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He prays that they may be

ST. JOHN.

sanctified and preserved from evil.

d. 1). 29.

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A: M: 1033.. but the son of perdition ; that the 15 | I pray not that thou shouldest A M. 4033 An, Olymp scripture might be fulfilled.

take them out of the world, but that An. Oly up.

CCII 1. 13 And now come I to thee; and thou shouldest keep them from the evil. these things I speak in the world, that they 16 They are not of the world, even as I am might have my joy fulfilled in themselves. not of the world.

14 “I have given them thy word ; "and the 17 "Sanctify them through thy truth : 'thy world hath hated them, because they are not of word is truth. the world, 'even as I am not of the world. 18 * As thou hast sent me into the world, even

a Ch. 6. 70. & 13. 18.—b Ps. 109. 8. Acts 1. 20.-ver, 8.—dch. 15. 18, 19. 1 John 3. 13. Lech. 8. 23. ver. 16.- _f Matt. 6. 13. Gal. 1.4. 2Thess.

3. 3. 1 John 5. 18.-_ver. 14. ch. 15. 3. Acts 15. 9. Eph. 5. 26. 1 Pet. 1. 12.- i Sam. 7. 8. Ps. 119. 14, 151. cl, 6, 10,_ế ch. 0, 21.

world, have acted his crime over a thousand times! To Judas soon die, and be taken to God. No: but that they may live and to all his brethren, who sell God and their souls for money, long, labour long, and bring forth much fruit. 2. He does not and who frequently go out of this world by a violent voluntary intimate that they should seclude themselves from the world, death; we may apply those burning words of Mr. Blair, with by going to the desurt or to the cloisters; but that they should very little alteration :

continue in and among the world, that they may have the op

portunity of recommending the salvation of Godt. 3. Christ “O cursed lust of gold! when for thy sake The wretch throws up his interest in both worlds,

only prays that while they are in the world, er:1ployed in the

work of the ministry, they may be preserved from the influFirst hung'd in this, then damn’d in that to come.”

ence Tov To'ngov, of the evil one, the Dezil, who had lately enThat the Scripture might be fulfilled ] Or, thus the Scripture tered into Judas, chap. xiii. 27. and who would endeavour to is fulfilled, see Psal. xli. 9. cix. 8. compared with Acts i. 20. enter into them, ruin their souls and destroy their work. A Thus the traiterous conduct of Judas has been represented devil without can do no harm; but a devil within ruins all. and illustrated by that of Ahitophel, and the rebellion of Ab- Verse 17. Sanctify them. Aylasov, from a, negatire, and y, salom against his father David. Thus what was spoken con- the earth. This word has two meanings : 1. It signifies to concerning them, was also fulfilled in Judas: to him therefore secrute, to separute from earth and common use, and to derole these Scriptures are properly applied, though they were ori- or dedicate to God and his service. 2. It signifies to make ginally spoken concerning other traitors. Hence we plainly holy or pure. The prayer of Christ may be understood in see that the treachery of Judas was not the effect of the pre- both these senses. He prayed, 1. That they might be fully diction, for that related to a different case: but as his was of consecrated to the work of the ministry and separuted from the same nature with that of the others; to it the same Scrip- all worldly concerns. 2. That they might be holy, and patlures were applicable.

terns of all holiness to those to whom they announced the salVerse 13. My joy fulfilled in themselves.] See on chap. xv. 11.vation of God. A minister who engages himself in worldly

Verse 14. I have given them thy word] Or, thy doctrine— concerns is a reproach to the Gospel : and he who is not sated τον ογον σου. In this sense the word aoyos is often used by from his own sins, can with a bad grace recommend salvation St. John.

to others. And the world hath hated them] The Jewish rulers, &c. Through thy truth] It is not only according to the truth of have hated them. Why? Because they received the doctrine " God that ministers are to be set apart to the sacred work; of God, the science of salvation; and taught it to others. ' but it is from that truth, and according to it, that they must They knew Jesus to be the Messiah, and as such they pro- i preach to others. That doctrine which is not drawn from the claimed him: our Lord speaks prophetically of what was truth of God, can never save souls. God blesses no word but about to take place. How terrible is the perversion of human his own; because none is truth without mixture of error, but nature! Men despise that which they should esteein; and that which has proceeded from himself. Our Lord still acts endeavour to destroy that, without which they must be de- here in reference to the conduct of the high-priest, to whom stroyed themselves !

it belonged to sanctify the priests, the sons of Aaron : see on Verse 15. That thou shouldest take them out of the world] ! ver. 1. They must not yet leave the land of Judea : they had not as Verse 18. As thou hast sent meso have I also sent them] The yet borne their testimony there, concerning Christ crucified | apostles had the same commission which Christ had, considered and risen again from the dead. To take them away before as man—they were endued with the same spirit, so that they this work was finished, would not answer the gracious design of could not err, and their word was accompanied with the same God.-1. Christ does not desire that his faithful apostles should || sụccess.

He prays that they may be one

CHAP XVII.

reith him, and finally glorified.

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A. 1. 29.
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so have I also sent them into the may be made perfect in one; and that
the world may know that thou hast An. Olymp.

CCII. 1. 19 And ‘for their sakes I sanctify my- i sent me, and hast loved them, as thou self, that they also might be sanctified through | hast loved me. the truth.

24 Father, I will that they also, whom thou 20 ( Neither pray I for these alone, but for hast given me, be with me where I am; that them also which shall believe on me through they may behold my glory which thou hast their word;

given me: "for thou lovedst me before the 21 That they all may be one ; as thou, foundation of the world. Father, art in me, and I in thee, that they also 25 ( righteous Father, the world hath not may be one in us : that the world may believe known thee; but "I have known thee, and that thou hast sent me.

I these have known that thou hast sent me. 22 And the glory which thou gavest me, 1|| 26 ^ And I have declared unto them thy have given them; that they inay be one, even name, and will declare it: that the love "where

with thou hast loved me may be in them, and I 23 I in them, and thou in me, that they in them.

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as we are one:

a 1 Cor. 1. 2, 30. 1 Thess. 4 7. Ileb. 10. 10. --- Or, truly sanctified.

ver. 11, 22, 23, ch. 10. 16. Rom. 12 5. Gal. 3. 28.- _ ch. 10. 38. & 14. 11.-ech. 14. 20, 1 John 1. 3. & 3. 24.

f Col. 3. 1.1.--ch. 12. 26. & 14. 3. 1 Thess. 4. 17.- _ver. 5. ich. 15. 21. & 16. 3. ok ch. 7. 99. & 8. 55. & 10. 15.-lver. 8. ch. 16. 27.m ver. 6. ch. 15. 15. ch. 15 9.

Verse 19. I sanctify myself) I consecrate and devote myself Verse 22. And the glory which thou gavest me, I have given to death-that I may thereby purchase eternal salvation for them] That is, the power to work miracles, and to preach them. There seems to be here an allusion to the entering of unadulterated truth, say some : but as our Lord is not here the high-priest into the holy of holies, when, having offered praying for the disciples, but for all those who should believe the sacrifice, he sprinkled the blood before the ark of the on him through their word: ver. 20. it is more natural to undercovenant. So Jesus entered into the holiest of all by bis own stand the passage thus. As Christ, according to his human blood, in order to obtain everlasting redemption for men : see nature, is termed the Son of God, he may be understood as Heb. ix. 11–13. The word, aysafw, to consecrate or sanctify, saying, “ I have communicated to all those who believe, or is used in the sense of devoting to death, in Jer. xii. 3. both in-ball believe in me, the glorious privilege of becoming sons of the Hebrew, and in the Septuagint: the Hebrew up, signifies God; that, being all adopted children of the same Father, they also to sacrifice.

may abide in peuce, love, and unity.For this reason it is III. Our Lord's prayer for his church, and for all who said, Heb. ii. 11. Christ is not ashamed to call them brethren. would believe on his name, through the preaching of the However, our Lord may here, as in several other places, be apostles and their successors: see on ver. 1.

using the past for the future; and the words may therefore Verse 20. Neither pray I for these alone] This prayır ex- be understood of the glory which they were to share with him tends itself through all ages, and takes in every soul that be- || in heaven. lieves in the Lord Jesus.

Verse 23. That the world may know] That the Jewish And what is it that Christ asks in behalf of his followers? | people first, and secondly the Gentiles, may acknowledge me The greatest of blessings: unity, peace, love, and eternal glory as the true Messiah, and be saved unto life eternal. Verse 21. That they all may be one] This prayer was

Verse 24. That they may behold my glory] That they may literally answered to the first believers, who were all of one enjoy eternal felicity with me in thy kingdom. So the word is heart and of one soul: Acts iv. 42. And why is it that be used, chap. iii. 3. Matt. v. 8. The design of Christ is, that lievers are not in the same spirit now? Because they neither all who believe, should love and obey, persevere unto the end, attend to the example, nor to the truth of Christ.

and be eternally united to himself, and the ever blessed God, That the world muy beliere] We have already seen that the in the kingdom of glory. word xosuos, world, is used in several parts of this last dis- Verse 25. The world hath not known thee] Have not acknown course of our Lord, to signify the Jewish people only.

ledged me. See on chap. i. 11, 12, Christ will have all his members to be one in spirit-one in And these hare known] Here our Lord returns to the dis. rights and privileges, and one in the blessedness of the future ciples, speaks, Ist. of their having received h'm as the Mesworld.

siah; 2dly. Of his making the father known unto them; 3dly

Christ passes the brook Cedron, und

Sr. JOUN.

goes to the garden of Gethsemane.

Of his purpose to continue to influence them by the spirit of || is one of the most excellent that can be conceived. His serbruth, that they might be perfectly united to God by an in mon on the Mount shell's men what they sliould do, so as to dwelling Saviour for ever.

please God : this sermon shews them how they are to do the Verse 20. I have declared unto them thy name, &c.) I have things prescribed in the other. In the former, the Reader sees taught them the true doctrine.

a strict morality which he fears he shall never be able to perAnd will declure it] This he did. Ist. By the conversations form : in this, he sees all things are possible to him who he had with his disciples after his resurrection, during the believes; for that very God who made him, shall dwell in his space of forty days. 2dly. By the Holy Spirit which was heart, and enable him to do all that He pleases to employ him poured out upon them on the day of Pentecost. And all these in. No man can properly understand the nature and design declarations Jesus Christ made, that the love of God, and of the religion of Christ, who does not enter into the spirit of Christ Jesus himself might dwell in them; and thus they were the preceding discourse. Perhaps no part of our Lord's words to become a habitation for God through the eternal Spirit. has been less understood, or more perverted, than the seven

teenth chapter of St. John. I have done what I could in so Our Lord's sermon, which he concluded by the prayer small a compass, to make every thing plain : and to apply recorded in this chapter, begins at ver. 1.3. of chup. xiii. and I these word in that way in which I am satisfied he used them,

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

HEN Jesus had spoken these where was a garden, into the which he A. M. 4033. words, " he went forth with his entered, and his disciples.

An. Olymp disciples over the brook Cedron, 2 And Judas also, which betrayed

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

by Sam. 15. 23.

Verse 1. Over the brook Cedron] Having finished the ciples. This brook had its name probably from 7p, Kadar, prayer related in the preceding chapter, our Lord went he was black; it being the place into which the blood of the straight to the garden of Gethsemane : Matt. xxvi. 36. which sacrifices, and other filth of the city ran. It was rather, says was in the mount of Olives, eastward of Jerusalem. This Lightfoot, the sink, or the common sewer of the city, than a mount was separated from the city by a very narrow valley, brook. Some copyists mistaking Kideen for Greek, have through the midst of which the brook Cedron ran : see | changed tou into twy, and thus have written twy Kidquv, of 1 Macc. xii. 37. Joseph. War, b. v. c. 2. s. 3. xii. 2. Cedroncedurs, instead of tou Kidew, the brook of Cedron : but this is a very small rivulet, about six or seven feet broad, nor is it last is undoubtedly the genuine reading. constantly supplied with water, being dry all the year, except A garden) Gethsemane : see on Matt. xxvi. 36. during the rains.

It is mentioned in the Old Testament: 2 The Jewish grandees had their gardens and pleasure grounds Sam. xv. 23. 1 Kings xv. 13. 2 Kings xxiii. 4. And it ap without the city, even in the mount of Olives. This is still pears, the Evangelist only mentions it here to call to remem a common custom among the Asiatics. brance what happened to David, when he was driven from St. John mentions nothing of the agony in the garden; proJerusalem by his son Absalom; and he and his followers bably because he found it so amply related by all the other obliged to pass the brook Cedron on foot: see 2 Sam. xv. 23. Evangelists. As that account should come in here, the Reader All this was a very expressive figure of what happened now is desired to consult the notes on Matt. xxvi, 36–47. See to this second David, by the treachery of one of his own dis- || also Mark xiv. 30. 36. and Luke xxii. 40. 44.

Judas comes with the high-pricst's

CHAP. XVIII.

scrrants to take him.

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A. N. 3 him, knew the place: (^ for Jesus oft 6 As soon then as he had said unto An. Olymp. times resorted thither with his dis-them, I am he, they went backward, An. Olymp. ciples.)

and fell to the ground. 3 • Judas then, having received a band of 7 Then asked he them again, Whom seek ye? men and officers from the chief priests and And they said, Jesus of Nazareth. Pharisees, cometh thither with lanterns and 8 Jesus answered, I have told you that I am torches and weapons.

he : if therefore ye seek me, let these go their 4 Jesus therefore, knowing all things that way: should come upon him, went forth, and said 9 That the saying might be fulfilled, which he unto them, Whom seek ye?

spake, “Of them which thou gavest me, have I 5 They answered him, Jesus of Nazareth. lost none. Jesus saith unto them, I am he, and Judas 10 T ^ Then Simon Peter having a sword also, which betrayed him, stood with them. drew it, and smote the high priest's servant,

Ch.17. 12.

* Luke 21. 37. & 92. 39. Matt. 26. 47. Mark 14. 43, Luke 24. 47.

Acts 1. 16.

- Alatt. 26. 51. Mark 14. 47. Lule 92. 49, 30,

verse.

Verse 2. Judas-knew the place] As many

had come froin those of the Roman soldiers; the clubs and states belonged to different quarters to celebrate the pass-over at Jerusalem, it the chief priest's officers. could not be an easy matter to find lodging in the city : Jesus Verse 4. Jesus--knowing all things, &c.] He had gone therefore chose to pass the night in the garden with his disci- through all his preaching, working of miracles and passion; ples, which from this verse, and from Luke xxii. 39. we find was and had nothing to do now, but to offer up bimself on the his frequent custom, though he often lodged in Bethany. But cross : he therefore went forth to meet them, to deliver himself as he had supped in the city this evening, Judas took it for up to death. granted that he had not gone to Bethany, and therefore was Verse 5. Jesus of Nazareth.) They did not say this till after to be met with in the garden : and having given this informa- Judas kissed Christ, which was the sign which he had agreed tion to the priests, they gave him some soldiers and others with the soldiers, &c. to give them, that they might know that he might be the better enabled to seize and bring him whom they were to seize: see Matt. xxvi. 48. Though some away.

harmonists place the kiss after what is spoken in the ninth Verse 3. A band] Tny origoy, the band, or troop. Some think that the spira, was the same as the Roman cohort, and Verse 6. They went backward, and fell to the ground.] was the tenth part of a legion, which consisted sometimes of None of the other Evangelists mentions this very important 4200, and sometimes of 5000 foot. But Raphelius on Matt. circumstance. Our Lord chose to give them this proof of xxvii. 27. has clearly proved from Polybius, that the Spira was his infinite power, that they might know that their power no more than the tenth of the fourth part of a legion. And, could not prevail against him, if he chose to exert liis might; as the number of the legion was uncertain, and their divisions sceing, that the very breath of his mouth confounded, drove not at all equal, no person can tell how many the band or spira back, and struck them down to the earth. Thus by the blast contained. See many curious particulars in Raphelius on this of God they might have perished, and by the breath of his 110:point, vol. i. p. 351. edit. 1747. This band was probably those trils they might have been consumed; Job iv. 9. Roman soldiers given by the governor for the defence of the tem Verse 8. Let these go their way) These words are rather words ple: and the officers were those who belonged to the Sanhedrin. of authority, than words of entreaty. I voluntarily give myself

With lanterns and torches] With these they had intended up to you, but you must not molest one of these my disciples. to search the corners and caverns, provided Christ had hidden At your peril injure them. Let them go about their business : himself; for they could not have needed them for any other I have already given you a sufficient proof of my power: 1 purpose, it being now the fourteenth day of the moon's age, will not exert it in my own behalf, for I will lay down my

life in the month Nisan, and consequently she appeared full and for the sheep; but I will not permit you lo injure the least of bright. The weapons mentioned here were probably no other these. It was certainly the supreme power of Christ that kept than clubs, stuves, and instruments of that kind, as we may the soldiers and the mob from destroying all the disciples pregather from Matt. xxvi. 55. Mark xiv. 48. Luke xxii. 52. sent, when Peter had given them such provocation, in cutting The swords mentioned by the other Evangelists were probably off the car of Malchus. There were probably no other dis.

Peter cuts off the ear of

St. JOHN.

the high-priests servant.

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1. D. 29.

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A. M. 4033. and cut off his right ear. The ser- || sel to the Jews, that it was expedient 4.1.403

. An. Olymp. vant's name was Malchus.

that one man should die for the peo- &n. Olymp. ссі. 1.

11 Then said Jesus unto Peter, Put ple. up thy sword into the sheath : “ the cup which 15 And Simon Peter followed Jesus, and my Father hath given me, shall I not drink so did another disciple: that disciple was known it ?

unto the high-priest, and went in with Jesus in12 | Then the band and the captain and to the palace of the high-priest. officers of the Jews took Jesus, and bound 16 . But Peter stood at the door without. him,

Then went out that other disciple, which 13 And "led him away to · Annas first ; for was known unto the high-priest, and spake he was father-in-law to Caiaphas, which was the unto her that kept the door, and brought in high-priest that same year o.

Peter. 14 Now Caiaphas was he, which gave coun- 17 Then saith the damsel that kept the door

A Matt. 20. 29. & 26. 39, 42. See latt. 26. 57.- Luke 3. 2.- - And

Annas sent Christ bound unto Cuiuphas the high priest, ver. 24.

• Ch. 11. 50.

• Matt. 26.

* Matt. 26. 58. Mark 14. 54. Luke 92.51

69. Mark 14. 66. Luke 22. 54.

36.

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

ii. 4. and Luke iji. 2. Verse 10. Having a sword] See the note on Luke xxij. That same year.] The office was now no longer during life

as formerly. See the note on chap. xi. 49. Cut of his right car.) He probably designed to have cloven What is related in the 24th verse, Now Annas had sent him his scull in two, but God turned it aside, and only permitted bound to Caiaphus, comes properly in after the 13th verse. the ear to be taken off; and this he would not have suffered, One of the Vienna MSS. adds this verse here, the latter Syriac but only that he might have the opportunity of giving them a bas it in the margin, and St. Cyril in the text. See the Margin. . most striking proof of his divinity, in working an astonish- Verse 14. Caiaphas was he, which gute counsel, &c.] Thereing miracle on the occasion : see the notes on Matt. xxvi. fore he was an improper person to sit in judgment on Christ, 51-56.

whom he had prejudged and precondemned: see on chap. xi. The other three Evangelists mention this transaction ; but 50–52. But Christ must not be treated according to the neither give the name of Peter, nor of Malchus : probably rules of justice : if he had, he could not have been put to because both persons were alive when they wrote: but it is death. likely both had been long dead, before St. John published his Verse 15. Andanother disciple] Not, that other disciple, history.

for the article is omitted by AD. two others; some editions ; Verse 11. The cup which my Father hath giren me] The Syriac, Persic, Gothic, and Nonnus. So the Vulgate is to be cup signifies sometimes the lot of life, whether prosperous or understood. There are many conjectures who this disciple adverse: here it signifies the final sufferings of Christ. was : Jerom, Chrysostom, Theophylact, Nonnus, Lyra, Eras

Verse 12. The captain] Xiaowexos, the chiliarch, or chief | mus, Piscator, and others, say it was John. It is true, John over one thousand men—answering nearly to a colonel with u:. frequently mentions himself in the third person, but then he See the note on Like xxii. 4. He was probably the prefect has always whom Jesus lored, as in chap. xiii. 23. xix. 26. or captain of the temple guard.

xxi. 7, 20. except in chap. xix. 35. where he has plainly Verse 13. To Annas] This man must have had great au- pointed out himself as writer of this Gospel : but in the place thority in his nation, 1. Because he had been a long time before us, he has mentioned no circumstance by which that high-priest. 2. Because he had no less than five sons, who disciple may be known to be John. To this may be added, successively enjoyed the dignity of the high-priesthood. And that John being not only a Galileun, but a fisherman by trade, 3. Because his son-in-law Caiaphas was at this time in posses- it is not Mkely that he should have been known to the highsion of that office. It is likely that Annas was chief of the priest, as it is here said of that disciple who followed Jesus Sanhedrin; and that it was to him in that office, that Christ with Peter. See Bishop Pearce and Calmet. The conjecture was first brought. Some think that Annas was still high- of Grotius is the most likely : viz. that it was the person at priest, and that Caiaphas was only his deputy, though he did whose bouse Jesus had supped. St. Augustin, Tract. 113, the principal part of the business : and that it is because of speaks like a man of sound sense : We should not decide has

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