28 Ye have heard how I said unto you, I go away, and come again unto you. If ye loved me, ye would rejoice, because I said, I go unto the Father: for iny Father is greater than I.

29 And now I have told you before it come to pass, that, when it is come to pass, ye might believe.

Verse 18. "I will not leave you comfortless."-In the Greek the word is literally "orphans," or "fatherless." The word gaves is however used in a more extended sense than the English word " orphan," since it means generally all who are destitute, whether by the deprivation of parents, children, friends, or patrons; "comfortless" or "destitute" is therefore a very fair rendering, and conveys better the idea of the original than the literal transference to the English of the word "orphans," which has been made by Doddridge, Campbell, and others. In this and in many other cases, our translators have carefully distinguished the original and proper meaning, even when the original word has, with a modified or restricted signification, been adopted into the English language. It is observable that, as in the present instance, disciples, and indeed all the world, were among the Jews described as being left fatherless when their doctors and wise men were removed by death. So, among other examples, it is reported of R. Akiba, that, on the death of a famous Rabbi, "he went out and cried, and his eyes flowed with water, and he said, Woe Rabbi! woe Rabbi! for the world is left fatherless by thee."

CHAPTER XV.

1 The consolation and mutual love between Christ and his members, under the parable of the vine. 18 A comfort in the hatred and persecution of the world. 26 The office of the Holy Ghost, and of the apostles.

I AM the true vine, and my Father is the husbandman.

2 'Every branch in me that beareth not fruit he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit.

3 Now ye are clean through the word which I have spoken unto you.

4 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 without me ye can do nothing.

6 If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are 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.

8 Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples.

9 As the Father hath loved me, so have I loved you: continue ye in my love.

10 If ye keep my commandments, ye shall abide in my love; even as I have kept my Father's commandments, and abide in his love.

30 Hereafter I will not talk much with you: for the prince of this world cometh, and hath nothing in me.

31 But that the world may know that I love the Father; and as the Father gave me commandment, even so I do. Arise, let us go hence.

Or, severed from me.
Matt. 10. 24.

them, they had not had sin: but now they might be fulfilled that is written in their have no cloke for their sin. law, "They hated me without a cause.

23 He that hateth me hateth my Father also.

24 If I had not done among them the works which none other man did, they had not had sin but now have they both seen and hated both me and my Father.

25 But this cometh to pass, that the word

7 Or, excuse.

8 Psal. 35. 19.

4 But these things have I told you, that when the time shall come, ye may remember that I told you of them. And these things I said not unto you at the beginning, because I was with you.

5 But now I go my way to him that sent me; and none of you asketh me, Whither goest thou?

6 But because I have said these things unto you, sorrow hath filled your heart.

7 Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you.

S And when he is come, he will 'reprove the world of sin, and of righteousness, and of judgment:

9 Of sin, because they believe not on

26 But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me.

27 And ye also shall bear witness, because ye have been with me from the beginning.

Luke 24. 49. Chap. 14. 26.

soever he shall hear, that shall he speak : and he will shew you things to come.

14 He shall glorify me: for he shall receive of mine, and shall shew it unto you.

15 All things that the Father hath are mine: therefore said I, that he shall take of mine, and shew it unto you.

16 A little while, and ye shall not see me and again, a little while, and ye shall see me, because I go to the Father.

17 Then said some of his disciples among themselves, What is this that he saith unto us, A little while, and ye shall not see me: and again, a little while, and ye shall see me: and, Because I go to the Father?

18 They said therefore, What is this that he saith, A little while? we cannot tell what he saith.

19 Now Jesus knew that they were desirous to ask him, and said unto them, Do ye enquire among yourselves of that I said, A little while, and ye shall not see me and again, a little while, and ye shall see me?

20 Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy.

21 A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world.

22 And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you.

23 And in that day ye shall ask me nothing. "Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you.

24 Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be full.

25 These things have I spoken unto you

* Matt. 7. 7.

*Or, parables. • Or, parables. • Or, parable.

10 And all mine are thine, and thine are mine; and I am glorified in them.

11 And now I am no more in the world, even as we are one:

1 Matt. 25. 18. 2 Chap. 16. 27.

a Psal. 109. 8, 4 Or, truly sanctified.

WHEN Jesus had spoken these words, 'he went forth with his disciples over the brook Cedron, where was a garden, into the which he entered, and his disciples.

2 And Judas also, which betrayed him, knew the place: for Jesus ofttimes resorted thither with his disciples.

Chap. 12. 26.

= 3 Judas then, having received a band of men and officers from the Chief Priests and Pharisees, cometh thither with lanterns and torches and weapons.

4 Jesus therefore, knowing all things that should come upon him, went forth, and said 5 unto them, Whom seek ye?

5 They answered him, Jesus of Nazareth. Jesus saith unto them, I am he. And Judas also, which betrayed him, stood with them.

6 As soon then as he had said unto them, I am he, they went backward, and fell to the ground.

7 Then asked he them again, Whom seek ye? And they said, Jesus of Naza

reth.

3 Chap 17. 12. $ Chap. 11.50.

25 O righteous Father, the world hath not known thee: but I have known thec, and these have known that thou hast sent

me.

8 Jesus answered, I have told you that I am he: if therefore ye seek me, let these go their way:

9 That the saying might be fulfilled, which he spake, "Of them which thou gavest me have I lost none.

26 And I have declared unto them thy name, and will declare it: that the love wherewith thou hast loved me may be in them, and I in them.

17 Then saith the damsel that kept the door unto Peter, Art not thou also one of this man's disciples? He saith, I am not.

18 And the servants and officers stood there, who had made a fire of coals; for it was cold and they warmed themselves: and Peter stood with them, and warmed himself.

19 The High Priest then asked Jesus of his disciples, and of his doctrine.

20 Jesus answered him, I spake openly to the world; I ever taught in the synagogue, and in the temple, whither the Jews always resort; and in secret have I said nothing.

|

10 Then Simon Peter having a sword drew it, and smote the High Priest's servant, and cut off his right ear. The servant's name was Malchus.

21 Why askest thou me? ask them which heard me, what I have said unto them: behold, they know what I said.

11 Then said Jesus unto Peter, Put up thy sword into the sheath: the cup which

1 Matt. 26. 36.

Matt. 26. 47.

16 But Peter stood at the door without. Then went out that other disciple, which was known unto the High Priest, and spake unto her that kept the door, and brought in Peter.

22 And when he had thus spoken, one of the officers which stood by struck Jesus with the palm of his hand, saying, Answerest thou the High Priest so?

And Annas sent Christ lound unto Caiaphas the high priest, verse 24. 6 Matt. 26. 58. 7 Or, with a rod.

33 "Then Pilate entered into the judg ment hall again, and called Jesus, and said unto him, Art thou the King of the Jews?

34 Jesus answered him, Sayest thou this thing of thyself, or did others tell it thee of me?

35 Pilate answered, Am I a Jew? Thine own nation and the Chief Priests have delivered thee unto me: what hast thou done?

36 Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence.

37 Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice.

38 Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all.

39 But ye have a custom, that I should release unto you one at the Passover: will ye therefore that I release unto you the King of the Jews?

40 Then cried they all again, saying. Not this man, but Barabbas. Now Barabbas was a robber.

11 Or, Pilate's house. 12 Acts 10. 28. 15 Matt. 27. 15. 16 Acts 3. 14.

6.

Verse 1. "A garden.”—Matthew says, "a place called Gethsemane" (ch. xxvi. 30), which is hence supposed to have been the name of the garden; but was more probably that of a village near which the garden stood, and to which it probably belonged. Luke describes the going forth as "to the Mount of Olives." Thus it appears that the garden was on, or at the foot of, the Mount of Olives, so that its situation might be indicated by a reference either to the mount or to the adjoining village. Those on whom local associations make strong impressions, must feel interest in a place which was a frequent resort of Christ and his disciples; and, with the precise intimations afforded by the sacred text. there can be no difficulty in deciding that the spot now pointed out to those who visit Jerusalem, as the Garden of Gethsemane, was probably such indeed. It corresponds to all the required conditions: "At the foot of Olivet," says Sandys, once stood the village of Gethsemane, the place yet fruitful in olives; and near it the delightful garden wherein our Saviour was betrayed." More precisely, the spot is an even plot of ground (Maundrell says, not more than fifty-seven yards square), between the brook Kedron and the base of Mount Olivet. "The gardens of Gethsemane are now of a very miserable description, hedged round with a dry stone fence, and provided with a few olive-trees. A convent has been built on the spot, but it is now in ruins”—Richardson. The olive-trees here alluded to, and which are supposed to mark the more the immediate resort of Christ, are interesting from their antiquity. The Christians of Jerusalem believe them to have sprung from the roots of those that existed there in the time of our Saviour, the original trees having been all cut down by the Romans, when in want of wood to make crosses and warlike machines. (Diary of a Tour, &c., by a Field-Officer of Cavalry.') Chateaubriand confirms this; and adds a curious proof of the antiquity of the trees: The olive may be said to be immortal, since a fresh tree springs up from the old stump. Those in the Garden of Olivet" [he means this garden]" at Jerusalem are, at least, of the time of the Eastern Empire, as is demonstrated by the following circumstance. In Turkey, every olive-tree found standing by the Mussulmans, when they conquered Asia, pays one medine to the treasury; while each of those planted since the conquest is taxed half its produce by the Grand Signior. The eight olive-trees of which we are speaking, are charged only eight medines." These trees are unusually large. The spot on which they grow belongs to the Latin monks, who purchased it at their own expense.

3. "Lanterns and torches."-We introduce some examples of ancient torches, and some modern Oriental ones of torches and lanterns, to afford the subject such pictorial illustration as it seems capable of receiving. It is very probable that the lanterns at this time in use were such as are still common in Western Asia. The construction is at