Judas leaves the disciples. Christ gives them a new commandment. CHAPTER XIII. 23 Now there was leaning on Jesus' bosom one of his dis-31 Therefore, when he was gone out, Jesus said, Now is Christ comforts his disciples ciples, whom Jesus loved. 24 Simon Peter therefore beckoned to him, that he should ask who it should be, of whom he spake. 25 He then lying on Jesus' breast, saith unto him, Lord, who is it? 26 Jeans answered, He it is, to whom I shall give a bsop, when I have dipped it. And when he had dipped the sop, he gave it to Judas Iscariot, the son of Simon. 27 And after the sop Satan entered into him. Then said Jesus unto him, That thou doest, do quickly. 29 Now no man at the table knew for what intent he spake this unto him. 29 For some of them thought, because d Judas had the bag, that Jesus had said unto him, Buy those things that we have need of against the feast; or that he should give something to the poor. 30 He then, having received the sop, went immediately out: and it was night. Ch. 19 26. & 3). 2. & 21.7, 20, 24.-b Or, morsel.-c Luke 22.3. Chap. 6. 70.Chap 126 Chap. 12. 23.f Ch. 14. 13. 1 Pet. 4. 11.-g Ch.17.1, 4, 5, 6.-h Ch. Ch.7. 34. 8. 21-k Lev. 19.18. Ch. 15.12, 17. Eph. 5.2. 1 Thess. 4. 9. Shall betray me.] Παραδωσει με, will deliver me up. Judas bad already betrayed our blessed Lord, and he was now on the point of delivering him up into the hands of the chief priests. By all these warnings, did not our Lord intend that Judas should be benefited? That he should repent of his iniquity, and turn and find mercy ? 22 Looked one on another, doubting of whom he spake.] See the notes on Matt. xxvi. 20-25. Every one but Judas, conscious of his own innocence, looked about upon all the rest, wondering who in that company could be such a traitor! Even Judas himself is not suspected. Is not this a proof that his general conduct had been such as to subject him to no suspicion? 23. Now there was leaning on Jesus' bosom] The Jews of those days, at their suppers, reclined, supported by their lest arm, on couches placed round the table, as the Greeks and Romans did. On each couch there were two or three persons; and the head of one of them came near to the bosom of him who reclined above him on the same couch. The person here mentioned was John, the writer of this history, who being more tenderly loved by Christ than the rest, had always that place at table which was nearest his Lord. 25. He then lying on Jesus' breast) Επιπεσων, laying his head against the breast of Christ, in a loving, respectful manner. As the expressions in the text are different here from those in the preceding verse, it shows that John altered his position at table, in order to ask the question which Peter suggested: which he probably did by whispering to our Lord; for, from ver. 28. we may learn, that the other disciples had not heard what John said; and it is likely that the following words-It is he to whom I shall give the morsel when I have dipped it; were whispered back by Christ to John. 26. And when he had dipped the sop] Dr. Lightfoot observes that it was no unusual thing to dip a a sop and give it to any person; and it is probable that the rest of the disciples considered it as given to Judas that he might hurry to do some work on which he wished to employ him; and not wait to finish his supper in a regular manner. They did not hear the question that John asked, nor our Lord's answer; but they no doubt heard the words, That thou doest, do quickly and might understand then as above. 27. Satan entered into him] He had entered into him before, and now he enters again, to strengthen him in his purpose of delivering up his Master. But the morsel was not the cause of this entering in; the giving of it only marks the time in which the devil confirmed Judas in his traitorous purpose. Some have thought that this morsel was the sacrament of the Lord's supper: but this is an utter mistake. That thou doest, do quickly] As if he had said, "Thou art past all counsel; thou hast filled up the measure of thy iniquity, and hast wholly abandoned thyself to Satan: I will not force thee to turn from thy purpose, and without this thou wilt not. Thy designs are all known to me: what thou art determined to do, and I to permit, do directly: delay not, I am ready." 29. Buy those things that we have need of against the feast] Calmet's observation here has weight in it. "The disciples, who thought our Lord had said this to Judas, knew well that on the day of the pass-over there was neither buying nor selling in Jerusalem. This, therefore, did not happen on the paschal evening; for the feast, according to the common opinion, must have begun the preceding evening, and Jesus have eaten the pass-over with his disciples the night before his death: but it appears to me by the whole text of St. John, that the pass-over did not begin till the time in which our Lord expired upon the cross. It was then that they were sacrificing the paschal lambs in the temple. It is therefore probable that the apostles believed that Judas went to purchase a lamb, and the other necessary things for the evening, and for the day of the pass-over." On this subject, the reader is requested to consult the observations at the end of Matt. xxvi. where the subject is considered at large. Gize something to the poor] It is well known that our Lord and his disciples lived on public charity: and yet they gave aims out of what they had thus received. From this we learn, the Son of man glorified, and f God is glorified in him. 32 If God be glorified in him, God shall also glorify him in himself, and h shall straightway glorify him. 33 Little children, yet a little while I am with you. Ye shall seek me: i and as I said unto the Jews, Whither I go, ye can not come; so now I say to you. 34k A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another. 35 By this shall all men know that ye are my disciples, if ye have love one to another. 36 Simon Peter said unto him, Lord, whither goest thou Jesus answered him, Whither I go, thou canst not follow m now; but thou shalt follow me afterward. 37 Peter said unto him, Lord, why cannot I follow thee now I will lay down my life for thy sake. 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. James 2. 8. 1 Pet. 1. 22. 1 John 2. 7, 8. & 3. 11, 23. & 4. 21.-11 John 2. 5. & 4.20.m Chap. 21. 18. 2 Pet. 1. 14.-n Matt. 26. 33, 34, 35. Mark 14. 29, 30, 31. Luke 22. 33, 34. that even those who live on charity themselves, are expected to divide a little with those who are in deeper distress and want. 30. He went immediately out: and it was night.] He set off to Jerusalem from Bethany, which was but about two miles distant; and under the conduct of the prince of darkness, and in the time of darkness, he did this work of darkness. 31. Now is the Son of man glorified] Νυν εδοξασθη, hath been glorified. Now it fully appears that I am the person appointed to redeem a lost world by my blood. I have already been glorified by this appointment, and am about to be further glorified by my death, resurrection, and ascension. 32. And shall straightway glorify him] Or, glorify him, ευθυς, immediately: as he did, not only in the miracles wrought at his death, but also in that remarkable case mentioned chap. xviii. 6. when the whole crowd that came to seize him, were driven back with a word of his mouth; and fell to the ground. 33. Little children] Or, rather, beloved children. Τεκνια, a word frequently used by this apostle in his epistles. It is an expression which implies great tenderness and affection; and such as a fond mother uses to her most beloved babes. Now that Judas was gone out, he could use this epithet without any restriction of meaning. Yet a litle while] The end of my life is at hand; Judas is gone to consummate his treason: I have but a few hours to be with you: and you shall be by and by scattered. Ye shall seek me] For a few days ye shall feel great distress because of my absence. Whither I go, ye cannot come] Your time is not up. The Jews shall die in their sins, martyrs to their infidelity; but ye shall die in the truth, martyrs for your Lord. 34. A new commandment I give unto you] In what sense are we to understand that this was a new commandment? Thou shalt love thy neighbour as thyself, was a positive precept of the law: Lev. xix. 18. and it is the very same that Christ repeats here; how then was it new? Our Lord answers this question, Even as I have loved you. Now Christ more than fulfilled the Mosaic precept; he not only loved his neighbour, as himself, but he loved him MORE than himself, for he laid down his life for men. In this, he calls upon the disciples to imitate him; to be ready on all occasions to lay down their lives for each other. This was, strictly, a new commandment: no system of morality ever prescribed any thing so pure and disinterested as this. Our blessed Lord has outdone all the moral systems in the universe in two words: 1. Love your enemies: 2. Lay down your lives for each other. 35. By this shall all men know, &c.] From this time for. ward, this mutual and disinterested love shall become the essential and distinctive mark of all my disciples. When they love one another, with pure hearts, fervently even unto death; then shall it fully appear that they are disciples of that person who laid down his life for his sheep; and who became, by dying, a ransom for all. The disciples of different teachers were known by their habits, or some particular creed or rite, or point of austerity, which they had adopted; but the disciples of Christ were known by this love which they bore to each other. The primitive Christians were particularly known by this among the Gentiles: Tertullian, in his Apology, gives us their very words: Vide, inquiunt, ut se diligunt; et pro alterutro, тоri parati sunt "See, said they, how they love one another; and are ready to lay down their lives for each other." 36. Thou canst not follow me now] Thou hast not faith strong enough to die for me; nor is thy work yet done; but hereafter thou shalt suffer for my sake, and die in defence of my truth; see chap. xxi. 18. 37. Why cannot I follow thee now ?] Peter probably thought that our Lord intended to go some long journey, which would necessarily subject him to many inconveniences and fatigues, and he felt quite disposed to follow him in this supposed journey at all hazards. He saw no reason, because he did not see our Lord's meaning, why he could not follow him now. I will lay down my life for thy sake] Poor Peter, thou wast sincere, but thou didst not know thy own strength. Thou wert at this time willing to die, but when the time came thou wert not able. Christ must first die for Peter, before Peter can die for him. Let no man think he can do any thing good, without the immediate assistance of God. Peter's denial should be an eternal warning to all self-confident persons: though there be sincerity and good-will at the bottom; yet in the trial these cannot perform that office which belongs to the power of God. We should will, and then look to God for power to exe cute: without him we can do nothing. 38. The cock shall not crow, &c.] See on Matt. xxvi. 34. Dr. Lightfoot has very properly remarked, that we must not understand these words as if the cock should not crow at all before Peter had thrice denied his Master; but we must understand them thus; "the cock shall not have finished his with the promise of glory. the bitterness of death, and calling on God to reveal himself Ye believe in God, believe also in me.] It is best to read both the verbs in the imperative mood:-Place your confidence in God, and in me as the Mediator between God and man, ver. 12-14, and expect the utmost support from God; but expect it all through me. The disciples began to lose all hope of a secular kingdom, and were discouraged in conse. quence: Christ promises them a spiritual and heavenly inheritance, and thus lifts up their drooping hearts. 2. In my Father's house, &c.] The kingdom of glory. Many mansions] Though I have said before, that whither I am going, ye cannot come now, yet do not think that we shall be for ever separated. I am going to that state of glory where there is not only a place of supreme eminence for myself, but also places for all my disciples;-various degrees of glory, suited to the various capacities and attainments of my followers. Our Lord alludes here to the temple, which was called the house of God, in the precincts of which there were a great number of chambers, 1 Kings vi. 5. Ezra viii. 29. Jer. xxxv. 2, 4. xxxvi. 10. If-not-1 would have told you] If your places were not prepared in the kingdom of God, I would not have permitted you to indulge a vain hope concerning future blessedness. 3. And if I go] And when I shall have gone and prepared a place for you-opened the kingdom of an eternal glory for your reception, and for the reception 4. And whither I go ye know] I have told you this so often, and so plainly, that ye must certainly have comprehended what 1 have said. 5. Lord, we know not] Thomas, perhaps, thought that our Lord only spoke of his going some distance from the place where he then was. 6. I am the WAY] That leads to the Father; the TRUTH that teaches the knowledge of God, and directs in the way:-the LIFE that animates all those who seek and serve him; and which is to be enjoyed eternally at the end of the way. Christ is the WAY, 1. By his doctrine, chap. vi. 68. 2. By his example, 1 Pet ii. 21. 3. By his sacrifice, Heb. ix. 8, 9. 4. By his Spirit, chap. xvi. 13. He is the TRUTH, 1. In opposition to all false religions. 2. To the Mosaic law, which was only the shadow, not the truth or substance of the good things which were to come. And, 3. In respect to all the promises of God, 2 Cor. i. 20. He is the LIFE, both in grace and glory; the life that not only saves from death, but destroys it. No man cometh unto the Father] By any other doctrine, by any other merit, or by any other intercession, than mine. 7. If ye had known me, ye should have known my Father] Because I and the Father are ONE, chap. x. 30. Or, if ye had what I have done and instituted, were according to the design properly examined the intention and design of the law, ye would have been convinced that it referred to me; and that and intention of the Father, as expressed in that Law. 8. Show us the Father] As if he had said, We have seen and 9 Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father 71 and how sayest thou then, Show us the Father 1 10 Believest thou not that I am in the Father, and the Father in met the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works. 11 Believe me that I am in the Father, and the Father in me: Por else believe me for the very works' sake. 12 Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father. 13 P And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son. 14 If ye shall ask any thing in my name, I will do it. 15 If ye love me, keep my commandments. Chap 12. 45. Col. L. 15. Heb. 1. 3.-1 Verse 20. Chap. 10. 38. & 17. 21, 23.Chap 5.19 7. 15. & 9.98 & 12. 49.-n Chap. 5. 36. & 10.38.-o Matt. 21. 21. Mark 16 17 Luke 10. 17.-p Matt. 7.7. & 21. 22. Mark 11. 24. Luke 11. 9. Chap. 5754623, 21. James 1.5. 1 John 3. 22. No 5. 14. adored thee, and our happiness will be complete if thou show ns the Father. The demand of Philip was similar to that made by Moses, Exod. xxxiii. 18. He wished to see the glory of God. In Peter, James, or John, this would have been inexcusable; bat Philip had not seen the transfiguration on the mount. The Jewish history is full of the manifestations which God rmade of himself; and especially when he gave the Law. As Christ was introducing a new law, Philip wished to have an additional manifestation of God. He that hath seen me hath seen the Father?] Could any errature say these words? Do they not evidently imply that Christ declared himself to his disciples to be the everlasting He doeth the works.] We are not only one in nature, but one also in operation. The works which I have done bear witness of the infinite perfection of my nature. Such miracles as I have wronght, could only be performed by unlimited power. 12. And greater works than these] The miracles which I have wrought could not have been wrought but by the omnipotence of God; but that omnipotence can work greater. And those who believe on my name shall, through my almighty power, be enabled to work greater miracles than those which I have ordinarily wrought. An impostor might seduce the penple by false miracles, but he could not make his power and cunning pass to all those who were seduced by him; but I wiligive you this proof of the divinity of my mission and the Larth of my doctrine. Perhaps the greater works refer to the immense multitudes that were brought to God by the ministry of the apostles. By the apostles was the doctrine of Christ spread far and wide; while Christ confined his ministry chiefly to the precincts of Judea. It is certainly the greatest miracle of divine grace to convert the obstinate wicked heart of man, from sin to holiness. This was done in numberless cases by the disciples, who were endued with power from on high, while proclaiming remission of sins, through faith in his blood. Some account for the greater works thus: 1. The very shadove of Peter healed the diseased, Acts v. 15. 2. Diseases were cured and demons cast out, by applying to the persons hand kerchiefs and aprons that had before touched the body of Paul, Acts xix. 12. 3. By the word of Peter, Ananias and Sapphira were struck dead, Acts v. 5, 9, 10. 4. Elymas the sorcerer was struck blind by the word of Paul, Acts xiii. 11. 5. Christ only preached in Judea, and in the language only of that country: but the apostles preached through the most of the then known world, and in all the languages of all countries. But let it be remarked that all this was done by the power of Christ: and I think it still more natural to attribute the greater works to the greater number of conversions made under the apostles' ministry. The reason which our Lord gives for this is worthy of deep attention. Because I go unto my Father.] Where I shall be an intercessor for you, that 13. Whatsoever ye shall ask in my name] To enable you to perform these miracles, and to convert souls, may be granted Besides, by going unto the Father, I shall receive the Holy Spirit, and send down his abundant influences into the hearts of those who believe. you. 15. If ye love me, keep my commandments.) Do not be afflicted at the thought of my being separated from you; the most solid proof ye can give of your attachment to, and affec tion for me, is to keep my commandments. This I shall receive as a greater proof of your affection than your tears. 16. I will pray the Father] After having made an atonement for the sin of the world, I will become Mediator between God and rman; and through my mediation and intercession shall all the blessings of grace and glory be acquired. Another Comforter] The word παρακλητος signifies not only a comforter, but also an advocate, a defender of a cause, a counsellor, patron, mediator. Christ is thus termed 1 John ii. 2. where the common translation renders the word advocate. Christ is thus called, because he is represented as transacting the concerns of our souls with God; and for this cause, he tells us, he goes unto the Father, ver. 12. The Holy Spirit is who believe 16 And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; 17 Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but yo know him; for he dwelleth with you, and shall be in you. 18 I will not leave you confortless: I will come to you. 19 Yet a little while, and the world seeth me no more; but ▼ye see me: because I live, ye shall live also. 20 At that day ye shall know that I am in my Father, and ye in me, and I in you. 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. 22 Judas saith unto him, not Iscariot, Lord, how is it tha thou wilt manifest thyself unto us, and not unto the world 1 23 Jesus answered and said unto him, d If a man love me, he q Verse 21. 23. Chap. 15.10, 14. 1 John 5. 3.-r Chap. 15.26. & 16. 7. Rom.8.15, 25.-s Chap. 15. 26. & 16. 13. 1 John 4. 6.-11 Cor. 2. 11-u 1 John 2. 27.-v Matt, 28. 90.-w Or, orphans.-x Ver.3, 23.-y Ch. 16. 16. z 1 Cor. 15. 2).-a Ver. 10. Ch. 10.38. 26-b Ver. 15.23. 1 John 2.5. & 5. 3.-c Luke 6.16-d Verse 15. & 17.21, 23, thus called, because he transacts the cause of God and Christ with us, explains to us the nature and importance of the great atonement, shows the necessity of it, counsels us to receive it, instructs us how to lay hold on it, vindicates our claim to it, and makes intercessions in us with unutterable groanings. As Christ acted with his disciples while he sojourned with them, so the Holy Ghost acts with those who believe in his name. For ever] As the death and atonement of Christ will be ne. cessary to man till the conclusion of the world; so the office of the Holy Spirit must be continued among men till the end of time: therefore, says Christ, he shall continue with you for ever, teaching, comforting, advising, defending, and interceding for you and for all my followers to the end of time. 17. The Spirit of truth] The Spirit or Holy Ghost, whose essential office is to manifest, vindicate, and apply the truth. The Gospel of Christ may be thus called, because it exposes falsity, removes error, and teaches the knowledge of the true God; shows the way to him, saves from vanity and illusive hopes, and establishes solid happiness in the souls of those who believe. The world cannot receive] By the world, St. John means those who are influenced only by the desire of the flesh, the desire of the eye, and the pride of life, 1 John ii. 16. Now these cannot receive the Spirit of the truth, because they see him not, have no spiritual discernment, attend to nothing but the dictates of their corrupt passions and affections; and will admit of no influence but what can be an object of their senses. Hence all the deism and irreligion in the world. God, in the operation of his hands, and in the influences of his Spirit, is found every where except in the perverted passions of men. In these alone do men of corrupt minds seek him; here only, he is not to be found and therefore they become infidels and atheists. But ye know him] Ye have already received a measure of the truth, and ye believe in this Spirit. Probably our Lord refers to the knowledge which they should afterward attain: in this sense the passage has been understood by the Vulgate, Nonnus, and two copies of the Itala, which read, ye SHALL know him. For he dwelleth with you] Or, as the Ethiopic, Vulgate, Nonnus, and siz copies of the Itala read, he shall dwell with you, (see above;) and this, it is very evident, is the meaning of the evangelist, who not unfrequently uses the present for the future tense. It is certain the Holy Spirit was not yet given to the disciples so as to dwell in them; this St. John hímself assures us, chap. vii. 39. And it is evidently of that Spirit and its influences, which was not given till the day of Pentecost, that our Lord here speaks. 18. I will not leave you comfortless] Literally, orphans. The original word, ορφανος, is by some derived from ορφνος, οδ. scure, dark, because, says Mintert, an orphan (one deprived of father and mother) is little esteemed, neglected, and is obliged to wander about in obscurity and darkness. Others derive it from the Hebrew charaph to strip, or make bare, despoil, because such a child is destitute of comfort, direction, and support, and is a prey to misery and disease, to sin and to death The disciples of a particular teacher among the Hebrews called him father, his scholars were called his children, and, on his death, were considered as orphans. Christ calls his disciples children, beloved children, chap. xiii. 33. and now that he is about to be removed from them by death, he assures them that they shall not be left fatherless, or without a teacher; for in a little time he should come again, (rise from the dead,) and after his ascension, they should be made partakers of that Spirit which should be their comforter, advocate, teacher, and guide, for ever. 19. Because I live] As surely as I shall rise from the dead so shall ye. My resurrection shall be the proof and pledge of yours. And because I live a life of intercession for you at the right hand of God, ye shall live a life of grace and peace here, and a life of glory hereafter. 20. That I am in my Father] After my resurrection, ye shall be more fully convinced of this important truth, that I and the Father are ONE; for I will live in you by the energy of my Spirit, and ye shall live in me by faith, love, and obedience. 21. He it is that loveth me] See on ver. 15. Christ promises to send the will keep my words: and my Father will love him, and we wili come unto him, and make our abode with him. 24 He that loveth me not, keepeth not my sayings: and the word which ye hear is not mine, but the Father's which Holy Ghost to his disciples. troubled, neither let it be afraid. said, I go unto the Father: for my Father is greater than I. 30 Hereafter I will not talk much with you: P for the prince as the Father gave me commandment, even so I do. Arise, the passage understood by Ori gen, Jerom, Novatian, and Vigilius, who read the text thus; 29. I have told you before it come to pass] Lest my death 30. The prince of this world] Tουτου, of this, is omitted by ABDEGHKLMS. Mt. BH. one hundred others; both the Syriac, latter Persic, all the Arabic, and several of the primitive might have been restrained to the Jewish state, or to the RoFathers. I rather think the omission of the pronoun makes the sense more general; for had he said THIS world, the words man government. But who is the person called here the prince of this world? 1. Mr. Wakefield thinks that Christ speaks here of himself, is coming; and I have nothing now to do, but to convince the I love the Father, and do as he commanded me. as he does in chap. xii. 31. (see the note there) and translates world that this verse and the following thus: For the ruler of this world be, when he comes again, and not of what he then was: compare ver. 18. chap. xvi. 16. xvii. 2. Matt. xxviii. 18. Phil. ii. 9. On which he observes, that our Lord speaks of what he shall And how often does he speak of himself as the third person? See his vindication of this translation in the 3d vol. of his New Testament. 2. Others think that our Lord refers to the Roman government, the ruler of the world, who, by its deputy, Pilute, was sions, and is followed by almost all the primitive Fathers) as a going to judge him, but who should find nothing (έυρησει ουδεν, which is the reading found in some excellent MSS. and Verjust cause of death in him-nothing in the whole of his con duct which was in the least reprehensible: and this, indeed, Pilate witnessed in the most solemn manner. See chap. xviii. 38. xix. 4, 12. see also Luke xxiii. 4, &c. and Matt. xxvii. 24. 3. But the most general opinion is, that Satan is meant, who is called the prince of the power of the air, Eph. ii. 2. and who agony in the garden, should be convinced that there was nois supposed to be the same that is called the god of this world, 2 Cor. iv. 4. and who, at his last and most desperate trial, the thing of his nature in Christ, nothing that would coincide with his solicitations, and that he should find himself completely foiled in all his attacks, and plainly foresee the impending ruin of his kingdom. It is very difficult to ascertain the real meaning here: of the different opinions proposed above, the reader must take that which he deems the most likely. 31. Arise, let us go hence.] Calmet supposes that Christ having rendered thanks to God, and sung the usual hymn, Matt. went towards the garden of Olives, or garden of Gethsemane, on the road to which, a part of the following discourse was was now about midnight, and the moon was alxxvi. 30. Mark xiv. 26. rose from the table, left the city, and delivered. It wa which the Jewish pass-over was to be slain. most full, it being the 14th day of her age, about the time in The reader should carefully note the conduct of our Lord. He goes to die as a SACRIFICE, out of love to mankind, obedience to the Divine will, and with unshaken courage. All our actions should be formed on this plan. They should have the love of God and man for their principle and motive; his glory for their end; and his will for their rule. He who lives and acts thus, shall live for ever. Amen The union of Christ ST. JOHN. CHAPTER XV. with his followers, The union of Jesus Christ with his followers, represented by the parable of a vine and its branches, 1-11. He exhorts them to mutual love, 12. Calls them his friends, and promises to lay down his life for them, 13-15. Appoints them their work, and promises them success in it, 16. Renews the exhortation to mutual love, 17; and foretels the opposition they would meet with from the world, 18-21. The sin of the Jews in rejecting Christ, 22-25. The Holy Spirit is promised as a witness for Christ, and the Comforter of the disciples, 26, 27. [A. M. 4033. A. D. 29. An. Olymp. CCIL 1.J 44 Abide in me, and I 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. 5 I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for with out me ye can do nothing. 6 If a man abide not in me, he is cast forth as a branch, and Gen. 11. Den. 32. 32 Isa. 5.1, 2. Jer. 2. 21.-b Matt. 15. 13. Isa. 1. 25. Eph 5926 Chap. 13. 10. & 17. 17. Eph. 5. 26. 1 Peter 1. 22-d Col. 1. 23. 125 Hon. 14, 15. Phil. 1.11.& 4.13. NOTES.-Verse 1. Iam the true vine] Perhaps the vines which they met with on their road from Bethany to Gethesemane, might have given rise to this discourse. Some of the disciples were probably making remarks on the different kinds of them, and our Lord took the opportunity of improving the conversation, according to his usual manner, to the instruction of their souls. He might here term himself the true vine, or vine of the right sort, in opposition to the wild and barren vine. Some MSS. and several of the Fathers, read the verse thus: I am the true vine, ye are the branches, and my Father is the husbandman. 'Some think, that as this discourse followed the celebration of the eucharist, that our Lord took occasion from the fruit of the vine, used in that or dinance, to introduce this similitude. 2 Every branch in me] I stand in the same relation to my followers, and they to me, as the vine to the branches, and the branches to the vine. He taketh away] As the vine-dresser will remove every unfruitful branch from the vine; so will my Father remove every unfruitful member from my mystical body-such as Jud is, the unbelieving Jews, the apostatizing disciples, and الد false and merely nominal Christians, who are attached to the vine by faith in the word and divine mission of Christ, while they live not in his life and spirit; and bring forth no fruit to the glory of God; and also every branch which has been in him by true faith; such as have given way to iniquity, and made shipwreck of their faith and of their good conscience; all these he taketh away. to He purgeth it] He pruneth. The branch which bears not fruit, the husbandnman αιρει αυτο taketh IT away; but the branch that beareth fruit καθαιρει αυτό, he taketh away FROM it, i. e, he prunes away excrescences, and removes every thing that might hinder its increasing fruitfulness. The verb καθτέρω, from kara, intens, and αιρώ, I take away, signifies ordinarily cleanse, ase, purge, purify: but is certainly to be taken in the sense of pruning or cutting off, in this text, as the verb purgare, is used by HORACE, Epist. lib. i. ep. vii. v. 51. Cultello proprios purgantem leniter ungues. "Composedly PARING his own nails with a penknife." He who brings forth fruit to God's glory, according to his light and power, will have the hinderances taken away from his heart; for his very thoughts shall be cleansed by the inspiration of the Holy Ghost. 3. Now ye are clean] Καθαροι εστε, ye are pruned. As our Lord has not changed the metaphor, it would be wrong to change the expression. Through the word) Δια τον λογον, through that word--that doctrine of holiness which I have incessantly preached unto you, and which ye have received. Perhaps our Lord more immediately refers here to the words which he had spoken concerning Judas, chap. xiii. 21-30. in consequence of which, Judas went out and finished his bargain with the chief priests: he being gone off, the body of the apostles was purified; and thus he might say, Now ye are clean through the word which 1 have spoken unto you. 4. Abide in me] Hold fast faith and a good conscience; and let no trials turn you aside from the truth. And I will abide in you ye shall receive every help and influence from me that your souls can require, in order to preserve and save them to eternal life. These two things are absolutely necessary to our salvation: 1. That we continue closely united to Christ by faith and love; and live in and to him. 2. That we continually receive from him the power to do good; for as the branch, however good in itself, cannot bear fruit from itself, through its own juice, which it has already derived from the tree, and can be no longer supported than it continues in union with the parent stock; neither can ye, unless ye abide in me. As the branch partakes of the nature of the tree, is nourished by its juice, and lives by its life; so ye must be made partakers of my divine nature, be wise in my wisdom, powerful in my might, and pare through my holiness. 5. Without me ye can do nothing) Χωρις εμου ου δύνασθε is withered: and men gather them, and cast them into the fire, and they are re burned. 7 If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you. 8i Herein is my Father glorified, that ye bear much fruit; ks shall ye be my disciples. 9 As the Father hath loved me, so have I loved you; continue ye in my love. 101 If ye keep my commandments, ye shall abide in my love; even as I have kept my Father's commandments, and abide in his love. 11 These things have I spoken unto you, that my joy might remain in you, and that your joy might be full. f Or, severed from me. Acts 4. 12.-g Mart. 3. 10. & 7.19.-h Verse 16. Ch. 14. 13, 14. & 16 23.-1 Matt.5.16. Phil. 1.11.-kCh.8.31. & 13.35.-1Ch. 14.15, 21, 23.-m Ch. 16.24. & 17.13. 1 John 1.4. ποιειν ουδεν-separated from me, ye can do nothing at all. God can do without man, but man cannot do without God. Following the metaphor of our Lord, it would be just as possible to do any good without him, as for a branch to live, thrive, and bring forth fruit, while cut off from that tree, from which it not only derives its juices, but its very existence also. Nearly similar to this saying of our Lord, is that of Creeshna (the incarnate God of the Hindoos) to his disciple Arjoon: "God is the gift of charity; God is the offering: God is the fire of the altar; by God the sacrifice is performed; and God is to be obtained by him, who maketh God alone the object of his works." And again, "I am the sacrifice; I am the wor ship; I am the spices; I am the invocation; I am the fire; and I am the victim. I am the Father and Mother of this world, and the Preserver. I am the Holy One, worthy to be known; the mystic figure O'M; (see on chap. i. 14.) I am the journey of the good; the Comforter; the Creator; the Witness; the resting-place; the asylum, and the Friend. I am the place of all things; and the inexhaustible seed of nature: I am sun-shine, and I am rain; I now draw in, and now let forth." See Bhagvat Geeta, p. 54. and 80. Could such sentiments as these ever come from any other source than divine revelation? There is a saying in Theophilus, very similar to one of those above : Θεος ου χωρείται, αλλα αυτος έστι τόπος των όλων -God is not comprehended, but he is the place of all things. 6. If a man abide not in me] Our Lord in the plainest manner intimates, that a person may as truly be united to him as the branch is to the tree that produces it, and yet be afterward cut off and cast into the fire: because he has not brought forth fruit to the glory of his God. No man can cut off a branch from a tree, to which that branch was never united: it is absurd and contrary to the letter and spirit of the metaphor, to talk of being seemingly in Christ-because this means nothing. If there was only a seeming union, there could be onl a seeming excision: so the matter is just where it began; no thing is done on either side, and nothing said to any purpose. He is cast forth] Observe, that person who abides not in Christ, in a believing, loving, obedient spirit, is, 1. Cut off from Jesus, having no longer any right or title to him or to his sal vation. 2. He is withered-deprived of all the influences of God's grace and Spirit; loses all his heavenly unction; be comes indifferent, cold, and dead, to every holy and spiritual word and work. 3. He is gathered becomes (through the judgment of God) again united with backsliders like himself, and other workers of iniquity; and being abandoned to his own heart and Satan, he is, 4. Cast into the fire-separated from God's people, from God himself, and from the glory of his power. And, 5. He is burned-is eternally tormented with the devil and his angels, and with all those who have lived and died in their iniquity. Reader! pray God that this may never be thy portion. 7. If ye abide in me, &c.] "Those," says Creeshna, "whose understandings are in him, (God,) whose souls are in him, whose confidence is in him, whose asylum is in him, are, by the inspired wisdom, purified from all their offences, and go from whence they shall never return." Geeta, р. 59. Observe, in order to have influence with God, we must, 1. Be united to Christ-if ye abide in me. 2. That in order to be preserved in this union, we must have our lives regulated by the doctrine of Christ-and my words abide in you. 3. That to profit by this union and doctrine, we must pray-ye shall ask. 4. That every heavenly blessing shall be given to those who continue in this union, with a loving, obedient, praying spirit:-ye shall ask what ye will, &c. 8. Herein is my Father glorified] Or, honoured. It is the honour of the husbandman to have good, strong, vigorous vines, plentifully laden with fruit: so it is the honour of God, to have strong, vigorous, holy children, entirely treed from sin, and perfectly filled with his love. 10. If ye keep my commandments, &c.] Hence we learn, that it is impossible to retain a sense of God's pardoning love, without continuing in the obedience of faith. 11. That my joy might remain in you] That the joy which |