verily, I say unto you, that one of you shall betray me. 22 Then the disciples looked one on another, doubting of whom he spake. 23 Now there was leaning on Jesus' bosom, one of his disciples, 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? 22. Doubting of whom he spake. Hence, according to Matt. 26: 22, Mark 14: 19, they began to ask Jesus, one by one, Lord, is it I? 23. Leaning on Jesus' bosom. As the disciples, together with Jesus, were reclining at the meal (see Matt. 26: 7), the one who was next to Jesus would be reclining near his bosom. One of his disciples. This was John himself, who in a modest way suppresses his name. || Whom Jesus loved; to whom Jesus was peculiarly attached. 26 Jesus answered, He it is to whom I shall give a sop, 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. 28 Now no man at the table knew for what intent he spake this unto him. 29 For some of them thought, because Judas had the bag, that he occupied at the table. While the giving of the morsel would show to John which one of the company was the traitor, the other disciples would not discover beforehand who it was that was about to commit the foul deed, as Jesus did not depart from the ordinary course of proceeding in distributing the bread. Thus Jesus exercised the utmost kindness throughout this trying scene. 27. Satan entered into him. A way of expressing the thought, that Satan instigated him; and that his heart 25. Lying on Jesus' breast. Such now became emboldened to consumwas his position, that, by a slight turn-mate his treachery. Compare v. 2. ing of the head, he could in a very private manner, by a mere whisper, speak to Jesus. It was, doubtless, in this private way, that the question was put to Jesus and an answer given by him to John. The other disciples did not hear the answer. 28. No man at the table knew, &c. John himself knew; but as he was the writer of this account, he spoke only of the others. They did not hear what Jesus had told John, nor had John an opportunity, nor probably an inclination, to make known the trai26. A sop; a morsel, that is, of tor's name. It would be, alas! suffithe bread. Dipped it. It was the ciently soon revealed. Judas knew practice at the paschal supper, for the what Jesus meant; and it was, perhead of the family, after having bro-haps, just before the Saviour's remark ken the bread into pieces, to dip it in v. 27, that Judas put the inquiry, with the fingers into the dish con- Is it I? See Matt. 26: 25. Judas taining the broth of the lamb, and might have been near to Jesus, and to give a bit of bread to each per- have received the Saviour's answer son present. Judas's turn to receive without its being heard by the others. the usual portion was probably the Perceiving that Jesus knew what he next one; or the giving of the mor- had done, and what was about to sel might have commenced with take place, he instantly withdrew. him on account of the position which 29. Judas had the bag. See on Jesus had said unto him, Buy | him, God shall also glorify him in himself, and shall straightway glorify him. 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. 31 Therefore, when he was gone out, Jesus said, Now is the Son of man glorified, and God is glorified in him. 32 If God be glorified in 12: 6. Against the feast; for the festival which was just commencing, and would continue seven days from the next evening. 31. Now is the Son of man glorified. Jesus knew that his death was just at hand; and though to human view an ignominious death, yet it would issue greatly to the glory of himself and of his Father. It would be followed by a triumphant rising from the dead, by an ascension to the right hand of God, and by the extension and prevalence of his religion. Thus Jesus, by means of death, would be rendered illustrious. God is glorified. The wisdom, and benevolence, and power of God, would become conspicuous by the events which would follow the death of Jesus, and by that death as procuring pardon and eternal life for men. In him; by means of him. 32. Glorify him in himself; make Christ himself glorious, as the agent in establishing the scheme of redemption, by elevating him to the dignity and happiness which would follow his ascension to heaven. Compare Phil. 2:8-11. 33. Little children. A phrase expressing endearment, equivalent to my dearest friends, my beloved. || Ye shall seek me; ye will anxiously desire my presence and aid. || So now I say to you. Jesus intended to convey to his disciples the thought that he was about to be removed from them by death. The remark which 33 Little children, yet a little while I am with you. Ye shall seek me; and, as I said unto the Jews, Whither I go, ye cannot come, so now I say to you. 34 A new commandment 1 give unto you, That ye love one another; as I have loved you, that ye also love one another. he repeated to them, he had formerly (8: 21) made to the Jews. It was used, however, here in a somewhat different sense. He meant, that the disciples could not yet follow him, as it was proper that they should still remain on earth in order to effect his merciful designs. Compare 14: 3. The Jews to whom he had before made this remark, could not go where he would be, on account of their sinful character. But these disciples Jesus acknowledged as his beloved followers, whom he would, in due time, receive to himself. 34. A new commandment. I give unto you. This injunction of ardent mutual love had respect to the disciples as the followers of Jesus, separate both from the Gentiles and from the great body of the Jews. It was a Christian injunction, having respect to the new religion; an injunction, not particularly made before, though the principle from which it would grow had existed before. It was additional to all the obligations heretofore imposed, and was designed for cherishing mutual Christian love. It was new, then, as pertaining to a new community and to relations which did not exist before the coming of Christ. The occasion for its being enforced had but recently arisen, for it was only of late that the new religion had been introduced. This command had special respect, also, to the apostles, and was specially 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 me now; but thou shalt follow me afterward. needed by them. They had been cherishing ambitious views respecting the chief offices in the new kingdom. Jesus had repeatedly corrected this spirit, and enjoined on them humility and mutual service; he had also just given an example of lowliness and love in washing their feet. Now he again commands, that, banishing ambition, or the desire to rise one above another, they should cherish mutual love as a distinguishing trait of his disciples. To them as his apostles, it was a new commandment, superadded to all the injunctions in the Old Testament respecting mutual love. At the same time, it was a command which in its spirit would embrace all the followers of Christ, as such. As I have loved you, &c. Jesus proposed his own example as a rule and an encouragement. The mutual affection of his apostles and of all his followers, ought to be like his for them, making them deeply interested in one another's welfare, and willing to endure personal privations of any kind, and to any extent, for the sake of others. Compare 15: 12, 13. 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. 36. Whither goest thou? As Jesus had not expressly said that he was about to die, the disciples did not thoroughly apprehend his meaning; They thought of his being removed from them in some way, but exactly what he meant they knew not. 37. I will lay down my life. Peter supposed that Jesus was anticipating danger, but that, by the exertions of his disciples, he might be rescued from the danger. With his characteristic ardor, he generously, though ignorantly, offered to undergo any trouble rather than to be separated from his Master, or than to see his Master violently treated. Compare Matt. 26: 33. Luke 22: 33. 38. The cock shall not crow, &c. Compare Matt. 26: 34. CHAPTER XIV. The closing remarks of the preceding chapter (vs. 31-38) naturally excited gloom among the disciples. Jesus proceeded to present to them such consoling and encouraging thoughts as their circumstances required. In a very few hours, he was 35. By this shall all men know that to be taken, and condemned, and cruye are my disciples, &c. Mutual cified. They would need consolation; love peculiarly characterized the early and more appropriate promises and Christians. It was a common ex- cautions could not be made than are pression among the heathen "See found in this chapter and the two folhow these Christians love one anoth-lowing ones. He encouraged them er, and how they are ready to die for each other!" A heathen writer, in a scoffing manner, remarked of Christians, Their lawgiver persuaded them that they are all brethren." Another said, "They love each other even before they are acquainted." to place unwavering and unlimited confidence in him; gave them assurances of bliss in heaven, of answers to their prayers, of the Holy Spirit's aid, of success in their labors, of his spiritual presence with them, and of his general blessing. L' CHAPTER XIV. ET not your heart be troubled: ye believe in God, believe also in me. 2 In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. 3 And if I go and prepare a place for you, I will come again and receive you unto myself; that where I am, there ye may be also. 4 And whither I go ye know, and the way ye know. 1. Ye believe in God; or, believe ye in God. The idea expressed by the word believe is that of trusting, and the Saviour's thought may thus be conveyed-Trust in God, trust also in me. 2. My Father's house; that is, heaven. God is here represented as occupying a spacious palace, with ample accommodations for his friends. || Mansions; apartments. 3. I will come again; namely, at the termination of their labors on earth. 4. Whither I go. The Saviour was going to heaven, to his Father. The way; the course to be pursued, in order to arrive at heaven. Life is a journey: the path of holy love and obedience to Christ, conducts to heaven. 5. Whither thou goest. Thomas did not understand the remark of Jesus; he thought that his Master was about to retire to some place on earth. 6. Jesus spoke again of going, not to some place of security on earth, but to the Father, in heaven, and briefly explained to Thomas how one could arrive at heaven. I am the way; that is, to the Father. As a road conducts a person to a particular place, so, by means of me, a person can go to God-I am the medium of access to God. It is by being my disciples, and obeying my instructions, that 5 Thomas saith unto him, Lord, we know not whither thou goest; and how can we know the way? 6 Jesus saith unto him, I am the way, and the truth, and the life: no man cometh unto the Father, but by me. 7 If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him. 8 Philip saith unto him, Lord, show us the Father, and it sufficeth us. The men can attain to heaven. truth; that is, I am the author of those true doctrines which rightly exhibit the plan of God for the salvation of men; through me, as the teacher from God, is communicated the truth, obedience to which leads to heaven. The life; the giver of spiritual life to the souls of men. Not only must the path to heaven be opened by the Mediator, but, in order to walk in that path, men must be taught the truth respecting God and heaven, and must become spiritually alive to God. It is through Jesus that spiritual life is imparted to the souls of men, so that they obey God, and walk in the way of holiness to heaven. See 6: 35, 48, 50, 51, 57. Let us INQUIRE, 1. Do we trust in Christ as our mediator? 2. Do we heartily receive his instructions, as our great Teacher? 3. Do we possess spiritual life, so as to be obedient to his instructions? 7. Ye should have known my Father also. Between the Father and Christ there was a most intimate union, so that a knowledge of the one was also a knowledge of the other. Compare 5: 19, 23. ||| Have seen him; are acquainted with him; have a knowledge of God himself, by having an acquaintance with me. 8. Lord, show us the Father. Phil 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; and how sayest thou then, Show us the Father? 10 Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you, I speak not of myself but the Father, that dwelleth in me, he doeth the works. ip, in a childlike manner, not considering the spiritual, invisible nature of the Father, wished to see him with his bodily eyes. 9. He that hath seen me hath seen the Father. So intimate was the union of Christ with the Father, that he was a perfect representative of him. Compare Heb. 1: 3. 10. I am in the Father, &c. A more direct way of expressing intimate union between the Father and Christ. The words; the instructions. Not of myself; not by my own authority, independently of the Father. The works. This term has respect here to all the actions of Jesus, his teaching, his performing of miracles, and his labors in general for the salvation of men. In his whole course of action, his teaching, as well as his miracles, there was a manifestation of God's presence and power. 11. Believe me; believe my declarations. For the very works' sake. If the declarations of Jesus were not sufficient to secure a full assent, yet his deeds, the actions of his whole life, would warrant and demand their confidence in him. Those deeds proved Christ to be what he declared he was, one in whom God dwelt, and by whom God was manifesting himself among men. 12. To encourage their confidence in him, Jesus assured his disciples that distinguished honor would be bestowed on those who should adhere 11 Believe me that I am in the Father, and the Father in me: or 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 And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son. The to him with unwavering faith. works that I do; a course of action similar to that in which I am engaged, having for its object the salvation of men. Greater works. The results which would flow from the labors of his disciples would be greater and more striking than those which he himself had produced. They would be signally blessed in carrying forward the work which he had commenced, and the visible fruits of their labors would be greater and more numerous. He laid the foundation; they were to erect the superstructure. Because I go unto my Father. After Jesus should have gone to the Father, the Holy Spirit would be sent forth, and, by his influences on the souls of men, the labors of the apostles, and of other believers in Jesus, would become eminently successful. The triumph of his cause was, for the present, deferred. It would be more appropriate to that period when Jesus should be elevated to his glorious distinction as Head over all things. See Mark 16: 19. Eph. 1: 22. 13. In my name; as my apostles, acknowledging my authority, and laboring to advance my cause. Whatever would be necessary to the apostles, in the discharge of their work, they were encouraged to expect in answer to prayer. Glorified in the Son; by means of the Son. The cause of Christ was indissolubly connected with the glory of God. Noth |