions which he perceived to be already awakened, kindly as
sures her that her sins, although many, are forgiven, and bids her
go in peace, enjoying the comfort of these assurances. Such was
the humanity and tenderness of Jesus to an afflicted penitent, and
so well did he fulfil the character given of him by the prophet ;
" A bruised reed shall he not break, and smoking flax shall he not
quench." Let us learn from his example not to shun the company
VOL. II. E

34

LUKE.

(ix

49—50.

of immoral persons, where they give signs of repentance by refor
mation of conduct, and not to upbraid them harshly with their er
rors, lest we increase the anguish of a wounded spirit, and drive
repentance to despair : thus extinguishing the spark of virtue, be
ginning to revive. But let us rather endeavour to quiet their fears
and apprehensions, where it can be done upon good grounds, and
give them every encouragement which kindness and tenderness
can afford, to return to the path of virtue. It was thus that Jesus
acted ; and we cannot do better than imitate such a pattern.

Luke viii. 4—15. corresponds with Matt. xiii. 3 — 23
— 16, 17. - • • • v.!3.;x.26

— 18.
— 19—21.
— 22 — 25.
— 26—40.
— 41—56.
ix. 1— 6.
— 7— 9.
— 10—17.
— 18—21.
— 22.
— 23, 24,
— 25.
— 26.
— 27.
— 28—36.
— 37—42.
— 44, 45.
— 46—48.

xiii. 12.
xii. 46—50.
viii. 23—27.
28 — 34.
ix. 18—26.
x. 1—15.
xiv. 1, 2.
13—21.
xvi. 13—20.
xvii. 22.
x. 38, 39-
xvi. 26.
x. 33.
xvi. 28.
xvii. 1 — 9.
14—18. 22, 23.
xviii. 1 — 5.

SECTION V.
Jesus going up to Jerusalem is refused reception in a village of the
Samaritans.
Luke ix. 49 — 56.

49. And John answered and said, Master, we saw
one casting out daemons in thy name ; and we forbad
him, because he followeth not with us.
It appears from Matt. xii. 26, 27, that the Jews, or rather the
disciples of the Pharisees, professed to cast out deemons ; for Je
sus says, in reply to their objections, " If I by Beelzebub cast out
daemons, by whom do your children," that is, disciples, " cast
them out ?" They undertook, it seems, in the name ofthe God
of Abraham, to order daemons to depart from persons who were
thought to be possessed by them ; although they did not succeed

ix, 49—56.) LUKE. 35
in their attempts : for Jesus is only arguing with them upon their
own principles, and reproaching them with their inconsistency, in
imputing his cure of daemoniacs to Beelzebub, when they ascribed
to God the pretended success of their own exorcisms. Some per
son, observing what extraordinary success Jesus had in curing dae
moniacs, and what power he seemed to possess over evil spirits,
attempted to perform the like miracles, by using over those who
were supposed to be possessed, the name of Jesus, or by ordering
the daemons to depart from them in his name. These pretences
imposed upon some persons, who were induced to believe that
they performed real cures by these means, and might deceive some
ofthe apostles themselves. This account of this matter appears to
me more probable than that which supposes that a real miracle was
wrought here. We find that a similar attempt, mentioned Acts
xix. 13, where Jews, who had received no commission from Jesus
or the apostles, adjure evil spirits to depart, in the name of Jesus
whom Paul preached, appears by the most incontrovertible evi
dence to have utterly failed. The lunatic in that case was so far
from being cured, that he leaped upon his exorcists, and overcame
them ; and they fled out ofthe house, naked and wounded ; and it
is not likely that the power of working a miracle, which was denied
in tbe one case, would be granted in the other, which seems to
have been exactly ofthe same kind : for this man had no authority
from Jesus, nor any connexion with his disciples. John, and some
other of the apostles, seeing him perform what they thought real
cures of daemoniacs, by the name of their Master, without any au
thority from him, became jealous for his and their own honour ;
because what had hitherto been peculiar to themselves appeared to
be now possessed by a stranger, and therefore, they forbad him
from doing so any longer ; but having just heard Jesus commend
ing those who received the meanest person coming in his name,
John is led to ask him, whether he had done right in delivering this
prohibition. Jesus, without inquiring into the circumstances ofthe
case, and supposing that there might be a real miracle performed,
as John had imagined, tells him that he was wrong in what he had
done : for that the person who performed a miracle in his name
must have no small respect for him, and could not easily be induc
ed to speak against him.
50. And Jesus said unto him, Forbid him not :
for he that is not against us is for us.
That is, if it be a just maxim that he who does not oppose an
other, is a friend to his cause, much more reason have we to regard
this man in that favourable light, who tends to spread the fame of
my name by using it in this way. This proverb is the reverse of
that which he delivers upon another occasion, Matt. xii. 30. He
that is not with me is against me. But it is to be remembered that
they are both proverbial sayings, and may be both just in different
circumstances. Thus we have, in the Proverbs of Solomon, in
one place, Answer not a fool according to his folly; which is re
versed in another ; Answer a fool according to his folly. *s
The principal difficulty attending the common interpretation o

36 LUKE. (ix. 49—56.
these two passages is, that it supposes a man to work a miracle,
who did not receive his gift of miracles from Jesus Christ or his
apostles ; a thing which is very unlikely in itself, and of which we
have no other example in the New Testament.
51. And it came to pass, when the time was come
that he should be received up, " when the time of his
withdrawing himself was completed" he steadfastly
set his face to go to Jerusalem ;
The evangelist has been supposed to refer in this verse to the
ascension of Christ into heaven, which was now speedily to take
place, according to divine prophecy and appointment ; and to say,
that therefore he returned to Jerusalem, where he was previously
to suffer death. His language, however, agrees better with the idea
that the days of Christ's retirement being ended, he determined to
go to Jerusalem ; to understand which it is necessary to observe,
that the evangelist John tells us, vii. 1, that he walked in Galilee :
for he would not walk in Jewry, because the Jews sought to kill
him. He retired to that country, lest the Jews should lay hold on
him, before he had accomplished the purposes of his ministry, by
giving sufficient evidence of his divine mission, and fulfilling the
prophecies which related to him. This end being now answered,
he resolved to return to Judaea, and even to go up to Jerusalem,
notwithstanding that he very well knew what the consequence of
his appearing there would be. Steadfastly to set the face to go to
Jerusalem, is a Hebrew phrase for being firmly resolved to go
there, and implies both deliberation and danger. Had there been
no danger, a steadfast purpose would not have been wanted.
52. And sent messengers before his face ; and
they went, and entered into a village of the Samari
tans, to make ready for him.
There was much enmity between the Jews and Samaritans, in
consequence of a difference of opinion about the place of worship
ping God ; the Samaritans saying that it was mount Gerizim, but
the Jews insisting that it was the temple at Jerusalem. As Jesus
was now going up to Jerusalem, for the purpose of worshipping
Crod, and his road thither lay through Samaria, he was appre
hensive that if they knew the object of his journey, they might re
fuse him accommodations, and therefore sent two of his disciples
before him, to try their temper, and to secure lodgings and other
necessaries for himself and his followers ; and it appears that his
apprehensions were but too well founded.
53. And they did not receive him, because his
face was as though he would go to Jerusalem.
The face is here put for the intention, which is manifested by the
face ; and the meaning is, that the Samaritans refused to receive
him, because they saw that it was his intention to go up to Jerusa
lem. Josephus, the Jewish historian, relates a quarrel that took
place between the Jews and the Samaritans, when the former was

ix. 49—56. LUKE. 37
going up through their country, to keep the feast of the passover at
Jerusalem. At such times the Samaritans were peculiarly inhos
pitable, because they believed the temple on mount Gerizim, and
not that at Jerusalem, to be the proper place for worshipping God.
As they knew that Jesus was going up to Jerusalem, to keep one
of the Jewish feasts, they treated him as they would have treated
the rest of his countrymen, by refusing him the accommodations of
travellers. 54. And when his disciples, James and John, saw
this, they said, Lord, wilt thou that we command fire
to come down from heaven and consume them, even
as Elias did ?
These two disciples were so exasperated at the unprovoked af
front thus offered to their Master, that they proposed doing what
Elijah had done to Samaritans before, when he called down fire
from heaven, to consume a captain and fifty men, whom Ahaziah,
king of Israel in Samaria, sent to apprehend him :* but Jesus im
mediately expressed, in the strongest manner, his disapproba
tion of the proud and revengeful spirit which they discovered.
55. But he turned and rebuked them and said,
Ye know not what manner of spirit ye are of.
You are not aware what a bad disposition you discover, by wish
ing to take away the lives of men for a trifling affront ; how much
pride, resentment, and cruelty you betray. Some, however, have
supposed that by this language, Christ meant to say, Ye know not
what spirit ye are of by your profession, when ye are followers of
me ; alluding to the mild and benevolent spirit of Christianity ;
an interpretation which seems to derive some countenance from
the words which follow, in which he describes the design of his
coming into the world. But in whichever way they are under
stood, the sense will be nearly the same.
56. For the Son of man is not come to destroy
men's lives, but to save them.
To preserve their lives, by healing the diseases of their bodies ;
and to keep them from final punishment, by curing the disorders of
their minds.
And they went to another village.

REFLECTIONS.

These few verses illustrate the excellence of the character of Je
sus, and the imperfections of that of his disciples; they show that

2 Kings i. 10,

38 LUKE. (ix. 49—56.
he possessed true magnanimity, undaunted courage, and exalt
ed humanity.
1. We see that his mind was untinctured with any portion of
envy. When his disciples saw, or imagined that they saw, a mir
acle performed by another man, who had received no commission
from Jesus, and maintained no connexion with them, they became
immediately alarmed for their own reputation and that of their
Master, lest it should suffer by the growing fame of a rival ; they
therefore forbid him to perform any more. But Christ condemns
their conduct, and endeavours to persuade them that this stranger
was in reality a friend to their cause although not associated with
them. He hereby showed that he did not wish to confine the re
putation of working miracles to himself, and that he was more con
cerned about the interests of truth, and the success of his mission,
than about his own personal aggrandizement. This discovered
true greatness of mind. Moses also possessed the same spirit : for
when Eldad and Medad continued prophesying in the camp, and
some, who were jealous of his reputation, to whom the privilege of
speaking in the name of God had hitherto been confined, desired him
to forbid them, he made that noble answer ; Would to God that all
the Lord's people were prophets ! The apostle Paul also showed a
like spirit : for he rejoiced that Christ was preached, although some
did it through envy and strife, in opposition to himself, and in or
der to add affliction to his bonds. — But the ministers of Christ
have not always discovered the like magnanimity. They have too
often regarded all those who have aspired to the same honour, as their
enemies and rivals, although engaged in one common cause, which
needed the services of all its friends; and have filled the world
with their contentions about pre-eminence and power. Such con
duct derives no countenance from the example of these most excel
lent characters.
2. We have here a striking instance ofthe undaunted courage
of our Master in doing the will of God. He forms a steady reso
lution of going up to Jerusalem, where his most inveterate enemies
resided, who had lately threatened to kill him, and where he knew
he should be put to death by them by the most cruel tortures : so
strong was his desire to fulfil the will of Heaven, and to promote
the welfare of mankind, that he makes a voluntary sacrifice of his
life for accomplishing these ends. Let us learn to imitate so noble
an instance of self-denial.
3. We see, on this occasion, the exalted humanity of Christ's
temper. He turns round, to express, by his gestures as well as his
words, his indignation at the proposal of his disciples, to call down
fire from heaven to destroy men's lives. The people upon whom
they wished to inflict this punishment were not members of the
commonwealth of Israel, and had fallen into gross and hurtful
errors on important subjects, by mistaking the place where God
was to be worshipped, and by mixing with his service many idola
trous rites. They were animated with an inveterate rancour
against the Jews, who were the true worshippers of God, and under
the influence of this evil spirit they had refused the necessaries of

x. 1—20.) LUKE. 39
life to travellers on their journey, because they were going up to
Jerusalem. To wish for exemplary vengeance on such men might
be regarded as a proof of zeal for true religion, and of affection to
a Master who had received an unprovoked affront ; and in these
lights no doubt these disciples considered it. But Jesus saw that
they were actuated by a different temper ; by pride, which would
not allow them to brook an affront, and by a desire of revenge for a
supposed injury, which they were willing to retaliate at the expence
of men's lives.
These two disciples in their desire to exterminate the Samaritans,
have had, alas, but too many imitators, in every age of the chris
tian church ; particularly in those who have endeavoured to punish
men for renouncing pr opposing what they apprehended to be the
truth, and who have imprisoned or tortured their persons, and con
fiscated their property, for this purpose. We have a glaring exam
ple of the like misguided and pernicious zeal, in that memorable
instance of human folly and depravity, the attempt of the Christian
world to punish the infidelity of Mahometans,and to exterminate them
from the Holy Land. And it is well if there be not examples of a like
spirit prevailing in more modern times. Let us, my brethren, while
we hold such a spirit in abhorrence, be careful that we do not coun
tenance it, either by our words or actions. The spirit of Chris
tianity is a spirit of gentleness, meekness, benevolence, and mercy ;
of forgiveness and patience under injuries. The only lawful meth
ods by which it is to be propagated or defended are reason, Scrip
ture, and argument; if these fail, we must leave to God his own
cause, and not presume to defend it by weapons which he has not
authorized us to use.
Luke ix. 57 — 60, corresponds with Matt. viii. 19 — 22.

SECTION VI.
Mission ofthe seventy disciples
Luke *. 1—20.

1 . After these things, the Lord appointed other sev
enty also, " seventy others," and sent them two and
two before his face, into every city and place, whither
he himself would come, " was about to come."
These words refer not to any seventy who had been sent out
before, but to the twelve apostles, who had been before sent out to
preach, as mentioned in the last chapter, verses 1, 2. Christ fixed
upon the number of twelve apostles, in allusion to the number of
the tribes of Israel, which were twelve ; and upon seventy disci
ples, to go before him to announce his approach, in reference to
the seventy elders, whom Moses, by the direction of God, chose to
assist him in the affairs of the nation of Israel ; Numbers xi. 16.

40 LUKE. (x. 1—20.
As they were sent only to places where Jesus was about to
come, it appears, that the design of their mission was to prepare
the minds of men for his reception. Although journeying towards
Jerusalem at this time, he travelled slowly towards that place, and
preached every where as he went. The reason of sending two of
these disciples- together, was not so much for mutual assistance, as
to give greater weight to their united testimony, than could have
been obtained for that of a single individual.
2. Therefore said he unto them, The harvest
truly is great, but the labourers are few. Pray ye,
therefore, the lord of the harvest, that he would send
forth labourers into his harvest.
The directions which follow are nearly the same with those
which he gave to the twelve apostles, of which you have an
account in the tenth chapter of Matthew ; except that they are
delivered there a little more at large.
3. Go your ways ; Behold, I send you forth as
lambs among wolves.
4. Carry neither purse, nor scrip, nor shoes,
i. e. none but what you have on ; and salute no man
by the way ;
Employ the greatest despatch :. for eastern salutations, we are
told, are very tedious, being accompanied with many inqui
ries and compliments. As these disciples had many places to
visit, and but a short time for the purpose, Jesus continually fol
lowing them, such ceremonies must be omitted, since they would
occasion much delay.
5. And into whatsoever house ye enter, first say,
Peace be to this house.
This was the usual form of salutation, in entering a house in
the east, and is still retained. By the term peace, they understand
not merely tranquillity, but likewise all good things.
6. And if the son of peace be there, your peace
shall rest upon it, "upon him," i. e. the son of peace :
if not, it shall return to you again.
It was usual with the Jews to call a person who possessed any
good or bad quality, the son or child of that quality ; thus, wise
persons are called the children of wisdom. Agreeably t'o this
method of speaking, a person worthy of the wish of peace, is
called the son of peace ; and Christ declares, that the blessings
included in that wish shall descend upon him, or, if he were not
what he was supposed to be, the wish should, notwithstanding, not
be lost : for that it should be fulfilled in the person who uttered it.
7. And in the same house remain, eating and

x. 1—20.) LUKE. 41
drinking such things as they give : for the labourer is
worthy of his hire.
Christ advises his disciples to accept, without fear of doing
wrong, such food as the hospitality of the person with whom they
resided might provide for them. If they laid aside the common
employments of life, and devoted their time to the instruction of
others in religious matters, they had a just claim upon them for
support: agreeably to a common maxim, that the labourer is
worthy of his hire. It was upon this principle also, that Jesus
prohibited his disciples from providing extraordinary clothing for
their journey : for he would have them depend upon those who
enjoyed the benefit of their labours, for such supplies.
Go not from house to house.
Christ prohibits this, because it would have the appearance of
their being dissatisfied with the entertainment provided for them,
and give occasion to suspicions, that they were actuated by other
motives than the desire of communicating important truth. The
advice in the next verse is founded upon the same principle.
8. And into whatsoever city ye enter, and they
receive you, eat such things as are set before you ;
9. And heal the sick that are therein, and say unto
them, The kingdom of God is come nigh unto you.
That is, Learn from these miraculous cures, and our preaching,
that the Christian dispensation has approached.
10. But into whatsoever city ye enter, and they
receive you not, go your ways out into the streets of
the same, and say,
11. Even the very dust of your city, which cleav-
eth on us, do we wipe off against you.
When men refused to receive them into their houses, or to
afford them necessaries, they are ordered to declare publicly, by a
symbolical action, by snaking the dust from their feet, that they
would maintain no kind of intercourse with such wicked people.
This Paul did at Antioch in Pisidia. Acts xiii. 51.
Notwithstanding, be ye sure of this, that the king
dom of God is come nigh unto you.
Remember, although you have rejected us, and we shall have no
further communication with you, that the gospel has been brought
to you, and that you must expect the dreadful doom which awaits
those who have refused to receive it.
12. But I say unto you, that it shall be more
VOL. II. F

42 LUKE. (x- 1—20.
tolerable in that day, a day of judgment, for Sodom
than for that city.
The day here referred to, is the season of temporal punishment,
and not, as is generally supposed, final retribution ; and Christ
declares, that the calamities which should fall upon the towns and
cities of Judaea, at the destruction of Jerusalem, would be more
terrible than those which befel Sodom.
13. Wo unto thee; "alas for thee," Chorazin !
alas for thee, Bethsaida ! for if the mighty works had
been done in Tyre and Sidon, which have been done
in you, they had a great while ago repented, sitting in
sackcloth and ashes.
14. But it shall be more tolerable for Tyre and
Sidon, at the judgment, than for you.
15. And thou, Capernaum, which art exalted to
heaven, shalt be thrust down to hell.
These last three verses have occurred already in Matthew xi. 21,,
and were there explained.
16. He that heareth you heareth me ; and he that
despiseth you despiseth me ; and he that despiseth
me despiseth him that sent me.
To encourage the disciples to enter upon the difficult work
about which he now sent them, he assures them that he should
consider the kindness shown to them as shown to himself; and, on
the other hand, that he should regard those who rejected them as
rejecting himself, and as rejecting likewise that God, by whose
authority he came.
17. And the seventy returned again with joy, say
ing, Master, even the daemons are subject unto us
through thy name.
That is, disorders attributed to daemons. Jesus had not told
these seventy disciples, as he had told the apostles, when he sent
them forth, that they should be able to cure daemoniacs : they were
surprised, therefore, to find their miraculous powers extend to a
case beyond their expectations, by perceiving that when they
ordered daemons to depart from persons, in the name of Christ,
they appeared to obey their command ; the persons supposed to be
possessed by them being cured.
18. And he said unto them, I beheld Satan as
lightning fall from heaven.
The word Satan signifies an adversary or enemy, and is applied
here by Christ to an allegorical personage, the supposed author of
all evil, natural and moral. Before the appearance of Christ this

x. 1—20.) LUKE. 43
personage reigned in the world without control, causing many
wicked practices and much misery ; but his dominion was now about
to be overthrown by the gospel, and Christ declares that he saw that
his authority was soon to fall, as rapidly as the lightning descends
from the skies. What particularly induced him to make this obser
vation at this time, was his finding that so many of his disciples as
these seventy, were enabled to work all kinds of miracles, even
those which were deemed most difficult, the expulsion of daemons,
or the cure of disorders attributed to them. Hence he justly in
ferred the speedy overthrow of all opposition to his gospel. To be
exalted to heaven, is to be raised to dominion and pre-eminence :
to fall from it, therefore, must signify degradation and abasement.
19. Behold, I give unto you power to tread on
serpents and scorpions, and over all the power of the
enemy.
This is figurative language, in which Christ, by telling his dis
ciples that they shall trample upon venomous creatures, assures
them that they shall overcome their most dangerous and malignant
enemies. And nothing shall by any means hurt you.
20. Notwithstanding, in this rejoice not, that the
spirits are subject unto you ; but rather rejoice, be
cause your names are written in heaven.
Rejoice not so much at your being able to work miracles,
although of the most extraordinary and difficult kind, as that you
are numbered amongst those for whom eternal life is prepared in
heaven ; which is a much more important privilege. Christ could
not mean to assure these seventy disciples that they should all pos
sess eternal life ; but he is supposed to allude to the custom of en
rolling the names of those who claimed the rights of citizens in a
community, and to remind his disciples of the reason which they
had to rejoice, in having their names inscribed in the records
which God kept of those who had a title of being citizens of
heaven, and who would actually possess it, if their title was not
forfeited by their own folly.

REFLECTIONS.

1. In the mission of the seventy disciples, we see what care
Christ took to excite attention to his divine mission, and to the
purposes for which he came, by thus sending two of his disciples
to every town and village, to preach and to work miracles ; to in
form the Jews that the kingdom of heaven was about to come to them,
and would be more completely unfolded by the arrival of their
Master. In this he acted agreeably to the benevolence of his
own temper, which made him wish to communicate the blessings

44 LUKE. (x- !— 20-
of the gospel to all men, and inclined him to spare no pains that
might be necessary for that purpose ; agreeably likewise to the will
of his heavenly Father, who willed that all men should be saved,
and that those who rejected his offers should be left without
excuse. After the example of Christ, let us endeavour to commu
nicate the knowledge of this gospel to all men; to the poor, as
well as to the rich; to strangers, as well as friends : and let us be
ready to adopt every expedient that may enable us to accomplish
this purpose. We cannot confer a greater benefit.
2. In the directions which Jesus gives to these disciples, there
is something to be learned by those who teach, and by those who
are instructed in the gospel.— The former may learn that they
ought not to be fastidious about their own accommodations, while
they are employed in that important work. Especially, let them
not discover a fondness for the luxuries and delicacies of the table,
which may give to those whom they teach, reason to suspect that
they are more concerned about the gratification of their own appe
tites than the propagation of the truth ; but learn to be content
with plain food, and a moderate provision for their subsistence.
On the other hand, let those who are taught remember, that while
their instructed manifest these moderate views, they ought not to
refuse them a maintenance ; they claim it not as favour or indul
gence, but as right ; they are entitled to it upon the same princi
ple of equity as a labourer is entitled to his hire : as that upon which
those who call for the time and services of another are bound to
provide for his support. This is a maxim of common life, the
justice of which every one acknowledges. Let those who are
taught, then, communicate to those who teach ; and while they
partake of their spiritual good things, let them allow them a share
of their temporals.
3. Let us remember that we, in the present day, are in circum
stances nearly resembling those of the first preachers of the
gospel. By the corruptions which it has undergone since its first
appearance, it has been as much defaced and injured as the religion
of the Jews in the time of our Saviour, and stands as much in need
of reformation. The great mass of Christians have very mistaken
notions of the object of divine worship, and of the methods of
acceptance with God ; two very essential points of religion. But
in attempting to communicate to the world juster notions upon
these subjects, and to produce a change, there is much to discour
age : there is much work indeed to do, and but few to engage in
it, in proportion to its magnitude. Let us, however, attend to the
exhortation of Christ, and pray the Master of the harvest to send
forth more labourers into his harvest ; the work is in his hands,
and he can accomplish it whenever he pleases. Yet let us not
content ourselves with our prayers, however earnest ; but let every
one put in his sickle, and undertake some part of the work him
self, as God may have given him ability.

x. 25—37.) LUKE. 45
SECTION VII.
Parable ofthe good Samaritan.
Luke x. 25—37.
25. And behold a certain lawyer, " a teacher of
the law," stood up, and tempted him, " tried him,"
saying, Master, what shall I do to inherit eternal
life ?
This teacher of the law, as well as the other Pharisees, believed
the doctrine of a resurrection from the dead to a future life, upon
the authority of tradition, although it was not taught in the law of
Moses. Hearing Christ teaching it publicly and openly, he wished
to know whether he prescribed any different course of conduct for
attaining this life than what the law of Moses prescribed to men ;
that if this appeared by his answer, he might have something
whereof to accuse him to the people, as teaching what was contrary
to the law. Jesus replies by referring him to the law of Moses ;
intimating hereby, that what was necessary to obtain future hap
piness, was the same as was necessary to the right observance of the
law. 26. He said unto him, What is written in the law ?
How readest thou ?
27. And he, answering, said, Thou shalt love the
Lord thy God with all thy heart, and with all thy
soul, and with all thy strength, and with all thy mind;
and thy neighbour as thyself.
The first of these precepts you find in Deuteronomy, vi. 5. It
enjoins the supreme love of God, in a variety of phrases, not to
express different ideas, but to convey the same thing more strongly.
The second precept, relating to the love of our neighbour, does not
immediately follow the first, but is found in a different place ;
Lev. xix. 18.
28. And he said unto him, Thou hast answered
right ; this do, and thou shalt live.
Thou shalt possess eternal life ; for whoever loves God and his
neighbour, in the manner prescribed in these precepts, cannot fail
to perform every other duty which he owes to each.
29. But he, willing to justify himself, said unto
Jesus, And who is my neighbour ?
He proposed this question, in order to vindicate himself from
the imputation of not understanding the law which he professed to

46 LUKE. (x. 25—37.
teach ; for he had something to offer upon the question, who is my
neighbour 1 which would prove his skill in expounding the law.
The observation which he intended to make was probably this,
which corresponded with the language of the Pharisees upon this
subject, that no one was a neighbour but a nativo Israelite. The
answer of Jesus, therefore, is directed to remove this prejudice, by
showing that strangers, and persons of different religious opinions
from ourselves, are intitled to our assistance, when in distress, no
less than persons of the same country, and ofthe same religious
sect. This sentiment he endeavours to inculcate^by a beautiful
parable; an ancient and inoffensive method of "conveying in
struction. 30. And Jesus, answering, said ; A certain man
went down from Jerusalem to Jericho ;
Some, by supposing that the evangelist has made a slight trans
position of words, better render this clause, A certain man of Jeru
salem went down to Jericho. The story requires that this man
should be a Jew, which does not at all appear from the common
translation: for "a stranger might go down from Jerusalem to
Jericho. And fell among thieves, which stripped him of his
raiment, and wounded him, and departed, leaving him
half dead.
The scene of this parable is very properly laid in the road from
Jerusalem to Jericho : for the country was mountainous, and
adapted to the purposes of robbers. Dr. Shaw tells us that one of
the passes is still called the mountain of blood, or the bloody road ;
probably, from the murders committed there. While the traveller
lay in this wretched condition, two persons passed by, from whose
compassion he might have expected relief, but who did not afford
him any.
31. And by chance there came down a certain
priest that way ; and when he saw him, he passed by
on the other side, " on the further side."
32. And likewise a Levite, when he was at the
place, came, and looked on him, and passed by on the
other side.
A priest and a Levite were persons who taught the law to others,
and could not but know that it enjoined compassion ; nor had they,
in this instance, any of those excuses to offer for their inhismanity
which they might be disposed to plead. The person who called
for their assistance was not a Samaritan nor a Gentile, but an Is
raelite and a brother ; in the most wretched condition to which a
human being could be reduced ; yet they passed by him without
pity, or without feeling so much compassion as was sufficient to in
duce them to take the trouble of giving him assistance. But mercy
is sometimes found where we had least reason to expect it, and ap-

x. 25—37.) LUKE. 47
pear to be wanting where we seemed authorized to look for it.
Those tender offices of humanity are performed by a stranger,
which were denied by a priest and a Levite.
33. But a certain Samaritan, as he journeyed,
came where he was ; and when he saw him, he had
compassion on him,
The person before him was a Jew, a man of a foreign nation,
and of a different religion from his own, whom he had been taught
to regard with the deepest hatred from his infancy, and who would
perhaps have been little disposed to give him relief in like circum
stances. Powerful arguments these for disregarding him ! Yet
when he saw his distress ; when he perceived a fellow-creature
naked and wounded, and dying upon the public road, his hu
manity overcame them all : he was deeply affected with his con
dition. 34. And went, to him, and bound up his wounds,
tearing his own clothes for the purpose, pouring in oil
and wine, and set him on his own beast,
Oil and wine have great virtue in healing wounds, and were
part of the provisions which travellers carried with them on their
journey. He chose to submit to the inconvenience of walking
himself, in ord^er that he might accommodate this distressed
stranger. And brought him to an inn, and took care of him.
35. And on the morrow, when he departed, he
took out twopence,* and gave them to the host, and
said unto him, Take care of him, and whatsoever
thou spendest more, when I come again, I will repay
thee. Being obliged to leave him tbe next day, he endeavours to secure
him attention when he is gone, by giving the host as much money
as he could then spare, to provide necessaries ; and, as he was ap
prehensive this might not be sufficient, by binding himself to repay
whatever more might be expended. Without entering into this
engagement, he was afraid that the mercenary disposition of the
host might lead him to refuse what was wanted. Jesus, having
finished the parable, turns to the expounder of the law, and asks
him, which of the three, he thought, had acted the part of a
neighbour. 36. Which now of these three, thinkest thou, was
neighbour unto him that fell among the thieves ?
37. And he said, He that showed mercy on him.
The case is so plain that he is compelled, in opposition to his
* See note on Matt. xx. 2.

48 LUKE. (x- 25—37.
own opinions and most inveterate prejudices to acknowledge that
the character of neighbour belonged to the Samaritan.
Then Jesus said unto him, Go and do thou like
wise. This teacher of the law thought that no one was to be consider
ed as a neighbour, who was not of the same country, and did not
profess the same religion, with himself. But Jesus, by exhorting
him to imitate the conduct of the good Samaritan, who had shown
compassion to a Jew in distress, directs him to regard every man
as his neighbour who stands in need of his assistance, and to afford
him all the kind services in his power, however separated from him
by country or religious opinions.

REFLECTIONS.

Let us be careful to keep in mind the great duty of universal be
nevolence, inculcated upon us by this beautiful parable, by which
you are not to understand that every man is entitled to an equal
share in your beneficence, but that there are cases in which all men
have a claim to your assistance. It is generally true, that men will
do most good by attending to the wants of those who are near to
them ; because they are most within the reach of their assistance ;
and that by endeavouring to extend their efforts to those who are at
a distance, they are likely to be lost. Upon this principle, it is our
duty to attend to the wants of our own children and relatives, be
fore the children and relatives of others ; to the members of our
own church or Christian society, before the members of another ;
and to our own countrymen, before strangers : for it is evident that
if every one acted upon the same principle, assistance would be giv
en to all men, and more effectually than in any other way. Yet
there are cases of human want or misery, where men can receive
no assistance, except it be from strangers, or from none so effectu
ally ; as was the case with this Jew ; and therefore it is the duty of
every one to exert himself in acts of beneficence, according to the
ability which God hath given him. The wants of mankind are as
extensive as human nature ; so extensive also let our charity be :
wherever we meet with a fellow-creature in distress, there let us
do like this Samaritan, and be particularly careful that we do not
suffer religious bigotry or national prejudices to obstruct or restrain
our beneficence.
There are two cases in which the inhabitants of this country are
in danger of forgetting the maxim here recommended, and in which
they ought, therefore, to be particularly attentive to their behaviour.
The first is in regard to those with whom we may at any time be
at war. The enmity subsisting between us and them can hardly be
greater than that which subsisted between the Jews and the Sa
maritans. The Jews regarded the Samaritans as apostates from
the true faith, hated them as enemies and rivals, and refused all in
tercourse with them in private life ; and, it may be presumed, that

X. 38— 42; xi. 5—10, Sic.) LUKE. 49
the Samaritans- felt their passions inflamed against the Jews, from
the like motives. Yet it was evidently the intention of this story
to inculcate upon the Jews their obligation to show compassion to
individuals of an hostile nation, when in distress ; and, no doubt,
the same obligation devolves upon us, if what is called the fortune
of war should bring them into our power. In such cases, our re
ligion, if rightly understood, instead of inflaming our passions and
hardening our hearts against their distresses, will allay and soften
our resentment into acts of humanity and tenderness ; it will teach
us, if our enemy hunger, to feed him ; if he thirst, to give him
drink. The other case is not that of one nation, however numerous, but
of a great number of nations, of a fourth part of the inhabitants of
the globe, including many millions of human beings, yet removed
to a great distance from us, and differing greatly from ourselves in
colour, in language, in religion, and in manners; and, what tends
still more to render us insensible to their sufferings, a body of men,
by whose calamities we are supposed to be enriched. Let us not
forget, however, that they are our brethren, the children of one
common Father ; that they are placed within the reach of our as
sistance, and that they have every claim to it, which can arise from
the number of the sufferers, the greatness of their sufferings, and
the longtime they have been endured.

SECTION VIII.
Lckb a. 38—42 ; xi. 6—10, 27, i

38. Now it came to pass, as they went, that be
entered into a certain village, and a certain woman,
named Martha received him into her house.
This village was Bethany, about two miles from Jerusalem, and
the place where Jesus afterwards raised from the dead, Lazarus,
the brother of Martha and Mary. As they made an entertainment
for Jesus and his disciples, it is probable that they were persons of
some property. Luke has inserted the story in this place, although
it did not happen|(till afterwards : for we find him speaking of the
arrival of Jesus at Bethany, xix. 29.
39. And she had a sister called Mary, which also
sat at Jesus's feet, and heard his word.
Jesus took every opportunity of communicating his doctrine,
when persons were disposed to hear him ; and Mary was glad of
an occasion of placing herself in the position of a disciple to attend
to his words : for sitting at the feet was the usual posture of dis
ciples, when listening to the instructions of a teacher ; as we find
from what Paul says, Acts xxiii. 3, that he was brought up at the
feet of Gamaliel. But Martha, being anxious to testify her respect
VOL. II, o

50 LUKE. (xi. 5—10, 27, 28.
for Jesus, by providing a handsome entertainment for him, was dis
pleased to find that the whole work was left to her, and therefore,
complains to Jesus of her sister's conduct, and desires him to direct
her to give assistance.
40. But Martha was cumbered about much serv
ing, and came to him and said, Master, dost thou not
care that my sister hath left me to serve alone ? Bid
her, therefore, that she help me.
Jesus, instead of complying with Martha's request, gives her a
gentle reproof for her anxiety to provide many things, when one
was sufficient, and tells her that Mary had chosen a better employ
ment, which should not be taken from her by him.
41. And Jesus answered, and said unto her, Mar
tha, Martha, thou art careful and troubled about many
things ; i. e. about many dishes.
42. But one thing is needful, " when only one is
needful," i. e. one dish ; and Mary hath chosen that
good part, the part of hearing me, which shall not be
taken from her. •
This passage may serve to show how much they are liable to be
misled, who, when a portion of Scripture appears capable of two
senses, adopt that which seems most important and most honoura
ble to the speaker or writer. Guided by this principle, commen
tators have been induced to suppose, that as to speak about one
dish to be provided for an entertainment, appeared to be a matter
not worth the attention of Jesus, he must refer to something of
more consequence, and mean religion, or religious instruction, which
is certainly needful, but by no means requires our sole or principal
attention, as some have imagined, and have been hereby induced
to spend all their time in retirement from the world. Our prin
cipal attention is to be given to that kind of honest employment
which Providence has appointed to each of us : for it is hereby that
we shall best discharge our duty.

Luke xi. 1 — 5. corresponds with Matt. vi. 9 — 13.

Luke xi. 5—10. 27, 28.

5. And he said unto them, Which of you shall
have a friend, and shall go unto him at midnight, at
the most unseasonable hour possible, and say unto him,
Friend, lend me three loaves :

xi. 5—10, 27, 28.) LUKE. 51
6. For a friend of mine in his journey is come to
me, and I have nothing to set before him ;
It was a case of the greatest urgency, which demanded immedi
ate assistance. The person to whom he applied, being of a churlish
disposition, begins to make excuses for refusing to comply with his
request. 7. And he from within shall answer and say,
Trouble me not ; the door is now shut, and my chil
dren are, with me, in bed, i. e. are, as well as myself,
in bed. I cannot rise arid give thee.
It would be troublesome to us both to get up from bed, to unbar
the door and let thee in : therefore, pray excuse us. These were
very insufficient reasons for refusing assistance in a case of such
necessity. Some ancient versions of the New Testament insert,
between the end of this verse and the beginning of the next, the
following words, which seem necessary to complete the sense, and
by some means or other have been lost ; and if he continue knock
ing : for he is said to use importunity, which could not be said with
propriety, if he asked only once.
8. I say unto you, Though he will not rise and
give him, because he is his friend ; yet because of his
importunity he will rise, and give him as many as he
needeth. What he would not yield to the calls offriendship, or to relieve
the wants of a traveller, he will grant to procure ease, to free him
self from the urgent requests of one who will take no denial. In
the next verse, Jesus informs his disciples what his intention was in
delivering this parable.
9. And I say unto you, Ask, and it shall be given
you ; seek, and ye shall find ; knock, and it shall be
opened unto you :
10. For every one that asketh receiveth ; and he
that seekerh findeth ; and to him that knocketh it
shall be opened.
In order to understand the reason of introducing this parable, and
to see to what cases it may be applied, it is necessary to observe
that Jesus, in compliance with the request of his disciples, who de
sired to be taught to pray, had just been delivering to them that
form of prayer which is usually called the Lord's prayer ; a prayer
which, although not unsuitable to any period of time, must be sup
posed to be peculiarly adapted to the circumstances of those for
whose immediate use it was intended. One ofthe petitions in this
prayer is, Thy kingdom come. By this, the disciples were direct
ed to pray for the establishment of that kingdom of truth and
righteousness which the Messiah was sent to set up: and, there
fore, for all those miraculous gifts which were necessary for this

52 LUKE. (xi. 5—10, 27, 28.
purpose. These could be obtained only by prayer, at least in their
utmost extent : for when the apostles failed in their attempt to
cure a dcemoniac, and asked Jesus why they could not cast him
out, he replied, This kind goeth not out but by prayer and fasting ;
that is, the miraculous gifts necessary for casting him out, can be
obtained only by such earnest prayer as is accompanied with fast
ing. In refusing to bestow miraculous powers without prayer,
there is nothing more extraordinary than in refusing to bestow them
without faith, which, it is well known, was necessary for working
miracles, and, in many cases, for being objects of those benefits
which they produced. To encourage his disciples to pray for the
Holy Spirit, with that earnestness which was necessary for obtain
ing it, Jesus delivers to them a parable, in which he represents a
man as obtaining that by earnest and repeated request, which
would not have been granted to the justice or humanity of his plea ;
and intimates hereby, that if they asked with the like earnestness,
their petitions would be accompanied with the like success. Not
that he would have them regard God as like a churlish man, who
may be forced by importunity to do what he does not approve, or
that which is against his will ; but that if a man of such a temper
may by such means be induced to grant what he is averse to be
stow, God, who is infinitely benevolent, and always disposed to do
good, is much more likely to bestow what they ask for with earnest
ness. So that he reasons not from God's being like a churlish
man, but from his being so much superior to him ; and his argu
ment resembles that used in the parable ofthe widow and the un
just judge. That Christ's language, upon this occasion, relates to
miraculous powers to be obtained by prayer, is evident from what
he says at the conclusion of this subject, verse 13th ; " If ye, then,
being evil, know how to give good gifts unto your children, how
much more shall your heavenly Father give the Holy Spirit to
them that ask him !" Christ, therefore, must here be considered
not as giving assurances of success in their prayers to all Chris
tians, in general, and with respect to every thing which they might
ask for with importunity, but to the apostles only, and to them
no further than respected miraculous powers.

Luke xi. 11 — 13. corresponds with Matt. vii. 8 — 11.
— 14—23 k ix- 32~34-
14 Z6' ¦ ' • I xii. 22—30.
— 24—26  — 43—45.

27. And it came to pass, as he spake these things,
a certain woman of the company lifted up her voice,
and said unto him, Blessed, " happy," is the womb
that bare thee, and the paps which thou hast sucked !
Having observed the wisdom which Jesus discovered in confut
ing the cavils ofthe Pharisees, she expresses her admiration of it, in
a manner suitable to her sex, by declaring her happy, who had given
birth to so excellent a son. But Jesus, unwilling that the people

ixi. 5— 10, 27,28.) LUKE. 53
should dwell on his own praise, which this woman intended to
express, although indirectly, turns their thoughts to a different
subject. 28. But he said, Yea, rather, happy are they that
hear the word of God and keep it.
You have pronounced her happy who gave me birth ; but I tell
you that they are much more worthy to be so styled, who hear the
word of God as delivered by me, and are careful to observe it by
obeying his precepts : for they will be rewarded with eternal life.
Christ very properly joins keeping the word of God to hearing it :
for one without the other would only add to their misery.

Luke xi. 29 — 32. corresponds with Matt. xii. 38 — 42.
— 33. .... v. 15.
— 34—37  vi. 22, 23.

REFLECTIONS.

1. In the conduct of Jesus towards Mary and Martha, we see
how much more concerned he was about the success of the work in
which he was engaged, than about the indulgence of his own appe
tites. Although the civility of a friend was not unacceptable to him,
yet to listen to his instructions was far more agreeable. Whatever
pleasure he might derive from the gratification of the senses, to do
good afforded him much more. Thus has he fulfilled the character
which he gave of himself, that it was his meat and drink to do
the will of his Father : and left us herein an excellent pattern to
imitate. 2. Christ, in the answer which he made to the woman who pro
nounced his mother happy in having such a son, has given us a good
rule, by which to estimate human happiness ; for he has told us,
that it consists principally in hearing the word of God and in keep
ing it. Men are apt to value themselves for other things : for being
descended from renowned ancestors ; for having noble or royal
blood in their veins ; or for giving birth to eminent personages :
they esteem themselves happy in possessing such advantages, and
think themselves superior to the rest of mankind on that account.
But such distinctions Christ pronounces of little value. They imply
no personal merit. They may belong to the ignorant and vicious, ;is
well as to the good ; they afford no real benefit. Our true happiness
consists in knowing our duty, and in practising it. In this there is
something meritorious and honourable ; it is a mark of true wisdom
and of personal excellence ; it is the means of peace and joy in the
present world, and the way to everlasting felicity in the next. Let
us learn to judge of others, and to form our own conduct, by this
rule; to esteem men happy in proportion to their moral excellence;
according as they discharge the duties of life with fidelity and dili
gence, or not ; and to look with indifference or contempt upon every

54 LUKE. (xi. 37—41.
other distinction. Let us make it our own ambition, not to acquire
fame, or to be thought great, but to live well : for this is the only
just foundation of true honour and happiness.

SECTION IX.
Jesus discourses with a Pharisee on the value of ceremonial ob
servances.
Luke xi. 37—41.
37. And as he spake, or, " after he had spoken,"
a certain Pharisee besought him to dine with him ;
and he went in, and sat down to meat ; i. e. as if pre
pared to eat.
38. And when the Pharisee saw it, he marvelled
that he had not first washed before dinner.
The Pharisees never sat down to eat without first washing their
hands, being afraid lest they might have been polluted by coming
into contact with some unclean thing, and that if they touched their
food with them, which was to be afterwards taken into the stomach
they might suffer double defilement. This Pharisee, therefore,
who had invited Jesus to his table, was surprised to observe that
he did not follow so pious an example. But our Master, instead
of countenancing a superstitious practice by his example, rebukes
the Pharisee for placing religion in such useless ceremonies, and
neglecting what was of infinitely greater moment, a right disposition
of mind. 39. And the Lord said unto him, Now do ye
Pharisees make clean the outside of the cup and the
platter, " the dish ;" but your inward part is full of
ravening, " rapine," and wickedriess.
There seems to be here an intermixture of a comparison and the
application of it : for the inside of the cup could not be full of ra
pine and wickedness, but it must be the inside of men that is so ;
yet the sense is obvious, that the Pharisees, in maintaining a fair
outward appearance, while their minds were the seat of every vice,
acted as foolishly as a man who should make clean the outside of a
cup, but take no pains to make clean the inside.
40. Ye fools ! Did not he that made that which
is without, make that which is within also ?
When literally rendered, " Doth not he who doeth the outside
matter do the inside also V that is, Doth not he who cleaneth the
outside usually clean the inside also ? As in common life it would

xi. 37—41.) LUKE. 55
be thought very foolish and preposterous to clean the outside of a
vessel, and leave the inside full of filthiness ; so is it as strange,
that ye should acquiesce in immoral impurities, under the cover of
a specious outside demeanour to the world.
41. But rather give alms of such things as ye have,
" as ye are able ;" and behold all things are clean un
to you.
Christ's meaning seems to be, that to wash the body, without
purifying the mind, is of no use ; but that when the mind is correct
ed by repentance and good works, and particularly by acts of mer
cy, there is nothing by which it can be defiled. Such a mind will
always appear pure in the sight of God.

REFLECTIONS.

1. We may learn from the conduct of Christ upon this occa
sion, how we ought to act with regard to superstitious ceremonies.
In favour of conformity to that here mentioned, it might be urged,
That by washing his hands before meat, he would have pleased the
Pharisee who had invited him to his house, and might, perhaps,
have lessened the prejudices of the whole sect against his character
and pretensions ; that compliance in so trifling an instance could
not possibly do any harm ; whereas a refusal would expose him to
the charge of obstinacy, or the suspicion of irreligion. But these
were all motives of human policy, in the opinion of Christ ; he
knew that such practices were no where enjoined by the law of
God, and that to enforce them upon men's consciences, as of re
ligious obligation, was to weaken the authority of the law, by rep
resenting it as defective and insufficient ; he therefore, refused to
conform to the custom ofthe Pharisees. Influenced by the ex
ample of Christ, and acting upon the principles by which he was
governed, Protestants have rejected many of the ceremonies ofthe
church of Rome ; and in the same manner we, as Dissenters, have
refused to comply with many rites which have been retained by
Protestant churches : such as the use of the cross in baptism,
kneeling at the Lord's supper, bowing at the name of Jesus, and
turning the face to the east in particular parts of religious worship.
These things have the appearance of piety and devotion in the
opinion of many, and by others are thought but trifles, which it does
not become wise men to oppose. But to these arguments for con
formity, the example of Christ furnishes us with a ready answer :
for he refused to conform to a custom of the Pharisees, in a case
exactly similar.
2. Let us remember in what high estimation acts of mercy, or
giving of alms, are held by Christ. He has declared that nothing
can defile those who perform such actions ; that is, not those who
give alms to be seen of men, as was the case with the Pharisees,
and whom he has elsewhere condemned ; but those who do it from

56

LUKE.

(xii. 13—21.

a principle of compassion to their brethren, and from a regard to
the will of God. Men may observe ceremonies without number,
and for as long a time as they please : they may also make long
prayers, and pretend to great zeal for religion ; yet, without the vir
tue from which such actions as these proceed, such practices are of
no more use than making clean the outside ofthe cup, while the
inside is full of all filthiness : but those who are possessed of it,
whatever external forms they neglect, are pure in the sight of God.
Ceremonies, in regard to them, have answered their purpose, and
may be safely laid aside. Let us be careful then to cultivate a vir
tue which holds so high a rank in the Christian religion, and which
is so necessary to the happiness of the human race ; and remember,
that in times when the distresses of our brethren are extraordinary,
our endeavours to alleviate or remove them ought to be proportion
ally great.

Luke

42. corresponds with Matt.

xxiii. 23.

43. . . . .

6.

44 

27.

46 

4.

47—51.

29—35.

52. .

13.

1 

xvi. 6.

2, 3 

x. 26, 27.

4-9 

28—33

10. . . , .

xii. 31, 32.

11, 12. ...

x. 19, 20.

SECTION X.

Christ delivers a parable against the undue love of riches.
Luke xii. 13—21.
13. And one of the company, " multitude," said
unto him. Master, speak to my brother, that he divide
the inheritance with me.
That he keep no more than what is justly due to him, and allow
me an equitable share. It is probable hence, that it was usual with
the Jews, in order to settle differences, and to prevent expensive
litigations, to appoint arbitrators, of acknowledged wisdom and
equity, to whose opinion causes were submitted. Some person of
the multitude, who was led to entertain a high opinion of Christ
from hearing his discourses, wished him to undertake this office be
tween himself and his brother, whom he considered as claiming a
larger share of the patrimony than what belonged to him. But
Jesus declined the office, because he was not invested with authori
ty for exercising it.

xii. 13—21.) LUKE. 57
14. And he said unto him, Man, who made me a
judge or a divider over you ?
I have no authority for either of these offices, and will not, there
fore, exercise them ; lest ye should apply to me the same language
which was applied to Moses, when he attempted to reconcile two
Israelites that were at variance. See Exodus ii. 14, where the
same words are used in the Greek translation as in this place.
Jesus satisfied himself with giving general rules of equity ; and left
it to others to apply them to particular cases, without interfering
in the affairs of individuals. It does not appear which of these
brothers was in the wrong ; yet, as one of them must have been
to blame, and his ill conduct must have proceeded from too eager a
desire to get wealth, Jesus proceeds to caution his disciples against
that failing.
15. And he said unto them, Take heed and
beware of covetousness, " of an inordinate love of
money." It is not a niggardly disposition, leading persons to deny them
selves the common enjoyments of life, in order to become rich,
which is what we usually understand by covetousness, against
which our Lord here cautions his disciples ; but that fondness for
money which proceeds from a desire of gratifying the senses, and
indulging the appetites, as appears from what follows.
For a man's life consisteth not in the abundance of
the things which he possesseth.
That is, his great possessions will not secure the continuance of
his life. That this is the sense of this passage appears from the
parable which our Lord subjoins.
16. And he spake a parable unto them, saying,
The ground of a certain rich man brought forth plen
tifully. His wealth increased not from rapine, injustice, or oppression,
nor from denying himself the common comforts of life, nor from his
own laborious exertions ; but in the most innocent way possible, by
the bounty of Providence in making the earth more fertile than
usual, and in giving him a most plentiful harvest, the produce of
which he was at first at a loss how to dispose of.
17. And he. thought within himself, saying, What
shall I do, because I have no room where to bestow
my fruits ?
18. And he said, This will I do. I will pull down
my barns, and build greater, and there will I bestow
all my fruits and my goods ; the extraordinary produce
ofthe present year, and all my former stores.
VOL. II. H

58 LUKE. (xii. 13—21.
He was at first afraid that he should not be able to preserve the
plenty which the fertility of his fields had produced ; but a little
deliberation suggested to him a scheme for securing it, not only for
the present, but likewise for many years to come ; this was — en
larging his store-houses.
19. And I will say to my soul, to myself, Soul,
thou hast much goods laid up for many years : take
thine ease, eat, drink, and be merry, "feast thyself."
Thou art amply furnished with the means of subsistence for many
years ; sit down now, and enjoy thyself freely, without fear of ex
hausting or of losing what thou hast acquired. This rich man
valued wealth not for its own sake, as many do ; but for the sake
ofthe gratifications which it would afford him in eating, and drink
ing, and other delights. In this respect he showed himself wiser
than those who hoard up wealth, for no other purpose than that of
contemplating it, and have no heart to make use of it. But in
counting upon many years of ease and enjoyment, he was guilty of
great presumption and folly, as appears by the next verse.
20. But God said unto him, not in words, but by
his decree, Thou fool, this night thy soul " thy life,"
shall be required of thee : then whose shall those
things be which thou hast provided ?
Thou fool, thus to forget thine own mortality and thy dependence
upon me, thy Supreme Lord ! Thou hast presumed upon many
years of enjoyment of thy riches ; but thou shalt be removed from
them immediately. Then to whom shall thy wealth belong ? Cer
tainly not to thee.
21. So is he that layeth up treasure for himself,
and is not rich towards God.
So great a fool is he who amasses riches on earth, aW is not rich
in acts of charity ; which are called a treasure in the heavens,
which faileth not, verse 33.*
This parable was very applicable to the occasion on which it was
delivered. The man who had desired Jesus to speak to his brother,
to divide the inheritance with him, was more anxious to obtain his
assistance in securing what might indeed be due to him, but which
was not necessary for the support of this frail life, than about direc
tions how to obtain eternal life : which showed a mind unreasonably
attached to riches. The warning, therefore, contained in the para
ble, was particularly suitable to his case.

Matt.vi. 20. 1 Tim. vi. 18,19.

xii. 13—21. LUKE. 59

REFLECTIONS.
1. The conduct of Christ, in declining to undertake the office
of a judge, to settle a difference between brethren, shows his pru
dence and his moderation : his prudence, inasmuch as, however he
might have decided the question in dispute, he must have offended
one, if not both, of the parties, and hereby have prejudiced their
minds against the admission of that important doctrine which it was
the great business of his life to recommend. To have devoted his
time to any other purpose, must have interrupted him in executing
this, which was of much more consequence to the human race. His
moderation was manifested in refusing an honourable post, which
must have exalted him in the opinion of others, when he might
thereby injure the design of his mission.
2. Let us be careful to avoid the character, if we wish to escape
the doom, of this rich man. The character which he exhibits,
and the fatal issue in which it terminates, are not unusual in the
world. We see men amassing riches with great anxiety and la
bour, and when they have succeeded in their pursuit, pleasing
themselves with the prospect of spending them in sumptuous living,
in every thing that can please the eye, gratify the taste, or flatter
pride, without thinking of the claims which God or their fellow-
creatures may have upon them. We even find them taking no
small merit to themselves from such a plan of life ; because they
have a heart to enjoy what they have acquired, and do not imitate
the folly of those who hoard up wealth without any design of using it,
whom they call mean-spirited and narrow-minded men. Yet their
own folly is scarcely less reprehensible than that which they despise
and ridicule : for they build their happiness upon the sand. While
they are pleasing themselves with the hope of many years of volup
tuous enjoyment, God, whom they had not taken into their account,
suddenly cuts short their lives, and they are obliged to leave to
strangers what they had designed for their own use. From such
examples, and from this parable, which was intended to remind us
of them, let us learn the folly of trusting in riches, or of placing our
happiness in them and in the pleasures which they afford. If we
are favoured with riches, honour, or power, let us remember that
they are bestowed upon us as a trust ; that they are put into our
hands, as well for the good of others, as for our own improvement
in virtue, by the opportunities which they afford of exercising good
dispositions. Let us remember that our true riches consist not in
the temporal gifts of Providence ; bul in virtuous attainments and
in beneficent practices, in the warmth of devotion and the fervour
of benevolence. If we are thus distinguished, whatever may be
come of outward wealth, though it should betaken away from us
as it was from this rich fool, we shall have a treasure in the heav
ens which faileth not.

60 LUKE. (xiii. 1—9-
Luke xii. 22 — 31. corresponds with Matt. vi. 25  .
— 33. .... 20, 21.
— 39, 40. ... xxiv. 43, 44.
_ 42—47  45  .
— 51—53  x. 34—36.
— 54—57  xvi. 2, 3.
— 58—  v. 25, 26.

SECTION XI.
Of uncharitable judgments. Parable of the fig-tree.
Luke xiii. 1 — 9.
1. There were present at that season, some that
told him, " some came to tell him at the time," of the
Galileans whose blood Pilate had mingled with their
sacrifices. Who these Galileans were, and what offence they had given to
Pilate, to provoke him to such an outrage, we know not with cer
tainty : for they are not mentioned by Josephus, the Jewish histori
an : but it is probable that they were the followers of one Judas
Gaulonites, who were so averse to the Roman power, as to deny the
lawfulness of paying tribute to Cassar, and to refuse to call any one
their sovereign, or lord. These people were come up to Jerusa
lem, to offer sacrifice at the passover ; and when assembled in the
temple for that purpose, Pilate took the opportunity of attacking
and putting them to death. So singular and so unheard of a calam
ity might induce some to suppose that these men had been guilty of
some extraordinary crime, which God thought proper to punish in
this new and extraordinary manner : but Jesus cautions his dis
ciples against making such a conclusion.
2. And Jesus, answering, said unto them, Suppose
ye that these Galileans, were sinners above all the
Galileans, because they suffered such things ?
8. I tell you, Nay ; but except ye repent, ye shall
all likewise perish.
That is, not in the same way, by having your blood mingled with
your sacrifices, (for this could never be true of all the Jews, if it
were true respecting any,) but you shall perish, as well as they, by
a violent death ; which actually took place at the destruction of
Jerusalem by the Romans. Those who informed him of this event
were shocked with horror at the miserable fate of these wretched
Galileans. Hence Jesus takes occasion to exhort them to save
themselves from a like miserable end, by timely repentance.

xiii. 1—9.) LUKE. 61
4. Or those eighteen, on whom the tower in Siloam
fell, and slew them ; think ye that they were sinners
above all men that dwelt in Jerusalem ?
5. I tell you, Nay ; but except ye repent, ye shall
all likewise perish.
The tower of Siloam was built near a pool of the same name in
Jerusalem, where the inhabitants used to bathe themselves, and
might perhaps be used for the convenience of those who went
down to wash. The fall of this tower had crushed to death eighteen
persons ; a calamity which some might consider as a judgment of
God upon them for their crimes ; the more especially, as it took
place without the interposition of human agency, which could not
be said of the massacre by Pilate ; but Christ warns his hearers
against such a rash conclusion, and renews his exhortation to re
pentance ; telling them that it was the only way in which they
could save themselves from like calamities. To impress them
more strongly with their danger, and with the necessity of immedi
ate reformation, he delivers the following parable.
6. He spake also this parable : A certain man
had a fig-tree planted in his vineyard ; and he came
and sought fruit thereon, and found none.
7. Then said he unto the dresser of his vineyard,
Behold, these three years I come seeking fruit on this
fig-tree, and find none : cut it down ; why cumbereth
it the ground ? " Why should it also make the ground
useless ?"
8. And he, answering, said unto him ; Master,
let it alone this year also, till I shall dig about it, and
dung it.
9. And if it bear fruit, well ; " then perhaps it
will bear fruit ;" and if not, then after that thou shalt
cut it down.
The fig-tree planted in a vineyard, was evidently intended to
represent the Jewish nation, who enjoyed peculiar advantages for
religious improvement, under that dispensation of religion with
which they were favoured. The displeasure which the master of
the vineyard expresses at finding no fruit, after looking for it for
three years, represents the disappointment of God, when he per
ceived that the Jews did not improve the advantages which they
had so long enjoyed. The means employed to render the barren
tree fruitful, by digging about it, and dunging it, refer to the ex
traordinary methods which God employed for reclaiming the Jews,
by Jesus Christ and his apostles ; and the order to cut down the
tree, to the resolution which God had formed of utterly destroying

62 LUKE. (xiii. 1—9.
the Jewish nation, who had so long disappointed his reasonable
expectations. Some commentators have supposed, that by the three years
which the master of the vineyard is said to come seeking fruit,
our Lord's ministry was intended, which had already lasted three
years : but this interpretation will by no means suit the rest of the
parable : for by the mutual agreement of the master of the vine
yard and the gardener, the tree, that is, the Jewish state, "is to be
spared no more than one year longer ; whereas it appears that
forty years elapsed from the time of the ascension of Christ into
heaven to the destruction of Jerusalem. The three years
seem rather to alludfe to the time at which fig-trees, planted in
Judasa, usually bear fruit, namely, three years. A tree which
bore no fruit for three years must be abandoned, after that period,
as incurably barren.
Others have also supposed, that by the vine-dresser requesting
that the tree might be spared for another year, is represented
Christ's interceding with God, in the character of mediator, for
the Jews ; yet as Christ was sent by God to that people, and every
thing he did was by his direction, there seems to be no ground for
a reference to any supposed intercession of his. We are not to
expect that every particular circumstance introduced into a para
ble, should have something corresponding to it in the interpreta
tion : for many things are mentioned in order to render the story
complete.

REFLECTIONS.

1. Let us endeavour to guard against those rash and uncharit
able conclusions against which Jesus here cautions the Jews, who
supposed that where there are any extraordinary sufferings there
must be extraordinary guilt. When applied to others, they tend
to fill the mind with pride and self-conceit, as if we were the fa
vourites of heaven, because we are exempted from troubles which
others experience ; and so harden our hearts against the miseries
of the sufferers, by representing them as only enduring the pun
ishment of their sins. — When applied to ourselves, they are the
sources of terror, dejection, and dismay. Mankind seem in all
ages to have been inclined to this error. It was the fault of Job's
friends, who drew unfavourable conclusions respecting his charac
ter, when they saw him overwhelmed with calamity. It was the
fault of these Jews respecting their countrymen ; and it is what
many Christians, notwithstanding the warning of their Master
are strongly inclined to at the present day. '
When we see men bringing evil upon themselves by their vices ;
when the intemperate man appears to have ruined his health by
indulging his appetites to excess ; when men of blood meet with
others, who deal the same measure of cruelty to them, which they
have given to their brethren; when conscience renders life an in
tolerable burden to an offender against the laws of justice and
humanity ; here we need not scruple to say, " This is the finger

xiii. 10—17.) LUKE. 63
of God, this marks the displeasure of heaven, and is a punishment
inflicted upon the sinner for his crimes:" for here is an obvious
connexion between the calamity and the offence, and it was the
intention of Providence to point out the one by the other. But where
there is no such connexion manifest, we are not justified in making
such a conclusion. In regard to temporal calamities, one event
happeneth to the righteous and to the wicked, and there is no
knowing good or evil from all that passeth under the sun.
2. The parable of the fig-tree furnishes matter of serious
alarm to those who have long enjoyed religious privileges, and
neglected to improve them, whether they be nations or individuals :
for it appears that God expects them to bear fruit by works of
righteousness and piety ; that he watches their behaviour with an
attentive eye, and that there is a period beyond which his patience
will not wait. Let not communities of men, who have long been
distinguished by their advantages, and who have had them contin
ued, after many threatenings to take them away, imagine that they
will never be removed. From what happened to the Jews, they
may learn what will happen to them. A day of punishment is
certainly coming, and will only be the more dreadful for being
long delayed. Let them now, therefore, by timely repentance,
endeavour to avert impending ruin. Let every sinner also remem
ber, that although God may sometimes restore his health after
being visited with threatening illness, and appear hence unwilling to
give the fatal blow ; yet the time will come when he will wait no
longer, and when the tree must be cut down. Let every one of us
fear lest the account given of the fig-tree, be applicable to himself ;
and lest God should be provoked to issue the same order respecting
him, as was issued by the master of the vineyard ; Cut him down,
why cumbereth he the ground ?

SECTION XII.
Cure of an infirm woman on the Sabbath.
Luke xiii. 10—17.
10. And he was teaching in one of the synagogues
on the Sabbath ;
1 1 . And behold there was a woman which had a
spirit of infirmity eighteen years ; a Hebrew idiom for
being troubled with an infirmity ; and was bowed to
gether, and could in no wise lift up herself.
12. And when Jesus saw her he called her to him,
and said unto her, Woman, thou art loosed from thine
infirmity.

64 LUKE. (xiii. 10—17.
13. And he laid his hands on her; and immedi
ately she was made straight, and glorified God.
She considered God as the real author of the cure, and Jesus as
only the instrument of performing it ; she ascribes, therefore, the
honour of the work to God.
14. And the ruler of the synagogue answered
with indignation, or, " spoke with indignation," for
there was no previous address, because that Jesus had
healed on the sabbath-day; and said unto the people,
There are six days in which men ought to work ; in
them, therefore, come and be healed, and not on the
sabbath-day. By blaming the people, he secretly accused Jesus, who encour
aged them ; he, therefore, took up the matter.
15. The Lord then answered him, and said, Thou
hypocrite ! doth not each one of you on the sabbath
loose his ox or his ass from the stall and lead him away
to watering ?
Jesus calls the ruler by this name, because he placed religion in
outward ceremonies only, and seemed to be entirely destitute of
benevolence; and appeals to their own conduct in letting out
their cattle for water on the sabbath ; which they justified upon
the principle that it was necessary for their comfort ; and argues,
that what -he had done in this instance, was right ; motives of
compassion applying much more strongly to the one case than to
the other.
16. And ought not this woman, being a daughter
of Abraham, whom Satan hath bound, lo, these
eighteen years, be loosed from this bond on the
sabbath-day ?
In the one case there is a brute to demand compassion, in the
other, a human being, who is much more worthy of attention ;
and that not of an ordinary class, but a descendant of Abraham,
who is allowed to be of much more worth than the rest of man
kind; and she has been bound, not for a few hours only, like the ox,
but for eighteen years, and is, therefore, much more deserving of
compassion. The weakness with which this woman was afflicted,
is here attributed to Satan, who does not signify a real being, but
is an allegorical personage, whom the eastern nations considered
as the enemy of God, and the source of all evil. We have sever
al traces of this opinion in the sacred writings. Thus the afflic
tion of Job is represented as coming from the hand of Satan,
although it really proceeded from God, and Job always speaks of
it in that light. And Paul calls the thorn in the flesh with which
he was afflicted, by which is generally understood some bodily in-

xiii. 10—17.) LUKE. 65
firmity, the messenger of Satan, or a Satanic messenger ; and in
another place he speaks of delivering over some persons to Satan,
that is, punishing them with some bodily distemper. Agreeably to
this language, the woman whom Jesus cured of her infirmity is
said to be bound by Satan.
17. And when he had said these things, all his
adversaries were ashamed.
He had so completely answered their objections, that they were
quite confounded, and had nothing to reply.
And all the people rejoiced for all the glorious
things that were done by him.
Persons of rank and power among the Jews were filled with
envy at the popularity which Jesus acquired by his miracles,
because they imagined their own authority weakened thereby : but
the common people, who had no such motive for jealousy, were
greatly delighted with them.

REFLECTIONS.

We see the malignant nature of superstition, in the objections
made by the ruler of the synagogue to Christ's healing diseases on
the sabbath-day. It prefers the observance of ceremonies to the
most important duties of life ; to acts of charity and mercy. It
not only darkens the understanding, but hardens the heart against
compassion, and eradicates every humane feeling from the breast.
Such was the baleful effect of Superstition among the Jews ; and
such has been its effect in every place where it has acquired an
ascendancy, whether among heathens or Christians ; it is always
accompanied with cruelty, and its footsteps may be traced by
blood. Let us never forget, that the design of religion is to make
societies of men and individuals more excellent and happy ; and
that outward observances are of no further value, than as they
tend to promote that end ; that mercy, therefore, is to be preferred
to sacrifice.
2. Let us join this woman and the rest of the people, in re
joicing in the miracles of Christ, and in glorifying God for them.
They are striking instances of his Almighty power, and illustri
ous evidences of goodness and condescension to the human race,
the benefits of which are felt to the present day. Let us not cease
to praise him, therefore, for works which are beneficial to us, as
well as to those for whose use they were first intended.
Luke xiii. 18—21. corresponds with Matt. xiii. 31 — 33.

VOL. II.

66 LUKE. (xiii- 22—33.
SECTION XIII.
Christ's discourses on the way to Jerusalem.
Luke xiii. 22— 33.
22. And he went through the cities and villages,
teaching and journeying towards Jerusalem.
Jesus was now going up to Jerusalem, for the last time, with the
full persuasion that he should die there in the most painful and ig
nominious manner. This drew from him the sorrowful acknowledg
ment in the fiftieth verse of the last chapter ; " I have a baptism to
to be baptized with, and how am I straitened," or distressed,
" until it be accomplished !" His mind, however, was not so op
pressed with the prospect of his sufferings as to prevent him from
discharging the duties of this office, by instructing the people
wherever he came.
23. Then said one unto him, Lord, are there few
that be saved ?
The intention of the person who asked this question, was proba
bly to inquire, whether the doctrines taught by Christ, would be
embraced by many or confined to a few; in order either that if the
number were small, he might have the honour of ranking himself
among them, or that he might justify his own rejection of the gos
pel by the unbelief of the multitude. Believing in Christ, is, with
propriety, called being saved, because it was attended with tempo
ral deliverance ; whereas unbelief produced inevitable destruction,
in the calamities which awaited the Jewish nation. Christ, there
fore, in his answer to the question, exhorts the person who made
it, and others who might hear it, to enter the strait gate, that is,
to embrace his religion, which was at that time attended with many
difficulties, and which might fitly be compared to entering a
strait or narrow passage ; and he enforces this exhortation, by
assuring them that the time would come, when many would seek
an entrance into the kingdom of the Messiah, but would be refused
admission. And he said unto them,
24. Strive to enter in at the strait gate ! for
many, I say unto you, will seek to enter in, and shall
not be able ;
The question of this inquirer referred only to the reception of
the gospel among the Jews : the answer of Christ implies that
there would be many by whom it would be rejected ; but that a
time would come, the day of final judgment, when they would
change their mind, when they would apply for admittance, and be

xiii. 22—33.) LUKE. 67
refused : hence he infers the propriety of exerting all their endeav
ours to enjoy this advantage, while it might be obtained.
25. When once the master of the house is risen
up, or, by a slight correction of the present text,
" hath composed himself," and shut to the door, and
ye begin to stand without, and to knock at the door,
saying, Lord, Lord, open unto us ; and he shall answer
and say unto you, I know you not whence ye are ;
The happiness of Christians in a future life is here represented,
as in other parts of the gospel, under the image of a feast, made by
the master of a family for his friends ; and the exclusion ofthe un
believing Jews is represented by the rejection of strangers, who ap
ply for admittance after the master of the family has sat down to
meat. The parable and the application, however, are not kept en
tirely distinct, but intermingled, in such a manner, however, as that
the sense is sufficiently obvious. To the application of strangers
for admittance, the master of the house very naturally replies that
he knows them not, whence they are.
26. Then shall ye begin to say, We have eaten
and drunk in thy presence, and thou hast taught in our
streets. This language is very properly put into the mouths of Jews, as
addressed by them to Christ : for as he had lived among them and
exercised his public ministry, eating and drinking with them at the
same tables, and teaching in their streets, they would naturally
hope that this would furnish them with some claim to his favour,
inasmuch as it appeared that they were countrymen and familiar
acquaintance. To this plea the master of the family replies, by
again denying any knowledge of them as his friends, and desiring
them to depart from him : for that notwithstanding he might have
some acquaintance with them in the intercourse of life, yet their
wicked conduct forbad him to regard them in any other light than as
strangers. 27. But he shall say, I tell you, I know you not,
whence ye are. Depart from me, all ye workers of
iniquity. The Jews, who rejected the Messiah from a love of worldly
greatness, and an aversion to the pure doctrines of religion which
he taught, accompanied also with the most surprising miracles,
might be justly characterized as workers of iniquity.
28. There shall be weeping and gnashing of teeth,
when ye shall see Abraham, and Isaac, and Jacob,
and all the prophets, in the kingdom of God, and you
yourselves thrust out.
The three patriarchs here mentioned, and the prophets, were
held in the highest veneration and esteem by the Jews ; and they

68 LUKE. (xiii. 22—33.
flattered themselves with the hope, no doubt, that when they died
they should be admitted into their company in heaven : but Jesus
informs them, that, by rejecting him, they would deprive them
selves of that honour, and hereby expose themselves to the deepest
sorrow and the most cutting mortification ; such as is usually ex
pressed by tears and gnashing of teeth.
29. And they shall come, or, " these shall come,"
from the east, and from the west, and from the north,
and from the south, and shall sit down in the kingdom
of God.
The question proposed to Jesus was, whether there were but few
that should be saved, that is, who should believe in the Messiah ;
and his answer implies that not many of the Jews would believe in
him. At the same time, he declares, that great numbers from
among the Gentiles, in all quarters of the world, would acknowl
edge his divine mission, and hereby procure themselves admission
to the grand feast provided for all Christ's disciples in the king
dom of heaven.
30. And, behold, there are last, which shall be
first ; and there are first, which shall be last.
The Jews now stood first in the divine favour, and in the posses
sion of religious privileges : but the time would soon come, when
this order should be reversed ; when the Gentiles, who now seem
ed to be neglected by God, should, by the general reception which
they gave to the gospel of Christ, occupy the first place in his re
gard ; while the Jews should be punished and degraded for their
unbelief. Or, perhaps, the sense may be ; the Gentiles, to whom
the gospel will be offered last, shall be the first to embrace it.
31. The same day there came certain of the
Pharisees, saying unto him, Get thee out, and de
part hence : for Herod will kill thee, " meaneth to
kill thee."
From the well-known enmity of the Pharisees to Jesus, it is
reasonable to suppose, that this warning of his danger proceeded
not from any concern for his security, but was given with a view to
intimidate him, in order to prevent him from exercising his office
any longer, or to drive him into Judsa, where the priests and
Pharisees were prepared to put him to death. From Christ's re
ply, it appears that Herod had some concern in this message, and
that he had employed the Pharisees to deliver it. He was alarmed
at the fame and popularity of Jesus ; but having suffered so much
in his own mind from the murder of John the Baptist, he was afraid
to involve himself in the same trouble, by putting Jesus to death :
he took, therefore, this indirect method to drive him from his do
minions. 32. And he said unto them, Go ye, and tell that
fox, that cunning artful mm, Behold, I cast out dee-

xiii. 22—33.) LUKE. 69
mons, and do cures to-day and to-morrow, and the
third day I shall be perfected, " end my course."
Tell him that in a short time I shall die ; so that he need not
trouble himself to put me to death ; yet that, while I live, I shall go
on with my work, without being deterred by his threatening.
Some have supposed, that there is a reference to the time which
actually passed between the season at which Christ spoke and his
death, and that this was no more than three days. But three days
are too short a space for the many events which are afterwards re
corded as having taken place before his death. This language is
rather to be considered as expressing a very short but indeterminate
time ; just in the same manner as the phrase two or three days,
does in our own language.
33. Nevertheless, I must walk to-day and to-mor
row, and the day following :
Although I must die shortly, yet I shall pursue my work, without
fear of interruption, for some time longer.
For it cannot be that a prophet perish out of Jeru
salem. Such is the wickedness of the inhabitants of that place, that
they have been the chief enemies ofthe messengers of God in every
age ; so that they have been put to death no where else.

REFLECTIONS.

1. We learn from this passage of Scripture the guilt and danger
of rejecting Christ. The Jews were under strong temptations to
do this. Their manners were extremely corrupt, in consequence
of their placing the whole of religion in the observance of external
ceremonies ; so that the pure doctrine which Jesus taught was
highly distasteful. They expected a great temporal deliverer, and
the humble appearance of Jesus corresponded not with their ex
pectations. In the profession of the religion of their fathers they
lived in peace ; but in professing that of Christ they exposed them
selves to the persecution of those in power, and to hatred from all
men. The belief and the profession of Christianity, in such cir
cumstances, was a straight gate ; and it was necessary, that those
should strive who wished to enter it They must contend with
their own vices and prejudices, and with the vices and prejudices
of other men ; yet these difficulties did not excuse their unbelief,
or exempt them from punishment. They are ranked with the
workers of iniquity, and shut out ofthe kingdom of heaven. Their
cries for admission are not heard, although accompanied with
tears. Let us take care, in the present day, lest, by following the ex
ample of the Jews in rejecting Christ, we incur a like doom. To
receive him as the Messiah is not now attended with the same dif-

70 LUKE. (xiii. 22—33.
ficulty as in the early times of the Christian religion ; yet there
are some still remaining which it requires resolution to surmount.
The majority of those around us are believers in Christ ; but there
are some who are not so, and who, with a zeal worthy of a better
cause, endeavour to shake the faith of others, by starting objec
tions to our religion and suggesting doubts. To answer these ob
jections, and to remove these doubts satisfactorily, it is necessary
that we should inquire with care and diligence whether these
things are as they are confidently stated to be ; but to this trouble
there are many who are not willing to submit, and who choose to
remain in doubt ; or to give up their faith in Christianity, without
examining the foundation upon which it is built. To this they are
also tempted by the hope of" ranking with men who esteem them
selves superior to vulgar prejudices, and who arrogate to themselves
the character of wise and discerning ; but above all, by the pros
pect of throwing off the restraints of Christianity with the profes
sion of it. It should be remembered, however, that an unbelief
proceeding from these motives is criminal, and that it will bring
down upon us the same dreadful consequences which it brought
upon the Jews. It shows us to be indifferent about the knowledge
of the truth, and more anxious for the indulgence of our passions
than for fulfilling the will of heaven. Let every one then, be
careful how he rejects Christianity, and not resolve upon so im
portant a measure, without the most diligent and impartial ex
amination. 2. The conduct of Jesus, when threatened by Herod, may teach
us how we ought to act, when opposed in the discharge of our du
ty to God by any of the princes or powers of the earth. He de
clares his intention to pursue his work, in defiance of Herod's
threatenings, and to intrust himself to the protection of heaven.
In this he has given us an example of fortitude and courage, which
well deserves our imitation, if we should be brought into like cir
cumstances. If we should be prohibited from assembling for pub
lic worship, or for hearing religious instructions, or for performing
any other important duty which our Maker claims from us, under
the threatened penalty of imprisonment or death, let us do as Christ
did — resolve to follow the calls of duty, whatever the consequences
may be ; and if reproached for opposing lawful authority, let us
say, after the examples of the apostles, Whether it be right that
we should obey God rather than men, judge ye. In matters of re
ligion and conscience we are accountable to God alone for our con
duct. If civil rulers offer to interfere with his authority, and pro
hibit any thing which he has enjoined, we are justified in disobey
ing them ; nay, we are required to do it ; to act otherwise, would
be treason and rebellion against him. Nor need we be afraid of
the consequences : the God whose authority we maintain, will
protect us from danger ; or, if he permit us to suffer ought from
the resentment of man, will make us ample compensation hereafter.

Luke xiii. 33  , corresponds with Matt, xxiii. 17-

xiv. 1—14. LUKE. 71

SECTION XIV.

Christ heals a dropsical man on the Sabbath, and discourses on hu
mility and charity.
Luke xiv. 1 — 14.
1. And it came to pass, as he went into the house
of one of the chief Pharisees, " one ofthe Pharisees
who was a ruler," a member of the Sanhedrim, to eat
bread on the sabbath-day, that they watched him.
This invitation seems to have been given Jesus by this ruler, not
from motives of respect or hospitality, but with the insidious de
sign of betraying him ; to find out something in his language or
conduct, which, when reported by the Pharisees, might injure his
character : for we are told, that they watched him.
2. And, behold, there was a certain man before
him which had the dropsy.
As they were endeavouring to ensnare Jesus, it is not unlikely
that this man was introduced to him for that purpose : for other
wise, it is not easy to account for his finding admission into the
house of a ruler, and being permitted to appear, loaded as he was
with disease, before his guests.
3. And Jesus, answering, spake unto the lawyers,
" to the teachers of the law," and Pharisees, saying,
Is it lawful to heal on the sabbath-day ?
There were different opinions among the teachers of the law,
upon this subject : but the sentiment which generally prevailed,
among those of them who were of the sect of the Pharisees, was,
that it was unlawful to make up medicines on the sabbath, except
where it was necessary to'prevent immediate death. On the pre
sent occasion, however, they did not answer Christ's question ;
being unwilling to prevent him from performing a miracle on the
sabbath, or afraid to enter into a controversy with him.
4. And they held their peace ; and he took and
healed him, and let him go, " sent him away."
He might have healed this dropsical person by speaking a word ;
but he chose to do it rather by laying his hand upon him, as on
many other occasions, that it might appear that the cause of the
cure proceeded from himself, and not from any other source.

72 LUKE. (xiv. 1 — 14.
His disorder was obvious, from the unnatural size to which he was
swollen ; and his cure, by the sudden removal of this swelling.*
5. And answered them, saying, Which of you
shall have an ass or an ox fallen into a pit, " a well,"
and will not straightway pull him out on the sabbath-
day ?
As these teachers ofthe law had refused to answer his question
about the lawfulness of healing on the sabbath, he now justifies
what he had done, by appealing to their own practice, in regard to
their cattle, when any misfortune had befallen them, and they
were in danger of perishing.
6. And they could not answer him again to these
things. 7. And he put forth a parable to those which were
bidden, " invited," when he marked how they chose
out the chief rooms, " the chief seats."
The Jews, like other eastern nations, reclined upon couches at
their meals : each couch containing three persons ; and the great
est compliment that could be paid to a man was to desire him to
place himself first upon the couch. This the Pharisaic teachers
of the law were eager to do, without being invited ; which drew
from Christ the following admonition, which is here called a para
ble, because Jesus illustrates his meaning by an example.
Saying unto them ;
8. When thou art invited of any man to a wedding,
" a id edding feast," sit not down in the highest room,
" in the first place," lest a more honourable man than
thou be bidden of him ;
9. And he that invited thee and him, come and
say to thee, Give this man place ; and thou begin with
shame to take the lowest place ;
Common prudence ought to teach them not to seat themselves
first, lest the master of the feast should mortify them, by desiring
that they would seat themselves last.
10. But when thou art invited, go and sit down
in the last place ; that when he that invited thee com
eth, he may say unto thee, Friend, go up higher :
then shalt thou have worship, " respect" in the pre
sence of them that sit at meat with thee.
* " If any one should ask how this could be," says Dr. Doddridge, " I answer ; he
that at once could cure the dropsy with a touch, could, if he pleased, annihilate the
excess of water which caused it ; and it is reasonable to believe the cure was wrought
in such a manner as would make the reality and perfection of it immediately apparent."
Fam. Ex. vol. II. p. 151. Note. * iv >

xiv. 1—14.) LUKE; 73
The first argument which Christ employs to dissuade men from
taking the first place is the fear of disgrace : the next is the hope
of honour, which is more likely to be secured by those who shun it,
than by those who seem eager to obtain it.
11. For whosoever exalteth himself shall be
abased ; and he that humbleth himself shall be ex
alted. This maxim Christ had before delivered to his disciples, when
they contended among themselves which should be the greatest ;
he who was the least ambitious of honour would be deemed the
most worthy of it : and it was a rule that would hold equally good
in the common intercourse of life, mankind generally taking pleas
ure in honouring the humble, and in mortifying the proud.
12. Then said he also to him that invited him ;
When thou makest a dinner or a supper, call not,
" invite not," thy friends nor thy brethren, neither thy
kinsmen nor thy rich neighbours, lest they also invite
thee again, and a recompence be made thee.
13. But when thou makest a feast, invite the poor,
the maimed, the lame, the blind.
By this language, Christ cannot mean absolutely to prohibit men
from showing respect to their rich friends, neighbours, and rela
tions, by inviting them to their house, and making entertainments for
them ; or to require, that such testimonies of regard should be shown
only to the poor ; for he himself accepted of invitations to several
entertainments, and suffered a costly perfume to be expended upon
his person, rather than to be sold for the poor. He intends to rep
resent the little value of hospitality to the rich, when compared with
hospitality to the poor ; and for this purpose, enjoins the one and
forbids the other : just in the same manner as, he says, in another
place, Labour not for the meat which perisheth, but for that which
endureth to everlasting life ; where he means no more, than that
men should seek the one in preference to the other. Nor can
Christ mean, by advising us to invite the poor when we make a
feast, that splendid entertainments should be provided for the poor,
as they now are for the rich : for this would be a disadvantage
rather than a benefit to persons in the lower class of life ; but he
intends to recommend performing acts of beneficence for the
poor, who are in want, rather than for the rich, who stand in need
of nothing. 14. And thou shalt be blessed, "happy:" for
they cannot recompense thee : for thou shalt be re
compensed at the resurrection of the just.*
* See Luke xx. 35, 36. Phil. iii. 11. Amner on the Resurrection, p. 96.
VOL. II. K

74 LUKE. (xiv. 1—14.
He recommends hospitality to the poor, as a noble instance of
disinterested benevolence, because there could in this case be no
prospect of a return, except in a future life, when, indeed, such
acts of beneficence would meet with an ample recompence.
Whereas, hospitality to the rich might proceed from the narrow
principle of self-interest, and arise from nothing better than a
desire of experiencing from others the kindness which we show
to them.
The language of Christ upon this occasion, will be illustrated
by what he says on another ; " If ye love them that love you, what
reward have ye ? for sinners also love those that love them ; and
if ye do good to them that do good to you, what thank have ye 1
for sinners also do even the same ; and if ye lend to them of whom
ye hope to receive, what thank have ye ? for sinners also lend to
sinners, to receive as much again ; but love ye your enemies, &c.
and your reward shall be great."

REFLECTIONS.

1. The conduct of Christ, in healing on the sabbath-day,
teaches us a maxim which he has repeatedly endeavoured to incul
cate, that humanity is a leading principle of our religion, to which
ceremonial observances are to give place, whenever they happen to
interfere, and both cannot be attended to. We also learn from his
conduct on this occasion, that we are to teach and practise what is
right, however offensive it may be to others, and however hazard
ous to ourselves. He persists in the same practice, and maintains
the propriety of it, although surrounded with enemies, who were
watching his conduct, and earnestly looking for something where
by they might ruin his character. He had no idea that his useful
ness could be promoted by concealing the truth, or by silently
countenancing what was wrong.
2. The directions which Christ gives respecting the place
which men should take at public entertainments, shows us, that the
surest way to honour is humility. Mankind are disposed to take an
ill-natured kind of pleasure, in mortifying the vanity and humbling
the pride of those who rank themselves above their station, and
claim precedency in society as their right and their due. Such
men are regarded as usurpers over the rights of others, and all
men are united to oppose them ; whereas the modest and humble
man, who is unconscious of his own merit, or afraid to assert it,
but ready to acknowledge the pre-eminence or claims of others,
attracts the affection of every one, and engages their services in
his favour. They esteem him most worthy of honour, who appears
to think that he does not deserve it. Learn to think modestly then
of your own abilities and attainments, and be not afraid of under
valuing them. If they are underrated, there are enow who will
discover the mistake, and be in haste to publish their discovery
to the world, as a proof of iheir own discernment : they will soon

xiv. 15—24.) LUKE. 75
advance you to the honour of which you think yourselves not
worthy. 3. Let us never forget the estimation in which Christ holds hos
pitality to the poor, and the weighty motives by which he recom
mends it. It is to do good where it is most wanted, and where
there is no prospect of gain. It is helping those who can make no
return for your kindness, except by their thanks and their blessings.
It is noble and godlike benevolence ; such as Jesus practised to
wards his followers ; such as the Governor of the universe exer
cises towards his children. Nor shall it always remain without
reward : the time will come, when those who have sowed bounti
fully in this way, shall reap bountifully ; when the measure received
into their lap shall be fully pressed down and running over. This
is what will take place at the resurrection ofthe just ; and it must
also be remembered that there will be a resurrection ofthe unjust ;
when those who have been insensible to the cries of the poor, and
have neglected to supply their wants, while they spent their sub
stance in making entertainments for the rich and great, will like
wise receive according to their works. In vara will they urge the
greatness of their sufferings, and the wretchedness of their condi
tion, as an argument for a remission of their punishment. That
mercy which they refused to others will be denied to them.

SECTION XV.

Parable of the guests invited to the supper.
Luke xiv. 15—24.
15. And when one of them that sat at meat with
him, heard these things, he said unto him, Blessed is
he that shall eat bread in the kingdom of God.
In the preceding verse, Jesus had promised that those who show
ed hospitality to the poor should be recompensed at the resurrec
tion of the just : this reminded one of the company of the happi
ness of those who are permitted to partake ofthe blessings which
God has provided for good men at that period, which it was usual
for the Jews to speak of under the idea of a feast, or entertainment.
In the twelfth and thirteenth verses, Christ had advised those who
make a feast, to invite to it the poor and the maimed, the lame and
the blind : this led him to deliver a parable, in which the master
of the house was obliged to have recourse to this method of filling
his house with guests, and which was intended to foretel the rejec
tion of the gospel by the rulers of the Jews, and the reception of it
by many of the common people, but especially by the Gentiles.
The Jew, who made this observation, probably intended to con
gratulate his countrymen, as being the only persons who would
be admitted to the privilege of eating bread in the kingdom ofheav-

76 LUKE. (xiv. 15—24.
en with Abraham, Isaac, and Jacob, and other eminent men : but
Christ intimates that that honour would be declined by the most
distinguished of his country, and was reserved for some of the
common people, and of the Gentiles ; since the former would pre
fer the employments and pleasures of this world to the happiness of
the next, which was offered to them.
16. Then said he unto him ; A certain man made
a great supper, and invited many ;
17. And sent his servant at supper-time, to say to
them that were invited, Come ; for all things are now
ready. As they delayed to come at the usual time, the master sent a
servant to remind them of their engagement, lest they might have
forgotten it.
18. And they all with one consent, "from one
cause," began to make excuse. The first said unto
him, I have bought a piece of ground, " a farm," and
I must needs go and see it. I pray thee have me ex
cused ; " make my excuse."
19. And another said, I have bought five yoke of
oxen, and I go to prove them, " to try them ;" I pray
thee make my excuse.
20. And another said, I have married a wife, and,
therefore, I cannot come.
These excuses afforded no good reason for desiring to absent
themselves from an entertainment, to which they had been respect
fully invited, and which they had promised to attend ; for he that
had bought a farm, and he that had bought oxen might, without in
convenience, have deferred visiting them till the next morning ;
and even he that had just married a wife could not violate any rule
of propriety in leaving her for a few hours. To excuse themselves
upon such frivolous pretences, discovered indifference to the enter
tainment, and contempt of the master of it, who had invited them.
No wonder, therefore, that he was angry, when he found in what
manner they intended to treat him. This represents the conduct
of some of the principal persons among the Jews, who, upon slight
pretences of attending to their worldly concerns, paid no atten
tion to the invitations given them by Jesus, to enter into his
kingdom. 21. So that servant came and showed his mas
ter these things. Then the master of the house, be
ing angry, said to his servant, Go out quickly into the
streets and lanes of the city, and bring in hither the
poor and the maimed, the halt, " lame," and the blind.

xiv. 15—24.) LUKE. 77
The entertainment being slighted by those for whom it was first in
tended, the master ofthe feast resolves that such great preparations
shalLnot be made to no purpose : he therefore sends his servant
into the streets, where he was likely to find such miserable objects,
to invite the poor, the crippled, and the diseased, to partake ofthe
feast which had been provided for his rich neighbours. This rep
resents to us the conduct of God, in directing Christ to address
himself to the poor, to fishermen, to publicans, and harlots, when
his message was neglected by the rulers of the Jews. Not that
we are to suppose, however, that all the followers of Jesus were
persons of this description; yet the greater part of them were cer
tainly despised for the meanness of their condition, or their former
way of life.
22. And the servant said, Master, it is done as
thou hast commanded, and yet there is room.
The servant, knowing the generous intentions of his master, and
that he wished for as many guests as his apartments would hold,
tells him that although he had collected all whom he could meet
with in the streets and lanes, the house was not full, and wishes to
know what further he would have him do.
23. And the master said unto the servant, Go
out into the highways and hedges, and compel them,
" press them," to come in, that my house may be
filled. As he had collected all the poor that were to be found in the
city, he directs him now to go into the high roads leading to it, and
to the hedges, where they usually have their station, and to use
the most earnest persuasion to induce them to come in, if they dis
covered any reluctance : for he was resolved, if possible, to fill his
house, and to prevent those who were first invited, from being ad
mitted, if they should afterward change their mind.
24. For I say unto you, that none of those men
which were invited, shall taste of my supper.
This second order, to search for the poor in the highways, re
fers to the intention of Providence to send the gospel to the Gen
tiles, and to invite them into the privileges ofthe Christian church
to fill up the place ofthe Scribes and rulers of the Jews, who had
refused to accept them. A people who seemed to be cast off by
God, as the Gentiles were, are fitly represented by the outcasts of
society, who occupy the highways and hedges. From the servant
being directed to compel them to come in, some have inferred the
propriety of employing violence, in order to make men proselytes
to the Christian religion, or to restore them to the true faith.
But it should be remembered that it was to a feast that he was di
rected to bring them, to which it is not usual to force men, although
it may be common to entreat and press them. Nor was one ser
vant alone strong enough to force in a great number of beggars,
against their will. Besides, it is well known that the word here

78 LUKE. (xiv. 25—33.
translated compel is used to express earnest persuasion by reason
and argument. Thus Christ is said to have compelled his disciples
to go into a ship, although he neither drove nor thrust them into
it, but employed exhortation, or the influence of his authority,
for that purpose.

REFLECTIONS.

The folly of neglecting religious concerns, upon trifling preten
ces, is not peculiar to the higher rank of Jews in the time of
Christ. It prevails, alas, too much, among all classes of persons
in the present day. When they are called upon to attend to their
highest interests, and to their eternal welfare, they excuse them
selves, by pleading that they have this business to execute, or that
pleasure to pursue ; that they have no time for religious concerns,
their attention being engaged by matters of higher moment ; when
it is undoubtedly true, that if religion ought not to occupy the whole
of their time and thoughts, it has at least a claim to the first place
in their regards : for it must be allowed, that an eternal existence
is of infinitely greater value than this short life, and that what re
lates to our well-being during that period, is more worthy of our
attention than any temporal object. Nor is there any thing irre-
concileable between our present and future interest : for the Being
who has placed us here, has given us time sufficient, if we manage
it well, for attending to the concerns of both worlds. The neces
sary occupations of life need not prevent us from attending to our
religious interest, and it is only they who are averse from or indif
ferent to religion, that plead them as an excuse. Such conduct,
however lightly men may think of it at present, involves in it no
small degree of guilt. It discovers great unconcern about the in
terests of a future life, and great contempt for God, who has sent
his messengers to inform us of their importance, and to invite us to
attend to them. It is also doing unspeakable injury to ourselves.
Beware, sinners, how ye slight the calls ofthe gospel, which invites
you to enter into the kingdom of heaven ! They will not be made
to you again ; and although you should repent of your folly, you
will not obtain admission, even if you seek it carefully with tears.

SECTION XVI.
Sacrifices required from the professors of the gospel.
Luke xiv. 25 — 33.
25. And there went great multitudes with him.
They were persons of various characters, and followed him from
different motives ; most or all of them expecting that he would set

xiv. 25—33.) LUKE. 79
up a temporal kingdom, in which they should enjoy all kinds of
gratification. But he takes care to undeceive them upon this sub
ject, by telling them that those who became his disciples, must give
up their dearest friends and relatives, and bear all kinds of persecu
tion and self-denial. This he did to prevent men, who came from
worldly views, from following him : for he knew that they would
do no credit to his cause, with such mistaken apprehensions.
And he turned, and said unto them,
26. If any man come to me, and hate not his fa
ther and mother, and wife and children, and brethren
and sisters, yea, and his own life also, he cannot be
my disciple :
What is here to be understood by hating father and mother,
Matthew has explained in a parallel passage, when he represents
Jesus as saying ; He that loveth father or mother more than me is
not worthy of me. To hate father and mother, and other relatives
is, therefore, to love them less than Christ, agreeably to a phrase
ology that frequently occurs in Scripture. The profession of
Christianity in early times, occasioned quarrels among the nearest
relatives ; and unless men were more attached to Christianity
than to their friends, they must renounce it.
27. And whosoever doth not bear his cross, and
come after me, cannot be my disciple.
Crucifixion was the most cruel and infamous of the punishments
inflicted by the Romans. Hence the cross came to be used meta
phorically for all kinds of evils ; to bear the cross, therefore, and
come after Christ, is to expose ourselves with fortitude to the great
est evils in his cause. Thus men must be ready to die, before they
could be the disciples of Christ.
In order to convince them ofthe propriety of deliberation, before
they professed themselves his followers, he reminds them of what
men think it right to do in similar circumstances, when they have
important undertakings before them.
28. For whichof you, intending to build a tower,
sitteth not down first, and counteth the cost, whether
he have sufficient to finish it ?
29. Lest haply, after he hath laid the foundation,
and is not able to finish it, all that behold it begin to
mock him,
30. Saying, This man began to build, and was
not able to finish.
As a man, who is about to erect a house, first calculates the ex-
pence, lest he should expose himself to the ridicule of attempting
an undertaking which he was not able to accomplish ; so, he who
thinks of professing himself my disciple ought, in all prudence, to

80 LUKE. (xiv. 25—33.
consider whether he be able to make the sacrifices which it re
quires ; lest, by deserting me, he exposes himself to like shame.
The same prudent precaution is also observed by one king going
to war with another. He first considers whether the bravery of his
soldiers and the skill of his generals will enable him to cope with an
adversary, who has twice his number of troops : or else, if he has
been so unwise as to omit this precaution, he sues for conditions of
peace. So the followers of Christ should not rashly engage with
adversaries, whom there is no probability that they shall be able to
overcome. 31. Or what king, going to war against another
king, sitteth not down first, and consulteth, whether
he be able, with ten thousand, to meet him that com
eth against him with twenty thousand ?
32. Or else, while the other is yet a great way
off, he sendeth an ambassage, and desireth conditions
of peace.
33. So likewise, whosoever he be of you that for-
saketh not all that he hath, he cannot be my disciple.
In the preceding verse, Christ had required his disciples to be
ready to part with their friends : he here requires them to be ready
to part with their possessions. If they loved their property better
than they loved their Master, they could not continue his disciples,
in an age when the professors of Christianity would be stripped of
every thing which they possessed, by their enemies, or be called
upon to leave it behind them, when they were sent to preach
the gospel.

REFLECTIONS.

1. We learn from the passage which has been read, the value of
the religious truths communicated to us in the gospel. They are
to be maintained by us with the loss of friends, of property, and
even of life, if necessary : they are of more consequence to our
welfare, or to that of mankind at large, than any of these objects.
If not called upon, in these times, to show our regard to them in
this painful manner, let us not decline any testimony of respect
which our situation requires, and will afford : particularly, let us
not complain of the time or pains which are necessary tobecome
acquainted with Christian truth, or of the expense or trouble of
communicating it to others : it is the best means of advancing our
own improvement and the happiness of the world.
2. In the conduct of Christ, in warning his followers ofthe dif
ficulties which they had to encounter in becoming his disciples, we
see an instauce of the uprightness of his character. He did not

xv. 1—10.) LUKE. 81
wish to deceive men, by flattering them with hopes of pleasures
which they would not be able to obtain ; nor to make proselytes to
his religion, under false pretences of promoting their temporal in
terest ; but tells them plainly what they had to expect ; even the
loss of every thing which was deemed valuable in life, and exhorts
them seriously to consider whether they were prepared to make
such sacrifices, before they professed themselves his disciples.
What openness and candour does this discover ! How different
from the arts which impostors have practised ! How worthy is
such a teacher of our unlimited Confidence !

Luke xiv. 34  , corresponds with Matt. v. 13.

SECTION XVII.
Parable of the lost sheep and the piece of money.
Luke xv. 1 — 10.
1. Then drew near unto him, " kept coming unto
him," all the publicans and sinners, for to hear him.
The publicans were Roman officers, employed to collect the
public taxes. The employment was in itself sufficiently obnoxious,
as being a mark of the subjection of the Jews to a foreign power ;
but was much more so, in consequence of the injustice and extor
tion of which these officers were frequently guilty. It is probable,
therefore, that few of the native inhabitants would accept of so
odious a post, and that it was generally filled by foreigners. To
these, to whatever nation they belonged, the Jews gave the appel
lation of sinners; not because they regarded them all as men of
immoral characters, but in conformity to their own phraseology ;
according to which the Jewish people, in consequence of their
intimate relation to God, were a holy nation, and saints ; and,
therefore, those who did not enjoy the same marks ofthe divine
favour would of course be called sinners. Hence it is that publi
cans and sinners are so often joined together in the New Testa
ment. That by sinners, we are in some cases, to understand Gen
tiles, is evident from our Lord's foretelling, Matt. xx. 19, that the
rulers of the Jews should deliver him to the Gentiles, to put him
to death ; which is explained by him afterwards, when the band of
soldiers came to apprehend him, by saying that he was about to be
delivered into the hands of sinners, Matt. xxvi. 45. These people
who were Gentiles by extraction, and publicans by profession,
assembled together at the place where Jesus now was, in order to
hear him preach ; influenced, as it should seem, by a desire of being
instructed and reformed.
2. And the Pharisees and Scribes murmured,
VOL. II. L

82 LUKE. (xv. 1—10.
saying, This man receiveth sinners, and eateth with
them.
The law of Moses prohibited Jews from marrying heathens, lest
by familiar intercourse with idolaters, they might be drawn from
the worship of the true God ; but the interpreters ofthe law ex
tended the prohibition much further, forbidding Jews to eat with
heathens, or to have any intercourse with them. When, therefore,
they saw Jesus permitting these publicans, who were heathens, to
come and hear him, and to sit down with him at meat, they com
plained of his conduct as a breach of their law. Christ vindicates
his conduct, not by arguments drawn from Scripture, in which,
however, there are examples of God's showing mercy to Gentiles,
as well as Jews, upon their repentance ; but by arguments, drawn
from the conduct of men in common life, which afforded a plainer
and more forcible way of reasoning.
3. And he spake this parable unto them, saying^
4. What man of you, having an hundred sheep,
if he lose one of them, doth not leave the ninety and
nine in the wilderness, and go after that which is lost,
until he find it ?
5. And when he hath found it, he layeth it on his
shoulders, rejoicing ;
6. And when he cometh home, he calleth togeth
er his friends and neighbours, saying unto them, Re
joice with me : for I have found my sheep which was
lost. 7. I say unto you, that likewise joy shall be in
heaven over one sinner that repenteth, more than over
ninety and nine just persons, which need no repent
ance. Christ reasons with these Pharisees upon their own principles,
and shows that they would justify him in what he was doing.
They esteemed themselves just persons, who had no need of re
pentance.* According to their own opinion, therefore, they were
already secured to God, by walking in the paths of virtue, while
these Gentiles had wandered from them, and were in the way to
destruction. It was natural, therefore, to expect that God would
discover more anxiety for those who were in danger of being lost,
than for those who were secure, and that he would act in this case,
in the same manner as those do, who are afraid that they may be'
deprived of their property, who go out to seek it, and when it is
found, manifest greater joy upon its recovery than in all which they
possessed before. Such being, then, the temper of the Divine Be
ing, in regard to the Gentiles, his messenger and prophet was fully
* Luke xviii. 11.

xv. 1—10.) LUKE. 83
justified in conforming himself to the disposition of the Being
whom he represented. Thus it is that Christ vindicates himself
from the charge of showing attention and giving encouragement to
the heathen publicans, who manifested a disposition to repentance,
so as to appear better pleased with them, than with Scribes and
Pharisees. We are not, however, to suppose, that because the
sheep which was lost is but one, while ninety and nine are rep
resented to be secure, Christ intended to represent the Gentiles as
bearing the proportion of one to ninety-nine to the Jews ; or that
this is the proportion of bad men to good. He probably intended
thereby to express the small proportion which those few repenting
publicans bore to the number of those who assumed to themselves
the character of righteous persons. This parable occurs before, in
Matt, xviii. 12, but it is there applied to a different purpose.
Christ now adds a second parable, to the same purpose as the first,
with a view more completely to illustrate his meaning.
8. Either what woman, having ten pieces of silver,
if she lose one piece, doth not light a candle, and
sweep the house, and seek diligently till she find it ?
9. And when she hath found it, she calleth her
friends and her neighbours together, saying, Rejoice
with me : for I have found the piece which I had
lost. 10. Likewise I say unto you, there is joy in the
presence of the angels of God over one sinner that
repenteth. As a woman who has lost only one piece of money out often,
carefully searches for it, and when found, rejoices ; so God, when
only one of his rational creatures out of a great number appears to
be lost, by forsaking the path of virtue, rejoices at his repentance,
and welcomes his return. And as this is the temper ofthe Divine
Being towards a penitent, all his messengers and prophets are
bound to show the same disposition.
It is said, in the tenth verse, that there is joy in the presence of
the angels of God at the repentance of one sinner. We are not,
however, to understand by that phrase, that the joy at that event
is felt by the angels ; it is joy manifested by God, in the presence
of his angels, who constitute the court of heaven ; and signifies
the same thing as the phrase in the former parable, " joy in heav
en ;" that is, joy with God in heaven : so that no inference can
be drawn from this passage, as to the knowledge which angels have
of the events of this world, or the interest which they take in
them.

84 LUKE. (xv. 1—10.

REFLECTIONS.
1. We learn, hence, in what light to regard sinners : they are
like sheop that are gone astray, or like valuable property that men
have lost. They cease to fulfil the wishes of the proprietor ; they
no longer afford him pleasure ; they are in the road to certain des
truction. Their Creator intended to bestow upon sinners much
honour, and to raise them to a high degree of perfection and ex
cellence. He purposed to render them of extensive usefulness in the
creation ; but they are defeating his purposes, and ruining them
selves : they are indulging in vices, which pervert their natures
from the ends which they were designed to answer ; which pollute
their souls and degrade their characters ; which are the source of
present pain, and will end in unspeakable ruin. Yet they are not
irrecoverably gone ; the sheep which has wandered from the fold,
may be brought back : the money which is lost, may be found
again. Their habits are not, in general, so confirmed, but that
they may be changed : nor their characters so completely corrupt
ed, but that they may be rendered pure. This is to be accomplish
ed principally by instruction ; by warning them of the folly and
danger of the course which they are pursuing ; by representing to
them the excellence of that Master whose service they have forsak
en ; the beauty of holiness, and the glorious rewards which attend
it. By such means may the wanderers be brought back, and those
who were lost be saved from final ruin.
2. How worthy of our admiration and love is the temper of
God towards the penitent sinner, as here represented ! He rejoic
es in his recovery, and welcomes his return ; nay, he seems to take
more pleasure in his reformation, than in all the virtues of those
who never offended. What a noble spirit of benevolence and for
giveness ! to value one rational being at so high a price, and that
being a heinous offender ! to seek him who had voluntarily depart
ed ; to press him to return, who alone could be benefited by the
change, and to rejoice in his recovery, as much as if there had been
no other being to engage his affection ! Remember, sinner, that
the Being from whose service thou withdrawest thyself, is not an
enemy who hates thee, but a friend who loves thee, and who wishes
for nothing so ardently as to do thee good. He is grieved for thy
departure, and will rejoice to bring thee to himself. Canst thou
bear to think of forsaking such a friend 1 Canst thou remain in
sensible to so much goodness ?
3. Let the ministers of religion learn hence, not to despise the
meanest and most degraded of mankind. Christ did not shun the
company of heathens and publicans, when they appeared inclined
to receive instruction ; but received them gladly, and conversed
with them freely. In this it appears, that he was but fulfilling the
benevolent intentions of his heavenly Father, who would have all
men to be saved, and is not willing that any should be lost. Let
us not be backward to follow so illustrious an example. There are

xv. 11—32.) LUKE. 85
many ofthe human race, who, in the opinion of their brethren, are
sunk to the lowest state of degradation, by a base employment, by
want of birth or of wealth, by rude manners or by uncultivated
minds ; with whom few of better rank choose to associate, and
who are deemed the outcasts of society. They are often neglected
by men, from whom better things might be expected ; by the min
isters of the gospel of Christ ; who, from a vain idea of their own
superior attainments, like these self-righteous Pharisees, stand aloof
from all whom they imagine not to have made the same proficiency
in knowledge and virtue with themselves. But they are not ani
mated with the spirit of Christianity, which teaches us to condescend
to men of low estate ; nor do they follow the example of their
Master, who, wherever he found a rational creature, regarded him
as the offspring of God, as a being capable of virtue or vice, as an
heir of immortality or a victim of destruction, as a soul to be saved
orj to be ruined, and therefore, an object of kindness and compas
sion, whom be was to do every thing in his power to instruct or re
claim, however degraded by station, vice, or ignorance.

SECTION XVIII.
Parable of the prodigal son.
Luke xv. 11—32.

In order to understand the design of the ensuing parable, it is
necessary to keep in mind the occasion on which it was delivered,
and the connexion in which it stands. We find from the beginning
of this chapter, that the Scribes and Pharisees had accused Jesus of
admitting publicans and sinners, or rather, heathen publicans to
hear him, andof permitting them to sit with him at table. In an
swer to this accusation, he delivered two parables, which we have
already considered, in which he shows, that as men pay more at
tention to what they think themselves in danger of losing, than to
that which is not exposed to danger, so he was justified in showing
greater attention to the Gentiles, whom they considered as lost,
than to Jews who were already secured in the service of God, or
at least, thought themselves to be so. In the story before us, he
has still a reference to the same subject, and endeavours to illustrate
the propriety of his own conduct, and to expose the pride and en
vious temper of his adversaries. The younger brother, who is dis
satisfied with his home, quits it, and, after wasting his portion in
riotous living, returns a penitent to his father's house, represents
the Gentiles, who early forsook God, and lived in a state of great
wretchedness, but seemed now inclined to return to him. The
elder brother, who is so much displeased at the welcome reception
given to the younger, represents the Pharisaic Jews, who already
began to murmur at the attention paid to the Gentile converts,
and expressed their dissatisfaction in much stronger terms, when

86 LUKE. (xv. 11—32.
they found that they were to be admitted, upon the profession of
Christianity, to all the privileges which they themselves enjoyed.
11. And he said, A certain man had two sons ;
12. And the younger of them said to his father,
" to their father," Father, give me the portion of
goods that falleth to me ; and he divided unto them
his living, " his substance."
This young man was weary of the restraints which he suffered at
his father's house, and wished to go where he should be more at
liberty. 13. And not many days after, the younger son
gathered all together, and took his journey into a far
country, and there wasted his substance with riotous
living. He left Judaea, to go among the Gentiles, that he might be free
from the restraints of religion, and no longer liable to the reproofs
of his father and of his former friends.
14. And when he had spent all, there arose a
mighty famine in that land ; and he began to be in
want. 15. And he went and joined himself to, " con
nected himself with " a citizen of that country, and
he sent him into his fields " to his farm," to feed
swine. A Jew, who would have considered himself as defiled by eating
swine's flesh, must have been reduced to great extremity, when he
submitted to so dishonourable and odious an employment as that
of feeding these animals.
16. And he would fain have filled his belly with
the husks that the swine did eat : and no man gave
unto him.
What are here called husks, were a kind of chesnut produced in
the east, and used for feeding swine ; and sometimes the food ofthe
poorer class ofinhabitants. Others, however, suppose that the
word signifies offal in general.
17. And when he came to himself, he said, How
many hired servants of my father's have bread enough
and to spare, and I perish with hunger !
18. I will arise, and go to my father, and I will
say unto him, Father, I have sinned against heaven
and before thee,

xv. 11—32.) LUKE. 87
19. And I am no more worthy to be called thy
son : make me as one of thy hired servants.
20. And he arose, and came to his father. But
when he was yet a great way off, his father saw him,
and had compassion, and ran, and fell on his neck,
and kissed him.
The father was melted into compassion at the sight of his son,
who had been long absent, and who, by want of clothes, and other
signs of distress, appeared to be extremely wretched. Without
waiting, therefore, for his approach, he ran out to meet him, to ex
press in the tenderest manner his affection, and the joy which he
felt at his return.*
21. And the son said unto him, Father, I have
sinned against heaven, " against God," and in thy
sight, and am no more worthy to be called thy son.
The father, however, notwithstanding the humiliating confession
and proposal of the son, orders him to be treated with the highest
marks of distinction.
22. But the father said to his servants, Bring forth
the best robe, and put it on him, and put a ring upon
his hand, and shoes on his feet :
23. And bring hither the fatted calf, and kill it,
and let us eat and be merry :
24. For this, my son was dead, and is alive again ;
he was lost, and is found.
The last member of the sentence explains the first : by saying
that his son had been dead and was alive again, he only meant,
that having supposed him to be lost, to see him again, was like re
ceiving him from the dead.
And they began to be merry.
We have hitherto had an account only ofthe wanderings and re
pentance of the younger brother, together with the behaviour of
the father to him upon his return. We shall next see the conduct
of the elder brother upon the occasion, which exhibits the temper
of the majority ofthe Jewish nation towards the Gentiles.
25. Now his elder son was in the field, and as he
came and drew nigh to the house, he heard music
and dancing.
These commonly attended feasts in eastern countries.f
26. And he called one of the servants, and asked
what these things meant.
* See Harmer, vol. II. p\ 53. t See Harmer, vol. I. p. 409.

88 LUKE. (xv. 11—32.
27. And he said unto him, Thy brother is come,
and thy father hath killed the fatted calf, because
he hath received him safe and sound, " in good
health." 28. And he was angry, and would not go in,
therefore came his father out and entreated him.
29. And he, answering, said to his father, Lo,
these many years do I serve thee, neither transgressed
I at any time thy commandment ; and yet thou never
gavest me a kid, that I might make merry with my
friends. This language contains a just picture ofthe temper of the Phar
isees and of the greater part of the Jewish nation, who were un
der their influence : for they entertained the highest opinion ofthe
excellence and merits of their own service, and could not bear to
have others placed on the same footing, in regard to the divine fa
vour, with themselves.
30. But as soon as this thy son was come, which
hath devoured thy living, " thy substance," with har
lots, thou hast killed for him the fatted calf.
He does not deign to say my brother ; but calls him his father's
son, as if he was the only one whom he treated in that character.
The father had good reason for being offended with this insolent
speech, in which he is accused of gross partiality to a profligate son :
yet he still proceeds to reason mildly with the elder brother, upon
the impropriety of the resentment which he discovered, and to
justify his own conduct.
31. And he said unto him, Son, thou art ever with
me, and all that I have is thine.
Thou art always at home, and therefore, it was impossible for
me to show my joy at thy return after a long absence, as I have
done for thy brother. Thou hast the use and enjoyment of all that
I possess, besides what I gave thee together with thy brother ; thou
art not, therefore, without reward. The father next repeats the
reasons which he had before given inverse 24th, for rejoicing On
this occasion : reminding him that the person who was received
was his brother, as well as his own son.
32. It was meet, that we should make merry and
be glad : for this thy brother was dead, and is alive
again ; and was lost, and is found.

xv. 11—32.) LUKE. 89

REFLECTIONS.
1. We have here a striking but just picture of the wretched
consequences of youthful folly. A young man, who cannot bear
the restraints of parental authority, resolves to quit his father's
roof, and to seek for some place where he can give loose to his
desires, and enjoy every gratification which his heart can wish for.
The effects of this resolution are soon visible : his substance is
squandered away ; the sources of gratification are dried up ; his
friends, if he had any, forsake him, and he is left to starve, or
compelled to have recourse to the most odious employment for a
maintenance. Such is the account given of the younger brother
in the parable ; and it is but too just a picture of many other young
men, who were about to be introduced into life, with every advan
tage for doing well, but who destroy all their fair prospects, by for
saking the guide of their youth, and placing themselves under the
direction of their passions. The first part of their career may be
pleasant, but is quickly followed by a long period of pain and
trouble, of shame and remorse. May others take warning from
their sufferings in time, and be careful to avoid alike conduct!
let them beware of leaving a kind parent, to pursue schemes
which their own imagination has suggested : for they hereby
forsake an experienced counsellor and a faithful friend. From
that day they will probably have to date the beginning of their
ruin. A young man who has been guilty of this folly, and who
has, by that means, reduced himself to the lowest state of wretch
edness, is a fit emblem of the Gentile world, who separated them
selves from pious ancestors, to follow the devices of their own
hearts, and to worship idols. Their history from that time to the
period of the introduction of Christianity, is a melancholy detail
of human depravity and misery.
2. In the conduct of the father towards the prodigal son, we
have a striking representation of the goodness of God towards
penitent sinners.
Great was the offence which this son had committed against his
father, in setting light by the advantages of his company and coun
sels, and disobeying his authority ; yet as soon as he appears to be
sensible of his folly and misconduct, by turning his face towards
home, the father, without waiting for his approach, or permitting
him to make his submission, anticipates what he is about to say,
runs forth to meet him, and receives him with every mark of
affection and joy. Such, and much greater, were the offences
of the Gentiles, and of all other sinners, against their Father
in heaven : yet does he manifest the like readiness to forgive
them. They have no occasion to fear that he will spurn them
from his presence, or refuse the pardon which they ask : his arms
will be open to receive them, and his heart will bid them welcome.
How different is this representation of the supreme Being, from
VOL. II. M

90 LUKE. (xvi. 1—13.
the conceptions of those who think that he is to be moved to exer
cise forgiveness, by the sufferings and intercession of a third person !
Even an earthly parent, if he has the bowels of a father, does not
stand in need of such a motive, to incline him to show mercy to
his offending offspring ; much less can we suppose it of our Father
in heaven. — Come then, ye wanderers from your Father's house ;
acknowledge your faults, throw yourselves at his feet, and depend
upon being forgiven.
3. How odious is the spirit which the elder brother discovers !
He has the highest sense of the merit of his own services, thinks
they have been very imperfectly rewarded, and murmurs to find
that his younger brother is so well received, after living in a state
of alienation and absence. This is an exact delineation of the
temper of the Jews towards the Christian converts, not only in the
instance here referred to, but during the whole period of the first
planting of Christianity. Let us cultivate a more generous spirit,
and learn to rejoice in seeing the blessings of the gospel extended
to all mankind, as well as bestowed upon ourselves.

SECTION XIX.
Parable of the unjust Steward.
Luke xvi. 1 — 13.

1 . And he said also unto his disciples, There was a
certain rich man which had a steward, and the same
was accused unto him, that he had wasted his goods ;
"his substance."
Jesus, in this parable, from the example of a crafty man, who
secured to himself a comfortable retreat, when he should be dis
missed from employment, intended to commend to his disciples
such a wise use of worldly possessions as would secure to them
an inheritance in the heavens.
2. And he called him, and said unto him, How is
it that I hear this of thee ? Give an account of thy
stewardship : for thou mayest be no longer steward.
The steward had nothing to reply to the charge brought against
him, and therefore only considers what he shall be able to do for
himself when discarded.
3. Then the steward said within himself, What
shall I do : for my Lord, " my master," taketh away
from me the stewardship? I cannot dig, to beg I am
ashamed. While he was thus musing, a thought occurs to him which

xvi. 1—13.) LUKE. 91
relieved him from all his dfficulties. As he was not yet put out of
office he resolves to make use of the power with which he was
intrusted, to secure a retreat amongst his master's tenants', when
dismissed from his service.
4. I am resolved what to do, that when I am put
out of the stewardship, they, (the tenants,) may
receive me into their houses.
5. So he called every one of his master's debtors
unto him ;
These, as appears from the nature of the debt, were also his
tenants, and bound, by lease or written agreement, to pay him in
kind a certain proportion of the produce, in oil, or wheat, or other
things, according as the growth of the estate happened to be.
And said unto the first, How much owest thou
unto my master ?
6. And he said, An hundred measures of oil.
And he said unto him, Take thy bill, thine account of
the debt, and sit down quickly and write fifty.
7. Then said he to another, And how much owest
thou ? And he said, An hundred measures of wheat.
And he said unto him, Take thy bill and write four
score. The measure, or bath of oil, contained a little more than seven
gallons and a half of our measure ; and the measure of wheat,
eight bushels and a half. So that to remit fifty of the first and
twenty of the second, was no small favour, and might very well
dispose the tenant to receive the steward who bestowed it, into his
house. 8. And the master commended the unjust steward,
"the steward for his unrighteous dealing," because he
had done wisely, " because he had done it prudently."
We cannot suppose that the master really approved of the con
duct of one of his servants, in cheating him ; but he commended
the prudence with which he provided against a day of distress.
For the children of this world are in their gene
ration wiser than the children of light.
It might be better rendered, wiser for their generation, i. e. for
their life in this world, than the children of light are for their life
in the world to come. Men of the world are more provident for
their future existence here, than religious men are for their future
existence hereafter.
9. And I say unto you, make to. yourselves friends

93 LUKE. (xvi. 1—13.
of the mammon of unrighteousness, " of these uncer
tain riches," that when ye fail, " when ye die," they
may receive you, or, "you may be received," into ever
lasting habitations.
The meaning of this verse is considerably obscured by the
manner in which it has been translated. The word mammon
is taken from the Syriac language, which Jesus spake, and signi
fies riches, or, which is the same thing, the god of riches. These
riches may with propriety, and agreeably to the language of Scrip
ture, be called false, deceitful, uncertain, but cannot be denomi
nated unrighteous, in the common sense of that word, which is
only applicable to moral character. Jesus exhorts his disciples to
make such a use of things which were of such an uncertain
nature as to derive from them substantial and everlasting benefits.
His words may be thus paraphrased : As this steward secured to
himself friends and a home, by the use which he made of what
belonged to his master, so I exhort you to make such a prudent
use of the possessions of this world, that they may prove real
friends to you at a time when you stand most in need of their aid,
and procure for you not such a temporary dwelling-place as this
steward obtained, but an everlasting residence in the world to
come. As some persons might not be able to comprehend what connex
ion there could be between the right use of wealth in this world,
and the possession of heaven hereafter, he proceeds to explain this
connexion in the next verses.
10. He that is faithful in that which is least, is
faithful also in much.
He who employs his worldly possessions for the purposes for
which they were bestowed by Providence, is justly entitled to the
happiness of heaven : for it is acknowledged that he who is faith
ful to the trust reposed in him, in regard to things of little value,
will be equally faithful in regard to things of greater worth. He,
therefore, who has made a right use of the temporal good things
committed to his care, deserves to be intrusted with such as are of
infinitely greater value, even such as are eternal. On the contrary,
he who has been unfaithful in the less instance, he does not
deserve to be trusted in the greater.
And he that is unjust in the least, is unjust also in
much. 11. If, therefore, ye have not been faithful in the
unrighteous mammon, "in the uncertain riches" who
will commit to your trust the true riches ?
He who has been unfaithful to the trust reposed in him, in
regard to the good things of this life, which are so uncertain and
perishable, by abusing the gifts of Providence, or by neglecting to
apply them to the purposes for which they were bestowed, how can

xvi. 1—13. LUKE. 93
he expect to be trusted with the permanent joys of heaven, which
will be much more capable of being abused or misemployed 1
12. And if ye have not been faithful in that which
is another man's, " which belongs to others," i. e. riches
which pass from hand to hand, who shall give you that
which is your own, "that which is permanent?"
Christ is still speaking upon the same subject as before, and
infers that those who do not make a right use of what is so change
able as human riches, are not worthy to be trusted with the riches
of heaven, which can never be taken from them, and which would
be entirely at their own disposal.
13. No servant can serve two masters ; either he
will hate the one and love the other, or else he will
hold to the one and despise the other ; ye cannot
serve God and Mammon.
Christ is here replying to a secret objection, which he perceived
would be made to the advice that he had just given respecting
the right use of riches : for covetous persons would say ; Although
we love money, and devote much of our time and attention to it,
yet we discharge our duty to God. This Christ says is impossible ;
in the same manner as it is impossible that a servant should, at
the same time, please two masters, who are of opposite dispositions,
and each of whom expects all his services, and the whole of his
affections. Riches are here personified and spoken of as a living
being ; just in the same manner as, in our own language, we fre
quently personify the world, saying, The world does this or that.

REFLECTIONS.

1. In this parable, we may see how pride and an aversion to
labour urge men to the commission of great crimes. Having
brought themselves into difficulties by their extravagance, they
fancy that there is no other way of extricating themselves than by
fraud or rapine : for they cannot dig, and to beg they are ashamed.
— Having been accustomed all their days to an easy employment,
they cannot submit to one that is more laborious; and to solicit the
means of subsistence from the charity of others, is what their pride
cannot stoop to. They have, therefore, recourse to secret fraud or
open violence for support ; and thus the commission of one crime
leads them to a greater, till they have sunk themselves into the
lowest depths of guilt and ruin. — To prevent such fatal consequen
ces, let parents accustom their children, whatever their prospects
in life may be, to honest labour, and train them up to habits of
industry ; that if, by their own folly, or the hand of Providence,
their circumstances should be reduced, they may still have a
resource within themselves, and not be tempted to betake them-

94 LUKE. (xvi. 1—13.
selves for subsistence to unlawful means. Let them carefully in
culcate upon their minds, that although poverty, when the conse
quence of idleness or misconduct, is a disgrace ; when the effect
of misfortune, it ceases to be so; and that in any case, it is
better to be poor than dishonest, and to beg bread than to cheat or
steal, in order to obtain it.
2. There is in this parable much to alarm and much to comfort
the rich. It must surely be deemed matter of serious alarm, to
find that their possessions are no more than a trust, committed
unto their hands by the Governor of the universe ; that he watches
over the execution of it, and will punish their mismanagement and
unfaithfulness with the loss of what is of infinitely greater value.
Those riches in which they place their hope, and which they are
disposed to think secure, are so uncertain and transitory that they
cannot be called their own, but are properly denominated the
property of others, who are to enjoy them after them ; and however
they may flatter themselves with the hope of being able to unite
the love of the world with the performance of their duty to God,
they are absolutely irreconcileable ; like serving two masters. It
may afford them comfort, however, to know, that the uncertain
possessions of this life, when properly employed, will secure to
them the true riches: that if they seek them only to do good, and
expend them, when obtained, in providing for their relatives and
friends, in acts of beneficence to the poor, in promoting the inter
ests of truth and virtue in the world, in advancing the religious
instruction and moral improvement of mankind ; instead of being
snares to their peace and the cause of their condemnation, they
will prove their best friends, and procure for them the most im
portant benefits. I will, therefore, congratulate those who are
thus distinguished by Providence, upon their having in their hands
the means of securing to themselves everlasting habitations, and
exhort them to employ these means for that purpose, in the way
just mentioned. Do good, my brethren : be rich in good works,
ready to distribute, willing to communicate, laying up in store for
yourselves a good foundation against the time to come, that you
may lay hold on eternal life. Be assured that in acting thus, you
proceed upon principles of the truest prudence ; upon such prin
ciples as guide those children of this world who stand in the
highest reputation for wisdom. You part with a less good to
secure a greater ; with what is fleeting and transitory for what is
substantial and everlasting ; while enjoying the present moment,
you are by that means mindful of the future.

Luke xvi. 16—18, corresponds with Matt. xi. 12, 13. ; v. 18, 32.

xvi. 19—31.) LUKE. 95
SECTION XX.
Parable of the rich man and Lazarus.
Loke xvi. 19—31.
The ensuing parable relates to the same subject as the last, the
right use of wealth ; and was intended to show that rich men, if
they attend to nothing but the gratification of their passions, will
be miserable in a future life ; but that the poor, if they are virtu
ous, will be happy. It is formed upon a supposition that two men,
at their death, are immediately removed to a place of reward or
punishment. This is not agreeable to the language of Scripture
in other instances, which always speaks of retribution as taking
place only after the general resurrection : but it is very allowable
in a parable, where the speaker does not confine himself to strict
matter of fact, but supposes things which have no real foundation,
in order to convey, more effectually, moral instruction.
19. There was a certain rich man, who was cloth
ed in purple and fine linen, and fared sumptuously
every day.
This is the description of a person of the first rank in point of
wealth : for to fare sumptuously or feast every day, must be very
expensive, and require great riches ; and purple, which was after
wards the peculiar habit of kings and emperors, was always deem
ed the richest and most superb of dresses, which none but the very
great presumed to wear. The purple of the ancients consisted of
fine linen dyed of a purple colour ; hence it is here described as
purple and fine linen.
20. And there was a certain beggar, " a certain
poor man," named Lazarus, who was laid at his gate,
full of sores ;
21. And desiring to be fed with the crumbs which
fell from the rich man's table : moreover the dogs
came and licked his sores.
He was so feeble and decrepid, through ulcers and want of food,
that he could not walk to the rich man's gate, but was obliged to
be, carried thither ; so poor, that he was willing to accept of the
crumbs from his table, in which he was probably gratified ; and so
destitute of clothing, that he had nothing to cover his ulcers. Such
a man seemed to have united in his person all the evils, which be
long to human wretchedness: to him the name of Lazarus which
signifies no help, was properly applied ; while his rich neighbour
was the reverse of all this, and seemed to possess every enjoyment
which the heart of man could desire.

96 LUKE. (xvi. 19—31.
22. And it came to pass that the poor man died,
and was carried by the angels into Abraham's bosom.
Christ, after the language of the Jews, speaks of heaven, or the
future state of good men, as a feast or entertainment, to which a
number of persons sit down, or lie down, after the manner ofthe
ancients, in order to partake of it : and as among the progenitors
of the Jews, Abraham was distinguished for his piety, to him the
most honourable place was allotted. Wherefore, when Christ
meant to declare that some of the Gentiles should be thought wor
thy of the first seats in this kingdom, he says, Matt. viii. 11, that
they should sit down with Abraham, Isaac, and Jacob, in the king
dom of heaven. In allusion to the same idea, he represents Laza
rus at his death as carried into Abraham's bosom, that is, placed
next to him, upon the same couch ; in which situation the head of
Lazarus would be under the breast or bosom of Abraham ; in the
same manner as John, the disciple whom Jesus loved, and who sat
next to him at table, is said to have leaned on the bosom of Jesus,
John xiii. 23. Into this situation Lazarus is said to be conveyed
by angels, that is, by intelligent beings, sent for that purpose from
heaven to earth, or by any instrument employed by the Divine
Being to remove him out of the world : for in the language of
Scripture, every thing which God does, by whatever means, he is
said to do by the instrumentality of angels.
The rich man also died, and was buried.
Lazarus was laid under ground, as well as he ; but the circum
stance of his being buried is mentioned, in order to show that fune
ral honours were paid to him, which had been denied to the poor
man. We have seen what the condition of each of these persons
was in this world ; we are next informed how their circumstances
were reversed in the next.
23. And in hell he lift up his eyes, being in tor
ments, and seeth Abraham afar off, and Lazarus in his
bosom. It is necessary here to keep in mind' what I mentioned upon
entering upon this part of the evangelical history, that what is
here delivered is no more than a parable, and that that parable rep
resents men in a state of retribution immediately after death, or be
fore the time appointed by God for that purpose ; so as to be an an
ticipation of that period. Hence we find the rich man having a
body, being tormented in flames, seeing Abraham and Lazarus, and
addressing himself to the former ; things which correspond very
well with the state of men after the resurrection ofthe body, but
which by no means suit the idea of separate spirits, which are sup
posed to be invisible beings, without a body, without limbs or organs.
To represent likewise the abodes ofthe righteous and wicked, in a
future life, as so near one to another, that they are only separated by
a great river or gulf, and the inhabitants upon the opposite banks as
seeing and conversing with each other, may serve very well for the
scenery of a parable, and be perhaps adopted from the language of

xvi. 19—31.) LUKE. 97
the Jews respecting a future state, or from the Elysium ofthe
Greeks ; but cannot be supposed to be an exact account of the fu
ture heaven and hell of Christians. In parables, many circum
stances different from or contrary to truth are frequently introduc
ed, in order to complete the story, and more effectually to answer
the purpose ofthe speaker.
24. And he cried and said, Father Abraham, have
mercy on me, and send Lazarus, that he may dip the
tip of his finger in water, and cool my tongue ; for I
am tormented in this flame.
The rich man calls Abraham his father, as being a Jew : his de
siring that Lazarus might be sent to perform this office for him, is a
plain proof that he had relieved his wants, when laid at his gate :
for otherwise, he would have been the last person to whom he
would have applied to grant a favour.
25. But Abraham said, Son, remember that thou
in thy life time receivedst thy good things, and like
wise Lazarus evil things ; but now he is comforted,
and thou art tormented.
Having enjoyed what thou deemodst good things in thy past life,
in the gratifications of sense, and in all such pleasures as riches af
ford, thou canst not think it unreasonable, if thou now hast thy
share of evil, which is necessarily connected by the laws of God
with thy ill conduct : and as Lazarus suffered so many calamities in
life, it is but equitable that he should now enjoy some pleasure, to
balance the evil that he has experienced, and to recompense him
for his good conduct under it. Here Abraham endeavours to con
vince the rich man that it is not reasonable that his request should
be complied with : in the next verse he shows that it is not pos
sible. 26. And besides all this, between us and you
there isa great gulf fixed ; so that they which would
pass from hence to you cannot ; neither can they pass
to us that would come from thence.
Thou canst not receive the relief which thou desirest from us,
because we are separated from thoe by a gulf, or stream which
neither thou nor he can pass. The rich man, finding that he could
obtain nothing for himself, next endeavours to do something for his
brethren, whom he had left behind him in the world, and who were
imitating his example.
27. Then he said, I pray thee, therefore, father,
that thou wouldst send him to my father's house :
28. For I have five brethren, that he may testi-
VOL. II. N

98 LUKE. (xvi. 19—31.
fy unto them, lest they also come into this place of
torment. He wishes that Lazarus might be sent to inform them of what
was passing in the other world ; that there were severe punish
ments for those who lived in sensual pleasure, unmindful of God
and of a future life, and that he, in particular, was at that time en
during the most excruciating tortures for that course of conduct
which they were likewise pursuing. This, he hoped, would con
vince them of their error, induce them to live in a different man
ner, and prove the means of preserving them from the same dread
ful condition.
29. Abraham saith unto him, They have Moses
and the prophets ; let them hear them.
Let them hearken to what they teach, and do as they direct, and
this will preserve them from the misery which you now endure.
80. And he said, Nay, father Abraham ; but if
one went unto them from the dead, they will repent.
I despair of their receiving good from the ordinary methods of
instruction ; but if a person were to rise from the dead, and assure
them, from his own knowledge, of what takes place in another
world, it would induce them to alter their conduct.
31. And he said unto him, If they hear not Mo
ses and the prophets, neither will they be persuaded
though one rose from the dead.
If they attend not to men who proved that they were sent
from God, by the most distinguished miracles, neither would they
attend to one who professed to come from the dead in the name of
God : for all that he could have to recommend him would be no
more than a miracle, against the evidence" of which their conduct
shows that they are already hardened. To comply with thy re
quest, therefore, would be useless, if it were possible.

REFLECTIONS.

This parable furnishes us with many useful reflections. We see,
1. That what is highly esteemed among men is often odious and
contemptible in the sight of God ; and that what they despise he
values. Nothing appears more respectable in the eyes of mankind,
than a rich man, superbly clothed, and feasting every day. Many
there are who think this the happiest condition which the world
can afford ; who envy those whe enjoy it, and would willingly
sacrifice truth and justice, in order to attain the same situation.
Such men look upon the condition of Lazarus with disgust and hor
ror. A poor man full of ulcers, clothed in rags, destitute of friends,
laid at the rich man's gate, and thankful for the meanest offal

xvi. 19—31.) LUKE. 99
which comes from his table, as the only means to support life, is a
truly pitiable and loathsome object : yet this is the man who is
regarded with complacency by God, who stands high in his favour,
and for whom the first place of honour and enjoyment is destined
in another world. Glory not, ye rich men, in your wealth, which
is not accompanied with the smiles of divine favour ; for it shall
soon be taken away from you. Murmur not, ye virtuous poor, at
the miseries of your condition. Envy not the rich and great their
present superiority : for your condition and theirs shall soon be in
verted. Those who are now your benefactors may become your
petitioners : for you shall be exalted, while they are degraded ; you
shall be comforted, while they are tormented.
2. The rich man may learn, that to be free from great crimes,
is not all that is expected from men in their condition, and that is
necessary to qualify them for future happiness. This rich man is
not accused of gross and flagrant violations of duty. He is not
charged with murder or adultery, with fraud or oppression ; nor
even with the total want of humanity : for Lazarus, it appears,
obtained a subsistence, scanty enough indeed, at his gate, and the
favours which he had conferred upon him in that situation were so
considerable, that he had no doubt of his readiness to make every
return in his power. But he had given himself up wholly to the
gratification of his appetites. His mind was immersed in sensual
pleasures or in worldly cares, and he had acquired" no relish for the
pure and refined pleasures of contemplation and devotion. Al
though enjoying the richest bounties of Providence, he had not
thought of the beneficent author, nor acknowledged his obligations
to him. Such a man, although free from the stain of other crimes,
has contracted much guilt, and is not qualified for the enjoyment of
heaven. From his doom, let the rich learn their own danger, and
be careful that they do not fall into the like errors.
3. This parable teaches us the dreadful nature of the sufferings
of the wicked in a future world. The rich man is represented as
burning in the fire ; the most terrible punishment which we are
acquainted with ; and although this language may be considered as
metaphorical, yet it must be allowed to represent some pain or
suffering equally formidable, if not more so. To this, whatever it
may be, must those who have forgotten God and neglected their
duty, submit, without hope or alleviation. They cannot leave
their dismal abode for a moment ; they shall not be allowed a drop
of water, the apparently most trifling favour, to ease their distress ;
but they must endure all that God has appointed for them, and for
as long a time as he shall think proper. Let sinners seriously
think of this, and then they will not regard sin as so trifling a mat
ter, but shun it as the greatest evil into which they can fall.
4. If the ordinary methods of instruction with which God has
furnished us in the Scriptures, do not reclaim men from their vices,
it is not likely that this effect will be produced by any extraordinary
means. The rich man thought, that his brethren would have been
frightened out of their sins, by the appearance of one from the dead,
who had seen all the horrors of the damned. But the same argu-

100 LUKE. (xvii. 5—19-
ments, whatever they were, which rendered their minds unmoved
by the threatenings of the law and the prophets, would probably
make them equally insensible to those which might be delivered by
such a messenger. This observation justifies the conduct of Provi
dence in not having recourse to new and unusual methods of reform
ing mankind, when those which have been employed have failed of
success ; and it ought to render us contented with our present ad
vantages.

Luke xvii. 1, 2. corresponds with Matt, xviii. 6, 7.
— 3, 4  —21,22.

SECTION XXI.
Jesus discourses on faith. Cure of ten lepers.
Luke xvii. 5 — 19.
5. And the apostles said unto the Lord, Increase
our faith.
What particular circumstance induced the apostles to make this
request, the evangelist does not inform us. They had often been
reproved by their Master for their want of faith in his or their own
miraculous powers ; and the propriety of the present request might
have been suggested to them by a consciousness of their own de
ficiency in this respect ; or it might be made immediately after
their having failed to cure the epileptic youth, mentioned by Mat
thew, xvii. 14, 15, and after our Lord's telling them, verse 20, that
they had failed through unbelief. By these reproofs, and the ex
hortation which Christ delivers to his disciples, (Mark xi. 22,)
Have faith in God ; or, as it is better rendered in the margin of our
bibles, Have the faith of God, that is, a strong and mighty faith ; it
appears that he considered faith as in their own power to acquire.
There can be no douht, however, that Jesus, by performing in their
presence miraculous works of an extraordinary nature, was able to
give them much assistance in strengthening their faith ; and there
fore, there was no impropriety in their applying to him for this ad
vantage. But petitions thus addressed to Christ by his disciples,
while he was present with them, will by no means justify offering
prayer to him, now he is in heaven ; which prayers he cannot hear,
unless he be present in every place at the same time, an idea which
we can entertain of none but God. To remove the difficulty at
tending this verse, it has been conjectured,* that it ought to be
translated, not, Increase our faith, but, Propose to us faith, i. e. an
example of faith ; such an example as may illustrate its efficacy
and strengthen our own. This explanation will correspond very
well with the reply of Christ on this occasion, in which he shows
* See Wakefield's Notes.

xvii. 5—19. LUKE. 101
what wonders a strong faith is capable of performing ; but it is not
authorized by the original.
6. And the Lord said, If ye had faith as a grain
of mustard-'seed, ye might say unto this sycamine-
tree, Be thou plucked up by the root, and be thou
planted in the sea ; and it shall obey you.
Christ does not mean by this language, that they should literally
be able to do this thing ; but that a strong faith would enable them
to do things as extraordinary and wonderful as removing a syca
more-tree into the sea : which was a proverb among the Jew, to
express any thing that was deemed impossible.
The words which follow seem to have no connexion with the
preceding, but to have been delivered upon some occasion, to teach
the disciples humility. This Jesus has done in the form of a para
ble. They were disposed to think, that if they had discharged one
part of their duty well, they might sit down, satisfied with what
they had done : but Jesus informs them, that several things were
expected from them, and that when they should have done all,
there was nothing of which they might boast.
7. But which of you, having a servant plough
ing, or feeding cattle, will say unto him, by and by
when he is come from the field, Go and sit down to
meat ;
This verse will be more intelligible, if translated in rather a dif
ferent manner, by altering the punctuation of the words, and trans
posing them a little. " But which of you, having a servant plough
ing, or feeding cattle, will say unto him, when he is come from
the field, " Come straightway, and sit down to meat ;" that is, neg
lecting me.
8. And will not rather say unto him, Make ready
wherewith I may sup, and gird thyself, and serve me
till I have eaten and drunken ; and afterward thou
shalt eat and drink.
It is not sufficient for an hired servant, that is to plough or to
be a shepherd, that he do that one business for which he is princi
pally hired ; but other common offices there are, which belong
indifferently to all servants, such as waiting at table and other
things ; and when he has done his work in the fields, for which
he was hired, such as ploughing or tending cattle, he must set
himself cheerfully to perform the other offices, before he thinks
that he has done his duty, or expects to receive his ordinary food,
his daily wages. So although it be your principal business to
preach the gospel, work miracles, and propagate my religion in
the world, think not that this is the whole of your duty. There
are other things of less moment, which are also expected from you,
but for which, however, you will deserve no thanks.
9. Doth he thank that servant, because he did

102 LUKE. (xvii. 5—19.
the things that were commanded him ? I trow not,
" / think not."
10. So likewise ye, when ye shall have done all
those things which are commanded you, say, We are
unprofitable servants ; we have done that which was
our duty to do.
As the servant who waited upon his master when he came from
the field, deserved no thanks from him for what he had done, be
cause it was no favour, and nothing more than what was expected
from all servants, so ye, when ye have done every part of your duty,
acknowledge that ye are servants who have conferred no favour,
and therefore can claim no reward. The word unprofitable, by
no means corresponds with the idea intended to be conveyed here ;
for the servant spoken of in the parable was not a useless servant,
but one who had merited no thanks, in as much as he had done
nothing more than what he was required and expected to do :
therefore, the persons who correspond to him in the explanation,
must be such as come under the same description, that is, persons
who have conferred no favour on God by their services, and can,
consequently, merit no thanks. This representation was well cal
culated to check all pride and boasting. It is true, however, that
God can derive no profit from the services of any of his creatures,
and in that view they may be all considered as unprofitable ; but
this is not the idea which Christ intends to convey.
11. And it came to pass, as he went to Jerusa
lem, that he passed through the midst of Samaria
and Galilee.
That is, through Galilee first, and Samaria afterwards, which
lay between that country and Jerusalem. So John tells us, (iv.
4,) that when Jesus left Judam to go into Galilee, he must needs
go through Samaria.
12. And as he entered into a certain village, there
met him ten men that were lepers, which stood afar
off. Persons afflicted with this disease, were considered by the Jewish
law as unclean, and therefore ordered to be kept without their
camp, when in the wilderness, and without their cities, when set
tled in Canaan. There were ten persons in this disorder without
the village through which Jesus passed ; who, being excluded
from all intercourse with other persons, associated with each other
in the same manner as we find four lepers without the gates of Sa
maria, when it was besieged by the Syrians, 2 Kings, vii. 4.
13. And they lifted up their voices, and said, Je
sus, Master, have mercy on us.
Their situation, in consequence of being excluded from society,
was truly wretched ; and having heard of the cures which Jesus

xvii. 5—19.) LUKE. 103
had performed for others in a like situation, they hoped that he
would grant them relief.
14. And when he saw them he said unto them,
Go, show yourselves unto the priests.
They were the persons appointed by the law to judge whether a
leprosy was cured. There was this additional reason for sending
them to the priests, in the present instance, that the certainty of
the cure, and therefore, the reality of the miracle, would be proved
by the testimony of an impartial person.
And it came to pass, that as they went they were
cleansed. It does not appear that Jesus told them, that they should be
cured, but as much as this was implied in his sending them to the
priest , and they so understood him : for they immediately set out
for that purpose, expecting to be cured before they came to him,
which accordingly happened.
15. And one of them, when he saw that he was
healed, turned back, and with a loud voice, glorified
God ;
Although this miracle was performed at the will of Jesus, yet
this man very properly considered God as the real author, who can
alone alter the course of nature which he has established. To
him, therefore, he first gives praises for the cure he has received ;
but he thinks, that thanks are due to Jesus likewise, who was the
instrument of God in conveying the favour : he therefore renders
them to him next.
16. And fell down on his face at his feet, at
the feet of Jesus, giving him thanks ; and he was a
Samaritan. 17. And Jesus, answering, said, Were there not
ten cleansed ; but where are the nine ?
18. There are not found that returned to give
glory to God, save this stranger.
The Jews considered the Samaritans as strangers or Gentiles,
although they worshipped the God of Israel. It is observable, that
Christ takes every opportunity of holding out to public notice, the
faith and other virtues of Gentiles ; which must have greatly
tended to remove the prejudices of the believing Jews against
them. 19. And he said unto him, Arise : go thy way :
thy faith had made thee whole, " healed thee."
We learn from numerous instances, that a certain degree of
faith in the divine power was necessary for those who received
miraculous cures, as well as for those who performed them. This

104 LUKE. (xvii. 5—19.
man possessed as much as was requisite for this purpose, and there
fore, is said to be cured by his faith.

REFLECTIONS.

1. We may observe from this passage, that the duties of life
are many and various. The husbandman and shepherd had not
finished their work with the labours of the field ; but they had du
ties to perform when they came home, which were not less expect
ed from them than the former. Thus every man has some duties
which are peculiar to his profession, and others which are common
to him with the rest of mankind : but the performance of both is
requisite, in order to complete his services in other relations, as a
husband, a master, or a father ; as a subject of civil government ;
as an inhabitant of a particular country ; as a member ofthe world
at large. The error into which men are most in danger of falling,
in regard to this subject, is paying attention to that part of their
conduct which is most conspicuous and likely to be noticed, while
they neglect duties of a more private nature, but not of less conse
quence to the welfare of society. Let it be our care to discharge
both. 2. Let us ever keep in mind the view here given of the merit
of human conduct, even when it is most perfect. When we do
our duty most exactly we have nothing whereof to boast. Our best
services deserve no thanks : for they are no more than what our
duty requires, and what we are bound to perform. It is also true,
that there is not one of us who does not, in many instances, fail of
what is required from him ; who does not worship God with much
less fervour, and observe his will with less care, than his perfections
demand, and he himself is able to practise : who does not do less
for restraining his appetites and passions, for promoting his own
religious improvement and the good of others, than his circum
stances will admit of. This consideration furnishes more ground
for shame and sorrow than for boasting ; and in regard to those in
stances in which men have done the best which they were able to
do, they must remember, that both their inclination to do good and
their ability to perform it, come from God ; which precludes all
pretences to pride. If at any time, therefore, O man, thou art in
clined to be vain of thy good deeds, and to glory in what thou hast
done, recollect these considerations, and be silent !
3. How great is the goodness of God, in rewarding such ser
vices ! Those good actions which he himself enables us to per
form, which are accompanied with numerous failings and offences,
he thinks proper to honour with his favour now and with an eter
nal life of ever-increasing felicity, in heaven. What bounty and
beneficence ! Blessings bestowed, where punishment is due ; an
everlasting recompence, where there is no claim to the smallest
favour. Let us never cease to admire and adore the divine good-

xviii. 1—14,) LUKE. 105
4. The circumstances attending the cure of the leprous men
deserve to be noticed, on account of the evidence which they af
ford, that it was dpne by divine power. The disorder with which
they were afflicted, is well known to be of the most obstinate kind,
and never removed but by long medical or other treatment ; yet
here we find, that it is removed at once. The cure was also per
formed while Christ was at a distance, so that there could be no
room for any collusion between him and the lepers, or for practis
ing any of the arts of imposture ; and not upon one person only,
who might perhaps be supposed to become well of a sudden, from
some unknown cause, but upon ten men, at the same time. Such
an event, taking place in such ciscumstances, can only be ac
counted for by the power of God, which was present with Christ,
and acting by him.
5. How unnatural was the conduct of the greater part of these
men ! They had received an important favour, which restored them
to health and the society of their fellow-men, at their own earnest
request ; but they would not turn back a few paces to thank their
benefactor. A notable miracle had been wrought upon them ; but
they neglected to give God glory for it. Let us be careful to avoid
the sin of ingratitude, either to God or man ; and in particular,
when our health is restored after long and dangerous illness, let
us not omit . to give God the glory of our recovery, by thankiug
him for it in public as well as in private.

SECTION XXII.
Parable of the unjust judge, and ofthe Pharisee and the
Publican.
Luke xviii. 1 — 14.
1. And he spake a parable unto them, to this
end, that men ought always to pray, and not to
faint ;
In this parable Jesus has a reference to what he had just been
saying, in the preceding chapter, of the destruction of Jerusalem.
This event was highly desirable to the disciples of Jesus, as it
would free them from the persecution of the Jews, their bitterest
enemies : but as it would be many years before it took place, and
Christians would suffer much in the mean time, they would be in
danger of desponding, and of ceasing to pray for its approach.
Against this error, therefore, he now endeavours to guard them, by
recommending unremitting perseverance in their petitions to God
for this important change.
vol. n. o

106 LUKE. (xviii. 1—14.
2. Saying, There was in a city a judge, which
feared not God, neither regarded man.
He was a man of abandoned character, yet intrusted with the
important office of deciding differences which might arise among
men, and of redressing the wrongs ofthe injured.
3. And there was a widow in that^ city, and she
came to him, saying, Avenge me of, "'do me justice
against" mine adversary.
This request was reasonable, and what a public magistrate was
bound to comply with from his office. But this judge felt none
of the principles which ought to have actuated one of his pro
fession. 4. And he would not for a while. But afterward
he said within himself, Though I fear not God, nor
regard man ;
5. Yet because this widow troubleth me, I will
do her justice, lest by her continual coming she
weary me.
What he would not grant to the calls of justice and the cries of
the widow, he readily yields for his own ease.
6. And the Lord said, Hear what the unjust judge
saith. This parable suggests to you useful instruction.
7. And shall not God do justice for his own elect ?
" his chosen people ?" which cry day and night unto
him, though he bear long with them ? " though he
delay long towards them ?"
God's elect are the people whom he has chosen and separated
from other nations, to be favoured with revelations of his will, with
divine teachers, and other religious advantages, for the purpose of
preserving the knowledge and practice of true religion in the
world. These were at first the descendants of Abraham only : but
now they are all who profess faith in Christ, from whomsoever de
scended, whether Jew or Gentile. Those of them, who were Jews,
suffered great oppression from their countrymen, but had ample
justice done them at the destruction of the Jewish s.tate and peo
ple ; and it was the design of Jesus, by this parable, to encourage
them to pray earnestly and unremittingly for that event.
The design of Jesus is not to represent God as an unjust judge,
who may be compelled to comply with our wishes by importunate
intreaties : but his argument is this : Since a person of that char
acter will do justice for those who ask for it, from a regard to his
own ease, how much more reasonable is it to suppose that God will
do the same thing, from the benevolence and rectitude of his own

xviii. 1—14.) LUKE. 107
nature ! The mode of. reasoning is exactly ofthe same kind with
that in Luke xi. 5, &c. for encouraging the disciples to ask the
Holy Spirit, or to pray for miraculous powers ; where a man is
represented as going to his friend to ask bread at midnight, and
as obtaining by importunity what would not have been yielded to
charity. 8. I tell you that he will do them justice speedi
ly. Nevertheless, when the Son of man cometh,
shall he find faith on the earth ? " in the land," i. e.
Judaea. The faith here spoken of, is the belief that God would do jus
tice speedily for his elect, which induces those who entertain it, to
pray to him night and day for that purpose. Our Saviour's ques
tion seems to imply that there would be little of this kind of faith
in Judaea, at the time when he should come. Accordingly, the
apostle Peter speaks of some, (2 Peter, iii. 4,) who at that time
began to say, " Where is the promise of his coming ? for since
the fathers fell asleep, all things continue as they were from the
beginning ofthe creation V And Matthew, in the corresponding
passage, represents Jesus as saying, that on account of the afflic
tions which should precede the destruction of Jerusalem, many
would be offended, and the love of many wax cold. It must be
remembered that the coming ofthe Son of man here spoken of was
not his own personal appearance, but the manifestation of his glory
in the punishment of the Jews, for rejecting him and ill-treating
his disciples.
9. And he spake this parable unto, " concerning"
certain which trusted in, " in regard to" themselves,
that they were righteous ; and despised others.
10. Two men went up into the temple to pray ;
They resorted to the temple, because, although God is every
where, yet that place was considered as his more immediate resi
dence. The one a Pharisee, and the other a tax-gatherer.
The former, in a high reputation for his strict observance of the
law ; the latter, in ill repute on account of his profession.
11. The Pharisee stood and prayed thus with
himself, " stood by himself, and prayed thus ;" God,
I thank thee that I am not as other men are ; ex
tortioners, unjust, adulterers ; or even as this tax-
gatherer. He first mentions the vices from which he was free, and after
wards the virtues by which he was distinguished.
12. I. fast twice in the week ; I give tithes of all
that I possess.

108 LUKE. (xviii. 1—14.
The services for which the Pharisee values himself, were no
where required by the law of Moses, and were practised by him
and the rest of his sect only from ostentation : hence Jesus, in an
other place, tells them that they fast to be seen of men ; and that
they pay tithes of mint, anise, and cummin, of their garden-herbs,
while they neglect the weightier matters of the law, mercy, justice,
and fidelity : so that, however true what the Pharisee here says of
himself might be, what he had done was of no value in the estima
tion of God. What seems blameable in the temper of this Phari
see is his detailing with pleasure the supposed vices of other men,
and attributing to himself the opposite excellences, when it did not
appear that he possessed them ; or at least, not in such perfection
as to justify him in dwelling upon them with so much satisfaction.
The temper ofthe tax-gatherer is the reverse of this. He neither
boasts of his great virtues, nor his eminent services ; nor does he
suppose himself better than other men ; but, under a deep convic
tion of having committed many offences, he humbly acknowledges
his guilt, and prays for forgiveness. • „
13. And the tax-gatherer, standing afar off,
would not lift up so much as his eyes unto heaven ;
but smote upon his breast, saying, God be merciful to
me a sinner !
He would not presume to come near a man who appeared so
much more righteous than himself as this Pharisee.
His words are few but proper ; and his actions, in fixing his eyes
upon the ground and in smiting his breast, strongly express the
humility of his mind and the deep contrition which he felt for
his offences.
14. I tell you this man went down to his house,
" went home" justified rather than the other.
He was esteemed or accepted as righteous in the sight of God,
rather than the other. The humble prayer of the offending, but
repenting tax-gatherer, was more acceptable to the Divine Being
than the external sanctity of the Pharisee, accompanied with
proud confidence.
For every one that exalteth himself shall be abas
ed ; and he that humbleth himself shall be exalted.
He that standeth high in his own estimation in the scale of ex
cellence, stands low in the estimation of God : but he who has a
humble opinion of his own merits is highly esteemed by God.

REFLECTIONS.

1. I observe that encouragements and exhortations to perse
vere in prayer to God% are not less necessary for us than they were
for the first disciples. We wish for events like to those which

xviii. 1—14.) LUKE. 109
were looked for by the first Christians, when they longed for the
destruction of the Jewish power ; and we meet with like obstacles
to the accomplishment of our wishes, and are under the same
temptation to despond. The simple religion of Jesus has been
greatly corrupted by doctrines and ceremonies of human inven
tion ; and these corruptions have every where taken place under
the protection of the civil power, and are thought necessary to the
good government and welfare of the state. Those who employ the
light of reason and revelation to dispel these errors, and to restore
the gospel to its original purity, are every where- opposed, proscrib
ed, and persecuted. Their endeavours to reform the Christian
world seem rather to inflame the resentment and to stir up the fury
than to convince the judgment of their opponents ; and to induce
them to hold faster what they wish to make them give up. In so
unequal a contest, the advocates for truth will be inclined to des
pair, and to conclude that God has resolved that the dominion of
error shall be perpetual. Let them not, however, forget the power
and the promises of God, who has clearly foretold the overthrow
and punishment of this anti-christian power. Babylon the great,
with whom the kings of the earth have committed fornication by
their alliances, shall certainly come into remembrance before
God ; to give unto her the cup of the wine of the fierceness of his
wrath. She who hath shed the blood of saints and prophets shall
have blood to drink ; for she is worthy : God will reward her as
she hath rewarded others : yea, he will give unto her double for all
her sins. Let Christians, therefore, persevere in prayer for this
event, which God hath predicted, and commanded them to look for ;
and at this time especially let them not despair, when so many
symptoms appear of its approach. Although accompanied with
dreadful evils to a great part of the Christian world, as the destruc
tion of Jerusalem was to the Jews, it is still highly desirable. It
will be an act of justice upon a cruel and persecuting power,
which has deluged the world with blood : it will free the faithful
servants of God from unjust oppression ; open the way for the pro
gress of truth, and be the asra of the improvement and happiness
of a great portion of the human race. Let Christians then trust
in God for the accomplishment of this event, and pray to him day
and night for this purpose.
2. From the account here given of the Pharisee, we learn how
ignorant men may be of themselves, and how necessary it is for us
to take care that we do not fall into the like delusion. In his own
opinion he has no vices or faults with which to reproach himself,
and possesses many eminent virtues. He may behold himself with
complacency, and approach his Maker with confidence, when it is
evident to all eyes hut his own that the excellences for which he
values himself are no more than external observances, of no intrin
sic worth ; that he has overlooked the first principle of genuine
goodness, which is humility ; and that he is far inferior in the
scale of excellence to the tax-gatherer whom he contemns. Let us
learn from this mistake to distrust all sentiments which tend to
give us a favourable opinion of ourselves ; it is highly probable that

110 LUKE. (xix. 1—27.
they are ill-founded ; for there is no instance in which our judg
ments are so liable to be corrupted.
3. We see what sentiments become us in approaching the
Divine Being ; humility and contrition. In the parable they are,
put into the mouth of a Jewish tax-gatherer : a man who belonged
to a class of people that lay under a bad name, ancLsome of whom
deserved it. But they are not less suitable to Cnristians of the
present day, however excellent their characters, who, if they re
flect upon the actions of their past lives, will see much to lament,
and much that requires forgiveness. Many are the instances in
which they have omitted their duty, or performed it negligently ;
many are the positive offences which they have committed against
the laws of heaven, in regard to which they may with propriety
adopt the language of the tax-gatherer, God be merciful to me a
sinner ! v.

Luke xviii. 15 — 30. corresponds with Matt. xix. 13 — 29.
— 31—34. ... xx. 17—19.
— 35  —29.

SECTION XXIII.
Jesus is entertained by Zaccheus. Parable of the pounds.
Luke xix. 1 — 27.
1. And Jesus entered, and passed through Jericho.
2. And, behold, there was a man, named Zacche
us, which was the chief among the tax-gatherers : and
he was rich.
He was the superior officer of the customs at Jericho, and in
that situation had acquired wealth.
3. And he sought to see Jesus, who he was, and
he could not for the press, "from among the multi
tude," because he was little of stature.
Having heard much of the fame of Jesus, he was very desirous
to see his person ; and as he could not gratify his curiosity in the
streets of Jericho, he ran before, and placed himself in a situation,
where there would be nothing to obstruct his sight and disappoint
his curiosity.
4. And he ran before, and climbed up into a syca
more-tree to see him ; for he was to pass that way ;
" by which " i. e. the sycamore-tree, " he was to pass."
5. And when Jesus came to the place, he looked

xix. 1—27.) LUKE. Ill
up, and saw him, and said unto him, Zaccheus, make
haste and come down : for to-day I must abide at
thy house.
Jesus had, probably, never seen Zaccheus before ; yet he calls
him by his name, and discovers that he is well acquainted with his
character : knowing that he would be a welcome guest, he invites
himself to his house.
6. And he made haste, and came down, and re
ceived him joyfully.
He was rejoiced to be honoured with the presence of so distin
guished a guest.
7. And when they saw it, they all murmured, say
ing, that he was gone to be guest with a man that is
a sinner.
If we suppose Zaccheus to have been a Jew, we must think that
his countrymen were surprised and displeased to see Jesus, who
was a prophet, and made pretensions to great sanctity, associate
with a man who was infamous by his own vices, or those of persons
of his profession. But if the term sinner has the same sense here
which we have endeavoured to show that it has in other places,
and signifies no more than a Gentile, the cause of their displeasure
is obvious, as well as the reason for Christ's conduct. They were
offended to see Jesus going to the house of a Gentile, with whom
no Jew would have familiar intercourse ; and he was desirous of
removing from the minds of his disciples the prejudices which they
entertained against Gentiles, as we have seen him to be on former
occasions, both by his discourses and actions ; and to prepare the
way for their admission into the Christian church, which was to
take place after his resurrection. This supposition appears the
more probable, as it is not likely that Christ would take so much
pains as he appears to have taken, to remove or soften the preju
dices of the Jews against the publicans, if they were in general,
men of bad moral character.
8. And Zaccheus stood, and said unto the Lord,
Behold, Master, the half of my goods I give to the
poor ; and if I have taken any thing from any man by
false accusation, " if I have wronged any man in any
thing," I restore him four-fold.
By this visit which he received from Jesus, he became acquaint
ed with his doctrine, particularly with the interesting doctrine of
a future life, which filled his mind with so much joy, that as a tes
timony of his gratitude to the Divine Being, he resolved immediate
ly to give half his substance to the poor ; like the first Christian
converts, whom we read of in the book of Acts, ii. 45, who, we are
told, sold their possessions and goods, and parted them to all men,
as every man had need. As Zaccheus would naturally reserve
enough to himself to live upon, it is evident that what he had un-

112 LUKE. (xix. 1—27.
justly acquired could amount to only a very small part of his proper
ty ; otherwise, the remainder would not have been sufficient for a
subsistence. Some have calculated that had it amounted to an
eighth, it must have stripped him of every thing. The inference
which this consideration suggests is, that in the preceding part of
his life he had conducted himself with great equity in his profession,
although he had acquired wealth in it. Yet as he found that the
laws of Christ required the strictest attention to justice, and as it
was possible that he might have transgressed its sacred rules, in a
profession so exposed to temptation as that of a publican, he was
willing to make the best atonement for his offences that he was
able, by ample restitution. To restore four-fold for whatever had
been fraudulently taken away, was a punishment inflicted in cer
tain cases both by the Jewish and Roman law. Exod. xxii. 1.
9. And Jesus said unto him, " concerning him,"*
This day is salvation come to this house, for as much
as he also is a son of Abraham.
To-day the belief of the gospel, the means of salvation, is to
come to this house : for this tax-gatherer, although no descendant
of Abraham by birth, yet he deserves to be reckoned among his
children, on account of his ready faith.
10. For the Son of man is come to seek and to
save that which was lost.
These words are intended as a reply to the Jews, who murmured
when they saw him going to visit a sinner, or a Gentile. This he
justifies by saying, that to visit such persons, was perfectly con
sistent with the design of his mission ; inasmuch as he came to
call men to repentance, and thus to save them from the fatal con
sequences of their sins.
1 1 . And as they heard these things, he added, and
spake a parable : because he was nigh to Jerusalem,
and because they thought that the kingdom of God
should immediately appear.
As Jesus was now at Jericho, which was at the distance of no
more than one hundred and fifty furlongs, or about nineteen miles,
from Jerusalem, and had declared his intention of going thither,
most of his followers imagined that when he arrived at Jerusalem,
he would declare himself the Messiah, and set up the temporal
kingdom which they had connected with that office. The ensuing
parable, therefore, was intended partly for the instruction of those
who entertained this expectation, by representing to them, that
Jesus would be rejected by the Jews, and that, for this rejection,
they would be destroyed ; and partly for the instruction of his fol
lowers in general. It contains instructions also, of a more general
nature, teaching, that different degrees of improvement will be ex
pected from men, according to the advantages' which they enjoy.
* See Macknight in toe.

xix. 1—27.) LUKE. 113
This part of the parable I have explained before, when it occurred
in Matthew, and therefore, it is unnecessary to say any thing more
of it in this place.
12. He said, therefore, A certain nobleman went
into a far country, to receive for himself a kingdom,
and to return.
In this part of the parable there is an allusion to the custom
which prevailed in Juda?a and someof the neighbouring countries,
for the kings to go to Rome, to have their right to the throne con
firmed by the emperor, and to receive his protection.
13. And he called his ten servants, and delivered
them ten pounds, and said unto them, Occupy, " traf
fic," till I come.
14. But his citizens hated him, and sent a mes
sage after him, saying, We will not have this man to
reign over us.
This represents the conduct of the Jews towards Jesus, who was
their rightful prince, and to whose authority they were bound to
submit ; and was intended to suggest to those who looked for his
declaring himself the Messiah at Jerusalem, how his countrymen
would behave towards him. The next part of the parable contains
a different moral.
15. And it came to pass, that when he was re
turned, having received the kingdom, then he com
manded these servants to be called unto him, to whom
he had given the money, that he might know how
much every man had gained by trading.
16. Then came the first, saying, Master, thy
pound hath gained ten pounds.
17. And he said unto him, Well, or, " Well done,"
as it is in Matthew, thou good servant : because thou
hast been faithful in a very little, have thou authority
over ten cities.
18. And the second came, saying, Master, thy
pound hath gained five pounds.
19. And he said likewise unto him, Be thou also
over five cities.
20. And another came, saying, Master, Behold,
here is thy pound, which I have kept laid up in a
napkin : VOL. II. P

114 LUKE. (xix. 1—27.
21. For I feared thee, because thou art an austere
man ; thou takest up that thou layedst not down, and
reapest that thou didst not sow.
22. And he saith unto him, Out of thine own
mouth will I judge thee, thou wicked servant ; thou
knewest that I was an austere man, taking up that I
laid not down, and reaping that I did not sow ;
23. Wherefore, then, gavest not thou my money
into the bank, that, at my coming, I might have re
quired mine own with usury ?
24. And he said unto them that stood by, Take
from him the pound, and give it to him that hath ten
pounds. 25. And they said unto him, Master, he hath ten
pounds. 26. For I say unto you, that unto every one which
hath shall be given, and from him that hath not,
even that he hath shall be taken from him.
This verse, which in its present form, is not very intelligible,
has been thus translated by Bishop Pearce : " For I say unto you,
that unto every one which hath gained shall be given, and from
him that hath not gained, even that he hath received shall be taken
away from him."
27. But those mine enemies, which would not
that I should reign over them, bring hither, and slay
them before me.
This verse contains the doom of the Jews, who were condemn
ed to destruction, for refusing to submit to the authority of Christ.

REFLECTIONS.

1. The conduct of Zaccheus may teach those who have of
fended like him, by committing acts of injustice, in what manner
they ought to show the sincerity of their repentance ; not merely
by confessing and lamenting their sin, either to God or man, al
though that be highly proper ; but also by endeavouring, as far as
they are able, to repair the injury. This is an indispensable re
quisite in genuine repentance. If men keep back the gains of
iniquity, if they continue to enjoy the fruits of transgression, while
they profess to condemn the unlawful deed, their sorrow cannot be
sincere ; they do not abhor it from their hearts. It is not the sin

xix. 1—27.) LUKE. 115
which they dislike, but the consequences which they fear will fol
low. Suffer not yourselves to be deceived with such false appear
ances, but proceed to give the only satisfactory proof of repent
ance. If you value the peace of your own minds ; if you hope for
forgiveness from God, and would avoid the doom of those who have
wrought unrighteousness, restore to the lawful proprietor what you
have taken from him by fraud, by violence, or by any kind of in
justice ; and let the restitution be as public as the offence has
been. Let not the fear of losing your credit deter you ; for shame
belongs to the unjust action and not to the restitution ; that de
serves commendation, and will restore to you the good character
which you had lost.
Let all men be careful that, in their endeavours to enrich them
selves, they do not trespass upon the rights of others. Wealth,
acquired in this way, will afford them no satisfaction. It will lie
as a heavy burden upon their consciences, if they are not past all
feeling, and be a constant source of grief and remorse, as long as
they live. Better is a little, gotten honestly, than great treasure
by unjust means.
2. We see how the influence of Christianity disposes men to
acts of liberality. No sooner is Zaccheus acquainted with the
doctrine of Christ, than he gives half his goods to the poor. The
precepts of Christ, indeed, did not require from him so great a sac
rifice ; yet such a voluntary act of benevolence is a noble proof of
the little value which he placed upon temporal good things, in
comparison with those spiritual benefits with which he was be
come acquainted ; and of his gratitude to God for communicating
them. It is also still true, that wherever the genuine principles of
Christianity are felt, they teach men to regard, with comparative
indifference, the riches of this world, and incline them to acts
of liberality to the poor. Let Christians judge ofthe progress
which they have made in the spirit of their religion, by this ob
servation. 3. The story here told, may teach us how liable we are to be
deceived, in judging of individuals by the class or denomination
of people to which they belong. A man who belonged to a body
of people that lay under the worst name among the Jews, a tax-
gatherer, and a chief in his profession, a heathen likewise, in all
probability, discovers a greater readiness to receive the doctrine of
Christ, and to act agreeably to its genuine principles, than the
generality of the Jews. Even the young man who had kept the
commandments from his youfh, and whom Jesus, when he beheld,
loved on account of his amiable disposition, showed himself in
ferior to this tax-gatherer : for1 when required to sell what he had,
and give to the poor, he weut away sorrowful. What this young
man would not do, at the conimand of Christ, Zaccheus does of
his own accord. Hence let us learn to judge of men from their
conduct as individuals, and not from the general character of those
ofthe same rank or station.
4. From the sentence pronounced upon those who opposed the
authority of Christ, Bring them hither, and slay them before my

116 LUKE. (xix. 41— 44. xxi. 1—4. &c.
face, we may learn the danger of not suffering him to reign over
us. Great were. the calamities inflicted upon the Jewish nation,
for refusing to receive their Messiah ; and although other nations,
who are not under the same particular Providence, may not suffer
in the same manner, for a like behaviour, yet individuals must.
If, from pride or the love of vice, they refuse to submit to the laws
of Christ, the day is coming, when they will feel the dreadful ef
fects of his power. Let them beware, therefore, how they expose
themselves to his vengeance. " Kiss the Son, lest he be angry,
and ye perish from the way, when his anger is kindled but a
little." Luke xix. 29—38. corresponds with Matt. xxi. 1—9.

SECTION XXIV.
Jesus weeps over Jerusalem. The widow's offering. Prophecy of
the destruction of Jerusalem.
Luke xix. 41^44. 5 xxi. 1—4. 20—24.
41. And when he was come near, he beheld the
city and wept over it ;
The circumstances in which Jesus manifested this strong
emotion of mind deserve our observation. It was at the time
when the multitude, delighted with the many extraordinary mira
cles which he had performed, were paying him the respect usually
reserved for princes, and those who had distinguished themselves
by great exploits : placing him upon an ass ; throwing their gar
ments and branches of trees by the road-side, and walking before
him with acclamations of praise, saying, Blessed be the king that
cometh in the name of the Lord : peace in Heaven, and glory in
the highest. In this situation, an ordinary mind would have dwelt
with rapture upon the praises of the multitude, and have been
wholly occupied with the present scene ; but the comprehensive
and feeling mind of Jesus, from the midst of this triumph, looks
forward to the dreadful calamities which he sees to be approaching,
and which, although now distant, affect him as strongly as if they
were before his eyes. He cannot refrain from bursting into tears,
and from breaking forth into expressions of sorrow, at the pros
pect of what is coming. The pleasure which he begins to feel at
the respect paid to himself, is quite lost in a deep concern for what
his countrymen are to suffer.
42. Saying, If thou hadst known, even thou,
" O that thou hadst but known," at least in this thy day,
the things which belong unto thy peace ! — but now
they are hid from thine eyes.

xix. 41—44. ; xxi. 1—4. &c.) LUKE. 1 17
The word Jerusalem, is derived from two Hebrew words, which
signify, they shall see peace, or prosperity. This origin of the
name Jesus seems to allude to, when he wishes that the inhabitants
had known the things which belonged to their peace or prosper
ity ; intimating hereby, that prosperity would have been secured,
if they had received him as the Messiah : but their minds were so
blinded with the notion of a temporal deliverer, that it was not
possible for them to do this. He regrets their want of attention to
their own interests, on the present occasion, more especially, as
it would be attended with more fatal consequences than any of
their former errors.
43. For the days shall come upon thee, that thine
enemies shall cast a trench about thee, and compass
thee round, and keep thee in on every side ;
These words plainly foretel the siege of Jerusalem ; an event
which took place under Vespasian the Roman emperor, about
forty years from this time. It has been supposed also, that Jesus
points out in these words, the particular manner in which the siege
should be conducted, by making a trench round the city ; a pro
phecy which some think to have been fulfilled, when the Roman
commander, after several defeats in attempting to take the city,
determined to encompass it with a wall, which he completed in
three days, with towers at proper distances, in which to place
soldiers as garrisons. Others suppose, that the words of Jesus
were accomplished by the mounds of earth, which the Roman
soldiers raised in different places round the city, the construc
tion of which must necessarily occasion trenches. But the
words may refer to nothing more than the siege, and were ac
complished when the city was encompassed by an army, which
encamped round it to besiege the place.
44. And shall lay thee even with the ground, and
thy children within thee ; and they shall not leave in
thee one stone upon another, because thou knewest
not the time of thy visitation.
The best comment upon this verse are the words of the Jewish
historian, Josephus, who, in his account of the siege, says : " And
now, when no more were left to be slain, nor any more plunder
remained for the soldiers, Csesar gave orders that they should de
molish to the foundation, the whole city and the temple ; leaving
only three towers and a small portion ofthe wall ; but as for all the rest
of the circumference of the city, it was so thoroughly laid even with
the ground, by those who dug it up to the foundation, that there
was nothing left to make those who came thither, to believe it had
ever been inhabited.*" It appears, also, from the same author, that
the soldiers, who were left in garrison near the ruins, must have
dug them to the foundation, from the hope of finding treasures of
gold and silver under ground. " Bell. Jud. vU. 1.

118

LUKE.

(xxi. 1 — 4.

This calamity, Christ says, would come upon Jerusalem, be
cause she knew not the time of her visitation ; that is, because
she knew not the time when the mercy of God visited her in the
preaching of the gospel of Jesus.
In the next verses of this chapter, and throughout the whole of
the twentieth, we have an account of things said and done by
Jesus during his last visit to Jerusalem, which are related by
Luke in nearly the same words as by Matthew. I pass on, there
fore, to the beginning of the twenty-first chapter.

Luke xix. 45-

1—
9—19
20—3840—4445—

corresponds with Matt. xxi. 12,
— 23-
— 33-

13.
-27.

xxii.

15—33.
 41  .
xxiii. 5,6, 14.

Luke xxi. 1 — 4.

1. And he looked up, and saw the rich men cast
ing their gifts into the treasury.
This treasury was a chest, placed in some of the rooms of the
temple, for receiving donations from the people for the repairs of
that building, for defraying the expenses of its offerings, and other
services. The custom seems to have been first introduced by
Jehoida, the high-priest, 2 Kings, xii. 19, and to have been con
tinued from that time.
2. And he saw also a certain poor widow, casting
in thither two mites.
These, according to Mark, make a farthing ; but this farthing
w.is no more than a quarter of our coin of that name : by this it
appears that the sum she had put in was very small.
3. And he said, Of a truth, I say unto you, that
this poor widow hath cast in more than they all.
4. For all these have of their abundance cast into
the offerings of God ; but she, of her penury, hath
cast in all the living that she had.
A charitable disposition is manifested, not so much by the sum
which men give, as by the proportion which it bears to their abil
ity. Our Lord, therefore, justly observed, that this poor widow,
who put into the chest no more than two mites, but all the money
which she had, performed a greater act of charity in itself, and
one more acceptable to the Divine Being, than those who gave

xxi. 20— 24.) LUKE. 119
more largely, but what was a smaller proportion of their sub
stance.

Luke xxi. 5 — 20, corresponds with Matt. xxiv. 1 — 14. x. 18 — 22.

From some observations which were made to Jesus about the
beauty of the temple and the richness of its gifts, he takes occa
sion to foretel the destruction of the temple and of the city ; and
in answer to the question which his disciples put to him respect
ing the time, he declares in the twentieth verse ;
20. And when ye shall see Jerusalem compassed
with armies, then know that the desolation thereof is
nigh. 21. Then let them which are in Judasa flee to the
mountains ; and let them which are in the midst of it,
that is, Jerusalem, depart out ; and let not them that
are in the countries enter thereinto.
These expressions were all intended to point out how speedily
the destruction of Jerusalem would follow its being surrounded
with armies ; and perhaps to induce Christians to take the first
opportunity of escaping not only out of the city, but likewise out
of the country. Accordingly we are told that when Cestius, a
Roman general, encamped around the city, before the grand siege
by Titus, all the Christians, influenced probably by our Lord's
cautions, forsook it, and hereby avoided the fate of their coun
trymen. 22. For these be the days of vengeance, that all
things which are written may be fulfilled.
There is here a reference probably to what Moses and the
prophets had foretold respecting the Jews, in case they rejected
the commandments of God ; and particularly to the prophecy of
Daniel. 23. But wo unto them, "alas for them," (an
expression of pity, and not a denunciation of ven
geance :) who are with child, and for them that give
suck in those days : for there shall be great distress
in the land, and wrath upon this people.
• The difficulty of fleeing from the country would be greatly in
creased to women in the situation here described, and therefore,
they are objects of pity to Jesus : but their condition, however
distressing, would not be so bad as that of those that remained,
for whom the severity of divine judgments was reserved.
24. And they shall fall by the edge of the sword,
and shall be led away captives into all nations ; and

120 LUKE. (xxi. 1—4. 20—24.
Jerusalem shall be trodden down of the Gentiles, until
the times of the Gentiles be fulfilled.
The number of the Jews who perished at Jerusalem, during the
siege, is calculated by Josephus,* at one million one hundred
thousand. Jerusalem was not naturally so populous : but the
people had come up from all parts of the country, to observe the
festival of the passover ; so that the whole nation, as it were, was
shut up in one place. Ninety-seven thousand of them were taken
captives, great part of whom were sold for slaves. How exactly
the prophecy has been fulfilled, in regard to the dispersion of the
Jews, we need not the authority of Josephus to inform us : for it
is a notorious fact, that people of this nation are to be found in
almost every country under heaven.
The country of Judasa was sold to Gentiles, soon after the de
struction of the city, and has continued in the hands of Gen
tiles to this day. By the phrase " until the times of the Gentiles
be fulfilled," we are to understand till they are all converted to
Christianity : after that time the Jews, it is intimated, shall pos
sess their own land again. Thus this passage corresponds with
what the apostle Paul says, that " blindness has happened in part
to Israel, until the fulness of the Gentiles be brought in."

REFLECTIONS.

1. In that portion of Scripture which we have been reading, we
behold an illustrious example of the humane disposition of our
Master. To weep at the distresses of our fellow-men, when they
are present with us, and their afflictions exhibited before our eyes ;
when the persons who suffer are our acquaintance and intimate
friends, is justly esteemed a proof of a ..tender and benevolent
heart : yet Jesus weeps at sufferings which he only sees in pro
phetic vision, at the distance of forty years ; and these the suffer
ings not of friends, but of inveterate enemies, who were at this
time plotting his death, and were soon to stain their hands with
his blood. Had these distresses been before his eyes, and the
persons who suffered them his nearest relatives and most intimate
friends, he could hardly have felt more violent emotions than he
appears to do upon the present occasion. So strongly was his
mind actuated by the love of mankind, and so superior was his
benevolence to that of ordinary persons ! Let us endeavour to
cultivate a like spirit of philanthropy, and learn not only to sym
pathize with those who endure present distress, but to feel for
those, likewise, whom we see to be destined to suffer : let us
learn to be affected at the calamities of our country, whenever we
behold them approaching ; especially let us learn to shed tears
over those who madly expose themselves to the miseries of hell,
* Bell. Jud. vi. 8.

xxi. 1—4. 20—24.) LUKE. 121
by an obstinate perseverance in their sins. Such refined compas
sion will be the brightest ornament of our characters, and the
most satisfactory proof of our proficiency in the spirit of Christ.
2. What we are here told of the liberality of the widow, ought
to encourage the poor to perform acts of beneficence ; since it
appears that the smallest gifts are acceptable, when they come
from a rightly-disposed mind; yea, that they are more valuable in
the judgment of reason and in the sight of God, than the splendid
endowments of their rich neighbours, who are able to do more.
Let them, therefore, not be ashamed of small donations for useful
purposes, if they are the largest which they can afford. It is the
disposition of the mind and the circumstances of the giver which
God regards, and not the sum bestowed. When this is inconsid
erable, but proceeds from a benevolent mind, it will procure for
the bestowcr a larger reward than the offerings of many who have
given more. The rich may also learn hence that their beneficence
ought to bear a suitable proportion to their affluence ; and that
without this, great gifts will be of little value. Let every man
remember to give, whatever be his condition in life, according to
his ability, and especially keep in mind that God loveth a cheerful
giver. 3. In the exact accomplishment of these prophecies, we have
a striking proof of the divine mission of Christ. They were
delivered no less than forty years before the events which they
predicted took place, and at a time when there was no appearance
of such an extraordinary change. For although the Jews were
uneasy under the Roman yoke in the time of Christ, yet had they
not proceeded to open rebellion, and they were at this time in a
very flourishing condition : nor was there any thing in their former
sufferings, as recorded in the preceding periods of their history,
which bore any resemblance to what now took place, so as to
enable a person to conjecture the one from the other. Such an
exact foresight of a distant event could proceed only from God, to
whom the future is as well known as the present or past ; and by
being communicated to Jesus Christ, was intended to increase our
respect for him, and to establish our faith in those more distant
events foretold by him which have not yet taken place ; such as
the universal prevalence of his religion, a resurrection from the
dead, a day of judgment, and a state of retribution both for the
just and the unjust. To this purpose then, let us apply it. Let
wicked men, in particular, remember that the evils which he has
denounced against them will as certainly take place, as those
which he delivered against the Jews. There may be no appear
ance of such an event at present, any more than there was of the
destruction of Jerusalem and the punishment of the Jews, at the
time when Christ foretold them ; but he is as much authorized by
God in one case as in the other. Let them now, therefore, while
it is the accepted time, repent of their sins, and reform their
conduct, as the only way of escaping the judgments with which
they are threatened. VOL. II. <i

122 LUKE. (xxiii. 4—16. 27—34.

Luke xxi. 25 — . corresponds with Matt. xxiv. 29 — .
•• i e . ( 1— 5
xxii. 1 — 5. . . . xxvi. | 14 

16.

¦6—. ...  17-

xxiii. 1—3. . . . xxvii. 1, 2.

SECTION XXV.
Jesus sent by Pilate to Herod. He is led to crucifixion:
Luke xxiii. 4— 16. 27—34.
4. Then said Pilate to the chief priests and to the
people, I find no fault in this man.
The charge brought against Jesus before Pilate was, that he as
sumed the authority of a king, in opposition to the claims of Ca?sar.
To this charge he had answered, by acknowledging that he was a
king, but adding an explanation which removed every thing that
was offensive in the claim, saying, that his kingdom was not of
this world, being of a spiritual and not of a civil nature. With
this explanation Pilate was satisfied, as he saw no evidence of any
design to assume temporal power.
5. And they were the more fierce, saying, He
stirreth up the people, teaching throughout all Jewry,
beginning from Galilee, to this place.
Having failed to establish their first charge, they produce an
other, accusing him of teaching new opinions, contrary to the gen
erally received notions, and tending to disturb the public tran
quillity, of which the Roman governor was the guardian : they
hoped, therefore, that on this account he would deem him a crimi
nal worthy of punishment.
6. When Pilate heard of Galilee, he asked wheth
er the man were a Galilean.
7. And as soon as he know that he belonged unto
Herod's jurisdiction, he sent him to Herod ; who him
self was also at Jerusalem at that time.
As this was the time of keeping the passover, Herod, as a Jew,
came to Jerusalem, like the rest of his countrymen, to observe the
feast. As Pilate was plainly averse to condemn Jesus, he was
probably glad of an opportunity, of sending him to another judge,
who, by passing sentence upon the accused, might save him from
the pain of putting to death an innocent person, in compliance
with the earnest solicitations of the Jews ; or keep him from giv
ing them offence by an acquittal. He might also be desirous of
recovering the friendship of Herod, which, it seems, he had lost ;
perhaps by some interference with his jurisdiction.

xxiii. 4—16. 27—34.) LUKE. 123
8. And when Herod saw Jesus, he was exceeding
glad : for he was desirous to see him of a long time,
because he had heard many things of him ; and he
hoped to have seen some miracle done by him.
9. Then he questioned with him in many words ;
" asked him many questions ;" but he answered him
nothing. Christ, knowing that his miraculous powers were given him as
¦evidences of a divine mission, did not choose to display them
where they would not answer this purpose, and could only serve to
gratify the curiosity of a wicked tyrant and his profligate court :
for the like reason he did not choose to answer questions, which
were proposed, not with a desire of information, but to ensnare or
expose him.
10. And the chief priests and scribes stood, and
vehemently accused him.
What charges they brought against him we are not told ; but
they were probably the same as when he stood at the bar of Pilate ;
namely, that he assumed kingly power, or made men's minds un
easy, by teaching new doctrines.
11. And Herod, with his men of war, "his sol
diers," set him at nought, " treated him contemptuous
ly ;" and mocked him, and arrayed him in a gorgeous
robe, " a white robe ;" and sent him again to Pilate.
The Jewish nobles are said to have worn white robes, whereas
the Roman wore purple ; hence proceeded the different manner in
which Jesus was clothed by the soldiers of Herod and of Pilate.
The former, in derision of his claims to kingly power, dressed him
in white ; the latter, in purple. From this circumstance it is evi
dent, though not expressly mentioned in the history, that he was
accused of the same offence before Herod as before Pilate, and
that that prince thought that his claims merited contempt rather
than severe punishment.
12. And the same day Pilate and Herod were
made friends together : for before they were at en
mity between themselves.
The attention shown by Pilate to Herod, in sending to him a
criminal for judgment, who was brought before himself, because
he belonged to the jurisdiction of the other, was the means of their
reconciliation, and of removing the enmity which before subsisted
between them, from whatever cause it proceeded. Pilate now
makes an attempt, for the second time, to release Jesus, in which
he promised himself more success than before ; inasmuch as his
own opinion ofthe innocence of Jesus was confirmed by the con
duct of Herod, who had sent him back uncondemned. But no

124 LUKE. (xxiii. 4—16. 27—34.
favourable opinion of his judge concerning him, will allay the en
mity of his persecutors.
13. And Pilate, when he had called together the
chief priests, and the rulers, and the people,
14. Said unto them, Ye have brought this man
unto me as one that perverteth the people, " render-
dereth them discontented," and behold I, having ex
amined him, " having examined the witnesses," before
you, have found no fault in this man, touching those
things whereof ye accuse him :
15. No, nor yet Herod : for I sent you unto him ;
and lo, nothing worthy of death is done unto him, or,
" by him."
The meaning of these words is, that it appears by Herod's be
haviour, in the case of this man, that he does not believe him wor
thy of death.
16. I will, therefore, chastise him and release him.
He was willing so far to humour his enemies, as to scourge him,
although he thought him innocent ; but this light punishment
would not satisfy the malice of his enemies. The more inclined
Pilate appeared to release him, the more importunate they were in
their clamours to have him put to death ; till at length their cries
prevailed over the feeble virtue of the governor, and induced him
to give his consent to that which in his heart he disapproved. It
was on the road to the place of crucifixion that the events, next
related, took place.
Luke xxiii. 17 — 25. corresponds with Matt, xxvii. 15 — 18.
20—26. 32.

27. And there followed him a great multitude of
people, and of women also, which bewailed and la
mented him.
With the cross behind him and Calvary before him, we might
suppose that Christ would be wholly occupied with his approach
ing sufferings, and that nothing else could find place in his mind.
Yet we perceive that in these circumstances, as before, when ap
proaching Jerusalem, he is more affected with the prospect of the
calamities coming upon his countrymen than with those coming
upon himself.
28. But Jesus, turning unto them, said, Daughters
of Jerusalem, weep not for me, but weep for your
selves and for your children.
By telling them to weep not so much for him as for themselves,

xxiii. 4—16. 27—34.) LUKE. 125
he strongly intimates, that the sufferings about to come upon them,
were much more dreadful than would fall upon himself : for where
men have much to fear for themselves, it usually swallows up all
concern for other persons.
29. For, behold, the days are coming, in the
which they shall say, Blessed are the barren, and the
wombs that never bare, and the paps that never gave
suck. The calamities which mothers shall see befal their children, shall
be so great, that they shall wish that they had never been born,
and shall esteem those happy who never had any.
\ 30. Then shall they begin to say to the mountains,
Fall on us ; and to the hills, Cover us.
Although to have the mountains and rocks fall upon you are
some of the greatest calamities which can overtake you, yet this
shall be deemed preferable to those calamities which you have to
expect, from falling into the hands of your enemies. These ex
pressions are borrowed from Hosea x. 8.
31. For if they do these things in a green tree,
what shall be done in the dry ?
These words have been thus paraphrased. " If divine Provi
dence, for wise ends, permits this suffering to befal me, who am
an innocent person ; so that there is no more apparent propriety
in my being abandoned to this fate, than in green wood being em
ployed for fuel ; what will be done to you, whose vices render
you as ripe for destruction, as dry wood is fit for burning ?"*
32. And there were also two other malefactors,
" two others who were malefactors" led with him to
be put to death.
33. And when they were come to the place which
is called Calvary, i. e. the place of a skull, there they
crucified him, and the malefactors ; one on the right
hand, and the other on the left.
As if his crime had been more enormous than those of the
others, they allot him the distinction of being placed between
them. 34. Then said Jesus, Father forgive them : for
they know not what they do.
This prayer seems to have been uttered, just after they had
nailed him to the cross, and placed him between the two malefac
tors ; while his body was writhing with the pain which had just
been inflicted, in the cruel operation of crucifixion.
And they parted his raiment, and cast lots.
* Priestley's Harmony.

126 LUKE. (xxiii. 4— 16. 27— 34

REFLECTIONS.
1. That portion of sacred history which we have been reading,
affords us ground to admire the conduct of divine Providence, in
permitting Christ to appear before so many tribunals ; for as no
thing could be proved against him, this furnishes us with the strong
er evidence of his innocence. If he had had but one trial, it might
have been supposed that his judges were, in some unaccountable
way, prejudiced in his favour. But this does not appear likely,
when he is called before several, in different places, and some of
these entire strangers to him. From the Jewish council, where he
was tried, he was carried before Pilate ; and from him to Herod ;
but no where does there appear any proof of his being guilty of
any crime : on the contrary, the governor acknowledges, that he
can find no fault in him, and the Jewish Tetrarch shows plainly by
his conduct, that he entertained the same opinion. The Jewish
council, indeed, condemned him for blasphemy, but it was only for
saying, that he was the Son of God, that is the Messiah ; a char
acter to which his miracles and doctrines prove him to have had
the best claim. What strengthens the force of this argument, de
rived from the acknowledgment of his judges, is, that it proceeded
entirely from the conviction of their own minds, unassisted by the
aid of eloquence, either on thepart of Jesus the person accused,
or of any friend who might stand up in his defence : for Jesus de
clined to plead his own cause, and no one appeared to plead for
him ; while his persecutors were Jewish priests and senators, the
principal persons in the state, and men ofthe first rank for ability
and eloquence. Such a testimony to his innocence as we have
seen Pilate and Herod bear, in these circumstances, could proceed
from nothing but the absence of guilt. Thus we see in this in
stance, as in many others, how Providence brings good out of evil,
and over-rules the malice of men to defeat their purposes. By
bringing Jesus to trial before a court of justice, and by procuring
his condemnation, his enemies hoped to impeach his character, and
for ever discredit his pretensions ; but this method which they
pursued has proved the means of establishing his innocence, beyond
all future doubt and controversy.
2. The conduct of Jesus in going to the place of execution,
and his behaviour while he was there, illustrate the extraordinary
excellence of his character. While walking to Calvary, surround
ed with all the horrid apparatus of crucifixion, and but a few mo
ments before he was to submit to this dreadful punishment, we find
his mind more distressed at the idea of the sufferings of others,
than in the prospect of his own. What benevolence and magna
nimity ! Who has ever exceeded or even equalled him in the ex
ercise of these virtues ! Nothing can be found superior to this con
duct, except it be his own behaviour upon the cross, in entreating
God to forgive his enemies. This was practising the most difficult
of all virtues, in the most difficult circumstances ; not when he liv-

xxiii. 39—43.) LUKE. 127
ed at ease; when the malicious purposes of his enemies had been
defeated, and had terminated in his own triumph ; but at the very
moment when their schemes against him had succeeded ; when
they were glorying in their success, and when he himself was in an
agony of pain from the wounds which they had just inflicted. At
this trying period he prays that they may be forgiven, which shows
that all resentment against them had subsided in his breast, and
that he wished them good for the evil which they had done him.
After this, let no one say, that this virtue is impracticable, or com
plain of the difficulty which attends it. Christ, our Master, has
performed it, in more painful circumstances than any in which we
are likely to be placed.
3. Let wicked men remember the observation of Christ, as he
was going to suffer : " If they do these things in the green tree,
what shall be done in the dry V If God permits such dreadful
sufferings to befal the most excellent and virtuous of his servants,
what may not be reserved for those of an opposite character ? Is
there any punishment too great for them to merit, or for his justice
to inflict 1 Let them seriously consider this, and not heedlessly
expose themselves to the effects of his displeasure. In the suf
ferings of good men they may see a pledge of what will come
upon others.

Luke xxiii. 35 — 38. corresponds with Matt, xxvii. 37 — 43.

Luke xxiii. 39 — 43.
39. And one ofthe malefactors which were hang
ing, i. e. upon the cross, railed on him, saying, If thou
be the Christ, save thyself, and us.
It is the opinion of Bishop Pearce, that the two men who were
crucified with Jesus, and who are here called malefactors, and, in
the parallel passage in Matthew, thieves, were not such persons
as we usually understand by these terms, that is, either house
breakers or highwaymen, persons who rob and plunder all they
meet ; but of that class ofthe Jews who took up arms upon the
principle that it was not lawful to pay tribute to Caesar, and plun
dered the Romans, in return for the tribute which they exacted ;
and that these men, when they once engaged in these dangerous
attempts, sometimes did the same thing to their countrymen, being
compelled to do it for support, contrary to their wishes and inten
tions. Josephus calls these men by the same name which the
evangelists have given to these malefactors, that is, robbers : al
though it is evident that they might differ much in character from
those who usually bear that denomination. This opinion may,
perhaps, derive some confirmation from the language of one of the
malefactors, which I have just read. The Roman soldiers had rid
iculed the pretensions of Jesus to kingly power, by saying, If thou

128 LUKE. (xxiii. 39—43.
be the king of the Jews, save thyself. In this mockery, one of the
malefactors joined, adding such sentiments as his own situation
suggested : for he said, If thou be the Christ, save thyself and us ;
that is, if thou art the Messiah, and appointed by God to deliver
the Jews from the Romnn yoke, save thyself from thy present sit
uation, and us, who like thee are suffering for our attempts to
throw off that yoke. There isa peculiar propriety in this lan
guage, although spoken by way of ridicule, when considered in
this connexion : for the favour which he asks is, as he pretends,
for fellow-sufferers in the same cause ; whereas, if both these
men were common thieves, there was no reason for supposing that
the Jewish Messiah, although a temporal deliverer according to
their ideas, would show particular favour to that class of men.
The supposition now made respecting the character and views
of this man, may likewise derive confirmation from observing that
Barabbas, whom the Jews requested to have spared instead of
Jesus, is called by the evangelist John a robber ; but by Luke he is
said to be cast into prison for sedition and murder. In this sedi
tion and murder, these two men were probably his accomplices.
40. But the other, answering, rebuked him,
saying, Dost thou not fear God, seeing thou art in the
same condemnation ?
Art thou not afraid to offend God, before whose tribunal thou
must shortly appear, by committing a fresh crime, in addition to
that which thou hast committed already, by insulting an innocent
person and a divine messenger ?
Matthew and Mark represent the two malefactors as joining in
the insulting language, although Luke confines it to one of them.
The former says, " The thieves also, who were crucified with
him, cast the same in his teeth." And Mark says, " And they
that were crucified with him reviled him." But as Luke is so
much more particular in his narrative than the other evangelists, it
is probable that his account is the most accurate. So far, however,
is this disagreement from invalidating the testimony of the evan
gelists, that it renders the leading facts of their history still more
credible : as it proves that they did not write in concert ; and con
sequently, that the general agreement subsisting in their several
accounts is owing, not to artful contrivance, but to the truth of the
facts which they have related.
41. And we, indeed, justly ; for we receive the
due reward of our deeds : but this man hath done
nothing amiss.
This malefactor, although he took up arms upon what he con
sidered as good principles, and with just intentions, yet might be
sensible that he had been guilty of many unjustifiable excesses,
which deservedly brought upon him the punishment of death, and
for which he was now sincerely sorry. He discovers a knowledge
of the life and character of Jesus, which is hardly consistent with
his being a common robber ; but which we might very well expect

xxiii. 39—43.) LUKE. 129
from a man of a religious turn of mind, who had taken up arms
upon mistaken principles respecting the sovereignty and indepen
dence of the Jewish nation. It is possible, that he had heard the
discourses, or seen some of the miracles of Jesus, before he betook
himself to that Way of life for which he " now suffered. Without
some supposition of this kind, it will be difficult to account for that
faith in him as the Messiah which he discovers in the next verse ;
as well as for the high opinion which he appears to entertain of him
in this. And he said unto Jesus, Lord, "Master," remem
ber me when thou comest into thy kingdom, or, "ivhen
thou comest to thy kingdom."
By this language, it appears that this Jew believed Jesus to be
the Messiah, and as all the Jews, not excepting the disciples of
Jesus, even to the very close of his ministry, regarded the Messiah
as a temporal deliverer, this man must have entertained the same
opinion with the rest of his countrymen. By Christ's coming
into or to his kingdom, he must mean his obtaining that temporal
authority with which it was supposed to be the intention of Provi
dence to invest him. By desiring to be remembered at that time,
it would appear as if he thought that God would immediately inter
pose, to deliver him from the hands of his enemies, and to bestow
upon him this authority : for it can hardly be supposed that he
believed that Christ, after being put to death, would rise to life
again ; an event which was not looked for even by the apostles.
As he was conscious of being actuated by good intentions in his
past conduct, although guilty of some criminal excesses, of which,
however, he now repented, he might with propriety, hope for some
marks of the favour of Christ ; and Christ might with propriety
grant them.
43. And Jesus said unto him, Verily I say unto
thee, To-day shalt thou be with me in Paradise.
In answer to the request of the penitent malefactor, Christ
promises, that he should be in the same state with himself on that
day. In order, therefore, to determine where this man was to bey.
we have only to consider where Christ was. Now it is evident
from the history, that Christ died on that day, and was laid in the
grave ; yet he laid there under the smiles of heaven, and with the
certainty of a resurrection. The meaning of Christ then, as illus
trated by fact, could be no more than that he should go to the state
of the righteous dead ; to pious men of former ages, where he
should lie in hope of a resurrection. Agreeably to this notion, it
has been observed, that, according to the opinion of the Jews,
Paradise was that part of the habitation of the dead, which was
assigned to righteous and good men. This Jesus might well
promise to him, because he discerned in him some promising dis
positions, and was convinced, from what he now observed, and
from the miraculous knowledge which he had of his character,
VOL. II. R

130 LUKE. (xxiii. 39—43.
that the conduct for which he was suffering, was to be ascribed
rather to the erroneousness of his principles, than to the depravity
of his heart. That Christ could not mean to promise this man, that he
should be with him that day in heaven, is evident hence — that
Christ did not go thither that day himself; for it was some time
after his resurrection before he ascended into heaven. That the
soul of Christ, whether it was that of a man, or a superangelic
spirit, quitted his body at his death, ascended into heaven, the resi
dence of the blessed, continued there three days, and descended
from heaven again to reanimate his body, is a supposition which
cannot be admitted without some evidence, of which this passage
affords none.
Some have supposed that Christ, on this occasion, intended to
say, To-day thou art certain of a place with me in heaven : it is
a thing already done and determined ; the words, to-day, being
constantly used of any matter then fixed, settled, or declared,
though not to commence till some months or even ages after. So,
"In the day thou eatest thereof 'thou shalt surely die." "Hear, O
Israel, thou art to pass over Jordan this day ;" although neither of
these events took place till some time afterwards. In these places,
and several others which might be produced, this day and to-day
cannot be understood to mean instantly, or the day on which the
words were spoken : but to refer generally to a future time not far
distant. Having thus given both interpretations, I must leave the reader
to determine which is the more likely to be true. That the words
of Christ were intended to convey some important meaning,
whatever it was, is evident from his prefacing them with saying,
Verily I say unto thee ; a form of expression which is never used
but when he intended to announce something important.

REFLECTIONS.

1. From the passage which had now been explained, it has
been inferred, that however wicked men may have been in the
preceding part of their lives, yet if they repent of their sins when
they come to die, although that repentance takes place but a few
hours before their departure out of life, they have good ground to
hope for the divine favour and forgiveness, and for admission into
heaven. But such a conclusion supposes that men may be prepar
ed for heaven instantaneously, by the immediate agency of the
Divine Being ; and that he will do this, after the ordinary methods
of his Providence have proved ineffectual for the reformation of
sinners. This is contrary to the whole tenor of the Scriptures,
which teach us, that without holiness no one shall see the Lord,
and that this holiness, which is to consist in certain pious and
virtuous dispositions, is to be acquired not by the agency of
another, but by every man's own exertions ; and which likewise
teach us, that if men will not become good in this manner, no

xxiii. 89—43.) LUKE. 13l
other means will be employed by the Divine Being. This conclu
sion is also contrary to all the principles of human nature, which
show that no man can become good at once, and that habits
which have been a long time in forming, require a proportionate
time to be overcome, and to have contrary habits introduced.
Such an opinion, therefore, cannot be admitted upon the authority
of a single passage of Scripture, unless the evidence arising from
it be very clear and unexceptionable. But no such unexception
able evidence appears in the present instance. On the contrary,
there appears great reason to suppose, that this man was a religious
Jew, extremely zealous for preserving the institutions and customs
of his religion ; and that it was this zeal which hurried him into
the excesses for which he is now sorry, but for which he must suffer
the punishment of the laws. So that he became worthy of the
hopes which Christ communicated to him when he was dying, not
by his present confession only, but by his former character.
Let no one, therefore, take encouragement from this event, to
go on in sinful practices, from the hope that he shall be able to
repent and to make his peace with God in his last moments.
Whoever trusts to such expectations, relies upon that for which he
has no authority from Scripture, and which cannot take place
without a miracle ; and a miracle too in favour of a presumptuous
offender, and performed in direct opposition to every other part of
the divine proceedings.
2. The attention shown by Christ to this malefactor, affords us
a fresh proof of the humanity of his temper. He who in his life
time discovered so much readiness to listen to the request, and
to relieve the distresses of the miserable, preserves the same
temper to the very last moment of life, even when he was, as it
were, in the agonies of death ; which shows that it was not an
assumed character but the natural disposition of his mind. If he
cannot promise him any favour in a temporal kingdom, he assures
him, of what was of more consequence to a dying man, and might
well enable him to resign himself into the hand of death in peace,
an interest in that everlasting kingdom which is to be established
beyond the grave.
Let it be remembered, however, that the custom of ministers
of religion visiting notorious criminals or open violators ofthe law
of God, when they are about to die, absolving them from their
sins, or giving them assurances of pardon and salvation upon the
profession of repentance, derives no countenance from this exam
ple. Christ possessed a knowledge of the hearts and characters
of men, to which it would be the highest presumption in the ordi
nary ministers of religion to pretend : he might, therefore, justly
give assurances, where no other person can dare to offer any
without assuming divine powers. Besides, it is pretty clear that
the person to whom they were given in the present instance, was
not a man who had led an abandoned life to this time, and who
never thought of God or religion till the last moment, as is the
case with those of whom we are here speaking ; but one of upright
intentions, and, upon the whole, of a good character, although not.

132 LUKE. (xxiv. 13—35.
without blemishes ; to such a man hope might be exhibited, but
not to the other.
I shall conclude with observing, that nothing can have a more per
nicious tendency to encourage men in the practice of sin, than
the idea that a few confessions on their part, or a few prayers on
the part of a minister of 'religion, or of any Christian friends,
made just at the approach of death, are sufficient to prepare them
for heaven.

Luke xxiii. 44 — , corresponds with Matt, xxvii. 45 — 61.
xxiv. 1 — 12. xxviii. 1 — 9.

SECTION xxvi.
Christ joins two of Ms disciples on their way to Emmaus.
Luke xxiv. 13 — 35.
13. And behold, two of them, of his disciples,
went that same day to a village called Emmaus,
which was from Jerusalem about three-score furlongs ;
seven miles and a half.
These two persons are mentioned as part of some body of men,
which could not be the apostles : for one of them was called
Cleophas ; but they must be a part of those who, after the mention
of the eleven, in verse the ninth, are called " the rest." The
women, we are informed, who had been at the sepulchre, and had
seen the angels, told these things unto the eleven, and " to all the
rest." To this party of disciples, who were with the eleven, these
two belonged.
14. And they talked together of all these things
which had happened.
15. And it came to pass that while they com
muned together, and reasoned, Jesus himself drew
near and went with them.
16. But their eyes were holden that they should
not know him.
The evangelist does not mean that their eyes were under any
miraculous influence, to prevent them from knowing him ; but
only that they were hindered from attending to those circumstan
ces which would have speedily discovered their Master to them.
Mark tells us, xvi. 12, that after he appeared to Mary Magdalene,
who, on account of his dress probably, took him for the gardener,
he appeared in another form, referring to the present occasion,
and meaning, most likely, that he appeared in another dress.

xxiv. 13—35.) LUKE. 133
This circumstance, connected with the ideas entertained by these
two disciples that Jesus was still dead, will account for their not
knowing him sooner.
17. And he said unto them, What manner of
communications are these that ye have one to another,
as ye walk, and are sad ?
Perceiving that they did not recollect his person, he assumed
the character of a stranger, and took an opportunity, under that
character, of communicating some useful instruction to them ;
which, if they had known that he was Jesus they would not have
been able to attend to, from surprise and astonishment to see him
risen from the dead. Their earnest discourse and anxious looks
might well justify even a stranger in putting to them this question.
1 8. And the one of them,whose name was Cleophas,
answering, said unto him, Art thou only a stranger in
Jerusalem, and hast not known the things which are
come to pass there in these days ?
These words may be better rendered, Art thou alone so great a
stranger in Jerusalem as not to know the things which are come topass
there in these days ? This implies that the transactions were so pub
lic and extraordinary, as to attract the notice of strangers, and that
it was matter of surprise that any one should be ignorant of them.
19. And he said unto them, What things ? And
they said unto him, Concerning Jesus of Nazareth,
which was a prophet mighty in deed and word,
i. e. in miracles and doctrine, before God and all the
people ;
A teacher from God, not of an ordinary character, but eminent
in the opinion of the people in general, both for the number of his
miracles and the excellence of his discourses. We see hence that
these two disciples had no other notion of Jesus than that
of a prophet, one of the human race, sent and commissioned by
God. 20. And how the chief priests and our rulers
delivered him to be condemned to death ; and have
crucified him.
What was done at their desire is justly attributed to them.
21. But we trusted that it had been he which
should have redeemed Israel, "who was about to
deliver Israel ;" and beside all this, to-day is the third
day since these things wgre done.
The deliverance which these disciples expected by means of
Jesus, was a deliverance from the Roman yoke, by his setting up
a temporal kingdom : but these hopes were overturned by his

134 LUKE. (xxiv. 13—35.
crucifixion and death ; especially as it was now three days since
that event ; by which time they conjectured, from what was said
by Christ while he was living, that something might arise to
revive their expectations ; they had now, therefore, given up the
matter in despair.
22. Yea, and certain women also, "moreover
certain women," of our company made us astonished,
which were early at the sepulchre ;
23. And when they found not his body they came,
saying that they had also seen, " they came telling it ;
and that they had seen," a vision, " an appearance,"
of angels, which said that he was alive.
Two things were reported by the women — that they found not
the body, and that they had seen angels, which said that he was
alive. 24. And certain of them which were with us,
i. e. Peter and John, went to the sepulchre, and found
it even so as the women had said ; but, " and," him
they saw not.
These two disciples found the body missing, as the women had
related, and did not, any more than they, see Jesus.
25. Then he said unto them, O fools, " Inconsid
erate persons," and slow of heart, "backward," to
believe all that the prophets have spoken !
He here reproaches them for their backwardness to believe the
declarations of the prophets, as he had often reproached his disci
ples before for their want of faith in God ; with this difference
only, that what he now says is in the character of a stranger,
whereas the censure pronounced before, came from him as their
Master. The predictions which foretold the sufferings of Christ,
were so numerous and clear, as justly to expose those to the charge
of dulness who could not perceive them.
26. Ought not Christ to have suffered these things,
and to enter into his glory ?
The glory here spoken of, and called the glory of Christ, is not
that which he now enjoys in heaven, but the glory arising from the
success of his doctrine, and from the establishment of a kingdom
in the world governed by his laws. This is often referred to by
the prophets, as the consequence of his sufferings ; and Christ
immediately proceeds to point out to these disciples how his suf
ferings had been foretold, and the glory which should follow them.
This would prepare their minds for the discovery which he was
about to make of himself to them.
27. And beginning at Moses and all the prophets,

xxiv. 13—35.) LUKE. 135
he expounded unto them, in all the Scriptures, the
things concerning himself.
This verse, if divested of the peculiarities of the Greek lan
guage, in which it is written, would run thus; " And he began
with Moses, and went on through all the Scriptures, expounding
from him and all the prophets the things concerning himself."
See examples of the like mode of speaking, Luke xxiii. 5. ;
John viii. 9. ; Acts i. 22. What particular passages of the books
of Moses, or of the prophets, Christ expounded to these disciples,
as the evangelist has not mentioned them, can be matter only of
conjecture, and different persons will fix upon different parts of
these writings, according to the system of religious faith which
they have embraced ; but all, I apprehend, will agree that the
fifty-third chapter of Isaiah was one of those portions of Scripture
which underwent the explanation of Christ on this occasion.
28. And they drew nigh unto the village whither
they went, and he made as though he would have
gone farther.
He led them to think that he meant to leave them, by going
forward upon the road, or some other motion, and not by using
any words which intimated such an intention. He still acted the
part of a stranger and traveller, who might have business at a
distance. 29. But they constrained him, "persuaded him,"
saying, Abide with us : for it is towards evening, and
the day is far spent.
Being delighted with the satisfactory manner in which he had
expounded the Scriptures, on a very interesting subject, they
wished to enjoy the company of this stranger longer, and he ap
peared willing to comply.
And he went in to tarry with them.
30. And it came to pass, as he sat at meat with
them, he took bread, and blessed it, "gave thanks,"
that is, to God, and brake, and gave to them.
As Jesus appeared on this occasion in the character of a common
Jew, it seems probable that, in giving thanks before a meal, he
only conformed to a custom which generally prevailed amongst
religious men of that nation ; but there might be something in his
manner or language upon this occasion, which reminded them of
their Master, and, when connected with his appearance and other
circumstances, confirmed them in the opinion that it was he.
31. And their eyes were opened.
Not by the withdrawing of any miraculous influence, by which
they were before closed ; but by the circumstances just mentioned ;
in the same manner as before their eyes were heldj or shut, by the
unusual form or dress in which he appeared.

136 LUKE. (xxiv. 13—35.
And they knew him, and he vanished out of their
sight. These words seem to imply that Jesus suddenly disappeared, as
angels are said to disappear in the Old Testament, or as appari
tions are supposed to do ; but the word in the original expresses
no more than that he simply disappeared from before them, which
might take place by his suddenly withdrawing himself.
32. And they said one to another, Did not our
hearts burn within us, while he talked with us by the
way, and while he opened to us the Scriptures ?
In these words they express, in natural language, the glow of
pleasure and satisfaction which they both felt, while Jesus explain
ed to them the prophecies, and showed how consistent they were
with the events which had lately taken place, and which had
filled their minds with dejection and despair.
33. And they rose up the same hour, " immediate
ly," and returned to Jerusalem, and found the eleven"
gathered together, and them that were With them,
34. Saying, The Lord is risen indeed, and hath
appeared to Simon.
Although Jerusalem was at the distance of nearly eight miles
from Emmaus, and it was already evening, they set out immediate
ly to return thither, that they might communicate the joyful infor
mation that Jesus was risen from the dead : but their intelligence
was anticipated by what the apostles had heard from another
quarter; Simon Peter having informed them that he had seen him.
On what occasion this took place, we are not told. Paul, in the
fifteenth chapter ofthe first epistle to the Corinthians, speaks of it
as the first appearance made by Jesus to any one, although John
tells us that Mary Magdalene enjoyed that honour.
35. And they told what things were done in the
way, and how he was known of them in breaking of
bread.

REFLECTIONS.

/

1. We may observe that the story here told with so much
simplicity, furnishes us with fresh proof of the certainty of Christ's
resurrection : for there is no other method of accounting for the
circumstances here related. We find Jesus, who had undergone
the dreadful operation of crucifixion, by having his hands and feet
pierced with large nails, and in addition to this, had had his side laid
open by a spear, so that there came out blood and water, on the
Friday, so far recovered from his wounds, on the following Sunday,

xxiv. 13—35.) LUKE. 137
as to walk eight miles from Jerusalem, in company with persons in
perfect health, and to return to the city the same evening. Let any
one account for this if he can, without admitting the truth of his
resurrection from the dead, and of his wounds being healed in a
miraculous manner. Could we suppose that Jesus, by any means,
might have been taken down from the cross before he was really
dead, yet his wounds would never have permitted him to walk
abroad on the third day : on the contrary,' the inflammation, which
always succeeds, would render it certainly more impossible for him
to walk at that time than on the day on which they were first in
flicted. This, and a thousand other circumstances, conspire to
remove all doubt respecting this event, and to assure us that the
Lord is risen indeed. The circumstance of his remaining con
cealed from his disciples while he talked with them, is so far from
exciting doubts respecting the identity of his person, that it tends
more strongly to prove that it was Jesus ; for it shows that he was
not expected or looked for by them at this time, and that the marks
by which they at last recollected him were very satisfactory, inas
much as they were sufficient to point him out under a disguise.
2. The sufferings of Christ are so far from being inconsistent
with his pretensions as the Messiah, that they are a confirmation of
his claim to that character : for they were clearly foretold in the
writings of the prophets. We are there informed that this great
personage should be despised and rejected of men ; a man of sor
rows and acquainted with grief; that he should be cut off from the
land of the living ; that he should make his grave with the wicked,
and with the rich in his death : for it pleased the Lord to bruise
him and to put him to grief. How well these particulars correspond
ed with the events recorded in the history of Christ it is unneces
sary to show ; those must well deserve a reproach who cannot
discern the resemblance.
3. How happy were these two disciples in having Christ to
expound the Scriptures to them ! How easily would he unravel the
greatest difficulties ! What light would not he throw upon the
darkest passages ! Doubt and obscurity would flee before him, as
the shades of night flee before the returning day. Well might
their hearts glow with secret delight at the clear discoveries and
powerful convictions which accompanied his words !
The same service which Christ performed for Cleophas and his
companion, is still necessary for many of his disciples, who cannot
understand the Scriptures unless they are expounded to them.
Whatever might be the perspicuity of these writings, when first
composed, the eighteen centuries which have elapsed since that
time, have produced a great change in the state of the world,
and in the language and manners of mankind. In consequence,
many expressions which were then perfectly intelligible, are now
difficult to be understood, especially by the common people, who
have not time for acquiring that knowledge which is requisite to
prepare them for the successful explication of these sacred writings.
This shows the necessity of having some assistance, which those
who need it, should thankfully accept and labour to improve,
vol. ii. s

138 LUKE. (xxiv. 36—53.
SECTION XXVII.
Jesus appears among his disciples. The Ascension.
Luke xxiv. 36 — 53.
36. And as they thus spake, Jesus himself stood
in the midst of them, and saith unto them, Peace be
unto you.
This is the same appearance to his disciples of which we have
an account in the evangelist John, xx. 19, who tells us that he
came among them when the doors were shut ; which he might do
by opening them with his own hand, but unperceived by them, in
the earnestness of their conversation ; or by means of his miracu
lous power, in the same manner as the prison-doors were opened
for Peter when confined. This will account for the consternation
with which they were struck at seeing him, which is mentioned in
the next verse. " Peace be unto you,'' was the common form of
salutation among tbe Jews, and had no particular meaning in this
place. 37. But they were terrified and and affrighted, and
supposed that they had seen, " were seeing," a spirit.
The apostles being Jews, had the common errors and prejudices
of their countrymen, of which number this was one, that the souls
of the dead did sometimes wander abroad, covered with the same
corporeal form, although wholly unsubstantial, which they had
while living. Of their entertaining this opinion we have already
seen a proof in Matthew xiv. 26, where we find them terrified with
seeing Jesus walk upon the water, because they supposed that
he had been a spirit, or ghost ; and we have a fresh instance of it
upon the present occasion, when they suppose that the appearance
of Jesus was a Ghost ; an idea which they were probably more
ready to embrace, on account of the sudden and unexpected man
ner in which he appeared among them.
38. And he said unto them, Why are ye troubled,
and why do thoughts, such mistaken thoughts, arise
in your hearts ?
39. Behold my hands and my feet, that it is I my
self, handle me, and see : for a spirit hath not flesh
and bones, as ye see me have.
40. And when he had thus spoken, he showed
them his hands and his feet.
There were three things by which Christ proposed to prove
that he was no apparition ; the sight, the touch, and his eating

xxiv. 36—53.) LUKE. 139
meat. The two first are mentioned in the preceding verses : for
he desired them to look attentively at him, and particularly at the
prints ofthe nails in his hands and his feet, which had still left the
scars where the wounds had been, and proved him to have been
lately crucified ; and likewise to feel and handle him, to satisfy
themselves that he was a substantial body, and not an airy sub
stance, as a spirit was supposed to be. This language of Christ
gives no countenance to the popular error respecting the exist
ence or nature of what are called spirits, or ghosts : but he reasons
with his apostles upon their own principles, and proves to them
that, according to their own conceptions, he could not be a spirit,
since he had flesh and bones. He next suggests to them a third
test, by which they might remove their uncertainty whether he was
a real person or a phantom, by asking for some meat, and eating it
in their presence.
41. And while they yet believed not for joy, and
wondered, he said unto them, Have ye here any
meat ?
This reason assigned for the doubts of the disciples, is very nat
ural and just ; for what men ardently wish for, they are readily dis
posed to believe. Prudent men, therefore, when they hear good
news, are disposed to receive it with caution, fearing that their
judgment may be biassed by their wishes. This was the state of
mind of these disciples at this time. ; the resurrection of their Mas
ter from the dead they felt to be so extraordinary an event, that
they were afraid to trust the evidence of their senses upon the sub
ject, and suspended their judgment.
42. And they gave him a piece of a broiled fish
and of an honey-comb ;
43. And he took it, and did eat before them.
It is observable that John the evangelist connects these circum
stances with the appearance of Christ to his disciples at the sea of
Tiberias, which is probably the proper place for them ; whereas
Luke connects them with his first appearance to the eleven, on the
first day of the week.
44. And he said unto them, These are the words
which I spake unto you, while I was yet with you,
that all things must be fulfilled which were written in
the law of Moses, and in the Prophets, and in the
Psalms, concerning me.
45. Then opened he their understanding, by ex
planation, and not miraculously, that they might un
derstand the Scriptures.
He performed the same office for the eleven which he had the
same evening performed for the two who went to Emmaus, and
which the one needed as well as the other i for although he had

140 LUKE. (xxiv. 36—53.
often foretold his own death, and reminded them of what was said
upon the subject in the Scriptures, yet they never expected such
an event.
46. And said unto them, Thus it is written, and
thus it behoved Christ to suffer, and to rise from the
dead on the third day ;
Although the death of Christ is clearly foretold in the Old Tes
tament, yet I do not recollect any passage wherein the time that he
should continue in the grave is mentioned. Christ himself, how
ever, frequently declared that he must lie dead three days.
47. And that repentance and remission of sins
should be preached in his name among all nations, be
ginning at Jerusalem.
The doctrine ofthe remission of sins upon repentance and re
formation, was a doctrine taught by all the prophets, from the time
of Noah, who was a preacher of righteousness before the flood, to
that of Jesus Christ. It must, indeed, necessarily be the doctrine
of all those who call upon men to forsake their sins : for without
hope of pardon there can be no inducement to repent ; but new
proofs of the mercy of God, new arguments and motives to forsake
sin, are offered by the gospel, and a new class of people are to be
invited to accept of the divine mercy, even the whole Gentile
world. The message of the apostles is, therefore, very properly
described as the preaching of repentance and remission of sins to
all nations, in the name, or under the authority, of Christ. For
this purpose, they were to begin at Jerusalem, as Christ began his
ministry in Galilee.
48. And ye are witnesses of these things.
That is, of my death and resurrection ; the subjects upon which
he had before been speaking.
49. And, behold, I send the promise of my Father
upon you ; but tarry ye in the city of Jerusalem, until
ye be endued with power from on high.
Here he plainly refers to the miraculous gifts ofthe Holy Spirit,
which are called the promise ofthe Father, because they had been
promised to the Son by him. They are thus described by Jesus in
the evangelist John, xv. 26, " But when the Comforter," or the
advocate, " is come, whom I will send unto you from the Father,
even the Spirit of truth which proceedeth from the Father, he shall
testify of me." In both passages we see how careful Christ was to
inform his disciples that the extraordinary powers, which he was
about to communicate, came from God.
50. And he led them out as far as Bethany, and
he lifted up his hands and blessed them, besought the
divine blessing for them.
51. And it came to pass, while he blessed them,

xxiv. 36— 53.) LUKE. 141
he was parted from them, " taken from them," and
carried up into heaven.
The ascension of Christ seems to be here connected with his ap
pearance to his disciples on the day of his resurrection ; whereas
this same writer, in another book, (Acts i. 3,) tells us that an in
terval of forty days passed between one event and the other.
52. And they worshipped him.
They prostrated themselves upon the ground before him, in
token of great reverence, as it was usual to do to prophets and oth
er great personages.
And returned to Jerusalem with great joy ;
53. And were continually in the temple, praising
and blessing God. Amen.
The former sorrow and dejection of the disciples proceeded
from the apprehended loss of their Master, and their not under
standing the designs of Providence ; now, when they are explained
to them by Jesus himself, they appear .to display the greatest wis
dom and goodness, and fill their minds with the highest admiration
and gratitude ; and although Jesus is taken from them, they are
assured that he is alive, and that he will continue to live in a state
of great honour and reward, till they shall be permitted to join him.

REFLECTIONS.

1. We learn, from the preceding history, what little foundation
there is for the insinuation which has been thrown out by unbe
lievers, against the story ofthe resurrection of Christ, and revived
by a late popular writer, that it was founded upon one of those de
lusions which have often prevailed respecting good men unjustly
put to death, that their spirits or ghosts had been seen by their
friends after their death. We find that the apostles themselves
suspected that the appearance of their Master was nothing more
than a shade, or a ghost, but were convinced, from the most satis
factory evidence, from seeing, handling, and conversing with him,
and from his eating in their presence, that their apprehensions were
wholly without foundation. Besides, although this appearance of
Jesus to his disciples was in the night-time, all the rest, and they
are six or seven in number, were in the day-time, when such phan
toms are not supposed to make their appearance, and when men
may easily satisfy themselves respecting the truth or falsehood of
what attracts the notice of their senses. Whether Christ appear
ed to his disciples by night or by day, he spent sufficient time in
their company to enable them to recover from the effects of sur
prise or terror, and to remove any doubts which might arise with
respect to the reality of his appearance. Those who can suppose
that eleven men, who believed that they saw, felt, and handled a man,
only saw, felt, and handled a ghost, must distrust the evidence of

142 LUKE. (xxiv. 36—53.
sense, and are not to be satisfied with any proofs that God or man
can produce.
2. After the example of the apostles, let us be continually prais
ing and blessing God for the gospel of Christ. From it we derive
the best views of the divine nature and government ; a clear
knowledge of our duty in the present world, and, what renders its
value inconceivably great, the hope of a happy immortality. The
apostles saw reason to praise God incessantly for such a blessing,
when it was first revealed to them, and the happy effects of it had
not yet been seen. But we have lived to see the scheme complete
ly unfolded, and to observe its beneficial consequences in reform
ing and comforting mankind ; we have, therefore, additional reason
for gratitude and praise, and shall be wholly inexcusable if we neg
lect so obvious and necessary a duty.
I have now gone, in the way of exposition, through the two
gospels of Matthew and Luke ; selecting, however, from the latter,
only such passages as differ or vary from the former ; and I have
the same observation to make at the close of Luke's gospel, which
I took occasion to offer at the end of Matthew, that this evangelist
uniformly represents Jesus as a man, inspired by God, and acting
by a commission from him, and that in neither of these books does
there appear the smallest intimation of the Deity of Christ, or of
his being a great pre-existent spirit, inhabiting a human body. Yet
it must be remembered that each of these gospels was supposed,
both by the person who wrote it, and by those by whom it was re
ceived, to contain every thing of much importance relating to the
Messiah. The gospel of Mark may likewise be included in this ob
servation : for it bears so strong a resemblance to the other two,
that some have supposed that Mark was an abridgment ofMatthew,
and others, that it was an abridgment of Matthew and Luke togeth
er. There are, however, in him variations from both, which lead
me to think that he wrote his gospel from independent evidence :
but with respect to the person of Christ he entirely agrees with
them. It becomes those, therefore, who maintain the doctrines to
which I have referred, to consider what the importance of such
truths can be, which three out of four at least of the evangelists
must be acknowledged to have passed over in silence ; and if not im
portant, what a strong presumption there will be that they are no part
of Christianity. If a man could answer every purpose of a divine
messenger, as these three evangelists appear plainly to have
thought, by always representing Christ as such, it appears highly
improbable that God should work so stupendous a miracle, as ap
pearing in the world in a human form, or sending a super-angelic
being into a human body. I am induced to make these observa
tions, more particularly at this time, because we are about to enter
upon an evangelist who is supposed to contain a clear account of
these doctrines, which the other three had omitted, and to conceive
such an idea of their importance as to begin his gospel with a de
claration of one or the other of them. If we recollect the silence
of the others, we shall see reason to suspect that the language ofthe
fourth has been mistaken, or at least shall be led to examine it
with caution.

AN

EXPOSITION,
#"C. fyc.

John, the writer of this gospel, was one ofthe twelve persons
whom Christ chose to be his constant attendant, during his public
ministry, in order, that after his death they might give a true and
faithful report of what they heard and saw. As he was also one of
the three whom Jesus selected from the rest, to accompany him
upon particular occasions, we learn hence, what opinion our Lord
entertained of his fidelity, and how well qualified he must have
been for becoming the historian of his life. In the fourth chapter
ofthe Acts, the thirteenth verse, we find John and Peter noticed
by the Council or Sanhedrim, as unlearned and ignorant men, or,
more properly, illiterate and private, persons : for such is the
meaning ofthe term which we render ignorant in this place. This
account corresponds very well with what we learn of John from
other sources ; for he, with his brother James, was a fisherman,
and the style in which he writes, when he uses his own language,
is remarkable for plainness and simplicity, and he is only figurative
and hard to be understood when recording that of Christ. But
this account very ill accords with the opinion of those who suppose
that he begins his gospel with an allusion to the language of heath
en philosophers, whose writings he had probably never read. His
primary object in writing his gospel, he himself declares, when he
says, xx. 31, " These are written, that ye might believe that Jesus
is the Christ, the Son of God : and that, believing, that ye might
have life through his name ;" but this object was common to him
with the other evangelists, Matthew, Mark, and Luke, who all wrote
their respective histories, to prove, that Jesus was the Messiah.
He, therefore, must have had some secondary design in view, more
especially as ecclesiastical writers of the best credit inform us,
that John had seen the histories of the other three evangelists,
before he wrote his own; and the same thing is pretty evident from
the gospel itself ; for we find comparatively few things in John,
the same as in the other writers, although these coincidences are
very common in Matthew, Mark, and Luke. As what they have
written was sufficient to prove Jesus to be the Messiah, he would
probably have rested satisfied with what they had done, unless he

144 JOHN. 0- 1—14.
had some other object in view, which has, with much probability,
been supposed to be, to show the guilt of the Jews in rejecting
Christ, and to justify the conduct of Providence, in the sufferings
then inflicting, or about to be inflicted upon them, on that account.
For, according to Dr. Lardner, John published his gospel not later
than the year 68 of the Christian asra, or about thirty-eight years
after the ascension of Christ ; and a year or two after the other
evangelists wrote ; and the Jewish war began in the year 66 of
that period, and terminated in the destruction of Jerusalem and
the temple, in the year 70. This time, therefore, when the
prophecies of Christ began to be fulfilled, was a very proper season
for writing a history with the design before-mentioned. The par
ticular passages upon which the preceding supposition is founded,
are too numerous to be here repeated ; but they may be seen by
consulting the writer to whom I have just referred. If we keep
this idea in our minds, it will show us the reason why many things
omitted by the other evangelists, are introduced into the history of
John, and particularly why he begins his gospel with the introduc
tion which follows.

SECTION I.
The character and office of the Logos.
John i. 1 — 14.
Two different interpretations of this passage have at different
times been given by those who believe Christ to be a man. I shall
lay them both before the reader, and leave him to determine
which appears more agreeable to truth. I begin with that which
has been suggested last, and which has of late been more generally
embraced. The advocates for this interpretation maintain that
John, intending to point out the guilt of the Jews, in rejecting
Christ, begins his gospel with declaring that the wisdom of God
which belonged to him from everlasting, and which they had been
used to revere as the cause of all things in the external world,
dwelt in the man, Christ Jesus, working the miracles which he
performed, and suggesting the doctrines which he delivered. Ac
cording to them, therefore, the words of the apostle are to be thus
translated and explained :
1. In the beginning was wisdom, and wisdom
was with God, and wisdom was God.
In favour of this translation, they observe, that the term, Logos,
which we have in the original, had been used in Greek to signify
sometimes reason, and sometimes a word; but that they, who first
translated the gospel into Latin, translated it, word, and all the
European languages followed the Latin, as being the oldest trans
lation, and among the rest the English, rendering the passage,

i. 1—14.) JOHN. 145
in the beginning was the word ; but that Tertullian, and some few
of those who understood Greek as well as Latin, have thought
that, the reason of God, or the wisdom of God, is a fitter transla
tion of the term, Logos ; in which case, wisdom is personified,
that is, represented not as a quality of the divine mind, but as a
separate being ; that this circumstance, however, ought to create
no difficulty ; since such personifications are very frequent in
Scripture, and we have, in particular, a similar one of wisdom in
the book of Proverbs, viii. 22 — 31 verses, to which the apostle is
here supposed to allude, where wisdom is represented as saying,
" The Lord possessed me in the beginning of his way, before his
works of old. I was set up from everlasting, or ever the earth was,"
&c. Lest, however, it should be imagined, that John intended
to speak qf a distinct intelligent being, by personifying wisdom,
he takes care to tell us, that he meant nothing more than God
himself : for after saying that, " in the beginning was wisdom,
and that wisdom was with God," he adds, " and wisdom was God."
Those then, who recollect that it is said, God is love, and God is
light, will not think it a harsh expression, we are told, to say God
is wisdom, or, which is the same thing, wisdom is God.
2. The same, that is, wisdom, was in the begin
ning with God.
That is, God was complete in wisdom and all perfections, before
he made any manifestation of himself to his creatures.
3. All things were made by it, and without it was
not any thing made that was made.
All things were made according to the most perfect wisdom.
4. In it was life, and the life was the light of
men.
Divine wisdom, that made all things, and gave life to mankind,
hath taught the way, and furnished them with the means, to attain
everlasting life.
5. And the light shineth in darkness, and the
darkness hath not comprehended it.
The way to eternal life has been made known to men, but many,
through their blindness and obstinacy, lose the benefit of it. Dark
ness is here put for men of dark and prejudiced minds ; in the
same manner as in Ephes. v. 8, " Ye were sometimes darkness,
but now are light in the Lord." This remark primarily respected
the bulk of the Jewish nation and its rulers, who had rejected
Jesus, the light ofthe world.
6. There was a man sent from God, whose name
was John.
The first opening of this plan of divine wisdom for the salvation
of men, was made by John the Baptist. We see hence, that to be
VOL. II. T

146 JOHN. (i. 1— 14.
sent from God, signifies, not coming down from heaven, but re
ceiving an extraordinary commission from God : for no one sup
poses that John existed in any state prior to the present. In like
manner Moses said, Numb. xvi. 28, 29, " Hereby ye shall know,
that the Lord hath sent me to do all these works : for I have not
done them of my own mind." When, therefore, Christ appeals,
near thirty times, to his being sent by the Father, he must
be understood to mean thereby his receiving a commission from
him. 7. The same came for a witness, to bear wit
ness of the light, that all men through him might
believe. 8. He was not that light, but was sent to bear
witness of that light.
John the Baptist, although an extraordinary person and eminent
prophet, was not that great prophet and divine teacher, as some
supposed ; but was commissioned to point him out, and lead men
to him. 9. That was the true light, which lighteth every
one that cometh into the world.
That is, It was designed to be an universal blessing, and has
done all that was fit to be done, to enlighten all men, Gentiles as
well as Jews, with the knowledge of God and of true religion.
There was a propriety in describing Christ as the light of the world,
not only because Jesus speaks of himself under that character, but
likewise because the old prophets had used the same imagery in
speaking of him. Thus Isaiah says, in the name of God, " I will
also give thee for a light to the Gentiles, that thou mayst be my
salvation to the ends of the earth," xlix. 6. At this ninth verse,
the apostle is supposed to drop the personification of th^ivine
wisdom, with which he set out, and to speak of God in person
directly. '•?
10. He was in the world, and the world was
made by him, and the world knew him not.
From the beginning of the world, by his ordinary providence
and by many extraordinary interpositions, God was constantly pre
sent among men, who are the especial creatures of his love, and it
was their fault that they knew him not.
11. He came to his own, and his own received
him not.
God came in the person of Jesus to his own people, the Jews,
but they received him not.
12. But as many as received him, to them gave
he power to become the sons of God, even to them
that believe on his name.

i. 1—14.) JOHN. 147
All have not rejected this last revelation of divine wisdom, and
those who have embraced it, of whatever nation they be, are taken
into the number of the children of God, and are heirs of eternal
life, equally with Jews.
13. Which were born not of blood, nor of the
will of the flesh, nor of the will of man, but. of
God.
To which heavenly inheritance they are entitled, not by their
birth, as Jews, or by becoming such by marriage or proselyte-
ship ; but by the good pleasure of God, and a holy obedience to
his will.
14. And wisdom was made flesh,
That is, The divine wisdom was in the fullest manner commu
nicated to the man Christ Jesus. It is observed that flesh is fre
quently put for man : thus, Psalm Ixv. 2, " O thou that hearest
prayer, unto thee shall all flesh," all men, " come." But it fre
quently and peculiarly stands for man as mortal, subject to infirmi
ties and sufferings, and as such, is particularly appropriated to
Christ here, and in other places.
And dwelt among us, full of grace and truth.
The wisdom of God resided in the man Christ Jesus, displaying
by him its favours and communications to us, far beyond what was
enjoyed under Moses' dispensation. This sense of this latter
clause is confirmed by the observation made below, verse 17, " for
the law was given by Moses, but grace and truth came by Jesus
Christ." In the phrase, wisdom dwelt among us, there is supposed
to be a manifest allusion implied in the Greek word, Irxw&nrev, tab
ernacled, to what the Jewish doctors call the Shechinah, that is,
the presence, the dwelling, the habitation of God among his people
in the tabernacle and in the temple. Thus Moses tells us, Exod.
xxix. 45, that God said, " and I will dwell among the children of
Israel;" and Solomon, at the dedication of the temple, says, 2
Chron. vi. 2. 18, " I have built an house of habitation for thee, and
a place for thy dwelling for ever. But will God in very deed
dwell with man upon earth 1" If, therefore, God was spoken of
as dwelling amongst the children of Israel, and dwelling with men
in the tabernacle and temple at Jerusalem, on account of the mi
raculous tokens of his presence and his extraordinary providence
vouchsafed to them thence, on particular occasions ; with equal
propriety, and in a much nobler way, may God be said to have
dwelt among men in the person of Jesus, who was the true oracle
of God, replenished by him with wisdom and power, for the in
struction, guidance, and support of his church and people.
In the middle of the fourteenth verse is a clause which, for
the sake of distinctness, is considered separately, and is thus trans
lated and paraphrased by those who adopt the preceding ex
planation. And we beheld his glory from the Father, the

148 JOHN. ('• 1— l4-
glory as of the only-begotten Son, full of grace and
truth.
We beheld in Jesus, such marks of divine wisdom and power,
that we could not doubt of his being the Messiah. The beholding
his glory from the Father, was beholding the tokens of his divine
authority in the miracles that accompanied him. Thus Peter,
speaking of Jesus, second epistle, i. 17, says, " He received hon
our and glory from God the Father."
The only-begotten, signifies no more than beloved Son, and is
as much as to say, the Messiah, the Christ ; Son of God, in the
language ofthe Jews at this time, being one of the phrases to de
note the Messiah ; and the apostle adds the term, only-begotten,
to express his ideas of the affection with which he was regarded ;
for an only child is an object of peculiar affection.
I have now set before you one method in which these words
have been explained, and it is one adopted by men of great emi
nence for talents and knowledge of the Scriptures ; that which
supposes what is called by the apostle the word, to be the wisdom
of God, and his meaning to be, that this wisdom afterwards resided
in the man Christ Jesus ; producing all the miraculous effects after
wards attributed to him. I shall now proceed to mention the
second method of explaining this language, having first made one
or two observations on that which I have already laid before
you. It must be admitted, that the interpretation now given of this
controverted passage, is at least very plausible, and that it removes
several difficulties with which the prevailing interpretations are en
cumbered ; particularly that, which arises from supposing, that
the evangelist, in the very beginning of his gospel, intended to
represent Jesus Christ as the eternal God, or some great pre-ex-
istent spirit, by whom all things in the whole visible creation, or
at least in heaven and earth, were made ; which is directly con
trary to the clear and constant tenor ofthe sacred writings, which
uniformly ascribe the creation of the world and of all things be
sides, to God. Nor is it less difficult to allow that the evangelist
should begin his history with announcing the existence of this
great spirit, a subject upon which the other evangelists are entirely
silent, without telling us whence he had this knowledge, concealed,
so far as appears, from the apostles and every other Christian. It
is also no less extraordinary, that having announced this great Being
as that who inhabited the person of Jesus Christ, and given him a
particular name, he should never call him by the same name, or
speak of him again throughout his history or the rest of his writings.
These difficulties afford a strong presumption that the interpreta
tion which they accompany cannot be true. But although that
which I have now read to you may not be encumbered with the
same, yet candour and justice oblige us to confess that it ap
pears to be accompanied with others of no little weight.
For it is natural to expect, that the apostle, in writing the history
of his Master, for the information of his countrymen and others,
would employ expressions which were either well known, or might

i. 1—14.) JOHN. 149
easily be understood by the persons for whose use it was written.
Yet, although the term translated wisdom, does undoubtedly signify
reason and intelligence, and is so used by heathen writers, I do not
recollect any instance in the Greek translation of the Old Testa
ment, whence the apostle would be most likely to take its mean
ing, where it is applied to express the wisdom or reason of God.
The term used in the book of Proverbs, where the wisdom of God
is personified in the passage referred to, is not logos, but another
Greek term, sophia.
Again, according to this interpretation, we are told, in the four
teenth verse, that the wisdom of God became flesh, that is, dwelt
in man, as it has been interpreted ; as if it was from that time, and
not before, manifested to the world. Yet in the preceding verses
we find, that this same wisdom is described as having life in it, and
this life, as being the light of men, as shiningin darkness ; as light
ing every man that cometh into the world ; all which things imply,
that it had been already manifested to the world. But such a
construction of the apostle's language represents him as writing
in a desultory and incoherent manner, and cannot, therefore,
be true.
Besides, it must be acknowledged, that to say, " wisdom became
a man,'' is an unusual, if not a harsh expression. Let us see how
far these difficulties, and others which might be suggested, can
be removed by the second interpretation, to which I have re
ferred. This interpretation supposes, that the word spoken of by the
apostle in the introduction to his gospel, is not the wisdom of God,
but the person who is the subject ofthe rest of his history, or Je
sus Christ. I would remind you, before we enter on this explana
tion, that it is an established rule, founded upon obvious reasons,
that to interpret Scripture by itself, that is, to employ one part of
the sacred writings to explain another, and more especially to in
fer the sense of an obscure passage from another ofthe same au
thor, which is more plain, is the safest and fairest mode of inter
pretation. 1. In the beginning was the word, and the word
was with God, and the word was [a] God.
For an explanation of this verse, we are here referred to the first
epistle of John, which he begins in this manner : " That which
was from the beginning, which we have heard, which we have seen
with our eyes, which we have looked upon, and our hands have
handled, of the word of life — declare we unto you." In this pas
sage it is evident, that the word of life, which John says, that he
had seen with his eyes, looked upon, and handled, he must intend,
not the doctrine ofthe gospel, but Jesus Christ himself, who alone
could be the object of these senses. The reason of calling him by
that name is pretty obvious : it was the leading design of his mis
sion, both by his discourses and resurrection, to establish the doctrine
of eternal life. The propriety of the appellation is evident, from
the office with which he was invested, and it will occasion no sur
prise to those who recollect, that the same personage is called a

150 JOHN. (i- 1—14.
a door, a shepherd, a vine, bread, a stone, the light, the way, the
truth, the resurrection, the ftfe, and our hope, either by himself or
by his apostles, and that he received these various denominations
on account ofthe different purposes which his mission was calculat
ed to answer.
It being admitted, then, that the wOrd of life, in the epistle of
John, signifies Jesus Christ, we easily see that the word, in the be
ginning of the gospel, is only an abbreviation or shorter term for
the word of life, which was probably familiar to the apostle, and
attended with no obscurity to those for whose immediate use he
wrote his gospel. If any one, however, should think that the word
is put for the word of God, and that that appellation is given to
Christ by way of eminence, on account of his communicating the
word of God in a more excellent manner than any other prophet,
there can be no great objection to the alteration.
Having seen what John means by the word, we are prepared for
understanding what he refers to by the beginning, which signifies
not the creation of all things, but the beginning of the gospel dis
pensation ; for John in the passage just referred to in his epistle,
says, " That which was from the beginning declare we unto you,"
which no one understands of any thing else than the beginning of
the gospel. The same phrase is used in this sense in another
part of this gospel : as when Jesus says, John xv. 27, " And ye
also shall bear witness, because ye have been with me from the
beginning." And the word was with God :*
To explain what is meant by this language, we are referred to
the eighteenth verse of this chapter, where Christ is said to be in
the bosom ofthe Father, and to John vi. 46, where he says that he
is the only one who hath seen the Father : for by being in the
bosom of the Father, and seeing the Father, no more is meant
than being intimately acquainted with the divine counsels and de
signs ; and if these phrases signify no more than this, to be with
God may, agreeably to this language, be considered as meaning the
same thing : so that by saying the word was with God, the apostle
may be understood to assert that he fully comprehended his most
secret counsels and designs, and was hereby prepared to reveal
them to the world ; just as a companion andYriend is better quali
fied to give an account of a man's purposes than a stranger.
And the word was [a] God.
That is, On account of the knowledge and power communicated
to him by Almighty God, he may have been said to have been a
God on earth, just in the same manner as God was pleased to say
to Moses, Exodus vii. 1. " I have made thee a God to Pharaoh ;"
and as magistrates are called gods, Psalm lxxxii. 1, 6, " God
standeth in the congregation of the mighty, he judgeth among the
* If, to come forth from God, is to be sent upon his service, to be with God, is to
have such previous intercourse, to be so with him, really or metaphorically, as to be
instructed or qualified for that service. With God Christ received his errand : in the
world he published it.

i. 1—14.) JOHN. 151
Gods. I have said, ye are Gods ;" whichlast verse our Saviour cites,
John x. 34, in vindication of himself against the Jews, who stoned
him, because, as they said, " Thou, being a man, makest thyself
a god." Agreeably to the language here made use of, it is said in
another place, that Christ, being in the form of God, or in the form
of a God, took upon himself the form of a servant. In this man
ner has the above declaration of the evangelist been explained, by
those who maintain that the translation may be altered in the man
ner in which I have exhibited it. But if it should be insisted that
this alteration is not countenanced by the idiom of the original,
and the common translation be retained, viz. " and the word was
God," still this language may be understood to intimate no more
than a complete union of counsels and designs between the word
of life and God ; so that the authority of the one might be consid
ered as the same as that of the other ; just in the same sense as
Christ says, " I and my Father are one ;" and " he that hath seen
me hath seen the Father."
2. The same was in the beginning with God.
Here the apostle, in order to impress it more strongly upon the
mind, repeats the assertion which he had made in the preceding
verse, and which has been already explained.
3. All things were done by him, and without him
was not any thing done which was done.
That is, All things relating to the Christian dispensation were
done or transacted by Christ. It was be who sent the apostles
out to preach, who endowed them with miraculous powers, and
commissioned them to teach all nations. It is not the creation of
the world, we are told, which is here spoken of: for when that is
described, another term is used ; but all things which were trans
acted under the gospel. Many passages might be produced from
Scripture, in which the phrase, all things, must be understood in a
limited sense, and confined, as it is supposed to be here, to the par
ticular objects of which the writer is treating. Thus Paul says,
2 Cor. v. 17, " If any man be in Christ, he is a new creature : old
things are passed away, behold, all things are become new ;" where
all things does not mean the heavens and the earth, but every thing
relating to the temper or manners of an individual.
4. In him was life, and the life was the light of
men.
By life we are here to understand eternal life, the certain knowl
edge of which was communicated to mankind by Jesus Christ, and
which laid the best foundation for comfort and joy, which are often
represented in Scripture by light. The meaning of the evan
gelist in this verse is completely illustrated by what he says in his
epistle, 1 John v. 11, "And this is the record, that God hath
given to us eternal life, and this life is in his Son ;" as well as by
what he says in another part of his gospel, John v. 26, " As the
Father hath life in himself, so hath hegiven to the Son to have life in
himself."

152 JOHN. (i. 1—14.
5. And the light shineth in darkness, and the
darkness comprehended it not.
In regard to this verse both interpretations coincide. Darkness
is here put for men of dark and prejudiced minds, in the same
manner as in Ephes. v. 8, "Ye were sometimes darkness, but now
are ye light in the Lord." The observation of the apostle John,
in this verse, primarily respected the bulk of the Jewish nation,
who rejected Jesus, the light of the world, because they did not un
derstand the nature of his mission.
6. There was a man sent from God, whose name
was John.
This verse affords us an example, as was observed before, of
what we are to understand by being sent from God — that it signi
fies not coming down from heaven, but receiving an extraordinary
divine commission : for no one supposes that John came down
from heaven into the world ; and it will help us to explain the
same and similar phrases when applied to Christ.
2. The same came for a witness, to bear witness
of that light, that all men, through him, might believe,
8. He was not that light, as many supposed him to
be, but was sent to bear witness of that light.
The three last verses are to be considered as a parenthesis in the
apostle's discourse : he now returns to the subject of which he had
been before speaking, the word of life whom he had called light in
the fifth verse.
9. He, that is, the word of life, was the true light,
which, coming into the world, enlighteneth every man.
Here that is said to be done, which was only intended to be
done : for we have already learnt that the darkness, that is, men of
dark and prejudiced minds, did not comprehend the light ; but it
was designed by Providence for the benefit of all, Gentiles as well
as Jews. i
10. He was in the world, and the world by him
was, and, "yet," the world knew him not.*.
In order to understand the evangelist in this verse, it is necessary
* Though the greatest part of his life was spent with God, that is, in privacy, and
he is now with the Father, no longer personally resident among us, yet he came forth
into the world, and was for some time freely and publicly conversant among his
countrymen, preaching the word of God, with every evidence of divine authority
attending him: yet, though the Jewish dispensation was calculated to excite the
expectation of him at this time, to reveal him, and to lead him to their notice and
their reverence ; though the law and the prophets spake of him ; though the world
had been further prepared for his appearing by the ministry of his expected harbinger ;
that world, the subjects of the Jewish dispensation, to whom such advantages in this
ruS?e°, .u i bee" vo^hsafed, knew him not. According to this explanation, which is
that ot the late Mr. Cappe, the world is not the globe on which we live, or the general
body of mankind, but the Jewish world or people.
Cappe's Critical Dissertations, Vol. I. p. 10.

i. 1—14.) JOHN. 153
to observe that that new and more advantageous state of being
into which the children of Israel were brought by the Mosaic dis
pensation, is spoken of in the Old Testament as a creation.
" Thus saith the Lord, that created thee, O Jacob, and he that
formed thee, O Israel," Isaiah xliii. 1. When a better state of
things was afterwards introduced by the gospel, of which Gentiles
as well as Jews were permitted to b,e partakers, this was called the
new creation, and the individuals who enjoyed the benefit of it,
new creatures ; they are also said to be quickened and made alive,
and to be, while others, who are out of this state, are said to be dead,
and not to be. The instrument of this new creation is Jesus Christ.
Hence God is said, by the apostle Paul, to have created all things
by Jesus Christ ; that is, to have brought all men, Jews as well as
Gentiles, into this new and more advantageous state of being. It is
also to be observed, that to be created of God by Christ Jesus, and to
be of God by him, are phrases of the same import, one being the
natural consequence of the other : for by whom we are created, by
him also we are.* Hence it is that the same writers who teach
that all things are created by Christ Jesus, likewise teach that all
things are by him. " To us," says the apostle, " there is but one
God, even the Father, of whom all things are; and one Lord Jesus
Christ, by whom all things are, and we by him." That this lan
guage does not relate to our original production, but to a moral
renovation, is evident from what Paul says in another place,
1 Cor. i. 30, " Ye Gentiles," says he, " are of God by Jesus
Christ, who of him is made unto us sanctification and redemp
tion ;" so that it appears that this new existence or creation, is
produced by sanctification and redemption. Having, from these
examples, seen what the language of the Old Testament is, we are
prepared forunderstanding what the apostle intends in this verse, and
for perceiving that however new the translation which has been
given of it may sound, it accords very well with the language of the
other sacred writers. ,
" He,'' or the word of life, "was in the world ';" that is, in the
world of mankind, among whom he was sent for the most benevo
lent purposes, and through him the world was ; that is, through
him mankind had their new existence or new creation. " And the
world knew him not ;" by some he was received, and by them the
world was put into a state of renovation ; but the majority of the
people of that age rejected hiin.
11. He came to his own country, and his own
people received him not.
As Christ had been foretold under the character of a prince ofthe
house of Israel, the Jews might, with propriety, be called his peo
ple, as those over whom he was one day destined to reign ; but a
majority of that generation rejected him.
12. But as many as received him, to them gave
* Commentaries and Essays, Vol. II. p. IS.
VOL. II. V

154 JOHN. (i- 1—14.
he a right to be children of God, to them who believe
on his name ;
The Jews were called the children of God, and that appellation
was confined to them before the coming of Christ ; but after they
had rejected him, the Gentiles were invested with the same privi
lege, upon professing faith in Christ.
13. Who were born not of blood, nor of the will
of the flesh, nor of the will of man, but of God.
That is, as this verse was interpreted before, who obtain this priv
ilege of being the children of God, not by birth as Jews, or by be
coming such by marriage or proselyteship, but by the good pleasure
of God,in consequence of a holy obedience of his will.
14. And the word was flesh, and dwelled among
us, being full of grace and truth.
That is, Jesus Christ was a man, with all the infirmities and weak
nesses of human nature, and lived not in a splendid manner, but
with his apostles and disciples in the humblest circumstances : yet,
in this mean and afflicted state, they perceived evident marks of his
being the beloved Son of God, in the extraordinary miracles which
were wrought by, or for him.
And we beheld his glory, the glory as of the only-
begotten from the Father.
I have now set before the reader two interpretations of this much
controverted passage. They are both recommended to us by con
taining in them no new and abstruse doctrine, and nothing which
contradicts the express declarations of Scripture in other instances,
a charge to which the popular explanations are certainly liable.
The second interpretation is particularly recommended, by being
founded upon the apostle's own words in the beginning of his epistle,
and by its uniformity and simplicity. According to this, the sacred
historian, in the introduction to his narrative, gives us an abstract' or
outline of the history which he is about to write, as is usual with
other historians in entering upon their work ; or just in the same
manner as a painter first draws a sketch or outline of the picture
which he afterwards fills up. How far it possesses the other cha
racteristics or signs of the truth, 1 shall leave to the reader's judg
ment. To that I shall also leave the practical inferences to be de
rived from it, which must depend upon the sense in which the lan
guage is understood.

.i 15—28.) JOHN. 155
SECTION II.
Testimony of John the Baptist to his successor.
John i. 15—28.
15. John bare witness of him, and cried, saying,
This was he of whom I spake, He that cometh after
me is preferred, " tvas preferred," before me : for he
was before me, "for he teas my chief," or " superior."
The word here rendered before, is translated chief, in Matt. xx.
27, " He that will be chief among you, let him be your servant."
The apostle John, having finished his introduction to his gospel, in
which he speaks of Jesus under the character of the word, or the
word of life, now proceeds, like the other evangelists, to give us the
testimony of John respecting him, and, like them, he represents him
as acknowledging his superiority to himself. As the appearance of
the Baptist preceded that of Christ, some might be inclined to think
him the greater prophet ; but he tells them, that he who came last
in point of time was first in point of rank. The propriety of this
explanation seems to be confirmed by what each of the other evan
gelists has reported of his language, Matt. iii. 11 ; Mark i. 7 '- Luke
iii. 16. " There cometh one mightier than I ;" and by what the
Baptist himself says, verse 27, where he declares that he is not wor
thy to perform for him the meanest office. If we suppose John to
refer, in the last clause ofthe verse, to the prior existence of Christ
to his own, there will be no force in his reasoning : for priority of
existence could not be deemed a just ground for priority of rank, al
though superiority of office and character may.
16. And of his fulness have all we received, and
grace for grace, " even grace upon grace " one favour
after another e
This verse is to be connected not with that which immediately pre
cedes it, but with the fourteenth, in which the evangelist says of the
word of life, or Jesus Christ, that he was full of grace and truth ;
and he now goes on to say that they^ had participated of this fulness
in an abundant manner. The fifteenth verse, by the error of some
transcriber, is put out of its place : for it interrupts tbe sense where
it occurs, and must, if we judge from the connexion, have stood be
tween the eighteenth and nineteenth verses, where it naturally con
nects itself with what follows.
17. For the law was given by, " through," Mo
ses ; but grace and truth, " true grace" came by
Jesus Christ.
Grace and truth is a Hebrew idiom for true grace, in the same

156 JOHN. (i. 15—28.
manner as when Christ says of himself, that he was the way, the
truth, and tbe life, John xiv. 6, he does not mean so many distinct
things, but that he was the true way to eternal life. The gospel of
Christ is styled true grace, in opposition to other dispensations of a
similar nature, which were certainly valuable favours ; but this was
favour by way of eminence, so that, in comparison with it, no other
deserved the name. The gospel of Christ is called the word of
grace more than once in the Acts of the apostles : see xiv. 3,
" Which gave testimony unto the word of his grace," speaking of God :
xx. 32, " And now, brethren, I commend you to God and the word
of his grace, which is able to build you up," &c. But the language
of Peter approaches still nearer to that which is used in this passage,
and may be considered as fully illustrating its meaning : 1 Pet. v. 12,
" Exhorting and testifying that this is the true grace of God, where
in ye stand ;" meaning the gospel.
18. No man hath seen God at any time ; the only-
begotten, that is, best beloved, Son, which is in the
bosom of the Father, he hath declared him.
The apostle John, in the preceding verse, had been comparing
together the different communications of God to men, by Moses and
Christ ; and had given the preference to what came by the latter.
He now proceeds lo support his declarations by proof ; saying that
no one, not even Moses, or any of the prophets, was fully acquaint
ed with the divine purposes, but that his beloved Son, who was ad
mitted to the greatest intimacy with him, knew his most secret de
signs, and had manifested them to the world.
Seeing God with the bodily organs is not what is here intended ;
for that is a favour, so far as it could be bestowed upon men, which
has been enjoyed by many. Thus we read, Exod. ix. 10, " Then
went tip Moses and Aaron, Nadab and Abihu, and seventy of the
elders of Israel, and they saw the God of Israel ;" that is, they saw
some external symbol of his presence ; the cloud or the light.
Seeing God, therefore, must signify knowing him, being acquaint
ed with bis designs. In this sense does this evangelist use the phrase
in his third epistle, verse 11, " He that doeth evil hath not seen
God," that is, hath not known him ; and he means to assert that Mo
ses had not such familiar intercourse with the Divine Being, as to
discern his designs ; a favour which was however granted to his Son
Jesus. To be in the bosom of God, is a figurative expression for being
intimately acquainted with his designs, and borrowed from the man
ner in which the Jews lay or reclined together at feasts and enter
tainments, where it was usual for a man to lay himself on the same
couch with an intimate friend, and before his breast, or bosom.
This was the situation of John, the beloved disciple, at the last sup
per, when he leaned upon the bosom of his Master ; and in this
manner are we to understand what is said of Lazarus being carried
into Abraham's bosom ; he was laid next to him, upon the same
couch. The term, only-begotten, has been supposed, by some, to refer to
some particular mode in which Christ was produced by the Father,

i. 15—28.) JOHN. 157
but really signifies no more than beloved, or, best beloved, as is evi
dent from its being used on all occasions by John, where the other
evangelists use beloved. In this verse there is no reference to any
existence of Christ before he appeared in the world, but only to the
knowledge which he had of God,fiom the familiar intercourse which
he enjoyed with him after he came into it.
19. And this is the record, "the testimony," of
John, when the Jews sent priests and Levites from
Jerusalem, to ask him, Who art thou ?
20. And he confessed and denied not, but confess
ed, I am not the Christ.
At this time there was a general expectation among the Jews, that
the Messiah's kingdom was approaching, and that he would be pre
ceded by one or more prophets. When John, therefore, made his
appearance, the Sanhedrim sent some learned members of their
body, to inquire of him, who he was, in regard to his public charac
ter ; expecting to fiud, that he was either the Messiah, or his fore
runner, Elias. John readily satisfies their inquiries, assuring them,
that he was not the Messiah.
21. And they asked him, What then, art thou
Elias ? And he said, I am not. Art thou that proph
et ? And he answered, No.
A considerable difficulty has been supposed to arise from this
verse. John, the forerunner of Christ, appears to be ignorant of his
proper character : for when asked, Art thou Elias ? he replied, No.
Yet Matthew tells us, xvii. 12, 13, that our Saviour declared to his
disciples, when they said, " How, then, say the Scribes, that Elias
must first come ? I say unto you, that Elias is come already, but
they have done unto him whatever they listed ; likewise shall also
the Son of man suffer of them. Then the disciples understood that
he spake unto them of John the Baptist." To remove this difficul
ty, some have supposed, that when the priest and Levite asked him,
Art thou Elias? they meant to ask, Art thou Elias, or Elijah the
Tishbite, in person ? and that John might, with propriety , answer,
that he was not.
To others, such an answer, if he was really conscious that he was
the Elias of Malachi, although not Elijah in person, seems to ap
proach too near to a prevarication to be attributed to so excellent a
person as John the Baptist ; especially as he was not only asked
whether he were Elias, but also whether he were that prophet, (that
is, the prophet intended by the Elias of Malachi,) and answered, No.
They have therefore supposed, that the Baptist did not know that
he was Elias, as Christ declared him to be, and that he was really
ignorant of his being the forerunner of Christ : he knew, indeed, that
he was to precede some great prophet, who was to work miracles,
and be far superior to himself ; but then he was not certainly in
formed, whether he were the Messiah, or some other prophet that was
to precede the Messiah. This supposition they consider necessary,

158 JOHN. (i- 15—28.
in order to account for the answer which he here gives to the priest
and Levites, and likewise for the message which he sent to Christ,
while in prison, saying, Art thou he, that should come, or do we look
for another ? For if John had been sure that he was the Messiah, he
could entertain no doubt whether Jesus were the Christ ; but if he
were uncertain about his own . precise character, he must be uncer
tain, as the history shows him to be, about the precise character of
Christ. In confirmation of this supposition, they observe, that John was a
prophet of very limited powers, working no miracles, as most of his
predecessors had done, and deriving his title to be more than an or
dinary prophet, from the circumstance of his preceding the Messiah.
22. Then said they unto him, Who art thou ? that
we may give an answer to them that sent us ? What
sayest thou of thyself ?
23. And he said, I am the voice of one crying in
the wilderness, Make straight the way of the Lord, as
said the prophet Esaias.
John was so far acquainted with his own character, as to know
that he was sent to prepare the people for some great event, and
was the person intended by Isaiah in the passage to which he refers :
but whether that event was to be the appearance of the Messiah, or
of some prophet that was to precede him, he seems not to have been
informed. 24. And they which were sent were of the Phar
isees ;
25. And they asked him, and said unto him, Why
baptizest thou then, if thou be not that Christ nor
Elias, neither that prophet ?
This language expresses the indignation of these Pharisees at
John, for drawing such crowds after him, by having recourse to so
unusual a method as baptizing ; a method to which no one, in their
apprehension, ought to have recourse, who was not a very eminent
person, either the Messiah, Elias, or the prophet intended by Elias.
There seems to be nothing in the Old Testament prophecies to jus
tify an expectation, that when the Messiah, or Elias, should appear
baptism would be used.
26. John answered them, saying, I baptize with
water, but there standeth one among you, " there is
one among you," whom ye know not.
He intimates,, that his baptizing with water was not an unmeaning
form, but intended to prepare the Jews for the reception of a great
personage who was soon to make his appearance among them.
27. He it is, who, coming after me, is preferred
before me ; whose shoes' latchet I am not worthy to

i. 15—28.) JOHN. 159'
unloose, " whose shoe-string I am not worthy to
untie." In the parallel passage in Matthew ii. 11, the phrase is, "whose
shoes I am not worthy to bear," that is, to carry away. To untie the
shoes, or sandals, and carry them away, was the business of ser
vants. By this language, therefore, John intimates, that he was so
far inferior to the great personage whom they had among them,
and who was soon to appear, that he was not worthy to be his servant.
28. These things were done in Bethabara beyond
Jordan, where John was baptizing.

REFLECTIONS.

In this portion of Scripture, we behold a striking example of
the integrity and humility of the forerunner of Christ ; of his
integrity, in frankly acknowledging that he was not the Messiah,
nor Elias, when he apprehended he had not just claim to either"of
these characters, although he knew, that the consequence of this
acknowledgment would be, that he must greatly sink in the estima
tion of the Jews : of his humility, in speaking in such lofty terms
of his successor, and in such degrading language of himself.
Had the Baptist possessed the disposition and character of an im
postor, we should have found him acting in a very different man
ner ; assuming that character which was likely to do him most
honour, and which his countrymen were most inclined to acknowl
edge, whether he were entitled to it or not. We should have
found him jealous of the reputation of a rival, and doing every
thing in his power to depress him, and aggrandize himself. From
his pursuing a conduct which is the reverse of all this, we place
greater confidence in those pretensions which he really made ; and
we learn the propriety of speaking the truth freely, after his ex
ample, however injurious to our interest or reputation. We learn,
too, the propriety of the injunction given by another divine mes
senger, who tells us, in honour to prefer one another. Happy
would it have been for the world, as well as for the Christian
cause, if succeeding teachers of religion had copied more exactly
this example. We should not then have heard of that pride and
arrogance, of those envyings and underminings, of those conten-,
tions and quarrels, which have so often disgraced their characters,
and disturbed the peace of society. In regard to knowledge, the
least in the kingdom of heaven is greater than John, as Christ says ;
but in point of moral excellence, the most enlightened have shown
themselves far his inferiors.
2. Let us be thankful to God for the true grace, the invaluable
favour, of the gospel. If we compare it with the light of nature,
or with former dispensations of religion to mankind, it exceeds
them as much in worth as the substance is better than the shadow,

1 60 JOHN. (i. 29—42.
or as the light of day is'better than the darkness of the night. If we
compare this gift with the common blessings of life, it will be
found to surpass them as much in value as an eternal existence,
for which it prepares us, and to the hope of which it raises us,
surpasses a temporary one of a few years. Let us not reject this
best gift of heaven, and, by regarding it as the offspring of
fraud or enthusiasm, expose ourselves to greater injury from the
fear of imposture, than the greatest imposture could occasion.
Above all, let us remember, that it is the most important of those
talents which God has committed to our trust, and that, for our
improvement of it, we shall be called to a strict account.

SECTION III.
John bears testimony to Jesus. Calling of Andrew and Peter.
John i. 29—42.
29. The next day, John seeth Jesus coming unto
him, and saith, Behold the Lamb of God, which tak
eth away the sin of the world.
The day after the priests and Levites had been with John, to ask
him who he was, and he had answered them that he was not the
Messiah, Jesus came to John, to show his belief in his divine mis
sion by attending his preaching, and perhaps, to hear what he had
further to say concerning him ; for he had already pointed out Je
sus to the people at his baptism.
By calling Jesus the Lamb of God, he probably referred princi
pally to the innocence of his character, in which he resembled a
lamb. By this quality, and his preaching and miracles, he foretels,
that Jesus would accomplish, what he found himself unable to do,
the reformation ofthe world. It has been supposed, there is here
an allusion to the death of Christ, and that John meant to inti
mate, that as the sacrifice of a lamb was, under the law of Moses,
effectual for removing the ceremonial uncleanness ofthe offerer, so
the death of Christ would be efficacious for removing the moral
guilt of sinners throughout the world ; but it does not appear, that
John certainly knew Jesus to be the Messiah, or, if he were assured
of this, that he had any knowledge of his death ; for it is probable,
that John, as well as the apostles and other Jews, expected a tem
poral and triumphant Messiah.
30. This is he of whom I said, After me cometh
a man which was preferred before me : for he was be
fore me ; " my chief" or, " principal."
That is, After me cometh a prophet, who is behind me in point
of time, but before me in point of rank : for he is greater than I.

i. 29—42.) JOHN. 161
Some choose* to translate the middle clause ofthe verse, not tohich
was preferred before me, but which hath been before me ; suppos
ing that the Baptist meant to intimate, that his successor was pre
sent to his mind, as the object of continual expectation and reve
rence. This will accord very well with the latter part ofthe verse,
" for he was my superior, or chief ;" for that contains the reason
of placing him in his view.
The circumstance to which the Baptist alludes in this case seems
to be this, that to a man who is walking, the persons and things
before him are the natural and usual objects of attention, not those
behind him. Whereas, on the contrary, says John, He that cometh
after me hath been, in this respect, before me ; as he hath been the
object of my attention, for whom I have been continually looking,
according to the prophecies and the particular instruction given to
myself. 31. And I knew him not : but that he should be,
" that he might be," made manifest to Israel, there
fore am I come, baptizing with water.
John here declares, that he was sent to baptize with water, in
order to direct the attention ofthe Jews to his successor ; but that
he did not know who that successor was to be, until he was
pointed out to him in a miraculous manner at his baptism. We
are told, however, Matt. iii. 14, that when Jesus came to John to
be baptized, John forbad him, saying, I have need to be baptized
of thee, and comest thou to me 1 which expression seems to imply,
that John knew Jesus to be a great prophet and his successor, be
fore he was baptized, contrary to what he has declared. But the
passages may be reconciled by supposing John to refer, in what he
is represented as saying, in Matthew, to private conversation,
which the history does not record, which passed between himself
and Jesus, and which discovered so much knowledge and piety on
the part of Jesus as to fill him with admiration, and to induce him
to make the inference ascribed to him, that he was fitter for per
forming the ordinance of baptism to another than for submitting to
it himself. Such a knowledge of Jesus as this, it would be easy
for him to obtain by a few questions, very naturally proposed to
him before baptism, and yet to have been in total ignorance of his
character and person before that event. It was wisely ordered by
Providence, that John should not be acquainted with Jesus before
the descent ofthe Spirit upon him at his baptism, to prevent a sus
picion, that there had been any collusion between them, and that
John had been induced, by the partiality of friendship, to announce
Jesus as his successor.
32. And John bare record, " bare testimony,"
saying, I saw the Spirit descending from heaven, like
a dove, and it abode upon him.
Not in the form of a dove, but with the gradual and gentle mo-
* Theological Repository, Vol. I. pp. 54, 295, 297.
VOL. II. W

162 JOHN. (i. 29— 42.
tion with which a dove alights upon the ground. The appear
ance was probably that of a bright light or flame, such as the Sche-
chinah is represented to have been, for the other evangelists say,
that the heavens were opened upon the occasion ; an appearance
which light would naturally produce. This flame stood suspended
over him for some time, and was intended to intimate, that the
spirit or power of God was descending or coming upon him, in the
same manner as the cloven tongues of fire were intended to point
out miraculous powers bestowed upon his apostles.
33. And I knew him not ; but he that sent me to
baptize with water, the same said unto me, Upon
whom thou shalt see the Spirit descending, and re
maining on him, the same is he which baptizeth with
the Holy Ghost.
Baptizing with the Holy Ghost here promised, is supposed to
refer to the communication of miraculous powers, and particularly
on the day of Pentecost ; and there can be no doubt, that that
event is to be included. It may, however, be doubted, whether it
is to be confined to it, and does not refer to miracles in general :
for no where, if not here, does John refer to that long series of
miracles wrought by our Lord before his crucifixion ; and yet he is
understood to have predicted them, for it is said, John x. 41,
" John, indeed, did no miracle, but all things that John spake
of this man were true ;" that is, he performs miracles, as John
foretold. The word baptize, is used with great latitude in the New Testa
ment, and to baptize with the Holy Spirit may mean, to demon
strate his divine authority by the clearest and most numerous
proofs, by performing extraordinary miracles himself, as well as
communicating miraculous powers to others.
34. And I saw and bare record, that this is the Son
of God, " a highly favoured prophet."
This he inferred, not only from the descent ofthe symbol ofthe
Holy Spirit upon Jesus, but likewise from the voice uttered at his
baptism, which declared, " This is my beloved Son, in whom I
am well pleased." That, by the Son of God, John did not under
stand the Messiah, is pretty plain, from his entertaining doubts
upon that subject afterwards, which could never have been the case,
had he been informed by a voice from heaven, that Jesus was he.
That " Son of God," was sometimes understood to signify no more
than a favourite prophet, seems evident, from what our Saviour
said, when accused by the Jews ; " Say ye of him whom the Fa
ther hath sanctified and sent into the world, Thou blasphemest,
because I said, I am the Son of God V
35. Again, the next day after, John stood, and
two of his disciples ;
36. And looking upon Jesus as he walked, he
saith, Behold, the Lamb of God.

i. 29—42.) JOHN. 163
37. And the two disciples heard him speak ; and
they followed Jesus.
38. Then Jesus turned, and saw them following,
and saith unto them, What seek ye ? They said unto
him, Rabbi, (which is, being interpreted, Master,)
where dwellest thou ?
This question they asked, with a view to show how ready they
were to become his disciples, and to live with him, at least for the
present. 39. He saith unto them, Come and see. They
came and saw where he dwelt, and abode with him
that day : for it was about the tenth hour ; four
o'clock in the afternoon ; so that the day was far
spent. 40. One of the two which heard John speak,
and followed him, was Andrew, Simon Peter's bro
ther. The other disciple is supposed to be John the evangelist, the
writer of this history, who, with that modesty which is character
istic of him, conceals his own name. '
41. He first findeth his own brother Simon, and
saith unto him, We have found the Messiah (which
is, being interpreted, the Christ.)
This conclusion he had hastily drawn from what John had said
to him, and from discoursing with Christ, before he saw his mira
cles ; but he happened to be right in making the conclusion, al
though it was formed upon insufficient ground. Messiah signifies,
in the Hebrew language, what Christ does in the Greek, The
Anointed One.
42. And he brought him to Jesus, and when Je
sus beheld him he said, Thou art Simon, the son of
Jona ; thou shalt be called Cephas (which is by in
terpretation, a stone.)
The original name of Peter was Simon ; but Jesus denominated
him Cephas, or a stone, because he regarded him as the stone or
rock upon which his church was to be built. Peter is the Greek
term for a stone, and therefore, appears to be nothing more than
the Syriae word Cephas, translated into that language. Matthew
represents Jesus as giving Peter this name upon a different occa
sion, just after he had declared him to be the Messiah ; Matt. xvi.
18, " I say unto thee, thou art Peter, and upon this rock I will
build my church." But Christ might repeat, at that time, the
language with which he had addressed him on his first coming
to him.

164 JOHN. (i. 29—42.

REFLECTIONS.
1. In entering upon this new history of Christ, we may observe
with pleasure the evidence which it contains of being authentic.
It is attributed to John, the companion of Christ, and one of the
apostles ; and we see, already, traces of its proceeding from his
hand, or, at least, from that of a person who was the witness of the
facts which he relates ; for we find him noting the day on which
particular events took place, and even the particular hour of the
day. This method of writing would be natural to one who wrote
in the circumstances of John, but is not the conduct of a man who
writes a fiction. It is his interest to speak of events in general
terms, and to avoid the detail of particular circumstances : for the
more minutely he enters into them, the more likely he is to afford
evidence of the falsehood of what he writes. But the apostle,
writing from memory, states the order and time in which things
occur, as is usual with eye-witnesses. In such a writer we want
nothing but fidelity in relating what he heard and saw ; for, in that
case, what he delivers must be true.
2. We have reason to rejoice in the account here given of the
excellence of Christ's character, when he is repeatedly spoken of
by his predecessors as the lamb of God. It is the testimony which
John bears to the character of Jesus before he entered upon his
public ministry ; it is proved by every thing related of him, during
his appearance in the world, as a prophet, and is ascertained, be
yond all doubt, by the circumstances of his death : it is obvious and
indisputable to his friends, and not denied by his enemies. Well
did a person of such eminent virtue deserve to be the messenger of
the divine will to mankind ; well does he deserve to be trusted by
them, for the truth of what he says, when he declares that he is
sent of God. To be eminently good, and, at the same time, the
inventor of falsehood, are two things absolutely irreconcileable,
and which never did exist together.
3. In addition to the testimony of John to the excellence of
Christ's private character, and to the certainty of his divine mis
sion, we have that of God himself, manifesting his regard for him,
and the importance of his office, by a striking miracle at his bap
tism. If, therefore, we believe not John, or believe not Jesus, yet
let us not refuse the testimony of God.
Lastly, with these methods of announcing Jesus to the world,
the testimony of a prophet, and the visible glory which shone round
him when baptized, let us rest satisfied, without having recourse to
others, which, to say the least of them, are of doubtful origin.

i. 43—51.) JOHN. 165
SECTION IV.
Interview of Jesus with Nathanael.
John i. 43—51.
43. The day following, Jesus would go forth,
" wished to go forth," into Galilee, intending there to
begin his ministry, and findeth Philip, and saith unto
him, Follow me.
Before this invitation was given to Philip, it is probable that
some other conversation passed between them, although not here
related. 44. Now Philip was of Bethsaida, the city of An
drew and Peter.
This circumstance is mentioned, to explain the reason why
Philip becomes inclined to follow Jesus ; he had been informed of
his character by Andrew and Peter, his townsmen, who were be
fore acquainted with him.
These things may appear to some not worthy to be recorded ;
yet they are of consequence, considered as a proof that the nar
rative of the evangelist is a true history, which, it has been observ
ed, always abounds with particulars of persons and places.
45. Philip findeth Nathanael, and saith unto him,
We have found him of whom Moses, in the law, and
the prophets did write ; Jesus of Nazareth, the son
of Joseph.
The passage in the bogks of Moses to which Philip is supposed
to refer, is Deut. xviii. 18, in which God says, " I will raise them
up a prophet from among their brethren, like unto thee, and will
put my words in his mouth, and he shall speak unto them all that
I command him." Some have, however, supposed that the refer
ence is to the prophecy of Jacob, which is also contained in one
ofthe books of Moses, in which the Patriarch declares, that " the
sceptre shall not depart from Judah until Shiloh come." The
Messiah is often foretold in the prophets, but principally in Mala
chi, Daniel, and Isaiah. It is observable that the evangelist re
peats the words of Philip, respecting Jesus being the son of Joseph,
without taking any notice of his mistake ; whence some have
thought it probable that he entertained the same opinion.
46. And Nathanael said unto him, Can there any
good thing come out of Nazareth ?
As Nazareth was a mean place, and the inhabitants a brutish,
uncivilized people, Nathanael cannot think that any thing excel-

166 JOHN. (i.43— 51.
lent, much less so distinguished a personage as the Messiah, can
come thence.
Philip saith uuto him, Come and see.
Come to him, and judge for yourself; and you will then be
quickly convinced of the truth of what I say.
47. Jesus saw Nathanael coming to him, and saith
of him, Behold an Israelite indeed, in whom is no
guile, " no fault."*
Behold one who is a descendant of Abraham, not only by pedi
gree, but excellence of character ; for, as Paul says, Rom. ix. 6,
" they are not all Israel who are of Israel." Jesus knew the
character ofNathanael, not from any personal acquaintance with
him, but from that miraculous knowledge of men which he pos
sessed, in common with other prophets. This knowledge was so
common, that the Jews regarded it as a test, whereby to judge of
a person's having a divine mission : for when a woman of indiffer
ent character came to Jesus, they said, Had this man been a pro
phet, he would have known that this woman was a sinner.
48. Nathanael saith unto him, Whence knowest
thou me ?
As Jesus had never seen him before, he expresses his surprise at
his being acquainted with his character.
Jesus answered, and said unto him, Before that
Philip called thee, when thou wast under the fig-tree,
I saw thee.
How Nathanael was employed under the fig-tree we are not
told ; but he was probably engaged in some act of devotion, which
he was conscious must be concealed from every human mind, ex
cept aided by divine power. This discovery induced him to make
the acknowledgment in the next verse.
49. Nathanael answered, and saith unto him,
Rabbi, thou art the Son of God ; thou art the king
of Israel.
We see here, that Son of God, and Icing of Israel, are synony
mous terms, and that they both signify the Messiah. The origin
of these appellations will be found 2 Samuel vii. 14, where God,
after promising to David that one of his children should succeed
him, says, " I will be his father, and he shall be my son." The
same language again occurs, Ps. ii. 7, " The Lord hath said unto,
me. Thou art my son ; this day have I begotten thee." The Jews
believing that the Messiah was to be a descendant of David, very
naturally apply to him the appellation of Son of God, which the
Divine Being himself had given to one of his posterity : so that Mes-
* See Pearce's Commentary, Note!

i. 43—51.) JOHN. 167
siah, and Son of God, came to signify the same thing. Many ex
amples of this are to be found in the gospel history.
50. Jesus answered, and said unto him, Because
I said unto thee, I saw thee under the fig-tree, be-
lievest thou ? Thou shalt see greater things than
these. 51. And he saith unto him, Verily, verily, I say
unto you, hereafter, " from this time," ye shall see
heaven open, and the angels of God ascending and de
scending upon the Son of man.
These last words cannot be understood literally ; for no exam
ples can be produced from the gospels, of angels usually ascending
and descending over Jesus. The language is highly figurative,
and means no more than that there would be as evident communi
cation between heaven and himself, as if angels had been seen
ascending and descending ; referring to his miraculous powers,
which he derived from heaven, and was able to exercise upon all
occasions. When a revelation was about to be made to Jacob in a
dream, it was preceded by the appearance of angels ascending and
descending, to intimate to him, that a communication was then
opened between heaven and earth.
It is generally supposed, that from this time Nathanael became
a disciple and apostle of Christ ; for it is not likely that Jesus
would neglect to invite one, to whom he had given so high a char
acter, to be one of his followers ; or that Nathanael would refuse
to comply with it : besides this, we find him mentioned, John xx.
1, 2, with the apostles, to whom our Lord appeared at the sea of
Tiberias. " And there were together, Simon Peter and Thomas,
called Didymus, and Nathanael, of Cana, in Galilee." The rea
son why this name does not appear in the catalogue of the twelve
apostles, as given us by the other evangelists, is, that he is there
called Bartholomew, having, as was very common among the Jews,
two names.

REFLECTIONS.

1. We see here the commendable zeal of those who were ac
quainted with Christ, in communicating the knowledge of him to
others. Andrew and Peter tell Philip, that they had seen the
Messiah, and Philip tells Nathanael. In the same manner, what
ever knowledge in religion we possess, of which others are desti
tute, let us be ready to impart : if they are ignorant of Christ, let
us labour to make them well acquainted with him : if, knowing
something of him, they reject his authority, or have misconceiv
ed the nature of his person or purposes of his mission, let us en
deavour to convince them of their error, and to give them better
information. To confine to ourselves what we have learnt ; to say

168 JOHN. ("• 1— 11.
let others take the same trouble to examine and inquire, which we
have taken ; let them submit to the same chances of meeting with
the truth, or of falling into error, is inconsistent with the principles
of common good nature, to say nothing of Christian benevolence ;
for error is the cause of evil, and religious error more than other.
To behold the mistakes of mankind, therefore, upon this subject,
with indifference, while we believe them to be attended with such
consequences, is to be destitute of humanity. Remember the in
junction of Christ to his disciples ; " What I tell you in darkness,
that speak ye in light, and what ye hear in the ear, that preach ye
upon the house-tops."
2. In the conduct of Nathanael, in coming to Jesus, we see a
commendable openness to conviction, which was happily satisfied.
He was prejudiced against Christ, because he came from Nazareth,
and he could not easily admit that so great a personage could pro
ceed from so mean a place ; yet he does not refuse to listen to the
attempts which are made to change his opinion : but when invited
to examine the character and pretensions of Christ himself, readi
ly complies with the invitation, and comes to Jesus for that pur
pose. Had he done otherwise, he would not have deserved that
high character here given of him, as an Israelite indeed, in whom
there was no fault. Let us endeavour to follow so excellent an
example, if we hope to have any claim to the same character,
However improbable opinions may be, or from whatever quarter
they may proceed, let us at least give them a candid hearing ; this
is no more than is due to a consciousness of our own fallibility, and
to the experience of mankind, who have often discovered truth
where they least expected to find it. To be entirely free from er
ror, is a degree of perfection which human creatures cannot ex
pect, and which perhaps belongs only to God. But if we act in
the manner just recommended, our mistakes will be much fewer
than at present ; and what remain, although they cannot fail to
be pernicious, will, however, cease to be criminal.

SECTION V.
The marriage-feast at Cana.
John ii. 1 — 11.

1. And the third day there was a marriage, " a
marriage-feast," in Cana of Galilee, and the mother
of Jesus was there.
The third day is computed from the time ai which Peter came
to him. 2. And both Jesus was called, " invited," and his
disciples to the feast.

ii. 1—11.) JOHN. 169
It was probably celebrated on occasion ofthe marriage of some
relation of Jesus, which was the reason of his being invited.
3. And when they wanted Wine, the mother of
Jesus saith unto him, They have no wine.
The company which attended was, probably, larger than was
expected, and therefore the provision for the feast failed. This
increase of company, might be occasioned by the expectation that
Jesus would be there, who was already announced by John the
Baptist as a great prophet. Mary, his mother, having learnt, that
his ministry was soon to begin, either from what John had said, or
from some private intimations of his own, hints to him, that this
was a proper opportunity for exercising his miraculous powers,
by supplying the deficiency of wine. She might, probably, be in
duced to think of such a miracle, from the example of Elisha', who,
in a time of dearth, multiplied a few loaves so much, as to make
them sufficient for a hundred men. 2 Kings iv. 42,
4. Jesus saith unto her, Woman, what have I to
do with thee ? " what hast thou to do with me ?"
Mine hour is not yet come.
This was intended as a gentle rebuke to Mary, for presuming
to direct him in the exercise of his ministry, and to show her the
reason why he was not forward to work a miracle upon the pre
sent occasion ; inasmuch as the time for that purpose was not fully
arrived. It would hence appear, as if Jesus had been induced to
perform a miracle, to satisfy the expectation of his mother, some
what sooner than he intended. That the term, woman, with which
he addresses her, contained nothing in it disrespectful at that time,
is evident, from his employing it in speaking to her from the cross,
when he committed her to the care of John for support, John xix.
26, " Woman, behold thy son."
5. His mother saith unto the servants, Whatso
ever he saith unto you, do it.
This shows, that she did not regard his answer as an absolute
refusal, and that she still entertained hope that he would fulfil her
wishes. 6. And there were set there, six water-pots of
stone, after the manner of purifying of the Jews, con
taining two or three firkins a-piece.
These water-pots were set here, that the Jews might wash them
selves, according to the traditions of the elders, before they sat
down to meat. It is calculated, that altogether they contained
about fourteen gallons of water ; such a quantity of wine could not
have been suddenly produced by any artifice ; but if it had been
less, there might have been some ground to suspect a fraud.

170 JOHN. (ii. 1— 11.
7. Jesus saith unto them, Fill the water-pots,
with water ; and they filled them up to the brim.
8. And he saith unto them, Draw out now, and
bear unto the governor of the feast ; and they bare it.
The circumstance of a governor of the feast being appointed,
shows, that the company expected was large, and that the quantity
produced might not be a disproportionate supply.
9. When the ruler of the feast had tasted the wa
ter that was made wine, and knew not whence it was,
(but the servants which drew the water knew,) the
governor of the feast called the bridegroom,
10. And saith unto him, Every man at the begin
ning doth set forth good wine, and when men have
well drunk " drunk a good deal," then that which
is worse ; but thou hast kept the good wine until
now.
The governor here speaks ofthe common practice ; but no in
ference can be drawn hence, respecting the sobriety or intemper
ance ofthe present entertainment.
11. This beginning of miracles did Jesus, in Cana
of Galilee, and manifested forth his glory ; and his
disciples believed on him.

REFLECTIONS.

In regard to the miracle of converting water into wine, I shall
quote the words of Dr. Doddridge. " It was performed," says he,
" to grace a nuptial solemnity ; and who does not see that it was, in
effect, a testimony borne to the honour and purity of that happy
state, on which so much of the comfort ofthe present generation,
and the existence of the future, regularly depends ? How easily
could he who thus turned water into wine, have transformed every
entertainment of a common table into the greatest delicacies, and
have regaled himself daily with royal dainties .' But, far superior
to such animal gratifications, he chose the severities of a much
plainer life. Blessed Jesus ! Who can say, whether thou art
greater in what thou didst, or in what thou didst not do ! May
none of us, thy followers, be too intent on indulging our taste, or
any of our other senses, but, pursuing those intellectual and devo
tional pleasures which were thy meat and thy drink on earth, may
we wait for that good wine which thou reservest for thy people to
the last, and for those richer dainties, with which thou wilt feast
those who shall drink it with thee in thy Father's kingdom !"

ii. 12—25.) JOHN. 171
SECTION VI.
Jesus expels the dealers from the Temple.
John ii. 12—25.
12. After this, he went down to Capernaum,
he, and his mother, and his brethren, and his disciples.-
The reason of his mother and brethren following him to Caper
naum, was probably to take their leave of him now, when he was
about to commence his great undertaking ; for their residence was
at Nazareth. And they continued there not many days ;
13. And, "for," the Jews' passover was at hand,
and Jesus went up to Jerusalem,
14. And found in the temple those that sold oxen,
and sheep, and doves, " pigeons," and the changers
of money sitting.
As the Jews who resided in foreign countries attended the feast
ofthe passover, and brought with them the coins of their respective
countries, it was necessary to convert them into the current coin of
Judaea, before they could make use of them. This service the
money-changers in the temple performed for them. The oxen,
the sheep, and the pigeons were provided for those who had occa
sion to make offerings of these creatures, and were sold to them.
Doves or pigeons were allowed, by the Levitical ritual, to those
who could not afford more expensive sacrifices ; but to apply any
part ofthe temple to this traffic, and more especially to bring these
animals into it, was so contrary to every idea of sacredness, justly
attributed by religious Jews to that building, as very properly to
excite the indignation of Jesus, and to induce him to have recourse
to the extraordinary methods of rectifying this sacrilege, mentioned
in the next verse.
15. And when he had made a scourge of small
cords, he drove them all out of the temple, and the
sheep, and the oxen ; and poured out the changers'
money, and overthrew the tables ;
16. And said unto them that sold doves, Take
these things hence : make not my Father's house, a
house of merchandise.
As Christ was the Son of God, in consequence of being the son
or descendent of David, and the true Messiah, God was in a pecu
liar sense his Father ; and therefore, the temple, which was the

172 JOHN. («• 12—25.
chosen residence of God, and appropriated to his service, was
his Father's house. In the other evangelists, the language of Jesus
upon this occasion, is related somewhat differently ; " It is written,
my house shall be called, the house of prayer ; but ye have made
it a den of thieves."
17. And his disciples remembered, that it was
written, The zeal of thine house hath eaten me up.
When they saw the strong indignation which Christ manifested
towards these people, who had polluted the temple, they recollect
ed the language of David, when speaking of himself, and applied it
to Christ. As David's zeal glowed like a flame of fire in his
breast, ready to consume him, when he saw God dishonoured, so
did that of Christ.
18. Then answered the Jews, and said unto him,
" hereupon the Jews said unto him," What sign
showest thou unto us, seeing that thou doest these
things ?
That is, What proof dost thou give ofthe authority which thou
hast assumed upon the present occasion, in turning men with thine
own hand out of the temple, where the priests alone preside, and
in calling that building, thy Father's house ?
19. Jesus answered, and said unto them, Destroy
this temple, and in three days I will raise it up.
Although these words bear the word of a command, yet they
were not intended to convey any, but only to show what the effect
would be, if a command were given for this purpose. In the last
clause ofthe verse, Christ seems to speak of the rebuilding of the
temple, or the restoration of life, as his own act : I will raise it up :
and hence, some have inferred, that Christ actually raised himself
from the dead ; and, because the resurrection of Jesus, in other
parts of the New Testament, is attributed to God, they have also
inferred, that he must be the eternal God. But we shall find Je
sus using similar language, where no one can attribute to his words
the meaning given to them here. Thus he says, Matt. x. 39,
" He that loseth his life for my sake, shall find it." Mark viii,
35, " Whosoever shall lose his life for my sake and the gospel's, the
same shall save it." Luke xvii. 33, " Whosoever shall lose his
life, shall preserve it." In the last passage, the word translated,
shall preserve, signifies, shall produce a living creature. Now as,
in these instances, the man who gives up life is said to find it
again, and to produce a living being, although a dead body be
capable of no such acts, but they are performed for him by God ;
so Christ may say, that when the temple is destroyed, he will
raise it again, when he only means, that it will be raised for him
again by God. The reason of adopting this language is the same
in both cases ; a desire of preserving a striking contrast, or oppo
sition in the words ; the same act which destroys life, restores it,
In order to produce this effect, some 4egree of impropriety of ex-

ii. 12—25.) JOHN. 173
pression is admitted. It should be remembered also, that as Christ
was delivering a prediction, he designedly expressed himself with
obscurity, lest it might be said, that the prophecy accomplished
itself. 20. Then said the Jews, Forty and six years was
this temple in building, " hath it been in building :"
for it was not then finished, and wilt thou rear it up,
" raise it up," in three days ?
Herod, we are told, began to build this temple in the eighteenth
year of his reign, and finished the body ofthe building in nine years
and a half; but additional buildings and ornaments continued to be
made during eighty years from the foundation, so that it was com
pleted only a short time before its destruction by the Romans.
Of the destruction and rebuilding of this temple, the Jews under
stood Jesus to speak.
21. But he spake of the temple of his body.
As the divine power and wisdom were manifested in a miracu-
lons manner in the temple, so they were also in Christ ; and there
fore, he might speak of himself, in a figurative sense, as the temple
of God. In the same manner Paul says of the Corinthians, that
they were the temple /of the Holy Ghost, because they werefur-
nished with miraculous powers. At the time Jesus pronounced
the words, Destroy this temple, he might, perhaps, point to himself;
yet, although the Jews understood not his meaning at this time, it
is plain, that, either from this or some other declaration, they con
sidered him as having predicted his resurrection : for, in conse
quence of it, they applied to Pilate for a guard of soldiers over his
tomb. 22. When, therefore, he was risen from the dead,
his disciples remembered, that he had said this unto
them, and they believed the Scripture, and the word
which Jesus had said.
At the time when Jesus delivered these words, they were not un
derstood by the disciples, any more than by the Jews ; but after
his resurrection they recollected them, and then believed that they
were a prediction of that event, as they did also in respect to sever
al passages of Scripture.
The fact here related respecting the purification of the temple,
is, most probably, the same as we have recorded in the other evan
gelists, but put out of its proper place, not by any mistake of John,
but by the error of some transcriber. For the three other evan
gelists represent the purifying of the temple as having taken place
when Christ ascended to Jerusalem, to celebrate the last passover
before his crucifixion ; and it is not likely that they should all be
mistaken, or that two events of exactly the same kind, took place
at different times ; for had that been the case, they would both
have been noticed by the evangelists.
The nature of the action, also, by no means accords with the

174 JOHN. (ii. 12—25.
conduct of Jesus, in other instances, at this early period of his
ministry : for he is represented as declaring himself to be the
Messiah, as soon as he had entered upon the office of an inspired
teacher ; whereas, the other evangelists exhibit him as cautiously
avoiding every declaration of this kind, in the beginning of his
ministry, and leaving people to judge of his character, not by what
he said of himself, but by his miracles. Nor is it easy to explain,
if this history holds its proper situation, how the people in the tem
ple came so readily to submit to Christ, when unattended with a
crowd, and before he had acquired fame and authority by his mira
cles. It is also observed, that if the story be removed, the narra
tive will not appear to be interrupted ; the twenty-third verse cor
responding very well with the thirteenth. Such transpositions fre
quently occur in ancient writings, without at all impairing their
credit, and more than one such may be pointed out in the Bible.
23. Now when he was in Jerusalem, at the pass-
over, in the feast-day, " at the feast," many believed
in his name, when they saw the miracles which he
did, or, was doing."
It is the opinion of Bishop Pearce, that this verse should have
immediately followed the thirteenth, and that the words, at the
passover, in this verse, have been added ; because they are su
perfluous ; it being sufficiently evident, from the above-mentioned
verse, what feast was meant by the writer. In the eleventh verse,
we are told, that his disciples believed in him, when they had seen
one miracle performed by him ; here we learn, that others believ
ed, when they saw him perform many.
24. But Jesus did not commit himself unto them*
because he knew all men ;
25. xAnd needed not that any should testify of
man : for he knew what was in man.
Christ did not trust himself in the hands of these new believers,
but went out to the mount of Olives, or some neighbouring village,
to sleep, as he did at his last passover : for he knew the nature of
their faith, either that it was so weak as not to resist a powerful
temptation to deliver him up to his enemies, or that it led them to
regard him as a temporal prince, and would involve him in diffi
culties with the government, as when they afterwards came to
take him by force, and make him a king. When the evangelist
speaks of the knowledge which Jesus had of what was in man,
he probably refers to supernatural knowledge of what passed in
the thoughts of men, of which we have many examples in the
history.

12—25.) JOHN. 175

REFLECTIONS.
1. We see that a virtuous indignation at gross violations of
divine institutions belongs to the most perfect characters. The
pious mind of Jesus is deeply offended at beholding the house of
God converted into a market-place, and he proceeds to manifest
his displeasure by warm remonstrances and significant actions, to
which a consciousness of guilt induced these traffickers quickly to
submit : but he does no injury to the persons of the offenders, al
though several of their ancestors had been punished with inveterate
diseases, or with death, for the like transgressions. If we have
imbibed the same spirit which animated our Master, we shall feel
a like glow of indignation, when we behold the honour due to God
alone, given to another, and the essential attributes of his nature
obscured and debased by gross misrepresentations. But while we
indulge such feelings, and rejoice in them, as proofs of our zeal
for God, let us take care, that we suffer not this to overstep the
bounds of charity, and to transport us into violences totally oppo
site to the meek spirit of our Master. Let us also remember, that
the peculiar character of Jesus, as a divine prophet and teacher,
might authorize him to do what would not be justifiable in persons
of a private station.
2. There is too much reason to apprehend, that the crime of
turning the house of God into a place of merchandise was not pe
culiar to these Jews. It is committed also by Christians, when
they come to the public worship of God with minds wholly occu
pied with the concerns of trade and commerce, and other matters
belonging to this world. While such persons appear thoughtful,
serious, and devout ; while they profess to worship and love the
great Author of nature and source of all good, their hearts are pay
ing secret homage to Mammon, by being wholly employed in con
sidering how they may increase in riches. Such conduct is as
offensive to God, and as justly reprehensible, as that of these
profaners of the temple. While, therefore, we condemn the
crimes of others, let us be careful, that we be not guilty of the
same ourselves.
3. We may observe how rationally those Jews acted, who believ
ed in Jesus when they saw his miracles : being works above the
ability of man to perform, they were clear proofs of divine agency :
and accompanying a person, who assumed the character of a di
vine messenger, they were the most satisfactory evidences of the
truth of his pretensions ; the evidences, likewise, upon which the
claims of the greatest of their prophets were founded. They
were the sign and symbol, or the hand-writing of God, assenting to
and approving what this professed messenger said of himself ; not
to have yielded to such evidence, would have discovered a mind
insensible to the most rational motives of belief, and wholly blind
ed by prejudice. Upon the same ground of miraculous interposi
tions, Christ claims our belief in his divine mission, at the present

176 JOHN. (iii. 1—13.
day, and those who do not believe in him, upon this ground, have
no good foundation for their faith. Excellent morality may be the
fruit of human ingenuity ; pretensions to inspiration, the offspring
of a distempered and enthusiastic mind ; but miracles are the works
of God alone, and where they appear with a professed messenger
of heaven, although but in one instance, they are undeniable proofs
ofthe justice of his claims.
4. While we acknowledge this respect due to the miracles of
Christ in general, let us remember that it belongs, in a peculiar
degree, to the resurrection of Jesus Christ, from the dead. It is
what he himself has repeatedly appealed to, as the best and most
unexceptionable evidence of his prophetic character ; and if we
examine it, we shall find it deserving of all the stress which has
been laid upon it. For if God performed so extraordinary a mira
cle, and conferred so great a favour, upon one who professed to be
his messenger ; it is a decisive proof, that he approved of his
claims, and that he wished them to have the sanction of his authori
ty. But to do the same thing for an impostor, who said he was
sent by him to instruct mankind, but who had, in reality, no such
commission, would be to give his sanction to fraud, and to secure
it a certain reception among the best and most virtuous of man
kind. If this be impossible, as every believer in God must say
it is, it is equally impossible, that Jesus should not be a divine
messenger.

SECTION VII.
Christ's discourse with Nicodemus.
John iii. 1 — 13.
1. There was a man of the Pharisees named
Nicodemus, a ruler of the Jews ; a member of the
Sanhedrim. 2. The same came to Jesus by night, and said
unto him, Rabbi, " Teacher," we know that thou
art a teacher come from God : for no man can
do these miracles that thou doest, except God be with
him. That is, We are sure thou art a prophet, or divinely authorized
teacher, because the miracles which thou performest, surpass
human power, and can only be the work of God. We see, from
this language, that the phrase, coming from God, which occurs so
frequently in the gospels, signifies no more than having a commis
sion from God : for Nicodemus intends no more than this by it,
when applied to Christ, and not coming down from God in heaven.
He thought, probably, that this^ acknowledgment would be suffi-

iii. 1—13.) JOHN. 177
cient to procure for him the character of being one of Christ's
disciples, and visits our Lord by night for this purpose, through
fear of g iving offence to his colleagues in the Sanhedrim, or to
avoid the shame of holding intercourse with so obnoxious a person.
But Jesus informs him, something further was necessary, to
become his disciple, than such an acknowledgment. The lan
guage of Christ upon this occasion, is highly metaphorical, and
addressed to the secret thoughts of Nicodemus, rather; than to
any thing which appears upon the face of his inquiries, and is,
therefore, attended with a considerable degree of obscurity.
3. Jesus answered and said unto him, Verily,
verily, I say unto thee, except a man be born again
he cannot see the kingdom of God.
Except a man part with his errors and his prejudices, particularly
that error which leads so many of the Jews to suppose that the
kingdom of God is to be of a temporal nature, he is not qualified
to become my disciple. To see the kingdom of God, is the same
thing as being admitted into it ; just in the same manner, as seeing
death is put for dying, Luke ii. 26. What Christ says upon this
occasion, may be illustrated by what he says to the Pharisees upon
another, Luke xvii. 20, 21, "The kingdom of God cometh not
with observation or external show," " the kingdom of God is
within you;" that is, it consists in right dispositions of mind. It
is also said of John, that he preached the baptism of repentance,
which implied a change of mind.
4. Nicodemus saith unto him, How can a man be
born when he is old ? Can he enter the second time
into his mother's womb, and be born ?
What Christ had spoken of a spiritual, Nicodemus understands
of a natural birth, and is, therefore, perplexed with the difficulty
which he here states.
5. Jesus answered, Verily, verily, I say unto thee,
Except a man be born of water and of the spirit,
" and of spirit." he cannot enter into the kingdom of
God. These words are an answer to the question of Nicodemus,
respecting the necessity of being born again, in which Christ
shows, that the birth of which he was speaking, was of a spiritual
nature, a change of principles. This spiritual birth, of which
baptism with water was but the symbol, he again solemnly asserts
to be necessary to fit a man for being a proper member of his
kingdom in this world. There seems, also, in these words, a
reference to the manner in which this member of the Sanhedrim
had come to him, which was by night. In opposition to his con
duct, which discovered much timidity, Christ tells him that it was
necessary to make a public profession of his religion by baptism.
vol. ii. r

178 JOHN, (iii- 1— IS-
•Of this ceremony, as applied to proselytes from heathenism, the
Jews were accustomed to speak as a new birth, and to represent
the subjects of it, as acquiring hereby, new relations, and losing
those which they had in their unconverted state. Hence, Jesus
also speaks of the baptism which his religion required, under the
phrase, being born of water. To be born of the spirit, or of spirit,
is to be spiritually horn, in opposition to a natural birth.
6. That which is born of the flesh is flesh;
and that which is born of the spirit is spirit.
The natural life is different from the spiritual, nor do the privi
leges of the one belong to the other. These words contain the reason
of bestowing the kingdom of Christ upon those who are spiritually
born, and of withholding them from those who have no other
claim than what arises from natural birth, as was the case with the
Jews, who were the natural descendants of Abraham.
7. Marvel not that I said unto thee, Ye must be
born again.
8. The wind bloweth where it listeth, and thou
nearest the sound thereof, but canst not tell whence
it cometh and whither it goeth : so is every one that
is born of the spirit.
A comparison is here made between the wind and that renova
tion of principles of which Jesus had been speaking ; for as the
wind is invisible, but known to exist by its sound, and other
effects; so this renovation of principles, although invisible, pro
duces great and important effects, and qualifies men for enjoying
the privileges, before mentioned as conferred upon it. This com
parison is instituted, in order to show the value of this new life;
and the ground of that extraordinary distinction which is given
to it. 9. Nicodemus answered, and said unto hirn, How
can these things be ?
10. Jesus answered and said unto him, Art thou
a master of Israel, and knowest not these things ?
Art thou acquainted with the Jewish religion, and dost thou not
know what is meant by a spiritual birth 1 Jesus might well express
his surprise at the ignorance of Nicodemus on this subject, since
similar language, as we have before observed, was used by
his countrymen, who said of proselytes, admitted into the Jewish
church, by baptism, among other rites, that they were born again, and
received a new soul ; that they were as infants just born. A man
accustomed to such language, ought to have found no difficulty in
understanding that of Christ.
11. Verily, verily, I say unto thee, We speak that

iii. 1—13.) JOHN. 179
we do know, and testify that we have seen ; and ye
receive not our witness.
You may depend upon what I now assert, as what I have receiv
ed in commission from God, although the Jews,, in general, do not
receive my doctrine as coming from God.
12. If I have told you earthly things, and ye
believe not, how shall ye believe,, if I tell you of
heavenly things.
If), when I employ the phrases yourselves use concerning your
own rites and customs, ye understand and believe me not ; how
will ye understand and believe when I declare those truths which
I am sent of God to reveal, in language adapted thereto 1 Some
of these truths he obscurely hints at, in the succeeding' verses.
By earthly things, however, some understand' the things in
which John the Baptist instructed the Jews ; and by heavenly
tilings, those which were peculiar to the mission of Christ ;, and,.
to confirm this interpretation, they observe, that John himself,.
verse the thirty-first, uses the same language in this sense. "He
that comes from above, is above all : he thatis ofthe earth, is earthly,,
and speaks of the earth; he that cometh from heaven, is above all."
13. And no man hath ascended up to heaven, but
he that came down from heaven ; even the Son of
man, which is in heaven.
That the first clause of this verse, " And no man hath ascended
up to heaven," cannot be understood literally, of a local ascent to
heaven, is evident from this consideration, that it is not true : for
it is generally supposed, that Enoch, the seventh from Adam,
when he disappeared from the world, was taken up thither ; and it
is certain, that Elijah was carried thither in a whirlwind. Neither
is it true, as this clause seems to intimate in connexion with the
rest of the verse, that Jesus Christ ascended to heaven : for we
have no account of any such event in the history of his life,
except when he took leave of his disciples, after his resurrection.
We must have recourse, therefore, to some other method of
explaining the words.
Now, according to our way of conceiving of things^ a man, in
order to become acquainted with the divine counsels, ought to;
ascend to heaven, and converse with God ; hence it is, that^ to ascend*
to heaven, or, to be in heaven, comes to signify, being admitted to
the knowledge of the divine counsels. Thus Moses, when inform
ing the Jews how clearly God had revealed his will to tKettt;
Deut. xxx. 12, tellsthem, "It is not in heaven, thatthou-shouldest
say, who shall go' up for us to heaven, and bring it unto us, thaP
we may hear it and do it?" Now, if ascending up- to heaven is
not to be understood^ literally of a local ascent, neither is coming
down: from heaven to be understood of a local descentfro'm- heaven,
where Christ or the Son of man had- never beeH; What, th'enV
is the meaning of coming dowm from', heaven^ Nothing' rtiore

180 JOHN. (iii- 1—13.
than being of divine origin, or coming from God, in opposition to
coming from men. It is in this sense, that Christ uses the phrase,
when he says to the Jews, Matt. xxi. 25, " The baptism of John,
was it from heaven, or of men 1" That is, Was it instituted by
God, or by men ? As the baptism of John, then, was from heaven,
because of divine appointment, so Christ may be said to come
down from heaven, because he had a commission from God to
teach. The language which is in this passage applied to a person,
is, on other occasions, applied to things, where no one can suppose
there is a local descent. Thus the apostle James says, " Every
good gift and every perfect gift is from above, and cometh down from
the Father of lights." Men are furnished with food and raiment
from the earth, on which they live; yet these blessings are here
said to come down from God in heaven, because they are his gifts.
We now come to the last clause of the verse, " The Son of man,
which is in heaven." The Son of man could not, at this time, be
in heaven : for he was in the world, conversing with Nicodemus :
but in a figurative sense he might be said to be in heaven, because
he was acquainted with the divine counsels. The evangelist
had already used a still stronger expression respecting Christ,
John i. 18, where he says, that he was in the bosom of the Father :
that is, enjoying a communication of the divine counsels as freely
as a person who sits next to another at table, and is said to lie in
his bosom.
These words of Christ, then, you see, do not relate to any prior
existence of his, before his birth in Judasa; but, when'divested of
their metaphorical dress, signify no more, than that he was more
fully acquainted with the divine counsels than any other prophet,
and authorized to communicate them to the world.

REFLECTIONS.

I. In the conduct of Nicodemus, we see the influence of rank
and worldly prudence in perverting men from their duty. He was
convinced that Jesus was a prophet, or a divinely authorized
teacher; but he was unwilling to acknowledge this openly, by
publicly appearing in his company, and therefore came to him by
night. Many plausible reasons, no doubt, offered themselves to
his mind to justify him in this conduct. Had he unequivocally
avowed himself the disciple of Jesus, he must have exposed
himself to the displeasure of his brethren in the Sanhedrim, who
would have reprimanded him for his misconduct, and perhaps
expelled him from their body ; or, if suffered to hold his office, he
would have heen cautiously shunned by his former associates, and
his influence been entirely lost. A regard to his own usefulness,
therefore, would justify him, he might imagine, in this conceal
ment. But while he calculated the evil which would arise from
the open profession of Christianity, he overlooked the much
greater good that would have been done'to the cause of truth by
the patronage of so distinguished a person. While he pleased

iii. 1—13.) JOHN. 1S1
himself with the idea of acting upon the principles of prudence,
he was actuated by a selfish regard to his own convenience, and
sacrificed the interests of the public to the apprehended interests
of an individual. So do those, likewise, who, in the present day,
decline the open acknowledgment of important truth, and satisfy
themselves with the profession of it in private ; the language of
prudence is upon their lips, and of a concern to retain the power
of doing good, while a selfish concern for themselves is at their
hearts. Let us not follow the example of such men, but remem
ber, that where error has been publicly supported, it ought to be as
publicly renounced ; not in one instance only, but on every occa
sion ; not in words only, but by our actions also ; for these often
speak a more decisive language than any words. In this manner
only, can we expect to obtain the approbation of a Master, who
knew no disguise himself, and could not countenance it in any of
his disciples. When Nathanael came to him in open day, he is
welcomed as an Israelite in whom there is no guile; but when
Nicodemus comes to him by night, he is received with coldness,
and rebuked for his timidity : and every method is taken to dis
courage a proselyte who appeared to be actuated by worldly
prudence. 2. Let us never forget the reality and importance of that new
life which Christianity produces, and which consists in the belief
of right principles, and in a renovation of character. This is the
great design of the gospel of Christ, and without it, a professed
faith in his doctrines, and an outward conformity to its institutions,
are of no value. It was to begin and complete this spiritual life,
that Christ appeared in the world ; that he wrought so many mira
cles ; and that he suffered and died. Let us judge of our profi
ciency in Christianity, by the growth of this life in our minds ;
manifesting itself by increasing love and reverence for the Divine
Being, and growing diligence in doing good to men.
Greatly are they mistaken who infer, from the stress which
Christ laid upon baptism for adults, as a public profession of his
religion, the necessity of administering this ordinance to infants,
in order to their admission into the future and everlasting kingdom
of Christ; and who are, for thjs reason, anxious to have the cere
mony performed, when their children are ill, and even dying.
Baptism was intended for the benefit of the living, and not the
dead ; to engage parents to teach children Christian 'principles,
and to set before them a Christian example, and not to give them
a passport to heaven.
3. What Christ says, respecting his being in heaven, while on
earth, or acquainted with the divine counsels for our salvation, and
of his being come down from heaven, or commissioned to reveal
them to mankind, may afford us just ground of satisfaction and joy.
What we are most concerned to know, is not who Christ is, in
respect to his person ; whether a man or an angel ; whether a being
of our own nature, who existed two thousand years ago, in Judasa,
or one of superior order, who existed before the globe of the earth
was created ; but what message he brings from God to men ; what
evidence he exhibits of being acquainted with the divine counsels.

182 JOHN. (iii. 14— 24.
If we are well assured' that he is a divine messenger, and that he
hath the most important truths to communicate, it may be a matter
worthy of inquiry, but comparatively of little consequence, who
the messenger is : when thus recommended, he is entitled to our
respect and confidence, however frail his nature, however mean
his appearance, and although he should be a man like ourselves.

SECTION VIII.
D-iscourse with Nicodemus concluded.
John iii. 1H— 24.
14. And as Moses lifted up, " set on high," the
serpent in the wilderness, even so must the Son of
man be lifted up ; " set on high."
When Jesus found that Nicodemus did not understand what he
had said to him, about the necessity of being born again, or of
abandoning his Jewish prejudices, before he could be a fit subject
of his kingdom ; although such kind of language was common
among the Jews themselves, when speaking of proselytes to their
religion ; he said to him, verse twelfth, " If I have told you earth
ly things, and ye believe not, how shall ye believe, if I tell you of
heavenly things 1" That is, as already explained, If, when I em
ploy phrases which yourselves use, when speaking of your own
rites and customs, ye understand and believe me not, how will ye
understand and believe, if I tell you of those truths which I am
sent of God to reveal, in language adapted to them. Some of these
heavenly things he proceeds to hint at in the verse which I have
read to you, and those which follow, beginning with his crucifixion
and death,: for it is to this that he evidently refers, when he speaks
of his being lifted up, or set on high. As if he had said, You ex
pect a triumphant Messiah ; but I assure you, that I shall be a
suffering one, and shall be exposed upon the cross, as Moses ex
posed the serpent in the wilderness ; and for a like salutary pur
pose. When the children of Israel were bitten with fiery serpent's,
Moses, at the command of God, made a brazen serpent, and' set it
upon a pole ; and everyone that was bitten, who looked at this
serpent, was cured.* Such, he intimates, would be the effect of
his death ; inasmuch as it would, when connected with his resur
rection from the dead, convince men of the certainty of a future
life, and hereby both reclaim them from their sins, and' give them
a title to a future;, everlasting existence. Christ makes a like al
lusion to his death, John xiu 32, "And I, if I be lifted' up, will
draw all men unto me'.'* " NuitiBi xxi. 9'.

iii. 14—24.) JOHN. 183
15. That whosoever believeth in him should not
perish, but have eternal life.
This whole verse Bishop Pearce supposes to be an interpolation,
because it interrupts our Lord's argument, and is word for word the
same with the last clause of the following verse.
16. For God so loved the world, that he gave his
only-begotten Son, " best beloved Son," that whoso
ever believeth in him should not perish, but have ever
lasting life.
Christ here assigns the reason why his death, or his being set
on high on the cross, would produce that universal salvation from
death, to which he had referred : it proceeded from the benevo
lence of the Divine Being, who had sent him into the world, to
procure, by his death and the consequences of it, eternal life for all
mankind, Gentiles as well as Jews. " You expect that the Mes
siah will come to save the Jews only, and to triumph over and op
press the Gentiles ; but I assure you that he is come to save all,
of whatever nation they may be, who look up to him upon the
cross, or believe in his divine mission and obey his precepts." It is
observable that he who in this verse is denominated the only-begot
ten Son of God, is, in verse the fourteenth, called the Son of man ;
which two expressions are easily reconciled, by supposing that he
who, in regard to his nature, was an ordinary man, yet, in respect
to divine communications, stood single and unequalled ; without
having recourse to the strange supposition that the human nature
and divine were united in the same person.
17. For God sent not his Son into the world to
condemn the world, but that the world through him
might be saved.
God sent not his Son to punish the Gentiles, as you expect, by
enabling the Messiah to triumph over them ; but to save them.
To condemn, is here put for to punish : for where men are guilty,
one is the consequence ofthe other. We are likewise informed
what the phrase, God gave his Son, signifies : that it implies no
more than sending hiin, or giving him a divine commission to teach
mankind. 18. He that believeth on him is not condemned ;
but he that believeth not is condemned already, be
cause he hath not believed in the name of the only-
begotten Son of God.
Such are the testimonials to his divine mission, that he who is
not convinced by them, and in consequence of this, rejects his au
thority, is worthy of censure and condemnation, and is aheady
censured and condemned in the divine judgment.
19. And this is the condemnation, that light is

184 JOHN. (iii- 14—24.
come into the world, and men loved darkness rather
than light, because their deeds were evil.
This is the ground of this condemnation, that he rejects such
evidence of a divine mission as none could refuse to admit, but
those who are wilfully blind, or under the influence of vicious
prejudices. Men who thus reject the gospel, or the evidence with
which it is accompanied, from attachment to their vices, are de
serving of condemnation.
20. For every one that doth evil hateth the light,
neither cometh to the light, lest his deeds should be
reproved, or, " discovered."
For we see that men who are conscious of guilt, are unwilling to
admit the evidence by which their evil deeds would be discovered
and exposed.
21. But he that doth truth cometh to the light,
that his deeds may be made manifest, that they are
wrought, " because they are ivrought," in God.
To do the truth is to act according to divine truth, particularly
that ofthe gospel. In this sense is the phrase used by this evan
gelist, in his first epistle, i. 6, "If we say that we have fellowship
with hirn, and walk in darkness, we lie, and do not the truth," that
is, act not agreeably to the truth ofthe gospel. Of the same kind,
also, is the phrase which occurs more than once in the epistles of
this apostle, walking in truth, or the truth. " I have no greater
joy than to hear that my children walk in truth," that is, walk ac
cording to the truth contained in the gospel. To be wrought in
God, is to be wrought agreeably to his will. The sense ofthe pas
sage then is this ; He that acteth agreeably to the precepts ofthe
gospel will be ready to embrace it, because it will afford him an
opportunity of showing that his actions correspond with the will of
God. The figures of light and darkness, which run through these
last verses, were probably suggested to Christ by the circumstance
of Nicodemus coming to him by night, and might be intended as a
reflection upon his conduct in thus seeking concealment.
22. After these things, came Jesus, " went Jesus,"
and his disciples into the land of Judaea, and there he
tarried with them, and baptized.
The conversation between Christ and Nicodemus took place at
Jerusalem ; thence he went into the country of Judaea, in the
midst of which the city stood, for the convenience of obtaining
water for baptizing. The same distinction between Judaea and
Jerusalem, is observed in other parts ofthe New Testament.
23. And John also was baptizing at iEnon, near
to Salim, because there was much water there ; and
they came and were baptized, that is, men from the
neighbouring country.

iii. 14—24.) JOHN. 185
24. For John was not yet cast into prison.
This event, however, took place very soon afterwards.

REFLECTIONS.

1. Let us never forget the view here given ofthe importance
ofthe blessings of the gospel, and ofthe Being to whom we are in
debted for them. They are calculated not only to save us from
peiishing, but likewise to give eternal life. How great the evil
from which we are delivered ! How invaluable the benefit bestow
ed ! To God let us ascribe all the praise of this wonderful act of
benevolence ; it originated in his councils, was contrived by his
wisdom, and executed by his hands. Greatly are they mistaken,
and very unjust are they to the goodness ofthe divine nature, who
represent the scheme of redemption as originating with Jesus
Christ, and as planned and conducted by him, for rescuing human
beings from the destruction to which they were doomed by an of
fended and inexorable Creator. In contradiction to such repre
sentations, the Scriptures declare not that Christ so loved the
world as to give himself for them ; but that God so loved the
world as to give his Son, to send him into the world, and to aban
don him into the hands of wicked men, that whosoever believeth in
him, and particularly in his death and resurrection, might not perish,
but have everlasting life. While, therefore, we are grateful to
Christ and his apostles, for the part which they voluntarily bore in
executing this great design, let it only be to the subordinate agents
and instruments of the Most High ; nor let us be so stupid or so
unjust, when we receive a favour, as to direct our principal re
gards to the person who brings it, and to forget or overlook the
Being by whom he is sent. This conduct cannot fail to be highly
offensive to him, as well as dishonourable to ourselves. Let us fol
low the example of those who best understood the nature of this
dispensation, when speaking of it, and not the fallible authorities
of men of modern times, by saying, " Blessed be the God and Fa-'
ther of our Lord Jesus Christ, who hath blessed us with all spirit
ual blessings in heavenly things, in Christ Jesus."
2. We have the authority of Christ for saying, that the gospel
furnishes a test of the characters of men. In a period of time so
far removed from the original publication of the gospel, and from
those visible proofs of divine interposition, with which it was ac
companied, and especially at a time when this institution has been
so generally and grossly defaced, as scarcely to retain any linea
ments of the divine original, it would be going further than we are
warranted to do, to say that all those who reject it, must be actu
ated by vicious prejudices or bad motives. Yet, as the gospel con
tains the purest system of morals, and, if believed, must lay a
great restraint upon the evil passions of mankind, bad men must
necessarily wish that it were not true, and be averse from receiving
vol.. n, i.

186 JOHN. ("i. 25—36.
it ; while the good will, for the same reason, be the more disposed
to embrace a system which only recommends to them what they al
ready approve. We may venture, therefore, to attribute much of
the infidelity which prevails in the world, to men's dislike of the
gospel morality, without incurring the charge of want of candour or
of Christian charity.
Let those who feel themselves inclined to give up Christianity,
seriously consider with themselves whether their dislike does not
proceed from this source, and remember that to whatever indul
gence, errors, proceeding from the ignorance or weakness of the
human understanding, may be entitled, none is due to those which
proceed from a corrupt heart, either in the judgment of reason, or
in the estimation of God.

SECTION IX.
John the Baptist declares the superiority of Jesus to himself.
John iii. 25—36.
25. Then there arose a question between some of
John's disciples and the Jews, or, according to a better
reading, " and a Jew," about purifying.
We left John baptizing at iEnon, near Salim : at the same time
Jesus, or rather his disciples, was baptizing in another place, and
followed by much greater numbers. This gave rise to a dispute
between the disciples of John and some one of those who had been
baptized by Jesus, which baptism was to be preferred ? For the
Jews applied the term purifying, to washing the hands before meat,
and would, therefore, necessarily apply it to so solemn a service as
that of baptism ; John ii. 6.
26. And they came unto John, and said unto him,
Rabbi, " Teacher" he that was with thee beyond
Jordan, " by the side of Jordan," to whom thou
barest witness, behold, the same baptizeth, and all
men come to him.
They complain that his own baptism was deserted, and that all
men flocked to Jesus ; hoping that John would condemn this prac
tice, and show that his own baptism was to be preferred. By re
ferring to the circumstance of Jesus having been with him, and bap
tized by him, they intimate their opinion of his inferiority.
27. John answered and said, A man can receive
nothing, except it be given him from heaven ; "A
man can receive nothing from heaven, except it be given
to him thence."

iii. 25—36.) JOHN. 187
No man can exercise those miraculous powers which ye see Je
sus possess, unless he receive them from God, whose gift alone
they are. I therefore acquiesce in the superiority which he assumes
over me, because it is evidently given to him by God. The Bap
tist then appeals to themselves, that he had never pretended to
be the Messiah.
28. Ye yourselves bear me witness, that I said,
I am not the Christ, but that I am sent before him,
" before his face."
I precede him, as a herald precedes a prince, to announce bis ap
proach, or a servant his Master. If before be supposed to refer to
priority of time, it must be admitted to be true in respect to John,
who began his ministry before Christ ; but it is no proof of inferi
ority, which is what he is attempting to show.
29. He that hath the bride is the bridegroom ;
but the friend ofthe bridegroom, which standeth and
heareth him, rejoiceth greatly, because of the bride
groom's voice. This my joy, therefore, is fulfilled.
We have here a comparison, the general design of which is pret
ty obvious, although the terms of comparison are not formally ex
pressed. " Jesus is like a bridegroom, and I am like a friend of
the bridegroom, who rejoices in his happiness: for so it is that
I rejoice to hear that he baptizeth, and that all men come unto
him." 30. He must increase, but I must decrease, or
" he will increase, but I shall decrease."
As his character and miracles come to be known, men will enter
tain a much higher opinion of him than they entertained of me;
in consequence of which, the number of his disciples will increase,
while that of mine diminishes. Here it is that the reply of the
Baptist to the question proposed to him, ends. The words which
follow to the end of the chapter seem to be the language, not of
John the Baptist, but of John the evangelist.
31. He that cometh from above is above all ; he
that is of the earth is earthly, and speaketh of the
earth ; he that cometh from heaven is above all.
It has been already shown, in the explanation which was given of
the thirteenth verse of this chapter, that to ascend up into heaven
and to be in heaven, signified no more, in the figurative language of
Christ, than being intimately acquainted with the divine counsels ;
and consequently, to come down from heaven, is to come with a
commission to reveal these counsels to the world. When, there
fore, the person who delivered the words contained in this verse,
whether we suppose him to be the Baptist or the Evangelist, says
of Jesus, He came from above, and came from heaven, he asserts
no more of him, than he had already asserted of himself. This is
very properly assigned as a reason of his superiority to John, as

188 JOHN. (iii. 25— 36.
well as to all the other prophets. So much inferior was John to
Christ, in regard to divine knowledge, that the one might be con
sidered as speaking earthly things, the other, heavenly things.
There appears to be a considerable resemblance between the lan
guage of this verse and that ofthe eighteenth verse ofthe first chap
ter, which, it has been already observed, contains the words of the
apostle : " No man hath seen God at any time ; the only-begotten
Son, which is in the bosom of the Father, he hath declared him."
In each, the superiority of Christ to the prophets that went before
him is asserted, and, upon the same grounds — his intimate ac
quaintance with the divine counsels.
32. And what he hath seen and heard, that he
testifieth. What men learn from the sense of sight or hearing, they know
with certainty : when, therefore, it is said here of Christ, that he
testifieth what he hath seen and heard, we are to understand the
apostle as intending to say that he testifies nothing but what he
knows to be true. Or, the words may be understood literally, and
be supposed to refer to the different methods in which Christ was
made acquainted with the divine will, which might be visions and
audible words. Christ tells the Jews, in more than one place,
that he declared to them what he had heard from his Father. See
John xviii. 26. xv. 15.
And no man receiveth his testimony.
That is, Few receive it, in comparison with those who reject it,
or with the number that might be expected to receive it. That it
was not rejected by all, appears from the next verse. That the
Baptist should use this language, just after he had heard that all
men came to Christ, is not very likely. It is rather the language
of the apostle, complaining of the unbelief ofthe world at the time
when he wrote."
33. He that hath received his testimony, hath
set to his seal, " hath set his seal to this," that God
is true. 34. For he whom God hath sent speaketh the
words of God.
God speaketh so evidently to mankind by Jesus Christ, that to
believe in Christ, is to believe God ; and he who does this, declares
thereby that God is true : in the same manner as a man makes a
writing his own by setting his seal to it. The evangelist in his first
epistle, v. 10, delivers the same sentiment, in a different form :
" He that believeth not God hath made him a liar, because he be
lieveth not the record that God gave of his Son."
For God giveth not the Spirit by measure unto
him. That is, He gives it plentifully. By Spirit, we are here to un
derstand miraculous powers. These were communicated to Christ

iii. 25—36.) JOHN. 189
in a fuller manner than to any other prophet or divine messenger
that went before him, or came after him.
35. The Father loveth the Son, and hath given
all things into his hand.
He hath communicated to him all the mysteries relating to the
kingdom of God, which had been concealed from former prophets ;
in which sense the words are parallel to Matt. xi. 27, " All things
are delivered to me of my Father ;" or they may be thus inter
preted ; God has so well loved his Son, as to give him all power,
that is, the power of working miracles now, and of bestowing eter
nal life hereafter. From the mention of a future life in the next
verse, it would seem as if this were one ofthe things which he had
conferred upon him a power of giving.
36. He that believeth on the Son hath everlasting
life, and he that believeth not the Son shall not see
life, but the wrath of God abideth on him.
To his Son, God has given a power of raising from the dead all
those that believe in and obey his gospel, and of bestowing upon
them eternal life ; but those who obstinately reject it, after having
the evidence of its divine origin plainly set before them, shall not
see this future life, that is, shall not enjoy this happiness, but feel
the effects ofthe divine displeasure. Not to see life, is not to live ;
just as not seeing death is not to die. These words seem more
like the language of the apostle, who had heard Christ repeatedly
declare, that whosoever believeth in him shall have eternal life,
than that ofthe Baptist, who had no opportunity of knowing his
doctrine.

REFLECTIONS.

1. The conduct of John, in the present instance, affords an
excellent example to the preachers ofthe gospel. They are often
inclined to envy and oppose one another, on account of superior
talents and popularity ; and it happens, not unfrequently, that false
and weak friends, by mischievous insinuations and suggestions,
blow the flame of jealousy, already burning with too much ardour.
In circumstances so trying to their virtue, let such ministers reflect
upon the behaviour of this divine messenger, and truly upright
man. When reminded of the growing fame and success of the
Messiah, and called upon to oppose him, he frankly acknowledges
his inferiority, and declares his persuasion, that the fame which
had given so much alarm to his friends, would still increase, while
his own would be obscured by it ; expressing the highest joy in
what had already taken place, as well as in the prospect of what
would ensue. In this conduct, there was much magnanimity of
mind and genuine philanthropy, not unworthy of the imitation of
those who call themselves the disciples of a better Master, The

190 JOHN. (iv. 1—26.
motive by which John reconciles his mind to these events is par
ticularly deserving of notice. No man can receive any thing from
heaven except it be given him from thence. If your successors or
partners in the work, have superior endowments, they were given
them by God ; why, therefore, should you be displeased with his
will, or vainly maintain a contest which Heaven has already de
cided ? If it be your desire to do good, you will rejoice that others
are better qualified for it than yourself, and remove with pleasure
into obscurity and' retirement, to make way for the display of more
useful talents. From a regard to men, therefore, as well as to
God, it is your duty to acquiesce.
How much is it to be lamented, that, for want of attending to
these considerations, the professed friends and advocates of re
ligion have disturbed the world by their contests with each other,
and hereby done greater injury to the cause they are endeavour
ing to support, than it could possibly receive from its greatest ad
versaries. " For where envying is, there is confusion and every
evil work."
2. We are again reminded of the importance of receiving the
gospel of Christ, and of the danger of rejecting it. That will be
rewarded with an endless existence, of ever-growing happiness •
this will be punished with the loss of it, and with much misery.
If, therefore, you value yourselves for the possession of reason, or
regard your own interest, be not careless in examining the creden
tials of one whose claims, if true, will be followed with such conse
quences, both to those who receive and to those who reject them.
Having admitted the divine origin of this gospel, be not negligent
in complying with his conditions. No advantages that you can
gain, no pleasures that you can enjoy, will bear any comparison
with the advantage and pleasure of a life of eternal happiness ; no
evil can be compared with the loss of such happiness.

SECTION X.
Christ discourses with the woman of Samaria.
John iv. 1—26.
1. When, therefore, the Lord knew how the
Pharisees had heard, that Jesus made and baptized
more disciples than John,
2. (Though Jesus himself baptized not, but his
disciples ;)
3. He left Judsea, and departed again into
Galilee. Jesus knowing that the report which the Pharisees had received
respecting his growing popularity, would excite their jealousy, and

iv. 1—26.) JOHN. 191
induce them to lay plots for his life, resolves to retire to a remote
part of the country, which was under the jurisdiction of Herod,
and where the influence of the Pharisees was not so great as in
Judasa. The reason of his not baptizing proselytes himself, but
leaving that work to the apostles, was probably an apprehension,
that those who enjoyed that honour would assume to themselves
some pre-eminence over the other disciples, and that thus a founda
tion would be laid for future contentions and animosities.
4. And he must needs go through Samaria.
The road from Jerusalem to Galilee, lay through Samaria.
5. Then cometh he to a city of Samaria, which is
called Sychar, near to the parcel of ground that Jacob
gave to his son Joseph.
This town, now called Sychar, but originally Sichem, or Shec
hem, was built upon a spot of ground ofthe same name, purchased
by Jacob ofthe father of Shechem, Gen. xxxiii. 19, and afterwards
bequeathed to Joseph, xlviii. 22, " Behold," says Jacob, " I have
given thee one portion above thy brethren, which I took out ofthe
hand ofthe Amorite with my sword and my bow :" the language,
as it is supposed, of prophetic foresight, in which he declares what
would be done by his descendants, rather than by himself. Ac
cordingly we are informed, Joshua xxiii. 32, that in the general
division of the country, this parcel of ground became the inheri
tance of the children of Joseph.
6. Now Jacob's well was there. Jesus, therefore,
being wearied with his journey, sat thus, wearied as
he was, upon the well ; and it was about the sixth
hour ; twelve o'clock.
7. There cometh a woman of Samaria, to draw
water. Jesus saith unto her, Give me to drink ;
8. For his disciples were gone away unto the city,
to buy meat.
Being left alone, he asked for water only for himself; whereas,
had they been with him, he might have asked for them also. He
had probably set out upon this journey early in the morning ; and
it being now twelve o'clock, or about the heat ofthe day, he was
so exhausted with fatigue and want of food, as to be unable to pro
ceed any further : he therefore sat down, and sent his disciples
forward to procure refreshments.
9. Then saith the woman of Samaria unto him,
How is it that thou being a Jew, askest drink of me,
who am a woman of Samaria ? for the Jews have no
dealings, " no communications," with the Samaritans.
That is, They will hot eat and drink out ofthe same vessels, or
sit with them at the same table ; for that they had some dealings

\

192 JOHN. (iv. 1—26.
with them, appears from the disciples being now gone to one of
their cities, to buy food. This is the remark ofthe evangelist, to
explain the reason ofthe woman's question.
The enmity which subsisted between the Jews and the Samari
tans had been of long standing, and had risen to a great height.
This people were the descendants of a colony of strangers, settled in
Palestine, in place ofthe native Israelites, when carried away into
captivity by Shalmanezer, king of Babylon. See 2 Kings xvii.
24 — 41. They became obnoxious to the Jews from the beginning,
because, although they worshipped the God of Israel, yet they
joined with it the worship of their own idols ; and still more so af
ter the return from the Babylonish captivity, when they built a
temple upon mount Gerizim, in opposition to that at Jerusalem,
observing similar rites and festivals, and receiving among them eve
ry Jew who was dissatisfied with the religion and government of
his country. When the Jews were enduring every extremity, in
consequence of refusing to worship idols at the command of Anti
ochus, the Samaritans basely consented to admit the gods of their
conquerors. These circumstances inflamed the animosity, subsist
ing between the two nations to the greatest degree of violence, and
produced those marks of aversion and hatred at which this woman
hints, and of which we have other examples in the gospel. Some
remains of this people continue to dwell in Palestine to the present
times, and from them we received, about a century and a half ago,*
an invaluable treasure ; a copy of the five books of Moses in the
Samaritan character, that is, in the character of the original He
brew. 10. Jesus answered, and said unto her, If thou
knewest the gift of God, " the favour of God," and
who it is that saith unto thee, Give me to drink, thou
wouldest have asked of him, and he would have given
thee living water.
By the favour of God, Christ means the gospel, which he also
calls living water, because it conferred eternal life on those by
whom it was embraced. This, he intimates, he would have given
her, in return for a draught of water, if she had asked him for it.
Christ calls the water which he should give, living water, that is,
running or spring-water. It is probable, therefore, that the water
in this well, for which he asked, was stagnant water ; and it has
been observed, that reservoirs of this kind are very common in
eastern countries, and that they are called wells.f
11. The woman saith unto him, Sir, thou hast
nothing to draw with, thou hast no bucket, and the
well is deep : from whence, then, hast thou that liv
ing water ?
* The Samaritan Pentateuch was first brought into this country by Archbishop
Usher, about the year 1630.
t Harmer's Observations, Vol. I. p. 428.

iv. 1—26.) JOHN. 193
In the east it is usual for travellers to carry a bucket and line
with them, in order to draw water, their wells not being furnished
with these conveniences ;* but seeing that Christ was not thus pro
vided, this woman thought it impossible for him to fulfil his
promise. 12. ' Art thou greater than our father Jacob, which
gave us the well, and drank thereof himself, and his
children, and his cattle ?
As if she had said, If thou canst procure water without a bucket,
or if thou hast discovered a spring of living water, thou possessest
more sagacity, or art more fortunate, than our father Jacob.
13. Jesus answered, and said unto her, Whoso
ever drinketh of this water shall thirst again ;
14. But whosoever drinketh of the water that I
shall give him, shall never thirst, but the water that
I shall give him, shall be in him a well of water, .
springing up into everlasting life, "for the support of
an everlasting life."
Whoever embraces my doctrine, will find it sufficient for eternal
life, and when once possessed of it, will feel the wjant of no other
for that purpose. The woman still understands him to speak of
real water.
15. The woman saith unto him, Sir, give me this
water, that I thirst not, neither come hither to draw.
16. Jesus saith unto her, Go, call thy husband, and
come hither.
17. The woman answered, and said, I have no
husband. Jesus said unto her, Thou hast well said,
I have no husband :
18. For thou hast had five husbands, and he
whom thou now hast is not thy husband : in that
saidst thou truly.
Bishop Pearce thinks, that Christ's motive for desiring the wo
man to call her husband, was only to let her know that he was
possessed of supernatural knowledge, and knew that she had five
husbands, who died in succession ; and the clause which we trans
late, " he whom thou now hast is not thy husband," he would
render, " Thou hast no husband now," supposing the text to have
been altered. Certainly the respect shown to this woman both
by Christ and her countrymen, makes it improbable she should be
* Harmer's Observations, Vol. I. p. 420.
VOL. II. 2 A

194 JOHN. (iv. 1—26.
the infamous character generally supposed, living in fornication
with a sixth man, after having had five husbands.
19. The woman saith unto him, Sir, I perceive
that thou art a prophet.
Divinely authorized teachers among the Jews, often possessed a
supernatural knowledge of present and past events, as well as of
such as were future. This woman, therefore, justly infers our
Lord's claim to that character, from the knowledge which he discov
ered in the present instance. Finding that he was a divine teach
er, she proposes to him a question which was warmly agitated be
tween her countrymen and the Jews, respecting the proper place
of worshipping the Divine Being.
20. Our fathers worshipped in this mountain, and
ye say, that in Jerusalem is the place where men ought
to worship.
As the great design of the Jewish dispensation was to preserve
the knowledge of one God in the world, while the Gentiles paid
divine honours to many, the Jews were allowed to erect altars to
him, and to pay him public worship but in one place, and that
place, since the time of Solomon, was the temple at Jerusalem,
1 Kings ix. 3 ; 2 Chron. vii. 12. The Samaritans admitted the
same general maxim, but insisted that this honour belonged to the
temple which they had built upon mount Gerizim, and in vindica
tion of their practice, pleaded the example of their ancestors,
Abraham and Jacob, who each of them built altars to God, near
to Shechem, which was within the country of Samaria. See
Genesis xii. 6, 7. ; xxxiii. 18, 20.
21. Jesus saith unto her, Woman, believe me, the
hour cometh when ye shall, "when ye will" neither
in this mountain, nor yet at Jerusalem, worship the
Father. That is, to the exclusion of other places : for under the Christian
dispensation which is about to be established, men will be allowed
to worship God in every place.
22. Ye worship ye know not what, " what ye do
not know," we worship what we do know :
The Samaritans worshipped the same God as the Jews, but,
admitting no more of Scripture than the five books of Moses,
they could not be so well acquainted with his character and designs
as the Jews, who received the works of the prophets.
For Salvation is of the Jews.
As a proof, that the Jews are better acquainted with the Divine
Being, they are honoured with the appearance of the Messiah
among them, who is to teach men the way of salvation.
23. But the hour cometh and now is, when the

iv. 1—26.) JOHN. 195
true worshippers shall worship the Father in spirit
and in truth : for the Father seeketh such to worship
him. To worshiD God in spirit and in truth, is to worship him with
the true affections of the heart, unmixed with rites, ceremonies,
and sacrifices, which are only the symbols of worship.
24. God is a spirit, and they that worship him
must worship him in spirit and in truth.
God is an invisible being, and requires the worship of the mind
and affections, which are likewise invisible.
25. The woman saith unto him, I know that
Messias cometh ; (which is called Christ ;) when he
is come he will tell us, " teach us," all things.
It appears, hence, that the Samaritans expected the Messiah,
and that they entertained juster notions of him than the Jews ;f for
they conceived of him as a teacher only, while the Jews regarded
him as a temporal prince. This difference in their opinions is
probably to be traced to the different books which they received,
as containing a revelation from God. For in the Pentateuch, the
Messiah is spoken of only as a prophet or teacher, but represented
as a king in the latter prophets. This may also account for Christ
confessing himself to be the Messiah to the Samaritans, while he
carefully concealed it from the Jews. The Samaritans, with such
notions of hiin, were not likely to disturb his ministry.
26. Jesus saith unto her, I that speak unto thee
am he.

REFLECTIONS.

This portion of Scripture teaches us two very important doctrines,
Who is the only object of religious worship, and the most accepta
ble method of addressing him.
1. The Father, properly denominated so by way of eminence,
as the author of being to all mankind, and better entitled to that
honourable appellation than any earthly parents, is alone to be ad
dressed by us in prayer. When Christ was desired to teach his
disciples to pray, he directs them to address him as their Father in
heaven. When he wished to inform this woman whom men would
be encouraged to worship in every place under the Christian dis
pensation, it is the Father, the same Being who had been worship
ped before in the temple, in the tabernacle, and by the patriarchs,
called Jehovah, God, the Lord, the Almighty, and described as
infinite in power and wisdom, universal in his presence, without
beginning or end of existence, perfect in goodness, righteousness,
and moral excellence. This is the only Being whom the old and

196 JOHN. (iv. 1—26.
new covenants represent - as strictly and properly entitled to the
name of God ; the only Being who has a claim to our religious
addresses. But Christians, unmindful of the language of both,
have coupled with him two other beings, to whom they have given
the name and all the attributes of Deity ; one of them, his inspir
ed messenger and servant, but a man like ourselves ; the other, no
more than an attribute of the divine nature. Thus have they
relapsed again into the great error of the heathen world, who
worshipped deified men, and deified attributes of the Divine Being,
from which it was the great design of the miracles and institutions
of the Jewsh religion to preserve that people. As you value the
honour of the Supreme Being, aud would avoid the sin of idolatry,
carefully shun this pernicious error ; join in no forms of worship in
which it is countenanced, nor give them the sanction of your
presence. God is jealous of the honours which belong peculiarly
to himself, and requires that his servants should be so likewise:
between men who have different objects of worship there can, and
ought to be, no fellowship in acts of devotion. Labour to deliver
the Christian world from so gross a corruption of true religion,
which has been the source and cause of so many other corruptions.
2. Let us remember the only acceptable way in which this
Being can be worshipped; that is, by supreme veneration, by un
feigned gratitude, by ardent love, by cheerful confidence ; in short,
by the affections of the mind, and not the posture of the body, or
any external rites. Let this thought be deeply impressed upon
your minds, whenever you approach the Divine Being in the ser
vices of public or private devotion, and point out to you the object
for which you ought to labour. Let this observation also furnish
you with a rule, whereby to determine the value of such services.
Judge not of their worth in the sight of God by their number or
frequency ; by the place in which they are performed, or the pomp
with which they are accompanied ; but by the spirit of the
worshipper. 3. Let us rejoice in the view here given us of the Christian
religion. It is a well of water, springing up to everlasting life,
supporting not a frail and mortal existence like the present, but one
that will last forever ; it lays the foundation of excellences which
will survive the body, and the world which we inhabit, and be as
durable as the Divine Being himself. How immense the benefit ;
how valuable the means by which it is conveyed ! It is a blessing,
too, which is open to all ; as accessible as that simple element
which is to be found every where. It is not confined to a particu
lar distiict of the earth, to this or that mountain, but may be had in
every place where ( there is a sun to enlighten the eye, or air to
breathe. Wherever there are human beings, there are persons
who may enjoy this eternal life ; wherever men worship the Father
in spirit and in truth, there they will serve him acceptably. Let
us not despise this blessing because it is common, but rather take
occasion thence to admire the unlimited benevolence of the giver.

iv. 27— 42.) JOHN. 197
SECTION XI.
Christ's discourse at the well of Sychar concluded.
John iv. 27—42.
27. And upon this came his disciples, and mar
velled that he talked with the woman, yet no man
said, What seekest thou, or, why talkest thou with
her ?
They were desirous to know the reason of this extraordinary
appearance of Jesus conversing familiarly with a Samaritan ; a
thing never practised by Jews ; but respect for their Master
prevented them from attempting to gratify their curiosity by asking
him or her any questions.
28. The woman then left her water-pot, and
went her way into the city, Sychar, and saith to the
men, 29. Come see a man which told me all things
that ever I did. Is not this the Christ ?
She was so elated with the discovery which she had made, and in
so much haste to communicate it to her countrymen, that she
forgot the purpose for which she came to the well. It appears, from
what she said in the twenty-fifth verse, that the Samaritans expect
ed the Messiah, as well as the Jews ; and, from what she says
here, that they supposed he would be possessed of extraordinary
miraculous powers.
30. Then they went out of the city and came
unto him.
31. In the meanwhile his disciples prayed him,
" asked him," saying, Master, eat.
32. But he said unto them, I have meat to eat
that ye know not of.
The disciples^having gone to Sychar to procure food, and hav
ing returned, pressed their Master to partake of what they had
provided, well knowing that he stood in need of refreshment; but
the prospect of doing good which had just opened upon him by
his conversation with this woman, so much engaged his attention,
that he felt no inclination to eat. In answer, therefore, to the
pressing intreaties of his disciples, he says that he had food to eat
with which they were not acquainted. This they understood
literally of natural food.

198 JOHN. (iv. 27—42.
33. Therefore said the disciples one to another,
Hath any man brought him ought to eat ?
34. Jesus saith unto them, My meat is to do the
will of him that sent me, and to finish his work.
Christ, having received instructions from God to make men
acquainted with the Divine will, particularly in regard to a future
life, and to work miracles in proof of his authority, speaks of
himself in this and other places, as sent by God into the world.
As the peculiar residence of God is supposed to be heaven, the
same thing is sometimes expressed by corning down from heaven.
" I came down from heaven," says Christ, " not to do my own
will, but the will of him that sent me." John vi. 38. To accom
plish this work, he now declares, would afford him more pleasure
than the gratification of his natural appetites in eating and drink
ing ; and he assigns this as the reason of his present indifference
to food. 35. Say not ye, There are yet four months and
then cometh the harvest ?
That is, Is it not usual with you to say, when ye sow seed, In four
months' time there will be harvest? This is the common in
terval, in that country, between the times of sowing and reaping.
Many indeed have supposed that Jesus refers to the distance of
harvest at the time when he spake, and that it was then four
months off; but as Jesus was now returning to Galilee from Jeru
salem, where he had been to observe the passover, which corres
ponds to our Easter, that is, the latter end of March, or the begin
ning of April, and as the Jewish harvest took place before the
end of May,* there could not be four months till harvest. Besides,
the fatigue and thirst which Jesus is said to have experienced on
this occasion, correspond much better with the warmth of the
summer season than with the cold of winter.
Behold, I say unto you, Lift up your eyes, and
look on the fields : for they are white already to
harvest. There are four months between the time of sowing and that of
harvest; but it is not so in regard to the spiritual harvest of which
I am speaking ; for no sooner is the seed sown than the harvest
appears ; as you may satisfy yourselves by looking at the fields,
which are already covered with crowds of people coming to me, in
consequence of what I said to this woman. Having mentioned
harvest, Christ still pursues the simile.
36. And he that reapeth, receiveth wages, and
gathereth fruit unto life eternal.
Eternal life, in this passage, belongs equally to the reaper and
* Harmer, Vol. I. p. 68.

iv. 27 — 42.) JOHN. 1 99
the fruit; it is the wages of the preacher; it is also the reward of
the convert.
That both he that soweth and he that reapeth may
rejoice together.
By " him that reapeth," the disciples of Jesus are intended,
and by " him that soweth," Jesus himself. To encourage them
in their labours in preaching the gospel, he assures them that they
will be rewarded with eternal life, and that their joy in such a
benefit, will be increased by sharing it with himself.
37. And herein is that saying true, One soweth
and another reapeth.
Your case exemplifies the justice of the proverbial saying, that
the sower and the reaper are two different persons, and that one
man bestows labour on that of which another reaps the benefit.
In what manner this saying was applicable to them he proceeds to
show. 38. I sent you to reap that whereon ye bestowed
no labour : other men laboured, and ye are entered
into their labours.
In the commission which I have given you to preach the gospel,
I have sent you to gather fruits, the seeds of which have been
sown by other men, by myself and the prophets who went before
me, who, by our instructions, have prepared the world for the
reception of the gospel. This consideration may furnish you
with encouragement for your work.
39. And many of the Samaritans of that city
believed on him, for the saying of the woman, who
testified, He told me all that ever I did.
Being a woman of unexceptionable character, they gave her
full credit, when she informed them that he discovered an acquaint
ance with transactions in her life, which could be known to a
stranger no other way than by divine communication, and hence
concluded him to be a prophet. The object of their visit was not
merely curiosity, but to request his stay with them, in order to
further acquaintance.
40. So when the Samaritans were come unto
him, they besought him that he would tarry with
them ; and he abode there two days.
41. And many more believed, because of his own
word, " his doctrine ;"
42. And said unto the woman, Now we believe,
not because of thy saying ; for we have heard him

200 JOHN. (iv. 27—42.
ourselves, and know that this is indeed the Christ,
the Saviour of the world.
By "the world," these Samaritans probably meant no more
than the Jewish world, in which sense the term is sometimes
used :* for it is not likely that they had any idea that the Gentiles
were to become partakers of the benefit of Christ's mission, of
which the apostles themselves remained ignorant, till it was com
municated to them by divine revelation.

REFLECTIONS.

1. The portion of sacred history which we have been reading,
affords us a striking example of the piety and benevolence of our
divine Master. We behold him sit down, faint with thirst, fatigue,
and want of food ; but when refreshments are brought to him, he
refuses to partake of them, and has no inclination to eat. His
concern for the success of his ministry is so strong, that it over
comes every other feeling, and makes him insensible to the pain of
the most powerful calls of nature, to hunger and thirst. What
fervent piety, what tender benevolence must there be in the heart
which could be thus affected ! How far inferior have the followers
of Jesus been in this respect to their Master ! This single inci
dent which the evangelist has related, does more to exalt our ideas
of the character of Jesus, than a whole volume of encomiums :
for they might only have displayed the eloquence of the writer,
without having any foundation in fact. This shows us the genuine
temper of the divine Messenger, in colours which cannot be
mistaken. Let us labour and pray to acquire something of the
same disposition.
2. The observation of Christ respecting his disciples is appli
cable to ourselves : other men have laboured, and we have entered
into their labours. Much are we also indebted to the instructions,
the labours, and sufferings of our forefathers, for that degree of
knowledge and religious liberty which we now enjoy : we are
reaping the harvest of the seed which they sowed, and sowed in
tears. Had it not been for what they have done, we should now
be worshipping a piece of bread, with the superstitious members
of the church of Rome, or wandering in desert woods, with the
savage natives of India or America. Let us bless God the Father
of mercies, who has brought us into life at a period of so much
improvement, when the world is so well prepared for our reception
by the progress which has been made in the arts of life, especially
by the diffusion of religious knowledge. While we unfeignedly
rejoice in these blessings, and are thankful to God for the benefits
which we derive from the services of past generations, let us also
rememher that we are called to perform similar services for our
* Chap. xii. 19. xviii. 20.

iv; 43—54.) JOHN. 201
successors. It is but little that we are required jo do, in proportion
to what has been done for us ; others have borne the heat and
burden of the day, and we are called into the vineyard near the
last hour. Let us not decline to pay that small debt of labour and
suffering which the master of the vineyard has imposed upon us,
in return for the benefit which we have derived from the labours
and sufferings of others.
3. The view which is here given us of the employment of the
teachers of religion, may furnish them with a high idea of the
importance of their office, and with the most powerful encourage
ments faithfully to discharge its duties. They are gathering fruit
unto life eternal ; the object of their labours is not bto secure the
continuance of a temporary existence, like the present, for a few
years, but one that will never end ; not to others only, but to them
selves also : for this is the wages of the labourer, and this the
reward of the disciple. With the prospect before them of doing
so much good, if they succeed, and so much evil, if the designs of
Providence are defeated by their negligence, how anxious should
they feel for success ; how cheerfully ancfindefatigably should their
work be performed ! May the importance of that work, the exam
ple of their Master, and the hope of rejoicing with 'him" in™ the
fruits of their labours, be continually before their eyes, and animate
their languid endeavours !

SECTION XII.
Jesus goes into Galilee, and heals a nobleman's son.
John iv. 43 — 34.
43. Now after two days, " those two days" the
two days just mentioned, he departed thence, and
went into Galilee.
44. For Jesus himself testified that a prophet hath
no honour in his own country.
These words do not seem at all to correspond with the preceding
verse : for they contain a reason for not visiting Galilee, rather
than for going thither. Some persons have, therefore conjectured,
with a considerable degree of probability, that some words, either
by accident or design, have been omitted in the text, and that after
the last words ofthe preceding verse, as it now stands, " he de
parted thence, and went into Galilee,'' there was once added, " but
not to Nazareth :" for the next verse will come in very naturally :
" for Jesus himself testified," or declared, " that a prophet hath no
honour in his own country." What seems to confirm this con
jecture is, that these words, when they occur in the other evan-
VOL. ii. 2 B

202 JOHN. (iv. 43—54.
gelists, are applied to Nazareth only,* and not to the country of
Galilee in general, where Jesus spent the greatest part of his time,
had the greatest number of disciples, and where, as it appears from
the next verse, he was now well received. That a prophet is with
out honour in his own country, was probably a proverbial saying
among the Jews, founded upon what had frequently been observed
to be the temper of men's minds in regard to prophets born and ed
ucated among them, which Christ repeats, as verified in respect to
himself. The cause of this unwillingness in countrymen and neigh
bours to admit the pretensions of a prophet, is to be sought for in
the spirit of envy, which makes men averse to acknowledge as their
superiors, those whom they have been used to consider as their
equals or inferiors.
45. Then when he was come into Galilee, the
Galileans received him, having seen all the things that
he did at Jerusalem at the feast : for they also went
unto the feast.
46. So Jesus came again into Cana of Galilee,
where he made the water wine.
He hoped, that the miracle which he had performed there, had
excited attention to his doctrine, and prepared the inhabitants for
his reception.
And there was a certain nobleman, whose son was
sick at Capernaum.
The person here called a nobleman, was not what we usually
mean by that appellation ; for the Jews had no hereditary nobles ;
but an officer in the court of Herod, who is called king, although
he was only tetrarch. Some have conjectured, that he was Chuza,
Herod's steward, whose wife is mentioned by Luke viii. 2, as one
ofthe women who followed Christ, and ministered to him of their
substance. But the reason assigned for that act of gratitude, was
the cure of some personal complaint ; whereas, the favour here be
stowed, was the cure of a child.
47. When he heard that Jesus was come out of
Judaea into Galilee, he went unto him, and besought
him, that he would come down, and heal his son ; for
he was at the point of death.
By desiring Jesus to come down to Capernaum, which was at a
considerable distance from Cana, while he knew his son to be at
the point of death, this nobleman seems to have thought the pre
sence of Jesus necessary to the cure. In this7 respect, his faith
seems to have been, at first, at least, inferior to that of the centu
rion ofthe same place, who said to Jesus, Luke vii. 7, " Speak the
word only, and my servant shall be healed ;" and who, therefore,
considered him as acting by the power of the omnipresent Deity.
* Matt. xiii. 57. Mark vi. 4. Luke iv. 24.

iv. 43—54.) JOHN. 203
The words of Jesus, in reply to the nobleman's request, may be
considered as a gentle reproof to him for the want of faith.
- 48. Then said Jesus unto him, Except ye see signs
and wonders, ye will not believe.
Except ye see me perform the miracles, will ye not believe my
abilities for that purpose ? Plainly implying, that there was some
thing very unreasonable in such a temper ; since he who was a di
vine messenger, and acted by the power of God, was able to work
at a distance as well as near. The anxiety which the nobleman
felt for the recovery of his son, whom he had left in such danger
ous circumstances, makes him impatient at this delay.
49. The nobleman saith unto him, Sir, come
down ere my child die.
50. Jesus saith unto him, Go thy way : thy son
liveth, " is well." And the man believed the word
that Jesus had spoken unto him, and he went his
way.
The reproof conveyed in the question of Christ, seems to have
had its proper effect, by enlarging his apprehensions of the divine
power ; for he now believes that his son will be cured by the com
mand of Christ, without his personal presence.
51. And as he was now going down, his servants
met him, and told him, saying, Thy son liveth.
52. Then inquired he of them the hour, " the ex
act time," when he began to amend ; and they said
unto him, Yesterday, at the seventh hour, one o'clock
in the afternoon, the fever left him.
From the space between the time when the nobleman set out to
return, which was after one o'clock in the afternoon, and that at
which he met his servants, which was not till next day, it appears
that there was a considerable distance between Cana and Caperna
um, which may show us why our Lord chose to perform the mira
cle, without going down thither.
53. So the father knew, that it was the same
hour, " at the very time," in which Jesus said unto
him, Thy son liveth, " Thy son is well." And him
self believed and his whole house.
The removal of the fever, although so violent as to bring this
young man to the point of death, was instantaneous, so as to leave
no doubt, in the minds of any who were acquainted with the cir
cumstances, that a miracle was wrought, and that, consequently,
Jesus was a divine messenger.

204 JOHN. (iv. 43—54.
54. This is again the second miracle that Jesus
did, when he was come out of Judaea into Galilee.
That is, This is the second miracle which Jesus performed at
Cana; after returning again into Galilee from Judasa : the first had
been mentioned just before.

REFLECTIONS.

1. In the conduct of Christ's countrymen towards him, we
see the sad effects of envy. Christ was the most illustrious per
son who had ever appeared in the Jewish nation, and was an hon
our to the age in which he lived, and the place in which he was
born and educated. The inhabitants of Nazareth might have just
ly valued themselves for the distinction that was shown to their
city, by the first appearance among them of the Messiah, and the
Saviour of mankind : yet, because he was the son of a carpenter,
and assumed a superiority to themselves, by professing to teach
others, and work miracles, they are offended at him, and reject his
pretensions. Thus does envy blind the understanding, as well as
corrupt the heart, and render men insensible to excellence, which
is obvious to the eye of every impartial observer. Thus does it
lead men to consider themselves as degraded by that which really
does them honour, and to regard him as their enemy, who is their
best friend. While we are conscious, that the spirit which is in us
lusteth to envy, let us guard against the influence of so dishonour
able and injurious a passion. Let us never forget, that it rendered
the inhabitants of Nazareth blind to the excellences of the Messi
ah, and deprived them of the benefits of his mission.
2. The cure of this young man is an illustrious proof ofthe
miraculous powers possessed by Christ : it was performed, at sev
eral miles distance, upon a person whom he had never seen, and
where, therefore, there was no shadow of a pretence for saying,
that there was collusion or imposture. It satisfied the father of
the child, who left him at the point of death. It satisfied those
who remained at home, and who saw how instantaneously he re
covered ; and it ought to satisfy us, who live in this distant age
and quarter of the world, that Christ acted by divine power, al
though we have not been witnesses to its effects. To those who
say that they will not believe in miracles, unless they see them per
formed, we may say, as Christ did to this officer of the court of
Herod, Unless ye see signs and wonders will ye not believe 1 Is
not the power of God equal to such an effect 1 Cannot the same
Being who established the course of nature, alter it when he
pleases, or when a necessity for such an alteration shall arise 1
And if such a change be possible, why should not we believe the
testimony of those who say that they saw it 1 In trusting to the
senses of other men, we do not trust to the same kind of evidence
as when we rely upon our own 1 This arrogant spirit, which will

v. 1—16.) JOHN. 205
not allow the Almighty to act but in one way, and which will ad
mit no facts but what have been submitted to men's own eyes and
ears, is plainly unreasonable. " Blessed are those who have not
seen, yet believe," is the language of Christ ; and where there is
such abundant evidence from the testimony, such faith becomes
rational beings, and is highly commendable.

SECTION XIII.
Cure of the infirm man at the pool of Bethesda.
Johs v. 1 — 16.
1. After this there was a feast, " a festival," of
the Jews, and Jesus went up to Jerusalem.
As the feast of tabernacles is mentioned soon after, (vii. 2,) it is
probable that this was the feast of Pentecost, in which the Jews
commemorated the giving of the law upon mount Sinai.
2. Now there is at Jerusalem, by the sheep-mar
ket, " sheep-gate," a pool, " a bath," which is call
ed in the Hebrew tongue Bethesda, having five
porches. The place which in our translation is called a pool, was a bath,
the waters of which possessed, or were conceived to possess, some
medicinal virtue ; and persons afflicted with various diseases were
accustomed to bathe themselves in it, in the hope of receiving a
cure. What we call porches, were porticoes, or rows of pillars
supporting a roof, which afforded shelter to those who dressed or
undressed themselves, or might be intended for the convenience
of shade in a hot climate, to those who wished to walk. This
building was 'called Bethesda, the meaning of which is house of
grace, a name which might be given it in compliment to the lib
erality of the founder, who had erected it for public use, or per
haps in reference to the cures which were supposed to be wrought
there. This verse has been considered as containing a proof, that the
gospel of John was written before the destruction of Jerusalem :
for the evangelist says, there is at Jerusalem a pool or bath, which
implies, that Jerusalem was still standing, and shows that he wrote
soon after the death of Christ.
3. In these lay a great multitude of impotent
folk, " of infirm people," of blind, halt, withered.*
* I omit the last clause of this verse, and the whole of tbe next, because they are not
found in several manuscript copies of the New Testament ; and because their genuine
ness is denied by several eminent critics, both in our own and in foreign countries.
See Newcome's Translation.

206 JOHN. (v. 1—16.
5. And a certain man was there, which had an in
firmity thirty-and-eight years.
What was the nature of his complaint does not appear ; but it
is evident, from what follows, that it was something which depriv
ed him ofthe use of his limbs.
6. When Jesus saw him lie, and knew that he
had been now a long time in that case, or, " so," he
saith unto him, Wilt thou be made whole ? " Dost
thou desire to be healed ?"
This question he put to him, not from any doubt whether a cure
would be acceptable, but to let the surrounding multitude, who
were not so well acquainted with his condition as himself, see, by
his answer, to what a helpless and wretched condition he was re
duced, and how certainly miraculous his cure would be. What
seems to recommend him to the notice of Jesus, before the other
afflicted objects who were lying here, is the great length of time
that his disorder had continued.
7. The impotent man, " the infirm man," an
swered him, Sir, I have no man, when the water is
troubled, to put me into the bath ; but while I am
coming, another steppeth down, or, " descendeth," be
fore me.
Although some might be able to step, others might be in as
helpless a condition as himself, and require to be let down. From
the man's answer it appears, that he did not know Jesus, and that
he expected no cure but from the healing virtue of the waters;
there could, therefore, be no room for the influence of imagination.
8. Jesus saith unto him, Rise, take up thy bed,
" thy couch," and walk.
9. And immediately the man was made whole,
" ivas healed," and took up his couch, and walked :
and on the same day was the sabbath.
This showed the completeness of the cure : for he who was be
fore so infirm as to be obliged to lie down, and who could not
move without assistance, is so perfectly recovered, as to be able to
rise and walk, and carry his couch. The beds in eastern coun
tries are mats, laid upon the floor ; this -will account for the ease
with which they are carried.
10. The Jews, therefore, said unto him that was
cured : It is the sabbath-day ; it is not lawful for
thee to carry thy couch.
11. He answered them, He that healed me, the
same said unto me, Take up thy couch and walk.

v. 1—16.) JOHN. 207
He thought that the authority of the person who wrought a mir
acle, was sufficient to justify him in that which the superstitious
Jews deemed a violation of the sabbath.
12. Then asked they him, What man is that
which said unto thee, Take up thy couch and walk.
13. And he that was made well wist not, " knew
not," who it was : for Jesus had conveyed himself
away, a multitude being in that place, " had with
drawn himself from the multitude in that place."
14. Afterward Jesus findeth him in the temple,
and said unto him, Behold, thou art healed. Sin no
more, lest a worse thing come unto thee.
The man went into the temple, probably, to return thanks to
God for his cure. The words of Jesus seem to imply, that his dis
order was brought upon him by his vices : for he warns him not
to commit the same or a like crime, lest he should expose himself
to a severer punishment. Or, perhaps, his meaning may be ; be
careful to avoid sin, lest thou bring upon thyself, in the judgments
of another world, a much worse evil than this disorder of so long
standing. 15. The man departed, and told the Jews, that it
was Jesus which had healed him.
His name he bad learnt from some of the by-standers, not know
ing Jesus himself.
16. And, therefore, did the Jews persecute Jesus,
and sought to slay him, because he had done these
things on the sabbath-day.

REFLECTIONS.

1. In the relief which was afforded to this afflicted man, and
in the manner in which it was bestowed, we have a fresh proof of
the excellence of Christ's character. Miraculous cures were gen
erally performed only at the request of the diseased person ; pre
vious application was required, as a test of his faith in the divine
power operating by Jesus, and ofthe reality of his disorder. But
in the present instance, the favour is bestowed before it is solicited ;
and what seems to have recommended this man to such an hon
ourable distinction is the melancholy nature of his disease, which
rendered him incapable of moving ; the long time it had continued;
and his total inability, from the want of money and friends, to pro
cure any relief ; circumstances, which secured him the compassion
ofthe benevolent Jesus, and induced him to give his assistance un
asked. But that there might be no ground for suspecting that os-

208 JOHN. (v. 17—29.
tentation and the love of applause were the causes of this gratuit
ous act of beneficence, he withdraws himself from observation, as
soon as it is performed. After the example of Jesus, let us do all
in our power to remove or alleviate the sufferings of the afflicted,
and if we cannot afford to all the benefit of our services, let us
single out those who are most entitled to compassion from the
length or violence of their sufferings. Nor let us always wait till
our assistance is asked, but, like him, offer it of our own accord,
where evidently wanted ; remembering that ignorance often pre
vents the afflicted from knowing the means of cure, and that virtuous
modesty often pines away in wretchedness, to avoid the appearance
of being forward to ask relief.
2. When we read of a man who has been afflicted with a pain
ful disorder during forty years, how thankful should we be for the
gift of health ! The condition of many of us has been just the re
verse of this man ; we have been free from pain and sickness :
have had the use of our limbs, and senses, and other organs, with
out any material interruption, for the same time that he was de
prived of these blessings. Forget not your obligations, then, to
divine bounty ; and on every day in which you enjoy the bene
fit, render your praise to him who alone maketh a difference among
his creatures.
3. We behold a striking instance, in the passage which has been
read, ofthe malignant nature of superstition. Overlooking the ex
traordinary miracle which had just been wrought, the attention of
these Jews is attracted only by the supposed violation of a ceremo
nial precept, and they inquire with eagerness for the person who
had authorized it, not to gratify curiosity in beholding the author
of so extraordinary a work ; not to render him homage as a pro
phet and a divine messenger; but to kill him. So easy is it for
men to be strictly exact in ceremonial observances, while they
neglect moral duties, and to imagine themselves animated with
zeal for God's law, while they are only actuated by their own
malignant passions !

SECTION XIV.
Jesus discourses with the Jews after the cure of the infirm man.
John v. 17—29.
17. But Jesus answered them, My Father work
eth hitherto, and I work.
This is the reply which Jesus made to an accusation, brought
against him by the Jews, of violating the sabbath, because he per
formed a miraculous cure on that day : he justifies his conduct by
the example of the Divine Being, who works on that day as well as
on others, in the common operations of nature ; in bringing men

v. 17—29.) JOHN. 209
to life ; and in carrying on the other purposes of his beneficence
in the. natural world. What God thus does with his own power,
Jesus thinks it right for him to do with that portion of it intrusted
to himself, in order to work miracles. He calls God his Father,
probably in reference to that peculiar relation in which he stood
to him, as the Messiah and Son of David. For God had promis
ed to adopt a descendant of David as his son, which promise
the Jews applied to Christ, who was of the seed of David, 2
Sam. vii. 13.
18. Therefore, the Jews sought the more to kill
him ; because he had not only broken the sabbath,
but said also that God was his own Father, making
himself equal with God, " like God."
The additional offence here given to the Jews was not so much
by calling God bis Father, as by claiming a right to act, like him,
in the exercise of miraculous powers. It is to this objection, there
fore, that Jesus replies, by pointing out several instances in which
he now acted, or should hereafter act, like God, and showing that
this ought to give them no offence, in as much as he claimed no
authority to act by his own will, independently of any rule, but
merely to imitate the example of his Father.
19. Then answered Jesus, and said unto them,
Verily, verily, I say unto you, The Son can do noth
ing of himself, but what he seeth the Father do ; for
what things soever he doeth, these also doeth the
Son likewise.
That is, You charge me with setting myself on a level with God;
yet it is not to oppose his authority, but to follow his example, and
therefore, to concur with him in his designs ; fori presume to do
nothing but what I see him do.
20. For the Father loveth the Son, and showeth
him, i. e, showeth him how to do, all things that him
self doth, and he will [show him, show him how to do,
greater works than these, that ye may marvel, " so as
to make you wonder."
What these greater works are, he immediately proceeds to in
form them. The phrase all things,'m the beginning of this verse,
cannot be understood in an unlimited sense : for although the mir
acles of Christ are various, they cannot be supposed to be so
much so as the operations ofthe Divine Being.
21. For as the Father raiseth up the dead, and
quickeneth them, even so the Son quickeneth whom
he will.
This is one of those greater works than healing the sick, which
VOL. II. 2 c

210 JOHN. (v. 17—29.
the Father would show him how to perform, to which he before
refers ; even raising the dead- to life. The next is authority to
judge mankind.
22. For the Father judge th no man, but hath
committed all judgment to the Son ;
By committing all judgment to the Son, we are here to under
stand intrusting him with a power of judging all classes of persons,
the wicked as well as the good, at the last day, and of rewarding or
punishing them according to their characters. With this honour,
says Jesus, God, whose prerogative it is to judge his creatures,
has iuvested me his Son, and this is another instance in which he
enables me to act like himself.
23. That all men should honour the Son, even as
they honour the Father.
That is, Honour him as well as the Father, but by no means in
an equal degree. It would be strange indeed, as has been justly
observed, if a son, a prophet, a person sent from God, a worshipper
of God, obedient to the laws of God, who preached those laws,
submitted his will to the will of God, owned his Father to be his
and our only true God, died for his religion and in the cause of
God, was raised from the dead by God, sits on God's right-hand,
intercedes with God, could possibly be conceived to expect that
his disciples should honour him with the very same divine honours
as they offered, by his command and example, to his God and
their God.*
He that honoureth not the Son honoureth not the
Father, i. e. dishonoured the Father, which hath sent
him. To show disrespect to the messenger and representative of God,
must arise either from being dissatisfied with the credentials of his
mission, or from slighting the message which he brings ; either of
which is highly dishonourable to the Divine Being.
24. Verily, verily, I say unto you, He that heareth
my word and believeth on him, " believeth him," that
sent me, hath everlasting life, and shall not come into
condemnation, " into judgment," but is passed, "hath
passed," from death unto life.
That is, He that believes and obeys my gospel, or the promises
of him from whom I have received it, is as sure of eternal life as if
he were already possessed of it. Such a person has no occasion
for a trial ; for it is already determined that he shall pass from
death to life.
25. Verily, verily, I say unto you, the hour, " the
* Hopton Haynes on the person and offices of Christ, &c. p. 251. Unitarian Tracts,
1796, Vol. XI. p. 288.

v. 17—29.) JOHN. 211
time," is coming and now is, when the dead shall
hear the voice of the Son of God, and they that hear
shall live, " and ivhen they have heard they shall live."
In these words, Jesus refers rather more explicitly than he had
done before, in the twenty-first verse, to the power of raising the
dead, which he had already exercised in some instances, and in
tended to exercise again. These instances were to be specimens
and examples of his power to raise all the dead, at the day of gen
eral resurrection. There is an allusion here to the manner in
which the miracle of raising the dead was performed : for on these
occasions he used his voice in calling to the dead.*
26. For as the Father hath life in himself, so hath
he given to the Son to have life in himself ;
As the Father hath the power of giving life, so he has also com
municated to the Son the same power of giving life.
27. And hath given him authority to execute
judgment also, because he is the Son of man, or, as
some render it, " a Son ofm(in,'} that is, a man.
There is a peculiar propriety in investing a man with the au
thority of a judge of the human race ; since, haying felt and hav
ing been tempted as a man, he will be ready to make all due al
lowance for human infirmities, and no one can reasonably object to
his decision.t
28. Marvel not at this : for the time is coming in
the which all that are in the graves " in the tombs,"
shall hear his voice,
Christ here refers, not to what he had said in the last verse, about
his being invested with authority to judge mankind at the last
day, but to what he had said in that preceding it, of his being en
dued by God, with a, present power of raising the dead. " Be riot
surprised at my possessing this power ; for I shall hereafter pos--
sess one much more extraordinary, not that of raising a few per
sons to life, laid on a bed, or a bier for burial, like Jairus's daugh
ter, or the son of the widow of Nain, but all that lie in their sep
ulchres, and have lain there for ages before : these shall hear
his voice.
29. And shall come forth ; they that have done
good, unto the resurrection of life, and they that have
done evil, unto the resurrection of damnation, <f the
resurrection of condemnation," or "punishment."
* Mr. Wakefield imagines that Christ here speaks of those only who are figurative
ly dead ; dead in trespasses and sjns. See his note ononis verse.
i Because he is the Sojt of raari, that .is, is willing, though the S<ui of God, to be so
seen and treated. Amner's Considerations, p. 63, and Note.

212 JOHN. (v. 17—29.
The one shall be raised to an immortal existence, the other
shall be punished with unspeakable misery..

REFLECTIONS.

1. We are here taught of what nature the honours claimed by
Christ are ; not the honours of an independent being, assuming
an equality with the Almighty, but those of a man and servant of
the Most High, who, being determined to aim at nothing but the
glory of the great Father of all men, and never to act but as he is
directed by his instructions or example, is intrusted with a portion
of his own power and authority, in working miracles and deliver
ing instructions to mankind, at present, and in raising the dead
and judging the world, hereafter. This is the honour which Christ
claims to himself; and although far short of what some men have
attributed to him, who have made him, in every respect, equal to
his Father, yet it is not of a trivial nature, but the highest which a
virtuous and benevolent being can wish for — the honour of being
the representative of the Deity in the most engaging and illustri
ous part of his character, that of giving life to mankind, and be
stowing upon them the most important benefits. If any persons
attribute honours of a superior nature to Christ, they do it without
his authority, and in opposition to his wishes ; they degrade his
character, while they intend to honour it, and act the part of his
bitterest enemies — the unbelieving Jews'.
2. The honour which Christ claims, let us be careful to pay
him, both in our language and conduct : to withhold it, is to de
prive him not only of that which is justly his due, but of that also
which God intended he should enjoy as his representative and
messenger ; an offence of no light nature against God, and which
he will not fail to punish. Supreme honours he does not desire,
and expressly disclaims ; but such as are becoming his character,
we ought to be the more readyfor that reason to give. Let us
honour him as a favourite of the Most High, as deserving of his
Father's love, and as faithfully discharging the duties of every
trust reposed in him for the benefit ofthe children of men.
3. Let the two most important events to which Christ here di
rects our attention, a general resurrection from the dead and a
future judgment, be kept continually in our minds, together with
the connexion which subsists between obeying the gospel of Christ
and the happy issues of both. That after having been laid in the
grave, and having mouldered into dust, we are to have life bestow
ed upon us a second time, and re-appear in the creation of God,
to have our characters and actions examined and, decided upon by
an impartial judge, for the purpose of determining whether we are
fit for an immortal existence, or deserve to be condemned to pun
ishment, is a very interesting or alarming prospect, according to
the characters of the persons by whom it is entertained. To those
who have done good, it is the ground of joy and exultation : for it

v. 30—47.) JOHN. 213
is the period when the excellence of their characters will be estab
lished by an authority which no one can dispute ; when their la
bours in the service of God and of mankind will receive a glorious
reward ; when they will meet again their beloved relatives and
friends, who have been fellow-labourers with them in the same
cause ; together with the wise and good of every quarter of the
globe and of every period of time, to enjoy their society for ever.
To those who have done evil, it furnishes ground of serious
alarm and painful apprehension ; for it directs their thoughts to a
time when their evil deeds will be exposed and condemned, by one
of the wisest and best of the human race ; who feels for them all
the partialities of a benevolent heart and of a kindred nature : when
they will suffer the punishment which their crimes have merited,
but which the present state of being afforded no opportunities of
inflicting. It becomes all, therefore, who wish to save themselves
from such dreadful evils, and to realize such delightful prospects,
to keep these events continually in view, as the most powerful mo
tives to aspire after conformity to the gospel of Jesus, by which
their conduct will hereafter be tried, and which promises everlast
ing life to all by whom it is believed and obeyed, and threatens the
punishment of the second death to those by whom it is neglected.

SECTION XV.
Conclusion of Christ's discourse after healing the infirm man.
John v. 30—47.
30. I can of mine own self do nothing ; as I hear
I judge, and my judgment is just, because I seek not
mine own will, but the will of the Father which hath
sent me.
Christ, in this verse, is still vindicating himself from the charge
of having wrought a miraculous cure on the sabbath-day. His
first argument is, that he only followed the instructions he had re
ceived in the exercise of his miraculous powers. The second,
that he could not be mistaken in interpreting these instructions ;
for he was not influenced by a desire of praise, or of gratifying
his own inclination, but of fulfilling the will of God. Of his not
performing miracles from a desire of applause, Christ had given a
remarkable proof on the present occasion ; for as soon as he had
cured the infirm man, he withdrew from the multitude.
31 . If I bear witness of myself, my witness is not
true. As Jesus says, John viii. 14, " Though I bear record of myself,
yet my record is true," it has been supposed that he cannot mean
to assert the direct contrary in this verse, and that the words

214 JOHN. (v. 30—47.
should be translated in the form of a question, which will render
them perfectly consistent with the other passages. " If I bear wit
ness of myself, is not my witness true 1" strongly implying that it
was not necessarily false on that account.
32. There is another that beareth witness of me,
and I know that the witness which he witnesseth of
me, " beareth of me," is true.
33. Ye sent unto John, and he bore witness unto
the truth.
There were three sorts of evidence to which Christ appeals in
this chapter for the truth of his divine mission : for that is all he
endeavours to establish, and not his being the Messiah ; his own
testimony, that of John, and the testimony of his Father. Having
just mentioned his own testimony, when he says, If I bear witness
of myself, is not my witness true ? he proceeds to that of his fore
runner. This he says he knows to be true, referring probably, to
the experience which he had had of the Divine spirit or power,
communicating instruction to his mind, and working miracles by
him. Of the message of the Jews by the priests and Levites, you
have an account John i. 19. In his answer, John informs them
that the object of his mission was to direct their attention to anoth
er prophet, who was to succeed him, and be his superior.
34. But I receive not testimony from man, but
these things I say that ye might be saved.
I rest not my claim upon the testimony of men only : for I have
that which is greater, even the testimony of God ; but I appeal to
that of John, because he was regarded as a prophet by yourselves,
and I know that his testimony is respected by you ; for I am will
ing to employ arguments of inferior force, where I think that they
will induce you to believe in me, and hereby prove the means of
delivering you from the evils which await you for your sins.
35. He was a burning and shining light, and ye
were willing, for a season, to rejoice in his light.
This is with much propriety said of John, who was a distinguish
ed prophet and well received, for a time, among the Jews ; after
wards, they suffered him to be imprisoned and beheaded without
concern. Jesus next refers to his own miracles as proofs of his di
vine mission.
36. But I have greater witness than that of John:
for the works which the Father hath given me to fin
ish, " to perform," the same works that I do, bear
witness of me, that the Father hath sent me.
37. And the Father, or, " so the Father," himself,
which hath sent me, hath borne witness of me.
The miracles I perform, are the testimony of the Father in my

v. 30— 47.) JOHN. 215
favour, and the strongest proof that he hath sent me : for the course
of nature being established by him, it can be controlled by no oth
er power ; and since he hath altered it in the present case, it is to
sanction my character as a divine teacher. But although God
speaks to you in these works, you pay no attention to his voice,
any more than your fathers.
Ye have neither heard his voice at any time, nor
seen his shape, or, " ye have neither listened to his
voice, nor seen his form."
Hearing God's voice, is a familiar phrase in Scripture for obey
ing his will, and seeing him, for observing his hand in the acts of
his power. Neither of these things had the Jews done as they
ought, which their history abundantly testified ; and their conduct
is, therefore, justly urged against them, by Christ, as matter of re
proach. If the words are taken literally, they are not true : for
God had spoken more than once to the Jews with an audible voice,
and appeared to them in a visible form.*
38. And ye have not his word abiding in you :
for whom he hath sent, him ye believe not.
The maxims of former revelations have no place in your minds,
and produce no proper effect upon your conduct, as appears by
your rejecting him who has the clearest testimonials of heaven in
his favour.
39. Search the Scriptures : for in them ye think
ye have eternal life, i. e. directions for attaining to
eternal life ; and they are they which testify of me.
40. And ye will not come to me, that ye might
have life.
Some persons choose to translate the first clause of these two
verses, not in the form of a command, but as containing a description
of their conduct. " Ye search the Scriptures ;" and it is evident,
that this form corresponds better with the rest of this discourse,
in which Jesus reproaches them for their behaviour, rather than
gives them directions. And the ground of accusation here is,
that while they searched the Scriptures, they were sO stupid as
not to perceive that he was described there ; and while they were de
sirous of eternal life, they would not come to him who was author
ized to assure them of a future life, and to show them the way to it.
41. I receive not honour from men.
My object is not to acquire worldly honour, and therefore I do
not assume that temporal power, as the Messiah, which would
procure me a welcome reception among you, but appear in that
humble form which exposes me to contempt, and causes me to be
rejected. * See Wakefield's Translation and Notes.

216 JOHN. (v. 30— 47.
42. But I know you, that ye have not the love of
God in you.
Although you search the Scriptures, and profess a high regard
to the authority of God, yet you have not that sincere respect for
him which will incline you to submit to the intimations of his will,
when contrary to your own expectations and wishes ; as is the case,
in regard to the Messiah. This verse seems to interrupt the sense
where it occurs, and therefore has been thought, by some, to have
been misplaced through the error of some transcriber, and to
have stood, originally, between the thirty-ninth verse, and the
fortieth,* thus ; " Ye are searching the Scriptures, for in them ye
think ye have eternal life, and they are they which testify of me :
but I know you, that ye have not the love of God in you, and ye
will not come to me, that ye might have life." It must be owned,
that the conjecture is plausible, but I pretend not to decide whether
it be well founded.
43. I am come in my Father's name, and ye
receive me not.
I come in that humble form which my Father has prescribed,
and on that account you reject me.
If another shall come in his own name, him ye
will receive.
If another shall assume the character of the Messiah, and that
temporal power and grandeur which are agreeable to his own
wishes, and supposed to belong to that character, you will admit
his pretensions : that they did so, appears from the history of the
Acts of the Apostles, v. 36, 37, and from their own historian,
Josephus, who tells us, that before the destruction of the city,
there were many pretenders to the character of the Messiah, and
that they had numerous followers.
44. How can ye believe, who receive honour one
of another, and seek not the honour that cometh from
God only?
Nothing can induce any one to believe in me but a conviction
of the truth of my pretensions, and a desire to obtain the approba
tion of God, by doing what is right; but how can ye believe in me,
who wish to receive honour from men, when ye know that by avow
ing such ajaith, yewould expose yourselves to the greatest disgrace ?
45. Do not think that I will accuse you to the
Father. There is no occasion for me to do it ; for there is another who
will accuse you sufficiently.
There is one that accuseth you, even Moses in
whom ye trust. * Theological Repository, Vol. 1. p. S6.

v. 30—47.) JOHN. 217
46. For had ye believed Moses, ye would have
believed me : for he wrote of me.
Jesus refers, probably, to such passages as these which occur in
the writings of Moses, although only the latter was delivered by
Moses : " In the seed of Abraham shall all the families of the
earth be blessed," Gen. xii. 3; and "A prophet shall the Lord
your God raise unto you, like unto me," Deut. xxiii. 18. Had
they considered these passages as referring to Jesus, they must
have admitted his pretensions.
47. But if ye believe not his writings, how shall
ye believe my words ?
I have no reason to be surprised at your disregarding my
sayings, when ye neglect those of Moses, upon whose law ye build
all your hopes.

REFLECTIONS.

1. From this passage of Scripture, we may discern the folly of
not coming to Christ, or of not believing in him, whether we regard
the evidence with which he is accompanied, or the advantages
which result from faith in him. The Jews were desirous of eter
nal life, and examined the writings of the Old Testament, in order
to know how they were to attain it ; but they refused to receive
Christ, who was authorized by God himself to give the most satis
factory information, and the best directions upon this subject ;
thus preferring a doubtful to a certain guide, and exposing them
selves to a loss which could not be repaid. And there are many
at the present day, who profess to think a future life desirable, and
take some pains to establish their faith in it, upon what they call
solid reasoning, yet reject the religion of Jesus, where, alone, the
doctrine of the future life is clearly taught, and established upon
incontrovertible evidence. In doing this, they prefer uncertain
reasoning to the immediate testimony of God, illustrated by the
evidence of facts, and abandon a sure foundation to lean upon a
broken reed. Let not this folly be yours, Christians ; ever keep
in mind the powerful motive which claims your attachment tp
Christ and his gospel ; in him you have life ; by him you wil) be
saved ; in that gospel you have the testimony of the Divine Being
to the certainty of your future hopes ; but you cannot expect the
same from any other quarter. Abandon not such a guide, till you
can find one equally qualified to conduct you, who, while he
teaches you to look for eternal life, carries with him the testimony
of God, and the seal of heaven.
2. We learn what is necessary tp prepare men for the receptipn
of obnoxious truth; a mipd strongly tinctured with love to
God, and superior to the desjre of human applause- Without fhese
VOL. II. 2 D

218 JOHN. (vi. 1—21.
requisites, in vain is it that they search the Scriptures ; in vain is
it that they have set before them the testimony of the wisest and
best of men, and even that of God himself, in the performance of
miracles ; their prejudices will triumph over all, as appears from
the case of these Jews, who for want of this preparation, rejected
the doctrine of Christ, although accompanied with every advan
tage which human and divine testimony could give it. The same
causes which obstructed the reception of the gospel of Christ still
operate, likewise, to obstruct the reception of other important
truths, which expose men to like trials. They cannot bring
their minds to submit to doctrines which are very opposite to those
which they have been taught, although attended with the clearest
evidence ; they cannot expose themselves to reproach and obloquy,
by embracing unpopular opinions, or by joining a despised and
persecuted sect, although countenanced by the oracles of truth.
That there are many who reject the plain doctrines of Scripture from
these motives, there can be no doubt ; for we have the authority of
Christ for supposing it, although it might be presumption in us, who
know not the hearts of men, to charge any individual with the crime.
This consideration furnishes ground of serious caution and alarm
to us all. What we call commendable zeal in opposing error, may
be no more than obstinate prejudice, and selfish concern to pre
serve our reputation. Let us endeavour to guard ourselves from so
fatal a mistake, by learning to consider the approbation of God as
the highest honour which we can enjoy, and to despise the favour
of men, wherever it interferes with the dictates of truth and
conscience.

SECTION XVI.
The feeding of the five thousand. Jesus walks upon the sea.
John vi. 1—21.
1. After these things Jesus went over the sea of
Galilee, " by the side of the sea of Galilee," which is
the sea of Tiberias.
As the discourse of Christ, in the last chapter, was delivered in
Jerusalem, and we here find him all at once in Galilee, at a great
distance from Jerusalem, traversing the sea-coast, without his
removal thither, or any of the circumstances which attended it,
being mentioned, it has been supposed, with great probability, by
some commentators, that this chapter is out of its place, and that
it ought to have followed, or rather, did originally follow, the fourth,
which concludes with mentioning, that Jesus came out of Judaea
into Galilee. If this change be admitted, every thing will appear
regular and connected. The fourth leaves Jesus in Galilee ; this,
which should have followed it, describes several transactions

vi. 1—21.) JOHN. 219
which took place while he was there. The fifth mentions his
ascent to Jerusalem to a festival, his cure of the infirm man at the
bath of Bethesda, the offence which it gave to the Jews, because
performed upon the sabbath, and his vindication of his conduct ;
and the seventh mentions his return to Galilee, because the Jews
sought to kill him. Without the before mentioned change, there
will appear to be great confusion in history.
2. And a great multitude followed him, because
they saw his miracles, which he did on them that
were diseased.
3. And Jesus went up into a mountain, and there
he sat with his disciples.
The motive of Jesus for retreating to a mountain, was probably
to withdraw himself from the crowd, who might be disposed to be
turbulent : many would not be inclined to follow him into a desert
place. 4. And the passover, a feast of the Jews, was
nigh. This whole verse is supposed by Bishop Pearce to be an inter
polation, introduced here by the mistake of some early transcriber,
and afterwards retained in succeeding copies, for it has no connex
ion with any thing that goes before, or follows it, in this chapter.
A presumptive argument of the same kind is also derived from the
silence of some of the early ecclesiastical writers respecting this
passage ; whereas, if they were acquainted with it, it could not
have failed to be noticed by them.* It is from this verse that the
most plausible argument has been drawn for proving that our
Lord's ministry lasted during three years, since it extended to three
passovers : but if the verse be spurious, the inference cannot be
well founded.
5. When Jesus then lifted up his eyes, and saw a
great company come, " coming," unto him, he saith
unto Philip, Whence shall we buy bread, that these
may eat ?
6. And this he said to prove him, " to try him"
for he himself knew what he would do, "for he had
determined what to do."
This question seems to have been put to Philip in particular,
rather than to any other of the apostles, because he stood more in
need of instruction than they, but yet was confident of his knowl
edge, John xiv. 8, 9. The answer which was made to the question
of Christ, served also to show how large the multitude was, and
how much bread it would be necessary to provide for them.
* Ireneeus.

220 JOHN. (vi- 1—21.
7. Philip answered him, Two hundred penny
worth of bread is not sufficient for them, that every
one of them may take a little.
Two hundred pennies make about six pounds, nine shillings,
and two-pence of our money. This sum, in Philip's apprehension,
would not purchase bread enongh for such a multitude, so as to
afford each individual ever so little : it would not have , procured
enough for two thousand persons ; whereas there were here five
thousand. 8. One of his disciples, Andrew, Simon Peter's
brother, saith unto him,
9. There is a lad here, which hath five barley-
loaves, and two small fishes, but what are they among
so many ?
Five loaves, which a boy could carry, must have been very
small, and totally inadequate to the purpose of feeding such a
multitude. 10. And Jesus said, Make the men sit down.
This he ordered, that they might be served with more order,
and that they might more easily be numbered.
Now there was much grass in the place, which
made it convenient for them to sit down; so the men
sat down, in number about five thousand.
They were enabled to number them, because they sat down, as,
we learn from the other evangelists, in separate companies, each
consisting of one hundred and fifty.
11. And Jesus took the loaves, and when he had
given thanks, he distributed to the disciples, and the
disciples to them that were set down, and likewise of
the fishes, as much as they would, " as much as they
chose." 12. When they were filled, "satisfied," he said
to his disciples, Gather up the fragments that remain,
that nothing be lost.
13. Therefore, or, "so," they gathered them
together, and filled twelve baskets with the fragments
of the five barley-loaves, which remained over and
above unto them that had eaten.
Fragments, which filled twelve baskets, contained more bread
than the original quantity, which was only five loaves : there must,
therefore, have been a creation of bread upon this occasion ; an
effect which could only be produced by divine power.

vi. 1—21.) JOHN. 221
14. Then those men, who had seen the miracle
that Jesus did, said, This is of a truth that prophet,
" that teacher," that should come into the world.
It seems they conceived, that their Messiah was to be both a
teacher and a temporal prince at the same time ; and this extra
ordinary miracle led them to conclude, that Jesus was the person
who was to unite these two characters.
15. When Jesus, therefore, perceived that they
would come and take him by force, to make him a
king, he departed again into a mountain, " into the
mountain," himself alone.
This was the mountain mentioned in the third verse of this
chapter, and to the foot of which he had descended to feed the
multitude. Matthew and Mark speak of his retiring to the moun
tain to pray ; but this reason is not inconsistent with that mention
ed by John. Having retired in order to frustrate the design of the
multitude, he then spent the time in prayer.
16. And when evening was now come, his disci
ples went down unto the sea,
This they did by the direction of Jesus, as appears from
Matthew. 17. And entered into a ship, and went over the
sea, " along the sea," towards Capernaum, which lay
at the end of the lake, not on the other side ; and
it was now dark, and Jesus was not come to
them. 1 8. And the sea arose, by reason of a great wind
that blew.
19. So when they had rowed about five and
twenty or thirty furlongs, they see Jesus walking on
the sea, and drawing nigh unto the ship ; and they
were afraid.
They did not know it to- be Jesus, and imagined that it was a
spirit, as the other evangelists inform us.
20. But he saith unto them, It is I ; be not afraid.
21. Then they willingly received him into the
ship, and immediately the ship was at the land
whither they went.
Without any further interruption from the storm, and perhaps
sooner than could be expected, in consequence of being driven by
the wind.

222 JOHN. (vi. 1—21.

REFLECTIONS.
1. In the two miracles which are here recorded, we see an
illustrious display of divine power. In the one we behold that
unstable element which yields to every impression, and suffers no
heavier body to remain on its surface, becoming solid under the
feet of Jesus ; and violently agitated by the wind in one part, in
•another affording him a firm and safe path to walk upon ; thus
showing the power of God to suspend and control the usual course
of nature. In the other miracle, we behold five thousand men,
besides women and children, who must have amounted at least to
an equal number, making a full repast, apparently upon five small
loaves and two fishes, so small that a child was able to carry them,
but, in reality, upon additional loaves and fishes, which God had
created for the occasion : for what but a new creation could pro
duce at once food enough for ten thousand human beings, at the
foot of a desert mountain ? Well might the multitude who par
took of this repast, be astonished at the manner in which it was
provided, and justly did they conclude that the person, who was
honoured with the ability of performing so unparalleled a miracle,
must be the greatest prophet whom the world ever saw, even the
true Messiah. Vain also is the presumption of those men who
tell us that there never was such a thing as creation, that the uni
verse has no intelligent author, and that from eternity there has
been the same succession of causes and effects as we now observe.
For here we behold the Creator himself performing, as it were, an
act of creation, in the presence and before the eyes of his offspring,
and hereby furnishing an everlasting refutation to the language of
atheists. 2. The direction which Christ gave respecting the fragments,
affords us a useful lesson of instruction : for it teaches us that
although Heaven bestows upon men frequently more than they
immediately need, yet it is not its intention that what appear super
fluities, should be wasted and lost, but that they should be carefully
laid up for a future time, to supply our own wants, or those of our
poor brother, to whom God has been less bountiful. When, there
fore, you have provided a plentiful meal for 'your friends, as Jesus
did for this multitude, in the midst of profusion, be careful as he
was that there be no unnecessary waste : let the fragments of the
feast be laid up for some of the uses just mentioned. When
Heaven favours you with a plentiful harvest, and you rejoice, as
you may well do, in the divine bounty, take care to use with
economy what Heaven bestows so abundantly, and let not present
extravagance prepare the way for a future scarcity.
3. The passage which I have been explaining, illustrates, in a
striking manner, the excellence of Christ's character; for he
shows himself most humble when he appeared to have the great
est reason for being elated, and resists, without difficulty, tempta
tions of the most powerful nature. When surrounded by a crowd

vi. 22—40.) JOHN. 223
of astonished and applauding spectators, he withdraws from their
presence to spend the time in prayer ; when offered a crown by
those who would have been proud to become his subjects, he re
jects it with disdain. Assured of a plentiful subsistence, under
the care of one who could multiply bread at pleasure, and per
suaded that such a leader couid conduct them to victory and
conquest, not only over the Romans, but over the whole world, the
Jews are eager to confer upon him royal honours, and to place him
at the head of an army. But these earthly honours have no
charms in the eyes of the Saviour : what he was intent upon was
to fulfil the great purposes of his mission, in the instruction of
mankind, and to secure to himself a crown of eternal glory in
heaven. So carefully had he attended to the design of that part
of the temptation in the wilderness, where he was offered all the
kingdoms of the world and the glory of them ! And so fully has
he justified the language of an apostle, that he was tempted in all
points as we are, yet without sin !

SECTION XVII.
Jesus discourses in the synagogue at Capernaum, after feeding the
five thousand.
John vi. 22 — 10.
22. The day following, when the people, " the
multitude," which stood on the other side of the sea,
" which had been by the side of the sea," saw that
there was no other boat there, save that one where-
into his disciples were entered, and that Jesus went
not with his disciples into the boat, but that his dis
ciples were gone away alone ;
The multitude, whom Christ fed with five loaves and two fishes,
were prevented from following the disciples the same night, in their
passage along the side of the lake, because they were not furnish
ed with boats ; but the next verse informs us how they were enabled
to follow them the next day. The evangelist seems here, likewise,
to have intended to inform us of the reason why the multitude
were surprised to see Jesus where they found him, because there
were no boats to transport him thither, except those in which
themselves or his disciples went.
23. (Howbeit there came other boats from Tibe
rias,* nigh unto the place where they did eat bread,
after that the Lord had given thanks ;)
* Or, Of Tiberias. See Wakefield.

224 JOHN. (vi. 22—40.
24. When the people, " multitude," therefore
saw that Jesus was not there, neither his disciples,
they also took shipping, and came to Capernaum,
seeking for Jesus.*
25. And when they had found him by the side of
the sea, they said unto him, Rabbi, " Teacher," when
earnest thou hither ?
Jesus does not choose to gratify their curiosity, by informing
them that he came thither without the assistance of a boat, by
walking in a miraculous manner upon the water ; nor does he, as
they probably expected, commend their zeal in following him ; but
intimates to them that they must be actuated by different views,
before they could be such followers as he should approve and en
courage. 26. Jesus answered them, and said, Verily, verily,
I say unto you, Ye seek me not because ye saw the
miracles, but because ye did eat of the loaves, and
were filled.
You follow me, not because you are convinced, by the mjracle
which you have seen, that I am a divinely authorized teacher, but
because you have had a plentiful meal, and expect to enjoy the
same favour frequently in my company.
27. Labour not for the meat which perisheth,
but for that meat which endureth unto everlasting
life; That is, Labour not so much for food, the use of which is tempo
rary, as for that food the effects of which are eternal, producing
and supporting an everlasting existence ; meaning, hereby, the
doctrines ofthe gospel.
Which the Son of man shall give unto you : for
him hath God the Father sealed, "for to him hath
the Father, even God, set his seal."
This last clause refers to the miracles of Christ, which gave him
the authority of God for teaching, in the same manner as a prince
by setting his seal to a writing, gives to that writing authority to
convey his sentiments.
28. Then said they unto him, What shall we do,
that we might work the works of God ?
The works of God are such things as he has required, and as are
acceptable to him ; and the Jews desire to know what those things
are which they must do, to obtain the divine favour, the answer to
which is contained in the next verse.
* This could only be a part of the multitude : for it is not to be supposed that five
thousand persons could find boats enow at one place to transport them.

vi. 22—40.) JOHN. 225
29. Jesus answered, and said unto them, This
is the work of God, such work as he requires, that ye
believe on him whom he hath sent.
That ye believe him to have a divine commission to teach man
kind, who shows you by his miracles that he has received one, and
now claims your attention to his instructions.
30. They said, therefore, unto him, What sign
showest thou then, that we may see and believe
thee ? What doest thou work ?
That is, What miracle dost thou perform 1 Show it to us, that
seeing it, we may believe that God hath sent thee.
31. Our fathers did eat manna in the desert, as it
is written, He gave them bread from heaven to eat.
This is a quotation from the Psalms : " Because they," that is,
the Jews, " believed not in God, and trusted not in his salvation,
though he had commanded the clouds from above, and opened
the doors of heaven, and had rained down manna upon them
to eat, and had given them of the corn of heaven." Ps. lxxviii.
22—24. It seems extraordinary that those who had seen the miracle of
feeding five thousand men with a very few loaves, should require
any fresh evidence to prove that Jesus was a divinely authorized
teacher. They seem to admit that he had wrought this miracle,
but at the same time to express a wish that he would work some
miracle in the clouds, to prove that he was the Messiah, like that
which Moses performed in giving them manna. The Pharisees
and Sadducees had the same idea, when they said to Jesus, Show
us a sign from heaven, Matt. xvi. 1. This temper discovered so
much obstinacy and perverseness, that Jesus gives designedly ob
scure answers to their questions, intending, hereby, to discourage
such men from becoming his disciples, and to disgust and drive
them away. This will account for the difficulties which occur in
the remaining parts ofthe chapter.
32. Then Jesus said unto them, Verily, verily, I
say unto you, Moses gave you not that bread from
heaven ; but my Father giveth you the true bread
from heaven.
If the word true be understood with bread in the first instance,
as well as in the second, it will render the sense of this verse more
clear. " Moses gave you not that true bread from heaven ; but
my Father giveth you the true bread from heaven." That is, the
bread which Moses gave you, did not deserve to be called the
bread of heaven : for it was of a material nature, and supported a
perishing life i but what my Father now gives you, in the doctrine
which I preach, is of a spiritual nature, supports an everlasting
VOL. II. 2 E

226 JOHN. (vi. 22—40.
life, and therefore justly merits the denomination of the bread of
heaven. 33. For the bread of God, such as he is ready to
acknowledge as his, is he which cometh down from
heaven, and giveth life unto the world.
By this description, Jesus evidently means himself, whom he
might very well speak of as coming down from heaven ; not on
account of a personal and local descent ; for Jesus, including the
whole man, the body as well as the mind, had never yet been in
heaven ; but because he had a commission thence. The way in
which Jesus gives life to the world, is by teaching the doctrine of
eternal life, which proves the means of an everlasting existence.
34. Then said they unto him, Lord, " Master,"
evermore give us this bread.
This bread bears such honourable names, being called the bread
of God and the bread of heaven, and produces such important ef
fects, giving life to the world, that they earnestly request they may
be always filled with it.
35. Jesus said unto them, I am the bread of life ;
he that cometh to me shall never hunger ; and he that
believeth on me shall never thirst.
To come to Christ and to believe in him, which occur in this
verse, signify the same thing ; so do the terms hunger and thirst ;
for they both signify the want of a fresh supply. There is a refer
ence here to the manna of which he had been before speaking : he
who ate of that food would soon want a fresh supply ; but he who
was acquainted with the doctrine of Christ would want no other
to enable him to live for ever. The words may also be considered
as an answer to the request in the preceding verse, " Master, ever
more give us this bread,'' that is, a constant supply ; to which he
answers, Having enjoyed it once, you will need nothing more.
36. But I said unto you that ye also have seen
me, and believe not.
You have seen the miraculous feeding of the five thousand ; but
you believe not the testimony it bears of me. This he had in re
ality told them in the twenty-sixth verse, when he said that they
sought him, not because they saw the miracle, but because they ate
of the loaves and were filled. Yet although you believe not in me,
there are others who will.
37. All that the Father giveth me, shall come to
me, and him that cometh to me, I will in no wise
cast out.
Every one that the Father disposed to believe in me, shall do
so ; and him who thus believeth in me, and professes himself my
disciple, I will by no means reject. The allusion here seems to be
to the practice of a father bringing his child to a master for in-

vi. 22—40.) JOHN. 227
struction. Those who thus come to me, says Christ, I will by no
means turn away, of whatever nation or country they may be, al
though Gentiles and idolaters. To do so, would be to defeat the
object of my mission.
38. For I came down from heaven, not to do
mine own will, but the will of him that sent me.
The latter clause of this verse explains the meaning ofthe form
er. To be sent by God, it is evident, signifies the same thing as
coming down from heaven ; but as that phrase implies no more
than having a commission from God to instruct mankind, so neith
er can the other.
39. And this is the Father's will which hath sent
me, that of all which he hath given, whom he hath
disposed to be my disciples, I should lose nothing, but
should raise it up again at the last day.
He here explains why he had called himself the bread of life ; it
is because he had authority to give eternal life to all his disciples,
without the exception of any class of men or individual persons.
What he means by losing nothing, he more fully explains in the
next verse.
40. And this is the will of him that sent me, that
every one which seeth the Son and believeth on him,
may have everlasting life, and I will raise him up at
the last day.
By losing nothing, it appears that Christ meant suffering none of
them, whether Gentiles or Jews, to be lost by remaining in the
grave. In opposition to this, he declares that it was the will of
God that all, without distinction, should enjoy eternal life, by be
ing raised from the dead at the last day.

REFLECTIONS.

1. How mean and grovelling does the character of these Jews
appear ! They had seen a few loaves and fishes miraculously mul
tiplied, so as to furnish sufficient provision for ten thousand persons,
of all ages and sexes ; yet they do not believe the person by whom
this miracle is performed to be a divine messenger ; they set no
value upon the evidence which they have already received, but re
quire something greater and more extraordinary. They follow
not Christ to hear his divine instructions, to behold his excellent
virtues, and to copy his illustrious example ; nor to improve their
minds in religious knowledge, in the love and practice of goodness;
but that they may eat again and be filled ; that they may obtain a
plentiful meal, without the trouble of labouring for it. Such are
the views and motives of these men. Justly does Christ throw

228 JOHN. (vi. 22—40.
every discouragement in their way, to prevent them from becom
ing his disciples and followers : to make such proselytes, was not
the object of his ministry, nor, however numerous, could they do
him any honour.
But their characters are by no means singular ; there are many
who still profess themselves the followers of Christ, only for the
sake ofthe loaves and fishes ; who are attached to Christianity, be
cause it furnishes them with honourable employments, or with the
means of plentiful subsistence. Let such men, however, know
that Christ values not their attachment, and wishes them not to
rank themselves with his disciples. Listen to the admonition
which he gives you, not to make the support of this frail animal
existence, the main object of your lives ; learn from his language
the folly of preferring an object of small consequence to one of in
finite moment. Let a future existence engage your principal care
and solicitude ; and attend to the support and comfort ofthe present
life only as a secondary object ; as the means of securing to your
selves another and a better. If you do this, you will not fail to set
a high value upon Christ, who is the bread of life ; whose doc
trines inform you of a future life ; whose precepts contain sure di
rections for obtaining it, and who is himself authorized to bestow it
upon all those who believe in and obey him.
Let us guard against that unreasonable humour which disposes
men to be dissatisfied with good evidence for the truth of the gos
pel, and to require what they imagine to be something better,
when what they already have is sufficient. Such a disposition
proved the ruin of the Jews, and will, likewise, prove the ruin of
all those who tread in their footsteps. It is the plan of Divine
Providence, in regard to the principles of natural as well as those
of revealed religion, to furnish such proof as will convince every
candid and unprejudiced inquirer. To look for more, is an unreas
onable expectation, which God is justified in disappointing.
2. From the words of Christ, let all men take encouragement
to profess themselves his disciples, and to persevere in his service ;
for he will reject none ; he will suffer none to perish. Come hith
er, then, all ye sons of Adam, in whatever clime living, by what
ever colour distinguished, in whatever condition placed ; whether
you be European or African ; whether you be rich or poor ;
learned or ignorant ; plebeian or noble ; bond or free ; honoured
or despised ; whether your sins be of a greater or less enormity !
You are all welcome to Christ, if you come with a true faith in him,
and with a sincere desire to be instructed and directed by his gos
pel. You are all equally entitled to the privileges of Christianity ;
you are all heirs of its promises, if you comply with its demands.
Be not discouraged, thou wretched outcast of society, who art
shunned by thy brethren, and who dependest for the bread which
perishes, upon the bounty of others ! The bread of life is offered
to thee, as freely as to the most opulent. Thou grievous offender
against divine and human laws, who art afraid that thy sins are too
great to be pardoned, be not overwhelmed with a sense of thy
guilt j there is mercy for thee, if thou repent !

vi. 41—59.) JOHN. 229
SECTION XVIII.
Conclusion of Christ's discourse in the synagogue at Capernaum.
John vi. 41 — 59.
41. The Jews then murmured at him, because
he said, I am the bread which came down from
heaven. 42. And they said, Is not this Jesus, the son of
Joseph, whose father and mother we know ? How
is it then, that he saith, I came down from heaven ?
In the preceding verses we find, that the Jews, who had been
fed by Jesus with a miraculous supply of bread, were led to men
tion to him the manna given from heaven to their fathers in the
wilderness. Hence he took occasion to call himself the bread of
God, which cometh down from heaven ; intending no more here
by, than to express his being sent by God in heaven, but using this
metaphorical language in order to disgust and drive away men
who, he knew, followed him with no other view than that of grati
fying their sensual appetites. In this design, he appears to have
been successful : for the Jews, understanding him to speak literal
ly, could not reconcile his saying, that he came down from heaven,
with what they knew of his being descended from human parents,
like the rest of mankind. They were, therefore, offended with his
declarations, as inconsistent with truth. Jesus takes no pains to
reconcile the seeming contradiction, but endeavours to appease the
contention which he perceived to be springing up among the peo
ple who followed him ; some of them maintaining that he was a
divine teacher, while others denied it.
43. Jesus therefore answered, and said unto them,
Murmur not among yourselves.
That is, Quarrel not with one another on this subject.
44. No man can come to me, except the Father
which hath sent me, draw him ; and I will raise him
up at the last day.
Contend not too eagerly with those who reject me ; for none can
become my disciples but those whom God hath inclined to do so,
by giving them just views of himself. If, therefore, my followers
be few, it is the will of Heaven, that this should be the case. The
last clause ofthe verse, " And I will raise him up at the last day."
Bishop Pearce supposes to be an interpolation, on account of its
having no connexion with the rest of the verse, and interrupting
the course of reasoning. If it be genuine, it must be regarded as
an assurance on the part of Christ of the great things which he

230 JOHN. (vi. 41—59.
will do for those few who become his disciples. The drawing,
here spoken of, does not imply violence or compulsion, but only
such influence as arises from knowledge, and consists in the force
of motives. 45. It is written in the prophets, And they shall
be all taught of God.
All shall be instructed by God in the times of the gospel ; al
though it will still depend upon their own will whether that instruc
tion shall produce its proper effect. Our Lord is here supposed
to refer to two passages in the prophets, Isaiah liv. 13, where God,
speaking by the prophet of the favoured condition of the Jews at
a future period, says, " And all thy children shall be taught of
the Lord :" and Jer. xxxi. 34, " And they shall teach no more
every man his neighbour, and every man his brother, saying, Know
the Lord ; for they shall all know me, from the least of them unto
the greatest, saith the Lord." The teaching referred to by our
Lord in these passages, signifies no more than advantages for ac
quiring knowledge, and not knowledge actually acquired : for it
appears from the next clause, that some refused to receive what
was offered to them.
Every man, therefore, that hath heard and hath
learned of the Father, cometh unto me.
Every one who heareth the instructions of the Father, so as to
observe them, will become my disciple, but the number of such is
small. Lest any one should imagine, that by hearing and learning
of the Father, he meant immediate communications from heaven,
such as a scholar receives from the mouth of a master, he takes care
to add, that this was a privilege peculiar to himself.
46. Not that any man hath seen the Father, save
he which is of God, "from God" he hath seen the
Father. Other persons were instructed by the doctrine and miracles of
inspired men, but Jesus by personal intercourse with the Deity.
47. Verily, verily, I say unto you, He that believ
eth on me, hath everlasting life.
The faith here referred to, must be a practical faith : for it is to
that alone that eternal life is promised in other parts of the gospel.
48. I am that bread of life, " the bread of life."
49. Your fathers did eat manna in the wilderness,
and are dead.
50. This is the bread which cometh down from
heaven, that a man may eat thereof, and not die.
51. I am the living bread which came down from

vi. 41—59.) JOHN. 231
heaven. If any man eat of this bread, he shall live
for ever.
The Jews who now followed Christ, were offended with him,
for saying, that he came down from heaven ; yet we find that he
here repeats the expression, without taking any pains to explain it;
whence it appears, that he did not wish to give them satisfaction,
by removing their difficulties, but rather intended to disgust them,
and to drive them away ; plainly perceiving, that these men fol
lowed him not for the sake of instruction, but for the purpose of
gratifying their appetites, and that he should derive no honour
from such disciples. This design is still more evident from the
words which follow, in which there are expressions still more figur
ative and harsh, than in the preceding verses. There is nothing,
however, which may not be easily understood by those who con
sider the occasion on which this language was used, and the claim
which Christ laid to a divine mission, and whose minds are not
wholly sunk in sensuality like these Jews. For, to come from
heaven, is the same thing as coming from God. Nor is there any
material difference in the sense, when the phrase is altered to com
ing down or descending from heaven : for it may be only an allu
sion to the supposed situation of heaven, which is conceived to be
above us ; or to the high authority by which Jesus acted : for he
who brings a message from a superior Being, or superior place, is,
in common language, said to come down from that person or place,
although there has been in fact no real descent. So Christ, who
was sent from God, may be said to come down from heaven, al
though he received his commission in the world, and was never
out of it till he was taken up after his resurrection. But to men
that did not consider that Christ professed to come from God, and
looked for nothing but a literal meaning in his words, this language
is unintelligible. He now proceeds to give them something still
more perplexing to their narrow minds.
And the bread that I will give, is my flesh, " my
body," which I will give for the life of the world.
52. The Jews, therefore, strove amongst them
selves, saying, How can this man give us his flesh to
eat ?
To us, who know that Christ voluntarily laid down his life upon
the cross, in order that he might be raised from the dead, and might
hereby establish the doctrine of a resurrection to eternal life to all
the righteous, and that he furnishes men with the best motives for
observing that conduct which will be rewarded with eternal life, it
is easy to understand how Christ gave his flesh, or his body, which
is the same thing, for the life of the world. But that expression
could not well be comprehended by those who knew nothing ofthe
future death of Christ, and of the happy consequences which would
result from it.
53. Then Jesus said unto them, Verily, verily, I

232 JOHN. (vi. 41—59.
say unto you, Except ye eat the flesh of the Son of
man, and drink his blood, ye have no life in you.
As if he had said, I have already told you that my death will be
the means of salvation to mankind ; I now add, that if that death,
which must be accomplished by violent means, so as to occasion
the shedding of my blood, should be so unpalatable and offensive
to you, as to prevent you from believing in me, and to drive you
from me, you will not partake of that eternal life which I procure
for my followers.
54. Whoso eateth my flesh and drinketh my
blood, hath eternal life ; and I will raise him up at
the last day.
Whosoever is not offended with my violent death, but believes
in me, shall be entitled to eternal life. The preceding verse
threatened death to the unbeliever ; this promises life to the be
liever. 55. For my flesh is meat indeed, and my blood
is drink indeed, " my flesh is true meat, and my
blood is true drink ;" in opposition to common meat
and drink.
My death, especially my violent death, when properly con
sidered, in all its consequences, will be the source of a better life
than that which common food supports.
56. He that eateth my flesh and drinketh my
blood, dwelleth in me, " is in me," and I in him,
" as I am in him."
As I am in the person who eats my flesh and drinks my blood,
so he is in me ; by which language, Christ means no more than
that there is as intimate an union between himself and his disci
ples, as there is between the thing eaten, and the body into which
it is received.
57. As the living Father hath sent me, and I
live by the Father, so he that eateth me even he shall
live by me.
As God hath given me life, so I give life to those that believe in
me, and hereby confer upon others a like benefit to that which has
been conferred upon me.
58. This is the bread which came down from
heaven ; " this alone deserves the name of bread
from heaven ;" not as your fathers did eat manna,
and are dead ; he that eateth of this bread, shall live
for ever.

vi. 41—59.) JOHN. 233
59. These things said he in the synagogue, as he
taught in Capernaum.

REFLECTIONS.

1. What reason have we to be thankful, that in these times
we are all taught of God ; that we are not left to collect our duty
and expectations from the slow, painful, and uncertain exertions
of our minds ; or from the contradictory opinions ofthe admired
sages of Greece and Rome ; or from the boasted maxims laid down
by the pretenders to wisdom in modern times ; but have in our
hands an authentic account of what God has taught respecting him
self, his character, administration, and future designs ! Let us not
be insensible to the value of this privilege, which makes the mean
est believer of the present day a better informed man, upon the
subject of religion, than the ablest speculatists of ancient and mod
ern times. Let us not desert so excellent an instructer, to follow
these uncertain guides, to do which, will leave us totally inexcusa
ble ; but carefully attend to the instructions which we receive,
remembering, that they can lead us to nothing but what is right
and good.
2. The considerations which Christ suggests to his disciples,
for their consolation under the open rejection of his gospel, are
equally deserving of our attention, when we see men acting in like
manner. It is the will of God that it should be so ; none can em
brace Christianity and come to Christ, but those whom the Father
disposes to do so, and none reject him but those whom he permits
to overlook the strong and various evidence in favour of revelation.
If, therefore, we hear the character of Jesus vilified ; if we see his
precepts ridiculed and despised ; let us endeavour, as far as we are
able, by reason and argument, to undeceive such mistaken men ;
but let not our eager desire for the prevalence of truth betray us
into any intemperate warmth in its defence ; nor let us be discour
aged, if our efforts should prove ineffectual. The defection and
opposition of modern unbelievers may be as useful to Christianity
in future times, and as necessary for accomplishing the benevolent
purposes of Divine Providence respecting it, as the general re
jection of it by the Jews was in the beginning. Let us there
fore, acquiesce in the will of God, however opposite to our own
wishes. 3. Let us endeavour to secure to ourselves the important bene
fits which are annexed to believing in Christ. There is much met
aphor, and some degree of obscurity, in his language on this oc
casion ; but his general meaning is easily understood. Eternal
life is repeatedly promised to all those who believe and obey his
gospel. But this is a benefit which we cannot expect to be confer
red upon us without our own endeavours. We must hear so as to
VOL. II. 2 F

234 JOHN. (vi. 60—71.
learn of the Father. Much pains are requisite, in order to medi
tate upon the grounds and objects of faith ; to practise what the
gospel enjoins, and to avoid what it forbids. Yet, whatever such
services may cost, the glorious prize will more than reward our
labours.

SECTION XIX.
The disciples of Jesus are offended at his doctrine. Peter's profes
sion of his faith in him.
John vi. 60— 71.
60. Many, therefore, of his disciples, when they
had heard this, " these things," i. e. several things
before mentioned, said, That is an hard saying, who
can hear it ? Who can hear it with patience ?
What they seem to have found hard to understand, was princi
pally how they were to eat the flesh and drink the blood of a living
man, and how this was to give them eternal life ; as appears from
Christ's furnishing them with a key to this part of his discourse in
the sixty-third verse. The persons who' were thus perplexed by
his language, were not the twelve apostles, but some persons who
had shown an inclination to become his followers.
61. When Jesus knew in himself that his disci
ples murmured at it, he said unto them, Doth this
offend you ?
62. What and if ye shall see the Son of man as
cend up where he was before ?
It has been supposed by many that Christ here refers to his as
cension into heaven, after his resurrection from the dead, and to
his having been already in heaven, before he was born into the
world ; but it is not conceivable how being witnesses of this ascen
sion should offend his disciples, much less offend them more griev
ously than the language he had just been using, as the words imply.
Besides, if the real ascension of Christ was referred to, as that was
the ascension ofthe whole person, ofthe body and ofthe mind, the
being in heaven must also include as much, that is, the existence of
the body there as well as ofthe mind: but this is contrary to the
faith of those who have recourse to this interpretation ; for they
suppose that it was only the pre-existent spirit of Christ which was
in heaven before he appeared in our world.
I do not see, therefore, how any consistent meaning can be given
to these words, but by supposing that the language is metaphorical,
like the rest of Christ's discourse with these Jews : and that he
only meant to intimate that he could say things more offensive and

vi. 60—71.) JOHN. 235
perplexing than any which he had yet delivered. He had been
telling these sensual and ignorant Jews, who followed him for the
sake ofthe loaves and fishes, that he was the true bread from heav
en, and that if they expected to live, they must even eat of
his flesh and drink of his blood. This was strong metaphorical
language, certainly, and the last part of it seems to approach to
harshness. It was, indeed, sufficiently common for the Jewish
teachers to speak of wisdom and instruction under the image of
bread and wine, and Christ himself says that he is a vine, a door,
and a way, without much danger of becoming unintelligible, or of
being misunderstood, because the literal sense was evidently ab
surd, and therefore, the transition to the metaphorical easy. But
to eat the flesh and drink the blood of a living man is not in its own
nature impossible, and the literal meaning not being excluded, his
hearers might easily be led to suppose that his words were to be so
understood, and therefore, be offended with them. Christ observ
ing this offence taken by his followers, in consequence of their un
derstanding literally what he had spoken metaphorically, naturally
used such language as this ; " Does this offend you 1 this slight
difficulty 1 What if I should tell you, as I easily could, something
that should appear more extraordinary and perplexing 1 What if
I should rise in my discourse into the divine counsels, as I have
done already on former occasions, and before other hearers, and
display to you some of the mysteries of the kingdom of heaven V
This is all I understand by the words " ascending up where he had
been before, or already ;" and I think that they bear a near re
semblance to his language ou another occasion, and may be illus
trated by it. Thus, when Nicodemus, a ruler of the Jews, was of
fended because Christ told him that a man must be born again be
fore he could enter into the kingdom of heaven, Jesus replies, John
iii. 12, 13, " If I have told you earthly things, and ye believe not,
how shall ye believe if I tell you of heavenly things ? And no
man hath ascended up to heaven, but he that came down from
heaven, even the Son of man which is in heaven." In respect to
these last words, I have already shown you, that being in heaven is
only a figurative expression for being acquainted with the divine
counsels. Ascending up to heaven, therefore, according to this
interpretation, can mean no more than making use of the knowledge
thence received, and ascending up, in the passage now under con
sideration, is only the same expression a little shortened. It signi
fies the same thing as teaching men heavenly things. It is hardly
necessary to add that seeing, for observing with the mind, is a com
mon figure of speech in all languages.
63. It is the spirit that quickeneth ; the flesh
profiteth nothing : the words that I speak unto you
they are spirit and they are life.
These words are intended by Christ as a key to most of the ob
scurities in the preceding discourse, particularly to what he had
said about his being the bread from heaven, and ofthe necessity of
eating his flesh. These things the Jews understood literally : but
he now intimates that he had a spiritual meaning, and that it was

236 JOHN. (vi. 60—71.
the figurative sense of his words, intended to express his doctrine,
which could alone produce and support a spiritual life ; and that his
flesh would be of no use for this purpose. From Peter's answer,
verse sixty-eight, " Thou hast the words of eternal life," it appears
that he understood the figurative meaning of his words, and rightly
conceived him to speak of his doctrine.
64. But there are some of you that believe
not (for Jesus knew from the beginning who they
were that believed not, and who should betray him.)
It was revealed to Christ, from the beginning of his ministry,
which of his disciples were sincere converts, and which of them
were not so ; and particularly, who it was that would deliver him
up. This made him take so little pains to explain himself, and be
so indifferent about giving them offence : his explanations would
have produced no effect upon men who were not at all inclined to
believe in him. »
65. And he said, Therefore, said I unto you that
no man can come unto me, except it were given unto
him of my Father.
These words seem to be a continuation of what Christ had been
saying in the beginning of the preceding verse. He had there ob
served that there were some who did not believe in him ; he now
assigns the reason of a former declaration in the forty-fourth verse,
where he had said that no man could come unto him, except it were
given to him of his Father ; that is, unles God would incline his
heart to do so, not by supernatural but ordinary means.
66. From that time many of his disciples went
back, and walked no more with him.
They were so disgusted with the figurative language which Christ
had used, and which they could not comprehend, that they would
continue with him no longer ; and Jesus, perceiving their sensual
disposition, and that he should derive no credit from such followers,
took no pains to retain them. I think, indeed, it is clear from the
whole of this discourse, that he intended to drive them away : for
he seems to have given himself no trouble to remove their dif
ficulties, but, on the contrary, when they were perplexed with
the strong language which he had used, he made use of still
stronger. 67. Then said Jesus unto the twelve, Will ye also
go away ?
68. Then Simon Peter answered him, Lord, to
whom shall we go ? Thou hast the words of eter
nal life.
Jesus had told his followers that those who eat his flesh and drink
his blood should have eternal life : in this language he referred to
his doctrine, and to this, Peter, it seems, understood him to refer;

vi. 60—71.) JOHN. 237
for the motive which he assigns for attachment to him is that he had
the words, or the doctrine, of eternal life.
69. And we believe and are sure that thou art that
Christ, " the Christ," the Son of the living God.
The other followers of Jesus were offended with him, because he
had said that he came down from heaven, when they knew that he
had a father and mother like other men ; but Peler understands
no more by this expression than that he claimed a divine commis
sion, and was the promised Messiah. You see from this verse,
what indeed is evident from many other examples, that Christ and
Son of God are terms signifying the same thing.
70. Jesus answered them, Have I not chosen you
twelve, "Did I not choose you, the twelve, for myself,"
and one of you is a devil, "false accuser," or, " slan
derer." So the term devil is translated in the epistles of Paul ; and there
can be no doubt that Judas was something more, or intended being
something more, than a mere betrayer of his Master, and that he
proposed justifying his own conduct by accusing him of some crime.
This purpose, however, he was prevented from executing by his
intervening repentance.
71. He spake of Judas, the son of Simon ; for he
it was that should betray him, " that was going to be
tray him," being one of the twelve.

REFLECTIONS.

1. We have here a fresh instance of the excellence of Christ's
character, in his showing himself superior to popular applause.
The miracles which he wrought, drew after him many followers ;
and if he had chosen to gratify their humours, and accommodate
himself to their prejudices, they would have continued with him.
To be accompanied every where by a company of professed disci
ples, although they were of the lower class of mankind, would
have given him distinction, and have flattered his vanity, if he
had possessed any ; at least, it would have afforded him some con
solation for the want of proselytes among the higher orders of the
Jews, among the members of the Sanhedrim, the Scribes and
Pharisees. But Christ had a mind superior to the love of praise
or applause, from whatever quarter it might come, whether from
the rich or the poor. Often have we heard him use the most offen
sive language, in respect to persons of power and influence among
the Jews, exposing their hypocrisy and reproving their vices,
without reserve, and hereby showing himself indifferent about
their favour : here we find him equally unconcerned about the
favour of the multitude. He refuses to work a fresh miracle to

238 JOHN. (vii. 1—13.
supply them with bread, which he knew was what they desired,
and has recourse to such figurative language as he was aware
they would not understand, and at which they would take offence.
He thus proved, by his conduct towards both, that the object
which he had in view, was not the gratification of pride or vanity,
or any of those passions which usually actuate mankind, in pro
posing a false religion to the world ; but the fulfilment of the
purposes of Providence, by a faithful discharge of his office.
2. Let us never forget that we have the same motives for at
tachment to Christ which Peter and the twelve apostles had. He
has the words of eternal life ; he alone can give us satisfactory in
formation respecting a state of being after death, and suitable
directions for attaining it. The notions entertained by the heathens
upon this subject were full of obscurity and uncertainty, and the Jew
ish Scriptures, although they plainly discover that the sacred writers
believed the doctrine, yet convey no certain information concern
ing it. Were the light of the gospel to be withdrawn, mankind
would soon be involved again in the same uncertainty. When,
therefore, we are at any time tempted to forsake Christ by renounc
ing his gospel and by violating any of its precepts, let us ask our
selves as Peter does, To whom shall we go? Where shall we find
like information ? Where shall we meet with so good a guide ;
with so excellent a master ? and let the answer which must be
given to this question determine us to continue with him.

SECTION XX.
Jesus withdraws into Galilee, till the feast of tabernacles.
John vii. 1 — 13.
1. After these things, " after this," Jesus walked
in Galilee : for he would not walk in Jewry, " Judcea,"
because the Jews sought to kill him.
The principal enemies of Christ were the Pharisaic Scribes, or
teachers of the law, who resided in Jerusalem and the neighbour
hood : these were so offended at his censures and reproofs, that
•they were resolved to accomplish his destruction, by any means
which might be attended with safety to themselves. To escape
their malice, Jesus retires into another country, under another
government. For although he was willing to die, where it might
be necessary to promote the purposes of his mission, he was de
sirous to avoid it, where his death might be accomplished in an
irregular manner, by private assassination, or by instigating the
.populace to stone him.
2. Now the Jews' festival of tabernacles was at
hand.

vii. 1—13.) JOHN. 239
This festival was observed in commemoration of the Jews' dwel
ling in tents in the wilderness, and was intended to remind them,
when settled in a fruitful country, of their former unsettled condi
tion : for this purpose all the males were required to appear at
Jerusalem, and to reside in tents about the city during the eight
days that the festival lasted. It began on the fifteenth day of the
month Tisri, which corresponds with the end of September, or the
beginning of the month of October.
3. His brethren, therefore, said unto him, Depart
hence, and go into Judeea, that thy disciples also may
see the works that thou doest.
4. For there is no man that doth any thing in
secret, and he himself seeketh to be known openly :
if thou do these things, show thyself to the world.
These kinsmen of Jesus, supposing him actuated by a desire of
fame in assuming the office of a teacher, reproach him with the
absurdity of his conduct, having such views, in remaining in an
obscure part of the country ; and advise him to go up to Jerusa
lem, the seat of influence and power, that, by performing his
miracles there, and gaining proselytes, he might gratify his ruling
passion. 5. For neither did his brethren believe in him.
Those who supposed him actuated by a desire of fame, could
not consider him as under a divine impulse, or as aiming to pro
mote what he professed to have in view, the glory of God. The
persons who held this language are called our Lord's brethren : but
the word so translated is often applied to persons in a more remote
relationship, to cousins ; and such was probably the relationship of
the persons here referred to. Their unbelief is to be accounted
for, upon the same principles as that of his fellow-citizens and
townsmen in Nazareth.
In reply to the advice given him by his relations, Christ inti
mates that his motive for not going sooner to Jerusalem, was the
assurance which he had that he should be in danger of suffering
death in that city, or on his way thither, and that it was not proper
for him at this time to expose himself to it.
6. Then said Jesus unto them, My time is not yet
come, but your time is always ready.
7. The world cannot hate you ; but me it hateth,
because I testify of it that the works thereof are evil.
It is not proper for me to go up till the feast is begun, because I
should hereby expose myself to premature danger : for by the
purity of my doctrine and the severity of my reproofs, I have in
flamed the minds of the Jews to the highest pitch of resentment.
But you may go up to Jerusalem whenever you please : for you
have given no such offence, and are exposed to no danger.

240 JOHN. (vii- 1—13.
8. Go ye up unto this festival : I go not up yet
unto this festival, for my time is not yet full come.
By this it appears that he intended to go up, although not
immediately. 9. When he had said these words unto them, he
abode still in Galilee : " having said these words, he
continued still in Galilee."
10. But when his brethren were gone up, then
went he also up to the festival, not openly, but as it
were in secret.
That is, without teaching publicly or working any miracles, so
as to draw a crowd after him. Had he done either, he might have
provoked his enemies to put him to death by some irregular means.
It was to avoid such a crowd by the way, that he staid behind,
till his relations and others were gone up.
11. Then the Jews sought him at the festival, and
said, Where is he ?
They knew that he who had observed other festivals, would at
tend this also, and therefore inquire not whether he would be
there, but where he was to be found.
12. And there was much murmuring, "much dis
puting," among the people concerning him ; for some
said, He is a good man ; others said, Nay, but he
deceiveth the people.
13. Howbeit no man spake openly of him, for
fear of the Jews.
The former opinion would have offended the scribes, and the
second the common people, among whom Jesus was highly popular.

REFLECTIONS.

1. In the conduct of Jesus upon this occasion, we see that the
greatest courage in facing danger may be united with the greatest
prudence in avoiding it, where to encounter it would be useless. He
who went up publicly to Jerusalem at the last passover ; who visited
his usual places of resort, and who put himself into the hands of his
enemies, when he knew that every thing was prepared for a public
trial and execution, at present retires from Judaea, to avoid his ene
mies, and absents himself for a time from a religious festival, or goes
to it in a private manner, lest he should give too much offence, or
yield himself too much to their power. This union of courage with
prudence is rare, and discovers uncommon excellence of character.

vii. 1—13.) JOHN. 241
We too often see in the advocates of truth nothing but an anxious
concern for personal safety ; no care but to avoid every appearance
and every act which may involve them in hazard ; or, on the other
hand, a thoughtless rashness, which courts danger and incurs it un
necessarily, by which they become the victims of their own folly,
without rendering any essential service to the interests of truth and
virtue. Happy is the man who, like Jesus, can unite these seemingly
opposite qualities ; who knows when to withstand the enemies of
truth, and when to retire from them.
2. In the account here given of our Lord's kinsmen, we see the
mischievous effects of envy : this prevented tbem from acknowledg
ing his divine mission, and from perceiving the force of evidence,
which was abundantly satisfactory to unprejudiced strangers. The
same evil passion still operates to prevent many from embracing the
truth, who enjoy the best advantages for becoming acquainted with it.
Let us be careful to keep our breast free from this pernicious princi
ple. How much better is it to be ranked among the brethren of
Christ, by character and disposition, than by blood and natural al
liance !
3. We see that the best characters are not exempted from the
imputation of bad motives. The humble Jesus is charged with van
ity and the love of praise ; and he who sacrificed every comfort for
the good of mankind is accused of a selfish regard to his own interest,
and of being a deceiver ofthe people. Let not those who take upon
themselves the office of exposing the corruptions of religion, or of
reproving the vices of mankind, be surprised or offended if they ex
perience the like injustice. Such returns are an honourable testimo
ny of their sincerity, and a proof that they walk in the steps of their
Master : considerations which ought to make them rejoice rather
than grieve.
4. We may observe, that the enemies of Christ among the Jews
are more just in their conclusions than modern unbelievers. They
esteemed him a bad man, because he deceived the people ; whereas
the rejecters of the gospel in the present day, maintain, that a man
may be good, a lover of God and his brethren, who pretends to speak
in God's name, without ever receiving authority from him, and who
teaches men to believe and profess doctrines which he knows to be
false, and which exposed those who professed them, to the loss of
every thing that is valuable in the world. Thus they maintain, that
fraud is consistent with sincerity, and that to usurp the rights of hea
ven, and to violate its laws, is true piety. To such absurdities are
men driven by rejecting the gospel of Christ.

VOL. II. 2 G

242 JOHN. (vii. 14—31.
SECTION XXI.
Jesus teaches in the temple at the feast of tabernacles.
John vii. 14—31.
14. Now about the midst ofthe feast, " of the festi
val," Jesus went up into the temple and taught.
He avoided going up before, lest, by attracting a crowd, he should
provoke his enemies to some private attempt against his life, and the
world might hereby be deprived of the benefit arising from a public
trial and execution. Of this there was less danger when the festival
was so far advanced.
15. And the Jews marvelled, saying, How know
eth this man letters, "learning," having never learnt;
" having never been taught."
The learning of the Jews at this time consisted in the knowledge
ofthe Scriptures, and probably Christ had been employed in ex
pounding some part of the law ; his audience were surprised that
he should be able to do this, without having had the assistance of a
master, which all their scribes and lawyers enjoyed ; for Jesus had
never been observed to attend upon any. To this he replies, by
saying, that the knowledge which he possessed was not acquired by
his own industry, or by the instruction of others, but received from
God himself.
16. Jesus answered them, My doctrine is not mine,
but his that sent me.
17. If any man will do his will, " if any man wish-
eth to do his will," he shall know of the doctrine, " he
will know of the doctrine," whether it be of God, or
whether I speak of myself.
The man who is sincerely desirous to do the will of God, and
ready to comply with it, wherever discovered, in opposition to his
passions and private interests, will easily perceive whether the doc
trine, which I teach, proceed from God, or only from myself. This
language of Christ strongly implies, that those who supposed his
doctrine to be of human origin, did so from prejudice, and from a
mind averse from complying with the will of God ; he now suggests
to them a plain rule, by which to try the pretensions of a prophet,
and to which he appeals for the justness of his own.
18. He that speaketh of himself, seeketh his own
glory ; but he that seeketh his glory that sent him, the

vn. 14—31.) JOHN. 243
same is true, and no unrighteousness, " no deceitful-
ness,"* is in him.
The man who assumes the office of a divine teacher, without divine
authority, must do so from interested views ; such as the desire of
fame, or the gratification of some other selfish passion, which he will
not fail to manifest in his conduct : but he who appears more con
cerned about the honour of God than his own reputation, and who
can preach to the world, doctrines which expose him to contempt
and hatred, gives such evidence of disinterestedness as must free
him from the suspicion of deceit or imposture, and prove his preten
sions to a divine commission to be well founded.
19. Did not Moses give you the law ? and yet
none of you keepeth the law. Why go ye about to
kill me ?
This the rulers of the Jews had endeavoured to do, ever since he
cured the infirm man at the pool of Bethesda, on the sabbath-day.
It was on this account that he retired into Galilee, and it was on this
account, that he was so late in coming to the festival. To profess
such veneration for the law of the sabbath, but to violate that which
prohibited murder, was just matter of reproach.
20. The people answered, and said, Thou hast a
dsemon : who goeth about to kill thee ?
To have a dsemon signifies the same thing as to be mad : for dae
mons, or the spirits of the wicked men, were supposed to be the
cause of madness ; in another passage, John x. 20, they are both
joined together : " Thou hast a daemon, and art mad." This the
Jews imputed to him, because he appeared to suspect them of a de
sign against his life. It seems that the common people were not in
the secret ofthe rulers, who had resolved to put him to death.
21. Jesus answered, and said unto them, I have
done one work, and ye all marvel therefore, " at it."
The phrase rendered " therefore," in the next verse, ought to be
subjoined here. The work referred to, is that mentioned already,
the cure ofthe lame man at the pool of Bethesda.
22. Moses gave unto you circumcision ; (not be
cause it is of Moses but of the fathers, " of the patri
archs,") and ye, on the sabbath-day, circumcise a man.
23. If a man on the sabbath-day receive circum
cision, that the law of Moses should not be broken,
are ye angry at me, because I have made a man every
whit whole, " an entire man well," on the sabbath-
day ?
The reasoning of Christ seems to be this : If ye, on the sabbath-
* See Pearce and Wakefield on this place, and also on Luke xvi. 9.

244 JOHN. (vii. 14—31.
day, mutilate a man, in order that the law of Moses which enjoins
circumcision on the eighth day may not be broken, can ye justly be
displeased with me for making a man, who had lost the use of all his
limbs, well on that day ? so that their own practice would justify
what he had done. The law of circumcision was delivered to Abra
ham, long before the delivery ofthe law by Moses ; however, Moses
had made some regulations respecting it.
24. Judge not according to the appearance, but
judge righteous judgment.
In appearance I have violated the law which enjoins the observa
tion ofthe sabbath ; but if you consider the object I had in view, in
working on that day, that it was to heal a man who was ill, you will
perceive that the law has not been broken. Judge, therefore, equi
tably and impartially in the case.
25. Then said some of them of Jerusalem, Is not
this he, whom they seek to kill ?
26. But lo, he speaketh boldly, and they say noth
ing unto him.
The inhabitants of Jerusalem were acquainted with the design that
was formed in that city, for taking away the life of Christ, but it was
not known to the inhabitants of the country.
Do the rulers know, indeed, that this is the very
Christ ? " know, certainly, that this is the Christ ?"*
Are the rulers, who were once so intent upon putting Jesus to
death, as an impostor, now really convinced, that he is the Messiah,
and do they, on that account, suffer him to proceed thus, without
molestation ?
27. Howbeit, we know this man whence he is ;
but when Christ cometh, no man knoweth whence
he is.
An illustrious prophecy concerning the Messiah, Isaiah liii. con
tains the following expression, according to our translation. " And
who shall declare his generation ;" which the Jews probably under
stood as referring to the difficulty of tracing his origin, and which in
modern times has been referred to his supposed miraculous birth, or
his being without a father. But Bishop Lowth thus translates the
passage, " And his manner of life who would declare V And an
other able critic, " And the men of his generation who will be able
to describe ?" In either case there is no reference to the birth or
origin of Christ ; but the Jews might possibly mistake the sense of
the passage, as we have done. Jesus, knowing what these inhabi
tants of Jerusalem said of him, delivered the words that follow, in a
loud voice, in order that they might hear distinctly what he said ;
and as these Jews expressed a disbelief of his being the Messiah, be-
* The word which we render very is not found in many manuscripts.

vii. 14—31.) JOHN. 245
cause they knew whence he was, he takes occasion thence, to tell
them whence or from whom he came.
28. Then cried Jesus in the temple, as he taught,
saying, Ye both know me and whence I am, and I am
not come of myself, but he that sent me is true, whom
ye know not.
You imagine I cannot be the Messiah foretold in the prophets, be
cause you know my birth and origin. Yet that I have a divine com
mission to teach, and do not set up a claim to it of myself, is evident
from the testimony of the Divine Being, who accompanies my
preaching with miracles, whose testimony is every way worthy of
credit, since he could not suffer you to be imposed upon ; but with
the counsels of this Being you are not so well acquainted as you
imagine. 29. But I know him ; for I am from him, and he
hath sent me.
' I am acquainted with his counsels, and particularly with his de
signs respecting the Messiah : for I have had intercourse with him,
and it is he who sent me out to preach.
30. Then they sought to take him ; but no man
laid hands on him, because his hour was not yet come.
They were provoked to hear Jesus say, that he was better ac
quainted with the divine counsels than themselves, and discovered
an earnest desire to apprehend him, but were prevented from execu
ting their purpose by Divine Providence, in order that Jesus might be
reserved for a public trial.
31. And many ofthe people, " many ofthe multi
tude," believed on him, and said, When Christ cometh
will he do more miracles than these, which this man
hath done ?

REFLECTIONS.

1. We may observe how justly Christ appeals to the disinterest
edness of his own conduct, as a proof of his acting by a divine com
mission : " he that speaketh of himself seeketh his own glory." The
object of impostors is invariably something of a selfish nature ; the
advancement of their temporal interest, the acquisition of fame or of
power, or, in one way or other, the aggrandizement of self. Who
ever will take the trouble of examining their conduct, will always
find itto proceed from some or other of these motives. But nothing in
the conduct of Christ can give ground to suspect that he was actua
ted by the same views. He sought not wealth, or fame, or power,
or any of those objects which engage the pursuit of worldly-minded

246 JOHN. (vii. 14—81.
and selfish men. But, on the contrary, when he forsook his occupa
tion in life, and chose another, which would not provide for him a
dwelling, and obliged him to subsist upon the occasional benevolence
of his followers ; when he assumed a character totally opposite to
that expected by the Jews in their Messiah ; when he voluntarily
offended and drove away not only the scribes and Pharisees, men of
power and reputation, who could communicate both -reputation and
power to others, but even the common people, as soon as they ap
peared to be actuated by improper views, he appeared to be totally
indifferent to, and to despise, such objects of pursuit. The great ob
ject of his life appears to have been to promote the glory of God, by
fulfilling the purposes of his mission ; to reform the abuses which
had taken place in religion, by which the honourof God was lessen
ed, and to teach men a pure system of piety and morality. To this
grand end he applied himself, with indefatigable industry, while he
lived, and to this he at length sacrificed his life. The fidelity of such
a teacher there appears no reason to question.
2. What Christ says of those, who in his own time were most
likely to be successful inquirers after the divine origin of Christianity,
is equally just in the present times. Those who ate inclined to do
the will of God in general, will easily discover whether it come from
heaven : for it is accompanied with such a mass of evidence, as can
hardly fail to satisfy a virtuous mind, not rendered averse from the
truth by practising vices which it condemns and thieatens to punish.
This has always been a principal obstacle to the reception ofthe gos
pel, and has made more unbelievers than any other cause. Chris
tianity is still what it was in the beginning, a test of men's charac
ters ; by the vicious it is rejected, but by the virtuous and good cor
dially embraced. I mean not, however, to say that cases may not
occur in which the friends of virtue and piety are placed in such dif
ficult and trying circumstances, as not to be able to discern the truth ;
and in such cases, no doubt, a merciful Judge will make allowance
for their unavoidable infirmities.
3. Let those, who call themselves the disciples of Jesus, remem
ber the high authority under which he acts. The doctrine which he
teaches is not of human origin : it came not from man, bnt from
God. To the decisions of Christ, then, in matters of religion, let
them implicitly submit, as to the decrees of Heaven ; and if men
should at any time require them to believe doctrines, or practise
rites, which Christ hath not enjoined, let them be rejected without
hesitation : for they are not supported by proper authority. To
comply with such would be high treason against the government of
Heaven. 4. The advice which Christ gives to his adversaries, for their direc
tion in forming their judgment of his actions, " Judge not according
to appearance," ought to be carefully remembered by his followers.
When they see actions performed which are new and singular, con
trary to established usage, and to the practice of those who are es
teemed wise and learned, and which apparently proceed from impro
per motives, and have an evil tendency, let them not be hasty in con
cluding that they are really criminal. Upon a more careful examin-

vii. 32—39.) JOHN. 247
ation ofthe subject, upon weighing all the circumstances ofthe ac
tion ; the motives from which it proceeds, as well as the external
appearance, they may find it not to be so reprehensible as at the first
view it appeared. Nay, upon further reflection, they may see reason
to admire and praise what they were once inclined to condemn,
Let the errors, into which they have fallen in judging others already,
teach them caution on every future occasion.

SECTION XXII.
The chief priests and Pharisees send officers to apprehend Jesus.
John vii. 32—39.
32. The Pharisees heard that the people murmur
ed such things concerning him, they heard these private
debatings ofthe multitude ; and the Pharisees and the
chief priests sent officers to take him.
Leading men of these two classes of people prevailed upon the
Sanhedrim to pass a resolution for apprehending Jesus, and for au
thorizing them to execute it. They were both alarmed to find
that the common people began to suppose him to be the Messiah,
well knowing that their own character must sink, in proportion as
that of Jesus rose in estimation. They resolved, therefore, to secure
their power and influence by taking away his life. Jesus, knowing
the resolution they had taken, was aware that he had not long to
live, and therefore throws out obscure hints respecting his speedy
departure from the world, and his exaltation after death ; which his
adversaries did not understand.
33. Then said Jesus unto them, Yet a little while
am I with you, " but a little while longer shall I be
with you," and then I go unto him that sent me.
34. Ye shall seek me, and shall not find me ; and
where I am, thither ye cannot come.
When I have left the world, and am ascended on high, you will
earnestly look for the Messiah, when overtaken with the troubles
which are coming upon you ; but I shall be removed to a place
whither you cannot come to me. These last words were intended
to reproach them for their folly, in resolving to put to death one
whom they would so soon wish to have among them. This refer
ence to his speedy removal to heaven the Jews did not understand.
35. Then said the Jews among themselves, Whith
er will he go, that we shall not find him ? Will he
go unto the dispersed among the Gentiles, and teach
the Gentiles ?

2 48 JOHN. (vii- 32—39.
The dispersed among the Gentiles, or Greeks, were Jews who
lived in heathen countries for the sake of trade or commerce, or other
purposes, but followed the institutions of Moses. That, after haying
instructed the the inhabitants of Judsea, Christ should go abroad into
foreign countries to instruct his dispersed countrymen, was a thing
in itself not highly improbable. Accordingly the Jews put this con
struction upon his language, when he spoke of going whither they
could not follow him ; but it could never enter into their thoughts, that
a Jew would travel into foreign countries for the sake "of communica
ting instruction to Gentiles, persons whom they considered as cast
out ofthe favour ofthe Divine Being, and as unworthy of divine rev
elation. Bishop Pearce, therefore, with much reason, concludes that
the words in the original manuscript of this gospel were not as we
have them now, to teach the Gentiles, but, to teach them, that is, the
dispersed abroad among the Gentiles just mentioned, and that the
text has been, by some means, altered.
36. What manner of saying is this that he said, Ye
shall seek me, and shall not find me, and, Where I am,
thither ye cannot come ?
Although the above construction of his words appeared the most
probable, they were not perfectly satisfied with it.
37. In the last, that great day ofthe festival, Jesus
stood, and cried, saying, If any man thirst, let him
come unto me and drink.
It does not appear from the law which enjoined the observance of
this festival, Num. xxix. that the eighth day of the feast, which was
the last, was intended to be more solemn or sacred than the rest ;
but it seems the Jews esteemed it so. One of the ceremonies which,
we are told, they performed on this day, was that of taking water
from the brook of Siloam, and pouring it out, with great form, in the
temple, in commemoration of their ancestors having been supported
by a stream of water from a rock in the wilderness ; and accompa
nied with prayers for a supply of rain at the approaching seed-time.
Upon this custom Christ's metaphorical language in this and the
next verse is supposed to be founded ; it being usual with him to
suggest instructions to his followers from events, as they occurred.
In saying, If any man thirst, let him come unto me and drink, his
meaning seems to be, if any man wish for happiness, let him believe
in me, and I will supply him with what he wants ; but the benefit
shall not be confined to himself ; for he adds,
38. He that believeth on me, as the Scripture hath
said, " as the Scripture hath commanded" out of his
belly shall flow rivers of living water.
The allusion seems to be to a cistern, which, when full, overflows :
in this manner the person who believed in Christ would be filled ;
that is, would not only receive the Holy Spirit himself, but communi
cate it freely to others. The passage of Scripture referred to, is sup
posed to be Deut. xviii. 15, " The Lord thy God will raise up unto

vii. 32—39.) JOHN. 249
thee a prophet from the midst of thee, of thy brethren, like unto me ;
unto him ye shall hearken."
39. But this spake he of the Spirit, which they
that believe on him should receive : for the Holy
Ghost, " the Holy Spirit," was not yet given, because
that Jesus was not yet glorified.
These are the words of the evangelist, explaining the language of
Christ, where it would otherwise be unintelligible to the reader ; as
he has done in several other instances. He informs us that it referred
to the miraculous powers afterwards bestowed upon the apostles and
first Christians, when Christ ascended up on high. These powers he
calls the Holy Spirit, and not, as we have improperly translated it,
Holy Ghost, because they proceeded from the spirit of God, that is,
from God himself, who is holy. This passage, as well as many
others, affords us a proof that by Holy Spirit, when it occurs in the
New Testament, was intended, not a distinct being, but certain
divine qualities and powers. For the passage, if literally translated,
would be thus ; " for the Holy Spirit was not yet :" which could
not be true of a Being supposed to exist from eternity, but is very
proper language when applied to powers which had not yet been
manifested. It was in this sense that the Ephesians spoke, when
asked by Paul whether they had received the Holy Spirit, Acts xix. 2,
" We have not so much as heard whether there be a Holy Spirit."
Such powers had been communicated in an ample manner to the
prophets and other persons, under the Old Testament, but they had
¦ceased for many years before the appearance of Christ, and were
not generally given till after his ascension.

REFLECTIONS.

1. Let all men joyfully accept the invitation given by Christ to
them that thirst, to come unto him and drink. Are you desirous of
happiness, and dissatisfied with present enjoyments, from whatever
sources they arise, whether the gratifications of sense, agreeable so
ciety, wealth, or honour, or power, or from all these united ? Do
you long for something more substantial than what these objects can
afford ? Come to Christ, and he will satisfy your desires. Is your
mind dejected with disappointment, and overwhelmed with trouble ?
Come to him, and he will give you relief. His precepts will calm
your minds ; his gospel will kindle such joyful hopes in your breast,
as will prevent you from feeling the weight of any earthly burthen.
Are you ambitious of excellence! Do you wish to raise your minds
to a far greater degree of perfection in virtue than they have yet at
tained ? He will furnish you with the means of doing so. Place
yourselves under his direction : follow the rules which he has pre
scribed ; and you will enter upon a career of improvement which
VOL. II. 2 H

25 0 JOHN. (vii. 40— 53.
will never end, which, in the course of an eternal duration, will carry
you beyond the present condition of the highest angels.
2. Those who reject these invitations will, like these Jews, see
reason to repent of their folly. Although, in the season of health and
ease, they may make light ofthe offers ofthe Saviour, and think that
the world furnishes them with many things which are more desira
ble ; yet, when the time of sickness comes, and especially the hour
of death, they will be of a different opinion. At that season they
will see the worth of virtuous dipositions of mind, which are neces
sary to qualify men for the enjoyment of future happiness, but which
can be learnt from Christ alone. They will then be sensible of the
value of a well-grounded hope of a glorious immortality, which an
uniform obedience to the laws of Christ can alone inspire. They
will then earnestly inquire for the means of attaining both : but the
wisdom they have just acquired comes too late to be of any use. They
may wish, and long, and seek for Christ, but he is not to be found.
The period for securing an interest in him is past, and nothing now
remains, for those who have suffered it to escape, but bitter and una
vailing lamentations over their own folly. Think of this, ye that
now make light of the Saviour, and listen in time to his invitations
and instructions, lest ye should be guilty of an error which it will
hereafter be impossible to repair !

40. Many of the people, therefore, when they
heard this saying, " this discourse," /said, Of a truth
this is the prophet ; referring probably to the Messiah.
This conclusion they drew, not from the last words which Christ
delivered, but from the whole of his discourse on the present oc
casion, which had in it something so convincing, as to overcome
the prejudices not only of the common people, but also of the
officers who came to apprehend him. Others expressed them
selves still more unambiguously : for it is added,
41. Others said, This is the Christ. But some
said, Shall Christ come out of Galilee ?
42. Hath not the Scripture said that Christ com
eth of the seed of David, and out of the town of Beth
lehem where David was ?
Jesus was supposed to be born at Nazareth, a city of Galilee ;
whereas the Jews understood that their Messiah was to be born at
Bethlehem in Judaea. On this account some found a difficulty in
admitting Jesus to be entitled to that character. A prophecy of
Micah undoubtedly speaks of some . ruler of Israel, who was to
come out of Bethlehem : but had the apostles applied that prophe
cy to Christ, and understood that being born there was necessary
to the character ofthe Messiah, they would have called him Jesus
of Bethlehem, and not Jesus of Nazareth, as he is uniformly de
nominated. It appears, also, that the friends of Jesus were at this
time ignorant of his being born at Bethlehem, otherwise they

vii. 40—53.) JOHN. 251
would have been able easily to remove this objection, by mention
ing that circumstance.
43. So there was a division among the people be
cause of him.
The people were divided in their opinion respecting him.
44. And some of them would have taken him ;
but no man laid hands on him.
45. Then came the officers to the chief priests
and Pharisees, and they said unto them, Why have
ye not brought him ?
The persons who proposed this question were probably the Jew
ish Sanhedrim, assembled to receive and try their prisoner.
46. The officers answered, Never man spake like
this man.
47. Then answered them the Pharisees, Are ye
also deceived ?
48. Have any of the rulers or of the Pharisees be
lieved on him ?
If not one of your magistrates and religious instructers has yet
believed in him, is it not presumption in you to do so 1 By rulers,
we are here to understand the members of the Sanhedrim, agreea
bly to which we find that Nicodemus, who was one ofthe number,
is called a ruler ofthe Jews, John iii. 1.
49. But, this people, " this multitude," which
knoweth not the law are cursed.
50. Nicodemus saith unto them, (he that came
to Jesus by night) being one of them,
51. Doth our law judge any man, " condemn
any man," before it hear him, and know what he
doth ?
This might be the law ofthe Sanhedrim, as a court of justice,
but founded, no doubt, upon the equitable principles ofthe law of
Moses. 52. They answered and said unto him, Art thou
also of Galilee ? Search and look, for out of Galilee
ariseth no prophet, " the prophet is not to arise out of
Galilee."* These members of the Sanhedrim, and teachers ofthe people,
* See Griesbach.

2&2 JOHN. (viii. 1— 11.
could not be so ignorant as not to know that Galilee had been the
birth-place of many prophets.
53. And every man went unto his own house.

REFLECTIONS.

1. To condemn no man before he is heard, is an excellent rule,
not only for courts of justice, but for private persons. To ex
amine a subject before we decide upon it, is no more tban common
prudence, which every one must learn who has the smallest expe
rience of the weakness of his own faculties, and of the numerous
causes which contribute to conceal or misrepresent the truth. For
want of attending to this rule, how often do we see the best charac
ters vilified, and the most important truths rejected, to which a little
examination and inquiry would have insured a very different treat
ment. Let the great mischiefs which have arisen from the neglect
of this rule, as well as the reasonableness of the rule itself, obtain
for it our sacred regard.
2. The question proposed to the officers, who, instead of ap
prehending Christ, as they were directed, were inclined to become
his disciples, Have any of the rulers or of the Pharisees believed
on him, may teach us the folly of submitting our faith to the opin
ions of other men. The absurdity of such a conduct in the present
instance is obvious to every one at first view : for no one will say
that the Jews ought not to believe in Christ, because their rulers
had not done so. Yet no better argument than this can be pleaded
for withholding assent to many important articles of faith. " Have
any ofthe rulers ofthe kingdom, or ofthe teachers of religion, be
lieved this or the other doctrine 1 Has it been adopted by the
majority ?" is as confidently urged, as if the fallacy and absurdity
of such reasoning had never been exposed. At certain periods of
the Christian as well as ofthe Jewish church, the opinions of rulers
and the opinions of the multitude afford presumptions of errors
rather than of truth. Let us remember, my brethren, that as
every one is to be answerable to God for his own faith, so it be
comes him to receive or reject doctrines upon the conviction of his
own mind, and not upon the opinions of others.

SECTION XXIII.

A woman, taken in adultery, is brought to Jesus.
JcfHS viii. 1 — 11.
1. Jesus went unto the mount of Olives.
Thither he went to spend the night, that his presence at Jerusa
lem might not excite tumults, and furnish his enemies with a plau
sible pretext for apprehending him before the proper time.

viii. 1—11.) JOHN. 253
2. And early in the morning he came again into
the temple, and all the people came unto him ; and he
sat down and taught them.
He intimated by the early time of his appearance, and the pos
ture which he assumed, that he intended to deliver to them a dis
course of some length.
3. And the scribes and Pharisees, the Pharisaic
scribes, brought unto him a woman taken in adultery ;
and when they had set her in the midst,
4. They say unto him, Master, this woman was
taken in adultery, in the very act.
5. Now Moses in the law commanded us that
such should be stoned ; but what sayest thou ?
6. This they said tempting him, " trying him,"
that they might have to accuse him.
The snare laid for Jesus, on this occasion, consisted in tempting
him, with a show of respect, as if they regarded his authority as
greater than that of Moses, to pass sentence upon this criminal ;
which would have afforded them an opportunity of accusing him
before the Sanhedrim or the Romans, or both, as assuming to him
self the office of a magistrate, and usurping their rights. It was for
a woman betrothed to a husband, and guilty of this crime, that the
law of Moses appointed the punishment of stoning. Upon a mar
ried woman guilty of adultery it only pronounced the punishment
of death, without specifying what kind of death it should be. Deut.
xxii. 20, <fcc. Yet as the crime in the latter instance was more
heinous than in the former, it was natural to conclude that the pun
ishment should not be less severe. And it seems, from a passage
in the prophet Ezekiel, as if this law had always been interpreted
in this manner, Ezekiel xvi. 38, 40, " And I will judge thee
as women that break wedlock, and they shall stone thee with
stones." The design ofthe Jews in this transactibn, is generally supposed
to be what has been just mentioned : as the Roman law, however,
did not punish this crime so severely as the Jewish, some have con
jectured that their object was to render Jesus obnoxious to the Ro
man governor, by inducing him to sanction a law, which that gov
ernor had interfered to suspend.* But whatever their designs
were, they were completely disappointed by the wisdom and pru
dence of Jesus. At first he appeared not to hear, or not to attend
to, what these accusers ofthe woman said to him.
But Jesus stooped down, and with his finger wrote
on the ground, [as though he heard them not.]
The last words of this sentence are not to be found in the best
* Lardner's Works, Vol. I. pp. 41, 42.

254 JOHN. (viii. 1—11.
editions of the New Testament,* and probably at first were no
more than the explanation of some transcriber, which was after
wards inadvertently adopted into the text. What Christ intended
by this action of writing upon the ground, it is not easy to say ; ex
cept it were to afford himself time to consider what answer he
should make to the ensnaring question proposed to him.
7. So, when they continued asking him, he
lifted up himself, and said unto them, He that is
without sin among you, let him first cast a stone
at her.
The law of Moses, which appointed the punishment of stoning
for capital offences, directed that the first stones should be thrown
at the offender by the witnesses against him, Deut. xvii. 7. Christ
here directs that those of this criminal's accusers, or ofthe witnesses
against her, should throw the first stone, who had never committed
the same or a similar offence ; well knowing beforehand, by that
supernatural knowledge with which he was endued, that they had
been all guilty of this or some other heinous crime, and that a sense
of guilt and fear of shame would not allow them to stand forward,
as persons of irreproachable character. To afford them time for
reflection, and to wait the issue of what he had said, he again em
ployed himself as before.
8. And again he stooped down, and wrote on the
ground. 9. And they that heard it, being convicted by
their own conscience, went out, one by one, begin
ning at the eldest, even unto the last ; and Jesus was
left alone, and the woman standing in the midst.
It is not necessary to suppose that these men went out, in exact
order, according to their age ; but, the elder persons beginning to
go out first, their example was followed by the younger, until they
had all disappeared. Nor is it necessary to suppose that Jesus and
the woman were the only persons left ; for there were other spec
tators, whom he had before been teaching, and whom he began to
teach again immediately afterwards.
10. When Jesus had lifted up himself, and saw
none but the woman, i. e. none in the place where she
and her accusers had stood, he said unto her, Woman,
where are those thine accusers ? Hath no man con
demned thee ?
Hath no civil magistrate passed sentence upon thee ; neither the
Sanhedrim, nor the Roman governors ; or to whomsoever the
right of exercising this authority belongs ?
* See Wetstein \a loc.

viii. 1—11.) JOHN. 255
11. She said, No man, Lord. And Jesus said un
to her, Neither do I condemn thee.
I do not pass sentence upon thee : for it is an office that does not
belong to me, and has been offered to me on the present occasion,
only to draw me into a snare. But although I dismiss thee be
cause I have no authority to detain thee, I am sensible thou
hast been guilty of a great crime, and warn thee not to commit it
any more.
Go, and sin no more.
Before I dismiss this story, it is right to inform you, that it is
not to be found in some ofthe oldest and best manuscripts of this
evangelist, and that when inserted in others, it is frequently dis
tinguished from the rest of the text by a mark prefixed, or by be
ing put at the end of the book, or in one of the other evangelists,
and that on account of this, as well as of some supposed improprie
ties in the narration, it has been concluded by several learned men
not to be genuine. I see no sufficient reason, however, for doubt
ing its authenticity : for although not found in all the old manu
scripts, it appears in many of great authority. The mark affixed
to the story in some copies, was, no doubt, intended to remind the
Teader that it was to be passed over, and not read in public, like oth
er parts of Scripture; which originated in a foolish apprehension
that prevailed in very early times, that our Lord's behaviour to this
woman did not sufficiently discountenance adultery. This practice
of leaving out the passage in public reading may be regarded as the
cause of its being omitted in transcribing, and will explain to us the
present inconsistency between the different copies. In respect to
our Lord's conduct, the caution with which he acted, is easily ac
counted for and justified, by recollecting that he was called to de
cide on a matter in which his enemies had laid a snare for him.

REFLECTIONS.

1. The Jewish law, which punished the adulterer and adul
teress with death, seems to have been a wiser institution to pre
vent the commission of that crime, than the provisions of other
states, which impose only a light fine. How inefficacious these
punishments are for the purpose for which they are employed, is
tut too evident from the great increase of this crime, and the
growing frequency with which it is committed. If the heinous-
ness of an offence, and the many opportunities which occur for
Committing it, ought to regulate the measure of punishment, there
is none which requires greater severity ; for there is none to which
the temptations are more numerous, which occasions more private
distress, or, when frequent, so much depraves the manners of a
people. To remedy the defects of human laws, and to prevent as far as
we are able, the spread of the evil, let men impress upon their

256 JOHN. (viii. 12—20.
own minds, and labour to impress upon that of others, a strong ab
horrence of this odious crime. Let them strictly guard against
every thought and action which may lead to it : remembering what
our Saviour has said upon this subject, upon another occasion ; that
the guilt of adultery may be incurred, where the crime has not
been committed ; and that he is chargeable with it, who does not
repress improper desires, or who only tempts others to the sin.
2. The story which we have been reading illustrates the power
of conscience over very bad men : the Pharisees had presented
this woman to Jesus, and requested his opinion, in order to insnare
him ; that they might be furnished with an opportunity of taking
away his life. This discovered deliberate malice, and much de
pravity of heart : yet it seems that conscience had not entirely lost
its power ; when Christ appeals to this principle in their breasts,
it makes each of them confess his guilt, and expose himself to
shame in the presence of the multitude. Let us take care how
we violate the dictates of conscience ; it will often condemn where
there is none to accuse, and even when others applaud. It can
make men wretched in the moment of success, and when sur
rounded with the greatest outward prosperity. If, on the contrary,
we always listen to its voice, its approbation will support the mind
under the censures of the world, and afford us inward peace in
the midst of outward trouble.

SECTION XXIV.
Christ discourses in the temple.
John viii. 12—59.

12. Then spake Jesus again unto them, saying, I
am the light of the world.
I communicate the light of knowledge, not to the Jews only,
but to all mankind, as the sun diffuses his beams over all nations.
He that followeth me shall not walk in darkness,
but shall have the light of life.
The light which I shall give to my followers, will not leave them
uncertain which way they are going, like men who are in the
dark, but will show them the way to eternal life. Here our Lord
resumes the discourse of which we have an account in the pre
ceding chapter, and which had only been interrupted by the night,
and the case of the adulterous woman. What suggested to him
the figure of light upon this occasion, might be nothing more than
the return of the morning, or the bright shining of the sun where
he stood.
13. The Pharisees, therefore, said unto him, Thou

viii. 12—20.) JOHN. 257
bearest record, "thou bearest witness," of thyself, thy
witness is not true.
We cannot depend upon what thou sayest : for it is said in praise
of thyself, in doing which men are apt to^transgress_the bounds of
truth. 14. Jesus answered and said unto them, Though
I bear witness of myself, yet my testimony is true :
for I know whence I came, and whither I go, rather,
" that I know whence I came and whither I go."*
Jesus here explains the substance of that testimony which he
had just been bearing respecting himself, and which he affirms to
be true, that he knew whence he came, or that he had a commis
sion from God, and whither he was going, or that he was about to
die, and to ascend up on high.
But ye cannot tell whence I come, and whither
I go. You do not see that I am come from God, and that I am to rise
to immortality : you^will not, therefore, acknowledge the truth of
what I assert.
15. Ye judge after the flesh : I judge no man.
You judge according to appearances, and therefore conclude
that I cannot be the Messiah, because I do not appear in outward
splendour. I pass sentence of condemnation upon no man at pre
sent, my object being to save men, and not to condemn them.
16. And yet if I judge, my judgment is true.
For I am not alone, but I and the Father who
sent me.
He tells the Pharisees that if he had condemned men, yet his de
cision must be just, since he would be assisted by the wisdom of
his Father, who had sent him. For the truth of evidence when
supported by the testimony of two witnesses, he appeals to the
maxims of their law, which allows of the testimony of two wit
nesses in the most important cases, those in which life is con
cerned. 17. It is also written in your law, that the testi
mony of two men is true.
18. I am one that bear witness of myself, and the
Father that sent me beareth witness of me.
The testimony which the Father had given in favour of Jesus,
was the miracles which he performed ; works which no one but
* See WakeBeld upon the passage.
VOL. II. 2 I

258 JOHN. (viii. 12—20.
God could do, and which he would never perform in favour of an
impostor. 19. Then said they unto him, Where is thy Fath
er ? Jesus answered, Ye neither know me nor my
Father. If ye had known me, ye should have known
my Father also.
If you had had just notions of me, as a divine teacher, you
would have entertained just notions of that Being whom I speak of
as my Father ; for I should not have failed to give them you. But,
being ignorant of the true character of one, you are of course un
acquainted with the character of the other.
20. These words spake Jesus in the treasury, as
he taught in the temple ; and no man laid hands on
him ; for his hour was not come.
The circumstance of Christ's speaking thus in the treasury is
mentioned, to show his courage and intrepidity ; and his not be
ing apprehended in consequence of them, is attributed to the provi
dence of God, which would not yet suffer him to be seized.

REFLECTIONS.

1. Let us rely on the evidence which we have for the divine
mission of Jesus : it is supported by credible and unexceptionable
testimony ; by the declarations of Christ, who gave the strongest
proofs of integrity which it was possible for man to give ; both
teaching the truth with the utmost boldness in the midst of malig
nant enemies, and sealing it with his blood ; and by the voice of
God himself, who cannot lie, nor impose upon his creatures, by
giving to a false prophet a power to work miracles, and hereby to
display the credentials of heaven. These are the witnesses whom
we have for the truth ofthe gospel, and blessed be God, it is such
testimony as ought to satisfy every rational being. Upon much
slighter evidence we take the most important measures, and risk
our most valuable interests in the common concerns of life : it is
wise and right, therefore, to do so here, where our spiritual inter
ests are concerned.
2. Let us gratefully accept that light which Christ gives in the
gospel ; it is the light of life ; it discovers to us an existence be
yond the grave, and shows us the way by which we may arrive at
it. This light is so much more valuable than that ofthe sun, as
the latter only guides our steps during a short and transitory exist
ence, liable to pain and trouble ; the former leads us to a life that
will never end, which will be free from trouble, and the happiness
of which will be continually increasing. It is so much more valu
able than the light of nature,' as that shines more dimly, and opens
to us no certain prospect beyond the grave. Let us, my brethren,

viii. 21—29.) JOHN. 259
be careful to improve the light of day, by walking in the path mark
ed out for us by the heavenly luminary.

21. Then said Jesus again unto them, I go my
way, and ye shall seek me, and shall die in your sins.
Whither I go ye cannot come.
As the Jews refused to believe in the divine mission of Jesus,
and made light of his pretensions, he warns them ofthe evil conse
quences of their conduct, telling them that the time would come,
when they would be sensible of the value ofthe Messiah, and seek
him with the utmost diligence ; that is, when the Roman armies
began to ravage their country ; but that they would not then be
able to find him, since he should go to a place where they could
not come to him, and would leave them to perish by those calami
ties which they would bring upon themselves by rejecting him.
This reference to his own ascension the Jews did not understand ;
but as they imagined, when Jesus used the same language before,
chap. vii. 34, 35, that he spoke of going among the Jews dispersed
over the Gentile nations, so now they supposed that he referred to
putting himself to death.
22. Then said the Jews, Will he kilj himself ?
Because he saith, Whither I go ye cannot come.
Jesus, without making any reply to this absurd construction of
his language, goes on to mention the causes of their rejecting him,
and their consequent destruction.
23. And he said unto them, Ye are from beneath,
"from below," I am from above ; ye are of this
world ; I am not of this world.
The reason why ye refuse to receive me as the Messiah is, that
you are men of worldly views, and no Messiah will please you, but
one who appears with external pomp and splendour, suitable to
those views : whereas the kingdom which I introduce, is of a spir
itual nature. When Christ says of himself in this passage, that he
is from above, he does not refer to any local descent, but to his be
ing of a spiritual and heavenly character, in opposition to that of
the Jews, which was earthly and sensual.
24. I said, therefore, unto you, that ye shall die
in your sins ; for if ye believe not that I am he, ye
shall die in your sins.
Being of this worldly character, I have foretold that the majority
of your nation will perish : for such must be your punishment, by
the determination of heaven, if you do not believe me to be the
divine messenger whom I have represented myself to be from the
beginning of this discourse.
25. Then said they unto him, Who art thou ? and

260 JOHN. (viii. 21—29.
Jesus saith unto them, Even the same that I said un
to you from the beginning.
That is, from the beginning of this discourse, where he had
called himself the light of the world ; intending, thereby, that he
was the true Messiah ; but he carefully avoided saying this in ex
press words, both on this and other occasions.
26. I have many things to say, and to judge of
you : but he that sent me is true ; and I speak to the
world those things which I have heard of him.
I have many things to say to you, and many charges to bring
against you, in the character which I bear ; but I content myself
at present with saying that I bring a message from a Being who is
every way worthy of credit, and that I say nothing in his name but
what he directed me to deliver.
27. They understood not that he spake to them
of the Father.
Although Christ had made the plainest allusion to his being
sent of God, they did not understand to whom he referred.
28. Then said Jesus unto them, When ye have
lifted up the Son of man, then shall ye know that I
am he, and that I do nothing of myself, but as my
Father hath taught me, I speak these things.
After my death upon the cross, and resurrection from the dead,
many of you will be convinced that I am the Messiah, and that I
teach nothing in God's name but what I have received from him.
Agreeably to this prediction, we find that many thousands of Jews
believed in the divine mission of Jesus, when the apostles announc
ed his resurrection from the dead.
29. And he that sent me is with me. The Fath
er hath not left me alone : for I do always those
things that please him.
He has not left me to prove my divine commission by my own
declarations solely, but acts by me in working miracles. This fa
vour I enjoy, because I am wholly devoted to his will.
Jesus having, in the last verse but one, spoken of his being about
to be lifted up, some of his hearers imagined, that he spake of
some outward splendour that he was about to assume, and con
cluded thence, that he might be the Messiah, inasmuch as he
would then correspond with the notions which they had formed
of him.

viii. 30—41.) JOHN. 261

REFLECTIONS.
The Jewish people, of whose temper this passage affords us a
specimen, exhibit a melancholy example of the unhappy effect of
worldly views, in blinding the understanding, and in preventing it
from receiving the plainest truth, even when the reception of it is
necessary to salvation. Nothing could be clearer than the just
ness of Christ's claims to a divine commission : for they were sup
ported by the most abundant evidence ; by the repeated declara
tions of Jesus himself, confirmed and established with the testimo
ny of God, who bore witness to their truth by a great variety of
beneficent miracles ; — in short, by stronger and more satisfacto
ry proofs than those of any other prophet, not excepting Moses ;
yet all this evidence made no impression upon the majority of the
Jewish nation, because Jesus was a teacher of pure morals and un
affected piety, and presented them with nothing which was cal
culated to gratify their pride, their vanity, or their ambition. No
evidence could convince them that a person of this character could
be their Messiah. Instructed by their example, let us be careful
that we suffer not our minds to be corrupted by the same evil pas
sions ; particularly by that inordinate love ofthe world, which would
lead us to suppose that there is nothing valuable but wealth and
splendour ; no opinion can be more unfavourable to the reception
of the truth, or make us more unwilling to suffer in its defence.
Let it be our maxim that truth and wisdom are the most valuable
treasures ; these will not always give us riches, but they will give
us what is more valuable — peace of mind and security from
danger.

30. As he spake these words, " these things,"
many believed on him.
31. Then said Jesus to those Jews which believ
ed on him, If ye continue in my word, if ye perse
vere in believing and practising my doctrine, then are
ye my disciples indeed.
32. And ye shall know the truth, and the truth
shall make you free.
You shall become acquainted with the whole scheme ofthe gos
pel, which, by way of eminence, is called the truth ; and the be
lief and practice of it shall exalt you to a state of dignity and free
dom, which is unknown to others. It has been conjectured by Sir
Isaac Newton, that the jubilee of the Jews fell on this year, and
that the time for setting Jewish slaves at liberty, was about the
time of this feast of tabernacles. If this opinion be well founded,
it will show why our Lord mentioned freedom, as the effect of
truth, rather than any other, and serve to throw light upon other

262 JOHN. (viii. 30—41.
parts of this discourse. When Jesus declared that the truth would
make his disciples free, it implied that they were servants or slaves
before. This insinuation offended these new converts.
33. They answered him, We be Abraham's seed,
and were never in bondage to any man. How sayest
thou, Ye shall be made free ?
' If this be said ofthe whole nation, it was not true ; for they had
been in bondage in Egypt and in Babylon, and were at this time
subject to the Romans. It is more probable, therefore, that these
men spoke of themselves personally, that they were never in bon
dage. Jesus informs them, that the bondage of which he spoke,
was of a spiritual, and not of a civil nature, and that it arose from
the subjection of the mind to evil passions and vices.
34. Jesus answered them, Verily, verily I say unto
you, Whosoever committeth sin is the servant of sin,
" the slave of sin."
In this sense you are certainly slaves ; for you have been under
the dominion of your appetites and passions.
35. And the servant abideth not in the house for
ever ; but the son abideth ever.
The slave is not sure that he shall always remain in the family
of his master ; for he may be disposed of to another person ; as
slaves, therefore, you are liable to be put out ofthe family of God ;
but the son has always the privilege of remaining in the house,
and, when he succeeds his father, has the power of giving freedom
to whomsoever he pleases. If I, therefore, who sustain the char
acter of the Son of God, give you freedom, you will enjoy it in
perfection. 36. If the Son, therefore, shall make you free, ye
shall be free indeed.
37. I know that ye are Abraham's seed : but ye
seek to kill me, because my word hath no place
in you.
I know that you are the descendants of that excellent person,
Abraham ; but what will that avail you, when you have formed the
design of putting me to death, because you dislike my doctrine ?
38. I speak that which I have seen with my Fa
ther, and ye do that which ye have seen with your
father. We both indeed follow the directions of our respective instruc
tors ; you of yours, and I of mine ; but they are quite opposite to
each other. From these declarations, the Jews suspected that he
meant to insinuate that they were not the children of Abraham,
and therefore, again assert their descent from him.

viii. 30—41.) JOHN. 263
39. They answered, and said unto him, Abraham
is our father. Jesus saith unto them, If ye were
Abraham's children, if ye resembled him in disposition,
as children are supposed to resemble their parents, ye
would do the works of Abraham.
40. But now ye seek to kill me, a man that hath
told you the truth which I have heard of God : this
did not Abraham.
Abraham never did any thing like this, but gave a ready recep
tion to all the messages which he received from God, and careful
ly complied with them.
41. Ye do the- deeds of your father. Then said
they to him, We be not born of fornication ; we have
one Father, even God.
The Jews, at length, understand Christ to speak, not of natural
descent, but of a moral and religious one ; and in this sense claim
a right to be considered as the descendants of Abraham, since they
were not born of Gentile parents, and therefore, the fruits of for
nication ; (for a connexion with idolaters is represented in the
Jewish Scriptures as a breach of the marriage-covenant ;) but the
natural descendants of Abraham, and the children of God.

REFLECTIONS.

1. Let us value the gospel of Christ, here called the truth, as
the source of the most important practical effects. It is not an
idle theory or speculation, but an active and powerful principle,
producing the happiest influence upon the conduct : freeing the
mind from the slavery of vice, from the bondage of fear, and in
spiring it with the noblest views and the most animating hopes.
Such is the genuine effect of the gospel of truth ; exalting man
to the true dignity and happiness of his nature. Let us search for
it in its purity with diligence, and endeavour to free it from that
mass of corruption with which it has been loaded ; and when
found, let us present it to the mind continually.
2. We learn from the character of these Jews, of what little
value it is to be descended from worthy ancestors, while we do not
imitate their conduct. They valued themselves for being de
scended from Abraham, the father of the faithful, and the friend
of God : they treated with contempt all those who could not boast
of so illustrious an origin : but their character was, in every
respect, the reverse of his, neither believing the declarations of
God, obeying his voice, nor seeking his favour ; and they were,
therefore, abandoned by him to those evils which they had merited
by their sins. If the virtues of Abraham could not benefit his

264 JOHN. viii. 42—59.)
posterity, nor save them from ruin, much less can we expect these
effects from ancestry of inferior character. Some advantages,
indeed, they afford us, by furnishing incitements to imitate worthy
deeds : but these motives to goodness it is possible to resist, and
then they only serve to aggravate the guilt of those who could not
be restrained from wickedness by such advantages, and to render
the degeneracy of their character so much the more conspicuous.
Let us remember that there is no just claim to excellence, but
what is founded upon personal virtue, and that there is nothing
else which can recommend us to the divine favour.

42. Jesus said unto them, If God were your
Father, ye would love me, for I proceeded forth and
came from God, neither came I of myself, but he
sent me.
Jesus had told the Jews who attended him in the temple, and
had a design to apprehend him, and put him to death, that they
did the works of their father, meaning the devil. To this they
had replied, that God was their Father, and that they were entitled
to the name and character of his children. Jesus answers, that if
they had possessed the temper of the children of God, they would
have respected him, who was his messenger, and accompanied
with such evidence of his mission, as the children of God must
have submitted to. This passage plainly shows, that the phrases,
coming from God, coming down from heaven, coming or being sent
into the world, and others of a like kind, do not signify any local
descent, but coming with a divine commission : for what Jesus sets
in opposition to these phrases is, coming of himself, or without
any divine authority.
43- Why do ye not understand my speech ? Even
because ye cannot hear my word.
The reason why you do not understand and believe what I have
said concerning my divine mission, is obvious : your minds are
so prejudiced, that you will not attend with due care to what I say.
Christ now tells the Jews, plainly, what he meant by saying, verse
forty-one, that they did the works of their father.
44. Ye are of your father, the devil ; and the
lusts of your father ye will do ; i. e. ye are ready to
perform ; he was a murderer from- the beginning ;
This may be supposed to refer to the murder of Abel by his
brother Cain ; a deed which took place at the beginning of the
world, and to which he is supposed to have been instigated by the
devil, the source of moral as well as of natural evil. The lusts or
wishes of this being, the Jews had shown themselves ready to
fulfil, by endeavouring unjustly to take away the life of Jesus;
which proved that they were his children, in as much as they bore
his image. There was another circumstance, likewise, in which

viii. 42—59. JOHN. 265
they resembled this evil being, and that was their disregard of the
truth. And abode not in the truth, "kept not the truth,"
because there is no truth in him : when he speaketh
a lie, he speaketh of his own ; for he is a liar and the
father of it.
The last clause of this verse has been translated in the following
manner : " When any one speaketh a lie, he speaketh according
to his own kindred ; for his father also is a liar." For this ren
dering, it is acknowledged that the Greek Text, as it now stands
lays no foundation, but it makes the passage so intelligible and
natural, and the common rendering is so obscure and so unconnect
ed, that I cannot help thinking it must have stood so orio-inally.
The change, too, which it requires, is so inconsiderable, that the
common reading may easily be supposed to have been made at
first by accident or mistake, and to have afterwards crept into all
our present copies.
It is observable that the Jews, in the latter period of their his
tory at least, appear to speak of natural and moral evil as origina
ting with an evil being, who is supposed to have power over the
bodies and minds of men for this purpose. Thus we are told
1 Chron. xxi. 1, that Satan stood up against Israel, and moved
David to number Israel. And in the New Testament, a woman
who was long bound together by weakness, Satan is said to have
bound eighteen years. Peter also, in his first address to his coun
trymen, after the resurrection of Jesus, tells them that Jesus went
about healing all such as were oppressed of the devil. Other
examples of a like nature might be produced from the apostolic
writings. Whether those who- used this language, conceived of
the devil or Satan as a real being, or only as an allegorical person
age, is not so easy to determine ; but whatever might be their
opinion, it does not appear that they derived it from divine revela
tion, which uniformly speaks of evil and good as proceeding from
one and the same being. Their faith therefore is no rule for ours.
They probably acquired this notion, or this language, during the
Babylonish captivity, from the Chaldeans, among whom, as well
as the Persians, the doctrine of a good and evil principle prevailed.
Whether Jesus thought differently from the rest of his country
men upon this subject, is a matter more of curiosity than im
portance. As, however, he adopts the language of the people,
it is probable that his opinion corresponded with theirs. But as the
notion prevailed before his time, and as he does not allege any re
velation upon this subject, we are left at liberty to receive or reject
it, as it may appear to us well or ill founded. Making use of this
liberty, I have no scruple in saying, that the existence of a being
possessed of the powers usually ascribed to the devil, is highly
improbable. It is to suppose that the Deity has created a being
who is continually altering or suspending the laws of nature, and
tempting men to sin, without their having the power to resist his
VOL. II. 2 K

266 JOHN. (viii. 42—59.
artifices. Christ now goes on to prove the resemblance of the
Jews to the devil, from their dislike of the truth.
45. And because I tell you the truth, ye believe
me not.
46. Which of you convinceth me, " convicteth
me," of sin ? And if I say the truth, why do ye
not believe me ?
Your disbelief of a person'whose conduct is irreproachable,.
and whom, therefore, you have no reason to suspect of falsehood,
can proceed from nothing but a dislike of the truth, with which I
now charge you, and which makes you resemble the devil.
47. He that is of God, " of a God-like disposi
tion," heareth God's words, "hearkens to them." Ye
therefore hear them not, because ye are not of God.
Ye are of a diabolical temper and disposition. This language
provoked the Jews to the highest degree of fury.
48. Then answered the Jews, and said unto him,
Say we not well that thou art a Samaritan, and hast
a devil ? " hast a dcemon ?"
Considering the enmity that subsisted between the Jews and
Samaritans, to be called a Samaritan was almost the greatest re
proach a man could suffer ; but to this these Jews added that he
had a daemon or was mad, disordered in his mind.
This passage serves to show how much the common translation
of the Scriptures tends to mislead the English reader : for he
would naturally be led to conclude that the devil mentioned in this
verse is the same being with the devil mentioned in the forty-fourth
verse. By the one, however, the Jews meant a daemon, the spirit
of some wicked man, supposed to occupy and torment the bodies
of the living, producing madness, or other disorders of the under
standing ; by the other, Christ intended the author of all evil, who
was indeed supposed to tempt men to sin, but never to take perma
nent possession of their bodies.
49. Jesus answered, I have not a dsemon, but I
honour my Father, and ye do dishonour me.
My actions and language are not those of a daemoniac, but of
one who obeys God ; but for this you revile me.
50. And I seek not my own glory ; there is one
that seeketh and judgeth.
I am little concerned about my reputation among such persons
as you are ; but there is one who will secure it, and judge between
us ; meaning God ; and so great is the honour he will confer
upon me, that he will not permit any of those to die who believe
in me, and obey my doctrine.

viii. 42—59.) JOHN. 267
51. Verily, verily, I say unto you, If a man
keep my saying, he shall never see death.
52. Then said the Jews unto him, Now we know
that thou hast a daemon. Abraham is dead, and the
prophets ; and thou sayest, if a man keep my saying,
he shall never taste of death.
53. Art thou greater than our father Abraham,
which is dead ? and the prophets are dead : Whom
makest thou thyself ?
The Jews suppose that the claim of Christ to secure immortal
ity to his followers, originated with himself, and, therefore, charge
him with the highest degree of arrogance. Jesus replies, by
saying, that the honour he had claimed was not assumed by him
self; for in that case it would have been nothing more than an
empty boast ; but that it was to be conferred upon him by a being
whose authority they would not dispute, because they called him
their God.
54. Jesus answered, if I honour myself, my hon
our is nothing : it is my Father that honoureth me, of
whom ye say that he is your God.
55. Yet ye have not known him ; but I know him,
and if I should say I know him not, I shall be a liar,
like unto you : but I know him and keep his saying.
The Jews, by asserting that God was their Father,, claimed
some knowledge of him and resemblance to him : but this was a
violation of truth, and Christ says that he should be guilty of a
like violation of truth, if he should deny that he knew God : for
he had a most intimate acquaintance with him, and followed his
directions upon all occasions.
56. Your father Abraham rejoiced to see my day,
*'• earnestly longed to see my day," and he saw it, and
was glad.
You charge me with arrogance for my high pretensions : but I
can assure you that I am not a person of so little consequence as
you imagine ; for so great were the blessings which Abraham was
informed were to flow from me, that he earnestly desired to be
favoured with a prospect of the period in which I should flourish ;
and he saw it by prophetic vision, and was highly transported.
The absurd construction which the Jews put upon these words,
either by mistake or design, was, that he was contemporary with
Abraham. 57. Then said the Jews unto him, Thou art not
yet fifty years old, and hast thou seen Abraham ?

268 JOHN. (viii. 42—59.
To this absurd or malignant construction of his language,
Jesus makes no reply, but goes on to assert the great importance of
his character, since it was fixed and predetermined in the divine
mind, even before the days of Abraham.
58. Jesus said unto them, Verily, verily, I say
unto you, Before Abraham was, I am, " / am he."
So the same phrase is translated twice in the preceding part of
the chapter ; thus in verse 24, If ye believe not that J am he, ye
shall die in your sins. In the Greek it is, That I am. So like
wise, verse 28, When ye have lift up the Son of man, then shall
ye know that I am he. In the Greek as before, That lam. Had
our translators, therefore, acted consistently, they would have transla
ted the same phrase, lam he, in this verse. This translation, which is
undoubtedly the true one, would have destroyed the foundation of
those extraordinary inferences which have been made from it. For
some imagine that Christ meant to assert that he was the i am, and,
therefore, the same Being who announces himself under that ap
pellation to the children of Israel, Jehovah, or the eternal God:
while others conclude, from the same phrase, that he actually ex
isted before Abraham, and even before the world. Whereas, all
that Christ meant to maintain was, that he was the light of the
world, or the Messiah, before Abraham; that is, in the divine in
tentions or decrees ; just in the same manner as he is called the
Lamb slain before the foundation of the world. If it should be
asked why Christ speaks of himself as existing before Abraham,
and why the Lamb is said to be slain, and Christians chosen,
before the foundation of the world, I answer, that it serves to illus
trate the importance of the persons or things which are said thus
to exist in the .divine foreknowledge so long a time before-hand.
Important schemes men keep long in view before they execute
them , and it is in order to give consequence, in our apprehen
sions, to the purposes of the Supreme Being, that they are repre
sented as existing in his mind from the earliest periods of time,
before Abraham, and before the world was made.
59. Then took they up stones to cast at him ; but
Jesus hid himself, and went out of the temple,
[going through the midst of them ; and so passed by.]
The last words are not to be found in many manuscripts, and
probably, therefore, are not genuine. When Christ asserted that
he, the Messiah, had been the subject of divine revelation to
Abraham, he mentioned it, no doubt, as a proof of the honour
that was done him by the Divine Being. When, therefore, he adds
that he was the Messiah in the divine counsels, before the time of
Abraham, Tie mentioned this likewise as a proof of higher hon
our. If the former declaration was offensive to the Jews, the
latter must be still more so : but as they put a false construction
upon the former, so it is probable that, in the fury of their resent
ment, they put a like false construction upon the latter, and were
hereby provoked to take up stones, with a view to put him to death.

viii. 42—59.) JOHN. 269

REFLECTIONS.
1. Let us remember the odious light in which those, who wil
fully violate the truth, or whq are unwilling to embrace it, are here
represented. They are the children of the devil, the supposed
patron of wickedness and author of all mischief; and well do they
deserve to be ranked as members of his family : for there is no
disposition so prejudicial to the individual, or so pernicious to
society. When men are so hardened in vice, that they feel an
aversion from the truth, and will not attend to the evidence
upon which it is founded, they are incorrigible : for such men
there is no remedy ; they must be abandoned to the fatal conse
quences of their errors and their vices, like the odious being
whom they resemble. Where men can wilfully misrepresent the
actions and characters of others, for gain or interest, from ambi
tion or malice, great indeed must be the malignity of their tempers,
and inconceivable the mischief which they may do in the world.
Let us keep at the remotest distance from both these characters.
To moral and religious truth, in whatever form it appears, and
from whatever quarter it comes, let us give a welcome reception ;
to the consequences to which it may lead us, let us cheerfully
submit, whatever they may be ; remembering, that in the final
issue of things, it is friendly to human happiness. From every
aspersion upon the characters of men, which truth will not justify,
let us carefully abstain, if we do not wish to prove our resemblance
to the father of lies.
2. From the example of Christ, we may learn to be indifferent
to personal honour : he sought not his own glory, but left it to
him, who, he knew, was able to secure it. In like manner let us
not make reputation and honour the object of our pursuit : for this
will lead us to court the applause of the vicious, whose esteem is
a disgrace, and will tempt us to neglect our duty. Let it be our
first concern to do the will of God, whose will is the standard of
right ; well assured that in doing this, honour will not be wanting,
either in this world or in the next. If our motives should, not
withstanding, be supposed to be selfish, and our characters be
reviled, let such treatment give us no concern, but let us say, after
the example of Christ, There is one " that seeketh and judgeth :"
into his hands let us cheerfully commit our cause, not doubting
that he will bring forth our righteousness as the light, and our
judgment as the noon-day.
3. Let us ever be mindful of the important consequences
which are here said to flow from keeping the sayings of Christ : a more
powerful motive for right conduct and for attachment to Christ
could not be suggested. It is not a mere prolongation of exist
ence, without enjoyments, or with such only as are stationary ;
but a life of refined and exalted pleasures, improving without any
limits. How noble a prize ! How worthy of every exertion and

270 JOHN. (ix. 1—12.
every sacrifice which we can make to secure it ! The evil which
we can suffer by keeping these sayings is temporary, but the plea
sure resulting from it will be eternal.

SECTION XXV.
Cure of the man born blind.
Johh ix. 1 — 41.

1. And as Jesus passed by, he saw a man which
was blind from his birth.
In the last verse of the preceding chapter, we left Jesus with
drawing from the enraged Jews, who took up stones to put him to
death : it is not likely, therefore, that'the cure of the blind man,
which is here recorded, took place immediately after : for the dis
ciples would hardly have stopped him on such an occasion, to ask
the question which follows. It is more probable that it happened
at some distance of time, on the same or some succeeding day,
as Jesus passed through the streets of Jerusalem.
2. And his disciples asked him, saying, Master,
who did sin, this man or his parents, that he was born
blind ?
From the question which the disciples put to Jesus upon this oc
casion, it has been generally inferred that the Jews at this time,
believed the doctrine of the transmigration of souls, and that the fol
lowers of Jesus were infected with the same doctrine : for how, it
may be asked, could they suppose this man's sins to be the cause
of his being born blind, unless they had been committed in a prior
state of being? But, as the disciples were probably ignorant at
the time when they asked the question, when the man became
blind, whether at his birth or afterwards, all that they desired to
know might be whether, if his blindness had taken place since his
birth, it had been occasioned by his own sins ; or, if at that time,
whether it was owing to the sins of his parents.
It appears, indeed, from Josephus, the Jewish historian,* who
flourished, however, some time after Christ, that the Pharisees be
lieved in some kind of transmigration of souls ; but the souls ofthe
good only they supposed to return into other bodies, as the reward
of their virtues -. the souls ofthe wicked, they imagined, were im
mediately sent into a place of punishment, under the earth. Even
this limited notion of transmigration was probably confined to a
few ofthe learned, and had not yet become the common faith of
the country. We find that Martha had no knowledge of any such
doctrine ; the only expectation which she had of meeting her bro
ther Lazarus again, was at the resurrection ofthe just ; nor do we
* Antiq. xviii. 1—3. Bell. Jud. ii. 8, 14.

ix. 1—12.) JOHN. 271
find any thing in the answer of Jesus to his disciples, which might
lead one to think that he supposed that they referred to something
done in a prior state.
3. Jesus answered, Neither hath this man sinned,
nor his parents ; but that the works of God should be
made manifest in him.
That is, He is not blind for his own sins, or for those of his pa
rents, but in order that the power of God might be displayed in
healing his blindness. Christ next proceeds to assign the reasons
which induced him to cure this blindness immediately, although it
was the sabbath-day, without deferring it to another day ; his stay
in the world was to be short, and, if the work were deferred, there
might be no other opportunity.
4. I must work the works of him that sent me,
while it is day ; the night cometh when no man can
work. 5. As long as I am in the world, I am the light of
t the world.
In this last verse, Jesus professes his resolution of maintaining
the character which he had before assumed, viii. 12, of being the
1 light of the world, while he continued to live in it, not only by the
communication of moral instruction, but likewise by restoring the
faculty of seeing, to those who had been deprived of it. From the
use which jDhrist here makes of the phrase, light of the world,
applying it to his power of restoring sight to the blind, as well as
to the removal of spiritual darkness, many have inferred that the
miraculous powers which he possessed over the bodies of men,
were intended to be emblematical of the spiritual benefits which he
was qualified to confer upon their minds. Thus they suppose that
healing the diseases of the body, in general, was intended to illus
trate his performing a like service in respect to the maladies of the
soul, and that particular miracles had a reference to particular spirit
ual benefits. But, whatever analogy may be found between the one
and the other, there is no reason to suppose that this was the leadr
ing design of Christ's miracles.
6. When he had thus spoken, he spat on the
ground, and made clay of the spittle, and anointed the
eyes of the blind man with the clay,
This action was more likely to make a man, who could see, blind,
than to restore sight to one that had lost it : it was, therefore, pro
bably intended to try the faith ofthe blind man, and to show to the
spectators that it was the power of God which produced the effect,
and not any natural means. The next thing which he directs him
to perform, had probably the same intention : it might also be in
tended to render the miracle more public.
7. And said unto him, Go, wash in the pool,

272 JOHN. (ix. 1—12.
" in the bath," of Siloam (which is by interpreta
tion, sent.)
There is some resemblance between this order, and that given
by Elisha to Naaman the Syrian, to go and wash himself seven
times in the waters of Jordan ; and the recollection ofthe issue in
that instance might induce the blind man the more readily to com
ply with it. Springs of water, in eastern countries, were deemed
great blessings : that here referred to was called Siloam, in the
Syriac language, or according to the Hebrew, Siloah, which
signifies sent, that is, sent of God. As Christ had so often called
himself the sent of God, this circumstance induced the evangelist,
(if the remark be really his, and not that of some transcriber,
which has crept into the text,) to explain, the meaning ofthe name
given to this bath ; intimating, thereby that there was some analo
gy between that name, and the character of Jesus ; with what pro
priety I must leave the reader to judge.
He went his way, therefore, and washed, and came
seeing. 8. The neighbours, therefore, and they which be
fore had seen him that he was blind, said, Is not this
he that sat and begged ?
9. Some said, This is he ; others said, He is like
him ; but he said, I am he.
Whatever doubts there might be respecting the identity of his
person, his own declarations must have removed them.
10. Then said they unto him, How were thine
eyes opened ?
11. He answered and said, A man that is called
Jesus, made clay, and anointed my eyes, and said unto
me, Go to the bath of Siloam, and wash ; and I went,
and washed, and I received sight.
12. Then said they unto him, Where is he ? He
said, I know not.
Jesus, as usual, had withdrawn himself from the public eye, af
ter the performance of this miracle, that he might avoid the ap
pearance of ostentation.

REFLECTIONS.

1. The reply which Jesus makes to the question of his dis
ciples, when they asked him the cause of the blindness of a mis
erable object, should teach us to be careful that we do not attribute
bodily distempers or personal evils of any kind to the divine dis-

ix. 13—23.). JOHN. 273
pleasure ; as if they were occasioned by the sins of the afflicted,
or by those of any persons connected with them. To this fault the
Jews were much inclined, as we find from this instance, and some
others which occur in the histories of the evangelists. In
them it might be excusable, since as a state, if not as individuals,
they were under a particular providence, in consequence Of which
the punishment of idolatry and of other offences immediately fol
lowed the commission of these crimes ; but it is not excusable in
Christians and Protestants of the present day, who are, however,
equally inclined to it. The light in which Christianity teaches us
to conceive of the afflictions of life, is that of chastisements from
the hands of a kind Father, intended for the benefit of his children,
and therefore to be regarded as proofs of love, and not of hatred ;
as instruments of good, and not of evil. In this view let us always
regard them, whether they befal ourselves or other persons.
Grievous indeed would the burthen of affliction prove, if to the
violence of pain, or the sorrow of disappointment, were added the
dreadful apprehension of divine displeasure.
2. The motive which Christ heie assigns for performing this
miracle without delay, ought to induce us to despatch every impor
tant business of life with the like expedition. " The night is com
ing when no man can work." We know not indeed the exact
time of our dissolution, as Christ did; but it cannot be far from
any of us ; and if, besides, it be uncertain, we derive thence an ad
ditional motive for diligence ; since it may be much nearer than we
imagine. Is there then any valuable service, which you are able
to perform for God or for your fellow-creatures 1 Is the world in
volved in errors, which you are qualified to correct ? Are you able
to pour the light of truth upon the benighted understanding ? Can
you assuage the violence of pain, or supply the wants of the dis
tressed t Can you, in any way, lessen the miseries, or increase
the enjoyments of the human race ? Do it without delay : with
hold not good from him to whom it is due, while it is in the power
of your hands to do it. Another opportunity for this purpose may
never occur. If you miss it by delay, you will at least lose the sat
isfaction which accompanies the performance of benevolent actions,
in this life, and the reward which awaits them in the next ; it will
be well if you are not exposed to the doom of the unprofitable ser
vant, who. hid his lord's talent in a napkin.

13. They brought to the Pharisees him that afore-
time was blind.
By Pharisees, we are here to understand the Jewish council, or
Sanhedrim, which principally consisted of persons of that sect ;
the design of bringing him to this court was to have the pretended
miracle thoroughly sifted by this learned body, and the imposture
of it exposed. The result, however, was quite contrary to what
VOL. II. 2 L

274 JOHN. (ix- 13—23.
they expected ; the reality ofthe miracle being established beyond
contradiction. 14. And it was the sabbath-day, when Jesus made
the clay and opened his eyes.
15. Then again the Pharisees also asked him how
he had received his sight. He said unto them, He
put clay upon my eyes, and I washed, and do see.
16. Therefore said some of the Pharisees, This
man is not of God, because he keepeth not the sab
bath-day. Not being able to disprove the miracle, they find fault with the
time when it was performed, because it was the sabbath-day, and
infer hence that he could not be sent of God, as he pretended to
be, but must be an impostor, because he violated the sabbath.
Others of them, who were more rational and candid in their way
of judging, asked how an impostor could work such miracles ; justly
concluding that the Divine Being could not give his attestation to
an impostor.
Others said, How can a man that is a sinner do
such miracles ? And there was a division among
them. 17. They say unto the blind man again, What
sayest thou of him ? that he hath opened thine eyes ?
He said, He is a prophet.
18. But the Jews did not believe concerning him,
that he had been blind, and received his sight, until
they called the parents of him that had received his
sight. By the Jews mentioned here, we are to understand the leaders of
the Jews, or the members of the Sanhedrim, who, in the fifteenth
verse, are called Pharisees. It seems they did not give full credit
to the relation of the man who had been blind ; suspecting per
haps that there was some collusion between him and Jesus. They
therefore summon before them those who must be deemed unex
ceptionable evidences of the reality of his blindness, and of the
time when it had commenced.
19. And they asked them, saying, Is this your
son, who ye say, was bom blind ? How then doth
he now see ?
20. His parents answered them, and said, We
know that this is our son, and that he was born blind :
21. But by what means he now seeth we know

ix. 13—23.) JOHN. 275
not, or who hath opened his eyes we know not ; he is
of age ; ask him : he shall speak for himself.
To the most material circumstances which it was desirable to
ascertain, his being their son and being born blind, they bear a
clear and decided testimony ; but about the author of his cure, or
the manner in which it was produced, they do not choose to speak,
for a reason which is immediately assigned. The age at which
the Jews admitted persons to give evidence is said to be thirteen ;
the person here spoken of, therefore, must have been advanced to
that age at least.
22. These words spake his parents, because they
feared the Jews : for the Jews had agreed already,
that if any man did confess that he was Christ, he
should be put out of the synagogue, " should be for
bidden the synagogue."
We find from vii. 41, that many began to surmise that Jesus was
the Messiah. This induced the Sanhedrim to pass the decree
here referred to, in order to stop, as they imagined, the progress
of that opinion.
23. Therefore, said his parents, He is of age, ask
him. They were afraid to say any thing about the author of his cure,
lest they should incur this sentence ; and left to their son all the
odium and danger which might attend any declaration upon that
subject.

REFLECTIONS.
1. , This story affords an example of the advantage which truth
derives from opposition. Had no inquiry been made into this ex
traordinary fact ; had no attempt been set on foot to prove that it
had no foundation, and that the pretended author was an impostor ;
we should not have had that incontrovertible evidence in support of
it which we have at present. Neither the man born blind, but now
restored to sight, nor his parents, would have been brought before
the Jewish Sanhedrim ; nor should we have had the testimony of
enemies as well as that of friends, who could not gainsay or con
tradict it. Let us not be afraid, therefore, of submitting any sen
timent which we embrace, to discussion ; but rather ask and court
the most rigorous examination. If it be true, it will be established,
if false, overthrown, by this means. The most generally acknowl
edged truths were at first established in this manner.
2. We may observe, in connexion with the preceding' remark,
how fruitless and impotent human force. is when employed against
the truth. The Jewish Sanhedrim had passed a decree that who
soever acknowledged Jesus to be the Christ should be prohibited

276 JOHN. (ix. 24—41.
the synagogue. Vain and presumptuous men, to think that any
decrees of theirs could prevent the truth from being acknowledg
ed, or stop its progress in the world ! As well might men attempt
to stop the progress of the river which rolls its mighty waters to
the ocean, or to arrest the great luminary of day, in its progress in
the heavens. Great is the truth, and it will prevail ; and the op
position which it meets with from its enemies, only serves to hasten
its diffusion.

24. Then again called they the man that was
blind, and said unto him, Give God the praise : we
know that this man is a sinner.
The miracle performed upon this man, had excited so much at
tention, that the Jewish Sanhedrim thought proper to inquire into
the fact, and for this purpose summoned the man and his parents
to appear before them. After the closest investigation ofthe mat
ter, they are obliged to acknowledge the reality of the cure, but
decline making from it the natural and obvious inference, that the
person performing it must be a prophet, or a divinely authorized
teacher, and desire the man to give God the praise of his recovered
sight, and to regard Jesus as an impostor ; for that is what they
meant by calling him a sinner.
25. He answered and said, Whether he be a sin
ner or no, I know not, / do not now choose to say ;
one thing I know, that whereas I was blind, now
I see. That he does not here mean to express any doubt about the
character of Jesus, is evident from what he says of him in other
parts of the narrative, where he gives a clear and decided opinion.
26. Then said they to him again, What did he to
thee ? How opened he thine eyes ?
These questions they put to him a second time, in hopes of dis
covering some inconsistency or contradiction in his account, which
might afford them an opportunity of destroying the credibility of
the whole story. To put a stop to such troublesome questions,
which could answer no useful purpose, the man insinuates that
they proposed them with a view to their becomirig his disciples, an
insinuation which he knew they could not bear.
27. He answered them, I have told you already,
and ye did not hear.
You did not regard what I said: for, if you had, my story was
so plain as to leave no room for further questions.
Wherefore would ye hear it again ? Will ye also
be his disciples ?

ix. 24—41.) JOHN. 277
28. Then they reviled him, and said, Thou art his
disciple : but we are Moses' disciples.
29. We know that God spake unto Moses, " by
Moses;" as for this fellow, " this man," we know not
whence he is, or, " whence he comes."
We know that Moses spoke to our fathers by divine authority :
but by what authority this man speaks we know not ; only we are
sure it is not by that of God.
30. The man answered and said unto them, Why
herein is a marvellous thing, or, according to some
copies, " this one thing is wonderful," that ye know
hot from whence he is, " whence he comes," and yet
he hath opened my eyes.
31. Now we know that God heareth not sinners,
" impostors ;" but if any man be a worshipper of
God, and doth his will, him he heareth.
In this language, a miraculous cure is considered as a favour
conferred by God upon the person by whom it is performed, at his
request. Such a favour, he justly argues, would not be granted to
an impostor, who professed to teach in the name of God, without
any authority from him ; but might be easily supposed to be be
stowed upon a person of eminent piety and unblemished character,
who asked it of God. Such a character therefore, they ought to
conclude Jesus to be, by whom God had just wrought so extraordi
nary a miracle'.
32. Since the world began was it not heard,
" never was it heard yet," that any man opened the
eyes of one that was born blind.
33. If this man were not of God, he could do
nothing, 'no such miracle.
The reasoning contained in these two last verses, seems to be
this : If an ordinary miracle cannot be performed, without enjoy
ing the favour of God ; much less reasonable is it to cbnclude that
so extraordinary a work as giving sight to a man born blind, the
like to which was never heard of in the history of the world, could
have been performed by a person who did not enjoy that honour,
and was not really sent by him. for that purpose.
The last verse affords an example of, what there will be occasion
to remark in other places, the necessity of sometimes interpreting
general expressions in a limited sense. " If this man were not of
God, he could do nothing :" where common sense teaches us that
the speaker cannot mean nothing at all, but nothing of the kind
here referred to.
34. They answered and said unto him, Thou wast
altogether born in sins : and dost thou teach us ?

278 JOHN. (ix. 24—41.
This is a strong proverbial expression, signifying a great propen
sity to sin. In this sense David says of himself, " 1 was shapen
in iniquity, and in sin did my mother conceive me," Ps. Ii. 7,
And in another place, of wicked men he says, " They are estrang
ed from the womb, they go astray as soon as they are born," lviii.
4. Similar expressions occur in modern languages. Thus it is not
unusual to say of a man who has a strong propensity to dishonesty,
that he was born a knave.
And they cast him out, " turned him out."
Instead of dismissing him from the court, they ordered their ser
vants to turn him out, in a contemptuous manner, as a man who
had behaved with insolent rudeness.
35. Jesus heard that they had turned him out,
and when he had found him, he said unto him, Dost
thou believe on the Son of God ?
We see from this passage that Son of God, signifies the same
thing as Messiah, and has none of that mysterious meaning which
some attribute to it. For what Jesus intended to ask this man
was, undoubtedly, whether he believed in the Messiah, in order, if
his faith had been defective, to have given him some assistance, as
a compensation for the injuries which had been offered him. The
title, Son of God, seems to have originated in a promise made by
Nathan to David, in the name of God, 2 Sam. vii. 14, that he
would be a father to his seed, and that his seed should be his son.
36. He answered and said, Who is he, Lord,
" Teacher," that I might, " that I may" believe on
him ?
37. And Jesus said unto him, Thou hast both
seen him, and it is he that talketh with thee : thou
both hear est and se.est him.
38. And he said, Teacher, I believe ; and he wor
shipped him, "fell down before him."
39. And Jesus said, For judgment, " for punish
ment," I am come into this world, that they which
see not might see, and they which see might be made
" might become," blind.
Jesus alludes here, as usual, to the miracle which he had perform
ed upon the blind man ; and his meaning seems to be this : I am
come into the world, that those who are humble, and sensible of
their ignorance, may receive light ; but that those who are proud,
and obstinately attached to their own opinions, may be reckoned
blind. The Pharisees understood him sufficiently to perceive that
he spake of moral blindness, and ask with indignation whether he
reckoned them in the number ofthe blind 1
40. And some of the Pharisees which were with

ix. 24— 41.) JOHN. 279
him heard these words, and said unto him, Are we
blind also ?
41. Jesus said unto them, If ye were blind, ye
should have no sin ; but now ye say, We see ; there
fore your sin remaineth.
That is, if you were really blind, you would have no guilt, since
you could not have abused the light ; but now that you possess so
much knowledge, you are criminal ; for you do not act agreeably
to it.
The sin here referred to is that of rejecting his gospel, which
was the conduct of the learned Pharisees, while it was received
by many ofthe common people with gladness.

REFLECTIONS.

1. We see whose example they are following, who employ re
proach and violence, instead of argument, to defend their cause ;
and to oppose the doctrines of their adversaries : it is the example
of Jewish priests and scribes ; of Sadducees and Pharisees, who
principally composed the Jewish council ; of men whom Jesus de
scribes as proud, obstinate hypocrites ; who, being incorrigible,
and incapable of receiving the truth, were doomed by Providence
to certain destruction. If any one declared Jesus to be the Messi
ah, they determined to prohibit him their synagogue, and to de
prive him of the benefit of public worship ; if anyone reasons with
them on the justice of his claims to a divine mission, they silence
his arguments with reproaches, and turn him out of their presence
with disgrace. Conduct this that was consistent enough with the
character of bigotted Jews, who were conscious that they had no
other method to defend a bad cause ! But have Christians trod
den in the same steps, while they exclaim against the folly, injus
tice, and wickedness of such behaviour in others towards them ?
Can they have imitated it in their treatment of each other ? Have
they prohibited men their synagogues, turned them out of their so
ciety, and loaded them with every species of reproach, not for im
moral conduct, which would be a justifiable cause of separation, but
for maintaining the truth, and recovering their sight after they had
been blind ? Ecclesiastical history contains but too many memo
rials of the disgraceful fact ; and modern times are not without ex
amples of the practice. But let not Christianity bear the re
proach ; the wisdom which is from above disowns any relation to
such men ; they are men actuated by worldly views, and not by
those which revelation inspires. These are such as have corrupt
ed the truth as it is in Jesus, or who are actuated by the blind zeal
or interested motives of those whom Christ constantly opposed and
condemned.
' 2. We learn, from this story that men who possess little know
ledge, but are sensible of their ignorance, are more likely to ar-

280 JOHN. (x. 1—21.
rive at truth than those who have much learning, accompanied with
pride. These were exactly the circumstances ofthe blind man and
the Pharisees. Providence had denied to him the use of that or
gan by which knowledge, or at least what is called learning, is
principally acquired ; but he had common sense, a general know
ledge ofthe principles of religion, and a mind open to conviction.
These few advantages enabled him to perceive and admit the claims
of Jesus to the character of a divine teacher, and even ofthe Mes
siah, although not accompanied with any of that external splendour
which the Jews expected in this character ; while the learned mem
bers of the council, with all their knowledge ofthe law and ofthe
traditions ofthe elders, were incapable of perceiving these plain
and important truths. Let not persons, then, who esteem them
selves wise and learned, disdain to listen to the reasonings of those
who are in an ordinary situation in life ; for such men are often
qualified to become their instructers and guides. Nor let any
who are placed in this situation, be dissatisfied with their lot : if
they enjoy not pleasures possessed by men of higher rank, they are
at least exempted from their prejudices.
3. We see that knowledge, if men act not agreeably to it, only
serves to render them the more criminal ; if ye were blind, ye
would have no sin, but now ye see, your sin remaineth, saith Je
sus. This observation furnishes matter of serious alarm to those
who remain unbelievers, while they are furnished with the means
of ascertaining the divine origin of the Christian revelation ; and
to those Christians, who, knowing the truth of their religion, do
not practise the duties which it requires.

SECTION XXVI.
Jesus describes himself as the good Shepherd.
John x. 1—21.
1. Verily, verily, I say unto you, He that en
tereth not by the door into the sheep-fold, but climb-
eth up some other way, the same is a thief and a rob
ber, " a murderer."
In the last chapter, we have an account of a dispute between
the man restored to sight and the Pharisees, respecting the claim of
Jesus to be a prophet or divinely authorized teacher : this he as
serted to be fully established by the miracle which he had wrought ;
while they maintained that he was, notwithstanding that extraordi
nary work, an impostor. In this discourse, Christ holds out some
other distinguishing marks of a man's having a divine commission;
such as disinterestedness, exposing his life for the sheep, and other
things. In the forty-ninth verse of that chapter, Christ mentions
the readiness with which the humble would receive his gospel ;

x. 1—21.) JOHN. 281
the same thing is further illustrated here by the parable ofthe sheep
and the shepherd. To both these circumstances Christ probably
refers upon the present occasion ; his design was to show the just
ness of his claims ; and that if there were some by whom they
were rejected, there were others by whom they were admitted.
It is the opinion of Sir Isaac Newton that what suggested to Jesus
the following simile, was the circumstance of his beholding, near
the temple, folds or pens of sheep, brought thither for sacrifice.
Jesus begins with asserting that none were duly authorized
teachers in the Messiah's kingdom, but such as had their commis
sion from Heaven, and that all who engaged in the work, in any
other manner, were actuated by private and selfish views : such
persons exposed themselves to as much suspicion as he would be
liable to, who, instead of entering by the door into the sheep-fold,
should climb over the wall.
2. But he that entereth in by the door is the shep
herd of the sheep.
By coming that way, a man shows that he is the shepherd : for
it is the regular way of entrance. So, by entering the Messiah's
kingdom by me, men show that they are properly authorized
teachers. Next follows a description of a shepherd.
3. To him the porter openeth, and the sheep hear
his voice, and he calleth his own sheep by name, and
leadeth them out.
4. And when he putteth forth his own sheep, he
goeth before them, and the sheep follow him ; for
they know his voice :
5. And a stranger will they not follow, but will
flee from him ; for they know not the voice of
strangers. This is all a description of a Jewish shepherd, ofthe attention
paid by him to his sheep, and by .them to him, and was intended to
express the concern which true teachers manifest for the benefit of
those whom they instruct, and the sagacity which good men possess
in distinguishing false teachers from true. Christ plainly alludes
to the customs of eastern countries, where it is usual for the shep
herd to call his sheep by different names, and to make them follow
him by that means.
6. This parable spake Jesus unto them : but
they understood not what things they were which he
spake unto them.
Any figurative discourse is called in the gospels a parable, and
therefore that name is given to the preceding, although it corres
ponds not to the ideas usually annexed to that term. As it was
VOL. II. 2 H

282 JOHN. (x. 1—21.
not understood by the disciples, Jesus proceeds to explain his mean
ing, and to carry on the simile.
7. Then said Jesus unto them again, Verily, veri
ly, I say unto you, I am the door of the sheep.
Here he explains what he had said in verse the first.
8. All that ever came before me, " all that ever
came in my name," that is, as the door of the sheep,
are thieves and murderers ; but the sheep did not hear
them. As there was at this time a general expectation of the Messiah
among the Jews, several persons had assumed that character ; such
as Theudas and Judas Gaulonites, and perhaps others : but Jesus
here declares that they had no claim to it, that they came for their
own private ends, and that good men did not listen to their pre
tensions, but only persons of the same selfish character with
themselves. 9. I am the door ; by me if any man, " any
sheep," enter in, he shall be saved, " it will be saved"
and shall go in and out, and find pasture.
He that enters into the kingdom of heaven by me, may esteem
himself as secure as the sheep which is under the care of the
shepherd, and which goes to the fold, and returns from it, and finds
pasture. 10. The thief cometh not but for to steal, and to
kill, and to destroy. I am come that they may have
life, and that they might have it more abundantly,
" that they" i. e. the sheep, " might have abundance."
Jesus still speaks of himself as a shepherd, and his followers as
sheep. Others, says he, who have come in the character of shep
herds, have rather deserved the names of robbers ; for they have
come to them for their own private ends, to plunder the sheep, or
to take away their lives ; but I am come to preserve their lives,
and that they may have abundance of every thing which they
want. In the preceding verse he had said that he was the door,
and that whosoever entered by him should be saved, or safe, and
should go in and out, and find pasture ; here he repeats the same
thing, with some variety of language ; for he says that he came that
they might have life, and might have abundance.
11. I am the good shepherd : the good shepherd
giveth his life, " exposeth his life," for the sheep.
That this is the meaning of Christ's language is evident, from
what he says ofthe hireling in the next verse.
12. But he that is an hireling, and not the shep
herd, whose own the sheep are not, seeth the wolf

x. 1—21.) JOHN. 283
coming, and leaveth the sheep and fleeth, and the wolf
catcheth them, and scattereth the sheep.
13. The hireling fleeth, because he is an hireling,
and careth not for the sheep.
The owner of the sheep will expose his life in their defence, be
cause they are his property ; but the shepherd, who is paid for his
service, only consults his own safety when they are in danger, and
leaves them to be devoured by wild beasts. So other persons, who
have lately claimed, or may hereafter claim, the character of shep
herds, when threatened with danger, desert their followers and the
cause in which they were engaged. I, on the contrary, hazard my
life for their benefit, and shall, in reality, lose it in their service.
14. I *am the good shepherd, and I know my sheep,
and am known of mine.
The pretensions of Christ to be a divine messenger had been
denied by the Jews, who examined the miracle performed on the
man restored to sight; this circumstance might appear to some,
who were disaffected towards him, as an imputation upon his char
acter, and to his disciples a source of grief ; but he obviates the
apprehensions ofthe one and of the other, by observing that there
were some who acknowledged his pretensions, and that he knew
what kind of persons they were : with their approbation he was
satisfied. 15. As the Father knoweth me, even so know I
the Father ; and I lay down my life for the sheep.
To be esteemed by men, however, was not all the honour he
possessed : he enjoyed also the approbation of God, and was ac
quainted with his counsels, particularly with the purposes which he
proposed to answer by the death of his Son.
16. And other sheep I have, which are* not of this
fold ; them also I must bring, and they shall hear my
voice. The sheep of another fold are persons who did not belong to the
Jewish nation, or Gentiles : they would listen to Christ, when
preached to them by his apostles.
And there shall be one fold and one sheplferd.
That is, They shall be no longer two separate bodies, under the
direction of different masters, as at present, but shall be united
together in one body, under me their spiritual leader and guide-
17. Therefore doth my Father love me, because I
lay down my life, that I might take it again, " that
I may receive it again."
The phrase used in our version, take it again, seems to imply
that Christ was active in recovering life ; whereas the original im-

284 JOHN. (x. 1—21.
plies no more than receiving life again, without determining whether
it be accomplished by the person spoken of, or by another ; although
common sense leads us to understand it in the latter sense : for no
thing can be more absurd than to suppose that a person once dead
can restore himself to life. Christ has justly said that the Father
loved him, because he laid down his life for the sheep : nothing
could be a higher instance of obedience to his will, or a stronger
proof of benevolence to mankind, even although he had the pros
pect of receiving it again.
18. No man taketh it from me, but I lay it down
of myself. I have power, " I have authority," for so
the word always signifies* to lay it down, and I have
authority to receive it again : this commandment have
I received of my Father, that is, the authority before
mentioned. To the proof that Christ had before' given of his being a good
shepherd, from his laying down his life for the sheep, it might be
objected, that it was taken from him by force, and that his death
was unavoidable, and had in it, therefore, no merit. This objec
tion he obviates, by saying that he laid down his life voluntarily,
having authority from God to do so, as well as to resume it. Our
Lord's meaning in this passage is illustrated by what he says to
Peter, when he employed his sword for defending his Master,
Matt. xxvi. 53, " Thinkest thou that I cannot pray to my Father,
and he shall presently give me more than twelve legions of angels ?
meaning that he had it in his power to avoid death by the assistance
of his Father, if he had been disposed to avail himself of it, which
is what he intimates, although more obscurely, in this verse. The
language of Jesus, upon this occasion, was so unintelligible to many
of the Jews, who had hitherto followed him, that they concluded
he was mad, and that what he spoke was the effusion of phrenzy :
others, however, could see in his language no evidence of insanity.
19. There was a division, therefore, again, among
the Jews for these sayings ;
20. And many of them said, He hath a daemon,
and is mad ;. why hear ye him ?
This vers^ affords a plain proof that persons who were deemed
mad among" the Jews, were said to have a dsemon ; other disorders,
however, such as the epilepsy, were attributed to the same cause.
21. Others said, these are not the words of him
that hath a daemon, they contain no evidence of mad
ness. Can a daemon open the eyes of the blind ?
Besides the good sense which appears in his language, he has
wrought a miracle, which could not be the work of a dsemon.
* Porter's Defence of Unitarianism, p. 123, &c. Hobhouse's Letter to Dr. Ran
dolph, p. 133, &.c.

x. 22—42.) JOHN. 285

REFLECTIONS.
1. Let Christians rejoice in the well-founded claim which
their Master has 10 the character of the good Shepherd : he con
ducts them in a^safe way ; provides pasture for their support ; val
ues their interests as much or more than his own : and, where it is
necessary to promote them, not only exposes his life to danger, but
voluntarily gives himself up to certain death. Where shall we find
such a leader 1 What stronger proof of disinterested regard could
he have given ? To this regard many have pretended ; but when
their professions have been brought to the trial, they have appear
ed to be utterly false. But Christ has given the best proof of sin
cerity which any human being could give. For greater love hath
no man than this, that he lay down his life for his friends. What
encouragement do we derive hence, for relying upon all his declara
tions, especially upon that most important one, That he came from
God, and had a commission from heaven. Nothing can be more
certain than that he thought himself so authorized : for he sacrifices
his life in support of that character : and the miracles which he
wrought prove that he could not be mistaken. Let us place our
selves under the conduct of such a Shepherd without fear, and
trust ourselves entirely to his directions.
2. Let Christians endeavour to maintain the character which
Christ here attributes to his followers, that of sheep ; inoffensive
and harmless animals. Much, indeed, do they depart from it,
when they suffer themselves to be inflamed by violent passions ;
to indulge in abusive language and injurious actions. Too often
have Christians hereby deserved the character of wolves, rather
than of sheep, tearing and devouring all around them.
3. Let those who are employed in teaching the truths of re
ligion, encourage themselves, as Christ does, with obtaining prose
lytes among the wise and virtuous part of mankind. There are
many who will reject their doctrines, from fear of shame or of in
juring their worldly interests, or some vicious inclination ; but
men of honest and unprejudiced minds will listen to their voice,
and with the approbation and attachment of such persons they
ought to be satisfied ; they are the only men whose good opinion is
worth regarding.

SECTION XXVII.
Christ discourses at Jerusalem at the feast ofthe dedication.
John x. 22—42.
22. And it was at Jerusalem the feast of the ded
ication, and it was winter, " rainy weather."

286 JOHN. (x. 22—42.
So the word signifies, and the connexion seems to require. The
festival here mentioned, was instituted by Judas Maccabeus, in
commemoration of purifying the temple, after it had been defiled
by Antiochus Epiphanes.
23. And Jesus walked in the temple, in Solo
mon's porch.
He walked in this place as a shelter from the weather.
24. Then came the Jews round about him, and
said unto him, How long dost thou make us to doubt?
or, " How long dost thou hold us in suspense ?" If
thou be the Christ, tell us plainly.
This question was proposed with an insidious design, that if
Jesus had declared himself to be the Christ, or Messiah, they might
have ground on which to prefer an accusation against him. Jesus
was aware of their design, and therefore avoids the snare which
they had laid for him.
25. Jesus answered them, I told you, and ye be
lieved not, not told them that he was the Christ, but
told them the words that follow, the works that I do
in my Father's name, they bear witness of me.
These are sufficient to inform you whether I am the Messiah or
not: if my miracles are more numerous and extraordinary than
those of any preceding prophet, they will authorize you in mak
ing that conclusion : if not, you are not obliged to receive me in
that character.
26. But ye believe not, because ye are not of my
sheep. Here the verse should have terminated. The words that follow
connect best with the next verse. You possess not the character
and disposition which are necessary to fit men for believing in me,
and for becoming my disciples.
As I said unto you,
27. My sheep hear my voice, and I know them,
and they follow me.
This he had said before, in verse the fourth : he refers to it again,
in order to remove all surprise or regret at the rejection of him by
some of his countrymen. He now subjoins some important privi
leges which his sheep should enjoy, as an inducement to his hearers
to assume that character.
28. And I give unto them eternal life, and they
shall never perish, neither shall any man pluck them,
" iear them," out of my hand.
Sheep, howqver well guarded, it is possible to take from the

x. 22—42.) JOHN. 287
shepherd and destroy ; but it is not so with mine : for I give them
eternal life, of which no one can deprive them. This power of pre
serving their lives I derive from the Divine Being, whose will no
thing can resist.
29. My Father which gave them me is greater
than all, and no man is able to tear them out of my
Father's hand.
30. I and my Father are one, " / and my Father
are the same thing."
As the power of the Father is communicated to me, or rather is
under my direction, to be in my hands, is the same thing as being
in his, and is equally safe to the sheep. This passage affords no
countenance to the strange doctrine that Christ and God, although
distinct beings, make but one person : but has this plain and ob
vious meaning, that to be in the hands ofthe Son, is the same thing
as being in the hands ofthe Father.
31. Then the Jews took up stones again to stone
him. Offended, as we shall see presently, not at the last part of his
speech, but at the first, in which he had called God his Father.
32. Jesus answered them, Many good works have
I showed you from my Father ; many beneficent mir
acles have I performed among you ; for which of those
works do ye stone me ?
33. The Jews answered him, saying, For a good
work we stone thee not ; but for blasphemy, and be
cause that thou, being a man, makest thyself God.
The high offence which the Jews take at the supposition that Je
sus made himself God, renders it highly improbable that he really
assumed that character, which, however, many Christians imagine
to have been the case.
34. Jesus said unto them, Is it not written in your
law, I said, ye are gods ?
The Psalms, in which this passage is found, (lxxxii. 6,) are here
included under the general appellation of the law, as in other parts
of the New Testament.
35. If he called them gods, unto whom the word
of God came,* and the scripture cannot be broken,
"cannot be set aside,"
36. Say ye of him whom the Father hath sancti-
* With whom the word of God was, to whom it appertained to pronohnce what the
word, command, or law of God is ; for this was the duty of a magistrate in Israel,
Cappe's Crit. Rem. Vol. I. p. 231.

2 88 JOHN. (x. 22— 42.
fled and sent into the world, " Thou blasphemest,"
because I said, I am the Son of God ?
These verses may be paraphrased in the following manner.
If the Scriptures, the language of which cannot be arraigned, call
magistrates gods, who only exercise their office by a commission
from heaven, can you justly accuse me of blasphemy, for calling
myself the Son of God, who have been sent into the world on an
extraordinary commission, and qualified for my office by God
himself? The word sanctified, is borrowed from the Jewish
ritual, where vessels and persons are said to be sanctified, when
they are prepared for divine worship, or for any religious service.
When Christ, therefore, speaks of himself as sanctified, he means
prepared or qualified for the work in which he was engaged. This
last verse serves to show, what I before referred to, that the cir
cumstance which gave so much offence to the Jews was not his
saying, that he and the Father were one, but his calling God his
Father, which, as the Jews thought, or at least pretended to think,
implied some peculiar derivation from the Divine Being,and some
thing of a divine nature, which it was highly criminal in man to
affect. To this objection Jesus replies, by showing from the
Scriptures, that men were called gods, when invested with author
ity from the Divine Being, and that, therefore, he was assuming no
divine honours by calling himself the Son of God. He directs
their attention to his miracles, however, and not to his own declar
ations, as the best proof of his claim to the character of the Son
of God. 37. If I do not the works of my Father, believe
me not.
If I do not those things which none but God can perform, give
no credit to my pretensions.
38. But if I do, though ye believe not me, believe
the works, that ye may know and believe that the
Father is in me, and I in him.
Regard the attestation which he gives to my character, and
believe that he is in me, working the miracles which I perform,
and I in him, by the knowledge which I have of his counsels,
and by the obedience which I pay to his will.
39. Therefore they sought again to take him, but
he escaped out of their hands.
They intended not to stone him, as before, for the crime of blas
phemy, from which he had vindicated himself; but to bring him
before the Jewish council, who, they knew, were desirous to have
him apprehended and brought before them.
40. And he went away again, beyond Jordan,
into the place where John at first baptized, and there
he abode.

x. 22—42.) JOHN. 289
He thought that by visiting this place, he should recal to their
recollection what John had said of him, and induce them to
believe in him ; and the event proved that he judged rightly.
41. And many resorted unto him, and said, John
did no miracle ; but all things that John spake of this
man were true.
In having performed no miracle, he was inferior to most other
prophets ; but what he said respecting this man, as that he should
work miracles, be far superior to himself, &c. proves him to
deserve that character.
42. And many believed on him there.

REFLECTIONS.

1. Let Christians rejoice in the firm foundation on which their
faith in the divine mission of Jesus, and the truth of the Christian
religion rests. It is built upon miracles, which are the sole work of
God in every case, and in the present instance, the attestation of
the Deity to the declarations of a man, professing to have authori
ty from heaven to instruct the world. To such testimony no
reasonable man can refuse to yield : on authority so supported
every one may rely. To the simple declarations of a man of an
upright and benevolent character, much credit is due, especially
if his declarations are made in opposition to his own interest, and
at the hazard of his life : for nothing but a firm persuasion of
the truth could induce any one to affirm what exposes him to so
much danger. But it is possible that even a good man may be de
ceived; that, being misled by the illusions of his own imagination,
he may conceive that he has received communications from heaven
which were never made, and that, being himself mistaken, he may
attempt to impose upon others. But where to the declarations of
a man is added the attestation of God, expressed not, perhaps,
always in words, but by facts, which speak a stronger language
than any words, we have every security which we can desire for
the truth. There is here no room for error or mistake, unless God
himself can be mistaken. Such, Christians, is the ground of your
faith, and, while it rests upon this foundation, the arts and sophis
try of man will attempt in vain to shake it.
2. What reason have we to rejoice in the promise here made by
Christ to his sheep, that he will give them eternal life, and that
they shall never be destroyed ! A being that will never end ; that
is to be spent in the best society, and in the enjoyment of the
purest delights ; which, as it extends in duration, will continually
increase in happiness, without any limits, is indeed a valuable gift,
in comparison with which every other object of human ambition
sinks into nothing, whether it be wealth, or power, or honour.
VOL. II. 2 N

290 JOHN. (xi. 1—44.
But who is it that is to bestow so great a blessing, and to commu
nicate so inestimable a prize 1 Is it only a man, who had all the
weakness of human nature, and was himself obliged to submit to
death ? However weak in himself, he is strong in the power of God.
He and the Father' are one. The power which belongs to the
Father is intrusted to the direction of the Son, and will be em
ployed by him for fulfilling the promises which he had made to his
people ; particularly for fulfilling that important promise which
assures them of a resurrection from the dead, and the possession
of an endless life. On him let us rely, without fear, for all which
he has promised, however great or difficult to be accomplished it
may appear.

SECTION XXVIII.
The raising of Lazarus from the dead.
John xi. 1 — 44.*
1. Now a certain man was sick, named Lazarus
of Bethany, the town of Mary and her sister Martha.
2. It was that Mary which anointed the Lord
with ointment, " with perfumes," and wiped his feet
with her hair, whose brother Lazarus was sick.
3. Therefore, his sister sent unto him, saying,
Lord, " Master," behold he whom thou lovest is sick ;
hoping that he would come and heal him.
4. When Jesus heard that, he said, This sickness
is not unto death, but for the glory of God, that the
Son of God might be glorified thereby.
This sickness is not designed to produce a permanent death,
but only a temporary interruption of life, that God may honour
his Son, by enabling him to raise Lazarus from the dead.
5. Now Jesus loved Martha, and her sister, and
Lazarus. * What is related in the last chapter, took place at the feast of dedication, (verse
twenty-two,) which was celebrated about the time of our December ; but the resur
rection of Lazarus, mentioned in this chapter, happened but a short time before the
passover, (verse fifty five,) which fell in the end of March or beginning of April:
there was, therefore, an interval of more than three months between the two periods
of those miracles and discourses, of which John gives no account, because they are
recorded in the other evangelists. (See Bishop Pearce.) The usual reasons assign
ed for the omission of so remarkable a story as that of the resurrection of Lazarus,
in the gospels of Matthew, Mark, and Luke, is, that Lazarus was still alive when
they wrote, and that a circumstantial relation of his being raised from the dead
would have exposed him to danger from the unbelieving Jews ; but that being dead,
when John wrote his gospel, he was under no such restraint.

xi. 1—44.) JOHN. 291
They were his disciples, and showed their respect to him, by
frequently entertaining him at their house.
6. When he had heard, therefore, that he was
sick, he abode two days still in the same place where
he was.
This he did, that there might be no doubt of his death, when he
came to restore him to life.
7. Then after that, saith he to his disciples, Let
us go into Judaea again.
8. His disciples say unto him, Master, the Jews
of late sought to stone thee, and goest thou thither
again ?
9. Jesus answered, Are* there not twelve hours in
the day ? If any man walk in the day, he stum-
bleth not, because he seeth the light of this world,
10. But if a man walk in the night he stum-
bleth, because there is no light in him, " in it," that
is, in the world.
By this obscure language, Christ intimates that there was no
occasion to fear that his life would be taken away, before the time
appointed by infinite wisdom. The disciples had expressed their
surprise at the proposal which he made of returning to Judssa,
from which he had lately retired, because the Jews sought to kill
him. To this he replies, by saying, that as the man who walketh
during any of the twelve hours into which the day is divided,
without excepting even the last of them, is not afraid of stumbling
and falling, because he has the light of the sun ; so he had no
reason to fear he should fall by the hands of his enemies, during
the day or time of service allotted him by Divine' Providence.
1 1 . These things said Jesus, and after that he
saith unto them, Our friend Lazarus sleepeth, but I go
that I may awake him out of sleep.
Under this soft image does Jesus express the death of Lazarus,
of which he was now informed by divine communication ; and,
pursuing the same image, intimates his purpose of raising him
from the dead, by saying that he was going to awake him.
12. Then said his disciples, Lord, if he sleep he
shall do well.
His sleeping is a symptom of the return of health . This they
said with a view to divert him from his purpose of returning to
Judaea: If he sleep and is doing well, what occasion is there for
thy going to see him ?

292 JOHN. (xi. 1—44.
13. Howbeit, Jesus spake of his death : but they
thought he" had spoken of taking of rest in sleep.
14. Then said Jesus unto them plainly, Lazarus
is dead :
15. And I am glad for your sakes that I was not
there, to the intent ye may believe ;
I am glad I was absent, on account of the confirmation which
your faith in me will receive, by seeing him raised from the dead.
Nevertheless, let us go unto him.
16. Then said Thomas, which is called Didymus,
which signifies the same in Greek, as Thomas in
Hebrew, unto his fellow-disciples, Let us also go, that
we may die with him. •
That is, either with Christ or with Lazarus : for he considered
their returning to Judasa, at this time, on account of the temper
which the Jews had lately manifested, to be exposing themselves to
certain death.
17. Then when Jesus came,* he found that he had
lain in the grave four days already.
Of this he was informed by the friends of Lazarus, and not
by the same divine communication which acquainted him with his
death. 18. Now Bethany was nigh unto Jerusalem, about
fifteen furlongs off, about two miles.
This is mentioned, to account for the presence of several inhabi
tants of Jerusalem.
19. And many of the Jews came to Martha and
Mary, to comfort them concerning their brother.
This shows that Lazarus and his sisters were persons above an
ordinary condition, and that the fact of his death was a matter of
public notoriety.
20. Then Martha, as soon as she heard Jesus was
coming, went and met him ; but Mary sat still in the
house, overwhelmed with grief.
21. Then said Martha unto Jesus, Lord, if thou
hadst been here, my brother had not died.
She expresses her faith in his power to have saved her brother
from death, if he had been present : and modestly complains of his
* Some manuscripts and versions add, " to Bethany," and the next verse seems to
require this addition.

xi. 1—44.) JOHN. 293
not having attended to the message which had been sent to him,
while he was ill.
22. But I know that even now, whatsoever thou
wilt ask of God, God will give it thee.
I am persuaded that if thou ask of God the restoration of my
brother to life, he will grant thee this favour : but I cannot per
suade myself that thou wilt think it right to ask the recovery of life
for one who has been dead so many days.
23. Jesus said unto her, Thy brother shall rise
again. Christ meant immediately ; but this was more than Martha
could venture to hope for.
24. Martha saith unto him, I know that he shall
rise again, in the resurrection at the last day.
This expectation of a resurrection she might have learnt from
some of the Jewish teachers, but more probably from the dis
courses of Jesus.
25. Jesus said unto her, I am the resurrection
and the life, " the resurrection of life ;" he that be
lieveth on me, though he were dead, yet shall he live.
The effect is here put for the cause. Christ calls himself the
resurrection of life, because he is to be the author of that resurrec
tion to life which is to take place at the last day ; just in the same
manner as he calls himself the light of the world, because he gives
light to it.
26. And whosoever liveth and believeth in me
shall never die. Believest thou this ?
Christ is here generally understood to assert the everlasting con
tinuance of that life which he will bestow at the last day. Others,
however, suppose that by the expression whoever liveth, he intends
those believers in him who shall be alive on the earth at the day of
judgment, and that of them he means to assert that they shall never
die ; agreeably to what Paul says, " We shall not all die, but we
shall be changed," 1 Cor. xv.* But, however this may be, it cer
tainly was his intention, by referring Martha to future acts of power
which he was to perform, to assure her that he was able to raise her
brother from the dead.
27. She saith unto him, Yea, Lord, I believe that
thou art the Christ, the Son of God, which should
come into the world.
I know that thou art the Messiah, and therefore, I believe every
thing which thou sayest concerning thyself.
28. And when she had so said, she went her way,
* Priestley's Harmony, Note on verse twenty-four.

294 JOHN. (xi. 1—44.
by the direction of Jesus, and called Mary her sister
secretly, for fear perhaps of giving offence to the Jews,
saying, The Master is come, and calleth for thee.
29. As soon as she heard that, she arose quickly,
and came unto him.
30. Now Jesus was not yet come into the town,
" into the village," but was in that place where Mar
tha met him.
It is supposed that he stopped here, because it was near the
place of burial.
31. The Jews then which were with her in the
house and comforted her, when they saw Mary that
she rose up hastily and went out, followed her, saying,
She goeth unto the grave to weep there.
32. Then when Mary was come where Jesus was,
and saw him, she fell down at his feet, saying unto
him, Lord, If thou hadst been here my brother had
not died.
Modestly complaining of his absence, as Martha had done before
her, while she expressed her faith in his power to heal. The scene
now became too moving for Jesus to bear.
33. When Jesus therefore saw her weeping, and
the Jews also weeping which came with her, he
groaned in the spirit, and was troubled, " he was
troubled in spirit, and groaned."
34. And said, Where have ye laid him ? They
say unto him, Lord, come and see.
He was impatient to relieve himself and them from this distress.
35. Jesus wept.
36. Then said the Jews, Behold how he loved
him. The tears which Jesus shed, and the strong emotions which he
felt on this occasion, the Jews, naturally enough, considered as the
effect of sorrow for a departed friend ; but they were in reality
produced by sympathy with them and with his distressed sisters.
37. And some of them said, Could not this man,
which opened the eyes of the blind, have caused that
even this man should not have died ?
38. Jesus, therefore, again groaning in himself,

xi. 1—44.) JOHN. 295
cometh to the grave, " to the tomb ;" it was a cave,
and a stone lay upon it.
From a celebrated traveller, Dr. Shaw, it appears that the higher
classes of people in eastern countries have tombs made at the pre
sent day, by scooping out a cave from the solid rock, and placing
the body in it, without a coffin, after it has been covered with
spices ; which explains what is here said about the tomb of
Lazarus. 39. Jesus said, Take ye away the stone, to show
that he ivas really dead. Martha, the sister of him
that was dead, saith unto him, Lord, by this time he
stinketh : for he hath been dead four days.
As the Jews, on account ofthe rapid progress of putrefaction in
a hot climate, used to bury their dead on the day in which they
died, it is probable that Lazarus had been in the tomb four days ;
which, bound up as the body was with spices, would have been of
itself sufficient to have taken away life, if he should not have been
dead when first placed there. From attempting to restore to life a
body in this state, Martha endeavours to dissuade Jesus, thinking it
impossible. 40. Jesus saith unto her, Said I not unto thee,
that if thou wouldest believe, thou shouldest see the
glory of God ?
That is, the power and goodness of God, manifested in the resur
rection of thy brother. He had not said this in so many words,
but he had told her so in substance, when he said that her brother
should rise again, and asked her whether she believed what he had
told her. Many examples occur in the history of the evangelists,
where miracles were performed for those who had faith in divine
power, but were withholden where such a faith was wanting.
41. Then they took away the stone from the
place where the dead was laid. And Jesus lifted up
his eyes, and said, Father, I thank thee that thou hast
heard me, by assuring me that I shall be enabled to
work this miracle.
42. And I knew that thou hearest me always ;
but because of the people which stand by I said it,
that they may believe that thou hast sent me.
I thank thee, O Father, that thou hast given me power to work
this miracle, and herein attended to my request. I say not this,
as if it were an extraordinary thing for thee to comply with my
requests ; but I make this public acknowledgment, that those who
are present, may know more certainly whence I derive my power,
and by whom I am sent into the world. Although Christ was
furnished with a constant power of working miracles, yet the ex-

296 JOHN. (xi. 1—44.
alted piety of such a mind as his would naturally incline him to
ask it in prayer, whenever it was to be exercised ; just in the same
manner as every devout man will ask for daily bread, although he
knows that God will give it.
43. And when he had thus spoken, he cried with
a loud voice, Lazarus, come forth.
He called him with a loud voice, that all might hear, and per
haps, to give a specimen of the manner in which the dead are to
be raised at the general resurrection.
44. And he that was dead came forth, bound
hand and foot with grave-clothes ; and his face was
bound about with a napkin.
He was thus bound, in order to apply to him the spices with
which he was embalmed, the quantity of which was always pro
portioned to the honour in which the deceased was held.* When
it is said that he came forth, it is not necessarily implied that he
walked out, but only, that having raised himself up in the cave, in
the side ofthe rock, he slid down from it on his feet, and there re
mained till he was set at liberty.
Jesus saith unto them, Loose him, and let him go.

REFLECTIONS.

This story, which is related with all the unaffected simplicity of
truth, abounds with many instructive lessons ; but I am obliged to
confine myself to one or two remarks.
1. We learn from it that Christ was a man, with the same feel
ings as ourselves. From other parts of the evangelical history, we
conclude, that he had the same natural appetites which men have:
that he ate and drank, was hungry and thirsty like them. Here
we see that he had the same mental feelings ; for we find him af
fected as other men of the like character would be, in the same
circumstances. When persons of an affectionate and benevolent
temper see their friends in distress, they are distressed with them :
they partake of all their sorrows and regrets, as if they were their
own. So does Jesus also : when he sees Mary weeping, and the
Jews that accompanied her, he is deeply affected with the scene ;
he attempts to suppress his feelings by sighs and groans ; and,
when he can do it no longer, he breaks into tears ; thus manifest
ing the sympathy of his heart, and the genuine feeling of human
nature : for it was not sorrow for distress which could not be rem
edied, that occasioned these tears ; since he was about to remove
the cause immediately ; but they were drawn forth by that tenden
cy to weep, which men feel when they see their friends weep. This
behaviour is perfectly reconcileable with the nature of a man : for
it is what we observe in men every day, and what we do not deem
* See Harmer, Vol. II. p. 161, &c.

xi. 1—44.) JOHN. 297
a disgrace to the best human characters : but it appears utterly un
accountable, if we suppose Jesus to have been a great pre-existent
spirit, and the Maker ofthe world ; and if possible, still more un
accountable, if we imagine him to be the Eternal God, united to a
man : for in both cases he must be infinitely superior to the weak
nesses of human nature, however innocent and amiable.
2. While we have this proof that Christ was a man, we have a
proof, at least equally satisfactory, from this story, that he was
commissioned by God to instruct mankind ; for we find him ad
dressing God as his Father ; thanking him for the power which he
had given htm to work former miracles, and to do that which he
was now about to perform ; and declaring, that he says this to as
sure those who heard him, that he was his servant and messenger;
and God himself bearing testimony to the truth of this declaration,
by performing the miracle which he had foretold, namely, raising
Lazarus from the tomb, after he had been dead four days. What
stronger evidence of divine interposition could be given ? What
clearer testimony to the pretensions of a prophet ? Is not such a
miracle plainly the voice of God, saying to us, " The appeal now
made to me is just; I acknowledge it to be true, and have changed
the course of nature, that you might understand my opinion V
3. From the resurrection of Lazarus, let us look forwards with
confidence to the general resurrection of all mankind. Jesus tells
Martha indeed, that he is the resurrection and the life, as a proof
of his power to raise her brother to life; arguing from a greater
act of power to a less. The less event, however, which is certain,
may throw light upon that which is future and distant. He that
is endued with power to raise a man to life who had been dead four
days, may be endued with power to raise those who have been dead
so many thousand years : for where miracles are concerned, all
things are equally easy. On a former occasion we find Christ de
claring, " The hour is coming and now is, when the dead shall
hear the voice of the Son of man, and they that hear shall live ;"
joining the resurrection of the dead now with the future general
resurrection of all mankind, as if one event was intended to be a
specimen and pledge ofthe other ; and there can be no doubt that
this was the intention ofthe resarrection of Lazarus. To this pur
pose let us improve it, by keeping in mind that he who performed the
one, may with equal ease be qualified for the other ; and by fig
uring to ourselves the joy and transport of that moment when the
voice of the Son of man will set all the prisoners of the grave at
liberty together, and restore the righteous, not to an existence of a
few years, to be again terminated by death, as was the case in the
present instance, but to a life that will never end.

VOL. II.

298 JOHN. (xi.45— 57.

SECTION XXIX.

The chief priests and Pharisees seek to put Jesus to death. He
retires to the city of Ephraim.
John xi. 45 — 57.
45. Then many of the Jews which came to Mary,,
and had seen the things which Jesus did, believed on
him. They believed not only that he was a prophet, but likewise the
promised Messiah, as appears from the next chapter, verse the
thirteenth, where we are told that the multitude that came to meet
him, cried, Blessed is the king of Israel, that cometh in the name
of the Lord. But, satisfactory and convincing as this great mira
cle was to some, (xii. 17,) it seems it did not remove the increduli
ty of others.
46. But some of them went their ways to the
Pharisees, to such of that sect as were members ofthe
Sanhedrim, and told them what things Jesus had done.
47. Then gathered, " assembled," the chief priests
and the Pharisees a council, that is, the principal per
sons among their party, and said, What do we ?
" What must we do f" for this man doth many
miracles. 48. If we let him thus alone, all men will believe
on him, and the Romans shall come, " will come,"
and take away both our place " our temple," and
nation. If we suffer this man to proceed, without endeavouring to stop
him, all men will believe him to be the Messiah, and the king of
Israel ; and the Romans will be induced to destroy both our tem
ple and nation, because we have set up a king in opposition to
their authority. They do not deny his miracles ; but, on the con
trary, admit the reality of them, and infer thence the probability of
his obtaining universal credit. Some of the council seem to have
proposed forbidding Jesus to preach, as the most effectual method
of stopping tbe progress of this heresy; in the same manner as
they afterwards prohibited his apostles ; and it is to this opinion,
although not mentioned by the evangelist, that the next speaker
refers.

xi. 45—57.) JOHN. 299
49. And one of them, named Caiaphas, being the
high-priest that same year,* said unto them,
Some suppose the words, " being high-priest that same year," to
have been inserted here by mistake, from the fifty-first verse, be
cause they are introduced without any connexion.
Ye know nothing at all.
50. Nor consider, or, as some would render it,
" Do ye not know and consider?" that it is expedient
for us that one man should die for the people, and
that the whole nation perish not.
Some ofthe council were averse from putting Jesus to death,
and thought perhaps that a reprimand would be sufficient, accom
panied with an. injunction not to preach anymore. To this Caia
phas replies, by saying, that to save tbe life of one in the present
instance, would be to endanger the whole nation, for the reasons
before suggested respecting the Romans, and that therefore, he was
clearly for putting him to death. Where it may be observed that
the plea for such a violent measure is not founded upon guilt or de
merit, but upon political expediency. The words, " it is expedi
ent for us that one man should die for the people," are capable of
a different sense from that in which they were used by Caiaphas,
and applicable to the death of Christ, as the means of salvation,
not to the Jewish nation only, but likewise to all mankind, who are
benefitted by that event. The evangelist, therefore, seems to
have considered the words of Caiaphas as prophetical, which he
might be the more inclined to do, as it had been usual for God to
deliver oracles by the high-priest in former times. t
51. And this spake he not of himself, but, being
the high-priest that year, " at that time," he prophe
sied that Jesus should die, " would die," for that
nation ;
52. And not for that nation only, but that also
he should gather together in one, the children of God
that were scattered abroad.
John thought these words of the high-priest not only applicable
to his own nation, but likewise prophetical of the benefit which
Christians of all nations, who are called the children of God, would
derive from his death, being hereby united together under one
head. To this opinion, respecting the necessity of putting Jesus
to death, the majority of the Sanhedrim assented ; and there was
no furthsr debate upon the subject.
53. Then from that day forth they took counsel
together, for to put him to death.
* See Lardner, Vol. I. pp. 387, 388.
t Lardner, Vol. I. pp. 388, 389. Theol. Rep. Vol. III. p. 187.

300 JOHN. (xi. 45—57.
Having resolved what to do, they now only deliberated about
the best method of executing their purpose, which ended, as it
should seem, in a determination to offer a reward to any person
who should discover where Christ was. Being informed of this
resolution, he was prevented hereby from going up to Jerusalem at
present, although so near to it as to be within two miles, and re
tired to a distant part ofthe country.
54. Jesus, therefore, walked no more openly
among the Jews, but went thence, into a country
near the wilderness, into a city called Ephraim ; and
there continued with his disciples.
This he did, that he might not expose his life to danger, before
the time appointed by Divine Providence for his death ; an in
stance of prudence which we have observed in him more than once
before. 55. And the Jews' passover was nigh at hand,
and many went out of the country up to Jerusalem
before the passover, to purify themselves.
They went thither, to offer the sacrifices which the law of Moses
required for such legal impurities as they had contracted ; in order
to prepare themselves for the festival of the passover. Some
kinds of impurity required sacrifices, and others, rites to be per
formed for seven days. Those who were under a vow of Naza-
ritism, likewise, generally brought their vow to a conclusion at
this time. Thus we find Paul joining himself, (Acts xxi. 24,) to a
company of persons who were under this vow, and employed puri
fications. On these accounts there was a great influx of people
into Jerusalem, for several days before the celebration of the
passover. 56. Then sought they for Jesus, and spake among
themselves, as they stood in the temple, What think
ye ; that he will not come to the feast ?
Having heard the fame or seen the miracles of Jesus in the coun
try, they were anrious to know whether he would come up to Je
rusalem, where they would have an opportunity of seeing and
hearing him ; or whether he would not be deterred from coming,
by the resolution ofthe council to put him to death, and the order
which they had issued for his apprehension. This matter, it
seems, was the subject of general conversation among those who
frequented the temple.
57. Now both the chief priests and the Pharisees,
such as were members of the Sanhedrim, had given a
commandment, that if any man knew where he were,
he should show it, that they might take him.
This order was probably accompanied with a threatening of some
severe penalty to those who should not comply with it, and neglect

xi. 45—57.) JOHN. 301
to discover where he was, and with a promise of a large reward to
any one who should give them information. But Jesus, although
no doubt informed of the measures that were taken against him;
although he well knew what the issue would be, was not deterred
hereby from returning to Jerusalem, when called there to observe
the passover, or by intimations of the divine will.

REFLECTIONS.

1. We see the resurrection of Lazarus producing its proper
effect upon many. From so wonderful a miracle, wrought at the
instance of Jesus, they justly infer his divine mission, and his claim
to the character of the Messiah ; they forsake the synagogues of
the Jews, to hear his instructions, and to become his followers.
The sisters of Lazarus also express their gratitude for the restora
tion of their brother from the dead, in the humblest and most ex
pensive manner which they could devise ; and Jesus accepts of the
honour intended him, as a proper return for his kindness. Thus
we are pleased to see him honoured by the faith and gratitude of
the candid and the good : but,
2. This miracle produced a very different effect upon others.
Unconvinced by it themselves, they take the first opportunity of
informing his principal enemies of what he had been doing, who,
from the reality of the miracle, and the increasing faith which it
produces, only infer the necessity of taking proper measures to
stop the progress of his reputation ; thus affording a dreadful ex
ample of what we should hardly have been disposed to believe
without such good proof, that some men are so fortified in preju
dice, or hardened in vice, that no evidence is sufficient to produce
conviction in their minds. After such an example of unbelief
among the witnesses of miracles, let us not be surprised at any
which modern times have produced ; nothing can be more extra
ordinary than this. Let us learn from it, never to shut our eyes
against light, by refusing to hear evidence in favour of any doctrine,
however improbable it may appear : for by doing so we may be
rejecting important truth.
3. Let us admire the wisdom of Providence, which takes ad
vantage of the vices of men for accomplishing its purposes, and
fulfils its designs by those very means which are employed to defeat
them. Caiaphas proposed to save the temple and nation by putting
Jesus to death ; but that event proved the means of destroying
both ; thus God takes the wise in their own craftiness. In one
sense, however, although not in that which Caiaphas intended, Je
sus did die, not for that nation only, but for all mankind, that he
might unite all the people of God under one head. Thus salva
tion has risen from his death, and good has sprung from evil.

S02 JOHN. (xii. 1—11.
SECTION XXX.
Jesus is entertained at Bethany, on his way to Jerusalem.
John xii. 1 — 11.
1 . Then Jesus, six days before the passover, came
to Bethany, where Lazarus was which had been dead,
whom he had raised from the dead.
That is, on our Sunday ofthe week, in which he suffered.
2. There they made him a supper, and Martha
served. This was a post to which her situation in life did not call her ;
but it was what she chose, in order to show her respect and grati
tude to Jesus.
But Lazarus was one of them that sat at the table
with him.
He showed to the whole company that he was restored to a sound
and healthy state, by eating meat with them. This entertainment
was not made at the house of Lazarus, as we might be led to sup
pose from this narrative, but at that of Simon the leper, as ap
pears from the evangelist Matthew, who relates the circumstance
about to be mentioned, as having happened there.
3. Then took Mary a pound of ointment, " of
perfume," of spikenard, of unadulterated or liquid*
spikenard, very costly, and anointed the feet of Jesus,
and wiped his feet with her hair ; and the house was
filled with the scent of the perfume.
Matthew says, that Mary poured the perfume on the head of Je
sus, which corresponds very well with the custom of eastern coun
tries ; but John might confine himself to the circumstances of an
ointing his feet and wiping them with her hair, in order to show the
humility of Mary, and the warmth of her gratitude for the extraor
dinary favour of restoring her brother to life.
4. Then said one of his disciples, Judas Iscariot,
Simon's son, which should betray him,
Judas began to censure, but others of the disciples joined
him in it.
5. Why was not this perfume sold for three hun
dred pence, f and given to the poor ?
* See Schleusner's Lexicon, on the word jrvrJJW.
t About £9. 13s. 9d, of our money.

xii. 1—11.) JOHN. 303
This was intended as a censure upon Mary ; intimating that she
had wasted, in a useless compliment, what, if it had been sold, and
the price put into the common stock, might have been of great
benefit. From this passage, it appears, that although Christ and
his disciples were maintained by the beneficence of others, yet they
reserved something out of their little stock for the poor.
6. This he said, not that he cared for the poor,
but because he was a thief, and had the bag, " kept
the purse," and bare what was put therein, " used to
steal what was put therein."
This sum, if put into the purse, he thought he could, as in other
instances, apply to his own private use.
7. Then said Jesus, let her alone : against the day
of my burying hath she kept this.
Grudge not the expense which she has bestowed upon me on the
present occasion : for, as I am soon to die, it is no more than em
balming a dead body.* He now adds another reason, founded,
likewise, upon the short time of his continuance in the world.
8. For the poor always ye have with you ; but
me ye have not always.
Be not offended at the honour now paid to me : for there will
not be many opportunities of repeating it, since I shall soon leave
you ; but you will have frequent opportunities of showing kindness
to the poor.
9. Much people of the Jews, therefore, knew that
he was there, and they came, not for Jesus' sake only,
but that they might see Lazarus also, whom he had
raised from the dead.
10. But the chief priests consulted that they
might, "resolved that they would," put Lazarus also
to death ;
11. Because that by reason of him, many of the
Jews went away, "withdrew," that is, from the syna
gogues, and believed on Jesus.

REFLECTIONS.

From the events related in this and in the last section, we may
observe how private interest biasses the conduct of men, and leads
* Lardner thinks that our Lord foresaw that, for want of opportunity, there would
be a defect in respect to embalming him, and that he refers to this circumstance in this
place. Vol. XI. p. 291.

304 JOHN. (xii. 12—26.
them to be guilty ofthe greatest crimes. Of this we have an ex
ample 'in two striking characters which are here introduced —
Caiaphas the high-priest, and. Judas Iscariot. The.one we have
seen solemnly advising the putting of Jesus to death, although con
victed of no crime, from a pretended regard to the safety of the
nation, but really from a concern for his own and his party's popu
larity and influence, which he found to decline as the fame of Jesus
prevailed ; thus acting in the true spirit of political profligacy ;
professing a regard to the public interest, while he was pursuing
his own private ends. Judas also acted upon the same principle,
when he professed a desire to serve the poor, only that he might
have an opportunity to steal ; and the only difference between the
two characters seems lo have been this, that Judas was a villain in a
private, but Caiaphas in a public station. The men were the
same ; and it is to be lamented that, notwithstanding the odious-
ness of their characters, they should have so many followers in all
ages, both among statesmen and private persons.

SECTION XXXI.
Christ's public entry into Jerusalem.
John xii. 12—26.
12. On the next day, much people that were come
to the festival, when they heard that Jesus was com
ing to Jerusalem,
13. Took branches of palm-trees, and went forth
to meet him, and cried, Hosanna, Blessed is the king
of Israel, that cometh in the name of the Lord.
The word Hosanna is composed of two Hebrew words, which
signify save now, which being contracted together, were employed
is a common acclamation, to express the good wishes of the per
sons by whom it was used for the success of any one, and are thus
to be understood as applied to Christ. By calling him king of
Israel, they intimate their belief that he was the Messiah ; and by
crying Hosanna, they express their wishes for his preservation and
success in that character. The words ofthe multitude are borrow
ed, with the exception of " king of Israel," from Psalm cxviii.
25, which psalm it was usual to sing at the passover ; and this cir
cumstance might suggest the application of them to Christ on the
present occasion. Branches of palm-trees it was usual to carry
before princes and conquerors, in their public processions.
14. And Jesus, when-he had found, " having pro
cured," a young ass, sat thereon.
IThe other evangelists tell us that Jesus sent his disciples for tho

xii. 12—26.) JOHN. 305
ass which he rode, but the English translation implies that he met
it by chance upon the road ; whereas the words in the original
will admit ofthe latitude with which I have rendered them.* The
evangelist John, as well as Matthew, considers this action of Jesus
as the fulfilment of a prophecy of Zechariah, ix. 9, and there
fore adds,
15. As it is written, Fear not, daughter of Zion ;
behold, thy king cometh, sitting upon an ass's colt.
Jerusalem is called daughter of Zion, because it was built, in
part, on a hill of that name. In this action of Jesus there was no
thing mean or ridiculous, as some modern unbelievers have en
deavoured to represent : for this is the animal commonly used for
riding in eastern countries, being much larger than the animal of
the same name in our own country. When this action took place,
the disciples were not aware that it was the fulfilment of any
prophecy ; but when they came to understand the spiritual nature
of Christ's kingdom, from his ascension into heaven, they concluded
that this, among other prophecies, was applicable to him. The
evangelist therefore adds,
16. These things understood not his disciples at
the first : but when Jesus was glorified, then remem
bered they, " called to mind" that these things were
written of him, and that they had done these things
unto him.
17. The people, therefore, that was with him
when he called Lazarus out of his grave, and raised
him from the dead, bare record.
This verse appears obscure in regard to its meaning, and uncon
nected with the rest of the narrative, in consequence of a little in
accuracy in the translation, and a slight corruption ofthe original
text. The true reading may be thus rendered ; " Now the multi
tude that was with him testified that he called Lazarus out of his
grave, and raised him from the dead ;" where the evangelist takes
notice of another thing done by the multitude, besides crying Ho
sanna to Jesus, which it was very proper for him to notice : and
that is, that they publicly declared that he had raised Lazarus
from the dead, and assigned this as the reason of their acclama
tions and joy. This he tells us, likewise was the cause of their
coming to meet him.
18. For this cause the people, " the multitude,"
also met him, for that they heard that he had done
this miracle.
19. The Pharisees, therefore, said among them-
* Macknight, Vol. II. p. 464, Note.
VOL. II. 2 P

306 JOHN. (xii. 12—20.
selves, Perceive ye how ye prevail nothing ? Behold,
the whole world is gone after him.
Such of the Jews as were of the Pharisaic sect, began now to
be highly enraged and alarmed, to find that all the measures which
they had employed to prevent the multitude from following Jesus,
and from becoming his disciples, appeared to be ineffectual. From
this time, therefore, they resolved to hasten the execution of the
plan which they had formed for putting him to death.
20. And there were certain Greeks among them
that came up to worship at the feast, " at the fes
tival." These Greeks, so called because they spoke the Greek language,
although inhabitants of Syria, or some of the neighbouring coun
tries of Asia, were heathens, and came to Jerusalem, at this time,
for the sake of accompanying Jews, who assembled there from all
parts, to worship at the festival of the passover. Some learned
men have indeed supposed that they were a sort of half-proselytes
to the Jewish religion, worshipping Jehovah, but not conforming
to the rites of the Mosaic law. But the behaviour of this people,
and the language of Jesus on the occasion, seem to imply that they
were Gentiles and idolaters.*
21. The same came therefore to Philip, who was
of Bethsaida of Galilee, and desired him, saying, Sir,
we would see Jesus.
They wished, it seems, to have access to a person of whose
fame they had heard so much, and to have some conversation with
him : but, as the Jews considered the heathens as their inferiors,
and regarded intercourse with them as an act of condescension,
they did not presume to speak to Jesus themselves, but desired one
of his disciples to introduce them. In so doing, they imitated the
modesty of the centurion, who, when he wanted the assistance of
Jesus to heal his servant that was ill, did not come to him himself,
but sent the elders ofthe Jews to make the request ; adding, that
neither thought he himself worthy to come unto him. The rea
son why these Greeks applied to Philip, rather than to any other
ofthe apostles, was probably because, residing at Bethsaida in Gal
ilee, near the borders of Syria, he might have some acquaintance
with them. Philip was not satisfied about the propriety of intro
ducing them to Jesus, and therefore consults with one of his fel
low-disciples. 22. Philip cometh and telleth Andrew, and again
Andrew and Philip told Jesus.
Jesus was pleased with the request, as it should seem, and no
doubt complied with it, although that circumstance is not mention
ed. This application from Gentiles suggests to Jesus the pleasing
* Lardner's Works, Vol. XI. p. 279—282.

xii. 12—26.) JOHN. 307
prospect of their general conversion to Christianity ; an event
which he foresaw to be very near.
23. And Jesus answered them, that is, the two
disciples, saying, The hour is come that the Son of
man should be glorified.
That is, The time has arrived for his being honoured, by being
acknowledged as the Messiah by the Gentiles, although generally
rejected by his own countrymen. He next alludes to the means
by which this great event was to be accomplished, namely, his
death, and, as connected with his death, his resurrection, which
was the grand fact that recommended the Christian religion both to
Jews and Gentiles. This event and its consequences he compares
to a grain of wheat, which, according to the philosophy of those
times, must die in the ground before it can produce new corn.
The truth is, however, that it is only the external part of the grain
which decays and perishes by being put into the ground, while the
internal preserves vegetative life, and even derives additional
strength from the corrupt matter with which it is surrounded.
This simile is used in order to reconcile his disciples to a very
painful and offensive event, the death of their Master. As if he
had said, Be not offended at my death, which is soon to take
place : it is as necessary to the diffusion of my religion and my
personal honour, as casting seed into the ground is to the multi
plication of it.
24. Verily, verily, I say unto you, Except a corn
of wheat fall into the ground and die, it abideth alone ;
" it abideth single ;" but if it die, it bringeth forth
much fruit.
The satisfaction which our Lord here expresses, at the prospect
ofthe reception of his gospel among Gentiles, may remind us of
his manifesting like sentiments on occasion of the centurion's re
questing him to heal his servant at a distance from him. He said
to them that followed, I have not found so great faith, no not in
Israel ; and I say unto you that many shall come from the east
and west, and sit down with Abraham, Isaac, and Jacob in the
kingdom of heaven.
He had just informed his disciples that he should suffer death in
the discharge of his office ; he next warns them to expect no bet
ter treatment, and to prepare themselves to follow him, by making
the like sacrifice.
25. He that loveth his life shall lose it ; and he
that hateth his life, in this world, shall keep it unto
life eternal.
Alarming as the prospect of my losing my life may be, if you
have a prudent regard to your best interests, you will act like my
self ; for if, from a desire of preserving your present life, you deny
your Christian profession, you will lose a much more valuable life

308 JOHN. (xii. 12—26.
hereafter : but if you sacrifice life at present, rather than be guilty
of an act of dissimulation or treachery, in disowning me or my re
ligion, you will be rewarded with an eternal existence hereafter.
To hate life, is not to feel a real dislike to it, or to despise it, but
to esteem it of less value than some other object, to regard it as no
thing, when compared to the favour of God and Christ.
26. If any man serve me, profess to serve me, let
him follow me, and where I am there shall also my
servant be. If any man serve me, him will my Fath
er honour.
If any man profess to be my disciple, let him imitate my exam
ple, and follow me, though death should lie in the way. In doing
this, he may lose much ; but he will receive an ample recompense
in being placed where I shall be, in the same regions of glory and
happiness, and in being honoured by my Father.

REFLECTIONS.

1. The honours paid to Christ upon the present occasion, by a
great multitude of people going forth to welcome his approach, by
their public procession and loud acclamations, afford a strong con
firmation of our faith in the reality of his miracles, particularly of
the last miracle ; on account of which, more especially, these hon
ours were bestowed. They show that these things were not don ..
in a corner, but upon the public theatre of the world ; that hun
dreds and thousands had been eye-witnesses of the facts, or re
ceived them, upon the most satisfactory evidence, from those who
had been, and that therefore we are justified in giving credit to
these relations at the present day, on the authority of their testimo
ny. These miracles produced also, upon the minds of those who
professed to credit them, the effects which might be naturally ex
pected from such extraordinary events — admiration ofthe author,
gratitude for their possession of such important benefits, and a de
sire to do him honour. If there were some who did not join in
paying him these honours, and whose eagerness to destroy him was
only increased hereby, it was not because they denied the facts,
but because they declined drawing from them the same inferences
as the multitude, who concluded that he was the Messiah, and be
cause they were alarmed at his growing popularity and influ
ence. So that rheir conduct serves rather to confirm than weaken
our faith.
2. Effects in the natural world often correspond with the meth
od of proceeding in the moral world, and hereby serve to con
firm our faith in this important truth, that they have both one
author. The grain of wheat, which after falling into the ground
and appearing to die, produces a plentiful harvest, is an apt simili
tude to represent the happy change which took place in the world

xii. 27—36.) JOHN. 3W
from a dying Saviour. The same image may serve, likewise, to
afford us comfort respecting the state of his religion : it has long.
been buried in the ground by the great mass of corruption with
which it has been loaded, and appears to be nearly dead and lost ;
but it still retains a latent principle of life, which will make it
spring up again, like the blade of corn from the dead grain, and,,
under the favour of Providence, produce much fruit, more per*
haps than it ever produced before.
3. The sacrifices which we are required to make in the service
of Christ are great ; property, fame, ease, liberty, and even life ;
but the recompenses are in proportion ; the reward of being hon
oured by God, the great Father of the universe and only Judge of
merit ; of being in the same place of glory and happiness with our
Master, and of enjoying an endless life, instead of that short life
which we have lost. The good which we receive then, infinitely
overbalances the good we have lost, and furnishes us with the
most powerful arguments for engaging in his service, even on the
principles of prudence and self-interest. We are bound by a re
gard to our own happiness to adhere to such a Master, and to fol
low him wherever he goes, or where the principles of his religion
may lead us ; for if we leave him we shall gain nothing by the
exchange.

SECTION XXXII.
Christ discourses respecting his own death.
John xii. 27—36.
By the similitude of the grain of wheat, verse twenty-four,.
which, by falling into the ground and dying, produces much fruit,.
Jesus had alluded to his own death, and the extensive effect which
it would have in procuring proselytes to Christianity. In that
event, therefore, he acquiesced on account of its glorious conse
quences to himself as well as to mankind ; and he exhorts his dis
ciples to submit to death in like circumstances. Nevertheless, the
prospect of the excruciating pain and great ignominy which he was
to endure on that occasion, filled his mind with much distress, and
he cannot help expressing his apprehensions.
27. Now is my soul troubled, and what shall I
say ? Father, save me from this hour ?
He asks himself whether he should address such a request to
God ; for it was what his fears urged him so make ; but he checks
his inclination, by recollecting that the great object of his coming
into the world, that is, of his having been sent with a divine com
mission, was to die, in order that, by rising again, he might illus
trate the doctrine of a resurrection to eternal life.

310 JOHN. (xii. 27—36.
But, for this purpose came I unto this hour; rather,
"for this hour."
So the words ought to be rendered, in which case the latter
clause must be considered as explanatory of the former. The
main object of my mission was to suffer death : I shall, therefore,
defeat the designs of my Father, if I am delivered from it. The
only difference between his conduct on this occasion and in the
garden of Gethsemane, seems to have been, that there, having
death in more immediate prospect, he prayed that he might be de
livered from it. " O my Father, if it be possible, let this cup pass
from me ;" Matt. xxvi. 39, and that here he felt a wish to offer
such a prayer, but suppressed the desire as soon as it arose.
Those who have believed Jesus Christ to be God inhabiting a
human body, have found it very difficult to explain why Christ
was so much troubled at the prospect of his death : for, upon their
supposition, death could have no terrors. Nor is the difficulty
much lessened, when he is supposed to be a great pre-existent
spirit, the Maker of the world : for death would be to him a deliv
erance from bondage, and the recovery of his pristine glory and
dignity, and, therefore, an object not of terror but of joy. But
allowing that Jesus was a man, and that he had the same feelings
as other men, the cause of his distress is easily explained. He
had a clear foresight of his death, the great object for which he
was sent into the world, and of all the pain and ignominy which
would attend it, from the beginning of his ministry ; that is, at
least twelve months before-hand, and according to some three
years. If the prospect of dying a violent death was painful to
him, when first beheld, as it must necessarily be to one who had
the feelings of a human being, every repeated view of the subject
would only increase the pain, till at last, when the time of suffer
ing came, the distress had risen to the highest pitch of anguish.
But, however violent his distress was, he does not seem to think
that there was any thing disgraceful in it : for he confesses it
without reserve in the presence of the multitude. He probably
intended something more hereby, than merely giving vent to his
own feelings, namely, by showing the strength of his own expec
tations, to prepare his disciples for an event which they were very
slow to believe. ' He proceeds,
28. Father, glorify thy name.
Adopt the method which is best calculated to make thy being
and perfections owned among thy creatures, with whatever suffer
ings it may be attended to myself.
Then came there a voice from heaven, saying, I
have both glorified it and will glorify it again.
" I have manifested my perfections by the miracles which have
been already wrought, and I will manifest them again in a striking
manner, by fresh miracles, notwithstanding the apparent defeat of
my plans by the death of my servant and messenger." This mi
raculous voice was given for the encouragement of Christ's disciples,

xii. 27— 36.) JOHN. 311
to inspire them with the hope of further miracles, and to prevent
them from sinking into despair at the death of their Master.
29. The people, therefore, that stood by and
heard it, said that it thundered : others said, An angel
spake to him.
Some, not being near enough to hear the articulate sounds, but
perceiving a considerable noise, attributed it to thunder; but
others, who were nearer and heard distinct words, said that- an
angel spoke to him.
30. Jesus answered and said, This voice came not
because of me, but for your sakes.
It came not so much to assure me that God will glorify himself
by fresh miracles, as to assure you of such events.
31. Now is the judgment of this world; now
shall the prince of this world be cast out.
Now will sentence of condemnation be passed upon the heathen
world by the preaching of my gospel among them, and the mira
cles which will accompany it ; now shall Satan, the supposed
patron of idolatry, and darkness, and the head of the heathen
world be deprived of his authority, and cast out of his throne.
Christ again reverts to the great success of his gospel among the
heathens, as the best subject for consoling his mind under present
distress. To understand his language, it is necessary to observe
that the sacred writers speak of idolaters as having renounced the
authority of God, and as having placed themselves under another
prince or leader, whom as the majority of mankind were become
idolaters, they call the prince of this world, and the god of this
world and Satan ; not intending, however, by these words any
real person, but an imaginary being. The kingdom of this prince,
as it was established upon ignorance of God and of true religion,
is called a kingdom of darkness, and the subjects of it are called
enemies, strangers, and aliens. As idolatry and the vices connect
ed with it, were now about to be overthrown, by the preachingof the
gospel, Christ might with propriety say that this prince was about
to be cast out.*
32. And I, if I be lifted up, " when I have been
lifted up," from the earth, will draw all men unto me.
Jesus, under the prospect of his sufferings, is still consoling
himself with the good that would arise from them, even from those
circumstances which were most disgraceful ; from his being nailed
to a cross. When I am thus exalted, says he, I shall serve as a
standard, to which all men will at length resort. This effect
would be produced by his crucifixion, because, being public, it
would afford unquestionable evidence of his death, and conse
quently of his resurrection.
* Mr. Wakefield is singular in supposing that Jesus, in this verse, speaks of himself.

312 JOHN. (xii. 27—36.
33. This he said, signifying what death he should
die ; that is, crucifixion.
The multitude that surrounded him, clearly understood that he
alluded to the manner of his death by this language, as appears
from the observation which they immediately make ; but the evan
gelist, writing for the use of persons in distant countries, to whom
the phrase of lifting up was not a familiar expression, thinks
proper to explain to what it referred.
34. The people answered him, We have heard
out of the law, that Christ abideth forever ;
This they inferred from those passages in the book of Psalms
and Daniel, Ps. ex. 4. ; Daniel ii. 44., vii. 14, which speak of his
being a priest forever, and of his kingdom being an everlasting
kingdom ; but which by no means imply that Christ is to live for
ever in this world. The Jews gave the name of the law to all
their sacred books.
And how sayest thou, The Son of man must be
lifted up ? Who is this Son of man ?
It seems that Christ had spoken of himself in the thirty-second
verse, as the Son of man, although that circumstance is not no
ticed by the evangelist. He had no where publicly declared him
self to be the Messiah ; but they inferred that he laid claim to
that character from his permitting the multitude to call him the
king of Israel, and perhaps from the great things which he says of
himself here and in other places. Christ does not reply to their
objection, but proceeds to exhort them to make a prudent use of
the advantages they enjoyed for acquiring religious knowledge,
during the short time he should remain among them ; comparing
himself to light which was to shine but a short time ; and his
absence to a state of darkness, in which men are not able to find
their way.
35. Then Jesus said unto them, Yet a little while
is the light with you, walk while ye have the light,
lest darkness come upon you : for he that walketh in
darkness knoweth not whither he goeth.
He next directs them more particularly in what manner they
were to improve the light while it lasted, and adds an additional
motive for doing so.
36. While ye have the light, believe in the light,
that ye may be the children of the light.
Believe in me, and you shall deserve the honourable name of
children of light, or of those who are fond of knowledge, and
willing to walk agreeably to it. Some, however, understand this
as a promise of everlasting life, supposed to be represented by being
children of light, a sense which is sufficiently agreeable to the
language of Christ upon other occasions, who frequently promises

xii. 27—36.) JOHN. * 313
life to those who believe in him, but which does not appear to be
the meaning in this place.
These things spake Jesus and departed, and did
hide himself from them.

REFLECTIONS.

1. The conduct of Christ, in wishing that God may be glori
fied, that is, that the knowledge of his perfections and providence
may be communicated to the world, although at the expense of
his own sufferings and death, is an instance of piety and benevo
lence truly worthy of imitation. A mind that was prepared to
submit to so much, in obedience to the will of God and for his
glory, could have made no ordinary attainments in religion, but
must have reached the last stage of virtuous improvement, and
risen to the perfection of human character. After the same per
fection let us also aspire. If called, in the course of Divine
Providence, to promote the interests of truth and virtue by similar
means ; if required to make the most painful personal exertions, or to
suffer the loss of property, of ease, of liberty, and of life, let us
not decline such sacrifices and exertions, where they appear to be
the will of God. If our hearts begin to sink within us at the
prospect of such a contest, and our friends, anxious for our wel
fare would dissuade us from it, let us not be hereby deterred, but
recollect the example of our Master and follow it, let us learn to
say, as he did, Father, glorify thy name, employ me in whatever
manner thou pleasest, to promote the honour of thy name, by
active exertions or patient sufferings, as shall appear to be best.
I will quietly submit to pain and shame, to poverty, imprisonment,
and death, if I may hereby render thy perfections known and
revered by thy creatures, or promote, in any other way, the essen
tial interests of mankind. In such a cause there is nothing which
I am not prepared to do and suffer.
2. Let us not be ashamed of the cross of Christ. Our Master
was not, but gloried in it as the standard under which he should
assemble all nations ; and so should we. It was necessary to give
public and unquestionable evidence of his death, and of his resur
rection from the dead : it is one of the most important in that
series of events which constitute the history of our Master : but it
was the constant theme of reproach from both unbelieving Jews
and Gentiles, who could not brook the idea of enlisting under a
Master who had died upon the cross like a malefactor. Christians
themselves also soon became ashamed of it, and to cover that shame,
attributed virtues to the ignominious sufferings of Christ which
they never possessed ; saying, they were necessary to make atone
ment to God for the sins of the world ; representing the God of
the Christians as little better than that of the heathens, who was
VOL. ii 2 Q

314 ' JOHN. (xii. 37—50.

?

supposed to be appeased by human Sacrifices. But let us, my
brethren, be satisfied with the simple doctrine of the cross of
Christ : the happy consequences which flow from it are more than
sufficient to wipe off the disgrace which may seem to accompany
it , for it illustrates, in a more striking manner than any other
fact, the power of God and the wisdom of God.
3. The exhortation which Christ here gives to the Jews is very
applicable to many of us. Yet a little while the light is with you :
walk while ye have the light, lest darkness come upon you : for
with many the day is far advanced, and the night is at hand. The
spring and summer of life are past, and autumn already shows its
yellow leaf, a sure presage of the winter of old age. Let us
make use of the light, while it lasts, by attending to the instruc
tions of the gospel, and by building our faith and hope upon those
objects which never grow old and never change. Thus shall we
best prove our claim to the title of the children of light and the
sons of God.

SECTION XXXIII.
Unbelief of the Jews. Jesus remonstrates with them upon it.
Johk xii. 37 — 50.
37. But though he had done so many miracles be
fore them, yet they believed not On him.
In the last section, we left Jesus exhorting the Jews to believe in
him without delay, and threatening them with the speedy approach
of darkness, if they did not comply with his exhortation. In con
formity to this threatening, he retires into private, and never makes
his public appearance again, till the time of his apprehension and
trial. His having used this language induces the evangelist, con
trary to his custom, to stop the course of his narrative, to show
upon what our Lord's words were founded, which was no other
than the general unbelief of the Jews. This was permitted.
38. That the saying of Esaias the prophet might
be fulfilled : Lord, who hath believed our report, and
to whom hath the arm of the Lord been revealed ?
This is the complaint of the prophet Isaiah in the fifty-third
chapter, in which the sufferings and rejection of the Messiah are
foretold with great exactness. The arm of the Lord is the power
of God, because the arm in man is considered as the seat of
strength ; when this is spoken of as revealed or made manifest,
there is an allusion to the Eastern dress, which consisted of a robe
without sleeves ; so that whenever the strength was exerted, the
arm was uncovered. The meaning of the question therefore is,
Who has so observed the manifestations of divine power in the

xii. 87—50.) JOHN. 315
miracles of Christ, as to be convinced of his being the Messiah ?
The evangelist does not mean to say that the prophecy of Isaiah
was the cause of the unbelief of the Jews ; but only that they were
permitted to behave in this manner, in order that the prophecy of
Isaiah might be fulfilled. The same construction is to be given to
the words which follow.
39. Therefore they could not believe, because that
Esaias said again,
40. He hath blinded their eyes and hardened their
heart, " they have blinded their eyes and hardened
their hearts,"* that they should not see with their
eyes, nor understand with their heart, and be con
verted, and I should heal them.
This is another quotation from the same prophet, vi. 9, 10, but
with his language a little abridged. Our translation attributes the
blindness and hardness of heart to God as the author ; but the
other passages of Scripture where this prophecy is quoted, as well
as the Greek translators, from whom it is taken, ascribe them to
the Jews themselves.t
41. These things said Esaias, when he saw his
glory and spake of him.
Some copies read in this place, " When he saw the glory of
God and spake of him." In this case, the verse relates solely to
the Supreme Being, and the evangelist must be understood to as
sert that when the prophet foretold the preceding circumstances,
he saw the glory of God ; a sense which suits extremely well with
the chapter from which the prophecy is taken, in which Jehovah
is described as appearing with great magnificence and splendour.
If the common reading be retained, John intended to declare that
these things were said by Isaiah, when he saw in prophetic vision
the glory of Christ, and spake of him, and then it will correspond
with another passage in this gospel, in which it is said that Abra
ham saw Christ's day, and when he saw it, was glad. Some per
sons, observing that the glory of Jehovah is described in the chap
ter of Isaiah above referred to, have strangely inferred from this
verse that Christ and Jehovah must be the same persons : that is,
that a mortal man, just about to die upon a cross, was the same
with the Creator and Governor of tbe universe. Jesus was gen
erally rejected by his countrymen, and where he was successful in
making proselytes, it was principally among the common people ;
yet he had some in the higher classes of society, and even among
the members of the Sanhedrim, as appears from what the evan
gelist next observes.
* Dodson's Translation of Isaiah, chap.vi. 9, Note. Dr. Randolph on the Proph
ecies cited in the New Testament, No. 42. Note.
t Matt. xiii. 14, 15. Acts xxviii. 26, 27. Pearce on these passages. Lowth on
Isaiah vi.

316 JOHN. (xii. 37—50.
42. Nevertheless, among the chief rulers also
many believed on him : but because of the Pharisees
they did not confess him, " confess it," lest they
should be put out of the synagogue, " be forbidden
the synagogue."
We have already had occasion to notice, chapter ix. 22, that the
Sanhedrim, alarmed at the progress ofthe opinion that Jesus was
the Messiah, had passed such a decree : and although that opinion
had been adopted by a considerable number of the members, yet,
the Pharisees, who were inveterate enemies of Jesus, being a great
majority, they were afraid publicly to avow their sentiments, lest the
decree should be put in force against themselves. To be prohibited
the synagogue, was a severe punishment, because it included in it not
only exclusion from the place of public assembly, but likewise a
prohibition of all familiar intercourse, which was attended with
many inconveniences, as well as highly disgraceful. Such evils
these senators were not prepared to encounter.
43. For they loved the praise of men more than
the praise of God.
They preferred being held in estimation by men to being esteem
ed by God. When the words that follow were spoken, the evan
gelist does not inform us ; but he seems to have inserted them
here, because they were peculiarly well suited to the circumstances
of those who rejected Christ.
44. Jesus cried and said, He that believeth on
me believeth not on me, but on him that sent me.
That is, Not so much on me as on him that sent me : he gives
credit to the testimony which God has borne respecting his Son,
and hereby does honour to him rather than to me. By thus ag
grandizing the value of faith, he intended to give encouragement
to those that believed, and to show the guilt of those who rejected
him. 45. And he that seeth me, seeth him that sent
me.
He that seeth the miracles which I perform, seeth the power of
God, by whom they are in fact wrought, and from whom I have
received my commission for assuming the office of a public teach
er. These words were intended to increase the estimation of his
miracles, and to show the guilt of -those who remained unconvinc
ed by clear proofs of the power of God. They correspond very
well with his language upon another occasion, where he tells
Philip, He that hath seen me, hath seen the Father, (John xiv. 9,)
and with what the writer to the Hebrews says, who calls him " the
express image of his person ;" Heb. i. 3. An ambassador is uni
versally allowed to be the representative of the person whose agent
he professes to be ; but the relation which Christ bore to God was

xii. 37—50.) JOHN. 317
something nearer than this : for the miraculous powers which he
exercised, did not so properly belong to himself as to God.
To show the advantages of believing in him and the folly of re
jecting his message, he compares himself, as he had often done
before, to light.
46. I am come a light into the world, that whoso
ever believeth on me should not abide in darkness.
47. And if any man hear my words and believe
not, I judge him not, " / punish him not:" for I
came not to punish the world, but to save the world.
My commission did not empower me to inflict judgment upon
those who rejected my doctrine, by taking away their lives ; but I
was authorized to enlighten and to reclaim them, and, by using
these gentle methods, to resc'ue them from destruction. Neverthe
less, I punish him not, he must not expect to escape with impuni
ty. John iii. 17.
48. He that rejecteth me, and receiveth not my
words, hath one that judgeth him, " that condemneth
him," the word that I have spoken, the same shall
condemn him in the last day.
The doctrine which I have taught is so excellent, and bears such
evident marks of having come from God, that to have rejected it
will be found sufficient ground for condemnation at the day of
judgment.* 49. For I have not spoken of myself, but the Fa
ther who sent me ; he gave me a commandment what
I should say, " what I should command," and what I
should speak.
That is, as some understand the words, what miracles I should
work, and what doctrine I should teach. Jesus grounds the guilt
of those who rejected him upon the circumstance of his having had
a commission from God for saying and doing as he did.
50. And I know that his commandment is life
everlasting ; obedience to it is the only means of ob
taining everlasting life. Whatsoever 1 speak, there
fore, even as the Father said unto me, so I speak.
These last words are to be connected with the preceding
yerse, in which he declares that he did not assume even the office
of a public teacher of himself, but that God gave him authority to
teach : he now adds that whatever he taught he had instructions
for teaching.
* From this verse some have inferred that men are not to be tried by Christ in per
son, but by his gospel.

313 JOHN. (xii. 37—50.

REFLECTIONS.
1. The conduct of these chief rulers, who believed Jesus to be
the Messiah, but were afraid to acknowledge their faith publicly,
affords a striking example ofthe fatal effects of the love of praise,
where it becomes the leading object of men's attention. From
this motive, they refused Christianity the benefit of their testimony
in its favour ; the testimony, no doubt, of some of the ablest,
wisest, and most impartial men in that learned body, which would
probably have drawn after it the faith of many more in that assem
bly, and certainly would have had much weight with the common
people. By practising concealment and disguise themselves, they
sanctioned the like conduct in others, and hereby did unspeakable
injury to the interests of truth : yet these men valued themselves
for their sagacity in discovering the truth, and for their prudence
in avoiding those evils which were connected with the profession
of it. Although Christians at heart, they enjoyed the reputation
of being Jews, were admitted to the company of the great, and
partook of all the pleasures which agreeable and refined society
could afford ; while they saw those honest but weak men who
had the folly and rashness to avow their faith in Christ, prohibited
the synagogue, excluded from the company ofthe rich and learn
ed, and exposed to every kind of mortification and insult. But
mark the consequences of their prudence ; to secure a little tem
porary honour, they lost the truly valuable and lasting honour of
being steady confessors ofthe truth in a corrupt age, their names
being buried in silence, while those of two of their colleagues, who
had the resolution and virtue to do what they declined, Nicode
mus and Joseph of Arimathea, are handed down with honour to
the latest generations. By courting the favour of men, they lost,
what was of far greater value, the favour of Christ and of God;
by concealing the truth, they lost all the advantage arising from the
knowledge of it : for such prudent and timid believers shall not be
ranked with the disciples of Christ, but shall be punished with
those who rejected his pretensions altogether. Of those who are
thus ashamed of him before men, he will be ashamed before his
Father in heaven. If we, my brethren, wish to avoid a like fate,
let us beware of imitating the conduct of these time-serving and
interested rulers : let us learn to make an open and unreserved
profession of the truth, on every subject, without regard to the conse
quences, whether it relates to the divine authority, to the person or
the doctrine of Christ : regarding this profession as a sacred duty,
required from us both by God and Christ, and necessary to the
welfare of mankind. For truth is the proper food of virtue, and
as requisite to its nourishment and perfection as bread is to the
support of the animal body, and those can have little regard to the
happiness of their brethren, who withhold from them this neces
sary provision, or suffer them to feed upon what is noxious and un
wholesome, or destiute of proper nutriment.

xiii. 1 — 17.) JOHN. 319
2. Let us learn to respect the authority of Christ. On all sub
jects to which his commission extended, it is the same with that of
God : for he teaches nothing but what God authorizes. If his
maxims should, therefore, differ ever so much from those adopted
by men of the world, or from the rules laid down by philosophers
of ancient or modern times, let us bow to his decisions, which are
those of infallible truth. If his commandments are ever so hard to
be obeyed, let us cheerfully submit to them, knowing that he is
commissioned to reward our obedience with life everlasting, and
to punish our refusal with unspeakable misery. As the words of
his gospel are to be the rule by which we are to be tried hereafter,
let us make it the rule of our conduct now.

SECTION XXXIV.
Christ's discourse to his disciples at the last supper.
John xiii. 1 — 38.
In the preceding chapter we found Jesus confessing that he was
troubled at the prospect of a violent death, and almost ready to
pray that he might be delivered from it ; and the subsequent his
tory will afford us further proof of the same painful apprehensions;
but this was no more than a transient and momentary feeling.
The general state of his mind was a settled composure and calm
tranquillity, which left him in full possession of his faculties, and
enabled him to attend with his wonted benevolence to the instruc
tion and consolation of those about him. Of the justice of this ob
servation the transaction related in the beginning of this chapter
affords a striking proof, and many other examples of it will occur
from this time to the period of his death.
The first three verses of the chapter are to be regarded as a
general introduction to the incidents and discourses which follow,
and were intended to explain the language and conduct of Jesus in
making such constant reference to his death and departure from
the world.
1. Now Jesus having known before the festival
of the passover, that his hour was come, when he
was to go out of the world, and having loved his own
who were with him in the world, he showed his love
to them to the last.
Of this the evangelist proceeds to give several examples. In
this verse I have followed the rendering of Bishop Pearce princi
pally, which is more correct and intelligible than the common.
2. And supper-time being come,* the devil having
* This is the most approved reading, and the succeeding transactions show that sup
per was not begun.

320 JOHN. (xiii. 1—17.
already entered the heart of Judas Iscariot, Simon's
son, that he might betray him ;
By saying that the devil had entered into the heart of Judas, the
evangelist only means that he had formed the dark design of de
livering up his Master ; attributing that to the, devil which was in
reality the act of his own mind, and speaking, agreeably to the pre
vailing language of the Jews, of the devil as the author of moral as
well as natural evil. But the truth is, that neither one nor the oth
er proceeds from him, and that he has no other existence than in
the language or imaginations of the inhabitants of eastern coun
tries. For the clear language of Scripture in other places is that
the evils of life, as well as its pleasures, proceed from the hand of
God, and that the vices of men are to be attributed to themselves.
It was proper to mention here the knowledge which Jesus had of
the designs of Judas, in order to account for the expectation which
he discovers of his sufferings, and the method which he takes to
prepare himself and his disciples for them.
3. Jesus, knowing that the Father had given all
things into his hands,
That is, that the Father had subjected the heathen world as well
as the Jewish, to his authority. In Scripture language, Jews and
Gentiles constitute the whole creation, and that is spoken of in
this passage as done, which it was in the divine purpose to do ; a
mode of speaking which is very common in the New Testament.
To this extension of his authority over the heathen world, he re
fers in the last chapter, xii. 23, 24, when visited by the Greeks.t
And that he was come from God, and was going
away to God ;
That is, That as he had received his commission from God, so
he was going to him, to receive the reward of his fidelity in the
execution of it. On this clause some have observed, that as going
to God in the latter part signifies a local ascent, so in the former,
coming from God, must signify a local descent, and therefore im
plies the pre-existence of Christ. But both parts are very well
connected together in the manner just explained, without having
recourse to the supposition of Christ having been in a pre-existent
state, which ought not to be admitted but upon the clearest evi
dence. The evangelist now proceeds to his narrative.
4. He riseth from supper, from the supper-table,
for the meal was not yet begun, and laid aside his gar
ments, his upper garment, and took a towel and girded
himself ;
5. After that he poureth water into a basin ; and
t Or perhaps the words may only mean that all things relating to the Christian dis
pensation were placed under his direction. John iii. 35.

xiii. 1—17.) JOHN. 321
began to wash the disciples' feet, and to wipe them
with the towel wherewith he was girded.
To wash their feet just before they began their meals, was a
practice which an attention to cleanliness necessarily suggested to
men in eastern countries, where the feet, being in a great measure
uncovered, were very liable to be soiled. This office was usually
performed for the guests by a slave, or by the meanest servant in
the household. When David offered to take Abigail to be his
wife, she expresses how unworthy she thought herself of this high
honour, by saying, Let thine handmaid be a servant, to wash the
feet of the servants of my Lord : 1 Sam. xxv. 41. This office
Jesus thought proper to perform for the disciples himself, before
the celebration of the passover, for reasons which he afterwards
explains. The other disciples were no doubt surprised and shocked at
seeing their Master perform this mean office ; but Peter, more for
ward to speak than the rest, ventures to remonstrate with him upon
the impropriety of what he was doing.
6. Then cometh he to Simon Peter, and Peter
saith unto him, Master, dost thou wash my feet ?
7. Jesus answered and said unto him, What I do
thou knowest not now, but thou shalt know hereafter.
That is, when I have done. Accordingly we find that when
he had finished, he explains to Peter and the rest of them the
meaning of this action. Peter, however, paid no regard to this
promise of an explanation, but perseveres in his opposition, for it
is added, 8. Peter saith unto him, Thou shalt never wash
my feet. Jesus answered him, If I wash thee not,
thou hast no part with me.
By washing, in this place, Christ seems to intend the moral ef
fect of his doctrine, which if Peter had not experienced, he did
not deserve to be called his disciple : for it does not seem likely
that he would make submission to this ceremony a necessary con
dition of enjoying the privileges ofthe gospel.
9. Simon Peter saith unto him, Master, not my
feet only, but also my hands and my head.
If washing is intended to express the moral influence of thy
doctrine, let my whole person be washed, and not a part only ; to
intimate that I am completely purified. To this Jesus replies by
saying that as he, who was habitually clean, by bathing every day,
according to the custom of eastern countries, did not want to be
washed in every part, but only in his feet, which necessarily con
tract soil and dust by daily use ; so Peter and his companions had
VOL. II. 2 R

322 JOHN. (xiii. 1—17.
ho occasion to be purified in their whole characters, being already
virtuous, but only from occasional infirmities.
15. Jesus saith to him, He that is washed needeth
not save to wash his feet, but is clean every whit,
" all over," and ye are clean, but not all.
He excepts Judas from the description of being generally clean,
because his whole character was defiled with vice.
1 1 . For he knew who should betray him : there
fore said he, Ye are not all clean.
12. So after he had washed their feet, and had
taken his garment, and was set down again, he said
unto them ; Know ye what I have done unto you ?
He now enters into that explanation of the action which he had
been performing, which he had promised to Peter, in the seventh
verse. 13. Ye call me Master and Lord, and ye say
well : for so I am.
Christ, although a man as well as the apostles, yet claimed a
great superiority over them, on account of his superior miraculous
endowments and his being sent of God, while they were only
sent by him.
14. If I then, your Lord and Master, have wash
ed your feet, ye also ought to wash one another's
feet. 15. For I have given you an example, that ye
should do as I have done to you.
As I, who am so much superior to you, performed the mean
office of washing your feet before supper, do you perform the like
mean offices, whenever you have an opportunity of serving another.
Jesus thought it necessary to give them this instruction at this lime,
because they were soon to be endowed with miraculous powers,
which might fill them with a high conceit of their own consequence,
and tempt them to think that they were exempted hereby from
servile offices of kindness ; for this they could have no plea, after
such an example of condescension from their Master.
16. Verily, verily, I say unto you, The servant is
not greater than his Lord, neither he that is sent,
greater than he that sent him.
There seems to be here an allusion to the future situation ofthe
apostles, who were to be sent by Christ into the world, in the
same manner as he had been sent by the Father ; which was a mark
of their subjection, and therefore, an argument against pride.

xiii. 1—17.) JOHN. 323
17. If ye know these things, that is, know them
to be true, happy are ye if ye do them.
These words seem to he a reply to a tacit objection made by his
disciples to what he was saying. They are supposed to say, that
the master is greater than the servant, and he who sends than the
person sent, is a common proverb, which we all admit to be just,
and which there is no occasion to repeat. To this he answers, If
ye know it, happy are ye if ye act agreeably to it.

REFLECTIONS.

1. Let us learn to admire and endeavour to imitate the calm
fortitude of Jesus, who, on the night preceding his crucifixion, and
a few hours only before his death, could so far forget his own suf
ferings, of which, however, he had a clear foresight, as to be at
tentive to the slightest wants of those around him, and to employ
himself in devising means for their instruction. This was not the
effect of natural courage or stoical apathy ; for at times he felt
painful apprehensions ; nor was it the effort of a frantic enthusi
asm, which has enabled some persons to despise pain ; for all his
actions bear the marks of sober reason and sound judgment. This
admirable fortitude and composure were the joint effects of faith
and piety ; of a reliance on the divine promise, which assured him,
that his death should be followed by a glorious resurrection, and
of a humble resignation to the divine will, which visited him with
evil, in order to accomplish its benevolent purposes respecting
mankind. These stifled the feelings of nature at the prospect of a
most painful event, and produced a ready and cheerful acquiescence.
If you wish to acquire the like fortitude, strive to excel in the same
virtues, which will afford as effectual a security to you against the
fear of death as they did to Jesus.
2. Let all men who call themselves the disciples of Jesus, learn
to practise that truly Christian lesson, which his action in washing
his disciples' feet was intended to teach. However elevated their
situation in the world may be, let them endeavour to do good to
those below them in every way in their power, notwithstanding the
meanness of the offices which they are called to perform. Let
those who are old, and think themselves entitled to respect on ac
count of their years, not deem it beneath them to attend to the
wants, and to labour for the benefit of children and young persons,
but give them seasonable counsels, and such other assistance as
their situation may require. Let the rich not disdain the company
ofthe poor, nor decline associating with them, when necessary, for
their instruction or consolation : nor refuse them such friendly of
fices as their hands alone may be qualified to perform. Let men
of rank, or such as are invested with high authority, he attentive to
the wants and wishes of ordinary persons. Let men of knowledge
and learning not despise those of their brethren who have not been
able to make the like acquirements, but be ready to communicate

324 JOHN. (xiii. 18—30.
their superior knowledge to the ignorant ; and for this purpose,
study to adapt their instructions to the capacities and weaknesses
of those whom they teach. And if any should ask why they
stoop so low in performing these services, let them reply, that it is
an honour to do good, although to the meanest object and in the
humblest form, and that they have been taught to think so both by
the example and doctrine of their Master.

When Jesus was washing the feet of Peter, he had told him that
they were clean, but not all. He now explains the reason of" his
making that exception : it was that he was well acquainted with
the characters of his apostles, and knew that one of them had al
ready determined to act the part of a traitor.
18. I speak not of you all : I know whom I have
chosen ; but that the scripture might be fulfilled ; He
that eateth bread with me, hath now lifted up his heel
against me.
That is, agreeably to the language of Scripture, He that hath
eaten at my table has acted the same ungrateful part towards me, as
the brute which kicks at the master by whom he is fed. By the
phrase, " that the scripture might be fulfilled," no more seems to
be here intended, than that the words quoted from Psalm xii. 10,
were applicable to the present case, and not that they were design
ed as a prophecy. The word now, with which the nineteenth
verse begins in the common translation, belongs to the eighteenth,
and I have accordingly introduced it there.
19. I tell you before it come, that when it is come
to pass, ye may believe that I am he.
I have foretold this act of treachery, that when it shall take place,
you may be confirmed in your belief, that I am the Messiah. Such
foresight was a proof of divine inspiration, and therefore, of his be
ing entitled to the character which he assumed. To communicate
this foreknowledge to his disciples, was also a proof of his atten
tion to their interests. He now adds another proof of his affection,
namely, that he should regard the attention paid to them as paid to
himself; just in the same manner as what was paid to himself was
in reality paid to God.
20. Verily, verily, I say unto you, He that receiv
eth whomsoever I send, receiveth me ; and he that
receiveth me, receiveth him that sent me.
21. When Jesus had thus said, he was troubled
in spirit, " inwardly troubled" and declared, saying,
Verily, verily, I say unto you, that one of you shall
betray me.
This declaration was probably accompanied with a deep sigh,

xiii. IS— 30.) JOHN. 325
expressive ofthe pain which he felt at so base an act of ingratitude,
which induced the evangelist to observe, that he was inwardly
troubled. 22. Then the disciples looked one on another,
doubting of whom he spake.
They watched to observe whether any one discovered marks of
guilt in his countenance. The traitor, however, manifested no
signs of shame or embarrassment.
23. Now the disciple whom Jesus loved, lay at
the breast of Jesus.
In order to understand this, it is necessary to observe, that the
method of sitting at meals among the ancients was different from
ours, as they placed themselves in a half recumbent posture, two
or three upon the same couch ; so that the head of one guest was
opposite to the breast of another above him. In this position was
the apostle John in respect to his Master ; the disciple whom Je
sus loved more than the rest, or the favourite disciple ; for
it is in this modest manner that the evangelist describes himself.
24. Simon Peter, therefore, beckoned to him, that
he should ask who it should be of whom he spake.
On this liberty he thought the favourite disciple might presume,
although he was afraid to take it himself.
25. He then lying on Jesus' breast, " leaning his
head on Jesus' breast," in order to whisper in his ear,
saith unto him, Lord, who is it ?
26. Jesus answered, He it is to whom I shall give
a sop, " a piece of bread," when I have dipped it ;
and when he had dipped the piece, he gave it to Ju
das Iscariot, the son of Simon.
The circumstances related in this and the two preceding verses,
seem to have been a private transaction between Jesus and these
two apostles ; for the rest of them do not seem to have understood
the meaning of what was done.
27. And after the sop, Satan entered into him.
That is, he resolved to execute the dark plan which he had be
fore laid for betraying his Master. To suppose that the devil ac
tually enters the minds or the bodies of men, in order to direct
their thoughts and actions, to some wicked purpose, is to takeaway
criminality from human actions, and to destroy the moral respon
sibility of man ; and is too gross an idea to be admitted for a
moment.* Jesus knowing the resolution of Judas to betray him, desires that
he will execute it as soon as possible, in order to free him from the
* See the Note on v. 2, of this chapter.

326 JOHN. (xiii. 18—30.
pain which he felt from the apprehension of sufferings, and which
was prolonged by every delay.
Then said Jesus unto him, What thou doest, do
quickly. 28. Now, no man at the table knew for what
intent, "for what purpose," he spake this unto him.
The apostle John, who asked Jesus who was the traitor, and
saw him give the piece of bread to Judas for the express purpose
of pointing out the man, must, I conceive, be excepted from this
general declaration ; for he would naturally understand Jesus to
refer to the design of betraying him, when he said, That thou doest
do quickly. But the other apostles, not having heard the question,
nor the answer to it, which were both delivered in a whisper or
low voice, were at aJOss to know of what he spoke.
29. For some of them thought, because Judas had
the bag, " the purse," that Jesus had said unto him,
Buy those things that we have need of against the
festival, "for the festival," for it was already begun ;
or that he should give something to the poor.
30. He then, having received the sop, went im
mediately out : and it was night.
Judas, finding that his design was discovered, and being ashamed
to remain any longer with Jesus and his fellow-disciples, resolved
to execute his purpose immediately, and therefore went out. The
circumstance of its being night is noticed, in order to show how
near it was to the timo of the death of Jesus, and to account
for the discourses which he held with them in reference to that
subject. The account given of this transaction respecting Judas in some
of the other evangelists, is somewhat different from that given
here ; but as John bore so important a part in the transactions
himself, his account is most likely to be exact.

REFLECTIONS.

1. We see Jesus justly appealing to his prediction of the
treachery of Judas, as a proof of his being the Messiah, and resting
the justice of his claim to that character upon the event ; a con
duct wholly inconsistent with that of an impostor. Had this been
indeed the only time in which he had given proofs of knowledge
ofthe treachery of Judas, as the infamous bargain was already
made with the high-priest, and an opportunity only wanted for ex
ecuting it, we might conceive it possible that he should acquire this
knowledge by natural means, some concealed friend disclosing the
secret to hima in order to preserve his life : but when we find

xiii. 18—30.) JOHN. 327
that the evangelist declares that he gave proofs of his possessing this
knowledge long before Judas had discovered his intentions, ob
serving, on one occasion, that he knew from the beginning who it
was that believed not, and who should betray him : and on anoth
er, saying to them, Have I not chosen you twelve, and one of you
is a devil 1 that is, a false accuser ; such knowledge as this ofthe
secret intentions ofthe human heart we are sure can proceed from
God only ; and it clearly proves a supernatural intercourse be
tween Jesus and his heavenly Father. It is, therefore, justly
appealed to as an evidence of his divine mission in the charac
ter which he assumed as the Messiah ; and in this view, it de
serves to be seriously reflected upon by us for the confirmation of
our faith.
2. The account here given of Judas Iscariot, exhibits a shock
ing picture of ingratitude and treachery. He that eateth bread with
me has lifted up his heel against me ; he whom I had chosen as
my companion, whom I had fed at my table, whom I had treated as
my confidential friend, and instructed as my child, has betrayed
me ; taken advantage ofthe confidence which I had placed in him,
to put me in the hands of my enemies. This he has done, not to
save his own life by sacrificing that of his friend, which might have
afforded some apology for his conduct, on the ground of human
infirmity ; not for the sake of honour, which affords some'excuse
for men when they do wrong ; not to save his country by deliver
ing up an impostor, which would have been a laudable act ; but he
has done it from the mercenary love of money. What base in
gratitude ! What complicated villainy ! So it is, we exclaim.
But observe,
3. With what calm dignity Jesus bears the treachery of his
apostle. We might have expected that he would have indulged
himself in bitter reproaches, and have uttered the strongest ex
pressions of rage at such unjust treatment. For thus men of or
dinary character would have acted : but Jesus beheld it with a
composed and unruffled mind, only hinting at his ingratitude
by a quotation from the Psalms, and saying, What thou doest, do
quickly. 4. The conduct of Jesus in reserving a part of his small store
for the use ofthe poor, is well worthy the imitation of his followers,
That store was supplied not from his own property, for he had
none, but from the contributions of his friends, who ministered to
him of their substance ; and it contained little more than was ne
cessary for daily subsistence. In such circumstances, others would
have deemed themselves excused from acts of liberality to the
poor ; but even from this small store Jesus deducts something
to relieve the wants of the necessitous. Let all his disciples learn
to do as he has done, and while the rich give liberally, in propor
tion to their abundance, let not those of meaner condition think
themselves excused.

Jesus having pointed out Judas as the person among the apostles
who was to betray him, he immediately left the company, and

328 JOHN. (xiii. 31—38.
went to the high-priest to procure a band of soldiers to apprehend
his Master. During the interval between his leaving Jesus and re
turning, some very interesting conversation took place between
Jesus and his disciples, which has been carefully recorded by John,
although omitted by the other evangelists, and of which he now
proceeds to give an account.
31. Therefore when he was gone out, Jesus said,
Now is the Son of man glorified, and God is glorified
in him.
Grievous and dishonourable as you will esteem my death to be,
it will be accompanied or followed with circumstances which will
confer upon me the highest honour, as well as display, in a striking
manner, the perfections of God. In this language Jesus alludes to
his resurrection and ascension, and he speaks of himself as having
already attained this honour, although it was still future, because it
was rendered certain by the errand on which Judas was just gone.
He is still endeavouring to reconcile his own mind, as well as the
minds of his disciples, to the painful event which was approaching :
and therefore represents it as a source of honour rather than a
cause of disgrace, That by " glorified," he refers to his ascen
sion, is rendered probable from what John says, vii. 39, where,
assigning the reason why the Holy Ghost, or miraculous powers,
was not yet bestowed, he says, it was because Jesus was not yet
glorified. 32. If God be glorified in him, God shall also
glorify him in himself, or, " with himself," and shall
straightway glorify him.
Since God will derive honour from the sufferings and death of
his Son, he will take care to reward him for it, by taking him out
ofthe world to spend an endless life with himself, and will do this
without delay. Some refer the words, " in himself," to Christ,
and suppose some honour to be spoken of, which would be peculiar
ly his own, arising from his exemplary behaviour under his suffer
ings, and in opposition to miraculous performances, which were,
properly speaking, the works of God ; but the above interpreta
tion seems to me most natural.* This language contained intima
tions that he should be removed from them ; but the disciples,
probably, did not understand it ; he therefore speaks more plainly.
33. Little children, yet a little while I am with
ye ; / shall be very soon removed from you ; Ye shall
seek me, and, as I said unto the Jews, Whither I go
ye cannot come, so now I say unto you.
You will hereafter wish for my company, but then you will find
it impossible to enjoy it ; for I shall be removed to a place
which you cannot approach. I therefore warn you, as I before
* Wakefield on this passage.

xiii. 31—38.) JOHN. 329
warned the Jews, to take advantage of it while it is in your power,
that you may leave as little room as possible for useless regret.
34. A new commandment I give unto you, that
ye love one another ; as I have loved you, that ye
also love one another.
The last part ofthe sentence seems intended to explain the form
er ; to love one another, is to do so in the degree in which Christ
had loved them, namely, by laying down his life for their benefit.
In this consisted the novelty ofthe commandment ; for it could not
be supposed but that Jews, who lived together and followed the
same Master, would love one another to a certain degree ; but that
they should possess so much disinterested benevolence as was ne
cessary for this purpose, required that they should believe in the
same principles, and be animated by the same hopes as their Mas
ter. This new command was not so much intended for the twelve
apostles, as for all Christians, requiring them to love one another
with the most cordial affection, of whatever nation they might be,
and however distinguished by rites and ceremonies, whether Jews
or Gentiles. 35. By this shall all men know that ye are my
disciples, if ye have love one to another.
Benevolence is so distinguished a part of my character, that you
will be known to be my disciples by resembling me in this respect.
The disciples ofthe different doctors of the law among the Jews,
were known by their different methods of interpreting particular
parts ofthe law of Moses, according to the sentiments of their re
spective masters : the disciples ofthe Pharisees, by their dress and
their attention to ceremonies : those of John the Baptist, by the
austerity of their manners : but that which would distinguish Chris
tians, was mutual benevolence.
Peter having heard Jesus intimate that he was about to leave
them, and that something would prevent their following him, de
sires to know whither he is going, thinking, in his own mind, that
no obstacle should prevent him from following his Master.
36. Simon Peter said unto him, Lord, whither
goest thou ? Jesus answered him, Whither I go thou
canst not follow me now : but thou wilt follow me
afterwards. By this answer to the question of Peter, Jesus secretly intimates
that he had not courage to follow him at present, by exposing him
self to death, but that he should acquire courage sufficient hereafter.
Peter, however, did not understand this hint, or could not per
suade himself that it was well founded.
37. Peter said unto him, Lord, why cannot I
follow thee now ? I will lay down my life for thy
sake. vol. n. 2 a

330 JOHN. (xiii, 31—38.
So he imagined himself willing to do ; but Jesus was better ac
quainted with his timidity and want of resolution.
38. Jesus answered him, Wilt thou lay down
thy life for my sake ? Verily, verily, I say unto
thee, The cock shall not crow till thou hast denied
me thrice.
This is usually understood of the crowing of a fowl : but an
other interpretation has been suggested, which is much more prob
able. Jerusalem was a military station, and a guard of Roman
soldiers kept watch during the whole night, but was relieved every
three hours ; at nine o'clock at night, at twelve, at three in the
morning, and at six. At each of these watches a trumpet was
sounded, and that which was sounded at three o'clock in the morn
ing, when the cock usually begins to crow, was called the cock-
crowing, and that which was sounded at six in the morning, the
second cock. When Christ, therefore, foretold that before the
cock crew Peter should have thrice denied him, he meant to say
that before three o'clock that morning he should be three times
guilty of that crime. Considered in this light, it must be regarded
as a very remarkable prophecy, the fulfilment of which must great
ly strengthen the faith of Peter and the other apostles.*

REFLECTIONS.

I. Let Christians ever keep in mind this new commandment
of their dying Master, to love one another as he has loved them ;
and let them endeavour to comply with it. For this purpose, let
them recollect what the conduct of Jesus has been towards his dis
ciples : his love to them did not consist merely in an internal af
fection, nor yet in words, in calling them by affectionate names,
his brethren, his friends, and his little children. It was manifested
by substantial acts of beneficence, by his undertaking the danger
ous office of teaching anew religion for the benefit of mankind, by
his instructing his disciples with indefatigable industry, and per
severing in his work in the midst of much opposition and the great
est discouragements, not only with the hazard of his life, but with
the prospect before him of certain death, and that in the most pain
ful and ignominious form. Such was the love of Jesus towards his
disciples ; and then only are we worthy of being called his disci
ples, when we are prepared to perform the like services, and to
make the same sacrifices, for the good of our brethren. As the
circumstances of Christians vary with different ages of the world,
or with their condition in it in the same age, we may not be called
to exactly the same duties. Sometimes men need to be instruct
ed in truths which they are averse from receiving ; sometimes to
be confirmed in those which they have already embraced. Some
times the wants of the body are most urgent ; at other times, those
of the mind. The ability to do good likewise varies according to
* See Theological Repository, Vol. VI. p. 104, &c. and the Note on Matt, xxvii. 74.

xiv. 1—14.) JOHN. 331
the natural or acquired endowments of men, and the portion of
worldly good with which they are furnished: so that some are able
to do more and others less. But whatever be the talents with
which the disciple of Jesus is furnished, he will zealously exert them
in doing good to his brethren, according to his own ability and
their wants ; whether the naked are to be clothed, or the hungry
to be fed ; whether those at variance are to be reconciled, the sick
and pained to be assisted and accommodated, or the afflicted to be
comforted. He who refuses to do good in any of these ways, and
confines his regards wholly to himself, is not a disciple of Christ;
he is destitute of one quality which is essential to that character —
Christian benevolence.
2. Judging by this rule, how great a proportion, alas, of the
professed disciples of Jesus will be unchristianized 1 How many
are there who attend Christian ordinances, who bear the Christian
name, who yet manifest nothing of the spirit of Christ ; who are
so far from loving the genuine disciples of Jesus, that they hate and
injure them ; who not only decline to give them assistance, when
in want or distress, but refuse to comply with their legal claims.
But let such men know that, however they may assume the hon
ourable name of Christians, they do not belong to the body. The
great Founder of our religion disowns any relation to them ; they
are of another family, and belong to another master.
3. Let the confidence of Peter teach us to distrust our best
formed resolutions. This confidence led him to make the rash de
claration which is here recorded, and afterwards to smite with the
sword, one of those who came to apprehend his Master, and to at
tend him to the palace of the high-priest, where the fear of being
himself apprehended and put to death, caused him to be guilty of
the crime which Jesus had foretold. A prudent distrust of himself
would have kept him from all these situations, and saved him from
the consequent disgrace and remorse. From his fall, let us learn,
that our truest wisdom lies in caution, in avoiding danger, rather
than in exposing ourselves to it. While we pray, Lord, keep us
from temptation, it becomes us to be careful, that we do not rashly
run into danger.

SECTION XXXV.
Christ's discourse to his disciples at the last supper continued.
John xiv. 1 — SL
Our Lord having informed his disciples, in the preceding chap
ter, that he should soon be removed from them, their minds were
oppressed with dejection at the prospect, although they did not
probably understand him to speak of his death. To alleviate their
sorrow, he suggests various topics of consolation to them, in this
and the following chapters to the end ofthe seventeenth.

332 JOHN. (xiv. 1—14.
1. Let not your hearts be troubled. Ye believe
in God, " believe in God," believe also in me.
The design of these words is to exhort them to rely upon the
power of God and the fidelity of Jesus, for the fulfilment of the
promise which he is going to make, in the following words.
2. In my Father's house are many mansions.
The idea which the Scriptures gave us of heaven is sometimes
that of a house, and sometimes that of a city above the sky, in
which God resides, and where he is surrounded, like a great prince,
by the ministers of his court. It is the former of these images that
Christ here uses ; for he supposes God to occupy a palace, and
assures his disciples that there are various apartments in it, and,
therefore, places for them, as well as himself. Although persuad
ed that their Master, when he departed from the world, would go
to God, a consciousness of their inferiority to him might lead them
to doubt whether they should follow him to the same place ; but
if there are various habitations, suited to different degrees of pro
ficiency which men have made in goodness, as they are here taught
to believe, thesincere but imperfect followers of Jesus would have
ground for hope, and those who had distinguished themselves by
their services might look for a distinguished place.
Behold, I tell you, I am going to prepare a place
for you, for such I conceive to be the true reading of
the passage, being supported by an ancient version*
and the connexion of the words ; not as we have it,
" If it were not so, I would have told you."
This was an important promise, to which, after his usual man
ner, he calls their attention by the words, " Behold, I tell you ;"
and his intention is to assure his disciples, that they need not mourn
for his absence : for as, in a company of travellers, some one
went before to the lodging-place, to prepare it for their reception,
so he was going before them, to prepare for their use those man
sions of which he had been speaking. In what this preparation
will consist he has not told us ; therefore, any thing we could sug
gest, must be mere conjecture.
3. And, when I have been, and prepared a place
for you, I will come again and receive you unto my
self, that where I am there ye may be also.
Christ here refers to the general resurrection of the dead, and
informs his disciples, who were dejected at the prospect of his de
parture from them, that at some future period he should return, to
put them in possession of those mansions which he was now going
to prepare, by which means they would be placed near himself.
Nothing could be better adapted to reconcile their minds to a pain
ful separation than an assurance of this kind, that a separation
* See Wakefield's Note.

xiv. 1—14.) JOHN. 333
was necessary to accomplish some design for their benefit, and that
when this work was finished, they should meet again, and remain
together for ever.
Having spoken so often to his disciples of a future life, and said
so much about the means necessary to secure it, he had good rea
son to conclude, that when he talked of leaving the world, they
must know whither he was going, and how they might be able to
follow him ; yet we find that his disciples did not understand him.
4. And whither I go ye know, and the way ye
know. 5. Thomas saith unto him, Master, we know not
whither thou goest, and how can we know the way ?
The apostles had so little expectation of their Master's death at
this time, that they never referred what he said about his departure
from them to that event ; but seem to have thought that he was
speaking of retreating to some unknown place in Judaea, in order
to avoid his enemies. This is the reason of the reply made by
Thomas, that he did not know the way. Jesus assures him, that
he himself was the way.
6. Jesus saith unto him, I am the way, the truth,
and the life.
I am the true way unto eternal life. Jesus often says that of
himself, which is only true of his doctrine ; thus he calls himself
a door and a vine, meaning, that his doctrine answered purposes
correspondent to the uses and qualities of these objects. So when
he says of himself, that he is the true way to eternal life, he means,
that his doctrine is so.
No man cometh to the Father but by me.
No one can find the way to the presence of God my Father, in
heaven, and to those mansions of which I have been speaking, but
by my doctrine. Christ cannot mean to exclude all but believers
in his gospel from the possession of eternal life : for the patriarchs
and the disciples of Moses, by conforming to that institution of
religion under which they lived, no doubt found their way thither,
but in a less perfect manner. Christ teaches us the best way, and
there is no'other who has any claim to this prerogative. Our coming
to God may perhaps mean here, knowing him, and Jesus may have
intended to assert, that he alone can communicate the true knowl
edge of the Father. This sense seems to be rendered probable
by the observation which follows in the next verse.
7. If ye had known me, ye would have known
my Father also.
If -you had attended to the doctrine which I have taught, and to
the miracles which I have wrought, you would have seen sufficient
manifestations of the power and wisdom of God, to enable you to
know him.

334 JOHN. (xiv. 1—14.
And from henceforth ye know him, and have seen
him. Notwithstanding what I have just said, which seems to imply,
that you are ignorant of God, yet, in consequence of what you
have been witnesses to in my ministry, you do actually know him,
and may be said to have seen him.
8. Philip saith unto him, Master, show us the
Father, and it sufiiceth us.
The words of Philip imply, that they had not yet seen God in
their Master, in the way which he had suggested : for he requests
to be indulged with such a favour, and declares, that if it be grant
ed, he should be satisfied. To this request, Jesus replies with
some warmth.
9. Jesus saith unto him, Have I been so long time
with you, and yet thou hast not known me, Philip ?
He that hath seen me, hath seen the Father ; and how
sayest thou then, Show us the Father ?
10. Believest thou not that I am in the Father,
and the Father in me ?
Believest thou not that I am acquainted with the divine purposes
and counsels respecting the salvation of mankind ; and that the
power of God resides in me 1
The words that I speak unto you I speak not of
myself; but the Father that dwelleth in me, he doeth
the works.
The doctrine which I teach is not the suggestion of my own
mind, but communicated to me by the Father, with whom I have
the most intimate intercourse. This was intended to explain what
he meant by saying, " I am in the Father." The miracles which
I perform are not so much mine as the Father's, whose power
resides in me, and is exerted, under my direction, whenever I
please. This explains the words, "The Father is in me."
11. Believe me, that I am in the Father, and the
Father in me, or else, believe me for the very work's
sake. Believe me on my own authority, when I assure you of the inti
mate union subsisting between me and the Father, in the way
which I have just explained ; or else believe me on the authority of
my miracles, which are sufficient to prove that I am a divinely
commissioned teacher, and that the power of God resides in me.
Having mentioned his own miracles, Jesus is hereby reminded of
those miraculous powers which his apostles should possess, and
directs their thoughts to this subject, as a proper ground for conso-

xiv. 1—14.) JOHN. 335
lation upon the present occasion, because it was an advantage
which they would derive from his personal absence.
12. Verily, verily, I say unto you, He that believ
eth on me, the works that I do shall he do also, he
shall work the same kind of miracles as I work ; and
greater works than these shall he do, because I go to
my Father.
Having finished the work which God gave me to do, and suffer
ed death in doing it, I shall be taken up to God, and shall receive
from him as a reward of my sufferings and obedience, authority to
bestow more extraordinary powers than I was ever able to confer
while I continued with you. Christ is usually supposed to refer to
the gift of tongues, which the apostles themselves possessed, and
could communicate to others.*
13. And whatsoever ye shall ask in my name,
that will I do.
Whatever miraculous gifts you shall ask the Father as my disci*
pies, these will I confer upon you. They had before asked for
blessings in the name of Abraham, Isaac, and Jacob, or as the
descendants of these Patriarchs, to whom great favours had been
promised ; but now they are to ask as the disciples of Christ, to
whom a promise of such powers had been given.
" I will do it." Miraculous powers came from Christ. During
the apostolic age, a particular intercourse subsisted between Christ
and his apostles, which consisted in his enabling them to work
miracles, and frequently appearing to them. It was to these he
referred, when he said, Lo, I am with you always to the end of the
age. This intercourse is now suspended, at least it is no longer
sensible ; but even while it continued, observe that Christ directs
his disciples to pray to God and not to himself.
That the Father may be glorified in the Son.
14. If ye shall ask any thing in my name, I will
do it.
He now assigns the reason of his making this promise : it was that
he might hereby glorify the Father, from whom all miraculous powers
proceeds. He shows the apostles, likewise, the limitation of the
promise : their desire of miraculous powers was only so far to be
gratified, as complying with their request might contribute to the
glory of the Father. On this subject there seems to have been>
striking difference between Jesus and his apostles: he had a
power of working miracles at his own pleasure ; but they, being
limited to such occasions as were deemed by the Son conducive
to the divine glory, were sometimes unable to work miracles when
* Dr. Priestley thinks, that Christ refers to the greater number of miracles which
the apostles should work, and the greater number of their converts. See his
Harmony.

336 JOHN. (x^- 1—14.
they must have desired it; as Paul, when he left Trophimus sick
at Miletus. It should be remembered, likewise, that this promise
related wholly to miraculous powers, as is evident from the con
nexion, and not to the ordinary blessings of life.

REFLECTIONS.

The words which have been explained, although they contain
some things peculiar to the apostles, likewise contain important
truths, which are applicable to Christians of every age.
1. It is a matter of consolation to all Christians, that in God's
house there are many mansions, suited to the character and cir
cumstances of every individual; none indeed for the wicked and
impenitent; for without holiness no man shall see the Lord; but
apartments which are adapted to real Christians of every degree.
Let none of the humble followers of Jesus then despond ; I will
not say, however mean in their condition in life, or however limit
ed their ^knowledge ; for these circumstances are not inconsistent
with the best qualifications for heaven ; but however imperfect
their attainments in virtue and piety, provided these attainments
are real and proportioned to the advantages which they have enjoy
ed. There is a place provided for you in heaven, a mansion of
glory and honour, in which you will not be disturbed for ever.
Let this be your comfort and refuge amidst all the evils and dis
tractions of life.
2. Let Christians support their minds under the absence of
Christ, by the considerations suggested to the apostles : he is gone
to prepare a place for you, to dispose for your residence that
portion of the universe which God, in his infinite wisdom, has
designed for this purpose. He is still, therefore, acting the part of
a friend, although in a manner unknown to you, and you will see
him again; for when he has accomplished this necessary work, he
will come and take you to himself, that you may dwell with him.
Why then should you repine at his absence? It is only a separa-
ration for a short period, necessary for your benefit, and to be suc
ceeded by an union which shall never be broken. Wherefore, let
not your hearts be troubled, but, comforting yourselves with this
prospect, walk in the way which he has kindly pointed out to you,
not doubting that it will have this happy termination.
3. Remember, that in order to entertain these prospects, it is
necessary to exercise faith both in God and Christ: for it is upon
them that you depend for the accomplishment of the whole.
Labour, therefore, to have this principle strengthened in your
minds ; for this purpose, reflect frequently upon the manifestations of
divine power, as they appear in the works of nature, and more es
pecially in the miracles of Jesus Christ. He that could do such
things must assuredly have come from God, and is a striking image
of the Deity ; he who was invested with power to raise Lazarus
from the grave, may likewise be enabled, by the same Being, to

xiv. 15—31.) JOHN. 337
raise the whole race of mankind at the last day. Let us, therefore,
trust his power ; for there is nothing which we may not be able to
do, when thus supported, and with God dwelling in him.

Our Lord continues to suggest topics of consolation to his
apostles, oppressed with grief at the prospect of his removal from
them ; and with this view, assures them, that they will have
another friend, to supply the place of him whom they were about to
lose. 15. If ye love me, keep my commandments.
If you feel for me so much affection as you profess by your
words, or as you intimate by your looks and gestures, manifest it
by observing my precepts, which will be more acceptable to me
than any signs of grief which you discover at the news of my
departure. 16. And I will pray the Father, and he shall give
you another advocate, that he may abide with you
for ever.
An advocate, for so the word ought to be rendered, (1 John ii. 1,)
was a person who assisted another in any cause by his presence
or counsel. Such a person had Christ been to his disciples, while
visibly present with them, and such would the gifts of the Holy
Spirit be, which they were not now to receive from God, at his de
parture, by explaining the nature of that dispensation which the
apostles were to be employed in communicating to the world, and
justifying the character which they assumed as divine teachers.
The divine influence, we see, is here personified ; a mode of speak
ing which is familiar to the Jews, and of which we have remarka
ble examples in what is said of wisdom in the book of Proverbs,
and of sin and death in the New Testament. In like manner the
providence of God is often personified in our own language.
Neither this passage nor any that follow in this discourse of Christ,
afford any countenance to the commonly received opinion of the
personal and separate existence of the Holy Spirit.
" That he may abide with you for ever." Their Master remain
ed with them but a short time ; but this friend was to continue
with them as long as they lived, a circumstance which would not
fail to afford them much encouragement. Accordingly we find,
that miraculous powers continued during the whole of the apostolic
age. "I will pray the Father." These miraculous powers had
been already promised by Christ, and predicted by the Divine
Being, in the prophecies of the Old Testament, but Christ would
ask them in prayer, notwithstanding, as an acknowledgment that
they came from heaven ; and an assurance of this nature, from
one who stood so high in the divine favour, as their Master did,
would greatly strengthen the faith of his disciples. In the
fourteenth verse of this chapter, he had said, referring to these
vol., II, 3 T

338 JOHN. (xiv. 15—31.
miraculous 'gifts, that whatever they should ask of God, he would
do; but his language now, and on that occasion, is perfectly con
sistent. After the ascension of Christ, as well as while he was
visibly present with his disciples, the miraculous powers with
which they were endowed, came immediately from Christ, but
originally from God.
17. Even the spirit of truth, whom the world
cannot receive, because it discerneth it not, neither
knoweth it.
The spirit of truth is so called, because bestowed in order to
confirm, and sometimes to communicate, the most important truth,
that which is contained in the gospel of Christ. Miraculous
powers were communicated only to those who believed in the
divine mission of Jesus, and consequently, in the existence of
such powers. They were, therefore, withholden from the greatest
part of the Jewish nation, who could perceive no traces of the
existence of such powers, or of the truths which they were em
ployed to establish. On the contrary, the disciples of Jesus, who
believed the evidence of miracles, should have these powers resi
ding in them as long as they lived.
But ye will know it ; for it will dwell with you, and
shall be in you.
1 8. I will not leave you orphans ; I will come to
you in a little time.
The disciples were afraid that, when their Master departed
from them, they should be left Hke children without a father ; but
Christ assures them, that he will not leave them in so destitute a
condition, but come again to them in a very short time.
19. And the world seeth me no more, but ye
will see me : because I live, ye shall live also.
Although I shall not show myself publicly to the Jews after my
resurrection, yet I shall appear to you, my disciples, and hereby
afford you the consoling assurance that, as I, your Master and
fellow-mortal, have risen to eternal life from the grave, so shall
you likewise.
20. At that day ye shall know, that I am in my
Father, and you in me, and I in you.
When I return to life, and have ascended on high, you will be
convinced more fully than at present, of the intimate union
which subsists between me and the Father ; for you will find, that
I am perfectly acquainted with the plan which he has formed for
the salvation of mankind by the gospel. You will also find in
that day, in consequence of the many things which I shall
explain to you, that there is an intimate union subsisting between
yourselves and me, and that I am likewise perfectly acquainted
with'your thoughts and purposes, so that it may be said, that I am

xiv. 15—31.) JOHN. 339
in you. Christ again reminds his disciples, that these favours
could be expected only by those who showed their affection to him,
by keeping his commandments.
21. He that hath my commandments, and keepeth
them, he it is that loveth me ; and he that loveth me
shall be loved of my Father, and I will love him, and
will manifest myself to him.
The manifestation here promised to the disciples was to be
wholly of a spiritual nature, and to consist in the communication
of supernatural knowledge and supernatural powers : but some of
the disciples, whose minds were still occupied with the idea of his
being a temporal prince, supposed that it would consist in some
public appearance, and therefore wondered how it could be con
fined to themselves.
22. Judas saith unto him, , (not Iscariot,) Lord,
how is it that thou wilt manifest thyself to us, and
not to the world ?
This Judas was the brother of James, and the writer of the
epistle usually called the epistle of Jude. To his question Jesus
replies, by showing that he referred to a spiritual and not a
visible appearance.
23. Jesus answered and said unto him, If a man
love me, he will keep my words, and my Father will
love him, and we will come unto him, and make our
abode with him.
If any one of you show his love to me by keeping my command
ments, he shall be loved by my Father and myself, and we will further
show our regard for him by communicating to him, as long as he
lives, a power of working miracles, which may be considered as
our making our abode with him. As the rest of this discourse is
addressed to the apostles, I conceive that this declaration is to be
applied to them likewise ; and then it refers to those miraculous
powers, soon to be conferred upon them by his Father and him
self, of which he had been just speaking. From Christ's saying,
" We will make our abode with him," joining himself with the
Father, some have inferred, that he must have considered himself
as something more than human, since it would have been presump
tion in any man to have used such language : but if it be only
considered that the powers of Christ were the same with those of
God, being in fact derived from him, to say, we will make our
abode with him, will appear to be nothing more than a natural
method of expressing that the powers which came from both
would reside in him.
24. He that loveth me not, keepeth not my say
ings ; though the word which ye hear is not mine,
but the Father's who sent me.

340 JOHN. (xiv. 15—31.
Christ here warns his disciples of the danger of neglecting his
doctrine, since it was not only a proof of want of affection to
himself, but likewise an instance of disrespect to the Divine Being,
from whom it originally came.
The language of Jesus throughout the whole of this discourse
is extremely figurative, and not a little difficult to be understood,
especially where he refers to the gifts of the Holy Spirit. Accord
ingly we find, that his meaning was misconceived in one instance,
by Philip, and in another, by Judas, and it is probable, that others
of the disciples experienced similar difficulties. This circum
stance would produce no Small degree of mortification and uneasi
ness in their minds. To remove it, Christ assures them, that he
would soon grant them such assistance as would enable them to
understand all these things which were now incomprehensible.
25. These things have I spoken unto you, being
yet present with you.
26. But the advocate, the Holy Spirit which the
Father will send in my name, he shall teach you all
things, and bring all things to your remembrance,
whatsoever I have said unto you.
All those things in my present discourses which you do not now
understand, will be brought to your recollection, and rendered in
telligible, when the Holy Spirit, to which they refer, is bestowed,
and when you have thereby also attained a more comprehensive
knowledge of my religion, " Which the Father will send in my
name." The Holy Spirit was given by the Father, but, coming
through the hands of Christ, it is said to be sent in his name.
In this manner I understand this celebrated passage, limiting its
meaning to the occasion on which it was delivered,when the disciples
found themselves at a loss what construction to put upon some of the
discourses of their Master. Many indeed consider it as a promise
of miraculous assistance to their memory, in regard to every thing
which Christ had taught, and derive hence, an argument to prove,
that the gospels of Matthew and John, at least, must have been
dictated by inspiration : but the promise cannot be taken in this
unlimited sense, for this plain reason, that, so interpreted, it is
contrary to fact ; several things, not of essential importance indeed,
being found in the accounts given by these apostles of the dis
courses of Christ, different from and inconsistent with each other ;
whereas, had both been dictated by inspiration, they must have
been exactly alike in the smallest particular.
27. Peace I leave with you ; my peace, " my wish
of peace," I give unto you ; not as the world giveth,
give I unto you.
Peace be with you, was a common form of salutation here used
by Jesus, because he was very shortly to be separated from his
disciples. In the mouths of men in general, these words are a
mere form, used without reflection, but coming from me, they

xiv. 15—31.) JOHN. 341
express a sincere wish for your welfare. Every thing, therefore,
that affection can do for you, you may expect from me.
Let not your heart be troubled, neither let it be
afraid. While you have this assurance of my sincere affection you have
nothing to fear.
28. Ye have heard how I said unto you, I go
away and come again unto you : {see verse the third)
if ye loved me ye would rejoice, because I said,
I go to the Father : for my Father is greater than I.
By this language Christ does not mean to express a doubt of the
sincerity 4of their affection in mourning for his departure ; but
only to assure them that, as it is the part of enlightened friendship
to prefer the happiness of the object of its attachment to its own
personal gratification, joy would be a higher proof than grief of
their regard to him ; since he was going to a Being infinitely
superior than himself, who could make him much more happy than
he was in the world.
The assurance which Christ gave his disciples, that he was about
to go to the Father, was intended to console them for his absence :
he had likewise a further view in mentioning it, that the predic
tion of so extraordinary an event might, whenever it took place,
by his visible ascension, confirm their faith in his divine mission.
29. And now I have told you before it come to
pass, that when it is come to pass, ye might believe.
30. Hereafter I shall not talk much with you,
other matters will engage our attention ; for the prince
of this world cometh, and hath nothing in me, no
guilt or crime,
31. But that the world may know that I love the
Father, and that as the Father gave me command
ment, even so I do.
In order to understand what is said in this and the preceding
verse, it is proper I should remind you of what I have hinted
at more than once already ; namely, that Christ and his apostles
speak of the creation as under the government of two beings, who
are opposed to each other, and are constantly endeavouring to
counteract one another's designs ; not that they really conceived
the Almighty to have any such opponent, but because the idea
was familiar to the Jews, and enabled them to make many conve
nient distinctions. The seat of the one of these beings is in heaven,
and the residence of the other on the earth, or in the air. The
former is called Jehovah ; the other, Satan, the devil, the prince of
the power of the air, or, as in this passage, the prince of the world.
In this world, Jehovah had no subjects but the Jews, who are

342 JOHN. (xiv. 15—31.
therefore represented as saved or rescued : the rest of mankind,
which consisted entirely of idolaters, were under the authority of
his adversary, and are spoken of as aliens and enemies. And
even the Jews, by transgressing the conditions of the covenant
into which God had entered with them, had chosen another
master, and placed themselves under the prince of this world.
Christ, therefore, is led to describe his apprehension by the chief
priest and scribes as the act of the prince of this world, because
performed by his subjects and agents ; and he declares, that the
prince of this world will find nothing in him, except his resolution
to make whatever sacrifices the Father requires from him, in order
to let the world know how much he loved him.
Arise, let us go hence.

REFLECTIONS.

1. Let us show our love to Christ in the way which he has
directed, and try the sincerity and strength of our affections by
the rules which he has laid down : let us show that we love him,
by keeping his commandments, and judge of the proficiency
which we have made in this love, by the degree in' which we
conform to his instructions. He is not ambitious of personal
honours; he has not commanded men to rejoice at his birth, or
mourn at the anniversary of his death ; for he sought not his own
glory. He is principally desirous that they should obey his pre
cepts, by practising those rules of justice, piety, and benevolence,
which he has given them ; for hereby his Father is honoured, by
whose authority they were delivered, as well as himself: and
hereby the happiness of the individual is secured. Every other
method of doing honour to Christ is useless parade or solemn
mockery. It is professing respect for the Master whose commands
we despise : for such friends he can have no regard ; but to those
who show their respect to him by complying with his directions,
he will show his love in like manner ; not by vain parade, but by
substantial acts of kindness. The Father also will love them, and
in the favour of both, they will enjoy advantages and privileges
which it is not easy to calculate ; in a few words, all the blessings
of Providence and redemption, of this life and of the next.
2. The language of Christ upon this occasion, affords us con
solation in the prospect of death. The events which are daily
taking place around us, show, but too plainly that we must soon die,
and be laid in the grave ; but, blessed be God, we need not be
afraid of this change : because Christ lives, we shall live also. As
certainly as our Master arose from the dead, so certainly shall all
his faithful followers rise likewise; his resurrection is an example
and pledge of theirs. The grave will cause but a short interrup
tion to our existence and enjoyments, to be soon followed by a new
and endless life.

xv. 1—27.) JOHN. 343
3. The same language which was intended for the consolation
of the apostles in the absence of their Master, is calculated to con
sole us under the loss of our pious friends ; they are gone to the
Father as well as he ; not exactly ,*indeed, in the same way ; for
in this respect he was privileged above most of his brethren of
mankind; but they are committed to the care of the Father; and
safe in his hands, they rest in hope, and sleep in Jesus ; nay, in
that all comprehensive mind, to which the future is like the pres
ent, they are already alive, for all live to him. If we loved them,
therefore, with true and enlightened affection, we should rejoice
rather than mourn at their removal.

SECTION XXXVI.
Christ's discourse at the last supper continued.
John xv. 1 — 27.
In the last chapter we find Jesus proposing to his disciples to
depart from the place where they were, saying, Arise, let us go
hence ; but as the evangelist does not mention any removal, it is
probable, either that he changed his mind, or that something oc
curred to occasion delay. During this interval he continued his
discourse to his disciples, as it is recorded in this and the follow
ing chapter. The dangers with which the apostles were soon to
be surrounded, would expose them to strong temptations to desert
their Master, and renounce the profession of his religion. To
guard them against this apostacy, he represents the advantages
which they would derive from their connexion with him, by com
paring himself to a vine, and his disciples to the branches.
1. I am the true vine, and my Father is the
husbandman. I am a vine of the right kind, productive and fruitful, and not a
wild vine or barren one. In like manner he calls himself the true
light, the true bread, and the good shepherd. " My Father is the
husbandman." He is the proprietor of the vine, who cultivates it
in the best manner.
2. Every branch in me that beareth not fruit, he
taketh away.
The insincere professors of my religion, who join themselves to
the body of my disciples, but produce no good fruit, shall be sepa
rated from them by my Father, by being exposed to such tempta
tions as they shall not be able to resist, like the traitor Judas ; or to
such persecutions as they shall not be willing to encounter, which
will be the case with many more.
And every branch that beareth fruit, he purgeth it,
"pruneth it," that it may bring forth more fruit.

344 JOHN. (xv. 1—27.
Those who already bear fruit he will improve by this treatment,
in the same manner as the vine-dresser renders a productive branch
more fruitful by pruning.
3. Ye are now clean through the word which I
have spoken unto you.
The term clean, as applied to fruit-trees, must signify clear
from superfluous wood, and the meaning of Christ is the same as
if he had said, You are already like pruned branches ; that is,
through the attention which you have paid to the doctrine that I
have taught you, you are ready to produce fruit. He next informs
them what it was necessary for them to do, in order to continue
fruitful. 4. Abide in me and I in you : continue to profess
my religion, and let my doctrine remain in you. As
the branch cannot bear fruit of itself, except it abide
in the vine, no more can ye, except ye abide in me.
A branch cut off from a vine, produces no fruit, neither can
your virtues flourish, unless you continue connected with me.
Christ cannot mean to say, that his disciples, by forsaking him,
would become destitute of every virtue, as a branch cut off from a
tree is destitute of all fruit : but only that their virtues would not
be so flourishing and vigorous in the one case as in the other, as
indeed he explains his meaning in the next verse.
5. I am the vine, ye are the branches. He that
abideth in me, and I in him, in whom I dwell by my
doctrine, and who professes my religion, the same
bringeth forth much fruit ; for without me, " but sep
arated from me," ye can do nothing ; i. e. never bear
much fruit.
That these happy effects of a union with Christ are to be attrib
uted to his doctrine, and not to any personal influence exercised
over the minds of his disciples, whether ordinary or extraordinary,
is evident from what he says, verse the third, Ye are now clean
through the word I have spoken unto you ; where the effect is
described as produced by his doctrine.
6. If a man abide not in me he is cast forth as a
branch, and is withered, " which is withered,"* and
men gather it, and cast it into the fire, and it is burnt.
If a man abide not in me, he is thrown away as a withered
branch ; that is, he will be treated as men treat withered branches,
which they gather together and burn in the fire. This is generally,
I believe, understood to refer to the punishment of the wicked in
another life, which is usually represented by fire : but, as the res^
* This is the conjecture of Bishop Pearce.

xv. 1—17.) JOHN. 345
of this discourse refers to the present life, perhaps Christ, by this
language, only meant to express the useless and contemptible situ
ation to which the apostles would be reduced, in the apprehension
of the Divine Being, by deserting their Christian profession. This
is agreeable to what he says of them under a different figure ; Ye
are the salt of the earth ; but if the salt have lost its savour, it is
thenceforth good for nothing but to be cast out and trodden under
foot of men. Matt. v. 13. On the authority of this verse, the
Papists have founded the cruel practice of burning heretics, rather
than putting them to death in any other way.
7. If ye abide in me, and my words abide in you,
ask* what ye will, and it shall be done unto you.
If you continue to acknowledge me as your Master, and if my
doctrine be carefully observed by you, your prayers for miraculous
powers shall be granted. This promise seems to be the same as
that which is made in the fourteenth verse of the last chapter, and
must be understood with the like limitation; every request for
miraculous powers was to be gratified, so far as complying with it
might contribute to the glory of God.
8. Herein is my Father glorified, " This is the
will of my Father "\ that ye bear much fruit, and be
my disciples.
Jesus had hitherto recommended to his disciples a steady adhe
rence to his gospel, from a regard to their personal interest;
assuring them that it was necessary to their being enabled to work
miracles, and to the excellence and stability of their virtue : he
has now recourse to a motive of a superior order, to a regard to God,
whose will it was, that they should continue his disciples and bear
much fruit, and whose favour they would obtain thereby. He
next appeals to their regard for himself, and informs them that
they cannot expect to enjoy his affection, if they do not practise
what he recommends.
9. As the Father hath loved me, so have I loved
you : continue ye in my love.
10. If ye keep my commandments, ye shall abide
in my love, even as I have kept my Father's com
mandments, and abide in his love.
The argument contained in those two verses is this : My love to
you is founded upon the same motive as my Father's love to me ;
he loves me because of my fulfilling his will by a steady profession
of the truth, and I have loved you hitherto for a like reason ; if
you wish for continuance in my love, persevere in the same conduct.
1 1 . These things have I spoken unto you, that
* See Griesbach. t See Wakefield and Schleusner.
VOL. II. 2 0

346 JOHN. (xv. 1—17.
my joy in you might remain, and that your joy might
be full.
I have delivered these exhortations to a steadfast adherence to
my gospel, that I may not be deprived by your apostacy of the
pleasure which I have received from beholding your faith ; and
that the satisfaction which you derive from that gospel may
be lasting and complete, and not partial and temporary, as must be
the case if you now renounce it.
12. This is my commandment, my new command
ment, (see xii. 34,) that ye love one another, as I
have loved you.
13. Greater love hath no man than this, that a
man lay down his life for his friends.
The highest proof of disinterested affection which one man
can give to another, is to expose or sacrifice his life for the benefit
of his friend. Of this disinterested affection Christ was about to
give them an example, and he requires that they imitate it, by show
ing a like affection to one another. It was highly necessary to
enjoin the most disinterested benevolence, and to enforce it by his
own example, on men who, like the apostles, were to be exposed
to the most imminent danger in preaching the gospel and at length
to suffer death.
He next intimates that then only they would continue to be
regarded as his friends, when they showed their love to their brethren
in this manner, by complying with this most difficult of his
precepts. 14. Ye are my friends, " you will be my friends,"
if ye do whatsoever I command you.
Having called his disciples friends, he justifies the application
of that honourable appellation, by showing that he had treated
them in the character of friends, and not of servants.
15. Henceforth I call you not servants : for the
servant knoweth not what his master doeth ; but I
have called, or, I call you friends : for all things that
I have heard of my Father, I have made known unto
you. I have spoken to you in the style of a master, giving you my
commands, and you have called me by that name : but I have
treated you more like friends than servants, having freely com
municated to you whatever I have learnt by divine inspiration from
the Father, and what it was proper for you to know ; contrary to
the practice of masters, who conceal from their servants and slaves
all their important secrets. He tells them afterwards, that there
were many things which even now they were not able to bear, and
that the disclosure of them would be deferred till after his resurrection
and the descent of the Holy Spirit, xvi. 12. Accordingly, we find

xv. 1—17.) JOHN. 347
that he instructed them further when he rose from the dead.
Acts i. 3.
He now mentions, as a further proof of the disinterested nature
of the affection which he felt for them, that he had chosen them
to the office of being his companions while he lived, and his
apostles after his death, not in consequence of any regard which
they had shown to him, but merely from his own good will.
16. Ye have not chosen me, but I have chosen
you and ordained you, "placed you," that ye should
go and bring forth fruit, and that your fruit should
remain, " continue ;" that whatsoever ye shall ask of
the Father in my name, he may give it you.
" I have ordained you." The original signifies "placed you,"
that is, in the vine ; for Christ still continues the metaphor, and his
meaning is that he had given them a place in the vine as branches,
that is, in himself, in order that they might bear the fruits of virtue,
and that those fruits might be permanent, by which means alone
their petitions for miraculous powers in the exercise of their
apostolic office could be rendered effectual.
17. These things I command you, that ye love
one another.

REFLECTIONS.

1. From the language of Christ upon this occasion, we may
learn the importance of preserving our connexion with him as
our teacher and head ; it is as useful and necessary to us as to the
first disciples. Thus connected, superior piety and virtue will as
naturally and certainly be produced in our characters, as the
branches of a good vine produce good fruit. And it is equally
certain that separated from him we can produce nothing valuable.
Let no one, therefore, persuade you to break off your connexion
with him. What mankind could do without Christ, is an experi
ment that was tried many thousand years before his appearance,
with what success let the idolatries and corruption of the heathen
world testify : but some persons seem resolved to make the experi
ment a second time, and to try what they can do with the religion
of nature, in a country where the religion of Christ is professed.
There is reason to apprehend, however, that neither their plan of
worship, nor their system of morals will be mended hereby, and
to suspect that every thing which they possess of superior value, is
borrowed from Christ. Without him there is no clear rule of duty
to guide the conduct towards men, and no idea of a pure and
rational worship towards God ; no example of superior excellence
in our nature to kindle emulation ; no certain prospect of immor
tal happiness to animate our hopes, or of future punishment to

348 JOHN. (xv. 18—27.
awaken our fears. Without him, the mind of man is deprived of
its best comforts, and virtue of its best sanctions ; it is necessarily
blasted and withered.
2. Let us remember that whatever virtue there may be in the
vine, or whatever fruit in the branches, God is the husbandman,
and that both owe all their excellences to his cultivation. I make
this observation, because some persons ascribe every thing to
Christ, regarding him as the sole proprietor of the vineyard, and
the vine-dresser ; whereas it appears from his own language that
he maintains only a subordinate situation ; being the channel for
conveying benefits to others, and being himself under the direc
tion and discipline of a superior Being.
3. Let us patiently submit to such treatment as the Master of
the vineyard may think necessary, in order to make us bring forth
more fruit. This may sometimes be severe, and be, in our appre
hensions, what pruning the tree appears to those who are ignorant
of its utility, likely to endanger the existence of what it is intend
ed to improve. But we cannot be in better hands than those of
infinite wisdom and perfect goodness. The methods which God
adopts must be the wisest and best that could be chosen for our
cultivation, and will terminate, not only in accomplishing his
wishes, but likewise in promoting our own benefit.
4. Let us deeply impress upon our minds the injunction so
often delivered by Christ to his apostles, to love one another as he
had loved them. And in what manner had he shown his love to
them? Was it not by communicating to them all the supernatural
knowledge of religion which he had received from the Father 1
Was it not by professing the truth which he was authorized to
communicate, at all times, at the constant hazard of his life, and
with the certain prospect before him of the loss of it? If he re
quires his apostles, and, by the same reasoning, his disciples in
every future age, to love as he has done, his injunction can be
complied with only, by acting in like manner. Let us, therefore,
show our love to our brethren by inviolably maintaining what we
have learnt of Christ, and by professing it at all hazards : we
cannot render our brethren a more essential and important service.

Jesus is still pursuing the design of fortifying the minds of his
disciples against the time of his death, and that of their subse
quent trials and dangers. In the beginning of this chapter he
informs them of the intimate connexion subsisting between him
self and them, telling them that he was the vine, and that they
were the branches, and inculcating the necessity of maintaining
that connexion unbroken ; he now suggests that the" must not be
surprised, if, in consequence of the intimacy of this relation, they
experience the same treatment as himself.
18. If the world hate you, ye know that it hated
me before it hated you.
By " the world" we must here understand the wicked part of

xv. 18—27.) JOHN. 349
the Jews, who were the majority of that nation : from them Christ
had received many marks of dislike ; his divine mission was de
nied, his miracles were reviled, and several attempts had been
made to ensnare him in his discourse, and to seize his person. A
conspiracy was forming at this time for putting him to death : the dis
ciples, therefore, ought not to be offended if they were exposed, as
he intimates they would be, to like treatment. He next mentions
another reason why they should not be surprised at this usage.
19. If ye were of the world, the world would love
its own. But because ye are not of the world, but I
have chosen you out of the world, therefore, the world
hateth you.
If you had the same principles and pursuits as your countrymen,
you might have reason to expect popularity, in consequence of that
affection which men ofthe same views and occupations naturally
have for one another ; but as your principles and pursuits are to
tally different from theirs, you must expect to be obnoxious, in
consequence of that dislike and enmity which mutually prevail
among persons of opposite characters. To be of this world is to
be of a worldly mind ; just as the phrases " to be of the devil,"
and " to be of God," used by this evangelist, viii. 44, 47, signify to
be of a diabolical and of a divine temper.
20. Remember the word that I said unto you,
what I told you (John xii. 16, Matt. x. 24,) The ser
vant is not greater than his Master.
This is a familiar saying in common life, employed to check the
hopes of those who expect too much indulgence, which I have al
ready applied to the relation subsisting between yourselves and
me, and which I now desire you again to recollect and to keep in
mind as a rule of your future expectations.
If they have reviled me, they will also revile you ;
if they have watched my words, they will watch yours
also. " If they have persecuted me, they will also persecute you."
The word which we render persecute, signifies also to revile or to
accuse, and this seems to be its sense in this place, and what Christ
seems to refer to, is the opprobrious appellation which they had
given him, calling him Beelzebub, and attributing his miracles to
a connexion with the prince of daemons. Matt. x. 24.
" if they have kept my words, they will keep yours also." That
this cannot be the proper reading of these words, appears from the
next verse, whence it is evident that they are to be understood in
a bad sense, and must refer to the Jews watching his words, that
they might find something to accuse him*
21. But all these things, i. e. watching your words
* See Pearce, Wakefield, and Macknight.

350 JOHN. (xv. 18—27.
and reviling you, will they do unto you for my name's
sake, because you bear my name, or on my account,
because they know not him that sent me.
They will show dislike to you, because they disliked me ; and
their enmity to me is established upon their ignorance of the per
fections and character ofthe Being who gave me my commission,
and consequently upon a dislike of the doctrine which he has au
thorized me to teach. Their opposition to him was owing to ig
norance ; that ignorance, however, would not excuse them.
22. If I had not come and spoken unto them, they
had not had sin ; but now they have no cloak, " no
excuse," for their sin.
By his appearing among the Jews with sufficient evidence of a
divine commission, and of his being prepared to instruct them in
the perfections of God and in the nature of true religion, their re
jection of him and their consequent ignorance, were rendered in
excusable and highly criminal.
23. He that hateth me hateth my Father also.
The proof of their criminality lies in this, that their dislike of
me proves their dislike of my Father, of whom my doctrine was
intended to give them just ideas, and whose perfections they must
have seen in my miracles. This declaration would afford comfort
to the disciples, because it assured them that the ill treatment
which their Master received would be punished by God.
24. If I had not done among them the works
which none other man did, they had not had sin.
If 1 had not performed among them greater miracles than any of
the prophets, and had not, by showing my superiority to them,
proved myself to be the Messiah, their crime in rejecting me would
not have been so great as it is ; but these works are so extraordina
ry, as evidently to display the hand of God, and, in rejecting me,
they have virtually rejected him.
But now they have both seen and hated both me
and my Father.
25. But this cometh to pass, that the word might
be fulfilled that is written in their law, They hated me
without a cause.
The Psalms are here called the law, as they were before, x. 34,
that name being given to all the sacred writings ofthe Jews, except
the prophets. The passage is found, Psalm xxv. 19, and the ex
pressions are applied by David to his enemies : nor is there the
smallest intimation that they are prophetical of the treatment of
any other person. By the expressions, therefore, " that the word
might be fulfilled," we are to understand no more than that Jesus
meant that the language was applicable to himself, as well as to

xv. 18—27.) JOHN. 351
David, without pretending that it was designed for him originally.
In the preceding verses, Christ had reminded his apostles of his
own want of success as a divine teacher, in order to prepare them,
who were to be employed in the same cause, for a like disappoint
ment : but he now assures them of what could not fail to give them
much encouragement — that his gospel would derive great assistance
from the gifts of the Holy Spirit, to be bestowed upon them after
his departure, and from their own testimony in his favour.
26. But when the Advocate is come, whom I will
send unto you from the Father, even the Spirit of
truth which proceedeth from the Father, he shall tes
tify of me, " he will bear witness to me."
The miraculous powers with which you shall be endowed by me,
and which you shall exercise in my name, shall bear witness to my
divine commission, in as much as they could proceed originally
from my Father only. The divine power manifesting itself in mi
raculous gifts is here again personified. The Spirit of truth is call
ed the Advocate, because he was to plead their cause and that of
Christ before the world. He is said to be sent by Christ, because
these powers were at the disposal of Christ after his departure from
the world, as well as during his continuance with his disciples.
He is likewise said to proceed from the Father ; by which
Christ intends no more than that these powers, which came appa
rently from himself, proceeded originally from God : but in these
simple words some persons have discovered the mysterious origin
of the Spirit, which they have called the procession of the Holy
Ghost, and supposed to be something peculiar to that Being, and to
mark one ofthe differences between him and the Son, who is said
to be begotten : where we see what important errors arise from a
small mistake, and how necessary it is to be careful in interpreting
Scripture-language. Christ next mentions the second ground for
encouragement, which was their own testimony in his favour.
27. And ye also shall bear witness, because ye
have been with me from the beginning.
Your testimony will add much weight to the evidence of miracu
lous powers ; for you will be able to declare every thing which I
have said or done, from the commencement of my public ministry.

REFLECTIONS.

1. Christians ought not to be surprised or offended, any more
than the apostles, if they find themselves disliked and hated by the
world, that is, by worldly-minded men : their principles and pur
suits are totally different. Piety and virtue, the fear of God and
the rewards of heaven, which the one value and make it their chief
object to obtain, the others despise. Riches, power, fame, great
ness, which men of the world worship as their God, hold but an

352 JOHN. (xv. 18—27.
inferior and secondary place in the estimation of the Christian.
He will never depart from the principles of integrity, honour, and
benevolence, for any or all of these objects : but these principles
are little regarded by the others. The conduct ofthe Christian is,
therefore, a silent reproach to the character of the worldly-minded
man, and he must not be surprised if he be regarded with no small
degree of ill will on this account ; if his virtues be undervalued,
and his actions attributed to sinister motives.
More especially may they expect this kind of treatment who
openly profess the pure doctrines of Christianity, in opposition to
its corruptions. Men of a proud and haughty spirit cannot bear
to be told that they are in an error. If their opinion be discovered
to be unfounded, they shall lose their consequence : on this ac
count, every thing that threatens to overturn them is regarded with
alarm, and that alarm receives additional force if their opinions are
connected with worldly emoluments. From men thus circumstan
ced there is no act of hatred or violence too great to be apprehend
ed. But let not the friends of virtue and truth be discouraged
hereby ; they suffer nothing but what their Master suffered before
them ; nothing but what might naturally be expected to arise from
the character and employments by which they are distinguished.
Let them rather rejoice in the opposition and ill treatment which
they experience, as a proof that they are the genuine disciples of a
crucified Master, and that they do not belong to the world. Mild
er treatment and less opposition would afford ground to suspect
that they belonged not to Christ.
2. We see that ignorance, where it is voluntary, is no excuse
for the errors or vices which are the consequences of it. The Jews
hated and rejected Christ, because they knew not the Father. But
this was no cloak for their sin ; they might have known him, from
the miracles performed by him, and the evidence produced before
their eyes, if they had not shut them against the light. Their ig
norance in such circumstances was their crime, and no light crime
either : it deserved severe punishment. Let us be careful that we
do not hastily reject that, which advances a claim to be regarded
as important truth. For such conduct we shall be tried and con
demned on some future day. We shall not then be asked what we
actually knew, but what we might have known with tho evidence
which we enjoyed ; and, if our knowledge has not corresponded
with our advantages, we shall be condemned like the Jews. Let
us, therefore, carefully examine for ourselves, and not trust to the
representations of others ; for we are answerable for our errors as
well as our crimes.

xvi. 1—15.) JOHN. 353
SECTION XXXIV.
Christ's discourse to his disciples at the last supper, continued.
John xvi. 1—33.
Christ had been preparing the minds of his disciples for his de
parture, by suggesting to them various topics of consolation, which
are recorded in the two preceding chapters. He now informs them
more plainly of the violence of the persecutions to which they
would be exposed, and of his having used the preceding language
in order to fortify their minds, and to prevent them from aposta
tizing from the faith, in consequence of the severity of their suf
ferings. 1. These things have I spoken unto you, that ye
might not be offended.
To be offended, in the language of the New Testament, signifies
to apostatize from the Christian faith. Compare Mark iv. 17. with
Luke viii. 13. This consequence Jesus apprehended from the
sufferings to which his disciples would be exposed after his depar
ture, and therefore delivered the preceding considerations, to con
sole their minds and support their faith.
2. They shall put you out of the synagogues ; yea
the time cometh, that whosoever killeth you will
think that he doth God service.
To be forbidden the synagogue, was a severe punishment, be
cause it declared the person upon whom it was inflicted, unworthy
ofthe society of virtuous and religious men. The dread of this
punishment had prevented many already from declaring their faith
in Jesus, and might induce the apostles themselves to abandon
their Christian profession, if they were not well grounded in the
faith. This punishment, however, would be far from satisfying
the zeal and animosity of their countrymen. To kill them, would
be deemed offering a religious service to God. The original words
are tbe same as are applied to the Jewish sacrifices, and intimate
that killing a Christian would be supposed as acceptable to God
as offering a sacrifice. An example of the fulfilment of the latter
part of this prediction you have in Acts xxiii. 13, 14, where more
than forty Jews bind themselves with a curse not to eat or drink
until they had killed Paul.
3. And these things will they do unto you, because
they have not known the Father nor me.
The Jews were acquainted with God, so far as to know that he
was the only true God ; but they had not just views of his designs
vol. n. 2w

354 JOHN. (xvi. 1—15.
respecting the Messiah, nor did they acknowledge the pretensions
of Jesus to that character.
4. But these things have I told you, that when the
time shall come, ye may remember that I told you of
them. I have forewarned you of the treatment you are to receive, that
when you experience it, you may not think I have endeavoured to
deceive you, by giving you false expectations, and so be induced to
reject my religion.
And these things I said not unto you at the begin
ning, because I was with you :
I said not these things to you in the beginning of my ministry,.
because the whole weight of the popular odium fell upon me, and
you had then nothing to apprehend ; but, as you are henceforth to
be the sole supporters and advocates of this cause, it will now fall
upon you, and it was for this reason proper that I should warn you
of what awaits you.
5. But now I go my way to him that sent me.
These words ought to be joined to the preceding verse, and con
tain the reason why the disciples were to expect ill treatment, and
why Jesus prepared them for it.
And none of you asketh me, Whither goest thou ?
Peter had said to him, a short time before, when he talked of his
departure from them, (xiii.. 36,) Master, whither goest thou ? and
what Thomas had said, (xiv. 5,) Master, we know not whither thou
goest, and how can we know the way ? amounted nearly to the
same question. What Christ, therefore, means to complain of is,
that they did not put this question to him at this time, while he
was speaking to them, but suffered themselves to be overwhelmed
with grief at the prospect of his departure and their consequent
sufferings : whereas, had they inquired whither he was going, he
would have given them such an answer as would have relieved their
sorrow. 6. But, because I have said these things unto your
sorrow hath filled your heart.
7. But I tell you the truth, it is expedient for you,
" it is better for you," that I go away; for if I go not
away, the advocate will not come unto you ; but if I
depart I will send him to you.
The apostles were filled with sorrow at the prospect of losing
their Master, and could not conceive how such a calamitous event
could be conducive to their welfare ; but Jesus solemnly assures
them that it would be so, and informs them by what means. In
consequence of his complying with the will of God, by laying down
his life,, he should, when he had risen from the dead, and had as-

xvi. 1—15.) JOHN. 355
cended on high, be honoured with the privilege of bestowing upon
them the advocate, or, which is the same thing, extraordinary mi
raculous powers, which would be the highest honour and benefit to
those upon whom they were conferred, giving them the greatest
distinction among men, and enabling them to propagate his religion
in the world. This would more than compensate for the absence
of himself. He next mentions some ofthe effects which would be
produced by this advocate in his personal character.
8. And when he is come, he will reprove, "he will
convince," ike world of sin, and of righteousness, and
of judgment :
9. Of sin, because they believe not on me :
He will convince many of the Jews that they have been guilty
•of a great sin in rejecting me ; for the extraordinary miracles which
will be wrought in my name will prove that God had sent me.
10. Of righteousness, because I go to my Father,
and ye see me no more :
The miraculous powers conferred on you, joined to the circum
stance of my ascending up to God and disappearing from among
men, will convince many ofthe Jews of my righteousness or inno
cence. 11. Of judgment, because the prince of this world
is judged.
That is, that there is a just judge ofthe world, who will condemn
and punish those who oppose his designs ; in as much as the Jew
ish state, which will put me to death, shall be punished for that
offence by being entirely destroyed. It has been already observed
to you, upon John xiv. 30, that the Jews, and after them Christ
and his apostles, speak of the universe as under two masters, the
one called Jehovah, the other Satan, the prince of the world, and
several other names ; the one, the patron of virtue and piety ; the
other, of idolatry and darkness ; the one residing in and presiding
over the world ; the other, enthroned in the heavens. All opposi
tion to the plans and counsels of Jehovah is attributed to this evil
being. Hence, in the passage above referred to, Jesus speaks of
the prince ofthe world as coming to apprehend him, when he only
means that his agents, the scribes and Pharisees, were about to
do so. They are the same persons, likewise, to whom he refers,
when he says here that the prince of the world will be judged,
meaning the Jewish state, which, for its rejection of him, was en
tirely overthrown.
12. I have yet many things to say unto you : but
ve cannot bear them now.
What these things were can only be matter of conjecture ; but
Christ might probably wish to speak to his disciples about the abo
lition of the Jewish law, the call of the Gentiles, and the intercourse
and fellowship which ought to subsist between Jews and them, and

356 JOHN. (xvi. 1—15.
some other things of a like obnoxious nature. But they were so
opposite to the most rooted prejudices of Jews, that to have men
tioned them at this time, might have endangered their attachment
to Christianity itself. For this reason they were wisely deferred,
and left to be communicated at a future period, when, their faith
having derived additional strength from the resurrection and
ascension of their Master, and from the gift of tongues on the day
of Pentecost, they could receive these new truths without any
danger of abandoning what they had been already taught. He
next informs them by whom these obnoxious truths were to be
communicated. 13. Howbeit, " but," when the spirit of truth is
come, he will guide you into all the truth ; for he
shall not speak from himself, but whatsoever he shall
hear that shall he speak, and he will show you things
to come.
" He shall guide you into all truth." These general expressions,
like others of the same nature, must be limited to the subject of
which the person by whom they are used is speaking. It would
be extravagant to suppose that Christ meant to promise his disci
ples that the spirit would instruct them in the principles of natural
philosophy, or in the science of the human mind, so as to make
them infallible guides on that and every other subject. The
phrase " all truth," can certainly mean nothing more than all
parts of the gospel dispensation, some of which, although already
communicated, they did not understand, and others were not yet
disclosed, because they were not able to bear them. This assist-v
ance they were to receive from the spirit : he was also to show them
things to come, that is, to enable them to foretel future events: but
these things must be understood with the same limitation as before,
and be confined to those subjects which were connected with reli
gion. In this manner we must have interpreted the general ex
pressions in this passage, if we had been left, as we are in other
instances, to our own judgment. But, on the present occasion,
Christ himself has directed his words to be understood in this
manner : for he tells us that the spirit shall not speak from himself,
but the things which he has heard ; that is, he will not communi
cate general information, as he might do if he spoke of his own
accord, but such things only as he should receive direction to
communicate, or things relating to the gospel.
14. He shall glorify me : for he shall receive of
mine, and shall show it unto you.
15. All things that the Father hath are mine ;
therefore, said I, that he should take of mine, and
show it unto you.
" All things that the Father hath are mine." Every thing
which God intends to communicate to the world, by the Christian
dispensation, is intrusted to my care and superintendence ; what-

xvi. 1—15.) JOHN. 357
ever part of this system, therefore, the Holy Spirit may be autho
rized to communicate, must reflect honour upon me, whose agent
and representative only he is in this matter. This expression
has been considered as pointing out the equality of the Son with
the Father ; and Dr. Macknight says, that those, who oppose the
divinity of Christ, seem to be at a loss for an explanation of this
passage ; but I conceive that that, which has now been given, is
intelligible and satisfactory. It only requires us to admit, what all
interpreters of Scripture are obliged to allow in some instances,
that general expressions are to be taken with considerable limita
tion.

REFLECTIONS.

1. We may observe what gross ignorance of God, of religion,
and of human nature they discover, who imagine that to slaughter
human beings can be an acceptable sacrifice to the Deity, or tend
to promote the cause of truth in the world. How little do they
know ofthe great Father of mankind, who loves all his children
with parental affection, and, when they fall into error, would have
them instructed and reclaimed, not destroyed ! How little do
they know of the nature of true religion, which seeks support from
evidence, and not from violence, and teaches us to do good even to
our enemies ! How little are they acquainted with the temper of
the human mind, who imagine, that error can be restrained and
truth promoted by such means ; forgetting'that men are disposed
to hold the faster what we attempt to take from them by force, and
that acts of cruelty in no degree tend to soften prejudices and
conciliate affection !
2. Let not the friends of truth and virtue be surprised or
offended, if they are exposed to the same ill treatment as the
apostles and first Christians experienced.
Although the experiment has been made a thousand times
without success, the wickedness and folly of persecution has not
yet been sufficiently exposed. Christians have exclaimed against
it, when exercised by Jews and heathens against themselves, but
have justified the conduct of both by exercising it against each
other. Papists have persecuted Protestants with unrelenting cru
elty, and the different sects of Protestants have persecuted each
other : and there is reason to fear, that the practice will be contin
ued, in one form or another, as long as Christianity shall be in any
considerable degree corrupted, or pride, ignorance, and ambition
occupy the human heart. Persecution, is, indeed, disclaimed by
a,ll, because expressly condemned by the sacred Scriptures, and
therefore, their unhallowed zeal has assumed various disguises :
sometimes it is a concern to preserve the authority of the civil
magistrate ; sometimes, a love of peace, and a desire of union.
The means employed have likewise been various: sometimes
.stripes, imprisonment, and death : at other times, the lighter evils

358 JOHN. (xvi. 1—15.
of exclusion from the synagogues and places of worship ; calum
nies and censures : but • whatever the nature of the evils inflict
ed, or the disguise assumed, they all proceed from one and
the same spirit ; they are all of one family, and belong to the same
viperous brood. Whenever an injury is done to men, on account
of their opinions, in their persons, property, or reputation, by what
ever means effected, there is persecution. But it is no real dis
grace to him who suffers the injury, but rather an honour; for it is
the hatred of the ignorant, the interested, and the vicious, and
ranks him with the professors and martyrs of the church, with
Christ and his aposjlps.
3. The conduct-' of Christ, in choosing the most favourable
season for inculcating the truth, is an instance of his wisdom
which deserves our imitation. Some things he deferred to teach,
because his disciples were not yet prepared to receive them, and a
hasty communication might have endangered their attachment to
the gospel itself; and he wisely judged, that it would be wrong to
hazard the whole for the sake^of a part. Every judicious instruct
or will follow the like method. Where a system of truth is to be
communicated, he will begin with simple principles before he
proceeds to those which are more complicated ; with what is easy
to be understood, before what is difficult, and with what is least
objectionable, before he ventures to propose what is most obnoxious.
In this manner the mind may be gradually brought to make the most
important conclusions, which it would have rejected without
hesitation, had they been proposed in the first instance.
But because Christ instructed his disciples gradually, and defer
red some things till after his death, because his disciples were not
able to bear them, some persons have strangely inferred, that they
might hold themselves excused from teaching the truth at all,
where it is obnoxious, asserting, that men are not prepared to bear
it : but the two cases, I apprehend, are not parallel. What Christ
deferred to teach, were such things only as, if taught at that time,
might have occasioned apostacy from the Christian, religion : but
what they conceal, might, indeed, if disclosed, give offence, and
procure them the ill will of many persons, but is not likely to
shake their Christian faith. What he kept back, was only kept for a
few weeks, or a few months at most, till a time when he was certain
that there would be an opportunity of teaching it to more advan
tage; but they defer for imaginary contingencies, which may
never happen, or which, if they do take place, will afford no better
opportunity than the present. Christ was afraid of injuring his
disciples by a hasty communication of the truth. They are only
concerned for their own peace and quiet. From a regard to this,
they ungenerously throw the whole burthen of teaching obnoxious
truths upon posterity, and leave them all the odium and danger of
maintaining an unpopular cause. The discoveries which he delay
ed were then communicated to the world for the first time ; what
they conceal was long since made known by divine wisdom, but
lost by the folly of mankind. In cases which are so dissimilar, I
must leave you to determine whether the same conduct is justifia
ble, and to judge, whether the one be not the wise precaution of

xvi. 16—33.) JOHN. 359
a person who had a perfect acquaintance with the human heart,,
and a supernatural knowledge of future events ; and the other, the
affected prudence of an interested selfishness.

Jesus, endeavouring to console his disciples, who were over
whelmed with grief at the prospect of losing their Master, assures
them that his absence would be only for a short season.
16. A little while, and ye shall not see me, and
on the contrary, a little while and ye shall see me,
because I go to the Father.
Christ means by this language, that in a short time he should
be taken from them, by being put to death, but that, very soon
afterwards, he should be restored to them, as he was to rise from
the dead within three days, in order to ascend to God. But as his
disciples did not expect the death of their Master, or, if he was to
die, his immediate resurrection from the dead, they did not under
stand his language.
17. Then said some of his disciples among them
selves, What is this he saith unto us, A little while,
and ye shall not see me ; and on the contrary, a little-
while, and ye shall see me ; and, Because I go to the-
Father ?
18. They said, therefore, What is this that he
saith, A little while ? We cannot tell what he saith.
What perplexed them most was, that these changes were ta
take place so soon, of which they saw no prospect. They wished1
to ask their Master to explain his meaning, but they were afraid
to confess their ignorance, lest he should reprove them for it, as he
had done in former instances. Christ, perceiving it,, addressed-
them himself, in order to explain his meaning more fully, and
satisfy their wishes.
19. Now Jesus knew that they were desirous to
ask him, and said unto them, Do ye inquire among
yourselves, of that I said, A little while, and ye shall
not see me, and on the contrary, a little while, and ye
shall see me ?
20. Verily, verily, I say unto you, that ye shall
weep and lament ; but the world shall rejoice ; and
ye shall be sorrowful ; but your sorrow shall be turn
ed into joy.
That they might understand to what kind of event he refer
red, when he spake of leaving them and returning again, he tells
them that it was such as would give great joy to his enemies, the
unbelieving part of the Jewish nation, while it excited the deepest

360 JOHN. (xvi. 16—33.
sorrow in their own breasts. It should afford them comfort, how
ever, to think that their sorrow would be but of short continuance,
and would be followed by joy which would more than compensate
for what they had previously suffered. So that their case would
resemble that of a woman, who suffers the pains of child-birth,
whose joy, at the birth of a child, more than rewards her for the
sufferings which she has endured.
21. A woman, when she is in travail, hath sorrow
because her hour is come ; but as soon as she^ is de
livered of the child, she remembereth no more the
anguish, for joy that a man " a human being," is born
into the world.
22. And ye now likewise have sorrow ; but I will
see you again, and your heart shall rejoice, and your
joy shall no man take from you.
As Christ, when he rose from the dead, was to die no more, the
joy which his disciples felt at, seeing him again, and beholding
him rewarded by the Divine Being, would never from that time be
interrupted. He was to be with them also, by his miraculous
powers to the end of the age ; that is, as long as they lived in the
world ; a circumstance which could not fail to give them the high
est satisfaction.
23. And in that day ye shall ask me nothing.
That is, at the time when I am no longer present with you.
When the disciples were in danger or wanted information, they
applied to their Master for help and instruction ; and what filled
them with sorrow at the prospect of his absence, was the appre
hension of no longer enjoying his assistance, and of not being able
to have recourse to him in all their straits and difficulties. To
appease their fears, Christ tells them, that they will now have no
occasion to apply to him for any thing : for that there was another
friend, who would be ready to afford them all the assistance which
they might want.
Verily, verily I say unto you, Whatsoever ye shall
ask the Father in my name, he will give it you.
To ask for any thing in the name of Christ, is to ask for it as
his disciples, as those who profess his religion, and are employ
ed, by his direction, upon a mission for propagating it in the world.
Petitions presented by such persons, and for carrying on such a
work, could not fail to be answered. It is not to be supposed,
however, that the express mention of the name of Christ was
necessary for the success of their prayers. It would be sufficient,
no doubt, if they regarded themselves as his disciples. The
promise of Christ is accompanied with no limitation ; but it is
necessary to confine it to such things as were agreeable to the will
of the Father, and necessary for accomplishing their mission.

xvi. 16—33.) JOHN. 361
Paul, we find, prayed for the removal ofthe thorn in the flesh
without success.
24. Hitherto have ye asked nothing in my name ;
ask, and ye shall receive, that your joy may be full.
The disciples had hitherto applied to Jesus, their Master in their
difficulties; but as he was now about to leave them, he directs
them to apply to God as his disciples, and assures them of success.
To have their prayers answered, by the grant of miraculous assist
ance, and to find themselves hereby qualified for encountering
all difficulties in the execution of their office, could not fail to afford
them the highest satisfaction and joy.
25. These things have I spoken unto you in prov
erbs, " in dark speeches :" the time cometh when I
shall no more speak unto you in dark speeches, but I
will show you plainly of the Father.
As these discourses of Christ refer to events which had not yet
taken place, and of which his disciples had very imperfect concep
tions, his language was necessarily obscure ; but he assures them
that the time would come, when, either in person or by his
representative and agent, the Holy Spirit, he would instruct them
more fully in the designs of the Father respecting the Christian
dispensation. 26. At that day ye shall ask in my name, as my
disciples : and I say not unto you that I will pray the
Father for you.
To have told his disciples that he would do so, would have im
plied that the Father was not of his own accord inclined to hear
them, and that the intercession of another was necessary to their
success, which was contrary to fact.*
27. For the Father himself loveth you, because
ye have loved me, and have believed that I came out
from God.
These words contain the reason why the disciples might hope
for success by the immediate application to the Father in prayer.
It was because God loved them ; which love was founded upon
their loving his Son, and believing in his divine mission. The last
clause of the verse serves to explain to us what Christ intended by
" asking in his name:" it was only asking as those who love him
and believe in him, or, in other words, asking as his disciples.
This passage also shows that Christ intended that his disciples
should apply to the Father for what they might want after his
departure from them.
* Another interpretation of this passage is given in the Theological Repository,
Vol. IV. p. 345, &c.
VOL. II. 2 X

362 JOHN. (xvi. 16—33.
Jesus, having in this verse expressed his divine mission by the
phrase "coming out from God," takes an opportunity of declaring
to his disciples in similar phrases, that his mission was about to
cease. 28. I came forth from the Father, and am come
into the world ; and, on the contrary, I leave the
world, and go to the Father.
To come forth from God, is to come with a divine commission ;
and to come into the world, is come with it into a state of exercise
and trial. To leave the world, therefore, is to withdraw from these
trials ; and to go to the Father, is to return to the Being from
whom the commission was received, in whatever place he chooses
to manifest his special presence.
This explanation of the phrase " coming into the world," cor
responds with the language used even in modern times, for it is
usual to speak of men's coming into the world, or retiring from it,
when we have no reference to quitting the earth, or coming into it ;
and only mean appearing in public life, or withdrawing into privacy.
It is also agreeable to the language of Christ, upon another occa
sion, who says of his disciples, As thou hast sent me into the
world, even so have have I also sent them into the world, John
xvii. 18. If any, however, should dislike this interpretation, and
suppose that by the world Christ here means, as he does in a vari
ety of instances in the New Testament, the wicked and profligate
part of mankind, the sense of the passage will be nearly the same.
In neither case is it necessary to suppose that Christ came from
another system of the universe into our own, or that when he left
the world he quitted the earth.*
The disciples now understood what he had referred to in his
former discourse, and found him so well acquainted with their diffi
culties and their inquiries, that they could not help regarding it as
a proof of supernatural knowledge, and a fresh evidence of his
having a divine mission.
29. His disciples said unto him, Lo, now speakest
thou plainly, and usest no dark speech.
From his having contrasted his leaving the world with his com
ing into it, they began to understand to what he referred. The
next words relate to the miraculous knowledge which he discovered.
30. Now we are sure that thou knowestall things,
and needest not that any man should ask thee.
To know all things, is to know the thoughts of men as well as
their actions. That Christ possessed this knowledge, they were
assured from his having discovered what they were inquiring about
among themselves ; and hence they infer that it was unnecessary
to ask him questions, since he knew beforehand what it was about
which they wished to be satisfied.
* Theological Repository, Vol. Ill, p. 357, &c.

xvi. 16—33.) JOHN. 363
By this we believe that thou earnest forth from
God.
Thy supernatural knowledge, which could come from God alone,
affords us rational proof that God sent thee, and that he gave thee
this knowledge as a testimony to thy mission.
31 . Jesus answered them. Do ye now believe ?
32. Behold the hour cometh, yea, is now come,
that ye shall be scattered, every man to his own,
"every man in his own way,"* and shall leave me
alone ; and yet I am not alone, because the Father is
with me.
Do you say that your faith in me is confirmed by what you have
now heard from me ? I can assure you that in a very short time
from this moment, you will behave as if your faith in me were
weakened; flying from me in every direction, and leaving me
alone, as far as you are able to do so ; for I never can be left
entirely so, since the Father dwells in me by his divine power.
33. These things have I spoken unto you, that in
me ye might have peace ; that in my promise ye may
find consolation and joy : in the world ye will have
tribulation ; but be of good courage, I have overcome
the world.
Be not discouraged by the difficulties which you will have to en
counter from the wicked part of mankind : for I have been exposed
to them myself, and overcome them ; and my success you may
consider as a pledge of your own.

REFLECTIONS.

1. Fbom the language of Christ to his disciples on this occasion,
we have great encouragement to go to God, and we learn in what
manner we may do it most acceptably. What better argument
can be offered to induce us to go to ask a favour of a friend, than
that he loves us, and that he is inclined to do us good of his own
accord, and that, to encourage our confidence, he assumes the
character of our Father ? Such is the character under which the
Almighty is here represented ; some terms, indeed, he proposes as
the conditions of enjoying his favour ; but they are such as all may
comply with : they consist in believing the divine mission of his
Son, in endeavouring to conform to his precepts, and in being sin
cerely concerned for every instance in which they are known to be
transgressed. He who has done this is sufficiently prepared for
* Wakefield.

364 JOHN. (xvii. 1—12.
being introduced into the divine presence, and for enjoying the
divine favour, and needs not the intercession or merit of another.
To suppose that any other preparation is necessary, is an imputa
tion upon the benevolence of the great Father of mankind, as if
he were not sufficiently inclined, of himself, to do them good, and
as if the righteousness or persuasion of a third person were requi
site to procure his bounty. Far from us be such injurious concep
tions of the bountiful Author of all good.
2. We may learn where to seek for peace in time of trouble;
in the promises and declarations of Jesus, which give us the best
views of God and of his providence. He teaches us that the hairs
of our heads are all numbered ; that he who takes care of the fowls
of the air and of the lilies of the field, will not fail to take care of
men ; that the sorrows to which we are exposed in the profession
of his religion are but of short duration, and that the joy by which
they are followed is lasting, and such as no one can take from us ;
that in his Father's house are many mansions, suited to every
degree of virtue, and that he is to prepare a place for us, and will
come again and receive us to himself. Are you then already in
trouble from any cause'? In such considerations as these, and in
others of a like kind, you will find repose. No calamity can be so
great, that under the weight of it you may not hence derive conso
lation and support. Are you apprehensive of evil to come, and on
that account unhappy ? Here you may fortify your mind to bear
it. Let the discourses of Christ then be continually in your hands
and ever in your minds. Nothing can better prepare you for
trouble, or support you under it.
3. The conduct of Christ, in overcoming the world, should
encourage our endeavours to overcome it, as well as those of the
apostles. In him we behold one in our own nature, with the same
feelings and passions as ourselves, assailed with every temptation
to desert his duty, which fear, interest, or ambition could produce,
yet bravely withstanding them all; and what should prevent us
from obtaining a like triumph 1 Have we not the same promises
to rely on 1 The same God to assist us 1 The same heaven to
reward our integrity 1 Is not his victory a sure pledge of ours ?
With such assistance then, and with such an example of success
before our eyes, let us go forth to the conflict without dismay.

SECTION XXXVIII.
Christ's last prayer with his disciples.
John xvii. 1 — 26.
Jesus, having in the preceding discourse, said every thing which
he thought proper to console and encourage his disciples under the
painful prospect of his removal, and knowing that the moment of

xvii. 1—12.) JOHN. 365
his apprehension was very near, turns to God, and addresses him
in a solemn prayer, which occupies the whole of the next chapter.
In the first part of it he prays for himself, afterwards for his apos
tles, and lastly, for all future believers.
1. These words spake Jesus, and lifted up his
eyes to heaven, and said, Father, the hour is come :
glorify thy Son, that thy Son also may glorify thee.
The glory which Christ here desires from his Father, is no
doubt, the same as that of which he had spoken in the preceding
discourse, which, as was there shown, consisted in the success of
his gospel, or the spreading of his religion in the world. For
when the Greeks, who were Gentiles, expressed a wish to see
him, he observed, The hour is come that the Son of man should
be glorified ; that is, as the connexion shows, by the spread of his
religion among heathens. It is to the spread of his religion, and to
the extraordinary events which were necessary for that purpose,
such as his resurrection from the dead, his exaltation, and the gifts
of the Holy Spirit, that he now refers, when he prays that the
Father would glorify the Son. The motive which induced him to
make the request, and by which he supports it, is that God may be
glorified; and it is as if he had said, The hour of my death is come ;
inflict upon me, O Father, thy favourite messenger and Son, such
sufferings as thou seest to be requisite to promote my glory and
thy own, by the advancement of the gospel.
2. As thou hast given him authority over all flesh,
that he should give eternal life to as many as thou
hast given him ;
The request is here supported by an additional motive : com
plying with it was necessary for completing a scheme which had
been already begun, and in part 'accomplished. As God had au
thorized him to promise that he should bestow eternal life upon all
who became his disciples, his death and removal from the present
state were necessary to the accomplishment of that promise.
3. And this is life eternal, the means of obtaining
it, that they might know thee to be the only true God,
and Jesus whom thou hast sent to be the Christ : for
so the passage may be rendered.
Nothing is necessary to obtaining this eternal life, but just ideas
of thee as the only living God, and the acknowledgment of me as
the Messiah, accompanied with the practice consequent thereon.
4. I have glorified thee on the earth ; I have
finished the work thou gavest me to do.
God was glorified by the miracles which Christ performed, and
by the supernatural knowledge which he discovered, which evident-

366 JOHN. (xvii. 1—12.
ly appeared to come from the Divine Being, and gave the people
exalted ideas of his power and wisdom. The work which he had to do,
was to preach the gospel to the Jews in general, and so to estab
lish the faith of his disciples in his divine mission, and to give them
such just views ofthe nature of his kingdom, as would qualify
them for propagating his religion after he was removed from the
world. This trust he could now appeal to God that he had
discharged with fidelity and integrity.
5. And now, O Father, glorify thou me with
thine own self, with the glory which I had with thee
before the world was.
Whatever be the nature of this glory, it is evident that it could
not be any original dignity, possessed by Christ before he came
into the world, and to which he wishes to be restored ; for he prays
for it as the reward of his services, and a reward must be some
thing new or additional : what men enjoyed before does not
deserve that name.
I conceive, therefore, that the glory here referred to,can be no other
than that mentioned before, arising from the miracles which accom
panied the death of Christ and his resurrection from the dead, his
exaltation to a happy life in the immediate presence of God, and
particularly from the success of the gospel in the world. He
prays that his glory may now be bestowed upon him, agreeably to
the intentions ofthe Divine Being from the earliest periods : he is,
indeed, said to have had it already with God before the world was.
But this language can occasion no difficulty to those who recollect
that God is said to have chosen us, that is, to have elected us to
the privileges of Christians, and to have given us his grace, before
the foundation of the world, and before the world began, 2 Tim.
i. 9., Eph. i 4. For if Christians are said to receive grace, and to
be elected to privileges, before they are actually conferred, because
these things are designed for them in the divine mind, Christ may,
agreeably to the same language, be said to have glory with God
before the world was, although not yet given. That it was a glory
promised, and not actually given, to which he here refers, is evi
dent from what he says to his disciples in this same prayer, verse
the twenty-second. "The glory which thou gavest me I have
given them," meaning his disciples; but the glory of spreading
the gospel was not given, but only promised to them at this time,
and therefore the glory of Christ was of a like nature.
If any should inquire why Christ should use such figurative language,
in a solemn prayer addressed to God just before his death, it may
be answered that it was probably familiar to the Jews, and that to
speak of what is promised as already bestowed, expresses greater
confidence in the faithfulness of God. As this prayer was pro
nounced in the presence of his disciples, it was out of regard to
the impression which it might make upon their minds that he spoke
thus. Having prayed for himself, he prays next for his disciples,
that God would give them success in their work ; declaring, at the
same time, how well qualified they were for it, and how necessary
their success was to his own glory.

xvii. 1—12.) JOHN. 367
6. I have manifested thy name unto the men
which thou gavest me out of the world.
The name of God is the same as God himself, and Christ's
meaning is, " I have made known thy perfections and counsels to
these men, whom thou hast inclined to be my disciples and apostles."
Thine they were, and thou gavest them me, and
they have kept thy word.
They were sincere believers in thee, according to the dispensa
tion of Moses, and thou hast inclined them to become believers in
me ; and it is not in vain that they have been instructed by me in
thy nature and counsels ; for they have kept thy commandments.
Here was ground for gratitude to God on the part of Jesus, and
for expecting the continuance of his favour to his disciples ; for
they appeared to deserve it. He now mentions other reasons for
affording them the divine protection.
7. Now they have known that all things, whatso
ever thou hast given me, are of thee :
They know that all my doctrines and miracles proceed from
thee, and are therefore worthy of thy favour. This declaration he
explains more fully in the next verse.
8. For I have given unto them the words, " the
doctrines," which thou gavest me, and they have re
ceived them, and have known surely that I came out
from thee ; and they have believed that thou didst
send me.
They believe for certain that I came from thee, and have a
divine commission, and therefore have received, as coming from
thee, whatever I have taught them. The reason why Jesus thus
mentions the qualifications of his disciples, is to show that they
were fit for receiving the divine protection and favour in propaga
ting the gospel, and that the glory which he hoped for, he expected
by their means.
9. I pray for them ; I pray not for the world, but
for them which thou hast given me ; for they are
thine. In these words Christ assigns the reasons why he prayed to God
for his disciples : it was because while they were his disciples, they
belonged also to God, and were to be employed in executing his pur
poses in the world : this gave him reason to hope that his prayers for
them would be heard. He does not mean to say that the unbeliev
ing part of the world are not to be prayed for, since he prays for
them himself in the twenty-first verse ; but that they were not the
persons about whom he was concerned at present. Having
said that his disciples belonged to the Father, he is led to make a
more general declaration, that every thing which he had was his.

368 JOHN. (xvii. 1—12.
10. And all mine are thine, and thine are mine,
and I am glorified in them.
This verse has been more intelligibly rendered, "Indeed all
things that are mine are thine, and all things that are thine are
mine, and I am glorified thereby ;" that is, all my extraordinary
powers proceed from thee, and every thing of thine relating to the
Christian dispensation is communicated to me, or is at my dispo
sal; and these circumstances reflect upon me the highest honour.
11. And now I am no more in the world ;
By this expression, Christ probably does not mean to say that
he was going to quit the earth for ever, but only that he was going
to leave that scene of exercise and trial in which he had been
engaged, which is a sense in which we often understand the term
world. He appeared, long after his resurrection and ascension, to
the apostle Paul, once at least, if not more frequently, which could
not have been the case if the expression was to be understood
literally. This sense of the word seems to be confirmed by what
he immediately adds,
But these are in the world, and I come to thee.
They are in that scene of temptation and danger which I am
quitting, and therefore stand in need of that assistance which I no
longer want ; because I am coming to dwell where thou art pleased
to manifest thy more immediate presence.
Holy Father, keep through thy own name, " in
thine own name," those whom thou hast given me,
that they may be one as we are.
Keep in the knowledge and worship of thyself these my disci
ples that they may be united in affection to us, as we are united to
each other. The reason of this anxiety which he felt about his
disciples, was the prospect of being separated from them, when they
would no longer enjoy the benefit of his instructions and counsels;
for he adds,
12. While I was with them in the world, I kept
them in thy name, in the knowledge and worship of
thyself. Those that thou gavest me I have kept, and
none of them is lost, but the son of perdition, that
the scripture might be fulfilled.
" The son of perdition,'' is a Hebrew phrase for a person that
deserves perdition.* It is by this language that Christ describes
Judas the traitor. The passage of Scripture to which he is
supposed to allude is Psalms cix. 8.
* 3. Sam. xii. 5. Matt, xxiii. 16.

xvii. 1—12.) JOHN. 369

REFLECTIONS.
1, From this admirable prayer of Christ we may learn what
ought to interest us most at the approach of death. It is the hon
our of God, in the advancement of the cause of truth and right
eousness in the world, and the religious interests of those who are
dear to us. These were the objects which engaged the attention
of our Master in his last moments. He is not concerned for
himself, so much as for others. If he prays for his own glory, it is
only so far as it is founded upon the success of the gospel and the
glory of God, and connected with them. When he prays for his
disciples, it is not that God would make them rich or great, when
he was gone ; but that he would preserve them in the path of
truth into which they had been first led by himself. In like man
ner, when we come to die, let not the sufferings of nature confine
all our attention to ourselves ; let us still offer our good wishes and
fervent prayers for ' the prevalence of genuine Christianity in the
world; and while we commend our friends and relatives to the
care of Divine Providence, let us show ourselves more concerned
about their religious conduct than about their worldly prosperity ;
that they may continue good rather than that they may become
great. 2. We see that Christ prays for what he knew would be grant
ed ; for glory, which it was in the divine intention to give him
before the world was, and the communication of which did not
depend upon his petitions. Nevertheless, it was natural to express
to a friend and father the wish for what it was desirable to obtain. The
act of doing it would impress his own mind with the recollection
of him from whom it proceeded, and with a sense of his obliga
tions to the divine goodness in bestowing it. The possession of
this glory was, therefore, very properly made the subject of prayer.
Hence we may derive a rule for the direction of our own conduct.
Although we may have reason to think that God will bestow upon
us the ordinary blessings of life, let not this prevent us from asking
them in prayer, or from acknowledging his goodness in bestowing
them. 3. This prayer of Christ furnishes us with a striking example
of the composure of his mind and the dignity of his character.
A few minutes only before he knew that a band, of soldiers were
coming to apprehend him, after which he should be treated in the
most ignominious manner, and at length put to death with circum
stances of the greatest pain and cruelty, he is able to address a
solemn prayer to God, full of reverence for the divine character,
of submission to the divine will, and of benevolent regards to his
disciples. He calls God his Father, although he knew what he
was about to inflict upon him : the disgrace and sufferings of the
cross, he calls being glorified, on account of the consequences
which were to ensue. What steady faith in God must be in the
vm tt ~i V

370 JOHN. (xvii. 13—26.
man that could use such language and behave with so much
composure in such circumstances !

Christ began this prayer with praying for the glory destined
for him in the divine counsels before the foundation of the world,
that is, for the honours intended him by his death, resurrection, ex
altation, and the spread of his religion in the world. As his disci
ples were to be the instruments employed in this great work of con
verting the world,, he mentions what he had done for them, how
well they had received his instructions, and how worthy they were
of enjoying the divine protection and favour, to which he com
mended them. He now mentions the reason why he addressed
this prayer to God in their hearing.
13. And now come I to thee ; and these things
I speak in the world, that they might have my joy
fulfilled in themselves, " in them."
What Christ had before called his glory, that is, the success of
his gospel, he now calls his joy, and says that he offers this prayer,
at his departure from the world, that this joy might be completed
in his disciples, that is, that it might rise to the highest pitch by
their complete success.
14» I have given them thy word, and the world
hath hated them, because they are not of the world,
even as I am not of the world.
Here was a fresh motive for divine protection : those for whom
it was requested, had incurred the hatred of the unbelieving and
wicked part of the Jews, by receiving the revelation which Jesus
had brought from God, and this, on principles of piety and virtue,
which animated them as well as their Master. Those, therefore,
who suffered in his cause, were peculiarly entitled to his regards,
and stood in peculiar need of them. From what Christ now said
about his disciples being hated by the world, they might be led to
suppose that he wished them to be removed from it, as he was
about to be. To prevent his meaning from being misunderstood,
he explains it in the next verse.
15. I pray not that thou shouldest take them out
of the world, but that thou shouldest keep them from
the evil, "from the evil one," that is, the devil.
I pray not that thou wouldst remove them from public life, as
thou art about to remove me ; but that thou wouldst preserve them
from apostatizing from the Christian faith, in consequence of the
sufferings to which they will be exposed, and from acting in any
other way, from that cause, in a manner unbecoming my disciples.
The words of Christ imply that temptations to apostacy and to
other offences proceed from the devil, an imaginary being, the
principle of evil personified.

xvii. 13—26.) JOHN. 371
16. They are not of the world even as I am not
of the world.
This persecution is no more than what is to be expected by my
disciples : for the principles by which they are governed, as well as
myself, are totally different from those of the unbelieving Jews.
17. Sanctify them through thy truth, thy word is
truth. To sanctify, in the ceremonial sense of the word, is to fit for
the service of God, and Christ here prays that his disciples may be
fitted for that service,, in preaching the gospel, by a firm belief of
the truth. That the apostles might understand what truth he
meant, he adds, Thy word is truth ; that is, the gospel revelation is
that truth to which I refer.
18. As thou hast sent me into the world, even so
have I also sent them into the world.
As thou has given -me, so have I given them a commission to
preach the gospel. As no one here supposes that the apostles
pre-existed, because they are said to be sent into the world, we
ought not to conclude that Christ did, because similar language is
used concerning him.
19. And for their sakes I sanctify myself, that
they also might be sanctified through the truth.
I have prepared myself for the service of God, in undertaking
the office of a divine messenger, for their sakes, that I might quali
fy them, by the communication of the truth, for the same service
in preaching the gospel to the world.
Having prayed for himself and his apostles, he proceeds to inter
cede for the first Christians, that they may be joint partakers with
himself in miraculous powers; in order that the world, from these
marks of divine favour bestowed upon his disciples, may derive
fresh evidences of his mission, and be convinced that the disciples
of Jesus are as much the objects of divine regard as their Master.
20. Neither pray I for these alone, but for them
also which shall believe on me through their word ;
for the proselytes whom they may make ;
21. That they all may be one, as thou, Father,
art in me, and I in thee ; that they also may be one
in us, that the world may believe that thou hast sent
me.
The Father was in Christ by the miraculous gifts communicated
to him, and Christ was in the Father by the knowledge which he
had of the divine counsels respecting the Christian .dispensation.
This relation constituted an union of powers and counsels, or
made them one ; and Christ prays here that there may be the like
union between them both and the first proselytes to Christianity,

372 JOHN. (xvii. 1 3—26.
by a like participation of divine power ; which request he enforces
by the consideration that this would tend to establish the evidence
of his divine mission. For if the disciples of a Master who pro
fessed to come from God, were distinguished by such extraordinary
marks of divine favour, it was a complete proof that his pretensions
were well founded. For the illustration of this passage, see John
xiv. 10, 11,20,23.
22. And the glory which thou gavest me, I have
given them ; that they may be one even as we are
one ;
23. I in them and thou in me ;
The honour of enjoying miraculous powers, by which I have
been distinguished, I have also destined for them, that they may be
united to me as I am united to thee ; I dwelling in them by mi
raculous powers, and thou dwelling in me by the same means.
That they may bo made perfect in one, that they
may make up a complete person or a perfect whole ;
that the world may know that thou hast sent me, and
hast loved them as thou hast loved me.
That the world may know, by the communication of these mira
culous powers, that thou bearest the same affection to my disciples
as to myself. Such a persuasion will be strong inducement to
men to become my disciples.
24. Father, I will, " I desire," that they also
whom thou hast given me, be with me where I am,
that they may behold my glory which thou hast given
me ; for thou lovedst me before the foundation of the
world. The last thing that Christ requests for his disciples is, that they
may be with him in his heavenly residence, to behold and share in
the glory which, he says, God had given him,' although only destin
ed for him in the divine counsels, and not yet bestowed. To show
why he spoke of that as already bestowed which was only future,
he adds, " for thou lovedst me before the foundation ofthe world ;"
that is, thou didst intend this favour for me before the beginning of
time, even from eternity. Some choose to render the latter part of
the verse thus, as the original will certainly admit, " that they may
behold my glory, which thou hast given me before the foundation
of the world, because thou lovedst me ;" but it makes very little
difference in point of sense, whether Christ be said to have received
glory, or to have'been loved before the foundation of the world :
both expressions are equally figurative, and imply the same thing :
neither of them supposes any pre-existence.
He urges this request both for himself and them, on the ground
that he was acquainted with the perfections and benevolent designs
of his heavenly Father, and that his disciples had become ac-

xvii. 13—26.) JOHN. 373
quainted with both from himself; while the majority of the Jews
by rejecting his message, remained in ignorance.
25. O righteous Father, the world hath not known
thee ; but I have known thee, and these have known
that thou hast sent me.
For this reason, I trust that thou wilt comply with my request in
favour of my disciples, that they may hereafter be permitted to
dwell in" my presence. " Righteous Father," signifies the same
thing as " Benevolent Father."
He lastly mentions what more he would do, to render them
worthy of this favour.
26. And I have declared unto them thy name,
and will declare it, that the love wherewith thou hast
loved me may be in them, and I in them.
I have declared to them thy perfections and designs, and will do
it more fully hereafter, when I am risen from the dead, that hereby
they may become equally the objects of divine favour with myself,
and that all the knowledge which I possess may dwell in them ;
hereby fitting and qualifying them for the work in which they are
to be engaged here, and for living in my presence in heaven.

REFLECTIONS.

1. We have here a striking example of the disinterested char
acter and humility of Christ. He speaks of his disciples as enjoy
ing the same glory as himself, and as sent into the world in the
same manner : he wishes and prays that God would manifest to the
world, by the communication of miraculous powers, that they
were, equally with himself, the objects of divine favour. If pride
had any place in the mind of Jesus, he would have, taken the
opportunity of speaking to God in the presence of his disciples, to
represent himself, as, what he was in fact, far superior to them,
and to all former prophets and messengers of God : but he overlooks
this distinction, and places himself on a level with his inferiors.
Had he been actuated by ambition, or been desirous of honour, he
would have wished that the extraordinary powers which he pos
sessed, should be limited to himself, for the sake of exalting his
own character. But so great is his desire of promoting the glory
of God and the good of mankind, to which such gifts would be
particularly subservient, that he wishes they may become universal,
and that his own honours may be lost in the common honours of
his followers. So little of a proud or selfish spirit was there in our
Master, and so little inclined was he to assume the honours of
divinity, which some have supposed that he claimed.
2. While the truth is rejected by many, it is matter of consola-
ion that there are some by whom it is received. The world, the

374 JOHN. (xviii. 1—14.
majority of the Jewish nation, did not know God, nor acknowl
edge Jesus as his messenger ; but there were a few whose minds
were free from prejudices, and open to receive the truth ; and
those few proved sufficient to communicate it to the rest of the
world. Let not the advocates of truth in other instances be dis
couraged, if their followers are not numerous — a little leaven is
sufficient to leaven the whole mass, and the grain of mustard seed
may grow to a large tree : from causes apparently small, great
effects have arisen.
3. Let us learn to think and speak of the divine goodness, in
bestowing particular favours upon us as our Master does ; not as
the effect of a sudden disposition to do good, but as arising from a
fixed and settled principle, as making part of a scheme of benevo
lence which was planned from eternity, and was coeval with the
divine existence. This is the most honourable and the most just
way in which we can conceive of the goodness of God, and is
further recommended to us by the practice of Christ and his
apostles, the divinely authorized teachers of religion.

SECTION XXXIX.
Jesus is apprehended and led before Annas.
John xviii. 1 — 27.
The discourses recorded in the three last chapters seem to have
been delivered by Jesus after he had given the signal of rising
from supper, and before he left the house ; for they immediately
succeed the words, Arise, let us go hence, which are followed by
no intimation of his departure thence, till we enter upon this
chapter. 1. When Jesus had spoken these words, he went
forth with his disciples over the brook Cedron, where
there was a garden, into the which he entered and his
disciples. This brook, which is mentioned more than once in the Old
Testament, 2 Sam. xv. 23, 2 Kings xxiii. 6, descended from the
mountains near Jerusalem, and ran towards the south-east, through
a valley of the same name, into the 'Dead Sea. It was over this
brook that David is said to have passed, when he retired from
Jerusalem to avoid his enemies, in the rebellion of Absalom. But
it seems to have been mentioned here for the sake of pointing out
the situation of the garden to which Jesus retired. The place is
called by Matthew, Gethsemane. Jesus appears to have removed
to this spot for the sake of private devotion, or perhaps to afford
his enemies an opportunity of apprehending him without tumult.
2. And Judas also, which betrayed him, knew

xviii. 1—14.) JOHN. 375
the place : for Jesus often resorted thither with his
disciples. This vindicates him from any suspicion of having retired here
with a view to escape his enemies, or from motives of fear. He
had often been in this place before, and might be expected to be
found here now. The proprietor of the garden was probably a
disciple of Jesus.
3. Judas then, having received a band of men and
officers from the chief priests and Pharisees, cometh
thither with lanterns, and torches, and weapons.
This band of men was the Roman cohort, usually stationed at
the temple to preserve peace and order there, while Jerusalem was
so full of inhabitants at the festival of the passover. To these
were joined the officers of the Sanhedrim, which is here referred to
under the names of chief priests and Pharisees; for persons of
that description in the assembly were the greatest enemies to
Jesus. As the soldiers acted under their authority and direction,
it was proper that their officers should accompany them. By em
ploying so large a force to apprehend Jesus, and sending them by
night, they showed what ideas they entertained of his popularity
among his followers, and how much they apprehended resistance.
Although it was full moon at the passover, lanterns and torches
were brought, in order to identify his person, and to search him
out, in case he should attempt to hide himself.
4. Jesus, therefore, knowing all things that should
come upon him, or, " that were coming upon him,"
went forth, and said unto them, Whom seek je ?
By saying here that Jesus went forth to his enemies, knowing
all things that were coming upon him, the evangelist does not
mean to intimate, as his words may seem to imply, that he submit
ted without opposition to what he knew to be unavoidable ; but
that, notwithstanding he foresaw that delivering himself up into
their hands would lead to a cruel crucifixion and death, yet he did it
voluntarily ; it was the effect of his courage and readiness to obey
his Father's will, and not of blind presumption.
5. They answered him, Jesus of Nazareth, Jesus
saith unto them, I am he. And Judas also, which
betrayed him, stood with them.
The situation of Judas is noticed, in order to point out his agen
cy in the apprehension of his Master, and to show that he no
longer joined his disciples, but ranked himself with his enemies.
The phrase, I am he, in the Greek is, lam, which shows how
the same phrase ought to have been rendered when it occurs, John
viii. 58, where we have improperly rendered the verse, "before
Abraham was, I am," instead of I am he.

376 JOHN. (xviii. 1—14.
6. As soon then as he had said unto them, I am
he, they went back, and fell to the ground.
As many of the company were Jews, and knew that Jesus was
supposed to be a prophet, they might apprehend that some dread
ful judgment would befal them in an attempt to lay hold on him,
such as befel the captain and the fifty men who went to seize
Elijah, 2 Kings i. 10 — 12. This idea struck them with a sudden
panic, as soon as Jesus declared himself to be the person whom
they sought, and induced them to retreat, and throw themselves
upon the ground in a posture of reverence. This afforded Jesus
an easy opportunity of escaping, but, instead of taking advantage
of it, he offers himself to them a second time.
7. Then asked he ihem again, Whom seek ye?
And they said, Jesus of Nazareth.
8. Jesus answered, I have told you that I am he :
if therefore ye seek me, let these go their way ;
He pointed to his disciples, whom he was desirous to exempt
from suffering, although so ready to offer himself for that purpose.
9. That the saying might be fulfilled which he
spake : Of them which thou gavest me have I lost
none. These are the words of the evangelist, in which he shows how
it happened that the words of Christ, mentioned John xvii. 12,
came to be verified by the event, that he had lost none of his disci
ples by apostacy but Judas : it was owing to the care which he
took to preserve them from being apprehended and exposed to
temptation. The verse may serve to show, also, that by the phrase, " that it
might be fulfilled," which so often occurs in the evangelists, we
are not to understand the fulfilment of any prediction, but merely
the correspondence between the words of a prophet and a particu
lar event; for we find the phrase used in a case where there is no
ground for supposing any prophecy.
10. 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.
The reason why Peter singled out this man was that he was
more forward than the rest in apprehending his Master. The
blow was aimed at the head, but fortunately took a less dangerous
direction. This sword, with which Peter was furnished, was not
provided for the present occasion, but was the common instrument
of defence in travelling through a country which abounded with
robbers. From Luke xxii. 38, we find that the disciples were
furnished with two swords for this purpose. For one man to resist
a whole band of soldiers, was indeed an act of great rashness ; but
it served to show the strength of his attachment to his Master.

xviii. 1—14.) JOHN. 377
11. Then said Jesus unto Peter, Put up thy sword
into the sheath ; the cup which my Father hath given
me, shall I not drink it ?
By the cup, Jesus evidently means his sufferings, and he prohibits
Peter from attempting to rescue him from them, from the consid
eration that they were intended for him by his Father.
12. Then the band, and the captain, and the offi
cers of the Jews took Jesus and bound him.
The word captain, here used, signifies in the Greek, the command
er of a thousand men, and the Roman cohort, or as it is here
called band, consisted generally of that number, although some
times of much fewer.
13. And led him away to Annas first ; for he was
father-in-law to Caiaphas, who was the high priest
that same year.
It is supposed that Annas had been high-priest before his son-in-
law, and that he was still regarded with so much respect, as to be
consulted in the present important juncture. The high-priest was
appointed for life. By its being said of Caiaphas, therefore, that
he was high-priest that year, no more is intended than that he was
in that office at that time, which John, writing some time after the
event, mentions for the information of strangers.*
14. Now Caiaphas was he who gave counsel to
the Jews, that it was expedient that one man should
die for the people.
This advice is mentioned John xi. 50. By a judge who had
already given such an opinion, there was little prospect of acquittal.

REFLECTIONS.

1. We have here a striking example of fortitude in danger,
founded upon principle. Jesus, instead of fleeing from his ene
mies or attempting to resist them, voluntarily surrenders himself
into their hands, and when, through surprise or terror, they are in
capable of apprehending him the first time, he offers himself a
second ; nor did he act thus from presumptuous ignorance, exposing
himself to danger, because he was unacquainted with its extent.
But he had, what ordinary men cannot have, a clear foresight of all
that he was to suffer, and therefore, of all the consequences of the
present action. All the insults and barbarities which were to fall
upon his head from a malicious and blood-thirsty enemy were
* See Lardner's Works, Vol. I. p. 387.
VOL. II. 2 z

378 JOHN. (xviii. 15—27.
present to his view. The public trial, the crown of thorns, and
bloody scourge, the purple robe, the fatal cross, accompanied with
taunts and reproaches of brutal soldiers, and more brutal Scribes
and Pharisees, — all these things were seen by him in clear prospect,
as immediately to take place, and had, indeed, produced a terrible
conflict ; but it was now over, and had left him calm and resigned,
a resolute and willing victim. What must be the benevolence of
that mind, which could cheerfully embrace death, with all its horrors,
for our benefit ! What comprehension and faith, to be able to
look through such sufferings to the glory that would ensue, a resur
rection from the dead, and the triumph ofthe gospel! Let us
always contemplate such a character with respect and veneration,
with love and gratitude.
2. Observe the piety of Jesus, exhibited in those remarkable
words, The tup which my Father hath given me, shall I not drink
it? If any event can deserve to be called the work of man, it
must be the death of Christ. The condemnation and crucifixion
of so illustrious a prophet and so excellent a character, who was
perfectly harmless and inoffensive, who went about distributing
benefits, could proceed only from a mean jealousy of superior
excellence, or from unqualified malice. But he considers it as an
affliction proceeding from his Father, because it came by his per
mission, and was appointed to answer useful purposes in this scheme
of his providence, and derives hence a motive for submitting to it
without reluctance. Such is the sublime philosophy of Christian
ity : let us endeavour to cherish it in our minds. The afflictions
of life, from whatever causes they come, will hereby lose their
sting, and be regarded as the kind visitations of a friend and a
father.

SECTION XL.
Jesus is arraigned before the high-priest. Peter denies his Master.
John xviii. 15—27.
15. And Simon Peter followed Jesus, and so did
another disciple ; that disciple was known unto the
high -priest, and went in with Jesus into the palace of
the high-priest.
16. But Peter stood at the door without. Then
went out that other disciple, which was known unto
the high-priest, and spake unto her that kept the door,
and brought in Peter.
It is generally supposed, that the other disciple here mentioned,
who was known to the high-priest, was the writer of this history,

xviii. 15—27.) JOHN. 379
the apostle John, and that he chose to conceal himself, from
motives of modesty, under that description. But as John was only
a fisherman by profession, and lived in the remote country of
Galilee, it has been thought improbable by others that ho should
be acquainted with the high-priest, and that, therefore, the person
here referred to could not be he, but some other disciple of Jesus,
of more consequence : more especially, as the denomination which
John usually gives himself in other places, is, the disciple whom
Jesus loved.*
17. Then saith the damsel that kept the door,
unto Peter, Art not thou also one of this man's dis
ciples ? He saith, I am not.
This question was probably altogether unexpected by Peter, and
it is likely, that he was not aware of his danger till this moment.
The suddenness of the temptation, therefore, will account for his
denying his Master, but not excuse it. The rest of his conduct,
prior to this moment, seems to manifest a greater degree of
resolution than was necessary for acknowledging himself his
disciple. 18. And the servants and officers stood there,
who had made a fire of coals ; for it was cold ; and
they warmed themselves ; and Peter stood with them
and warmed himself.
Fires for persons' warming themselves are made in Judasa and
in other parts of the East, by a pan of charcoal, placed in the middle
of any apartment of the house. Of this nature was probably the
fire here mentioned ; which will account for its being made in one
of the apartments of a palace.
Fire would be found in Judaea a seasonable refreshment for
those who had been out all night ; for, although the days are
warm, the nights produce a considerable degree of cold, especially
at the season of the passover.
19. The high-priest then asked Jesus of his disci
ples and of his doctrine.
He asked him why be collected his disciples together, and what
doctrines he taught them in private ; strongly intimating, that he
had some evil design in assembling people around him, and that
what he taught in private, was different from what he communi
cated to the world. Nothing could be more absurd and unreason
able than to propose such questions to Jesus, who appeared as a
prisoner before him, brought by his authority ; whom he ought,
therefore, to have been ready to charge with some crime, and to
support the charge by proper witnesses ; instead of which heshows
that he is furnished with nothing whereof to accuse him. To
such questions Jesus replies with feeling, yet with dignity.
* See Pearce,

380 JOHN. (xviii. 15—27.
20. Jesus answered him, I spake openly to the
world, I ever taught in the synagogue and in the
temple, whither all* the Jews resort, and in secret
have I said nothing.
That is, nothing contrary to what I have taught in public: for he
often taught his disciples, and explained things to them in private.
21. Why askest thou me ? Ask them which heard
me, what I have said unto them ; behold, they know
what I have said.
Jesus directs the high-priest to inquire of those who heard him,
what he taught, since they could give him the fullest information
upon the subject, as he had used no concealment or disguise, but
communicated his doctrine without reserve, in the most public
places. 22. And when he had thus spoken, one of the
officers who stood by, struck Jesus with the palm of
his hand, saying, Answerest thou the high-priest so ?
23. Jesus answered him, If 1 have spoken evil,
that is, disrespectfully, bear witness of the evil ; but if
well, why smitest thou me ?
Jesus remonstrated against the outrage which he had received,
under pretence of punishing disrespectful language to the high-
priest, by saying, that if he had answered amiss, he might have
been arraigned for that offence, and obliged either to make an
apology, or submit to such punishment as the law enjoined. But
for a private individual to take upon himself, without authority, to
punish in this manner a supposed offence, was contrary to every
principle of justice.
The conduct of Jesus upon this occasion, shows that the precept
which he delivered in the sermon upon the mount, Matt. v. 39,
" Resist not evil, but whosoever shall smite thee on the right cheek,
turn to him the other also," was not intended to be taken literally,
and that it means no more, than that Christians, when they are
ill used, should not be revengeful, and should rather bear a slight
injury, than seek redress, even by such methods as the law
prescribes. For when smitten on one cheek, instead of turning
to the officer the other, Jesus remonstrates with him on the injury
committed. 24. Annas* had sent him bound unto Caiaphas
the high-priest.
It is supposed by many, that this verse, which seems to have no
* See Griesbach.
t See Griesbach, Ovv, there/ore, is omitted in many manuscripts.

xviii. 15—27.) JOHN. 381
connexion with this part of the narrative, is out of its place, and
that it originally stood after the thirteenth verse, where we are
told that they led Jesus to Annas first.
* 25. And Simon Peter stood and warmed himself.
They said therefore unto him, Art not thou also one
of his disciples ? He denied it, and said, I am not.
Peter still persists in his denial, hoping that he should thereby
put a stop to all further questions, and escape detection ; but they
are renewed.
26. One of the servants of the high-priest, being
his kinsman whose ear Peter cut off, saith, Did not
I see thee in the garden with him ?
Here is evidence of his relation to Jesus, which one might have
thought no man could resist ; for it is the testimony of one who
had seen him smite with a sword a kinsman, who came to appre
hend Jesus ; an act which no one would perform but a friend and
adherent; but even this evidence Peter can withstand.
27. Peter then denied again ; and immediately
the cock crew.
That is, as has been already explained, the trumpet which was
used to announce the hour ofthe morning called the cock-crowing,
was sounded. This is mentioned to show that the prediction of
Jesus, respecting Peter's denial, was fulfilled. John does not
record the condemnation of Jesus by the high-priest and Sanhe
drim, probably because it had been related by the other evangelists.

REFLECTIONS.

1. These few verses furnish us with a striking example of the
fortitude and composure of our Master in circumstances of extreme
difficulty. Although standing before the high-priest, the supreme
public officer among the Jews, who was accompanied on such an
occasion with all the formalities of his office ; although in a court
of justice, deserted by his friends, and encircled on every side by
enemies ; he is not depressed or overawed, but discovers the ut
most presence of mind. When improper questions are proposed,
he refuses to answer them, and shows how unreasonable they are.
When he receives a violent outrage, he makes no other return
than to remonstrate calmly with the person by whom it was com
mitted. These are circumstances which show a mind perfectly at
ease, and conscious of its own innocence and dignity. Very differ
ent from this would have been his conduct, had he been an impos
tor : we should have found him either overwhelmed with the sense
of his misfortunes, or assuming an uncommon tone of arrogance,
from desperation ; either abject or insolent. Neither of these

382 JOHN. (xviii. 28—40.
characters belonged to Jesus ; on the contrary, he displayed
throughout his examination and trial, that firmness which never
fails to accompany virtue and integrity.
2. The conduct of Peter discovers much weakness and guilt :
he, who a few hours ago declared that he was ready to follow his
master whithersoever he went, and to die with him ; who attacked
a whole band of soldiers that came to apprehend him, who follow
ed him to the palace of the high-priest, when leave had been pro
cured to depatt without molestation ; this man, who discovers so
many marks of invincible courage, denies that he knew his Master,
upon the charge of a female, not only once, but a second and a
third time.
Let the most resolute Christian learn hence the folly of exposing
himself to unnecessary trials : his imagined courage may forsake
him in the hour of danger and leave him stript of his virtue and
his honour. Presumption is near akin toapostacy: our safety and
wisdom lie in fleeing from temptation. We see how naturally vice
is progressive. One deviation from the path of rectitude leads to
many more, and the offender knows not where he shall stop. This
is particularly the case with the vice of which Peter was guilty.
One falsehood must be defended by another, and that by a third,
and so on until the transgressor has passed through a long succes
sion of crimes. Let him, therefore, who dreads the idea of
incurring guilt, be careful to avoid the first offence.

SECTION XLI.
Jesus is arraigned before Pilate.
Johk xviii. 23—40.

28. Then led they Jesus from Caiaphas unto the
hall of judgment, " the Prcetorium," the name given
to Pilate's house ; and it was early, and they them
selves went not into the prsetorium, lest they should
be defiled ; but that they might eat the passover.
As intercourse with Gentiles was forbidden to the Jews, the
defilement here dreaded was, that of being under the roof and
near the person of a Roman, which, according to their apprehen
sion, would render them impure, and unfit for joining in any ofthe
ceremonies of religion. The feast for which they wished to pre
serve themselves pure, was probably not the eating of paschal lamb ;
for that had taken place the preceding evening ; but some sacrifi
ces which accompanied it, which, however, went under the general
name of the passover. As they were persons of distinction among
the Jews who waited upon the governor at this time, being mem
bers of the Sanhedrim, he so far accommodated himself to their

xviii. 28—40.) JOHN. 383
superstitious notions, as to go out of his palace to hear the accusa
tion of the prisoner.
29. Pilate then went out unto them, and said,
What accusation bring ye against this man ?
30. They answered, and said unto him, If he
were not a malefactor, we would not have delivered
him up unto thee.
The question proposed by Pilate was a very proper one for a
judge ; but the chief priests and other members of the Sanhedrim,
instead of producing specific charges against Jesus, refer to their
own authority for proof of his guilt. " We think him guilty of a
great crime, let that satisfy thee." It is probable, however, that
they did afterwards mention some of the charges which they had
to allege against him : for something of this kind seems to be
referred to in Pilate's answer.
31. Then said Pilate unto them, Take ye him,
and judge him according to your law.
The charges which you bring against him are not of a civil
nature, nor such as I can take cognizance of, but relate to ques
tions about your law : take him, therefore, and punish him accord
ing to that law.
The Jews, therefore, said unto him, It is not lawful
for us to put any man to death ;
32. That the saying of Jesus might be fulfilled,
which he spake, signifying what death he should die.
Christ had signified what death he should die, when he said,
John xii. 32, " And I if," or when, " I am lifted up from the earth,
will draw all men unto me." What made this prediction remark
able, and the fulfilment of it worthy of being noticed by the
evangelist was, that he should have been able to foretel that he
should die by crucifixion, a Roman punishment, and not by a
natural death or in a tumult, either of which appeared more pro
bable.* From the Jews' saying that it was not lawful for them to
put any man to death, it appears that the power of life and death
was in the hands of the Romans, and that the Jews at this time
had lost their political independence ; a state of subjection to
which they had never before been reduced in their own country,
and fully verifying the celebrated prediction of Jacob, The
sceptre shall not depart from Judah until Shiloh come. The high-
priest, indeed, with the assistance of the council, was allowed to
try men for less offences, and to inflict such punishment as their
laws enjoined ; but in cases where the life of the offender was
concerned, the cause must have a hearing before the Roman gov
ernor, who alone could pronounce sentence of death. This was
" Lardner's Works, Vol. I. p. 49.

384 JOHN. (xviii. 28—40.
the reason of their bringing Jesus to him, after having pronoun
ced him worthy of death in their own court.
33. Then Pilate entered into the prsetorium
again, and called Jesus, and said unto him, Art thou
the king of the Jews ?
It was one of the charges brought against him by his enemies,
that he said he was Christ, a king. Pilate, therefore, asks him
this question, to know whether he really claimed that character :
for he should then have some plea for condemning and punishing
him. 34. Jesus answered him, Sayest thou this thing of
thyself, or did others tell it thee of me ?
By this question, Jesus intended to set Pilate upon his guard :
a Roman governor, jealous of the rights of his master, could not
fail to hear of a claim to supreme power, if any such had been
advanced by an inhabitant of Judaea; but if he had never claim
ed it till this time, and the information came from his enemies, it
was not likely to be true, and deserved very little attention.
35. Pilate answered, Am I a Jew ? Thine own
nation and the chief priests have delivered thee to me.
What hast thou done ?
Canst thou suppose that I am acquainted with thy character, and
pretensions from my own knowledge, who am not a native of the
country, and know nothing of thee but what I learn from thy
countrymen, and those the principal men in the nation ? By
what means hast thou so grievously offended them 1
36. Jesus answered, My kingdom is not of this
world. My kingdom is of a spiritual and not of a civil nature, and
cannot, therefore, interfere with the Roman government.
If my kingdom were of this world, then would my
servants fight, " then would my servants have contend
ed," that 1 should not be delivered to the Jews ; so
that my kingdom is not from hence.
Had my kingdom been of a civil nature, my disciples would
have had instructions to support it, in the same way in which other
kingdoms are supported, by force of arms; but I have been follow
ed by multitudes of persons, for the most part unarmed, and when
I was apprehended, those who were inclined to defend me by force,
were forbidden to do it ; it is plain, therefore, that my kingdom is
not of a temporal nature.
37. Pilate, therefore, said unto him, Thou art a
king then ? Jesus answered, Thou sayest that I am a
king, i. e. thou sayest truly. To this end was I born,

xviii. 28—40.) JOHN. 3S5
and for this cause came I into the world, that I should
bear witness unto the truth. Every one that is of the
truth heareth my voice.
For this purpose I was brought into being, and appeared in
public as a divine messenger, to bear testimony to the truth, or to
the true religion : and every friend to truth attends to my instruc
tions. 38. Pilate saith unto him, What is truth ?
What is truth to me? Speculative points of debate are no
concern of mine as a judge. That this is the meaning of his
question, is evident from his not waiting for an answer, which he
would have done if he had asked for information.
And when he had said this, he went out again unto
the Jews, and said unto them, I find in him no fault at
all. This he said, because he had discovered that the kingly power
which Jesus claimed, was wholly of a spiritual nature, and as to
truth he gave himself no concern about it.
39. But ye have a custom that I release unto you
one at the passover ; will ye, therefore, that I release
unto you the king of the Jews ?
This custom probably originated with the Roman government,
in order to render themselves popular ; for we read nothing of it
in the law of Moses.
40. Then cried they all again, saying, not this
man, but Barabbus. Now Barabbus was a robber.
In the other evangelists he is called a murderer ; he might be
both.

REFLECTIONS.

1. We may observe how consistent a scrupulous exactness in
the observance of religious ceremonies is with the perpetration of
the greatest crimes. These chief priests, Pharisees, and scribes,
were so anxious to keep themselves from the mere possibility of
defilement, and to be in a constant state of preparation for religious
services, that they will not so much as come under the roof of a
heathen : yet at the same time they were persecuting to death,
with relentless malice, an innocent and exalted character, and an
eminent prophet, who was guilty of no other crime than that Of
being better than themselves, and of exposing their faults with
freedom and severity. Thus they showed that superstition and
VOL. II. 3 A

386 JOHN. (xviii. 28—40.
cruelty may be united in the same person, and that all the forms
of religion may be strictly observed, where there is no portion of
its spirit. Merciless and detestable hypocrites! Justly did Jesus
say of you that ye paid tithe of mint and cummin, while ye neg
lected the weightier matters of the law, judgment, truth, and
mercy ; that ye strained at a gnat and swallowed a camel; that ye
were whited sepulchres ; fair indeed without, but within full of
rottenness and corruption ; a brood of vipers !
From the example of these men let us learn the little value of
external observances, when compared with genuine piety and sub
stantial virtue, and direct our principal attention to the latter
rather than to the former.
2. Let us ever keep in mind the account which Christ here
gives of the nature of his kingdom — that it is not of this world.
It came not from man, but from God ; it is founded on future pros
pects, and consists in the empire of truth over the minds and con
sciences of men. Had men been attentive to this maxim, they
would not have attempted to produce obedience to its laws by tem
poral rewards, nor to punish those who violate them by temporal
penalties : for they are contrary to its nature and destroy its
essence. Human laws govern by compulsion, and where they
have produced an external conformity, require no more : those of
the gospel, by love, and deem no services of any value which
proceed not from the heart. Had men been attentive to this
maxim, that Christ's kingdom is not of this world, that union
between the Christian religion and the civil power which has sub
sisted in so many countries and for so many ages, and which every
where corrupts the purity of the gospel, would never have taken
place ; for they would have been found incompatible with each
other's prosperity. To hold out worldly honours and riches, as
the reward of religious services, had a natural tendency to fill the
church with men of worldly and ambitious views, who had no
other object in coming into it than that of enriching and aggrandizing
themselves, and would pay no regard to the interests of religion.
While, on the other hand, those who were thus enriched and
honoured, would be zealous in supporting that form of govern
ment from which they received such benefits, however corrupt it
might be.
3. Let us remember the importance of religious truth. To
promote it, was the great object for which Christ was born and
came into the world. The miracles which he wrought, the dis
courses which he delivered, his excellent example and unparallel
ed sufferings, were only different methods of bearing testimony to
the truth ; of showing its reasonable nature ; of illustrating its
superior excellence, and of establishing its divine origin. What
has thus been communicated to the world at so much cost, let us learn
to regard with the deepest veneration, and to prize as of the highest
value. Let us show our love of the truth by inquiring after it with
diligence, by professing it without reserve when discovered, by de
fending it with fortitude, and propagating it with zeal. There cannot
be a nobler employment than that of being devoted to the service

xix. 1—18.) JOHN. 387
of the truth ; it was the employment of our Master, for which he
was born, and in performing which he lived and died. Of cour
age in professing the truth, he has given on the present occasion
a noble example, by acknowledging himself to be the Messiah or
king of the Jews ; thus witnessing before Pilate a good confession.
4. Let us rejoice in the fresh evidence which we have of the
innocence of Christ's character. The methods which are taken
to asperse it, only make it shine with greater lustre. After all
that his enemies, actuated by the bitterest malice, can say against
him, Pilate, the Roman governor, and, in this instance at least, an
impartial judge, acknowledges that he can find no fault in him.

SECTION XLII.
Jesus is scourged and insulted, and then led to crucifixion.
John xix. 1—18.
Pilate, having declared Jesus to be innocent, endeavours to
save him from the punishment of death, which the Jews wished to
have inflicted ; but, with the view of preserving the good will of
these Jewish rulers, by gratifying their wishes in some degree, he
orders Jesus to be scourged, arrayed with the mock ensigns of
royalty, and after being insulted and abused by ' the soldiers,
brought forth to his enemies; hoping that when they saw him thus
punished and degraded, their malice would be satisfied : but in
this he found himself disappointed.
1. Then Pilate, therefore, took Jesus and scourg
ed him.
It appears that the Romans used to scourge malefactors before
they were crucified ; but this punishment seems to have been
inflicted upon Jesus by the order of Pilate for a different purpose;
merely to satiate the malice of his enemies, that they might the
more readily consent to his release ; for Luke tells us, xxiii. 16,
that Pilate said, willing to save Jesus, I will therefore chastise him,
and release him.
2. And the soldiers platted a crown of thorns, and
put it on his head, and they put on him a purple
robe.* 3. And said, Hail, king of the Jews : and they
smote him with their hands.
The word which we render thorns, also signifies a particular
herb which is called acanthus ; and it is the opinion of a judicious
critic that the crown which Jesus wore upon the present occasion
* Matthew xxvii. 28, calls it a scarlet robe.

388 JOHN. (xix. 1—18.
was made of this herb, and intended, like the purple robe and the
reed, for derision, and not to give him pain.* The scourging and
blows, however, show that his enemies were as much inclined to
injure as to insult him.
4. Pilate, therefore, went forth again, and saith
unto them, Behold, I bring him forth to you, that ye
may know I find no fault in him.
5. Then came Jesus forth, wearing the crown of
thorns and the purple robe, and Pilate saith unto
them, Behold the man.
Behold the man whom you accuse of claiming kingly power,
treated in a manner becoming the absurdity of his pretensions,
clothed with the ensigns of royalty, the object of scorn and deri
sion. He thought that to behold him thus humbled and degraded,
would have been sufficient to satisfy their utmost malice.
6. When the chief priests, therefore, and officers
saw him, they cried out, saying, Crucify him, crucify
him. They were afraid that the people would begin to relent, when
they saw Jesus thus humbled and degraded, and therefore, direct
ed them what to ask for, by calling out for his crucifixion.
Pilate saith unto them, Take ye him and crucify
him : for I find no fault in him.
If this wickedness be committed, it must be done by yourselves:
I cannot do it : for I think him innocent, and have already punish
ed him as much and more than he deserves.
7. The Jews answered him, We have a law ; and
by our law he ought to die, because he made himself
the Son of God.
The evangelist Matthew tells us, xxvi. 63, that Jesus being
adjured by the high-priest to declare whether he were the Christ,
the Son of God, answered in the affirmative ; upon which the
high-priest accused him of blasphemy, and, together with the rest
of the council, adjudged him worthy of death. For blasphemy
was by their law a capital crime : see Lev. xxiv. 16, and it is to
this law that they now refer.
8. When Pilate, therefore, heard that saying, he
was the more afraid ;
What increased Pilate's fear of condemning him was the
account which he had just heard, that Jesus professed himself to
be the Son of God ; supposing him hence to be some extraordina
ry person, like the heroes and demi-gods of the heathens, who
were derived by natural descent from one of their divinities. To
* Bishop Pearce.

xix. 1—18.) JOHN. 389
satisfy his curiosity upon this subject, he brings him back into the
court of judgment.
9. And went again into the prastorium, and saith
unto Jesus, whence art thou ? From whom descended,
or by whom commissioned ? But Jesus gave him no
answer. He had already said what was sufficient to explain the nature of
his kingdom and to prove his innocence. To have entered into a
formal defence of himself or into a minute history of his life, when it
might have been so easily obtained from others, did not become
him. At this conduct, however, Pilate testifies some displeasure.
10. Then saith Pilate unto him, Speakest thou
not unto me ? Knowest thou not that I have power
to crucify thee, and have power to release thee.
11. Jesus answered, Thou couldest have no power
at all against me, exceptit were given thee from above ;*
therefore, he that delivered me unto thee hath the
greater sin.
Thou couldest have no power over me, unless it had been given
to thee by Divine Providence for important purposes. For had I
not known that it was the will of Heaven that I should be deliver
ed up to thee, I could have rescued myself out of thy hands by
the exertion of my miraculous powers. The words that follow do
not relate to what is said in this verse, but to what is said in the
preceding, and the meaning is, " therefore," that is, because they
have delivered me into the hands of one who has power to put me
to death, " the chief priests and scribes are so much the more
criminal." This language confirmed Pilate in the opinion which he enter
tained of the innocence of Jesus, and induced him to make a
fresh attempt to save him.
12. And from thenceforth, " then," for this was
not the first time, Pilate sought to release him ; but
the Jews cried out, saying, if thou let this man go,
thou art not Caesar's friend ; whosoever maketh him
self a king speaketh against Caesar.
This was the strongest argument that they could employ: they
threaten to accuse him of disaffection to the emperor Tiberius,
who was a jealous tyrant, and would punish with the utmost sever
ity, those who were not careful to preserve his prerogatives, if he
did' not consent to the crucifixion of Jesus. This argument
immediately decided the wavering governor.
* Wakefield would translate, "from the beginning," and refers to Acts ii. 23.
See his note.

390 JOHN. (xix. 1—18.
13. When Pilate, therefore, heard that saying, he
brought Jesus forth and sat down on the judgment-
seat, in a place that is called a Pavement, but in the
Hebrew Gabbatha.
Roman governors and commmanders used to pass sentence upon
criminals, and to harangue their soldiers, from a throne placed
upon a raised pavement of marble in the open air. To such a
place, the evangelist tells us, Pilate now resorted, for the purpose
of passing sentence upon Jesus. Such circumstances may appear
to some too trivial for notice; but they are of importance, as fur
nishing a fresh proof that the history is genuine ; for genuine
histories abound with such particularities of time and place.
14. And it was the preparation of the passover,
and about the sixth hour.
As the passover was now over, having been celebrated on the
preceding evening by Jesus and his disciples, this day could not be
the preparation for it. It has, therefore, been supposed that the
word passover in this verse, is an interpolation, although it cannot
be proved to be so by the authority of manuscripts, and that the
evangelist wrote originally the word preparation only, meaning
thereby the day before the sabbath, on which the Jews used to
prepare for the sabbath.* It is so called by the other evangelists,
and in the thirty-first verse of this chapter. Instead of the sixth
hour, many manuscripts read the third hour,t or nine o'clock of
our time, which will better correspond with the account given in
the other evangelists.
And he saith unto the Jews, Behold your king.
By this language he seems to have tried once more to save him ;
but it only made his enemies the more violent.
15. But they cried out, Away with him! Away
with him ! Crucify him ! Pilate saith unto them, Shall
I crucify your king ? The chief priests answered,
We have no king but Csesar.
16. Then delivered he him, therefore, unto them
to be crucified ; and they took Jesus and led him
away. 17. And he, bearing his cross, went forth into a
place called the place of a skull, which is called in
the Hebrew, Golgotha,
18. Where they crucified him and two others with
him, on either side one, and Jesus in the midst.
* See Pearce and Mann. Wakefield renders the preparation of the paschal sabbath,
which, after all, is perhaps the best mode of interpretation.
t^Griesbach.

xix. 1—18.) JOHN. 391
Although Jesus was delivered to the Jews, the execution of the
sentence was not wholly entrusted to them ; but a band of Roman
soldiers attended. It was usual, on these occasions, to make the
criminal carry his own cross, and John tells us expressly, that
Jesus bore his cross ; but as the other evangelists say that Simon
the Cyrenian was compelled to carry it for him, it is probable that
Jesus fainted under the load, weakened as he must be by his
previous sufferings, and that then they laid it upon this stranger.
The spot where he was crucified, was the common place of execu
tion, now usually called Calvary, which signifies the same thing in
Latin as Golgotha does in the Syro-Chaldaic language. As this
circumstance of his being crucified between two malefactors, is
mentioned, it was probably intended as an insult, and so ordered
by the request of his enemies, to intimate, that he was the greatest
offender of the three.

REFLECTIONS.

1. The passage which we have been reading, furnishes us
with fresh reasons to admire both the meekness and dignity of
Jesus. Although cruelly scourged and barbarously insulted, while
no crime was proved against him, yea, while he was declared
to be innocent, we read of no complaint which he uttered, or
remonstrance which he made against- the injustice of such treat
ment : much less of any miracle which he wrought to punish his
enemies. We hear no angry retorts to the bitter sarcasms of his
enemies; he bore the whole with meek and patient fortitude,
hereby manifesting a complete self-command, and entire resigna
tion to the will of God, whose design it was, that he should suffer.
So justly did Peter, one of his disciples, say of him, that " being
reviled, he reviled not again ; when he suffered he threatened not,
but committed himself to him who judgeth righteously."
Difficult as it might be to maintain silence in such circumstan
ces, it was still more difficult in those in which he was next placed ;
when his enemies were urgent to have him condemned ; when his
judge appeared reluctant to do it, and his life depended upon the
issue. What stronger inducements could he have to speak '? Had
he then exerted those powers of eloquence which he possessed in
so eminent a degree, and which had so often moved the multi
tudes which followed him ; had he enlarged upon the innocence
of his past life, upon the many beneficent miracles which he had
performed, and the many divine communications which he had
received ; had he dwelt upon the honour of protecting innocence
against the designs of malice, and the infamy of condemning the
faultless and meritorious character, and attempted hereby to con
firm the wavering resolution of the governor ; should we say, that
he had done any more than was natural, and what the love of
life compelled him to do? But nothing of this kind do we hear
from the lips of Jesus. He says enough, indeed, to show his inno-

392 JOHN. (xix. 1—18.
cence, but takes no pains to prove or enforce it ; much less does
he attempt to gain the favour of his judge by flattering compli
ments. Conscious of the uprightness of his intentions and the
blamelessness of his character, he leaves both his friends and hi3
enemies to judge of him, as their consciences or inclinations might
direct ; in this, manifesting the utmost dignity and propriety of
behaviour. An eager desire of life, or an anxious concern to
vindicate himself, would not have become his exalted character.
2. The conduct of Pilate upon the present occasion, may show
us the folly and the danger of yielding to popular clamour. To pre
serve himself from the imputation of not being Cffisar's friend, he
condemns to death an innocent and most distinguished person.
To avoid a little temporary disgrace, from which he would soon
have been able to clear himself, he incurs eternal infamy. Such
has been the usual fate of those who have preferred their present
interest and the applause of men, to the rules of justice, and the
approbation of God. Let us resolve to do whatever conscience
may dictate, without regard to the consequences, whether they
be favourable to our reputation and interest or otherwise ; which
is in fact the best way to secure lasting fame ; for, although our
characters may suffer for a while, we may safely leave it to time,
and to the good sense of mankind, to do justice to our motives.

SECTION XLI1I.
The Crucifixion.
John xix. 19 — 30.
19. And Pilate wrote a title and put it on the
cross : and the writing was, Jesus of Nazareth king
of the Jews.
After what we have read of the reluctance of Pilate to condemn
Jesus upon this charge, no one can suppose that he was at last
convinced, that it was well founded, and that, on that account, he
ordered him to be crucified, and to have this inscription upon the
cross. But as it was customary with the Romans to put some
title, he chose to put one that contained the crime imputed to
Jesus, although he thought him innocent.
20. This title then read many of the Jews ; for
the place where Jesus was crucified was nigh to the
city, and it was written in Hebrew, and Greek, and
Latin. Jerusalem, at the time of the passover, was resorted to by Jews
of every nation : this made it necessary to have the inscription in
different languages ; in such, at least, as were generally spoken.

xix. 19—30.) JOHN. 393
21. Then said the chief priests of the Jews to
Pilate-, Write not " the king of the Jews ;" but that
he said, I am the king of the Jews.
The words of the inscription might imply, that Jesus was ac
knowledged by'lhe Jews as their king, in which case his crucifix
ion might be regarded as an insult to the whole Jewish nation.
The chief priests, therefore, desire him to alter it, but without
success. 22. Pilate answered, What I have written, I have
written. What I have written I will not change : he probably thought,
that altering the inscription, would detract from his dignity, and
therefore, refused to comply.
23. Then the soldiers, when they had crucified
Jesus, took his garments, his outivard garment or
cloak, and made four parts, to every soldier a part,
the cloak was formed of four parts ; and also his coat,
an under garment or tunic, without sleeves : now tbe
coat, " the tunic," was without seam, woven from the
top throughout.
This garment, so curiously wrought, was probably the present
of some friend, who took this method of expressing his respect for
the character of Jesus.
24. They said, therefore, among themselves, Let
us not rend it, but cast lots for it whose it shall be ;
that the scripture might be fulfilled which saith,
They parted my raiment among them, and for my
vesture they did cast lots. These things, therefore,
the soldiers did.
These words are found in Psalm xxii. 18, and are applied by
David to his enemies, who were so set upon spoil, and so sure of
his destruction, that they cast lots for his garments before they had
overcome him. I have already had occasion to observe to you,
that the words, " that the scripture might be fulfilled," are not to
be understood, as asserting, that the words of scripture referred to,
were originally delivered as a prophecy ofthe event, to which they
are applied, but, that being originally intended for something else,
they may, by way of accommodation, be applied to this : just as if
he had said, thus the words of scripture are fulfilled. If any one,
however, thinks that the words quoted, cannot, with any propriety,
be applied to the enemies of David, he will consider them as in
tended for the enemies of Christ, and as prophetic of their temper.
25. Now there stood by the cross of Jesus, his

VOL. II.

3 B

394 JOHN. (xix. 19—30.
mother, and his mother's sister, Mary, the wife of
Cleophas, and Mary Magdalene.
Matthew says, that they staod afar off, yet, it appears, that they
were not so far off, as not to be within sight.
26. When Jesus, therefore, saw his mother and
the disciple standing by whom he loved, the apostle
John, he saith unto his mother, Woman, behold thy
son, him, to whom thou art to look for protection and
support. 27. Then saith he to the disciple, Behold thy mo
ther. Behold her to whom thou art to behave with the tenderness and
respect due to one in that relation. From this story, it has been
justly concluded, that Joseph, the husband of Mary, and the fath
er of Jesus, was now dead ; for Mary would not otherwise have
stood in need of any other protection. It may also, I think, be
inferred, that our Lord's brethren did not believe in him ; for if
they had, and had been his disciples, there would have been no oc
casion to recommend their mother to a stranger. We are not
surprised to find, that a recommendation from such a quarter prov
ed successful.And from that hour, "from that time," that disciple
took her unto his own home.
28. After this, Jesus knowing that all things were
now accomplished, that the scripture might be fulfill
ed, saith, I thirst.
This thirst was the natural consequence of great loss of blood
and of the fatigue which he had undergone, as well before he was
crucified as after. The evangelist, however, tells us, that Jesus
did not utter these words to complain of his sufferings ; for had he
been disposed to complain, he had something more grievous to
mention ; but with the expectation that he should give occasion
hereby to the fulfilment of a certain prophecy relating to himself,
which expectation was founded upon the fulfilment of many other
prophecies in his own person. The words, knowing that all things
were accomplished, are not to be understood as if every prediction
respecting Jesus had already been accomplished, for there were
some predictions on the subject of his resurrection, which had not
yet taken place, and the prophecy here referred to, must be allow
ed, at that time at least, to be unfulfilled ; but they are to be taken
generally, and with some limitation, so as to imply, that most ofthe
predictions which related to the character which he should main
tain while on earth, were fulfilled, and that this would complete
their number.
29. Now there was set a vessel full of vinegar,

xix. 19—30.) JOHN. 395
and they filled a spunge with vinegar, and put it upon
hyssop, that is, fastened it to a twig of that plant, and
put it to his mouth.
The liquor given to Jesus to drink upon the cross, is supposed,
by Dr. Lardner, to be vinegar and water, the common liquor
ofthe Roman soldiers, and brought here for their use while they
watched over the body. This Jesus received, though he had re
fused the portion of vinegar and myrrh or gall, mentioned by
Matthew xxvii. 34, which was probably offered to him as a stupefy
ing draught.
30. When Jesus, therefore, had received the vine
gar he said, It is finished ; and he bowed his head, and
gave up the ghost, " expired."
The English words, gave up the ghost, seem to imply, that Je
sus dismissed his spirit, and that his doing so was voluntary ; but
the expressions in the original convey no such idea, and are no
other than what are used to express the dying of other persons,
and are equivalent to the phrases expiring or breathing the last, in
our own language. The bowing of the head was an involuntary
act, and a symptom of death. It appears, however, that Jesus re
tained possession of his faculties to the last ; for the preceding
moment, having received the vinegar, he said, It is finished ;
meaning hereby, My sufferings are ended ; I am about to be de
livered from them.

REFLECTIONS.

1. We are here called to witness the last instance of the pa
tience and fortitude of Jesus ; dreadful indeed was the cup which
he had now to drink ; shame, and pain, and death, in the worst
form. No wonder that he was agitated and appalled by the pros
pect of his sufferings ; no wonder that he prayed so earnestly, that
they might pass from him. He must have been something supe
rior to human nature, if he could have beheld them with indiffer
ence. But when the hour of trial arrives, although his pains must
have tortured him to agony, although they were increasing in vio
lence, till death put an end to them ; yet not a word of reproach
upon his enemies, not a murmur against the wisdom or justice of
Providence, falls from his lips ; he is perfectly calm and resigned
while hanging upon the cross, and can attend to the wants of oth
ers as well as his own. Happy are they who can say, as Christ
does, that their sufferings are finished, without cause of self re
proach ; who have passed through a long course of bodily pain or
sickness, without having their minds disturbed, or their patience
exhausted. It is a proof of no small attainment in virtue. It is a
pledge of no inconsiderable reward.

396 JOHN. (xix. 19—30.
2. The crucifixion of Christ affords an instructive example of
affection between friends. It is much to the honour of John that
he followed his Master to the cross, when deserted by the rest of
his disciples ; but it is more to the honour of these women that
they followed him in the like circumstances. Shocking to the
feelings of a mother was the spectacle which Mary beheld ; a be
loved son, endeared to her by natural affection, and still more by
every quality which is great and excellent, suspended by nails to a
cross, dying by the lingering tortures of crucifixion, and the object
of scorn and reproach to all that passed by. She was surely ac
tuated by something more than natural affection, when she could
des:re to witness such a sight; by a principle of religion and a
sense of duty; by a desire to bear testimony to the unblemished
character and divine mission of a slandeied and persecuted pro
phet. This induced her to stifle the feelings of nature, and to dis
regard the scorn of the multitude, while she attended her son in
the last moments of life.
Deservedly was this instance of courage and attachment repaid
by the attention of Jesus. Behold thy mother, says he to his be
loved disciple. There is an incomparable delicacy and propriety
in these words ; to have said more, would have wounded the feel
ings of a friend. A word or a look from such a quarter had all the
force of command. Can we help admitting the benevolence of Je
sus, who, while tortured with the agonies of crucifixion, can for
get his own sufferings, to think ofthe forlorn condition of an aged
and uprotected parent ? Let children , learn hence that they are
bound to provide for their parents, when old and unable to provide
for themselves : this is no moie than a common return of gratitude
for favours received from them in their tender years ; and hard
and unfeeling must be the man who will do nothing to shelter the
infirmities of those who have so often sheltered his own. This is a
duty reasonable in itself, and sanctioned by the example of the
Saviour, the last moments of whose life were occupied in perform
ing it.
3. The death and crucifixion of Christ may teach us not to
judge of men by their external circumstances. The greatest pro
phet and most excellent character whom the world ever beheld,
was a person of mean origin and destitute circumstances ; was
apprehended, tried, condemned, and crucified, as the vilest male
factor. The greatest friend of the human race is treated as their
greatest enemy : the Son of God and favourite of Heaven, as a
blasphemer. Let us learn hence to form our opinions of men's
characters from their temper and behaviour, and not from the
treatment which they meet with from the world. Judging by
this rule, we shall often find merit where we least expected it, and
discover that many of those who have been persecuted and put to
death by the powers of this world, were the honour of human na
ture and the benefactors of mankind.

xix. 31—42.) JOHN. 397
SECTION XLIV.
The body of Jesus is laid in the sepulchre.
Johh xix. 31—42.
31. The Jews, therefore, because it was the pre
paration, that is, for the Sabbath, that the bodies
should not remain upon the cross on the sabbath day ;
(for that sabbath was a high day ;) besought Pilate
that their legs might be broken, and that they might
be taken away.
The punishment of crucifixion, although a very painful, was not
a speedy death ; for it frequently happened that the criminal lin
gered a long time upon the cross, sometimes three days, and even
five. The law ofthe Jews, however, did not permit them to ex
pose, for so long a time as a night, a criminal who had been ex
ecuted, but required that he should be taken down and buried the
same day. Deut. xxi. 22, 23. To suffer him to remain there a
longer time, they are told, would defile the land. To prevent this
violation of their law upon the present occasion, especially on so
solemn a day as that which was approaching, a sabbath which fell
in the days of unleavened bread, they requested. Pilate that the
persons crucified might have their legs broken, that the fresh effu
sion of blood brought on by this violence, might more speedily
produce death. The preparation for the sabbath was a few hours
before it commenced, from three o'clock in the afternoon till six,
in which time the Jews used to lay aside their usual occupations,
in order to prepare for that solemnity. The reason why it is here
mentioned, is not because they considered the sanctity of that
time violated by the person's hanging upon the cross, but because
its arrival reminded them ofthe approach ofthe sabbath.
32. Then came the soldiers, and brake the legs
of the first and of the other which was crucified with
him :
33. But when they came to Jesus, and saw that
he was dead already, they brake not his legs.
34. But one of the soldiers with a spear, pierced
his side, and forthwith came thereout blood and
water. This action of the soldier was intended to accomplish with cer
tainty what seemed to be already effected, and, no doubt, would
have produced death, if it had not yet taken place. The water
which accompanied the blood, some suppose to have come from the

398 JOHN. (xix. 31—42.
pericardium, a membrane which surrounds the heart, and in which
there is a small quantity of this fluid. But others, thinking that
this quantity of water in the pericardium is too inconsiderable to
produce the effect here mentioned, have supposed that it came
from the thorax, in which, we are told, a great quantity of serum,
that is, of the watery part of the blood, is found when a person
dies of torture, as Christ did.
35. And he that saw it bare record that ye might
believe, and his record is true, and he knoweth that
he saith true.
I have changed the order of the words in this verse, in order to
render the meaning more clear. The writer, although he uses the
third person, is generally understood to speak of himself, and to
assert that, having been an eye-witness ofthe fact, he could affirm
it with certainty. As it was of importance to ascertain the resur
rection, and consequently the death of Jesus, the evangelist drops
his narrative, in order to give the evidence for it.
36. For these things were done that the scripture
should be fulfilled, A bone of him shall not be
broken. The passage of Scripture here referred to, Ex. xii. 46, is nothing
more than the direction given the Jews respecting the manner in
which the paschal lamb was to be eaten ; in doing it a bone of him
was not to be broken. Not the slightest intimation is given that
this prohibition was enjoined in order to render this lamb a type
of Christ ; whiGh furnishes us with a proof, as well as many other
instances, that passages in the Old Testament are applied to Christ
and to the Christian dispensation by way of accommodation, and
that the words, " that the Scriptures might be fulfilled," do not
always imply the accomplishment of the prediction, but merely a
correspondence between the words of Scripture and the event to
which it is applied.
37. And again another scripture saith, They shall
look on him whom they pierced.
These words, as used by the prophet Zechariah, are applied to
the Supreme Being in a metaphorical sense, who is said to be
pierced or wounded, because he was ill treated by the Jews.
When applied, therefore, to the piercing of Christ's side with a
spear, it can only be by way of accommodation ; just in the same
manner as the passage in the preceding verse.
38. And after this Joseph of Arimathea, being a
disciple of Jesus, but secretly for fear of the Jews, be
sought Pilate that he might take away the body of
Jesus, and Pilate gave him leave : he came, there
fore, and took the body of Jesus.
In relating this transaction, the evangelist Mark tells us that

xix. 31—42.) JOHN. 399
Pilate, being surprised to hear that Jesus was so soon dead, sent to
inquire ofthe centurion who had the care of the execution, whether
it were as was reported, and, being assured by him of the fact,
then complied with Joseph's request ; a circumstance which
renders the death of Jesus more unquestionable, if possible, than
before. 39. And there came also Nicodemus, which at
the first came to Jesus by night, and brought a mix
ture of myrrh and aloes, about an hundred pounds
weight. It appears from Josephus that the higher the honour intended
for the dead, the greater was the quantity of spices employed ; we
know also that the body was not only embalmed, but likewiso
buried in spices, and that it was not unusual to burn a certain por
tion of them. We need not, therefore, be surprised at the quanti
ty used on this occasion, when we learn from the same authority
that eighty pounds of spices were expended in the burial of Gamaliel
the elder, a Jewish Rabbi. This was a testimony of respect to Je
sus, worthy ofthe wealth and the attachment of Nicodemus.*
40. Then took they, Joseph of Arimathea and
Nicodemus, the body of Jesus, and wound it in linen
clothes with the spices, as the manner of the Jews is
to bury.
From this passage, as well as from others which have occurred in
the course ofthe history, it appears that John wrote his gospel for
the instruction of strangers, or Gentiles ; for Gentiles only could
want to be informed in what manner it was usual for the Jews to
bury. The reason for mentioning the linen clothes with which he
was bound will be seen, when the evangelist comes to speak of his
resurrection. 41. Now in the place where he was crucified there
was a garden, and in the garden a new sepulchre,
wherein was never man yet laid.
This garden belonged to Joseph, and the sepulchre had been
hewn out ofthe rock, as a repository for himself or his family.
It was natural to observe that it had never yet been used, as no one
could then suspect that it was the body of some other person, and
not of Jesus, which rose to life again.
42. There laid they Jesus, therefore, because of
the Jews' preparation-day ; for the sepulchre was
nigh at hand.
The Jewish sabbath began at six o'clock of our Friday evening,
and the preparation for it at three in the afternoon of the same day,
* Harmer's Observations, Vol. II. p. 156, 164. Lardner's Works, Vol. I. p. 163.
Bishop Pearce.

400 JOHN. (xix. 31—42.
at which time Jesus expired. As he remained some time upon the
cross after he was dead, a considerable portion of the period of
the preparation must now have elapsed. Had his friends, there
fore, attempted to remove Jesus to any distance, the sabbath would
have commenced before they could have accomplished their pur
pose. They chose, therefore, to bury him in a sepulchre which
was near at hand, rather than incur the hazard of violating the sab
bath, by carrying him to one at a remote distance.

* REFLECTIONS.

1. We may observe from this part ofthe history, how undenia
ble is the evideuce ofthe death of Jesus. It satisfies his friends,
who waited for the event with affectionate solicitude, to perform for
him the last office of friendship. It satisfies his enemies, who nev
er would have quitted him until they saw their malicious purposes
completely executed. It satisfies the Roman soldiers, who were
accustomed to executions, and well acquainted with the symptoms
of death. An event believed by so many persons of opposite
wishes, upon the testimony of their senses, who had such strong
motives to inquire into it, must be allowed to be true. There is
nothing to excite suspicion or surmise. It has every mark of reality
which we can desire. This consideration serves completely to jus
tify the conduct of Providence in permitting Jesus to die in so pain
ful and ignominious a manner. A public execution was necessary
to ascertain his death beyond all contradiction, and consequently,
to prove his resurrection from the dead, which was dependent upon
it. Had he -died of a natural disease in private, his death could not
have been so well known ; a suspicion might have remained in the
minds of many that his death was pretended and not real ; but no
thing of this kind can now be supposed. Here then lies the mys
tery of the cross, which men have endeavoured in so many ways to
explain : it was necessary to establish the truth of Christ's resur
rection ; the most interesting and important event which ever took
place in the world. A great evil, but of a temporary nature, is
endured by an innocent individual, in order to produce a much
greater good, the belief of a resurrection from the dead.
2. The conduct of Joseph and Nicodemus, in showing respect
to the person of their Master after death, the one by requesting his
body ofthe Roman governor for interment, the other, by bringing
a large quantity of spices to embalm him, is highly worthy of com
mendation. It was the generous dictate of friendship, which
teaches to respect in the dead the person that was loved and es
teemed while living. It was also intended as a public, though si
lent testimony to his innocence and worth, in opposition to the
calumnies and ill treatment of his enemies. Him whom the Jew
ish council had condemned as guilty of blasphemy, and the Roman
governor as an enemy to Caesar, these two men are resolved to
honour, not only as a person of exemplary piety and unsullied

xx. 1—18.) JOHN. 401
purity, but as a distinguished prophet and favourite of Heaven.
As far as in them lies, they will wipe away the stain which has
been thrown upon his character.
Blessed are they who, to rescue injured and departed merit from
reproach, can thus step forward in the face of public opinion, and,
at the hazard of their own reputation, if it be only by the silent
language of actions ; but more blessed are they who have the re
solution to defend the innocent, and to oppose the counsels ofthe
wicked, by their words. Verily, they shall not lose their reward
in this life. They shall find friends who will do for them what
they have done for others ; who, when they are laid in the grave,
and are no longer able to defend themselves, will be ready to vin
dicate their memory from reproach, and to do justice to their mer
it ; or, if not recompensed here, they shall certainly be recompens
ed at the resurrection of the just.

SECTION XLV.
The Resurrection.
John xx. 1 — 18.

•s

The account given by John, appears'to vary in many particular
from that given by some other of the evangelists. But I have not
thought it necessary to reconcile their different narratives, or to
render them consistent. Such variations and oppositions in incon
siderable instances, are frequently found in authentic histories,
without destroying their authority. As John, however, was an
eye-witness of many things, and wrote after the rest, I conceive
that, where there is any opposition, his authority ought rather to
be preferred. 1. The first day ofthe week cometh Mary Mag
dalene, early, when it was yet dark, unto the sep
ulchre, and seeth the stone taken away from the
sepulchre. Being ignorant of what Nicodemus had done, she came with
her companions to embalm the body with spices, as soon as
the rest of the sabbath and the darkness of the night would
permit. 2. Then she runneth, and cometh to Simon Peter,
and to the other disciple whom Jesus loved, John, the
evangelist, and saith unto them, They have taken away
our Master out of the sepulchre, and we know not
where they have laid him.
vol.. ii. 3 c

402 JOHN. (xx. 1—18.
She expected to learn something about this supposed transaction
from them ; but they were as ignorant of it, and as much surprised
as herself. 3. Peter, therefore, went forth, and that other dis
ciple, and came to the sepulchre.
4. So they ran both together, and the other
disciple did outrun Peter, and came first to the sep
ulchre. 5. And he, stooping down and looking in, saw
the linen clothes lying, yet went he not in.
He was struck with what he saw, but he wished to have another
witness of the state of things in the sepulchre, before he entered,
lest he might be suspected of having caused some changes himself;
he went not in, therefore, before his companion arrived.
6. Then cometh Simon Peter, following him,
and went into the sepulchre, and seeth the linen
clothes lie ;
7. And the napkin that had been about his head,
not lying with the linen clothes, but wrapped together
in a place by itself.
The linen clothes and the napkin were what had been employed
by Nicodemus to wrap the spices round the body of Jesus. The
situation in which they were found is mentioned, to show that the
body had been removed more deliberately than could be expected
frem thieves, who would have been in haste to execute their pur
pose. These circumstances satisfied John that he was raised from
the dead ; an event, however, which he did not expect be
fore, because he had not understood the Scriptures which fore
told it.
8. Then went in also that other disciple, which
came first to the sepulchre ; and he saw, and be
lieved. That is, in Christ's resurrection ; his faith in that event com
menced from this time and not before.
9. For as yet they, that is, the disciples, knew
not the scripture that he must rise again from the
dead. Till this time none of them understood the prophecies which
predicted his resurrection.
10. Then the disciples went away again unto
their own home.
Not each to his own house, as the words seem to imply, but to

xx. 1—18.) JOHN. 403
some common place of resort ; for we find them all assembled to
gether in the evening, verse the nineteenth. To have remained at
the tomb, might have exposed them to suspicion and danger.
From a regard to their own safety, therefore, they retired ; but
Mary had no such fears, and hoped, by remaining there, to obtain
some intelligence respecting her Master.
11. But Mary stood without at the sepulchre,
weeping, and as she wept, she stooped down, and
looked into the sepulchre,
12. And seeth two angels in white raiment sitting,
the one at the head, and the other at the feet, where
the body of Jesus had lain ;
13. And they say unto her, Woman, Why weep
est thou ? She saith unto them, Because they have
taken away my Master, and I know not where they
have laid him.
The design of this appearance of angels in the tomb of Jesus,
seems to have been to point out the miraculous agency ofthe Di
vine Being in raising him from the dead. The white colours of
their garments probably arose from the light which was emitted
from them ; for it is said of Christ, when he was transfigured on
the mount, that his raiment was white and glistering from a like
«ause. By the reply which Mary made to their question, it would
appear as if she at first considered them as no more than ordinary
persons, although she afterwards saw reason to think otherwise.
The question, Why weepest thou ? may be regarded as a mild re
proof, as if they had said, Thou hast no occasion for thy sorrow ;
he for whom thou weepest is alive, and stands behind thee.
14. And when she had thus said, she turned her
self back, and saw Jesus standing, and knew not that
it was Jesus.
15. Jesus saith unto her, Woman, why weepest
thou ? Whom seekest thou ? She supposing him to
be the gardener, " the keeper of the garden," saith
unto him, Sir, if thou have borne him hence, tell me
where thou hast laid him, and I will take him away.
Not expecting Jesus to be restored to life, and not seeing him in
his usual dress, she did not at first know him, but supposed that he
was the proprietor of the garden, and had given directions for the
removal of the body. But on Jesus' calling her by her name, her
recollection instantly returns.
16. Jesus saith unto her, Mary I She turned

404 JOHN. (xx. 1—18.
herself, and saith unto him, Rabboni, which is to say,
Master. The discovery was now complete, and Mary, in a transport of
joy, was going to throw herself at the feet of her Master, to ex
press her affection and respect ; but he checks her zeal, by desir
ing that she will not detain him at present, since he was not going
to leave the world immediately, and she would have other op
portunities of expressing her regard ; but to go forthwith, to inform
his disciples of the joyful event, and of his approaching de
parture. 17. Jesus saith unto her, Touch me not, " let me
alone," for I am not yet ascended, " I do not yet as
cend," to my Father ; but go to my brethren, and
say unto them, I ascend unto my Father and your
Father, and to my God and your God.
Go and tell my disciples that I am going hence, only to enjoy
the same honours and privileges which are destined for them ;
for they are my brethren, and we have one common God and
Father. From this passage, it is plain, that Jesus regarded himself as one
of the human race, and as possessing the same nature with other
men ; for he calls his disciples his brethren, and supposes that the
privileges bestowed upon him by God were intended for them.
Nothing could be more natural and encouraging than such lan
guage, considered as addressed from one human being to others ;
but the force of it is entirely destroyed, if we suppose him who uses
it to be an angel or super-angelic being in human shape ; for be
ings of such different natures have no reason to expect the same
honours and enjoyments.
18. Mary Magdalene came and told the disciples,
that she had seen the Lord, and that he had spoken
these things unto her.

REFLECTIONS.

1. The attachment of Mary to her Master holds a con
spicuous place in this narrative, as well as the honour which it
received. She is eager to seize the very first opportunity of showing re
spect to her deceased friend, by embalming or anointing his body,
and when disappointed of this purpose, she weeps and is inconsola
ble, as if the most serious calamity had befallen her. So highly
did she venerate the man who had just been crucified as a malefac
tor ; so warm was her gratitude to the friend who had restored
reason to her mind, when distracted with the most violent phrenzy,

xx. 1—18.) JOHN. 405
or, according to the language ofthe evangelists, had cast out of her
seven daemons.
Justly were such zeal and gratitude rewarded by the selection of
Mary to be the first to whom Jesus should appear after his re
surrection. To afford speedy relief to a mind overwhelmed with
sorrow, was an act of mercy worthy of God ; to honour virtuous
friendship with some mark of peculiar attention, was becoming that
Being, the great object of whose government is to promote virtue
among his subjects.
Mary wept, for what really afforded ground for joy : and in
this respect is but too just a picture of many other mourners.
" Why weepest thou ?" may be addressed to them as well as to
her : thy sorrow is misplaced, or will soon be converted into joy.
Indulge not a passion which may prove to be ill founded, and
which will soon be converted into one of an opposite nature.
2. We may observe, what substantial ground there is for believ
ing the resurrection of Christ. It was not an event that was ex
pected or thought probable, and which, on that account, obtained
easy credit ; but wholly unthought of and unlooked for, which the
disciples were slow to believe, and which they were only induced
to receive, in consequence of the irresistible force of evidence.
Nor was it a story which was received without examination, and
believed because it had been often told ; but it excited the most
eager curiosity, and the strictest examination immediately. No
sooner do the disciples hear that the body is removed, than they
run with haste to satisfy themselves of the fact. Had any fraud
been attempted, therefore, it could not fail to have been detected.
A report which gained credit in such circumstances must be well
founded. 3. Let us rejoice, that the language which Christ addresses to
his disciples, is addressed to us, and that the comfort given to them
is offered to us, if we are his genuine followers. We are the
brethren of Christ, as well as they ; and he is gone to his Father
and our Father, to his God and our God. The same honour of
rising again from the dead, and the same marks of the divine fa
vour are intended for us as for him.
How delightful is the prospect which thus opens upon us — a
being that will never end, the presence of God, the company of
Christ, the society of virtuous and departed friends, andof all good
men from every quarter of the globe, and every period of time !
Enjoyments great at present, and every moment increasing.
Blessed be God for such a hope ; let us think of it when we lie
down, and when we rise up, and never suffer it to depart from
our minds.

406 JOHN. (xx. 19—31.

SECTION XLVI.
Jesus appears to his disciples, and removes the incredulity of
Thomas.
John xx. 19—31.
In the former part of this chapter we had an account of the re
surrection of Jesus, and of his appearing to Mary Magdalene.
We have now a further account of the manner in which he appeared
to the apostles.
19. Then the same day, at evening, being the
first day of the week, when the doors were shut,
where the disciples were assembled, for fear of the
Jews, came Jesus, and stood in the midst, and saith
unto them, Peace be unto you.
The meaning of these words is, as if a person should now say,
All happiness be yours ! Jesus seems to have appeared among
his disciples before they were aware that he was in the room. As
this happened, notwithstanding the doors had been shut, they
must either have been opened for him in a miraculous manner, as
some have supposed, or, he must have opened them himself with
out being perceived.*
But notwithstanding they heard him speak, and saw an evident
resemblance, so little did they expect a resurrection from the dead,
that they doubted whether it were he, supposing him to be some
other man, strongly resembling him, or his ghost, an aerial sub
stance, bearing his form, but without flesh and blood. To remove
their doubts, he shows them marks of the violence which he had
suffered in crucifixion.
20. And when he had so said, he showed unto
them his hands and his side.
The marks of the wounds which he had received, hut which
were now healed, were sufficient to prove, that he had been cru
cified, and consequently to identify his person, while his having
flesh and bones, would show that he was not what was called a ghost
or spirit.Then were the disciples glad, when they saw the
Lord. They were now convinced that it was really he, and rejoiced to
behold him again.
21. Then said Jesus to them again, Peace be un
to you. * Harmer's Observations, Vol. 1. p. 207, &.C.

xx. 19—31.) JOHN. 407
This he said after he had supped, and when he was about to
leave them. It was a form of salutation when men separated, as
well as when they met.
As my Father hath sent me, even so send I you.
I give you the same commission to preach, and the same power
to work miracles in confirmation of your doctrine, which the Fath
er gave me.
22. And when he had said this, he breathed on
them, and saith unto them, Receive ye the Holy
Spirit. The word which stands for spirit in the language which Christ
spoke upon this occasion, originally signified breath or wind, al
though it afterwards came to signify the divine power. In allusion
to this meaning, Christ breathes or blows upon his disciples, at a
time when he promised to them the Holy Spirit, as a symbol of
their receiving it. Such symbolical actions frequently accompanied
the predictions ofthe ancient prophets.
The next verse relates to the authority with which they were
to be invested, of preaching the gospel to all nations, admitting
into the Christian church, and rejecting from it, whom they
pleased. 23. Whose soever sins ye remit, they are remitted
unto them, and whose soever sins ye retain, they are
retained. In the language of the Jews, to be admitted into their church,,
and to partake of the privileges of divine revelation, was to be
made holy. On the contrary, those who were without the pale of
their church, as was the case with the heathen,, were called unholy
and sinners, by which term, however, was not meant any moral
depravity, but merely being out of a state of privilege. While
they remained in this state, their sins were unpardoned ; but when
taken out of it, their sins are said to be forgiven, they are sanctified,
and reconciled to God. This language is met with every where
in Paul's epistles, and is authorized by Jesus himself, who told his
disciples that he should be delivered into the hands of sinners,
meaning thereby the Gentiles. It is to them, also, that he refers
in this verse, where, by authorizing his disciples to remit the sins
of whomsoever they pleased, he means to give them authority to
receive Gentiles as well as Jews into the Christian church. But
power to retain sins was authority to exclude those who did not
conform to the terms which they prescribed. Hence it appears
how unfounded those claims are which have been advanced, both
by Protestants and Papists, on the authority of this text.
24. But Thomas, one of the twelve, called Didy-
mus, was not with them when Jesus came.
Didymus is a Greek translation of the Hebrew word Thomas,

408 JOHN. (xx. 19—31.
which signifies twins ; by the Greeks, it seems, he was called by
the latter name ; by the Hebrews, by the former.
25. The other disciples, therefore, said unto him,
We have seen the Lord. But he said unto them,
Except I shall see in his hands the print of the nails,
and put my finger into the print of the nails, and
thrust my hand into his side, I will not believe.
Thomas had the testimony often men, his intimate companions,
of whom he had no reason to suppose that they could be mistaken
or intend to deceive, to the resurrection of Jesus ; who told him
that they had seen the Lord ; but he declares that he will not be
lieve it, unless he is furnished with proof from his own senses ofthe
fact. His incredulity was certainly unreasonable, and proceeded
from prejudices of which we are not informed. These prejudices,
however, were not so obstinate as to be incapable of yielding to
evidence, as we find by the sequel.
26. And after eight days, eight days after, or as
we say, " on that day se'nninght," again his disciples
were within, within the house, and Thomas with
them. Then came Jesus, the doors being shut, and
stood in the midst, and said, Peace be unto you.
He stands in the midst of the company, as persons do who ad
dress a multitude and wish to be seen, and he begins with the same
salutation as before : he came in, it is observed, as before, notwith
standing the doors were shut, and therefore by the same means.
27. Then saith he to Thomas, Reach hither thy
finger, and behold my hands ; and reach hither
thy hand, and thrust it into my side, and be not
faithless, but believing ; " be not incredulous, but
convinced." He offers Thomas the very proof which he had required, and, by
repeating his words, shows that he knew what he had said, although
at a distance ; he then calls upon this disciple to say, after having
examined him in the way which he himself proposed, whether he
was not his Master.
28. And Thomas answered and said unto him,
My Lord and my God.
These words are no more than an exclamation ofthe apostle,
tbe effect of sudden surprise and astonishment, to find the person,
whom he felt and handled, to be his Master raised from the dead.
The sentence is evidently incomplete, and like other exclamations
implies more than is expressed.
Some, however, consider the words as addressed to Christ, as if
he had said, Thou art my Lord and my God, and deduce hence
what they deem an irrefragable argument for the deity of Christ ;

xx. 19—31.) JOHN. 409
but nothing can be more weak and inconclusive. That Thomas, a
Jew, who had just notions ofthe spirituality and univeral presence
ofthe Supreme Being, should call a man who had been lately cru
cified and dead, his God, is utterly incredible.
29. Jesus saith unto him, Thomas, because thou
hast seen me thou hast believed ; blessed are they that
have not seen, and yet have believed, " and yet
believe." These words were intended as a mild reproof to Thomas for his
incredulity ; for they commend the faith of those who believe the
resurrection of Jesus upon the testimony of others, without en
joying the evidence of sense. The reason of this commendation
is evident ; for such men show a greater love of truth, minds
more free from prejudice, and more enlarged conceptions of di
vine power.
30. And many other signs truly did Jesus in the
presence of his disciples, which are not written in
this book.
31. But these are written that ye might believe
that Jesus is the Christ, the Son of God, and that,
believing, ye might have life through his name.
These verses relate not to what immediately precedes, but to
the whole history, respecting which John tells us that it does not
contain all the miracles which Jesus performed, but only a few ;
and those few are recorded to prove Jesus to be the Messiah, or,
which is the same thing, the Son of God : for upon the belief of
this truth depends our knowledge of the way which leads to eter
nal life. The name of Christ seems to be here put for Christ him
self, just in the same manner as the name of God, in the old Tes
tament, frequently signifies the Divine Being.

REFLECTIONS.

1. This portion of Scripture affords us fresh and more satisfac
tory evidence of that most important fact, the resurrection of our
Master. After appearing to Mary and some other disciples, sepa
rately, and in the morning, he meets the apostles, when assembled
together, in the evening. He allows them time to recover from
the surprise which would be occasioned by the first report of his
being risen from the dead, leaves room for reflections on the na
ture and possibility of the fact, and for starting such doubts as
might occur to thinking men, and then appears to them again, in
order to remove their doubts and satisfy their inquiries. Here is
no room left for saying that the disordered imagination of a wo-
VOh. II. 3 D

410 JOHN. (xxi. 1—14.
man, weeping for a friend whom she had lost, conjured up a phan
tom which had no reality ; for he is seen and heard by ten persons
at once, whose different imaginations could never concur in exhib
iting the same things. Here is nothing left to be accounted for by
a sudden illusion, which appears for a moment and then vanishes ;
but Jesus converses with his apostles for some time, and permits
them to recover from their surprise and terror, if they felt any.
Here is no forwardness to believe on the one side, nor any studied
caution and concealment on the other ; but the strictest inquiry is
courted and called for. The proofs of the crucifixion of Christ
are displayed before their eyes, without reserve ; and, where the
evidence of sight was not thought sufficient, the superior satisfac
tion arising from the sense of touch is likewise afforded. Surely
we must say that to a fact the belief of which was established in this
manner, nothing can be fairly objected.
2. The conduct of Jesus towards Thomas discovers much con
descension : he would not believe the testimony of his fellow-dis
ciples, when they assured him that they had seen his Master. In
rejecting such testimony, he was influenced by unreasonable pre
judices, and was much to blame. Jesus, however, does not aban
don him to his unbelief, as he might justly have done ; but know
ing him to be an honest, although mistaken man, appears again to
his disciples for the express purpose of removing his doubts, and
furnishing him with such evidence as he required.
Let us learn hence how to behave towards unbelievers in the
gospel, or in the genuine doctrine which it contains : they are high
ly unreasonable in their demands, and are influenced by strong pre
judices against the truth : but let us not on that account load them
with reproaches, or despair of correcting their opinions. Many of
them have upright minds, which only require to be better informed
by patient instruction, in order to embrace the truth. If our first
endeavours to convince them should fail, let us not give up the
work in despair ; a second or third attempt may prove more suc
cessful. Such labours, it must be acknowledged, are painful and
discouraging ; but they are acts of enlightened benevolence, and
are recommended to us by the highest example.

SECTION XLVII.
Jesus appears to his disciples at the sea of Tiberias.
John xxi. 1 — 14.
1. After these things, Jesus showed himself to
the disciples at the sea of Tiberias ; and on this wise,
" in this manner," showed he himself.
The last appearance of Jesus to his disciples was at Jerusalem ;

xxi. i-H.) JOHN. 411
but he had directed them to go before him to Galilee, Matt, xxviii.
7 ; Mark xvi. 7, that they might meet him there.
2. There were together Simon Peter and Thomas,
called Didymus, and Nathaniel of Cana, in Galilee,
and the sons of Zebedee, and two other of his dis
ciples. Nathaniel is here classed with the apostles, and was probably
one of their number, although usually called by another name, that
of Bartholomew. 3. Simon Peter saith unto them, I go, " I will
go," a fishing, They say unto him, We also go with
thee : " We also will go with thee." They went
forth, and entered into a ship immediately, and that
night they caught nothing.
While Jesus was with them, the apostles had been supported by
him ; but now he was gone, they find it necessary to have recourse
to their usual occupation for subsistence, and with this view go out
in the boat which formerly belonged to them as fishermen, or in
one which they hired.
4. But when the morning was now come, Jesus
stood on the shore. But the disciples knew not that
it was Jesus.
They were prevented from knowing him by his being at a con
siderable distance, and perhaps by its being not quite light.
5. Then Jesus saith unto them, Children, have ye
any meat ? meaning to ask ivhether they had any fish :
they answered him, No.
6. And he said unto them, Cast the net on the
right side of the ship, and ye shall find.
They thought that this stranger might be well acquainted with
the best place for fishing, and therefore complied with his di
rections. They cast, therefore, and now they were not able
to draw it, that is, into the ship, for the multitude of
the fishes.
Such a great draught of fishes, after toiling all night without tak
ing any thing, might well convince them that there was a miracle
performed, and awaken their suspicions that this supposed stranger
was Jesus.
7. Therefore that disciple whom Jesus loved saith
unto Peter, It is the Lord ; " It is our Master."
Now when Simon Peter heard that it was the Lord,

412 JOHN. (xxi. 1—14.
he girt his fisher's coat unto him, " he put on his
upper coat," for he was naked, and did cast himself
into the sea.
Peter is said to be naked, not because he was without clothes,
but because he had stripped off his upper garment. In the same
manner Saul is said to have been naked, when he had put off his
upper garments, 1 Sam. xix. 24 ; and David to be uncovered,
when he was only girded with a linen ephod, 2 Sam. vi. 14, 20.
To dress himself in this manner, was indeed but a bad preparation
for throwing himself into the water, but it was done out of respect
to his Master. For the same reason he could not wait for the slow
arrival ofthe vessel at the shore, but leaped into the water, that he
might be the first to welcome his approach.
8. And the other disciples came in a little ship,
" in the boat," for they were not far from land, but,
as it were, " about," two hundred cubits, one hun
dred and thirty English yards, dragging the net with
fishes. The evangelist, after mentioning what Peter did, assigns the
reasons why the others did not follow his example ; they were but
a short distance from shore, and were employed in dragging the
fish, which could not have been brought in without their as
sistance. 9. As soon, then, as they were come to land, they
saw a fire of coals there, and fish, " a fish," laid
thereon, and bread.
This seems to have been miraculously provided, as an entertain- •
ment for the disciples ; but, as it was not sufficient for the whole
company, Jesus desires them to bring some of the fish which they
had just caught.
10. Jesus saith unto them, Bring of the fish which
ye have now caught.
11. Simon Peter went up, and drew the net to
land, full of great fishes ; a hundred and fifty-three ;
and for all there were so many, yet was not the net
broken. This was a miraculous circumstance as well as the extraordinary
draught of fishes. Naturalists inform us that one ofthe fish found
at present in this sea of Galilee, commonly weighs about thirty
pounds.* Were the whole number of this, or indeed of much in
ferior weight, nothing less than a miracle could prevent the net
from being broken. Peter is said to have drawn it to land ; not
* Harmer's Observations, Vol. II. p. 200.

xxi. 1—14.) JOHN. 413
that it was done by him alone, for the others no doubt assisted
him ; but he was the leader and director in the business.
12. Jesus saith unto them, Come and dine,
" breakfast ; for it was now early in the morning.
This invitation shows that he ate with them, although that is not
expressly mentioned by the evangelist.
And none of the disciples durst ask him, " ventur
ed to ask him," Who art thou ? knowing that it was
the Lord.
The reason why they did not ask him, was, that it was unneces
sary ; for they were sure ofthe fact.
13. Jesus then cometh, and taketh bread, and
giveth them ; and fish likewise.
14. This is now the third time that Jesus show
ed himself to his disciples after he was risen from the
dead. The writer means that this was the third time that he appeared
to his disciples when most of them were assembled together ; for
he has himself before recorded more than three appearances, in
cluding those which Jesus made to individuals.

REFLECTIONS.

1. The simple and artless narrative which we have been read
ing, carries with it plain marks of authenticity and truth. Minute
circumstances are mentioned, which an impostor would have been
careful to avoid, and which it would have occurred to no person to
relate, except an eye-witness ; such a witness John must have
been : and therefore, we may depend upon the truth of what he
says. This remark we have had occasion to make before ; but the
present story suggests it again to the mind, and gives it additional
weight. Thus it is that this history proves itself, as it were, and
renders external evidence of its authority almost unnecessary.
2. We are here furnished with fresh and more convincing evi
dence of the resurrection of Jesus : he shows himself to be the
same person, not only by his looks, by his voice, by his manner,
which were sufficient to convince every reasonable person of the
fact but likewise by working miracles. These he had been before
authorized to perform, to prove that God had sent him to be a di
vine teacher ; and that which he now wrought might answer the
same purpose ; but it would likewise answer the further end of
proving that he was the person who was crucified ; for if not,
Heaven itself countenances an impostor, by enabling a man who
pretended to be Jesus, but was not really he, to alter or suspend
the course of nature, and hereby give its sanction to the belief of a
lie. If such a supposition is utterly incredible, then Jesus is the

414 JOHN. (xxi. 15—25.
person that he appeared to be. Heaven honours him with fresh
testimonials of its regard, to prove that he stands as high in its fa
vour now as before his death, and to remove all doubts about the
identity of his person. Let us rejoice in this new evidence of that
very important event : he performs the same miracles at the close
of his ministry as at the beginning, by causing his disciples to in
close an extraordinary draught of fishes ; a thing that would never
have occurred to any other person to perform ; and he has the
same design in both — to assure them ofthe great success which
they would have in preaching the gospel ; that henceforth they
were to become the fishers of men, and to inclose in their net a
vast multitude of people.

SECTION XLVI11.
Jesus exhorts Peter to feed his sheep.
John xxi. IS — 25.
15. So when they had dined, " when the meal
roas ended," Jesus saith to Simon Peter, Simon, son
of Jonas, lovest thou me more than these ?
That is, than these nets or these fishes ? Art thou more attach
ed to me than to the instruments or profits of thy profession ? This
was a very natural question, considering that Peter had just re
turned to his trade of fishing, and it might appear doubtful whether
he did not prefer that employment to his office as an apostle, the
more especially as he had lately been guilty of so great a crime in
denying his Master.
He saith unto him, Yea, Lord, thou knowest
that I love thee. He saith unto him, Feed my
lambs. Instruct and strengthen the converts to my religion. Peter is
here exhorted to feed the lambs, and in the next verse the sheep ;
but the same persons are intended in both places.*
16. He saith to him again the second time, Si
mon, son of Jonas, lovest thou me ? He saith unto
him, Yea, Lord, thou knowest that I love thee. He
saith unto him, Feed my sheep.
17. He saith unto him the third time, Simon, son
of Jonas, lovest thou me ?
In putting the same question to Peter three times, Jesus is sup
posed to allude to his denying hiin as many times, intimating here
by that there ought to be repeated asseverations, where there had
been repeated denials. Peter was hurt to find that his answers
did not afford satisfaction, and that his attachment was called in
question. * Matt. x. 16. Luke x. 3.

xxi. 15—25.) JOHN. 415
Peter was grieved because he said unto him the
third time, Lovest thou me ? and he said unto him,
Lord, thou knowest all things ; thou knowest that I
love thee.
The words, Thou knowest all things, applied by Peter to Jesus,
refer to nothing more than his being acquainted with the thoughts
of men, as well as with their external conduct, of which he had
given several proofs in the course of his ministry, particularly in
foretelling the cowardice of Peter. That they are not to be taken
in an unlimited sense, as if he knew every thing that was the object
of knowledge, is evident hence, that so understood, they are in
consistent with the language of Christ himself, who declares that he
did not know the time of the day of judgment.
Jesus saith unto him, Feed my sheep.
These repeated exhortations seem intended by Jesus to encour
age Peter to resume the office of a Christian instructer, which,
overwhelmed with grief and shame for his late miscarriage, he
might now be inclined to abandon.
18. Verily, verily, I say unto thee, When thou
wast young thou girdedst thyself, and walkedst whith
er thou wouldest.
Christ is here supposed to allude to what Peter had just done,
when he girt on his upper coat, verse the seventh, and threw him
self into the sea, in order that he might be the first to meet his
Master. Such was the liberty of going where he pleased, which
he now enjoyed, while he was young ; but a period of severe re
straint was approaching.
But when thou shalt be old, thou shalt stretch
forth thy hands, and another shall gird thee, and carry
thee whither thou wouldest not.
19. This spake he, signifying by what death he
should glorify God.
We are told that at Rome, the place where Peter was put to
death, it was usual for a malefactor to carry through the street a
yoke upon his neck, to the extremities of which his hands were
fastened, and that afterwards he was made to carry his cross to the
.place of execution. This custom may serve to explain what is
meant in this place by stretching out the hands before crucifixion.
Being girt by another, refers to being bound as a prisoner, and the
being carried whither he would not, to being led to crucifixion ;
for, however patiently he might submit to it, it was not an event
which he wished for. This prediction of a violent death was very
properly subjoined to a declaration of attachment on the part of
Peter, as what would put his affection to the test. For any one to
lay down his life in support of a revelation from God, to give the
highest possible proof of the sense which he entertains of its ex
cellence and value, and therefore, to do it honour, and, consequent-

416 JOHN. (xxi. 15—25.
ly, to do honour to the Being from whom it comes. In this way
did Peter glorify God by his death.
After this, Jesus, in order to give Peter a fuller idea of what
he was to expect, rises up and walks, desiring this apostle to follow
him ; intending, by that symbolical act to represent to him that he
must prepare to follow him to sufferings and death.
And when he had spoken this, he saith unto him,
Follow me.
20. Then Peter, turning about, seeth the disciple
whom Jesus loved, following, which also leaned on
his breast, " who had also laid himself before his
breast," at supper, and said, Master, which is he that
betrayeth thee ?
These are the terms in which John, the writer of this history,
usually describes himself; his motive for following his Master was
probably to hear what he would say to Peter.
21. Peter, seeing him, saith unto Jesus, Master,
what shall this man do ?
Some choose to render it, " What shall this man suffer ?" sup
posing Peter to refer to his own sufferings, which Jesus had just
foretold, and to inquire whether John was to suffer any thing ofthe
same kind.
22 Jesus saith unto him, If I will, "if I wish,"
that he tarry till I come, what is that to thee ? Fol
low thou me.
If I have a desire that he should continue in life till I come for
the destruction of Jerusalem, how does that concern thee ? At
tend to what is thy own duty, by following me, and not to what re
spects him. John, we are told, survived the destruction of Jeru
salem, and was the only one ofthe apostles who lived so long.
23. Then went this saying abroad among the
brethren, that that disciple should not die : yet
Jesus said not unto him, He shall not die : but,
If I desire that he tarry till I come, what is that to
thee ?
By the coming of Christ, many of the early Christians under
stood the final judgment ; they therefore inferred from what he
had said of. .John that he was to live till that event ; but he spoke
only of his living to a much inferior and earlier event, and of that
only conditionally, If I desire that he should tarry ; without say
ing that he should desire it. On both accounts, therefore, the in
ference was without foundation.
24. This is the disciple which testifieth of these
things, and wrote these things ; and we know that
his testimony is true.

xxi. 15—25.) JOHN. 411
The writer asserts that he is competent to contradict the report
because he was the person respecting whom the declaration was
made, and knows it to be what he has stated. From the plural
number being used here, we know, it has been inferred by some
that this chapter was not written by John himself, but by some
members of the church of Ephesus after his death ; but there
seems to be no foundation for the inference ; for it is very com
mon for authors to speak of themselves in the plural number, and
the practice has been adopted by this very writer, 3 John 12, Yea,
and^ we also bear record, and ye know that our record i's true'.
25. And there are also many other things which
Jesus did, the which, if they should be written
every one, I suppose that even the world itself
could not contain the books that should be written.
Amen.
These words are considered by many as nothing more that a
strong hyperbole, in which more is expressed than is to be literally
understood ; and they observe that, however harsh it may appear,
in European languages, to say that to write a particular account
of all the actions of Christ would fill more books than the world
would hold, such strong figures are sufficiently familiar in the
language of the East. Others, however, suppose, and I conceive
with reason, that the difficulty which appears in this passage may
be removed by a more correct translation, thus ; And there are
also many other things which Jesus did ; but if they were written
every one, I do not think that the world, even then, would receive
the books which had been written.*
According to this translation, the evangelist, at the close of his
history, assigns the reason why he has not related more partic
ulars in the life of Jesus, and declares it to be his opinion
that if such an enlarged narration had been written, it would
not satisfy the doubts and remove the cavils of the unbelieving
world ; and that therefore he had contented himself with a
shorter account, which was sufficient to satisfy all reasonable
persons.

REFLECTIONS.

1. Let us remember the test of affection which Jesus proposes
to Peter, and consider it as addressed to ourselves, no less than to
him ; Feed my sheep and my lambs. The best method of show
ing our regard to him is zealously to espouse and promote the ob
ject which he has most at heart, which is the advancement ofthe
interests of piety and virtue in every human breast, and, as the
means of accomplishing it, the diffusion of Christian knowledge.
Our attention to these objects will afford him more pleasure, and
do more to secure his favour, than any professions of attachment,
* See Wakefield's Translation, and his Silva Critica, part II. pp. 46, 47.
VOL. II. 3 B

413 JOHN. (xxi. 15—25.
however warm. If we have fallen into errors or miscarriages our
selves, the best atonement which we can now make, Is to endeav
our to guard or recover others from the like faults. Let every dis
ciple of Christ, then, who has acquired superior knowledge, or
made superior attainments in virtue, labour to communicate the
benefits of his knowledge and his virtues toothers. Let him re
move the misconceptions of the ignorant, and satisfy the doubts
of the serious inquirer after truth. Where the dawnings of vir
tue in the minds have made their appearance, let their progress be
aided ; where the resolutions to pursue the right path is formed, but
weak and wavering, let it be confirmed and strengthened. Let
no one complain ofthe want of objects for such labours ; they are
to be found wherever there is error, weakness, or ignorance, in
every rank and condition of life, but more especially among young
persons. Let none be neglected as beneath notice, however young,
however mean in condition, however ignorant and uninformed ;
the more wretched their condition, the more deserving are they of
pity : or, if you feel not yourselves inclined to help them from mo
tives of benevolence, remember, that they are the sheep and lambs
of Christ, and that he requires attention to them as proofs of re
gard to himself. How indefatigable Peter was in obeying this
command of his Master we know from the history of his life ; and
he exhorts all Christian elders to imitate his example : Feed the
flock of God which is among you, taking the oversight thereof, not
by constraint, but willingly ; not for filthy lucre, but of a ready
mind, neither as being lords over God's heritage, but being en-
samples to the flock ; and when the chief shepherd shall appear, ye
shall receive a crown of glory, that fadeth not away. 1 Peter ii. 3,4.
2. Let the view here given us of martyrdom, as glorifying God
and following Christ, reconcile our minds to that, or like painful
events, if we should be ever called to them. To suffer in the
cause of Christian truth, shows the deep sense which we entertain
of its importance and value, and cannot fail to make a strong im
pression in its favour upon the minds of spectators. By this means
we may more effectually recommend it to their regard, than by the
best instructions, and the most laborious exertions, continued
through a long life. Why, therefore, if our object he to glorify
God, should we decline that way of doing it, which is most speedy
and efficacious ? It is also treading in the steps of our Master,
the Son of God, the favourite of Heaven, by which he rose still
higher in the divine favour. We are hereby rendered like him,
and may look for the like reward. Let us follow the Lamb,
therefore, whithersoever he may go, although he lead us to suffer
ings and death ; for it is the road to glory.
3. Let the severe reproof given to Peter, for desiring to know
what would become of his fellow-disciple, teach us to check curi
ous inquiries respecting future events, and the decrees of Provi
dence : such inquiries, if not positively criminal, are at least im
pertinent and useless : they discover a mind more concerned about
what will happen to others, than about what we should do our
selves. At the proper season, the designs of Providence will be
unfolded : to endeavour to anticipate them, would only fill our
minds with much useless anxiety. It is our place, faithfully to

JOHN. 419
discharge our duty, and to leave future events, whether they re
spect the church or individuals, to the disposal of Providence, who
will, no doubt, order them for the best.

We are'now come to the end of John's history, and to the close
of the four evangelists, which contain an account of the mission,
ministry, death, and resurrection of Jesus. I have taken no no
tice of Mark, because his history corresponds almost entirely with
that of Matthew, but have expounded such parts of Luke as are
not to be found in the other evangelists. Matthew and John have
been taken throughout, and in this manner an exposition has been
given of every material transaction or discourse in the four gospels.
Such reflections as each part suggested, I have endeavoured to
state as we proceeded., But I cannot leave this part of the New
Testament, without mentioning one or two, which appear to me
to result from the whole.
The first inference which I shall make, is, that the history of
Jesus, as contained in the evangelists, is founded upon facts, and
therefore, a true history. The character of Jesus here exhibited,
is so new and extraordinary, so different from and superior to what
is given of any of the ancient prophets, or to what the Jews ex
pected in their Messiah , so full 'of piety and benevolence, but so
free from austerity and superstition ; such a happy union of meek
ness and dignity, maintained throughout with so much propriety
and consistency, as to be far above the invention of illiterate fish
ermen, and clearly to prove, that they only copied some great
original. The exhibition of such a character, by such men, is it
self a proof of the truth of their history. The minute detail of
particulars which they have given us, the unreserved disclosure of
all kinds of circumstances, without concealing such as might be
deemed unfavourable to their own characters, or that of their Mas
ter, is a plain mark of men writing from a real train of events, and
not from imagination ; who wished to communicate nothing but
the truth. The variations which are to be found in the different
evangelists, in regard to less matters in the life of Christ, while
there is a general agreement in respect to the main circumstances,
although it destroy all claim to inspiration in their writings, yet, in
stead of lessening their credibility, serves to increase it ; for it
shows that in these cases they did not borrow from each other, but
each wrote from his knowledge. 'Hence, instead of having the
testimony of one evangelist only to the principal facts in the life of
Christ, which must have been the case if they had exactly agreed,
we have the testimony of three, if not four independent evidences.
But I add, secondly, that, however highly the evangelists have
taught us to think ofthe character of Jesus, it is still the character
of a man. Nothing occurs in the course of the history which
would lead one to suppose that he was God in human shape, an an
gel, or a super-angelic being ; but many things are mentioned
which prove that he was one ofthe human race ; for he is describ
ed as having the same appetites with other men, as being subject
to the same infirmities, as hungry and thirsty, faint and weary, sen
sible of pain, and liable to death. We find him enlivened with
joy, oppressed with sorrow, alarmed with fears, and melting into

420 JOHN.
sympathy like other men, and only distinguished from them by the
excellence of his character and his miraculous powers. The
former they teach us to consider as the result of his own endeav
ours, and ofthe extraordinary circumstances in which he was plac
ed ; nor have we reason to suppose that it was beyond the attain
ment of other men, with the like extraordinary advantages. The
latter he plainly and repeatedly ascribes entirely to God.
Respecting his supposed pre-existence, the first three evangelists
are observed to maintain a profound silence, a circumstance which
of itself amounts to a demonstration that he was not understood to
claim such dignity : for if he had, it could not have failed to be re
corded by those who professed to write a complete history of his
life. Not a word has escaped from them which can be supposed to
allude to such a doctrine : it is only inferred from obscure hints in
the discourses of Jesus, as communicated by John, by whom his lan
guage is, however, uniformly represented as highly figurative. On
this subject, nevertheles, his figures are easily interpreted without
having recourse to any such supposition. By the phrases, " coming
forth from God," " being sent by God into the world," " coming
from above," "coming down from heaven," with others of a like
nature, we have seen that nothing more was intended by Jesus
than his having a commission from God, to instruct mankind, and
to work miracles. In this sense they seem to have been under
stood by his own disciples, who never give any intimation that
they considered themselves as conversing with an angel, or with
any thing different from a human being. His enemies, indeed,
who always sought to pervert his words, did sometimes endeavour
to put a different construction on his language, as well as some
sensual Jews, who followed him for the sake ofthe loaves and
fishes : but those who were best acquainted with his language,
and most likely to allow it a fair and candid interpretation, give it
no such meaning. Yet upon the slight foundation of these few
figurative passages in an evangelist, has been built the stupendous
doctrine that a great pre-existent spirit, the Creator ofthe world
and the Governor of the universe, left this state of super-eminent
glory, to come into our world, to form an incongruous union with
a human body, to appear as an infant, to grow up as a man, in
short, to live and die here ; a fact which at first view must appear
highly improbable, as having nothing like it in the past dispensa
tions of Providence, where men are always employed to deliver di
vine messages, and which, therefore, ought not, certainly, to be
admitted but upon the strongest evidence. Whether such evi
dence is to be found in the evangelists, I shall now leave to you to
determine. What proofs there may appear of it in the subsequent
history, we shall have occasion to observewhen we come to that
part of the Scriptures.

END OF VOL. H.

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