Bible Commentary (1871–1879 Edition) (continued)
CJirist Pruyelh for His Aj/oslks, JOHN XVII. and for all True Bdievert.
21. I kept (guarded) *l»em in tliy nnme—arti ng as thy Representative on earlli. nniir of Uirni lost, but tlie gon of perdition—' It is not implied liere that the son of perdition was one of tliose wliom the Fatlier had given to the Son, but rather the conlnuy, eli. I.!. !S. [Wisbster and Wilkinson.] It is just as in Luke ). 26, 27, where we are not to suppose that the woman of Surrpta (in .Sidon) was one of tlie widows of I.traet, nor Naanian the Syrian one of tlie lepers in Isr(tel, lliongli the laniuage—the same as here—might seem to express it. son of perditiondoomed to it. (2Tliessalonians 2. 3; Marli 11. 21.) I speak In tlie world, that tliey might luiv-e my joy fialfilled in tUemselTes—7. d., '.Sucli a strain befils rather the upper sanctuary than the scene of conflict; but I speak so "in world beyond its own pale of the divinity of the Gospel, tl generates infidelity to a large extent within its own bosom. But the Spirit of Christ, illuminating, transforming, and reigning in the hearts of the genuine disciples of Christ, drawing them to each other as members of one family, and prompting them to loving co-operation for the good of the worlil — thiij is what, when sufflciently glowing and extended, shall force conviction upon tho world that Christianity is divine. Doubtless, the more that differences among Christians disappear-the mora they can agree even in minor matter.s—the impression upon the world may be expected to be greater, liut it Is not depeiideyit upon this; for living and loving oneness in Christ is sometimes more toucliingly seen even amidst and in spite of minor differences, than where no such differences exist to try the strength of their deeper unity. Yet till this living brotherhocxl in Christ shall show itself strong enough to destroy the sectarianism, selfishness, carnf\lity, and apathy that eat out the heart of Christianity in all the visible sections of it, in vain shall we expect the world to be overawed by it. It is when "the Spirit shall be poured upon us from on high," as a Spirit of truth and love, and upon all parts of the Christian territory alike, melting down differences and heart-burnings, kindling astonishment and sh.ame at past unfruitfulness, drawing forth longings of catholic affection, and yearnings over a world lying in wickedness, embodying themselves in palpable forms and active measures— it is then that we may expect the effect here announced to be produced, and then it will be irresistible. Should not Christians ponder these thi?iffsf "should not the same mind be in them which was also in Christ Jesus" about this matter f should not His prayer be theirs f and the glory whi«'h thou gavest (' hast given') me I have given them, that they may be one, even as we are one—The last clause shows the meaning of the first. It is not the future glory of the heavenly state, but the secret of that present unity just before spoken of; the glory, therefore, of the indwelling Spirit of Christ; the glory of an accepted state, of a holy character, of every grace. I in tliem, and thon In me, thnt they may be made perfect In one—See on t'. 21. 2426. Fatlier, I will—The majesty of this style of speaking tfie world," that My joy, tlie joy I exi)erience in knowing that such intercessions are to be made for them by their absent Lord, may be tasted by those who now hear them, and by all who shall hereafter re.ad the record of them. 15-1'J. I pray not tliat tlion slionldest take tliem ont of tlie ivorld—for that, though it would secure their own safet.y, would leave the world unblessed by their testimony. Imt keep tliem from tlie evil—all evil in and of the world. Tliey are not of tlie world, even ns I am not of tlie world—See on ch. 15. 18, 19. This is reiterated here, to pave tlie way for the prayer which follows. Sanctify them—As the former prayer, "Keep them," was negative, asking protection for them from the poisonous element which surrounded and pressed upon their renewed nature, so this prayer, "Saneti/i/ them," is positive, asking the advavcement and completion of their begun sanctiflcation. through (or 'in') thy truth—God's revealed truth, as the medium or element of sanctiflcation; a statement this of immense importance, thy word Is tnitli—Cf. ch. 15. 3; Colossians 1. .5; Ephesians 1.
13. As tlion hast sent ('sentest') ine into the world, even so, have I also sent ('sent I also') them into the world—.\s their mission Was to carry into effect the purposes of their Master's mission, so our Lord speaks of the avthorit}/ in both cases as co-ordinate, and for their gakes I sanctify (consecrate) myself, tliat they also might ('may') be sanctified (consecrated)—'The only difference between the application of the same term to Christ and the disciples is, as applied to Christ, that it means only to 'consecrate;' whereas, in app Ucation to the disciples, it means to 'consecrate' with the additional idea of previous sanctiflcation, since nothing but what is holy can be presented as an of Tering. The whole self-sacrificing work of the disciples appears here as a mere rpnult of the offering of Christ. fOLSH.\uSEN.] througli (or 'in') the truth—Though the article is wanting in the original here, we are not to transl.ate, as in the margin, ' trvly sanctified;' for the reference seems plainly to l)e "the truth" mentioned 17. (See there.) aO-'J.S. Neitlierpray 1 for these alone—This very important explanation, uttered in condescension to the hearers and readers of this prayer in all time, is meant not merelv of what follows, but of the whole prayer, tliem also which shall believe —The majority of the liest MS."-;, read 'which believe,' all future time being viewed as pre.vjyit, while the present is viewed as past and gone, that they nil may be one, ns thoii, Father, in me, and I in thee, that they may he one ill us The indirrllinf/ Spirit of the F<fther and the Son Is the one perfect boniiof union, knitting up into a living unity, first, all believers amongst themselves ; next, this unity into one still higher, with the Fatlier and the Son. (Observe, that (Christ never mi.rex ITim.ietf iip trith His is quite transparent. No petty criticism will be allowed to fritter it away in any but superficial or perverted readers, be with me where I am—See on ch. I I. 3. that they may beliold my glory which thou hast given me —See on v. 5. Christ regards it as glory enough for ns to be admitted to see atid gaze for ever upon His glory ! Tills is ' the beatific vision ;' but it shall be no mere vision, for "we shall be like him, because we shall see him as he is."
1 .John 3. 2. O righteous Father, the world hnth not known thee ('knew thee not'), but I have known ('knew') thee, and these have known ('knew') that thon hast sent ('sentest') me—As before He said "Holy Fatlier," when desiring the display of that perfection on His disciples (v. II), so here He styles him "Righteous Father," because He is appealing to bis righteousness or justice, to make a distinction between those two diametrically opposite classes—" the world," on the one hand, which would not "know the Father, though brought so nigh to it in the Son of His love, and, on the other. Himself, who recognized and owned Him, and even His disciples, who owned His mission from the Father. And I have declared (' I made known' or ' communicated') thy name— in His past ministry, and will declare It—in yet larger measure, by the gift of the Holy Ohost at Pentecost and through all succeeding ages, thnt the love wherewith thou hast love<l ('lovedst') me mny lie In them, and J In them—This eternal love of the Father, resting disciple-i as He associotes Himself with the Father, but says I In tTiem and ttiev in us.) that the world may believe that thou hast sent ('sentest') nic—So the grand impression U|)on the worM at large, that the Mission of Christ is Divine, is to be made by the unity of His disciples. Of course, then. It must be something that shall be visible or percepfirst on Christ, is by His Spirit imparted to and takes up its permanent abode in all that believe in Him; and "He abiding in them and they in Him" (ch. I'l. .')), they are "one Spirit." 'With this lofty thought the Uedecmer closes His prayer for His disciples, and in them for His Church through all ages. He has compressed into the last moments given Him for conversation with His own the most sublime and glorious sentiments ever uttoreil by mortal lips. But hardly has the sound of tho last word tible to the world. What is it, then? Not certainly a merely formal, mechanical unity of ecclesiastical machliury. For as that may, and to a large extent does, exist
In both the Western and Kastern churches, wi"i little of frhe Spirit of Christ, yea much, much with which the bp!: 11 of Christ cannot dwell, so instead of convincing the
ICO
BetixM/al and Apprehension of Jesus. JOHN XVIII. Peter Sinilelh off Makhus' Ear.
rush of the soldiery upon the disciples [Bengri.]; and see Mark 14.51,52, as showing a temlency to this: but still rnoi e as part of that courage and majesty wliieli so overawed them. He would not wait to be taken. Tliey answered, Jesus of Nazareth— Just tlie sort of l>luut, straightforward reply one expects from military men, simply acting on tlieir instructions. I am [HeJ-^ee ou died away, when He passes with the disciples over the hrook Kediou to Gethsemane—and the bitter con Jlict draws on. Tlie seed of tlie new world must be sown in
Death, that thence Life may spring up.' [Olshausen.]
CHAPTER XVIII.
cli. 6. 20. Judas stood with them—No more is recorded here of his part of the scene, but we liave found tlie gap painfully supplied by all the other Evangelisls. As soon then as Me said unto tliem, I am [He], they went backward—recoiled, and fell to the ground—struck down by a power such as that which smote Saul of Tarsus and liis companions to ihe eartli. (Acts 26. 14.) It was the glorious ellulgence of tlie majesty of Christ which overpowered them. 'This, occurring before His surrender, would sliow His power over His enemies, and so the freedo7H witli which He gave Himself up.' [Meyer.] Then asked He tliein again, Whom seek yel—Giving them a door of escape from the guilt of a deed which now they were able in some measure to understand. Jesus of Nazareth—The stunning effect of His first answer wearing otr, they tliiuk only of the necessity of executing their orders. I liave told you that I am [He]: if therefore ye seek Me, let these go tlieir way—Wonderful self-possession, and consideraiion for others, in such circumstances ! that the saying might be fulfilled which He spake. Of them which TIiou gavest Me have I lost none—Tlie reference is to sucli sayings as ch. 6. 39; 17. 12; sliowing how conscious the Evangelist was, that in reporting his Lord's former sayings, he was giving them not in substance merely, but in form also. Observe, also, how the preservation of the disciples ou this occasion is viewed a's part of that deeper preservation undouljtedly intended in the saying quoted. 10, II. Then Simun Peter, having a sword, drew It, and sinoto the high priest's servant, aad cut off his right ear. The servant's name was ftlalclms-None of the other Evangeli^^ts mention the name either of the ardent disciple or of his victim. John being "known to the high priest" (f. 15), the mention of the servant's name by liim is quite natural, and an interesting mark of truth in a small matter. As to the n'(//(C ear, specified both here and in Luke, tlie man was 'likely foremost of those who advanced to seize Jesus, and pi-esented himself in the attitude of a combatant; hence his right side would be exposed to attack. Tlie blow of Peter was evidently aimed vertically at hi« hciid.' [Wehstek and Wilkinson.] Then said Jesus— "Suffer ye thus far" (Luke 22.51). Put up tliy sword Into the shenllt ; the cup which my Father hath given me, sliall I not drink itl—This expresses both the feelings wh\(:h struggled in the Lord's breast during the Agony in the garden aversion to the cup viewed in itself, but, in the light of the Father's will, perfect preparedness to drink it up. (See on Luke 22. 39-46.) Matthew adds to the address to Peter the following:—"For all thej' that take
Ver. 1-1". BETRAYAIy AND API-REHENSION OF JeSUS.
Over tJ»c brooU Ke«lroii—a deep, dark ravine, to tlie north-east of Jerusalem, through which flowed this small 'storm-brook' or 'winter-torrent,' and which in summer is dried up. wliere was a garden—at the foot of the Mount of Olives, "called Gethseiaane" ('olive-press'), Maithew 26. 30, 36. Jndas kiiew tlie place, for Jesus oftliiiies (see ch. 8. 1 ; Luke 21. 37) resorted tliitlier witli hU disciples—The baseness of this abuse of knowledge in Judas, derived from admission to the close.st privacies of his Master, is most touchiugly conveyed here, though nothing beyond bare narrative is expressed. Jesus, however, knowing that in this spot Judas would expect to find Him, instead of avoiding it, hies Him thither, as a Lamb to the slaughter. "No man taketh my life from me, but
I lay it down of myself." (Ch. 10. 18.) Besides, the scene which was to fill up the little breiithing-time, the awful interval, between the Su'jper and the Apprehension—like the "silence in heaven frr about the space of half an hour" between the br-^'aking of the Apocalyptic Seals and the peal of the Trnmpets of war (Revelation 8. 1)—the Agony —would have been too terrible for the upper room; nor would He cloud the delightful associations of the kiAt
J'asKOver and the flrnl Supper by pouring out the anguish of His soul there. The garden, however, with its amplitude, it sliadj' olives, its endeared associations, would be congenial to his heart. Here He had room enough to retire—first, from eight of them, and then from the more favoured three ; and here, when that mysterious scene was over, the stillness would only be broken by the tread of the traitor. Jndas tlien—" He that was called Judas, one of the Twelve," says Luke, In language which brands him with peculiar infamy, as in the sacred circle while in no .Bense of it. tlie baud of men—' the detachment of the Roman cohort on duty at the festival for the purpose of maintaining order.' [Webster and Wilkinson.] officers from the oliief priests and Pliai-iseeu—Captains of the Temple and armed Levites. lanterns and torclies—It^'as full moon, but in case he should have secreted Himself Eomewherein the dark ravine, they bring the means of exploring its hiding-places—little knowing whom they had to do with. " Now he that betrayed Him had given them a sign, saying, Whomsoever I shall kiss, that same is He, hold him fast." (Matthew 26. iS.) The cold-bloodedness of til is speech was only exceeded by the deed itself. "And Judas went before them (Luke 22. 47), and forthwith he came to Jesus, and said. Hail, Master, and kissed Him." (Matthew 20. 49; cf. Exodus 4. 27; IS. 7; Luke 7. 1.5.) The Impudence of this atrocious deed shows how tlioroughly he had by this time mastered all his scruples. If the dialogue between our Lord and His captors was before this, as some interpreters think it was, the kiss of Judas was purely gratuitous, and probably to make good his right to the money; our Lord having presented Himself unexpectedly before them, and rendered it unnecessary for any one to point him out. But a comparison of the narratives seems to show that our Lord's " coming forth" to the l)and was subsequent to the Interview of Judas. "And Jesus said unto him. Friend"—not the endearing term " friend" in ch. 1.5. 15, but 'companion,' a word used on occasions of remonstrance or rebuke (as Matthew 20. 13; 22. 12)— "Wherefore art thou come? (Matthew 26. .50.) Betrayest thou the Son of man with a kiss"—imprinting upon the foulest act the mark of tenderest atlection'/ What UHTundcd feeling does this express! Of this Jesus showed Himself on various o<!casions keenly susceptible—as all generous and beautiful natures do. 4-0. JesuM, knowing all things that should come ('were coming) upon lllm, went forth—from the sliade of the trees, prol)al>ly, Into opfn view. Indicating His sublime preparedness to meet His captons, AVhom seek ye !—Iartly to prevent a tlie sword sliall perish by the sword" (Matthew 26. 52) q.
d., 'Those who take the sword must run all the risks of human warfare; but Mine is a warfare whose weapons, as they are not carnal, are attended with no such hazards, but carry certain victory.' "Thinkest thou that I cannot now"—even after things have proceeded so far—"pray to my Father, and he shall presently give me"—rather, 'place at my disposal'—"more than twelve legions of angels;" with allusion, possibly, to the one angel who had, in His agony, "appeared to Him from heaven strengthening Him" (Luke 22. 43); and in the precise number, alluding to the twelve v/ho needed the help. Himself and His eleven disciples. (The full complement of a legioa of Roman soldiers was six thousand.) " But how tiien sliall the Scripture be fulfilled that thus it must be?" (Matthew 26. 53, 54.) He could not suffer, according to the Scripture, if He allowed Himself to be delivered from the predicted death. "And He touched his ear and healed him" (Lulce 22. 51); for " the Son of man came not to destroy men's lives, but to save ttiem" (Luke 9. 56), and, even wliile tliey were destroying His, to save ttieii's. Then the baud . . . took Jesus—but not till He boci