20 sanctified through the truth. Neither pray I for these alone; but for them also which shall believe on me through their word: 21 that they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe 22 that thou hast sent me. And the glory which thou gavest me, I 23 have given them; that they may be one, even as we are one; I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast 24 loved them as thou hast loved me. Father, I will that they also whom thou hast given me be with me where I am; that they may behold my glory which thou hast given me: for thou lovedst me 25 before the foundation of the world. O righteous Father, the office, and to save mankind by his instructions, death, and resurrection. ·Sanctified through the truth. The margin reads, truly sanctified. But Kenrick paraphrases the whole verse thus: "I have prepared myself for the service of God in undertaking the office of a divine messenger, for their sakes, that I might qualify them, by the communication of the truth, for the same service in preaching the gospel to the world." 20. The mind of Jesus now rises above the little circle of his apostles, and embraces in its generosity and love the horizon of the whole world. He pours out fervent and affectionate supplications for his followers in every age and nation. Such a prayer is in itself a perfect demonstration of the truth of his religion.-Through their word. Or, preaching and doctrines. 21. The union of his disciples with one another, and with himself and God, was of the same nature as the union of the Father with the Son, and the Son with the Father; i. e. by harmony of design, not identity of person. - That the world may believe. One important effect of this love among the disciples of Jesus, would be to convince mankind of the divine origin of Christianity. 22, 23. The glory, &c. The in terpretation of ver. 5 here meets with 24. I will, i. e. I desire. Be with me. In reference to the blessedness of a future state. My glory. The distinction and happiness with which God would crown his Son and Messenger. -Lovedst me before the foundation of the world. See note on ver. 5. What was the nature of this love, is explained in ver. 26, where the same love was to be in his disciples. Throughout his prayer, Jesus institutes a species of equality between himself and his disciples, in relation to glory, ver. 5, 22; love, ver. 24, 26; and union with the Father, ver. 11, 21, 22, 23. Our Lord uses the strongest language to fortify the minds of his followers against the trials, which were soon to burst upon them, like an overwhelming world hath not known thee: but I have known thee, and these have known that thou hast sent me. And I have declared unto 26 them thy name, and will declare it: that the love wherewith thou hast loved me, may be in them, and I in them. CHAPTER XVIII. The Seizure and Trial of Jesus. WHEN Jesus had spoken these words, he went forth with his disciples over the brook Cedron, where was a garden, into the sea. He strives to make them feel how close was his own union with the Father, and their union with him and with the Father. "God from eternity regarded him with love; and they were like objects of God's love. Ver. 23. They were hereafter to behold in heaven the consummate glory of him who, before the close of another day, was to be exposed to the mockery of the Roman soldiers, to suffer the outrages of an infuriated mob, and to expire by a death as ignominious as it was cruel." 25, 26. Hath not known thee, i. e. in thy true character. The same might be said, comparatively, of every age. Ignorance of God lies at the foundation of the sin and wretchedness of mankind. By making him known, or, as it is here expressed, by declaring his name, Jesus has set in operation a thousand influences to reform and bless our race. He has opened our eyes to the mighty Sun, which is at the centre of our moral system, around which all move, which binds all together, and all to itself, and which sends out light and heat to cheer, warm, and bless, the whole surrounding universe. Will declare it. He would yet farther reveal God to them at his death, in his resurrection and its succeeding events, and by the descent of the Holy Spirit. And I in them. The last note of this divine strain breathes love and union, and sweetly closes the purest production of any spirit that has ever tabernacled in the flesh. The world, even the Christian church, has not yet advanced far enough to sympathize with and appreciate this prayer of Jesus. They are better prepared to admire his Sermon on the Mount, and understand his moral precepts, and the generous and benevolent actions of his life, than to catch in a loving ear this music of his dying voice, as it rises and swells with the ecstasy of gratitude and hope, trembles with anxiety for his little flock in the midst of an angry world, and sinks away in a joyful cadence of eternal glory, love, and blessedness; in which hover images of peace and union between himself, his disciples, and his Father, in the everlasting home of heaven. CHAPTER XVIII. Most of this chapter is parallel with parts of Mat. xxvi., Mark xiv., and Luke xxii., where full explanations are given. 1. He went forth. It is not stated where he was when he discoursed' and prayed with his disciples; while some conjecture that he was still in the supper-room, or an adjoining apartment; others suppose that he had already gone out of the city with the eleven, and was in the garden. Chap. xiv. 31.- Cedron, or, 2 which he entered, and his disciples. And Judas also, which betrayed him, knew the place: for Jesus ofttimes resorted thither 3 with his disciples. Judas then, having received a band of men and officers from the chief-priests and Pharisees, cometh thither 4 with lanterns, and torches, and weapons. Jesus therefore, knowing all things that should come upon him, went forth, and 5 said unto them, Whom seek ye? They answered him, Jesus of Nazareth. Jesus saith unto them, I am he. And Judas also, 6 which betrayed him, stood with them. As soon then as he had said unto them, I am he, they went backward, and fell to the 7 ground. Then asked he them again, Whom seek ye? And they 8 said, Jesus of Nazareth. Jesus answered, I have told you that I am 9 he. If therefore ye seek me, let these go their way: that the ing might be fulfilled which he spake, Of them which thou gavest Kedron, or, Kidron, 2 Sam. xv. 23; 2 Kings xxiii. 6,12; derived from a Hebrew word, meaning turbid; perhaps from the filth of the city, that flowed into it. It is also called the valley of Jehoshaphat, and runs south-easterly into the Dead Sea. No water flows in it, and probably never did, except in the rainy season, and not constantly, even then, according to the testimony of residents. See Robinson's Travels. Garden. Called in Matthew the garden of Gethsemane. It was at this point of time that the Agony of Jesus, as it is termed, occurred. Entered. Or, was accustomed to go. 3, 4. Band. Robinson regards it as an informal company from the guards of the temple, consisting of Levites, not the Roman cohort. It is evident that resistance was apprehended. Lanterns and torches. Though it was now full moon, these were requisite to identify their prisoner among the trees and shrubbery of the garden. Knowing all things that should come upon him. The distinct foreknowledge of his trials by Jesus, impresses us with a new sense of the calm, deep fortitude of his spirit in holding himself ready say to meet them. He encountered his enemies with the frankness of an innocent man, with the resigned disposition of one who sought not his own will, but the will of God. 6. They went backward, and fell to the ground. It is a question not easily settled how, and why, this took place. Those who suppose that a miracle was wrought to prostrate the hostile force upon the ground, hold that it was done to show that Jesus voluntarily surrendered himself, when he might have miraculously resisted and escaped; or to give his disciples time to flee. But on the other hand, it is easier and better to interpret the passage, by viewing the company as smitten by a momentary terror, and abashed at the presence of one whom they had reason to think, could in an instant destroy them by a word. They were awed, too, by the sublime moral force of Jesus, which they had felt before. Chap. vii. 46. 8,9. Let these go their way. He wishes to have his disciples exempted from his own fate, that they might be the future preachers of his religion to the world. The saying. Chap. xvii. 12. These are the words me, have I lost none. drew it, and smote the high-priest's servant, and cut off his right ear. The servant's name was Malchus. Then said Jesus unto 11 Peter, Put up thy sword into the sheath: the cup which my Father hath given me, shall I not drink it? Then Simon Peter, having a sword, 10 Then the band, and the captain, and officers of the Jews took 12 Jesus, and bound him, and led him away to Annas first, (for he 13 was father-in-law to Caiaphas, which was the high-priest that same year.) Now Caiaphas was he which gave counsel to the 14 Jews, that it was expedient that one man should die for the people. And Simon Peter followed Jesus, and so did another 15 disciple. That disciple was known unto the high-priest, and went in with Jesus, into the palace of the high-priest. But Peter 16 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. Then saith the damsel 17 that kept the door unto Peter, Art not thou also one of this man's disciples? He saith, I am not. of the evangelist, who often throws in remarks, either to add clearness and strength to the narrative, or to prevent misconceptions. He quotes a former declaration of Jesus as applicable to the present case, not as being a prophecy now fulfilled. 10. Having a sword. Luke xxii. 38. The blow was aimed at the head, and probably designed to be fatal. Malchus. John mentions his name, because no danger could accrue to any one from doing it, at the late period he wrote his Gospel, and he was acquainted with the household of the high-priest. Ver. 16. Says an old writer, "I love and honor thy zeal, O blessed disciple. Thou couldest not endure the wrong done to thy divine Master. Had thy life been dearer to thee than his safety, thou wouldest not have drawn thy sword upon a whole troop. But good intentions will not give a sanction to intemperate rashness. He whom we serve can at once accept our meaning, and censure our act." And the servants and officers 18 11, 14. The cup. Meaning his sufferings. Mat. xxvi. 39. The object of taking him to Annas first was to satisfy his curiosity, or secure his influence, which was great, for he had been high-priest himself a long time; five of his sons had filled the office, and it was now held by Caiaphas, his son-in-law. Gave counsel to the Jews. Chap. xi. 50. Since he had already expressed a decided opinion on the case, he was unfit to act as judge. 15, 16. Another disciple. Probably John; hence the particularity of the narrative in this place, for it is given by an eye-witness. Known unto the high-priest. There is no considerable improbability in John, though a Galilean, becoming acquainted with the high-priest, by some of the thousand contingencies of human life, especially as the Jews resorted thrice annually to the holy city. 17. He saith, I am not. Peter was ready to defend his Master at the risk of his life, but his feelings nat stood there, who had made a fire of coals, (for it was cold,) and they warmed themselves: and Peter stood with them, and warmed 19 himself. -The high-priest then asked Jesus of his disciples, 20 and of his doctrine. 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. 21 Why askest thou me? ask them which heard me, what I have urally underwent a great change, when he saw him led away an unresisting prisoner. In the words of Cellerier, "there were no more contests and victories, no miracles to confound the enemies of the Messiah. Instead of those beautiful images, which quickened his blood, and doubled his ardor, he discovered, in the obscurity of his thoughts, chains, a tribunal, furious and triumphant judges, opprobrium and death. He follows, not with glory, hope, and courage, but at a distance, accompanied by John alone, in darkness. It is through favor, and by stealth, that he is admitted into the enclosure of the palace. This is not all. The obscurity of night, the light of flambeaux and fires, the door-keepers, the priests who arrive in order, the brutal boastings of subalterns, eager to take part in the passions of their masters, each moment, each object, each word, more and more troubles and terrifies this hasty being, who had no control over his first impressions and his imagination. The sword which had wounded Malchus, hung still bloody at his side. An unknown voice struck upon his ear, harshly demanding, Were you not also with this man?' If it had been an authoritative question, before the assembled Sanhedrim, that he was called upon to answer, the solemnity of the appeal would have aroused his conscience, and supported him in escaping from the abyss. But it was a servant, an impertinent and babbling woman, from whom it 29 VOL. II. was necessary to be free. As usual, without reflection, he yielded to the impulse of the moment and circumstances, and said, 'I know not the man.'" 18. A fire of coals, for it was cold. Probably it was a brasier of burning charcoal that was placed in the open hall; since the night air in Judea, at this season of the year, was chilly, especially to those who had been exposed to it for some time, as had the servants and officers. 19, 20. Of his disciples, and of his doctrine. As observed by an eminent lawyer and statesman, "instead of interrogating Jesus respecting positive acts done, with their circumstances, and respecting facts personal to himself, Caiaphas interrogates him respecting general facts, respecting his disciples, (whom it would have been much more simple to have called as witnesses,) and respecting his doc-trine, which was a mere abstraction, so long as no external acts were the consequence of it." But though the questions were inappropriate, our Lord replied to them with a dignity becoming his high office and character. The world knew what he taught, for he had preached to multitudes in the most public places, and if the high-priest wished to know what was the nature of his doctrine, let him call in witnesses, for they had received impressions they would not soon forget. And in secret have said nothing, i. e. nothing contrary to what I have said in public. - Why askest thou me? It was contrary to |