Imágenes de páginas
PDF
EPUB

Father, save me from this hour: but for this cause came I unto 28 this hour. Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it 29 again. The people therefore that stood by, and heard it, said that 30 it thundered. Others said, An angel spake to him. Jesus answered and said, This voice came not because of me,

time before, he was in the midst of triumph and the hosannas of thousands, but now every chord of his nature vibrates to the touch of sorrow. "This mingled spirit of energy and humility, of triumph and tenderness, of glorying and sorrowing, is the very spirit of Christianity. It was the spirit of Jesus the conqueror and the sufferer. Death was before him, and yet his thoughts were of triumph. Victory was in his view; and yet, what a victory! No laurel crown was upon his head; no flush of pride was upon his brow; no exultation flashed from his eye; for his was a victory to be gained over death, and through death. No laurel crown sat upon his head-but a crown of thorns; no flush of pride was on his brow -but meekness was enthroned there; no exultation flashed from his eye-but tears flowed from it. 'Jesus wept."-Father, save me from this hour. This clause is punctuated with a note of interrogation by Griesbach and other great critics, and thus gives a better sense. What shall I say? shall I say, Father, save me from this hour? but that would be inconsistent and wrong, for it was for this very purpose, to seal my religion with my blood, that I came to this hour of trouble and apprehension.

[ocr errors]

28. Father, glorify thy name. The sense is, instead of questioning the ordinations of God, or shrinking from the destiny he has appointed me, I will rather say, Let his will be done, his gracious purpose be fulfilled, his glory shine forth, though it be at the expense of my life.A voice from

but for your

heaven. This was the third time a voice from on high had proclaimed the divine authority of Christ; see Mat. iii. 17; xvii. 5. I have both glorified it, and will glorify it again. Referring to the miraculous proofs, which God had already afforded his Son, as the seal of his divine commission; and in the latter clause, to the glorious evidence soon to be given by the death and resurrection of Jesus, that he was truly the Son of God.

29. It thundered, &c. Those at a distance might naturally regard the loud voice as only an inarticulate peal, while others, who were near, heard the distinct words, and deemed them, according to common belief, the words of an angel. Here was a sign from heaven, capable of satisfying, as it would seem, the most incredulous, who had demanded something different from the ordinary miracles of Jesus. Mat. xvi. 1, 3.

30. Came not because of me, but for your sakes. A Hebrew comparison, meaning that it came not so much on my account as yours. For we may reasonably suppose that it was partly designed to strengthen the mind of Jesus, as well as to furnish others with a token that the Father was peculiarly with him. Since, in the garden of Gethsemane, an angel was sent to strengthen him, Luke xxii. 43, so we may here regard the voice from heaven, as not without its purpose with respect to Jesus, ver. 27, though it was mainly designed, as he says, to corroborate his lofty claims as a Teacher from God, in the minds of others.

sakes. Now is the judgment of this world: now shall the prince 31 of this world be cast out. And I, if I be lifted up from the earth, 32

31. Now is the judgment of this world, &c. One method of interpretation refers this verse to Jesus Christ, who was about to judge the world, and, though its Prince, to be ignominiously cast out. But another and more rational way, is, to understand our Lord as saying, that the judgment, or, literally, xquois, crisis of this world had now come, and its Prince, (Zeitfürst,) the Time-Prince, would be cast out or dethroned. Jesus saw by anticipation, not only the dissolution of the Jewish state, but the overthrow of the power of Satan, the kingdom of evil, throughout the whole world. "His death and resurrection would be fatal to the reign of error and sin." Henceforward, he was to reign, whose right it is to reign, instead of the prince of darkness. The sense of this verse is, therefore, similar to that of Luke x. 18.

32. And I, if I be lifted up from the earth. Or, and though I be lifted up, &c., referring to his elevation on the cross. - Will draw all men unto me, i. e. though crucified, my religion would eventually triumph, and encircle all mankind in its arms of mercy. Gen. xlix. 10; Is. xi. 10. Indeed, so far from his cross being an obstacle, it would finally prove an instrument of success, to the spread of the gospel. As if Christ had said, to use the paraphrase of another, "My death shall have a convincing, persuasive efficacy upon the minds and hearts of men. It shall satisfy their understandings of the validity of my claims; it shall awaken their conscience to the evil of sin, when they reflect how much I suffered to remove it; it shall stir and melt their hearts, when they reflect that it was from love to them, that I poured out my blood like water. I shall thus draw all men unto me by the cords

[ocr errors]

of reason, conscience, and love.” The death of Christ was to act, not upon God, according to the current theological notions, but upon mankind, as indicated in the text. Henry remarks, that the "cross of Christ, though it is a stumbling-stone to some, is a loadstone to others." It is truly designed to operate as a moral magnet upon the affections of men, drawing not literally all men,- for that is a general term, which is to be limited by the circumstances of the case; and many will resist this, as well as the other gracious influences, intended by God for their spiritual improvement and salvation, but drawing, nevertheless, vast multitudes, such as no man can number, to Christ and to God. The burden of sin, according to the sublime allegory of Bunyan, falls from the Christian Pilgrim at the foot of the cross. Here the rich mercy, not the wrath of God, is revealed to the humble and contrite. The names of heroes perish, the proud arms of cities and empires sink into oblivion, monuments of brass moulder to dust, and "the star-ypointing pyramid" itself is overwhelmed by the sands of the desert; but the Cross-accursed tree, instrument of shame and torture, on which slaves died-has been baptized by the blood of Jesus, and his spirit of suffering, dying love, and henceforth is raised high in everlasting honor throughout the whole world, the most glorious and the most powerful of all symbols.

The efficacy of the cross may be illustrated by the following little history. One of the early missionaries to Greenland began to instruct the natives by proving to them that there was a God. But they replied to him, "Well, and dost thou think we are ignorant of that? Now go back again to

33 will draw all men unto me.

34 he should die.) ·

(This he said, signifying what death The people answered him, We have heard out of the law that Christ abideth forever: and how sayest thou, The Son of man must be lifted up? Who is this Son of man? 35 Then Jesus said unto them, Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you: for he that walketh in darkness knoweth not whither he 36 goeth. While ye have light, believe in the light, that ye may be the children of light. These things spake Jesus, and departed, and did hide himself from them.

the place from whence thou camest." Then another preacher went among them, and began to teach them the precepts of morals. "You must not steal, nor drink too much, nor lie, nor lead wicked lives." But they sharply retorted, "Fool that thou art! dost thou think we do not know that? Go and learn it first thyself, and teach the people to whom thou belongest not to do these things; for who are greater drunkards, or thieves, or liars, than thine own people ?" Thus they sent him away also. Some time after this, there went unto them one who preached "Christ and him crucified;" who told the simple story of the sufferings and death of Jesus Christ for the salvation of the world. The cross warmed the cold Greenland heart, and melted the people to tears. It reached deeper than metaphysics, deeper than morality, and unsealed the spring of everlasting life in their souls. The powerful idea of the love of God through Christ, haunted them as a spell by day, and by night they dreamed of the blood which Jesus shed to redeem the world. The effect of this preaching of the cross, was an extensive awakening among them. The icy plains of the pole and mountains capped with eternal snows, bloomed with moral verdure and beauty.

33. Signifying what death. John explains to his readers, that Jesus

referred to his crucifixion, for he was then lifted up.

34. The law. Meaning the whole Jewish Scriptures.- That Christ abideth forever. Milman observes, that "among the characteristics of the Messiah which were deeply rooted in the general belief, was the eternity of his reign; once revealed, he was revealed forever; once established in their glorious, their paradisiacal state, the people of God, the subjects of the kingdom, were to be liable to no change, no vicissitude. The allusions of Jesus to his departure, clashing with this notion of his perpetual presence, heightened their embarrassment."— Who is this Son of man? Or, according to Palfrey, what kind of a son of man is this?

35, 36. Jesus does not see fit to explain himself, but, in figurative language, admonishes them of the importance of improving their privileges while they possessed them, and walking in the light of the truth while it shone with mild and heavenly radiance around them. — Children of light, i. e. those who followed the light. A common Hebrew idiom, to express a peculiar resemblance or relation to the object described. - Did hide himself from them. Or, according to Wakefield, showed himself in public no more, but passed the time privately among his disciples. This was the last of our Lord's

But though he had done so many miracles before them, yet 37 they believed not on him: that the saying of Esaias the prophet 38 might be fulfilled, which he spake, Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed? Therefore they could not believe, because that Esaias said again, 39 He hath blinded their eyes, and hardened their heart; that they 40 should not see with their eyes, nor understand with their heart, and be converted, and I should heal them. These things said 41 Esaias, when he saw his glory, and spake of him. Nevertheless, 42

public discourses. The remainder of the chapter is a sketch of the manner in which he was received by the Jews, and a summary of his important teachings.

37. Yet they believed not. This implies, that they ought to have believed on him, after witnessing so many miracles, that were designed to produce the most profound convictions and faith in him as the Messiah.

38. The saying of Esaias. Is. liii. 1. The evangelist can find no words so appropriate, in his judgment, to describe the unbelief of the Jews as those of the old prophet. To whom hath the arm of the Lord been revealed? Is. lii. 10. Reference is here made to the loose, flowing, and sleeveless garments of the east. When a person wished to exert himself strenuously, it was necessary for him to make bare his arm, or put it forth from beneath his mantle or robe.

39. Therefore. Referring not to the words of the prophet, but to the previous declaration of John, ver. 37, that the people resisted the evidence of the miracles and the instructions of Christ, and, therefore, could not, i. e. without a moral impossibility, bring themselves to be followers of Jesus. Or, the language is general, and designed to express the resemblance between the people of old and those of our Lord's time. They

-

-

could not believe. "Not that they had a will to believe, and could not; - but they set themselves against having that will." Because that Esaias said again. In the language of Wakefield, "and of their unwillingness to believe, Esaiah hath spoken in another place." Is. vi. 9, 10.

40. He hath blinded, &c. In Isaiah, it is expressed in the imperative mode, Blind their eyes, &c. The prophet is directed to go forth, not in order to produce these effects, but he is forewarned that such would be the results of his preaching. It is popular, figurative language, which describes the bad use which men made of the divine dispensations, under the representation, that God himself blinded and hardened them.

41. When he saw his glory, and spake of him. Isaiah, in the passage in question, is describing his own inauguration into the prophetic office; but the evangelist quotes his words, by way of accommodation, as descriptive of the state of things in Christ's day. When he represents him as seeing his glory, he means the glory of God, ver. 38; and by speaking of him, he signifies, according to Noyes, "that the declaration that the hearts of the Jews would be hardened, was applicable to the times of Christ as well as to the times of the prophet Isaiah." Or, according to Clarke, "the true meaning iswhen Isaiah, chap. vi. 1, saw the glo

among the chief rulers also many believed on him; but because of the Pharisees they did not confess him, lest they should be put 43 out of the synagogue: for they loved the praise of men more than 44 the praise of God. Jesus cried, and said, He that believeth 45 on me, believeth not on me, but on him that sent me: and he that 46 seeth me, seeth him that sent me. I am come a light into the

ry of God the Father, revealing to him the coming of Christ, he then saw the glory of him who was to come in the glory of his Father. Mat. xvi. 27. Isaiah, in beholding the glory of God, and in receiving from him a revelation of the coming of Christ, saw, i. e. foresaw, the glory of Christ, just as Abraham, John viii. 56, saw, i. e. foresaw, his day, and was glad." There is, therefore, not the least argument, afforded by this passage, in support of the inference, sometimes drawn, that because the prophet spoke of the glory of Jehovah, and the apostle quotes the passage in reference to the time of Christ, therefore Christ and Jehovah are one being.

42. Many believed on him. This is what we should naturally have expected, from the powerful credentials which Jesus exhibited of his divine authority. They, however, smothered their real convictions through fear of the dominant party, the Pharisees. This was the case with Nicodemus, with Joseph of Arimathea, and with many others. Confess. Openly declare themselves his fol- Put out of the synagogue.

lowers.

Or, excommunicated.

43. For they loved the praise of men, &c. Or, the approbation of men. The weakness here described of acting more in reference to the frown or flattery of the world, than the will of God, has been common in all ages and nations. Even in the freest lands, there is an excessive desire to be on the popular side, which is fatal to a true, manly, and independent character. This sub

serviency to gain the applause of men, rather than to adhere to the lofty injunction of conscience and of God, is a vice peculiarly liable to prevail in a free government now, as it did in the Jewish nation, “among the chief rulers."

44. Having disposed of the first part of his remarks relating to the miracles of Jesus, and the success which attended him among his countrymen, John now proceeds to the second part, relative to his doctrines, of which he gives a brief and impressive abstract. Jesus cried, and said. He insisted with the greatest earnestness, or proclaimed in the most public manner. He that believeth on me, &c. A Jewish mode of comparison, implying that belief in him was not belief in him only, but was rather and especially belief in God, who sent him. Mark ix. 37.

45. And he that seeth me, &c. Compare chap. xiv. 9, 10; Heb. i. 3. He declares his intimate union with the Father, not by nature and essence, but by affection and design. God is a spirit and invisible, but he has, in Jesus Christ, his image and the brightness of his glory, manifested his divine attributes, far more intelligibly and affectingly than in the external creation; so that when we contemplate the life and character of his Son, we see distinctly what are the purposes and dispositions of the Infinite, Invisible Father. We know the Father through the Son.

46-48. 1 am come a light, &c. A figure he often uses to describe the enlightening, vivifying, and cheering influence of his religion, calling him

« AnteriorContinuar »