MEN HARDENED BY SIN CAN OUTWARDLY PERFORM THE MOST SOLEMN ACTS OF DEVOTION. (G. 86.)-Jesus foretells his betrayal by one of those who sat at meat with him. What ensues thereupon until the departure of Judas Iscariot from the supper chamber. MATT. XXVI. 21-.5. MARK xiv. 18-21. LUKE Xxii. 21-.3. JOHN xiii. 18-30. (Ver. 17, ibid.) (Ver. 17, p. 367.) (Ver. 20, p. 364.) "But, behold, the hand of-him that-betrayeth 21 Mt. xxvi. 26. Take, eat-Giving and taking bread, and eating thereof together, implied a covenant of mutual fidelity, according to declared terms-see Is. lv. 1-3, Ho, every one that thirsteth, come,' &c.lvi. 4, 6 see the conduct of the angels and Lot to each other, after they had eaten unleavened bread together, Ge. xix. 3-22. this is a form of expression commonly made use of, when it is meant that one thing represents another Thus the offerings under the law, which could never take away sin, nor make reconciliation, were yet called sin offerings and peace offerings, as representing that one offering whereby Jesus Christ, once for all, hath made reconciliation for the sins of the people, He. ix. 6-28; x. 1-22The sacrifice is to be mutual, Rom. xii. 1-5, ‘I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.'-Comp. He. x. 5-10. this is my body-This is the sign of my body, this represents my body which is broken,' and 'given for you:'-comp. Lu. xxii. 19; 1 Co. xi. 24, supra-so in Eze. v. 5, it is said of the prophets' hair, This is Jerusalem' is the sign, or representation, of Jeru salem-and in Ga. iv. 25, we read, Agar is mount Sinai,' represents the Law given by Moses on mount Sinai so in the account of the institution of the Lord's supper by Luke, ch. xxii. 20, and by Paul, 1 Co. xi. 25, we read, This cup is the new testament in my blood is the sign of the new testament-see also I Co. x. 16, The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?' 1 Co. xi. 24. in remembrance, &c.-Implying that this act was to be observed by them during his absence, ver. 26, For as often as ye eat this bread, and drink this cup, ye do shew the Lord's death till he come.'-And not only in ceremony were they to do this-they were also to exemplify this self-sacrifice, courtesy, and kindness, which the Master had here manifested, Lu. xxii. 27; Jno. xiii. 15, p. 367. Lu. xxii. 21. that betrayeth me-It was while they were eating his bread, that Jesus made this recognition of the unfaithfulness of those to whom it was given, Mt. xxvi. 21, .3, [Mk. xiv. 18 20; Jno. xiii. 18, 21, p. 370. 22. as it was determined-As it is written,' Mt. xxvi. 24, [Mk. xiv. 21, p. 371. NOTES. [Mt. xxvi. 26. This is. or. All the best commentators (of course excepting those of the Romish church) are agreed that the sense of dari is, represents, or signifies: an idiom common in the Hebrew, which, wanting a more distinctive term, made use of the verb substantive; a simple form of speech, yet subsisting in the common language of most nations.-See Ge. xl. 12; xli. 26; Da. vii. 23; viii. 21; 1 Co. x. 4. Thus the Jews answered their children, who asked respect ing the passover, What is this? This is the body the lamb which our fathers ate in Egypt.] [On the present subject it is justly remarked by bishop Pearson (on the Creed), that we must not so far stand upon the propriety of speech, when it is written, This is my body, as to destroy the propriety both of the bread and of the body. It is also most acutely observed by Wetstein, that "while Christ was distributing the bread and wine, the thought could not but arise in the minds of the disciples, What can this mean, and what does it denote? They did not inquire whether the bread which they saw were really bread, or whether another body lay unconspicuously hid in the interstices of the bread, but what this action SIGNIFIED? of what it was a representation or memorial ?"-Bloomf.]-And see ADDENDA, § 43, p. 335, Except ye eat,' &c. Lu. xxii. 19. Which is given for you: this do in remembrance of me. This expresses the whole design of call to remembrance, in a vivid manner, the dying sufthe sacramental bread. It is by a striking emblem to offerings of our Lord. The meaning of this important passage may be thus expressed: 'As I give this broken bread to you to eat, so will I deliver my body to be afflicted and slain for your sins.' And the christian Lord's supper, in order thereby to continue a perchurch, from the earliest days, has celebrated the petual memory of his precious death, until his coming again. See St. Paul's account of the institution, 1 Co. xi. 236. 21. The hand. An oriental mode of saying 'the person is at table with me.'-Comp. Jno. xiii. 26; Ps. xli. 9. PRACTICAL REFLECTIONS. Lu. xxii. 19. Let us, not only at the Communion, but at every other breaking of bread, endeavour to bless the Lord for his goodness; and at the same time, let us have a lively remembrance of the great medium of blessing to man. [How remarkable it is, that the Romanists, who pretend to an absurd and blasphemous literality in the words This is my body,' neglect the plainest rules for the observance of this ordinance, such as the breaking of one bread among many! In place of this, they give each one an entire cake, transub stantiated, they say, into the body, blood, soul, and divinity of Christ. Moreover, as they must take without breaking, so must they swallow without eating; and they can scarcely take in remembrance of Christ that which they say is really his corporeal presence. Let us feel more and more the necessity of diffusing a knowledge of the scriptures, and the principles of common sense throughout the body of the people.] [21, 2, ver. It is not in the power of the Eucharist, any more than in the washing with water, to save a would imply that the reception, the blessing, and the distribution of that substance, at this time, were regular parts of the paschal ceremony, as might be the case with the cup.'-Greswell, Vol. III. Diss. xlii. p. 177. VOL. II.] BEWARE LEST THOU FORGET THE LORD,-Deut. vi. 12. CAN WE EVER CEASE TO REMEMBER JESUS, WHO GAVE HIMSELF FOR US! [369 FEAR THE LORD THY GOD, AND SERVE HIM,-Deut. vi. 13. MATT. XXVI. 21. MARK xiv. 18. LUKE. JOHN xiii. 18-21.* I-speak not of you all: I know whom I-have- 18 chosen: but that the scripture may-be-fulfilled, He that-eateth bread with me hath-lifted-up his heel against me. Now I-tell you before it-come, 19 that, when it-is-come-to-pass, ye-may-believe that I am he. Verily, verily, I-say unto-you, 20 He that-receiveth whomsoever I-send receiveth me; and he that-receiveth me receiveth him that-sent me." d When- Jesus-had-thus-said, he-was- 21 troubled eTapaxon in spirit, and testified, SCRIPTURE ILLUSTRATIONS. Jno. xiii. 18. I speak not of you all-He had intimated a doubt as to the fidelity of his disciples in ver. 16, .7, p. 367-which he does not apply to all of them, but specially to Judas, ver. 18, 9-The treachery of Judas was before noticed, Lu. xxii. 3-6, § 86, p. 356. I know whom I have chosen-ch. vi. 70, § 43, p. 331, Have not I chosen you twelve, and one of you is a devil?' the scripture, &c. - Ps. xli. 9, 'Yea, mine own familiar friend, in whom I trusted, [marg, to whom I gave an important charge,] which did eat of my bread, [see Mt. xxvi. 26,] hath lifted up his heel against me.' 20. whomsoever I send-see Mt. x. 40, § 39, p. 302Although the messenger should prove a Judas, men will not lose the reward to be had in receiving the messenger of Jesus; but in order to this, they must see that the messenger is under his Lord's commands, as given ver. 14-.6-that he has his Master's credentials, Mt. vii. 15-20, § 19, p. 140. Mk. xiv. 18. did eat-see before, Jno. xiii. 18, and after, ver. 26. Jno. xiii. 21. troubled in spirit-'being grieved,' &c., Mk. iii. 5, § 25, p. 197-Now is my soul troubled,' Jno. xii. 27, § 82, p. 267. NOTES. ii. 11, § 11, p. 78. Our Lord's purpose was not only to confirm their faith, but to prepare them for the perfidy soon to be disclosed; since his words allude to only one traitor, as indeed he soon afterwards intimates in express terms.] This [Jno. xiii. 18. He that eateth bread with me. To eat with one was a proof of friendship.-See 2 Sa. ix. 11; Mt. ix. 11, § 36, p. 277; Ge. xliii. 32. This means that Judas had been admitted to all the privileges of friendship, and had partaken of the usual evidences of his affection. These words of David, Ps. xli. 9, 20. He that receiveth whomsoever I send, &c. are supposed to have been originally uttered in referwas the substance of what our Lord had before deence to the treachery of Ahithophel towards him.-livered-see SCRIP. ILLUS., Lu. x. 16, § 60, p. 143See 2 Sa. xv. 12, 31. But we learn from this passage, and now repeated by him, in immediate connection that they were spoken prophetically of the treachery with his words, in ver. 18, .9, in order that the apostles of Judas towards Christ, of whom David was a type.] might bear in mind that their office and mission Hath lifted up his heel against me. The meaning, were still the same, though one had proved himself a according to the original, is, hath supplanted me; traitor.'-Lonsdale and Hale. 'hath tripped me up with his foot.' [19. Now I tell you before, &c. Meaning, I tell you this now, before it has taken place, that when it shall have come to pass, ye may be confirmed in your faith, that I am He whom I professed to be, the Christ; that being implied, though, as ch. viii. 24, § 55, p. 102, not expressed. Iorstore is taken as at 21. Troubled in spirit. See ch. xii. 27, § 82, p. 267. Jesus was man, as well as God; and he felt like other men; and his tender sensibilities were affected not less deeply by baseness and treason. Testified. He bore witness to the truth; openly declared, what he had before intimated, that one of them would betray him. PRACTICAL REFLECTIONS. man possessed of the devil, as was Judas. From his case, we may plainly see that the sacrament does not work by its own virtue. If it had been so, our Lord would not have thus spoken of Judas, one of those who partook of the bread.] A man's fulfilling prophecy in the perpetration of crime, does not free him from guilt. The death of Christ had been foretold, but the crime of Judas in betraying him was not the less; and of its criminality, and the misery connected therewith, Judas was faithfully forewarned. [Jno. xiii. 18. Jesus was not deceived in Judas, whom he had taken to be a disciple and an apostle.] 19 ver. Those things which would have been apt to shake our faith to the utmost, such as the unfaithfulness of an apostle, and equally of the apostolical succession, our Lord has kindly overruled for the confirmation of our faith, by making them the subjects of prophecy.] [20 ver. Let the christian minister never forget that he has to present Christ to the people, not only in word, but by example.] Mk. xiv. 18-20. How carefully concealed must have been the true character of the betrayer, when each disciple felt more inclined to suspect himself than to At this point of time, . . . that is, directly after Lu. xxii. 22, I think it right to introduce Jno. xiii. 18, 19, 20. It is incredible how much these verses all gain, by this arrangement, in clearness, propriety, and significancy; and the only objection to it is, that they appear to follow, as part of a continuous discourse, on xiii. 17. But so does xiv. 1, on xiii. 38; and yet much independent matter-one circumstance whereof was the institution of the cup at least-must, as we shall see by and by, have been interposed between them. The supplementary character of St. John's gospel is, in fact, an answer to the whole objection. St. John proceeds to subjoin-which is a confirmation of this arrangement-that, after saying these things, viz., after ver. 20, Jesus was troubled, or distressed, in spirit; evidently by a lively sense of the perfidy and ingratitude of one of his own apostles, such as the preceding reflections could not but obtrude upon him and testified, that is, bore witness to the futurity of his guilt, saying, duǹv, àμǹv, déyw duir, örı się DE iμν пapadwo us. Here, then, his account coincides critically, and in the use of the very same expressions, with Mt. xxvi. 21, and Mk. xiv. 18. The perplexity produced among the disciples by this sudden and open declaration, is next specified by all the evangelists, and carries forward the thread of the narrative in a very natural order; though St. Luke, for the reasons so often assigned, without descending into particulars, is content barely to notice the fact. St. John does so descend; but only to supply an anecdote omitted by St. Matthew and by St. Mark, yet intimately connected with what they do record.'-Greswell, Vol. III. Diss. xlii. p. 183. 370] THE LORD OUR GOD IS ONE LORD:-Deut. vi. 4. [VOL. II. Psa. exl. WICKED: GRANT NOT, O LORD, THE DESIRES OF THE GOD FORBID THAT WE SHOULD FORSAKE the lord,-Josh. xxiv. 16. Mk. xiv. 18. eateth with me-see on Mt. xxvi. 26, p. 369, Take, eat; '-Such infidelity was disgraceful even among the heathen, as Da. xi. 26, .7. Jno. xiii. 22. Then the disciples looked, &c.-First, the disciples looked on one another, and then enquired among themselves, [Lu. xxii. 23,] as if they would find the betrayer each in some other than himself: but the hypocrisy of Judas had been such, as that they could not detect the betrayer, and so were obliged each to turn inward, and ask of him. that searcheth the heart, Lord, is it I? Mt. xxvi. 22; [Mk. xiv. 19.] It appears that they could each suspect himself, rather than suspect Judas, the son of Simon. Mt. xxvi. 23. dippeth his hand with me- Lu. xxii. 21, p. 369, The hand... with me on the table.' 24. as it is written-Ps. xxii.; lv. 12; Is. liii.; Da. ix. 26; Ze. xi. 12, 3-The writing is recognised, Mk. ix. 12, § 51, p. 57; Lu. xxiv. 25, .6, 46, §§ 94, .8; Ac. xvii. 2, 3; xxvi. 22, .3; 1 Co. xv. 3. but woe unto that man, &c.-Mt. xviii. 6-9, § 53, p. 82, But whoso shall offend one of these,' &c. Jno. xiii. 23. Whom Jesus loved-Jno. xxi. 24, § 97, The disciple which testifieth of these things,'-comp. with ver. 20, § ib. 24. beckoned, &c.—see on Lu. v. 7, § 20, p. 154. NOTES. [Jno. xiii. 22. Looked one on another. To is da. This well depicts their anxiety, as aropouμsvo does their perplexity, what to think or whom to suspect. See Ge. xlii. 1.] Mt. xxvi. 23. That dippeth, &c. It is probable that at this very instant our Lord and Judas, with some other of the disciples, were dipping the bitter herbs that were to be eaten with the paschal lamb in a vessel of vinegar or other sauce then in use, which stood on the table for that purpose. 24. The Son of man. That is, the Messiah; the Christ. See Mt. viii. 20, § 34, p. 265. Goeth. máye, is going. The present tense is used to denote the nearness of the things predicted. It had been good for that man if he had not been born. Kaloriyevrion is a formula employed by the PRACTICAL suspect Judas! But however men may deceive their fellow-men; whatever lengths God may allow them to go in even religious affairs, they cannot escape detection. Judas was allowed to dip his hand into ancients to express a condition the most miserable; of which examples are adduced by the commentators. The most apposite is Schemoth R. § 40, p. 135. "He that knoweth the law, and doeth it not, it were better for him that he had not come into the world."'Bloomf. Jno. xiii. 23. Leaning on Jesus' bosom. Rather, according to the original, lying in Jesus' bosom ; i. e., reclining at table in the place which was next to, and immediately in front of, our Lord. This situation, Kypke observes, was one chiefly assigned to near and dear connections, as wives and children, of which he adduces several examples. 24. Beckoned. veus. With a motion of the head, i.e., nodded.' Made signs to John, who was so placed as to inquire without being heard by the rest. REFLECTION. the dish with our Lord, at even the Last Supper; but this was no evidence of a want of discernment in Christ, although it was a manifestation of the most wonderful forbearance. The relative posture of those who reclined on a common couch was such, that the head of the lower was nearly on a par with the breast of the higher up of the two. Hence the observation of the evangelist, Επιπεσὼν δὲ ἐκεῖνος ἐπὶ τὸ στῆθος τοῦ Ἰησοῦ—which means his leaning back upon the breast of Jesus: as would necessarily be the case if he wished, while in his pre-existing situation, to ask him a question. VOL. 11.] TAKE HEED, AND HEARFEN, O ISRAEL;-Deut. xxvii. 9. [371 SET A WATCH, O LORD, BEFORE MY MOUTH;-P'sa. cxli. 3. I KNOW THY WORKS, THAT THOU ART NEITHER COLD NOR HOT: I WOULD THOU WERT COLD OR HOT.-Rev. iii. 15. whom he-spake. He then lying eriterwv on Jesus breast saith 25 unto-him, Lord, who is-it? Jesus answered, He it-is, to-whom I 26 shall-give a sop, when-I-have-dipped it. And when-he-haddipped the sop, he-gave it to-Judas Iscariot, the son of-Simon. And after the sop Satan entered into him. Then said Jesus 27 unto-him, That thou-doest, do quickly Taxov. Now no-man at- 28 the-table knew for what intent he-spake this unto-him. For 29 some of them thought, because Judas had the bag, that Jesus Jno. xii. 25. Lying on. imirov, 'leaning upon.' Euthymius, however, thinks he did not alter his posture, but merely turned his head. That the question was put in a low voice, and answered in the same tone, is plain from ver. 28, .9. 26. When he had dipped, &c. The Arabian fashion is, for all present to help themselves with their hands out of the same dish. In the East they use neither knife, fork, nor spoon; nor is delicacy so much violated, if we consider the frequent ablutions, never omitted before and after a meal. The Moors and Arabians wash their hands before every meal, which they eat with their fingers. The food is thrown by a jerk into the mouth, so that the fingers are clean. This giving the sop was one of the closest testimonies of friendly affection. Satan entered into him. The devil had before this put it into his heart to betray Jesus, ver. 2, p. 365. [27. That thou doest, &c. These words are not to be evaded, as being permissive or dismissive. They are like the saying of God to Balaam, Nu. xxii. 20, and of our Lord to the Pharisees, Mt. xxiii. 32 (§ 85, p. 318). The course of sinful action is pre-supposed ; and the command to go on is but the echo of that mysterious appointment by which the sinner, in the exercise of his own corrupted will, becomes the instrument of the purposes of God.'-Alford. May it not, rather, be that our Lord here directs Judas to choose quickly, and be decided in his choice -not to be double-minded-to be either cold or hot: viewed thus, the words of our Saviour are full of meaning to all his disciples. Mr. Greswell thinks differently.-See infra. 29. Buy those things that we have need of against the feast. Calmet's observation here has weight in itThe disciples, who thought that our Lord had said this to Judas, knew well that on the day of the passover there was neither buying nor selling in Jerusalem. This, therefore, did not happen on the paschal evening; it appears to me, by the whole text of St. John, that the passover did not begin till the time in which our Lord expired upon the cross.' Mt. xxvi. 25. Judas.. said, Master, is it I? What excessive impudence! He knew, in his conscience, that he had already betrayed his Master, and was waiting now for the servants of the chief priests, that he might deliver him into their hands; and yet he says (hoping that he had transacted his business so privately that it had not yet transpired), Master, is it I Each of the other disciples said upis, LORD, is it I? But Judas dares not, or will not, use this august title, but simply says, paßß, TEACHER, is it I' Thou hast said, Elmas, or 188, atun amaritun, Ye have said,' was a common form of exWhen the Zipporenses pression for YES; IT IS SO. inquired whether Rabbi Judas was dead? the son of Kaphra answered, Ye have said,' i. e., He is dead. Jno. xiii. 30. He...... went immediately out: and it was night. Urged by the prince of darkness, and in the time of darkness, he did this work of darkness. PRACTICAL REFLECTIONS. [Jno. xiii. 27. We may feel the presence of a false friend-a betrayer, to be irksome; and earnestly desire he would declare himself; but until by overt acts his true character is made manifest, we ought to treat him as Jesus did Judas.] 28, 9 ver. It would appear that our Lord was in the habit of using money both in purchasing, and in giving something to the poor. In this attention to the claims of justice and of mercy, He also left us an example that we should follow his steps.' This private conversation, then, we may suppose would take place after the questions recorded by St. Matthew and St. Mark, as far as they go in conjunction, had been put and been answered. It is evident, however, from the mention of the dish, which now ensues, and which we may presume denotes the dish of bitter herbs (or mxpides) prepared after a certain manner by themselves, and brought in when the eating of the lamb was over, that the solemnity was far advanced; and, consequently, that the night was proportionably advanced also; which accounts for the assertion. Jno. xiii. 30. Upon the reception of the sop, Satan, says the evangelist, entered into Judas; and I persuade myself that the words directly after ascribed to our Lord-g mounis moinoon rayov-were intended, and are to be understood, as addressed to Satan then in possession of Judas, though they would appear to the rest of the company as addressed to Judas. The departure of Judas followed with no delay on the reception of the sop; and if his departure, for the reason assigned, created no surprise among the rest of the disciples, two conclusions will be presumptively established by it; viz., that this supper was not a paschal supper; and, whatsoever it was, that the supper was almost over. On the paschal night no member of the paschal sodalitium would have thought of leaving the paschal chamber before midnight at least; or if he did quit it, his departure would be something out of course.'-Greswell, Vol. III. Diss. xlii. pp. 185-..7. 372] After this, we may place without hesitation, and in a consecutive order, Jno. xiii. 30-the end; a part of [VOL II. SO THEN BECAUSE THOU ART LUKEWARM, AND NEITHER COLD NOR HOT, I WILL SPUR THEE OUT, ETC.-Rev. iii. 16. IF GOD BE GLORIFIED IN HUMANITY, IN THE PERSON OF THE SON OF MAN, THEN WILL (G. 87.)-[Lesson 86.]—Upon the departure of Judas, Jesus comforts his disciples: he foretells that Peter will thrice deny him. The disciples dispute which of them should be greatest, and are rebuked by Jesus. He again foretells that Peter will deny him, Luke xxii. 24-38. Jesus institutes the blessing of the cup; the remaining part of the Lord's supper.-John xiii. 31-.8. Matt. xxvi. 27-.9. Mark xiv. 23-.5. Luke xxii. 20. 1 Cor. xi. 25. ANALYSIS. Jno. xiii. 31-.3. The traitor having left the company of the apostles, Jesus speaks of his glorification. 34, .5. He leaves with them the 'new commandment,' which requires them to love each other this love to be the mark of their discipleship. 36. Peter asks his Lord, Whither goest thou? Jesus tells him that he cannot now follow him, but that he will hereafter. 37. Peter asks, Why not now? and expresses his readiness even to die for Jesus' sake. 38. Jesus questions Peter's readiness. to make such a sacrifice, warning him that before the crowing of the cock, he will thrice deny his Master. Lu. xxii. 24-38. THE DISCIPLES DISPUTE AMONG THEMSELVES WHICH OF THEM SHOULD BE GREATEST. 25-7. Jesus tells them that the superiority they are to aim at, is in contrast to the lordship exercised by the great ones of the earth; it is to be, after his own example, eminent in service. 28-30. He recognises their faithfulness hitherto, and tells them, that in the kingdom which the Father hath appointed him, he will give them to possess power, honour, and joy, with authority over THE TWELVE TRIBES OF ISRAEL.' 31 33. 34. 35. Peter again boasteth. Jesus again warns, as Jno. xiii. 38. Jesus asks if anything was want ing to them when sent out in immediate dependence upon the providence of God? They say, Nothing.' Lu. xxii. 36, .7. He tells them that now they inay avail themselves of ordinary provision, and exhorts them that they each make every honest endeavour to become possessed of a sword. That they may be able to defend themselves against the assaults of the enemy, it will be necessary to know what is written in the scriptures respecting the MESSIAH in his first advent: now are about to be fulfilled the things predicted concerning his humiliation, even to his being reckoned among the transgressors:' 38. The disciples, supposing him to speak of the sword used by the rulers of this world, say, Lord,.... here are two swords.' Jesus replies. JESUS INSTITUTES THE BLESSING OF THE CUP. Mt. xxvi. 27. Mk. xiv. 23. Lu. xxii. 20. 1 Co. xi. 25. Jesus takes the cup, and having given thanks, gives it to the disciples, saying, 'Drink ye all of it;' -xxvi. 28. - xiv. 24. - xxii. 20. - xi. 25. Continuing the same symbolic language he had used with regard to the washing, the bread, and the sword, he tells them that this is the blood of the new testament,' shed for them, and for the remission of the sins of many; and that as oft as they drink, they are thus to do in remembrance of him. - xxvi. 29. - xiv. 25. In opposition to the vain conceit of the Romanists, Jesus speaks of the wine as still but the fruit of the vine; and, remarkably in contrast to the practice of the priests, he gives it to all the disciples, and drinks not of it himself; but he speaks of a day when he will drink it new with them 'IN THE KINGDOM OF GOD.' Jesus comforts his disciples; and foretells that Peter will thrice deny him. John xiii. 31-.8. Therefore, when he-was-gone-out, Jesus said, Now is-the Son of man-glorified, and 32 God is-glorified in him. If God be-glorified in him, God shall-also-glorify him in 33 himself, and shall-straightway'-glorify him. Little-children, yet a-little-while I am SCRIPTURE ILLUSTRATIONS. Jno. xiii. 31. when he was gone out-When the old leaven was at length purged out, in the removal of the betrayer from the company of the disciples, ver. 29, 30, p. 372, Jesus could more freely minister comfort to his true disciples, as in xiv.-.vii., infra. Son of man glorified-Jesus had in the case of Judas an opportunity of acting according to his own law of love, so as to manifest forbearance and kindness to the utmost; the most perfect gentleness, combined with the greatest truthfulness-He had won the crown of victory, as being not overcome of evil, but as overcoming evil with good, Rom. xii. 21-He had, as bringing forth the fruit of the kingdom, got removed the unfruitful branch, Jno. xv. 2, p. 378-The like conduct called for in us, 2 Co. vi. p. 106, I honour my Father, and ye do dishonour me.' Ph. ii. 6-8, Being found in fashion as a man,' &c. fore God also hath highly exalted him, and given God shall also glorify, &c.-Ph. ii. 9-11, 'Wherehim a name which is above every name: .... and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.' straightway glorify him-Ac. iii. 13, The God of our fathers, hath glorified his Son Jesus; whom ye delivered up,'-1 Pe. i. 21, Raised him up from the dead. and gave him glory; that your faith and hope might be in God.' 33. Little children-1 Jno. ii. 12, 28; iii. 7, 10, .8; iv. 4; v. 21-see Babes, 1 Co. iii. 1; 1 Pe. ii. 2. yet a little while-ch. xiv. 19, infra, p. 383; xvi. 16-22, infra, p. 395. God is glorified in him-ch. xv. 8, Herein,' &c. Jno. xiii. 31. Now is the Son of man glorified. See SCRIP. ILLUS. This seems to intimate a close connection between the departure of Judas and the sayings of our Lord which immediately follow. In order to see this, it is needful to think of the patience required to bear with the company of Judas, until he should openly declare himself, or voluntarily withdraw. In such circumstances Jesus continued steadfast in the manifestation of truth and of love. He perfectly glorified his Father, to whom he had himself before pointed as the Great Example of long-suffering kindness, Mt. v. 45, .8, § 19, p. 128. PRACTICAL REFLECTIONS. Jno. xiii. 31. Let us, after the example of our dear Lord, glorify God, both in doing and in suffering. [32 ver. He who glorified God, in the manifestation of grace and truth, amid all outward discouragement, suffering by and for the sinfulness of man even unto the death, rejoiced in the rich reward he was to receive from God the Father in resurrection life. Let us also look upon our present afflictions as but for a moment in comparison of the eternal weight of glory hereafter to be enjoyed.] his gospel which stands entirely by itself, and it would be in vain to pretend to harmonize with any portion of the rest. It is memorable, however, as containing an express prediction of the denials of Peter; a prediction which, as arising naturally out of the course and turn of the conversation, it would be improper to consider an anticipation: and if it is not an anticipation, but an actual part of the narrative where it VOL. II.] GIVE ME UNDERSTANDING ACCORDING TO THY WORD.-Psa. cxix. 169. [373 HUMANITY, IN THE PERSON OF THE SON OF MAN, BE GLORIFIED IN THE DIVINITY. |