Exposition of John

The first part of the Chapter, containeth these particulars. 1. His return to Bethany, ver. 1. 2. His entertainment there, ver. 2. particularly by Mary, ver. 3. 3. Judas his quarrelling at Mary's deed, with Christ's Apology for her and it, ver. 4. —8. 4. The resort of the Jews to him at Bethany, ver. 9. with the Pharisees resolution thereupon, ver. 10, 11.

In this verse we have Christ's return to Bethany, together with, 1. A designation of the time of his return, it was six days before the Passover, 2. A new designation of the place, taken from the late miracle wrought upon Lazarus. While it is said he came there six days before the Passover, and yet Matth. 26.2. it is said that after two days is the Passover, when yet the supper here mentioned is after that recorded to be given, Matth. 26.6. We must (for reconciling these) consider, that Christ's warning of the Disciples of Judas treachery, was indeed, in order of time, after that supper, and four days after his coming to Bethany; for, Judas went not away till after the disappointment and affront he got about the box of ointment, Matth. 26.14. compared with the preceding purpose. And as for Matthew, he doth not observe the order of time, in recording that supper, (for Christ's entry into Jerusalem, which was after it, ver. 12. of this Chapter is recorded by him long before, Matth 21.8, 9. &c. ) but having told how Christ warned the Disciples of this hazard, Matth. 26.2. he doth, upon that occasion, resume things that had been done before, to clear how he was betrayed. Namely, that the Priests consulting upon some expedients how they might catch Christ, Matth. • 6.3, 4, 5. Judas, who had been disappointed of gain by that ointment pouered on Christ, went and offered his service to them, ver. 6.—14, 15. Doctrine 1. Albeit men are bound, by all lawful means, to preserve themselves from the unjust violence of persecutors; Yet when God's time and calling cometh, and when men see it is the will of God they should suffer, they ought to set their faces to it cheerfully; for, whereas before Christ withdrew, Chap. 11.54. Now when the Passover, the time of his suffering, draweth nigh, he comes to view again, and draws toward Jerusalem. See Mark. 10.32, 33. Luk 9 51. 2. He came so long before the time to Bethany, where Lazarus and others were; Not only that he might stay there, and give an occasion to Judas to go his way to the Rulers; or to attend till he people hearing he was there, might meet him in a solemn manner, and he might be conveyed in state to the place of his sufferings, of which afterward. But his end, more especially, in this was to refresh and confirm his friends there with his company, before he should be taken from them, and to refresh himself also before he went to his trials. And so it teacheth. 1. Where Christ hath love, and an interest, he will not stay long away; for, here after his retirement, he returns to Bethany. 2. When storms are arising, Christ will not forget his own, to give them a visit, sooner or later, to fortify them against them; for, six days before the Passover, at which he was to suffer, he comes to Bethany, to refresh and confirm his friends by his company, and by warning them of his suffering, as it is, ver. 7, 3. It is a very refreshful cordial under sufferings, to have the company and society of godly friends with whom we may converse at any time; for, Christ also subjected himself to make use of this; And as he seeks it in the Garden, Matth. 26.38, 40. so here he seeks it in Bethany. See how Paul esteems of a visit in his bonds, 2 Tim 1.16, 17, 18. Doctrine 1. Where Christ converseth with his people, he will make a place famous by eminent proofs of his power and love for them; for, now the former description of Bethany, Chap. 11.1. is laid aside, and it is most famous that Lazarus was there, which had been dead, whom he raised from the dead.

In these verses, we have Christ's entertainment at Bethany; A supper is made for him, at which Martha served, and Lazarus sat with him, but Mary anoints Christ with precious ointments. This supper was made for him in the house of one Simon a leper, (who, it seems, had been cured by Christ) as may be gathered from, Matth. 26.6, 7. where Mary's deed is recorded, but her name suppressed, and it seems Lazarus and his sisters have been invited also. As for this practice of Mary, I shall leave what was extraordinary in it, till it's own place, ver. 7. Only, it being the custom in these countries to anoint their guests, and wash their feet at feasts, Luk. 7.44, 46. she, out of her great love, will do it with great charge and expense. And whereas here it is said, she anointed his feet, and the rest say it was his head, Matth 26.7. we are to understand that she did anoint both, though she only wiped his feet: and breaking the box and pouring it on his head, Mark. 14.3. it seems the copiousnesse thereof made it run from his head to his feet. Doctrine 1. As temporal things are due unto Christ and his Ministers, who sow spiritual things, 2 Cor. 9.11. So they who have participate of his bounty, will make him very welcome; for, there they made him a supper. 2. Albeit it be the great sin of men to pamper their own bodies, and make provision for the flesh; Yet it is not unlawful, at sometimes to enjoy the liberal use of the creatures, in a sober manner; for, Christ doth not decline this supper. Sometimes he went into the feasts of Pharisees, Luk. 7.36. sometime with Publicans, Matth 9.10. &c. and 11.19. not for their sare, but that he might gain them; as love is a very gaining way. And here he feasts with his friends that they may be refreshed together. 3. As for Martha's serving, albeit she was reproved for this at another time, Luk. 10.38, 39, 40, 41, 42. not simply for her serving Christ that way, but comparatively, and when it crossed better duties; Yet now when it interrupts no better duty, her care was commendable, that she would serve, though the house was not her own. And it teacheth, That when Christ is dear to any, they will not disdain to stoop to do meanest service to him, or his for his sake; as Martha served here. 4. As Christ's miracles are true and real, and not lying wonders; So the memory of his wonderful works are not to be forgotten, nor ought to wear out with length of time; for, both these ends it is marked, that Lazarus was one of them that sat at table with him, both to confirm the truth of his resurrection, as Mark. 5.43. Luke 24.41, 42, 43. Acts 10.41. and to keep us in mind of that wonderful work, that he who was once in his grave should now be eating. 5. According as men abound in love to Christ, they will bring forth evidences thereof, in serving of him; As here Mary outstrips them all. 6. Love to Christ is ingenious to find out a way to evidence it self; and when all are busy, it will find some work that is undone, to be done to him and for him; for, when some are preparing the supper, Martha is serving, and Lazarus entertaining him at Table, Mary finds out this, to anoint his feet. 7. Love is very prodigal (so to say) and will spare no expenses on Christ; for, she took a pound of very costly Spikenard to do this, of the worth whereof, see ver. 5. 8. True love is still accompanied with humility and reverence to Christ, and when it doth most to Christ, it keeps a man still humble; for, when she had done all this, she wiped his feet with her hair, either to make them clean before the ointment came upon them, or to wipe off the ointment after it had suppled his feet. 9. As the fruits of love will not hide, so they have a fragrant smell; for, so much may be gathered, by allusion from this, that the house was filled with the odour of the ointment, and so the matter came to be known, which occasioned the subsequent quarrelling.

In these verses, is recorded a consequent of this practice of Mary; namely Judas his quarrelling of it, which also was an occasion of his going and betraying his Master, as the other Evangelists mark, Albeit the other Evangelists lay this upon all the disciples, because, in appearance, they consented to him and seconded him in so plausible a cause; Yet John declareth it was he who raised the debate, and under a pretence of caring for the poor, condemned this practice as a needless waste. Whence learn, 1. Very gross hypocrites may be near to Christ in outward profession, and may be entrusted in eminent employments; for, Judas Iscariot, Simon's son, which should betray him, is one of his Disciples. 2. Such as follow Christ on unsound terms, and will forsake and betray him in a strait, will be now and then bewraying their unsoundness before hand, if they be well observed; for, he which should betray him, brings out his covetousness here before hand. 3. It is the great and woeful art of hypocrites, that they mask their corrupt intentions with fair pretences, and that they desire to lurk so long as they can; for, all his language is, why was not this ointment sold for three hundred pence, and given to the poor? This whole sum, after the English account, amounts (according to the opinion of some concerning the Roman penny ) to nine pounds, seven shillings, six pence; O: (according to others) to eight pounds, six shillings, eight pence. And as this points out the great liberality of Mary in this her practice; So Judas, by his mentioning thereof, insinuates that it was altogether needless to bestow so much on such a piece of service to Christ; As indeed, men are ready to account it great waste (as the word is, Matth. 26 8.) when a little is bestowed on Christ and his service, when yet they can waste more needlessly, in serving their lusts, without noise or grudging. But this wanted not a fair pretence, that Christ cared for no such costly anointing, and that it did not beseem their low estate. And withal, his great covetousness is masked with a pretence of care for the poor. It is very dangerous to live in times, when cloaks of faults are as rife as the faults themselves. 4. It is the will of God, that the poor be taken notice of, and supplied by everyone, according to their ability; for, so much appears in Christ's practice, who in his deep poverty, did lay up somewhat for them, as Judas exception imports. See Joh. 13.29.

Before John set down Christ's answer, he doth first take off Judas his mask, and showeth that this did not proceed from his care of the poor, but that having the bag in his custody, wherein any money Christ had was kept, and being a thief, he was sorry he lost such a prize, whereupon he might have preyed. He is called a thief, either because he had already interverted some of that money which was in his keeping, to his private use, or because he had purposed so to do, being resolved to forsake his Master, since he heard of his sufferings, and that they were now approaching. Whence learn, 1. Let men pretend never so fair, to cover the naughtiness of their hearts; Yet Christ knoweth all the secret deceits of the heart, and how contrary their intentions are to their pretences; for, here by his light, it is cleared; that he cared not for the poor. 2. As Christ knoweth the naughtiness of every heart; so he will, in due time, one way or other, discover what is within men: for, here the veil is taken off Judas, This he said, not that he cared for the poor. 3. Whatever hypocrites pretend, yet it is but themselves, and some interest or advantage of their own, they drive at in all they do; for, Judass's aim in all this was, to reap advantage to him self. 4. It is egregious theft before the Lord, when men do carry on their avaricious designs under pretence of caring for the poor; and when, in affection or practice, they are not faithful in what is committed to their trust, but do intervert that to their private use, which is designed for public or pious uses; for, thus was Judas a thief, in taking to himself what was to be employed for the use of Christ and his disciples or for the poor. 5. Riches and the bag are not in such esteem with Christ, but that the ba • est of his followers may have them in keeping, and under their power; for, of all the twelve, Judas had the bag, and bare what was put therein. 6. When Christ suffers men's corrupt affections, and suitable temptations and objects, to meet, it is a sad judgment and snare upon them, and a presage that he will give them up to a neck break; for, it was a sad judgment upon Judas, that being a thief, he had the bag, and so wanted not an opportunity to satisfy his covetous disposition.

Followeth Christ's answer and Apology for Mary; In the first part whereof, he defends her practice which Judas had quarrelled, by showing she did it upon an extraordinary cause and occasion; to wit, that foreseeing his death by faith, she would testify her • ffection to him, by doing this last duty now, which she could not expect to get done afterward. Whence learn, 1. It is a great sin in any, especially if they be of any eminency, to discourage any of the Saints, or interrupt them in their serving of Christ, for, Christ finds it needful to bid, let her alone, as knowing it might weaken her hands that she was checked by one of his Apostles. 2. Christ will take the maintenance and defense of these who serve him, against all that would oppose and carp at them; for, he lets her say nothing, but interposeth on her behalf; Let her alone. 3. Whoever misconstruct the honest actions of Saints, yet Christ doth judge aright of them, and alloweth them his approbation; for, Judas accounted it a waste, but Christ approves of it, as kept for the day of his burying. 4. Christ in his suffering, death, and bu •• d, is very honorable in the estimation of Saints who know him right; And he doth esteem highly of his own sufferings; for her keeping this ointment for the day of his burying, intimates that she by faith saw him honorable in his death, as well as in his life, and that his death not only should be acceptable and •• voury to God, but fragrant to all the Elect. and should fill the world with a sweet smell. And Christ himself, who was never sumptuous, yet, allows costly ointment on his bu • ial, to testify how highly he prized and loved to lay down his life for his people.

In the next place, Christ having defended Mary, doth now answer to his great objection and pretence of caring for the poor. The defense is taken from this, that this opportunity of honoring him would not always last, whereas they might always have occasion to be charitable to the poor. He speaks it in the plural number, ye have the poor, &c. either because he would press this as a common duty, on all, as well as Mary; or rather he speaks it to all the Disciples, who had joined with Judas in this act, as the other Evangilists observe. Doctrine 1. Christ is so meek, even to his cruel enemies, that he will not always tell them all he knoweth of them, when he reproveth them, but will let them discover themselves; for, he will not tell Judas his false heart, but simply replies to any ground of objection he alleged. And this he doth; partly, because moe were engaged then Judas, whom therefore he will satisfy; Partly, that he may warn men not to seek to carry their cause by reflections upon the persons of their opposites, while as they want solid reasons for their cause; partly, that he may teach all, to beware of judging men's he •• ts, when yet they have not discovered themselves; for, he will not deal so with Judas: And partly, that from this his meek dealing toward a Judas, we may gather how much more meek he will be to his own. 2. The Lord hath so ordered, that when diverse duty; which cannot be performed together, tryst together in one juncture of time, the one of them may give way to the other for that time, without sin; And particularly, Duties, which occur rarely, and cannot be got done afterward, should be gone about in the opportunity thereof, albeit other important duties be laid aside for that time, which may be overtaken at another time; As here he cleareth in the matter of putting this external honor upon him, when it trysts with the command of having a care of the poor; And for this reason he preferreth this duty to himself now, The poor ye have always, but me ye have not always 3. Albeit it be a sin to defraud Parents, the poor, or others, of what they may expect in duty, justice or mercy; under a pretext of laying out what men have, for God, Matth. 15.4, 5, 6. Yet when Christ calls for anything we have, no other thing should come in competition with him; for, when he calls for it, he takes place of the poor here. 4. Men may sometime have an opportunity of employing themselves, or their substance, in honoring of Christ or doing him service, which they will not so readily meet with again, if they let it sl • p; for, so much is imported here, me ye have not always. Mary could not always have opportunity to testify her respect thus to Christ, nay not when he was dead and buried, and therefore she takes this present opportunity. 5. The Lord will have his people never to weary of mercy to the poor; and therefore doth continue constant objects of pity among them; for, The poor always have ye with you. See Deut. 15.11.

In these verses, is recorded a consequent of Christ's coming to Bethany, when it came to be known he was there; to wit, that many Jews resorted thither, not only for his sake, but out of curiosity also, to see and speak with Lazarus, ver. 9. Which is amplified from the Rulers resolution thereupon, to put Lazarus also out of the way, seeing his resurrection was a mean to draw many to Christ, ver. 10, 11. It is not needful to determine, whether these Jews, were some dwelling in Jerusalem, and about it, or some of these who came up beforehand to the feast, Chap. 11.55. who also came out the next day to meet him in triumph; seeing, whoever they were, their coming contributed to let forth Christ's honor, and to irritate his enemies.

From ver. 9. Learn, 1. Where Christ pleaseth to make himself known, he will get respect and followers, were there never so much hazard and opposition in the way; for, albeit the Rulers had concluded to put him to death, and he had withdrawn upon that, and they had given charge to spy him out, Chap 11.53, 54, 57. yet, much people of the Jews, knew that he was there; and they came. So soon as they heard of him, they flocked to him. 2. Christ gives so glorious proofs of his power and love, as may invite men to flock unto him; for, he hath with him Lazarus, whom he raised from the dead, to make them flock unto him. 3 It is an argument to persuade Christ to help his people in their difficulties, that by so doing, he not only doth them good, but doth also bring about the manifestation of his glory, and an increase of followers; for, by raising Lazarus, he draws them out to wait upon him. See Psal. 7.6, 7. 4. Albeit Christ will get glory, even by the unsound actings and appearings of men for him, Philip. 1.16, 18. Psal. 66.3. Yet it is the sin of many, that they flock to him rather out of curiosity, then in sincerity, and that they choose rather to gaze upon his works, then fall in love with the worker; for such was their fault here, They came not for Jesus sake only, but that they might see Lazarus also. They were curious to see such a rare sight, and, possibly also, to inquire somewhat of him concerning the state of the dead.

From ver 10, 11. Learn, 1. Such as betake themselves to bear down Christ, do engage themselves in an endless ve • ing life, and an harder task then they are able to undergo; for, they who would kill Jesus, would put Lazarus also to death Yea, they would kill many who would kill all whom Christ made objects of his mercy, for inviting others to come to him. See Exod. 1.12. 2 Men once engaged in opposition to Christ, will not readily be reclaimed by insuperable difficulties, nor the convincing beams of his glory shining in their eyes; for, albeit this was a glorious work prevailing on others, and albeit they see moe and moe impediments in their way, yet they will go on. 3. None are so malicious and bitter enemies to Christ, as corrupt Churchmen, whence they once decline; for, it is the chief Priests, who are so cruel as to kill a man for being the harmless occasion of drawing men to Christ, and whom God had newly delivered from death, and testified he would have him live. 4. It is the great preferment, and most special mercy that can be conferred on any, when they are made means and instruments of advancing Christ's honor and Kingdom; for, this was Lazarus dignity, that because many of the Jews went away and believed on Jesus 'It is not needful to assert that the faith of the most of them was sound, but the least degree of it in the worst of them, was enough to irritate the Rulers. 5. Such as have received special mercies from Christ, or are made instruments of his glory, may expect that they shall meet with a rub, and be made the But of the malice of enemies; for there is a resolution against Lazarus life, who was thus highly honored. 6. How mad soever enemies be, or their projects cruel; yet they would be far enough from their point, if Christ pleased, though they got their will; for, suppose they had put Lazarus to death, could not Christ raise him up again as he had done even lately to their knowledge, and so make his glory shine yet more brightly?

Followeth to v. 20. the second part of the Chapter, wherein is recorded, Christ's triumphant entry into Jerusalem according as was fore prophesied. Wherein, being now about to die, he will first be publicly honored (after the manner of receiving Kings into Cities) and proclaimed King of Israel, and David's successor, in such a manner as became his spiritual Kingdom, and that in despite of all his enemies. This triumph, as it is recorded by this Evangelist, may be taken up in these. 1. The multitudes part in it, verse 12, 13. 2. Christ's own part and action in it, verse 14, 15. 3. The Disciples not understanding of all this at present, verse 16.4. The seen cause moving the multitude to act thus, verse 17, 18. 5. The Pharisees part in all this solemnity, verse 19. As for what is further, and more amply recorded of this by the other Evangelists, I remit to its proper place.

In these verses is recorded the carriage of the multitude who are come to the Feast; who, (the next day after that many had been with Christ at Bethany ) hearing that he was coming to the City, do solemnly meet him, carrying branches of Palm-trees, and, with loud acclamations, do proclaim him King of Israel, who is blessed, and cometh in the Name of the Lord. As for their action, of carrying branches of Palm trees (with some whereof they shown the way, Matth. 21.8. and others, it would seem, they carried in their hands) we find, indeed, use made thereof at the feast of Tabernacles Lev. 23.40. Neh. 8.15. Now they carry them before him at this feast of the Passover, to testify that he is the substance of all the feasts; And by this act, beside what was signified by the feast of Tabernacles, is pointed out, that he is a triumphant and victorious King, which is elsewhere signified by carrying of palms, Rev. 7 9. As for their acclamations, they do thereby acknowledge that they see him to be the blessed Messiah and King of Israel, authorized and sent by the father to perform this glorious work; And as for their Hosanna, (borrowed from Psalm 118.25. as appe • reth from the following words, Blessed is he who cometh in the Name of the Lord, taken from v. 26. of that Psalm) it signifieth, save now we beseech the • , as it is rendered in that Psalm. And albeit it we take it as directed to Christ, by way of prayer that he would save them, it doth import, that it is a special way of honoring Christ in his Kingdom, when we seek and expect salvation from him, and in him only; yet that seems not to be their scope here, for, Matth 21.9. it is, Hosanna the Son of David, or, make safe now, or, bring safety now to the son of David; And so it imports their hearty wish that his Kingdom may prosper. Doct. 1. If Christ saw it meet, he could get himself glory, not only among spiritual observers; but even in the view of the world; for, by this solemn triumph he discovers how easily he could open the eyes of men to discern what he is, and incline their hearts to flock unto him, and proclaim his glory. So that it is not for want of power that Christ doth so often obscure his glory under a veil. 2. As Christ can let out his glory when he pleaseth; so, in particular, he delights to appear most glorious in and about his sufferings; for, here he, who oftentimes entered Jerusalem privately, will now at this last time, when he is going to the cross, enter in state. He will go triumphing to it, as well as he triumphs on it, Col. 2, 15. and after it, Psalm 68.18. 3. When Christ's enemies are raging at him and his success, he can vex them yet more, by spreading his glory more and and more; for, when they are vexed with he • ing of the confluence at Bethany, verse 20, 11. even the next day, they see him more glorified, coming to Jerusalem. 4. When men of great eminency in the Church do slight Christ, he can raise up others, even the meanest, to honor him, and set out his praise, for, it is not the Rulers, nay nor inhabitants of Jerusalem, who do this, but much people that were come to the feast, See Mat. 21.15, 16. 1 Cor. 1.27. 5. As it is the duty of the Lord's people, to attend all the Ordinances appointed by him; So their chief care should be to meet with Christ, and to be most taken up with him in them; for, albeit they were come to the feast, yet, when they heard that Jesus was coming to Jerusalem, they went forth to meet him. 6. In Christ is to be found the substance of all the festivities and solemnities that were among the Jews; for, before him they carry Palms, at the Passover, which were used at another feast to testify that the stance of all trysted in him. 7. Christ is a triumphant and victorious conqueror, who triumphs over all his enemies, and makes his people always to triumph in him, 2 Cor. 2.14. Therefore also is he met with branches of palm-trees 8. It is the duty and commendtion of the members of the visible Church, that they be well acquainted with Scripture; for, here the mult • tude do not only know, but can apply passages in the Psalms, and concerning David's offspring, very fitly to Christ; And if they understood so much in these declining times, how much will this aggravate their guilt, who are grossly ignorant in a time of clear light? 9. Christ is the true King of Israel and of his Church, to rule, subdue, protect, and defend them; and they who get open eyes, will see this, and embrace him as such; for they acknowledge him, the King of Israel. This he will have proclaimed in the world, oppose who will, Ps. 2.7. compare, ch 1.49. 10. It doth commend Christ unto his people, that he comes with his Fathers power and authority, being approved and upheld by him in hi • Kingdom; So that all who embrace him, will find the Father well-pleased in him, for this addeth to the joy and acclamation, He is the King of Israel, that cometh in the Name of the Lord, and upon this followeth, peace in heaven, or betwixt God in heaven, and us, Luke 19.38. 11. Christ is a King perfectly blessed in himself, and a fountain of blessi • g to all his • ubjects, and he is to be proclaimed and commended as such; for, blessed is the King of Israel &c. So Ps. 72 15. and 118.26 It is he in whom all families of the earth are blessed, Gen. 12.3. and in whom they should bless themselves, Gen. 22.18. as it is in the original. 12. It is the duty of all such as love Christ, he ••• lie to wish and pray for the prosperity of his Kingdom; for, they cried Hosanna, as wishing safety and success to him and his Kingdom.

In these verses, we have Christ's part and action in this triumph, to wit, that an asse being provided for him, he rode thereupon, to accomplish that prediction, Zech. 9 9. of which I have spoken in its proper place. Albeit this be recorded here after the other, of the people's acclamations, and it is probable the people were come to him on the way, to the mount of Olives, or, at least, were coming on the way, before he sent for the asse, Matth. 21.1, 2. yet it is certain that he was riding before these acclamations were. Doct. 1. When Christ manifests most of his glory in the world, he will have it seen that his Kingdom is not of this world; for, in all this pomp he rides but on a young asse, and that a borrowed one, without any furniture save his disciples clothes, and accompanied but with a train of base people and children; all which might appear but very ignominious to a carnal eye. 2. We are not to carve out the glory of Christ's Kingdom, by our carnal conceptions and imaginations, but by his own Word; for whatever ignominy appear here, yet it is glorious and greater glory then any we could devise, in so far as it agreeth with Scripture, and fore-going prophesies. 3. Christ's Kingdom is so great a stranger to carnal glory and pomp, that any mean splendor is very much in it for this also takes off the ignominy, that this was much glory and state to him, who never used to ride before. 4. Albeit Christ became poor for us, yet he wanted not anything as he needed it, that so he might teach his people what care he will have of them; for, albeit he possessed not so much as an asse, yet when he needed, he found a young asse, &c or obtained the use of it from the owner. 5. Christ is a faithful observer of all that is written, to see it duly performed; for he did all this, to accomplish what is written. 6. The encouragements of the Gospel are not held out unto men, to cherish security, but to be an antidote against all their fears and discouragements; for, the scope of the allowance, Zech. 6.10 to rejoice, shout, is here summed up in this fear not 7. Albeit men do not reach the height of co • solation and joy allowed in Christ; yet they are to bless him in so far as they are keeped from crushing fear, for, so much also may be gathered from these two places compared; They rejoice, in so far as they fear not. 8. Christ is Zion's King, who will respect her, and see her comforted, though all the world biside should sink; for it is to the daughter of Zion, this encouragement is given from her King. 9. Whatever be Zion's perplexities, yet in Christ there is a remedy against all she can feel or fear; fear not, daughter of Zion, thy King cometh. 10. It is the Church • s comfort; that Christ is a King to her; That he cometh to her, and seeks her to do her good; and, that after long expectation, he will at last come to give her actual enjoyment: All these are imported in this encouragement, Thy King cometh; He leaves heaven to seek her on earth, and is now not held out in the promise as coming, but is actually come unto her. 11 Christ in his Kingdom and glory is adorned with me knelle and lowliness; And this is the comfort of his subjects, that they have to do with such a one; for, this addeth to the comfort, Thy King cometh, sitting on an asses colt. 12. As Christ's love and condescendence • s admirable in itself, and to be admired by all who see it; so even the Church hath need to be stirred up to take notice of this as becometh; The • efore a behold is prefixed to this; to point out how admirable this is in it self, and yet how dull Zion is in remarking it, till she be stirred up and excited to it.

In this verse, John omitting what is recorded of the disciples part in this triumph by the other Evangelists, doth not only record their not understanding at present that which themselves or others were doing, till after the glorification of Christ, that the Spirit was poured out, and then it was brought to their remembrance that this had been fore-prophesied, and accordingly had been performed. Whence learn. 1. Men may be in the midst of great mercies and actings, and may not only be witnesses of the Lord's working, and the works of others, but even actors themselves, in that which for the time they do little or nothing understand; for, These things understood not the disciples at the first. Men have much brutish ignorance fed with inadvertency and may be little expecting the things that God is doing in such a time or case, Gen. 16.13. and 28.16. and therefore do not discern them. 2. When the Lord's people are ignorant and under a cloud, he useth not to take advantage of them, but can guide them as • ight as may be, so that a back-look thereunto, when they get light, will be • we • unto them; for in all this they act as rightly as if they had understood, and afterward they find that what was written of him they had done unto him. See Psal 73.21, 23, 24. 3. However the Lord for a time, suffer his people to lie under clouds, and ignorant of what he or they are doing, yet in due time he will clear them, in so far as is needful; for, afterward they remembered, &c. See John 13, 7. 4. The treasures of knowledge hid up in Christ, were not fully opened up, till Christ was glorified: for, when Jesus was glorified, then remembered they, &c. Hereby is kept a due proportion betwixt the head and his members, that he shall be first exalted, before they get their full allowance. And hereby, also, Christ being exalted, giveth evidence that he remembers his people. See, John 7.39. Acts 2.33. Eph. 4.8. 5. Confession of infirmity and ignorance is a sweet fruit of the Spirit poured out; And the more one have received, they will be the more sensible of, and ready to acknowledge their frailties; for John, the beloved disciple, being now enlightened, is most forward to record, that they understood not these things at the first. 6. When the Spirit of God is most amply poured out, he will still lead men to the Scriptures to discern of Christ, and compare their own actings by it; for, so was it in the disciples best days, they remembered that these things were written of him and that they had done these things to him. 7. It is an evidence of Christ's being exalted at the right hand of the Father, for the good of his people, when he brings Scriptures to their mind, makes them clear to them, and clears their practice there; for, when Jesus was glorified, this was a comfortable evidence of it, they remembered these things.

In these verses is recorded what w • s the seen cause (for the unseen was the over-ruling hand of God) moving the multitude to come out and convey him in state, to wit, Some of the people (of whom, see chap. 11.45.) their testimony concerning the miracle wrought on Lazarus; which as they had published before, and so drew many other people out; so over again they proclaim it on that day, that they may contribute to the solemnity of the triumph. Whence learn. 1. It is the part of all such as have been witnesses to Christ's working, on themselves or others, to publish the same to his praise: for, the people that was with him when he called Lazarus, &c. bare record. 2 As it is at all times a sin to smother the praises of Christ; So, in particular, in days of solemnity, it is our sin not to join and bring in what we know, to make up the song; for, they bring in that particular to make up the triumph. 3. In a day of Christ's power, and when he is to •• t • l • ay to himself, he can furnish means, and make them effectual, to bring it to pass; for, he makes • h •• miracle an occasion to bring about this triumph. 4. I • they encourage men to publish the praise of Christ; working, as they know of it, that God may make their w • ak endeavors effectual to work upon very many; for the testimony of some drew out this great confluence to Christ. 5. It is the duty of them who hear anything of Christ's commendation, to go and seek him, and do homage to him; for for this cause the people also met him, for that they had heard that he had done this miracle.

In the last place, John records what was the Pharisees part in the time of this triumph, and s •• ing i • . They are galled at the heart that they have had so little in • cesse of their endeavors, and that now all a • e flocking to him. We find some of them carping in the midst of the triumph, Luke 19.39. as having gone out with the rest to seek some advantage; but this seems to have been their language one to another, when they saw the people crowding ou • of the City. Doctrine 1. In the day of Christ's greatest solemnity, there will not be wanting some sore hearts at it; some Michal to despise David while he is dancing; And that is a part of the glory of the triumph, Psal. 112.10. Mic 7.10. for, the Pharisees are here galled. 2. It is an evidence of a malicious disposition, when men will neither serve Christ themselves, nor can endu • e that others should do it; for, such is their humor here. 3. Greatest enemies wi • l be convinced at last, that do what they will, their opposition against Christ, and his installing in his Kingdom, will be to no purpose; for, say the • , perceive ye, how we prevail nothing? the world (that is all 〈◊〉 people) is gone after him, whereas we thought to have p 〈7 letters〉 d that none at all should have gone. 4. It is a great plague upon persecutors, that when they want success, they will not observe God's mercy impeding them in an evil cou • se, nor his hand resisting them, that so they might stoop; But all their disappointmen • s tend only to kindle their fury, and heighten their rage; for, under this disappointment, all they b • eath out is fury and envy. 5. As it is Christ's way, to make his glory spread, the more it is opposed and envied, (for the world goeth after him, when they oppose). So the envy of persecutors looks on Christ's success in a multiplying glass, to augment their own sorrow; for, when they say, Behold, the world is gone after him, albeit the world be taken for a multitude of all sorts of people in it, as now strangers and others are flocking out; yet their liberal way of expression intimates how much they resent it, and look on it as more then indeed it was.

Followeth to verse 37 the third part of the Chapter wherein is contained Christ's doctrine and exercise upon occasion of some Greeks desiring to see him, who was now become so famous by reason of this triumph. It may be taken up in these. 1. Their dear, and way of propounding it, ver. 20, 21, 22. 2. Christ's answer, wherein, waving their respects tendered to him, he preaches of the glory and fruit following upon his suffering, ver. 23, 24. and of their duty who would seek to make acquaintance with him, ver. 25, 26. 3. Lest this doctrine of his death and suffering should stumble them, he, first, by sore exercise, ver. 27. and then, by consolation sent from heaven, ver. 28, 29, 30. doth make it evident it was the mind of God he should suffer, and yet not sink under it. 4. Being cal •• ed in his exercise, and cheered up with the late sensible consolation; he preaches more fully concerning the glorious fruits of his death. ver. 31, 32, 33. 5. An objection being moved against his doctrine concerning his suffering who gave out himself to be the Messiah, ver. 34. Christ doth press upon them to improve the present opportunity of his presence, and then closeth the conference by departing from them, verse 35, 36.

In these verses, we have the first particular in this part of the Chapter, and an occasion of the ensuing purpose; which is the desire of some strangers to see Christ. Wherein we may consider. 1. The persons who propound this desire. They are certain Greeks that came up to worship. We find indeed that the Jews who were born and bred among the Greeks are called Grecians, or Grecists, Acts 6.7. and 9.29. because they lived among them, and used the Greek language, yea, and made most use of the Greek translation of the Old Testament. But these seem not to have been of that sort, for the designation is different, in the Original, from that which is used, Acts 6. and 9. And therefore it appears rather that these were devout Gentiles, who embracing the true Religion, did come up at solemn times to worship at Jerusalem. And albeit the natural Greeks, or posterity of Javan, were but a small part of the heathen nations, and possibly these were none of them; Yet it is not unusual in the New Testament, to comprehend all (or the most part of) Nations that were not Jews, under the name of Greeks, Rom. 1.16. and 10.12. Gal. 3.28. And that because the Grecian Empire had, before that time, extended it self far, and so gave a name to the subjects of their dominion; And withal, the Greek language being generally in use in these countries, and some Greeks being incorporate with them, it is nothing strange they be so designed. Consider. 2. Their desire, which is, that they may see Jesus. It is not needful to determine, whether they had already seen him in the throng, and now would be more familiarly acquainted with him; But it is clear from Christ's answer, and entertaining of this motion, that their desire did slow from curiosity, and as they came not to Jerusalem for this cause, so they mind no more but to see him. Consider. 3. The way of propounding their desire, and how it comes to be propounded unto Christ. They do very respectively propound the matter unto Philip, and he doth consult with Andrew, and then both of them present it unto Christ. Whatever may be commendable in this procedure; as that they make acquaintance with Christ by means of his Apostles, and that Philip makes a stand in the matter till he get further advice, because these were Gentiles who had been excluded in their first commission, Matth. 10.5. Yet Christ's strange doctrine, on this proposition, intimateth that he did not relish it well. I shall not determine that they used this mean, to get a meeting with Christ in private, as not desiring to be seen owning him, against whom the Rulers had such indignation, Chap. 11.57. But this is clear enough, that they in propounding, & the disciples in entertaining it, keep too great a state in it, as if access into Christ were not easy. Doctrine 1. Albeit it pleased the Lord, till the fullness of time, to give up all Nations, and did only choose the Nation of Israel to be his peculiar people; Yet it pleased him, even then, to bring in some strangers, as the first fruits, till the fullness of the Gentiles should be brought in, and the portition wall be taken away; for, there were certain Greeks among them at the feast. And in dedicating of the Temple, a room was left for these, 1 Kings 8.41, 42, 43. 2. Whatever the Lord confer upon his people, in their private and secret worship; yet it is their duty not to be content therewith, nor can they prove that it is sound and sincere, unless they do also frequent public Ordinances where they may be had, were it at a great distance; for, these Greeks came up to worship at the feast, though possibly they lived far off, some of them. Though there was somewhat typical in these feasts, yet they were also solemn parts of the Jewish worship; And their frequenting thereof at the Lord's command, will condemn them who are not put to such pains, and yet prove negligent. 3. Christ, when he is known in any measure, will be thought a desirable sight; Therefore they would see Jesus. 4. Such as would make acquaintance with Christ, ought not to neglect the ordinary means, or to make use of his servants; for, in so far they were right, in that they came to Philip, and desired him, saying, Sir, we would see Jesus. We need not conceive that they came to Philip, upon any particular acquaintance, because he was of Bethsaida of Galilee, which lay nearer the confines of the Land; But because they met first with him. And they call him Sir, though a fisherman, as being the civil compellation of these times, given even to mean persons, Joh. 20 15. 5. Many, even of them who make much noise of desiring to see Christ, may yet be driven so to do, out of mere curiosity, and for carnal respects; for, such was their desire here, to see Jesus, and but to see and gaze on him, who had been made so famous in the late triumph. 6. It is the duty of disciples, to make men's acquaintance with Christ; for whatever was their fault, in not taxing what was amiss, or in their own way, yet it was no fault, but their duty, to make up the acquaintance. 7. It is a great mistake, and an injury done to Christ, to think that he will keep a state and distance from sinners who sincerely seek him; And his servants do but an ill office, when they foment such apprehensions; for, whatever they deserved, yet they mistake Christ, when they thought he was like a King, who could not be come unto but by some of his courtiers, and favorits; whereas many needy sinners did come to him immediately; and Philip finding strangers take notice of him, doth sin in making such a business of state of it, as might confirm them in this opinion. 8. Christ's Court would be but ill guided, if any (though even disciples) did guide it but himself; Men would readily befriend them who are not so welcome, and would neglect the needy, and might point out Christ as more strange then indeed he is; for, here the disciples, who slighted little children and the woman of Canaan, now, when they think their Master is like to be esteemed of among strangers, they are foot and hand for them, though they were nothing so sincere, and they do, by consulting one with another, bear these strangers in hand, that it was not easy to find access to him, that so they may admire him the more.

Followeth to ver. 27. the second particular in this part of the Chapter, containing Christ's answer to this proposition; wherein. 1. (in this verse) Sleighting their curious desire, and tacitly reprehending the Disciples carnal way of managing it; he showeth, that he had other true glory to look to, which made him vilipend this carnal respect tendered unto him by strangers, to wit, the glory of, and following upon, his sufferings which were near approaching And withal, by this doctrine, he points out that they ought to seek acquaintance with him, not as a man lately cried up by popular applause, but as a glorified Christ on the triumphant chariot of his cross, and exalted at the Fathers right hand. Whence learn, 1. Christ takes no pleasure to satisfy the curiosity of men, nor in worldly glory, nor, will he foster his followers in an estimation of it; Therefore doth he sleight this motion, and preaches what was of more importance. He will not call them into his presence, but by his doctrine doth testify he did not relish the respects they offered to him. 2. As sad sufferings may be following close after some sun-blenk of glory and triumph; So it concerns the Lord's people to meditate and resolve thereupon, even in their best days: for, after Christ's triumph, the hour of his suffering is come, or near approaching: and he is meditating thereupon. 3. Divine providence is so particular about all things, particularly, about the sufferings of Christ and his followers; that not so much as the hour when sufferings shall begin, but it is determined: Therefore, saith he, so particularly, the hour is come, &c. 4. Such as would take a right look of the sufferings of Christ and his followers, ought to look through all the pain, bitterness, or ignominy, that is in them, and fix their eye upon the glory that is in that lot, and followeth thereupon; for, thus doth Christ leave us an example, who in speaking of the approaching time of his suffering, declareth that he looks upon it as an hour wherein the Son of man is to be glorified. This was true, even of his very sufferings, that he was glorified in being called to exerce the office of a Priest for his people, Heb. 5.4, 5. And so also Saints have looked on their sufferings for him, as an high honor conferred upon them, Acts 5.41. But it was more visibly verified in the issue of his sufferings, 1 Peter 1.11. when in his own person he was exalted unto glory, Luke 24.26. and by the virtue of his death became great in the world, as verse 32. of this Chapter. 5. Such as get open eyes to discern the glory of the cross; and the glory that abides Christ and his followers after their suffering, will not care for, nor relish worldly pomp and glory, or carnal respect from men; Therefore Christ sleights this offer, because his eye was fixed elsewhere; The hour is come, that the Son of man should be glorified. See Heb. 11.24, 27. and 12.2 6. Christ will entertain no acquaintance with any, unless his cross be beautiful unto them, and unless they lay aside doting on his bodily presence, and study communion with him in his sufferings and exaltation; for, while as they sought to converse with him bodily, and see his imagined outward glory, he, in his answer, remits them to his suffering and exaltation shortly approaching, to study acquaintance with him there.

In the next place, because Christ's suffering as the way to his glory, did stumble many of these who had carnal imaginations concerning the Messiah; Therefore (in this verse ) he clears the necessity of his dying, by a similitude taken from grain, which unless it be towen and die in the ground, can produce no increase; but being sown, it bringeth forth much fruit. Even so, unless he died, there would be no conversion of lost men unto God. Whence learn, 1. The necessity and usefulness of the cross is not easily believed by the Sons of men; And it is a point to be received on Christ's word, who will not deceive; Therefore, doth he begin this doctrine concerning his sufferings, with so grave an asseveration, Verily, verily, I say unto you. 2. If Christ had not died, and continued for a while under the power of death, we could reap no profit by him, nor would any have gone to heaven with him; for, Except a corn of wheat fall into the ground and die, it abideth alone, and so had been here. It had been no prejudice to him, only his love could not be without us, nor had it been manifested, unless he had brought many Sons into glory, but all the loss had been ours. 3. Christ's death hath produced a fair harvest of fruit on the earth, many being drawn unto him, and many sweet fruits flowing from his death to them; for, if it die, it bringeth forth much fruit, and so is it here. And thus also doth the Lord bless the afflictions, even of Saints, to bring out much good. 4. The profit that flows from the cross of Christ and his followers, ought to prevent any stumbling there at; for by this argument Christ obviates the scandal here. And indeed, if the fruit of the cross be an argument to move him to embrace it, much more should it take away our stumbling.

In the last place, Christ having acquainted them with what was his true glory, and the way to it, doth now point out the way how to come and have communion with him therein, to wit, by taking up the cross, and following him. And for this end. 1. He sets forth the danger of irresolution, and the good of resolution, in this point, verse 25. A man that is sparing, if it were even of his life when Christ calls for it, doth take the ready way to lose it, and he who doth hazard it for him at his call, is sure to live eternally. 2. He points out their obligation to this duty, that if any will be his servants, it is reason they follow him in the paths he hath trodden, verse 26. — 3. He subjoins, for the encouragement of such, that if they follow him as servants, they shall enjoy, his company, and if they honor him, the Father will honor them, verse —26.

From verse 25. Learn, 1. It is not enough that Christ's followers leave off to stumble at his sufferings, or at the afflictions of others, unless they be content also to submit to the cross, without stumbling, in their own persons; Therefore doth he subjoine this doctrine to the former concerning his death, to breed them with the cross in their own persons. 2. Albeit Christ may let some easily slip through, and others get away with some small loss; yet he approves of no followers, who are not resolved on the loss of what is dearest to them, yea, even of life, for his sake: Therefore doth he mention our life to be hated, not secluding other things, as parents, wife, children, houses, lands, &c. but including them all in this, as being the most precious enjoyment. And since some are put to that, all must resolve on it. 3. Its not enough that men quit anything for Christ, unless it be done with cheerfulness, zeal, and an holy indignation that anything, how precious soever, should come in competition with obedience to him; Therefore is i • required, that they hate their life; Which is not to be understood absolutely, as if it were a sin, to love life, as it is the gift of God, or that they should weary of it; But comparatively, that they should not love it more then Christ, Matth. 10.37. and should abho • re that it should come in competition with duty to him. 4. Whatever be our obligations to Christ, yet men's inordinate affection to their temporal life is a great impediment to our duty, when it comes to that push; for, it is supposed that too many will love their life, (to wit, in this world, or their temporal life;) so as to prefer the preservation of it to obedience and a good conscience. 5. Whoever are careful to preserve their temporal life upon any terms, they take the short cut to loose it, and eternal life also; for, he that loveth his life shall loose it. He both provokes Christ to plague that life, and cut it off, which he will not employ in a good cause, and however it fare with his temporal life, yet he looseth eternal life. 6. As the loose grip of things temporal is the surest and best grip; so when a man prefers service to Christ to his own life, it is the sure way to preserve both body and soul unto life eternal; for, he that hates his life in this world, shall keep it unto life eternal. Some time the Lord may continue and preserve a man's life, after he hath submitted to loose it for his sake: But however that succeed, yet the other encouragement stands firm. 7. They who have the lively hope of eternal life, will easily digest any temporal loss, especially when that hope cannot be attained without that loss; for, preservation unto eternal life, is sufficient to persuade a man, when he is called to it, to hate his life in this world. 8 Such as live by faith, must renounce the principles of carnal sense and reason, and be content to walk on grounds contrary to these, especially in times of trial; for, they must learn that love, and keeping of life is loss, and hatred, and losing of it is keeping of it.

From verse 26. Learn, 1. Christ will not be content of glorious-like outside acquaintance with men, unless they engage themselves in humble service to him; Therefore, in opposition to their desire of seeing him, verse 21. he desires that men should serve him. 2. Such as give up themselves to serve Christ, must not in their duties prescribe unto him, but must be content to follow his directions; And in their lots, they must not think it ill to be no better used then he was, but should account the worst condition sweet and easy, in that he essayed it, and paved the way before them; for, saith he, if any man serve me, let him follow me. 3. Such as serve Christ, by following him, shall be sure not only to see him, but to enjoy his company: He will be with them in trouble, and not let them be alone, and they shall be brought, at last, to partake of the sweet issue that followed on his suffering; for, where I am, there shall also my servant be. See Luke 22.28, 29. John 17.24. Rom. 8.17. 4. It is a sweet encouragement to sincere followers of Christ, that in glory they shall have constant and near fellowship with him, which they are so much thirsting after in their pilgrimage; for, this is the encouragement of servants, where I am, there shall also my servant be. 5. Whatever disgrace Christ's servants may meet with; yet to serve him is their true honor, and will be rewarded at last with visible honor; for, if any man serve me, him will my Father honor. See 1 Sam 2.30. 6. He saith here, my Father will honor him, not only to point out that it is true honor only which is conferred by God, Joh. 5.44. But to teach, That Christ as Mediator is so accepted of the Father, that he will put marks of favor and honor upon all his servants.

Followeth, to verse 31. the third particular in this part of the chapter, wherein (to prevent stumbling at his death) it is made evident, first, by sore exercise, and then by consolation sent from heaven, that it was the Will of God he should suffer, and yet not sink under it. His exercise is recorded, v. 27. his out-gate and consolation, v. 28. unto which is subjoined an exposition of God's purpose in this way of comforting of him, upon occasion of the several thoughts of the people about it, v. 29, 30.

In this verse his exercise is pointed out in these particulars. 1. That while he is preaching of his own death and suffering, trouble doth seize upon his soul in the midst of his doctrine, and he is so overwhelmed, that he cannot get it hid, but must tell it out before all his hearers. 2. That he is so perplexed, that he knows not what to say. 3. That getting a vent in prayer, there is a conflict betwixt his averseness from this lot and exercise, and his submission to endure what his office called him unto. Now for clearing this soul-trouble of Christ, (which we find very familiar to him, ch. 11.33. and 13.21. Mat. 26.38. and 27.46.) we would consider. 1. The rise and cause of it was thus, The Godhead hiding itself from the humanities sense, and the Father letting out, not only an apprehension of his sufferings to come, but a present taste of the horror of his wrath due to man for sin, he is amazed, overwhelmed, and perplexed with it in his humanity; And no wonder since he had the sins of all the Elect laid upon him by imputation, to suffer for. And so this wrath is not let out against his person, but again their sins which were laid on him. 2. Albeit Christ's soul was here troubled, or jumbled, and puzzled, as the word imports: Yet we are not to conceive there was any sin in this exercise of his,, though the like may be muddy in us. For we are like foul water, which being stirred, becomes like a puddle, but he was like clean water in a clean vessel, which being never so often stirred and shaken, yet keeps still clean and clear. 3. We are not to think it strange that the Son of God should be put to such perplexities in this trouble, as not to know what to say; For, considering him as man encompassed with our sinless infirmities, and that this heavy weight of wrath did light upon him on a sudden, it is no wonder it did confound all his thoughts as man. These contrary desires and debates of Christ, in his voluntary exinanition, were without all sinful infirmity; For in his desiring the trouble to be removed, he testified that his holy and sinless nature did abhor to lie under wrath; and in his being willing to suffer, he clears that in respect of his office and being our Surety, he denieth himself, and submits to what his office required of him, and what his Father had appointed him to suffer, how much soever he abhorred it.

From this whole purpose in general, we may learn. 1. The sad agonies of Christ's soul, being under the burden of sin imputed to him, is a mirror wherein we may read the bitter desert of sin, what bitter wrath follows upon it; and how abominable it is, that produceth such fruits. 2. We may h ••• in also read how impartial a Judge God is, and how impartial in craving and taking satisfaction for sin; so that if his own beloved Son come betwixt sinners and the stroke, he will not spare him, but let out such sad soul-trouble upon him. And this may make the sins of the Elect bitter to them, that they did pierce Christ, and did make him a man of sorrows, and acquainted with griefs. 3. This may also discover unto us what difficulty there was in the work of our Redemption, that it put the Son of God to such pressures, and perplexities, to carry thor • w under it. 4. Herein also shines forth the love of the Father, in giving his Son; and the Sons love in undertaking this hard task, and drinking this bitter cup, for their take who were living in enmity against him, and who cannot be profitable unto him. 5. Such as in the sense of sin, and deserved wrath, do flee to Christ, will find him a tender Savior, who is experimentally acquainted with all their sinless infirmities, and with all these temptations they are vexed with, though without sin; for, he hath drunk of that bitter cup. 6. Christ, in his own person, hath sanctified trouble and distress of mind to all his followers, as here is left upon record. 7. In this exercise we may read, to whom it is we owe any true peace of conscience we enjoy; even to him, upon whom the chastisement of our peace was, and who endured this trouble, that we might rest safely under his shadow. 8. The godly may also learn hence a good use of any trouble of mind that comes upon them; even to learn hereby somewhat of his bitter sufferings for them, that so he may be more precious in their eyes. 9. We may read in this exercise and experience of Christ, how soon a good condition may be clouded, and how one may be well and have help near them, and yet not see it; for, Christ, while he is thus troubled, is still the Son of God and beloved of him, and his out-gate is very near, yet for the present he is over-clouded, and taken up with nothing but perplexity and horror. 10. Finally, this sad trouble and exercise of Christ may point out, what will be the sad lot of all the wicked, who have not Christ to satisfy for them; for, if this be done in the green tree, what shall be done in the dry? Luke 23.31.

More particularly, from the words and context, Learn. 1. As sin hath infected both soul and body of the Elect, and chiefly the soul, where it hath its chief seat: So Christ, to expiate this sin, did suffer unspeakable sorrows and trouble in his soul, as well as torture in his body; for, my soul is troubled, saith he. See Isa. 53.10. 2. Albeit some sufferings of the body be very exquisite and painful, and Christ's, in particular, was such; yet sad trouble of mind is far more grievous then any bodily distress: As Christ also found, who silently bare all his outward troubles, but must cry out of the other, now is my soul troubled. 3. Sad trouble of mind is very hard to conceal and smother from the knowledge of others, nor have they cause to complain of extremity, who get it hid: And they who get their exercise hid, ought to acknowledge Christ; who was put to proclaim his trouble before a multitude, that theirs might be more easy. And on the other hand, when any are driven to that extremity, that they must cry out of soul-trouble, they may find this exercise, sanctified on Christ's person, who in the midst of a multitude, must interrupt preaching, and cry out, now is my soul troubled. 4. Albeit Christ be God over all, blessed forever; yet it pleased him in going through his sufferings, so to abase himself, as to wrestle with horror, fears, & perplexities under them, and to fight with the weapons he hath left for Saints in like cases; that so he may be a faithful and merciful high Priest, and may assure them of success, who in the like case, make use of the like means; For, whereas upon Christ's former doctrine, of his sufferings, and the duty of his followers to suffer, any might be ready to think that it was easy for him to speak of trouble and bear it, in respect of others; Therefore he lets them see, that he had the same exercise, trouble, perplexities and fears about it (though without sin) that Saints have, and that he used the same weapons of prayer, wrestling, and submission, that are left unto them. 5. A special mean for raising trouble in a tender mind, is their thinking much upon it, which doth beget and waken it; for, so was it with Christ while he is thinking and preaching of his sufferings, trouble ariseth: Now is my soul troubled, saith he. And albeit Christ was sinless in so doing, yet it is our sin ofttimes to beget trouble, by our musing upon it. 6. There is a vast difference betwixt the most exact comprehension of trouble in the judgment, and the experimental feeling thereof in the senses; The one may be without so much vexation and trouble as the other will produce. This also appears in Christ's exercise, who though he understood perfectly what his sufferings should be, and had resolved upon them; yet when he came to feel trouble, it raiseth all this perplexity. And however Christ went beyond us in this, that he met with all he resolved upon, which made it thus heavy; whereas we are ofttimes disappointed in our apprehensions, and get less then we look for; And so the trouble itself is ofttimes easier then the exercise and apprehension of it; Yet this experience of Christ's may learn all, never to trust their own resolutions for trouble, but to make ready for it, if God send it on, as another thing to present sense and feeling then anything they could imagine. 7. How stout soever the hearts of men be, yet when the Lord lets out trouble for sin, it will damp them, and put them to a non-plus in all their resolutions, that they shall not know what to do or say; for, if the great teacher of his Church, who hath much to say for our counsel and comfort in such cases; if he, I say, under this cloud, be so puzzled, as he is put to what shall I say? what may others expect? 8. As Christ, by his perplexity till he had nothing to say, hath purchased an open mouth to his people in their addresses to God; So when any of them are perplexed, they ought not to be discouraged at it, but should look to him who hath tasted of that cup for their comfort and behoof. Therefore is it left on record, that he was put to what shall I say? not asking counsel at any by this question, but testifying his real perplexity. 9. Prayer is the special mean of relieving troubled and perplexed souls, which will find out a vent and outgate to perplexity, if there be any to be found under, or in heaven; Therefore Christ betaketh himself to this remedy. And whosoever do neglect it, and betake themselves to carnal shifts, will prove Physicians of no value, and will heal their own wounds slightly, or prove miserable comforters, and add to their own sorrows. 10. As God doth not break off his relations to his people, when he plungeth them under sad exercises and perplexities, but continueth still a Father; so it is the duty of Saints, to hold fast this interest, and to make use of it in prayer; and it may be cleaved unto, in the midst of great perplexities; For, in this Christ hath cast us a copy, who in all this agony, pleads with God as his Father, and teacheth Saints, that they have warrant to do the like. 11. Albeit Christ's wrestling betwixt the inclination of his holy nature, and his obligation by his office, was free of sin as hath been cleared; Yet his experience of this exercise may teach Saints, that he will be very tender of their ravings in their fevers, and that he will pity them when they are tossed betwixt inclination and conscience of duty, betwixt a willing spirit and weak flesh, and when the fleshes word is first out, and the Spirits word followeth after it, to correct it; for, here he hath come as near us in this exercise as might be without sin, that he might sympathize with us in it. 12. Were our distress and perplexities never so great, yet it is our duty to believe the power of God, that he is able to deliver them out of them all, if he please; for, Christ's prayer, save me from this hour, o • , this sad sit of trouble, doth import that he believeth God could do it, if he would. 13. The sense of wrath is insupportable to human flesh, and sinless nature will abhor to be under the wrath of God, above any o • her sad lot; for, both these are imported in this prayer of Christ, save me from this hour, as is before explained. 14. Saints ought not to be discouraged, when the strength of exercise and temptation doth overturn their resolutions for a time; but they are to expect, that after they are laid by, they may yet recover and acquit themselves as becometh; for, herein Christ hath paved a way, though without sin, who after his holy inclination would have declined his work, yet continues resolute to undertake it. 15. It is the duty of Saints, not to lean much to their own inclinations, especially under exercise, how innocent soever they seem to be; But they ought to reckon that usually their inclinations and choice are different from what is their duty, and the Will of God concerning them. For so much doth Christ's exercise teach us, who though he without sin desired to decline wrath, yet he quits that desire, because the thing desired was inconsistent with that to which God had called him. 16. The conscience of our duty, and of our obligation to God not to neglect it, ought to moderate our desires concerning our own safeties; for, so doth Christ recall his former desire with this, But for this cause came I unto this hour. That is, this calling to suffer, this was laid upon me, and I have undertaken it, and therefore will not now decline it. 17. Christ commends his love unto his people; in that he would decline nothing that his office and calling required should be done for them, how much soever he abhorred it in his sinless nature: Therefore after he had testified his abhorring this cup, yet for our sake he submits to drink it.

In this verse is recorded Christ's outgate and consolation; it begins at submission in his prayer, that God would so dispose of him, as might glorify his own Name, without respect to his ease or inclination. And as this evidenceth the calm temper of his mind so his consolation is perfected by a voice from heaven, testifying that as the Father had glorified his Name already in Christ's life, so he would glorify it yet more in his death.

From Christ's submission, Learn. 1. It is the duty of God's children, not to expect always, or, at the first, an outgate by a change of God's dispensations toward them, but rather to seek it by a change of their own disposition within them, making them fit to undergo such dispensations; for, herein Christ hath cast us a copy, in laying aside the inclination of his nature to be rid of trouble, and submitting to it. 2. It is the duty of Saints under trouble, to prefer the honor of God, and to seek how it may be advanced, before their own ease; for, Christ ends all his debates with this, Father glorify thy Name, though by my trouble and suffering. 3. Submission unto the Will of God is a real outgate from trouble, and a special victory over it; for, hereby Christ gets an issue of his agony and perplexities, Father glorify thy Name. See Mat. 26.39 Acts 21.14. 4. The way to attain submission, is, to be tender of God's glory, and to account that dearer unto us then anything else; for, this leads Christ to submit unto this bitter cup, that hereby the Father glorifieth his Name. Whereas on the contrary, men's selfishness and want of zeal is a great enemy to their submission.

From the Lord's comfortable answer, Learn. 1. Sorest exercises are not sent on God's children to destroy them, but when in their perplexities, they seek to God and submit to him, there will be a comfortable issue; for, immediately there came a voice from heaven, &c. and so not only is he delivered, but the sorer his exercise had been, it is the shorter. 2. There is no true comfort against soul-trouble, but what comes from God, and is spoken by him from heaven; for, this comforts Christ, There came a voice from heaven. And albeit we are not to expect such extraordinary manifestations, (nor did Christ simply need them in such a way, v. 30.) yet it must be spoken from the Word by God to the heart, before we get ease. 3. Such as are truly exercised in conscience, will find ease in comfortable promises, clearing their condition from the Word, albeit the trouble lie on; for, thus Christ is comforted by a voice from heaven, clearing his case. 4. Christ is a supplicant whose voice is acknowledged by the Father, as the voice of his Son, in that for which he seeks to him; for, here his supplication is answered by a voice from heaven. 5. The Father is glorified in the life and sufferings of Christ, and not only doth the Son glorify him herein, but he undertakes to glorify himself: As here his answer doth show, I have both glorified it, and I will glorify it again. 6. The Lord's answers to troubled souls are very full, clearing all they do or can propound, and all they feel, or is lying upon them; for he not only undertakes to glorify his Name in that wherewith Christ is now troubled, but clears further what he had done. 7. God's speaking to a troubled soul, brings not only comfort under their present pressures; but is a Pisgah from whence they may take a comfortable view of their by-past lots, and may see fair ground of hope for time to come; for, in this comfort, God clears both by-gones and the time to come, I have both glorified it, and will glorify it again.

In these verses, upon occasion of the several conjectures of the people concerning this audible voice, v. 29. Christ doth expound God's purpose in this public way of comforting him; That he did it, not so much because Christ needed it, as to testify unto them that he was accepted of God, owned of him in his sufferings, and would be victorious over them through him. Whence learn. 1. God is very glorious and full of Majesty, and appears so when he reveals himself; His voice even in consolations, is glorious; for his voice here was such as the people said, that it thundered, when they heard it. 2. As natural men are ignorant of spiritual soul-trouble, so do they as little understand the consolations which God alloweth on these who are so exercised; for, they understand nothing of this matter, but some (it seems) who were more remote, said, it thundered, others more near, said, an Angel spake to him. 3. It is the great fault of men that they delight rather to talk curiously of the extraordinary manifestations of God, then study to know the use to be made of them; Therefore they are curiously debating what this should mean, when Christ tells them they should study for whose sake it came. 4. Consolations are then double consolations, when men are not only refreshed thereby, but are led to know how they ought to be improven. Thus Christ is led to look on this voice, for whose sake it comes, and knows what use should be made thereof. 5. All the glorious testimonies given unto Christ from heaven, tended to point him out unto sinners; as the true Messiah approven of God; And that for the conviction of the malicious and for the encouragement and confirmation of their faith who flee to him; Therefore, saith he, This voice came not because of me, but for your sakes. He needed indeed the consolation, and it might have been imparted to him in a private way; But this public way of declaring the consolation, was for their behoof.

In these verses is recorded the fourth particular in this part of the Chapter, namely, that Christ being now calmed in his exercise, and refreshed with the late consolation, doth resume the point he had been upon, ver. 23, 24. and publisheth more fully the glorious fruits and effects of his death. The fruits of his death, here mentioned, are, 1. The judgment of this world. 2. The casting out of Satan the prince of this world, ver 31. 3. The drawing of all men to him when he is lifted up from the earth, ver. 32. which lifting up, he expounds to signify the manner of his death, ver. 33. Now for right understanding this purpose, the great difficulty is, to take up rightly the first fruit of his death, concerning the judgment of this world, which may be diversely taken, according to the different acceptions of the words judgment, and world, which may be diverse ways expounded: For, first, Takeing the world for the world of the Elect (as 2 Cor. 5.19. and Joh. 3.16. where the reasons of this denomination are given) the meaning will be, That they are judged in Christ their head; That is, partly, they are condemned in him, who in his sufferings represented and stood Surety for them all, and was accused, sentenced, and put to an accursed death for them, and so God for sin condemned their sin in Christ's fl • sh, Rom. 8.2. And partly, that by this judgment of Christ in their name, there ariseth a judgment of absolution to them, in their own persons, through him. This in it self is a clear and useful truth, and doth well agree also with the casting out of Satan, after mentioned; Yet it doth not exhaust the fall scope of this place. And albeit the Elect, considered by themselves, be sometimes called, the world, yet it is not so clear in Scripture, that they should be called so emphatically, This world, (which is usually taken in another sense) especially, when in the next words, and 2 Cor. 4.4. This world are they of whom Satan is Prince and God; For, albeit he reign in the Elect, while they are children of disobedience and of wrath, as well as others, Eph. 2. 2, 3 Yet it is not in respect of them that he is Prince of this world, and therefore the name is not so proper to them. Secondly, understanding this purpose of the reprobate world, over whom Satan is Prince, the meaning is, that they are judged, or condemned, in the sufferings of Christ; which holds true in these respects. 1. It seals up the condemnation of all these, unto whom this purchase is revealed, and yet do reject the offer. 2. The suffering • of Christ are a pattern and exemplary, making manifest what is the judgment abiding the wicked, for whom this purch •• s is not made: for, if this be done in the green-t • ee, what shall be done in the dry? 3. They are condemned in Satan their head and Prince, who was foiled and cast out by the death of Christ on the Cross, even as the Elect are judged and absolved in the suffering and victory of Christ their head. These are indeed truths which do agree well with what follow • h of the casting out of Satan; Yet do not exhaust the scope either; For, there is more that followeth on this ejection of him, then all that. And therefore, Thirdly, That I may fall upon a more full interpretation, It would be considered, that the term, this world, or, the world, at it is sometime taken for this present life and enjoyments thereof, in opposition to eternity, Luk. 20.34. Joh. 13.1. 1 Cor. 7.31. and elsewhere: So it is used, sometime, to point out the state of this inferior world, and all persons therein, as they are corrupted and out of frame by the fall of man. Thus to be of this world, is to be in a corrupt estate, Joh. 8.23. we are not to be conform to it, Rom. 12.2. ought to keep ourselves unspotted from it, Jam. 1.27. The wisdom thereof is condemned, 1 Cor. 3.19. and its courses, Eph. 2.2. and the world, and things thereof, are to be disclaimed, as not being of God, 1 Joh. 2.15, 16. Again, the word, judgment, in the Hebrew phrase, (usual to the New Testament) doth signify the exercise of power and authority, for reformation of abuses, and restauration of things that are out of frame, to their right and primitive order. Yet so, as including a condemnation of all that bred this disturbance, or is worthy to be condemned, and an absolution and asserting into liberty all these who were wronged under that disorder. According to these significations of the terms, the sense of the words will be this; (agreeable to Daniel's prediction, of Christ's making an end of sins, and bringing in everlasting righteousness, by his death, Dan. 9.24.) That, whereas by the fall of Adam, the world hath fallen into confusion and disorder, man hath fallen from integrity and happiness, Satan and sin have reigned and raged in the world, Rom. 5.21. Eph. 2.2. The children of this world have blessed themselves in their bad condition, and the Elect have lien under slavery and bondage: Now Christ, by his death, hath taken away this disorder; by dethroning and condemning the disturbers, sin and Satan; by bringing in everlasting righteousness; by manifesting the condemnation of the wicked, and by restoring the Elect to that happiness they were deprived of by sin. This I take to be the most satisfactory interpretation, partly, because it is most comprehensive; for albeit sin and Satan be condemned and cast out only in respect of the Elect world, and the restauration be only purchased to them; yet the interpretation also includes all the other interpretations, of condemning sin and Satan, and of the Reprobates, as is before explained, and the absolution of the Elect through him who was condemned as their surety: And partly, because it runs well with the r • st of the fruits of his death here mentioned. For this judgment of this world, is put first, as a comprehensive and general fruit, that hereby he reforms these things that were out of frame by the fall of man. The next of Satan's casting out, is subjoined, to point out the mean and way of this restauration, namely, by dethroning the usurper and disturber. And the third, of drawing all men to him, is added, as an effect and further explication of this restauration of the Elect world; that he will draw them to himself, the fountain and channel of that happiness which they lost in Adam. It is further to be considered, for clearing the words, That while Christ saith, now, in his sufferings, is the judgment of this world, and Satan cast out, we must avoid two rocks in understanding of them. 1. That we conceive not of this, as if this judgment, and casting out had not been in the world before the time of Christ's death: For the Elect were made partakers of the benefit hereof in all ages before the Incarnation of Christ. But the meaning is partly, that this world was never judged, nor Satan cast out at any time, but by virtue of his death which he was now to suffer, and that now he was to pay the price, and fight the good fight, by virtue whereof it is, that in any age, Satan is foiled, and the world judged: And partly, that now he was to have more visible and copious fruits of this judgment then formerly, especially, thoughout the world, and not among the Jews only. 2. We are not to conceive as if this judgment of restauration, and the casting out of Satan, were completed and perfected at the death of Christ; For, albeit the purchase be then completely made, yet the application doth but follow in due time to the Elect, and that is carried on by degrees, till in the great day, there be a complete restitution of all things, Acts 3.21. and a solid victory and triumph over all our enemies. And therefore it is spoken of by way of promise for the future, the Prince of this world shall be cast out, and I will draw all men.

Not to repeat the several instructions which have been pointed at in the several interpretations of the first phrase, (all which are included in this interpretation) we may further, from verse 31. Learn, 1. Whatever be the sharp exercises of Saints under the sense of wrath; yet it is to be expected they will have an end, if not also pass shortly over; for, this encouragement is given us in the experience of our head, who is now in a short time calmed. See Isa 54.7, 8. And albeit Heman had a long time of it, Psal. 88.15. Yet he saw an end of it. 2. When the Lord seeth it sit to exercise his children with much and sore exercise, whereof they will not so soon see an end; Yet such is his mercy, as not to over-drive them, but to afford them a breathing time betwixt one p • ng and another, which they should highly esteem of; for, so is also verified in Christ, who although he was a man of sorrows, and acquainted with grief, and another sad storm was abiding him after this; Yet he gets this calm, and a clear sun-blink among hands. 3. How much soever exercise do perplex and confound the thoughts of Saints, so that they will be tempted with strange thoughts and misconstructions of their lot, and of God's dealing toward them; Yet when the cloud is over, they will recall these thoughts, and look as comfortably on the saddest of their lots as ever: So much also doth Christ's experience teach, who in his exercise abhorred his suffering of the accursed death, and the wrath of God; Yet now when he is calmed, he hath as sweet thoughts of that lot as formerly he had, verse 23 3. Such as would have their issues from trouble, and their exercise, blessed unto them, ought to make use thereof, and to improve them to the best advantage, in their place and station; for, herein Christ hath cast us a copy, who being comforted, and getting a breathing time, doth fall a preaching again, and communicates his consolations to his hearers. 5. The best way of looking on our sad exercises and straits, is, to ponder the fruits that God will bring out of them, which may swallow up the bitterness and grief they put us unto, and which we do pore too much upon; So Christ is comforted over the bitterness of the cup of his sufferings, whereof he had a late taste, by looking upon the fruit thereof. 6. By the fall of Adam, this inferior world is out of frame and in disorder; Not only is the whole Creation groaning and travelling in pain, Rom. 8.22. but all mankind by nature are lying in wickedness, with their backs upon God, after whole image they were created; and sin and Satan are raging in them at their pleasure, and making them fight against God with whom they were entered in a Covenant of friendship; for, so is here imported, that there is need of a judgment, or, restauration, in this world. 7. No mean that could be devised, beside the death of Christ, was able to reform this disorder, nor can put in frame these things that are out of course; for, saith he, now, and by no other mean, is the judgment of this world. 8. Christ, by his death, hath restored the collapsed estate of this world. Albeit he permit the generality of men to lie over in their lost estate, as being debtor to none; Yet even they are judged, in so far as they are inseparable from sin which he destroyeth, and as their condemnation is made manifest. But in reference to the elect world, he hath destroyed and subdued sin (in the guilt, power, and effects thereof) and Satan which disturb the world, and hath brought in righteousness, absolved them, and asserted them into liberty in himself: for, Now, saith he, is the judgment of this world. 9. Albeit it be said, that now, at Christ's death, this judgment is passed; Yet it is not to be mistaken, when even the converted elect find sin in its guilt and power, and Satan (of whom in the next part of this verse) so prevalent and raging: For, (to clear what is already said in the explication) Though the purchase be then made, and the application be begun at their conversion, yet the full possession and victory is not attained till the end, 1 Cor. 15.54, 55. 2. Whatever exercise it please the Lord to put them unto, yet the victory at last is sure, this purchase being made. 3. The raging of sin and Satan, which the Elect feel and groan under, is an evidence they are cast out; whereas otherwise, they would be at quiet, Luk. 11.21, 22. Rom. 7.9. 4. The reason why the converted Elect find so little present fruit of this purchase, is, because they make so little use of an interest in Christ by faith and of the conquest we have in him our head, as Rom 6.11. Thus are we to understand this purpose, Now is the judgment of this world. Doctrine 10. It makes up the great disorder of this world, in respect of the Elect, that not only they are under the power of corruption, but Satan also is daily blowing at the bellows of it, and himself also immediately suggesting wicked temptations; for, here it is added, as a great cause of this disorder, that Satan is a Prince of this world, who must be cast out, that this judgment may be. 11. Satan is a Prince and Ruler of these who live in sin, not by any right, but by tyrannical usurpation, who doth furiously drive them on in the service of sin; for, he is the Prince of this world. See 2 Cor. 4.4. Eph. 2.2. 2 Tim. 2.26. 12. Satan is an usurper, who will not quit his possession with good-will, unless he be cast out; for, he must be cast out; Where it is otherwise, and he but goeth out, he doth but deceive, Matth. 12.43, 44, 45. 13. Christ's death is Satan's overthrow; Then did he spoil principalities and powers, Col. 2.15. And the merit and efficacy of his death, will cast him out of the Elect by degrees; for, now shall the Prince of this world be cast out; Namely, out of his tyranical usurpation in the world, in relation to the Elect, and out of them.

From ver. 32, 33. Learn, 1. The Elect, who are made partakers of Christ's death, are in themselves a great number, gathered out of all nations, and sexes of people, and are Christ's all, whom he careth for; Therefore are they called all men. 2. Whatever be Christ; purpose of love toward the Elect, and his purchase for them; Yet in themselves they are at a great distance from their happiness, till they be brought unto it; for, they are drawn to him, which imports a distance. 3. The Elect are not only far from Christ, but so averse from their own happiness, and have so many impediments in their way, that they must be drawn to it, before they come; for, I will draw all men, saith he, compare Joh. 6.44. 4. Christ will not want his purchase, notwithstanding all these impediments; his death doth purchase life to them, and his efficacious power will bring them to participate thereof; for, I will draw all men, saith he. 5. They, to whom Christ applies the efficacy of his death, will find no place of rest, till they be brought to communion with him, and abide with him; And he will not give over perfecting their happiness and drawing them, till he bring them where he is; for, I will draw all men to me, that is, to communion with me through my death, and to be where I am. 6. Christ's Cross will be glorious in their eyes who see the rich fruits thereof. Therefore doth he describe it, If I be lifted up from the earth (to wit, on the cross, alluding to the brazen serpent) as a glorious exaltation of him, when so many should slow to a crucified Savior. 7. Christ knew his own death and the manner of it, before he embraced it, and so he was not surprised with it, but made it his voluntary choice; for, he spake this, before hand, signifying what death he should die. 8. Christ's victories over sin and Satan are glorious and remarkable, not only in themselves, but also in the way and manner of them, that he should overcome by ignominy, weakness, suffering, and death; Therefore is the exposition of this lifting up given, that we may ponder much this way of his success. 9. Christ's words ought not only to be reverendly heard, but should be marked and pondered, till they be understood; Therefore John thinks it needful not to leave this one word uncleared.

Followeth to ver. 37. the last particular in this part of the Chapter, containing an objection of the people against Christ's former doctrine concerning his sufferings, together with Christ's answer thereunto, and the close of this purpose.

In this verse is their objection; Wherein, understanding well that title of the Son of man, to be understood by Christ of himself, and that his lifting up, was meant of his death who gave out himself to be the Messiah: They do object, that the Scripture ( Psal. 110.4. and elsewhere) speaks of the perpetual endureance of the Messiah; and therefore do disdainfully inquire who this Son of man is; seeing by his own concessions he could not be the Messiah, since he was to be lift up and die? The error and mistake in all this objection, is, their not considering and distinguishing of two natures in Christ's person, of both which the Scripture speaks, Isa. • 3.7, 8. Seeing he might be lift up in the one, and yet abide forever in respect of the other. Likewise, their confounding his state of humiliation unto the death with his state of exaltation after his sufferings; in which respect he abideth forever. Doctrine 1. Christ's sweetest doctrine will not gain on wicked unbelievers, but they will carp and stumble; Yea, they will rather voluntarily seek occasion of quarrelling, then embrace and believe it; for, notwithstanding Christ hath even now been owned from heaven, and his doctrine hath been most sweet, yet the people answered him, and objected against his doctrine. 2. Its a necessary and commendable duty in the members of the visible Church, to be well acquaint with Scriptures, and to improve all means for that end; for, albeit they be the people, or multitude, as the word signifies, yet they can give an account what they have heard out of the Law. Where, albeit the Scripture pointed at, be found in other places in the Old Testament, rather then in the books of Moses, yet they call it the law, for reasons mentioned on Chap. 10.34. And they mention only what they have heard out of it, either because being unlearned, they had no means of instruction, but their hearing the Word read in their Synagogues, and yet they understand so much. Or, because whatever other means of instruction they had, by their own reading, meditation, or conference; Yet they neglected not that special mean of edification by the public Ordinances. 3. It is from the Scriptures only, that contraverses in Religion ought to be determined; for, they object nothing to determine this contraversie, but what they heard out of the Law. 4. Men's knowledge and good parts will not lead them to believe in Christ, unless they be sanctified; But will rather furnish them with weapons, wherewith to oppose him and his truth; For, these are men who understand Christ's language of lifting up, which John thinks needful to explain, ver. 32.33. And who are well versed in the Scriptures; and yet all the use they make hereof, is to carp and quarrel. 5. It is the great comfort of believers, that the Messiah endureth forever, to apply his own purchase, and intercede for them, and to make them eternally happy with himself, who is the eternal and all-sufficient God: Therefore was this sweet doctrine registrate in the Law, that Christ abideth forever. See Heb. 7.25. 6. Christ's lifting up by death, and his abiding forever, do very well consist together, if rightly understood; for, both these are true of him, when the Law saith, that Christ abideth forever, and when himself (who is truth it self) saith, the Son of man must be lift up. And indeed, concerning Christ there are many seeming contradictions in Scripture, as Isa. 53.7, with 8. Isa. 53.2. with Psal. 45.2. Isa 9.6. with Joh. 12. • 7. See also Matth. 22.42, 43. and elsewhere; Which as they may be easily reconciled; By considering that he is true God, and true man, in one person; By distinguishing betwixt his state of humiliation and of glory, and betwixt the carnal look that wicked men take of him, and the spiritual look of right discerners: So they are very comfortable to study. For hereby is held out how low he stooped to reach sinners, and yet how high he is, that he may exalt them. Thus also do the Scriptures speak of his Church and her conditions in different, and seeming contrary, terms, as Cant. 1.5. 2 Cor. 6.9, 10. and elsewhere; which also are easily reconciled, by distinguishing betwixt the worlds thoughts, (and sometime her own also) of her, and God's thoughts of her; Betwixt what she is in her self, and what she is in her head: and, betwixt what her conditions are, and do portend in themselves, and what Christ brings out of them. 7. As all erroneous persons do seek patrociny for their errors in Scripture, (as here they do) So a special mean of deluding souls, and breeding error, is, when they look on one parcel of Scripture, without searching into it ( Joh. 5.39) or comparing it with other Scriptures, which might illustrate and clear it; (1 Cor. 2.13.) for, so do they run upon error, by fixing only on such Scriptures as spake of the Messiah's abiding forever, never looking to these which spake as clearly of his sufferings, as Isa. 53. throughout, Dan. 9.26. Psal. 22.16, 17, 18. and frequently. 8. Such members of the visible Church as are not acquaint with soul-misery, and are prepossessed with carnal delusions and fancies concerning Christ and his Kingdom, will easily fall in errors, concerning him, were the contrary truths never so clear in Scripture; for, this was another occasion of their error. Albeit other Scriptures might have cleared this objection, and these people generally knew the Scriptures exactly; Yet because, not only they were not exercised under the sense of misery, needing a suffering Savior (which is an usual companion of delusion,) but, their heads were filled with a dream of the carnal glory of his Kingdom; Therefore this blinded their eyes, that they saw not, or considered not these other Scriptures. This also for a time blinded the disciples eyes, that they little pondered the doctrine of Christ's sufferings, Matth. 20.18, 19, with ver. 20. Yea, and understood it not, Luk. 18.31, 32, 33, 34. 9. It is an evidence of an impenitent, unhumbled, and wicked disposition in men, when they think basely of a suffering Christ, and of his humiliation and death; for, such is their temper here, in enquiring so disdainfully, who is this Son of man? and that because he must be lift up. 10. Ignorance error, and delusion, are ordinarily accompanied with much pride and conceit; for, so was it with these here. They think they have reasoned so strongly out of the Law, against his doctrine of the Son of man's suffering, that they insultingly conclude, who is this Son of man? As if they said; We have undeniably argued, that though the Son of man cannot be the Messiah, be what thou wilt: For, by thy own confession thou must die, and by the Law Christ abides forever. Thus 1 Tim. 6.3, 4, pride is joined with error, and knowing nothing, and with doting, about idle questions, which is an usual mark of delusion.

In these verses we have Christ's answer unto, and carriage upon, this objection, so closing this whole purpose. And first, He will not answer anymore directly to their cavilling objection, nor will he insist to clear how his suffering and abiding forever are consistent, having already abundantly cleared all doubts, by his former doctrine and miracles. Only he indirectly points at what his former doctrine and miracles had proven; To wit, that he is the Messiah and light of the world, (of which we heard, chap 8.12.) And that by his doctrine and Ministry they had the true means of grace to direct them to heaven. And presseth upon them to walk in that light, rather then to bark against it, which afterward, ver. 36. he expounds to be their believing in him, and answerable walking. Secondly, He subjoines reasons to enforce this exhortation. As, 1. They were to have but a little while of this light, his person first, and then the Gospel holding him out, being to be removed from them; And therefore they had need to improve the opportunity better, then to carp and dispute themselves from their happiness. 2. Upon the removal of this light, darkness of ignorance and misery would follow, and then they should wander like men in the dark. 3. If they believe and walk in the light, they shall be the children of light, and his true followers. And by these subjoined to the exhortation, he clears also that, however it be a truth, that he is to abide forever, yet not as they understood it. For he was not to abide forever wi • h the Jews in person, f • r less was it his errand among them to set up a worldly Kingdom: But he came for a while, to purchase eternal redemption, that sinners might believe in him, and so become children of the light, and heirs of an heavenly Kingdom. Thirdly, Christ having said this, leaves off his preaching, and gets away from them. This he did, partly, to avoid danger, because he saw them begin to heat against him, and knew that his enemies were waiting for his life: And partly, to begin the verification of that threatening of the lights departing from them. And however Christ preached and debated much in public, at this his last entry to Jerusalem, which is noted by the other Evangelists; yet not much after this. And however it was, yet John mentions no more of his public preaching after this, save only a little in the close of this Chapter. All the rest which followeth being only spoken unto, and with the disciples.

From verse 35. Learn, 1. Albeit Christ be very tender of weak ones, who wander, and hath commanded that they be instructed in meekness who oppose, 2 Tim. 2.25. Yet when he hath clearly confirmed his truth, he looks upon the continued carpings of men, as a testimony of their malicious disposition, which is neither to be dallied nor debated with: Therefore will he not insist to answer to their cavil and objection, but puts them to their duty upon their peril. 2. As cavillations and disputes against the truth are an evidence that men's hearts are dead, and that they are idle in point of practice; So the best way of dealing with such, after the truth is cleared, is, to press the practice of godliness upon them, and to let them see the danger of opposing that truth upon which they should be feeding; Therefore doth he, instead of answering, press them to walk while they have the light, and points out the hazard of their ill emproving of their time 3. As Christ is the true light of the world, however he be despised by unbelievers; Somers slighting of him doth not diminish his estimation of his own worth, nor should believers think the less of him; for, whatever their cavillations were, he proposeth himself to be esteemed of as the light. 4. So long as men enjoy Christ and the means of grace, they enjoy light and a sweet estate, if it be well emproven, be their outward condition never so sad; for, it may still be said in such a case, the light is with you. 5. It is a short while, for most part, that men enjoy the occasion of the means of grace; Either they are taken away from the means, or the means are taken from them, by persecution, or because of their abuse thereof for, saith he, yet a little while is the light with you. 6. Albeit Christ will not at first give up with despisers; Yet when men who enjoy the means, instead of emproving thereof, do fall a wearying of, and carping at truth, it is a token they will enjoy them but short while, unless they repent; for, unto these c • rpers it is said, yet a little while is the light with you, intimating his mercy, that it was not yet away, and the danger of a sad and speedy change, if they persisted. And however the Lord continue them with such for a time, yet they may be so hardened, as not to profit thereby. 7. It may stir up men to improve the opportunity of the means of grace, when they consider, how short while they may enjoy them, and that their neglecting of the opportunity may shorten it; for, it clearly followeth yet a little while is the light with you, therefore walk while ye have the light. 8. Such as do rightly improve an offer of Christ, and the means of grace, will be so far from carping thereat, that they will not rest satisfied with any notional estimation thereof, unless they reduce their knowledge into practice, and in the use of means be advanced in their way to heaven; for, it is required, they walk while they have the light as men make use of the day-light, to do their business or travel in. 9. Such as neglect opportunity, and abuse the means of grace, are justly deprived of that light, and punished with darkness of ignorance and wandering in sinful courses, and of affliction and judgments; for, that is the certification, lost darkness come upon you, when the light is removed, And that is sad • er, then if they had never enjoyed the light. 10. When Christ is provoked to desert profane despisers of him; Yet he will not want s • me to shine upon in the world; for, the threatening is particular, darkness upon you. For when he removed his bodily presence from them, and the Gospel also, yet he took not this light from the world. 11. As it is the great mercy of those who enjoy and improve the Gospel, that they know what they are doing, and what to do in every condition, (for, they are as men in day light, who see their way), So it is a sad judgment on despisers, who provoke God to take away the means, that they wander in darkness, stumbling on sinful courses, and walking by guess in very step, and that in affliction they know not whither to turn them; for, so much is imported in this reason, for he that walketh in darkness, knoweth not whither he goeth.

From verse 36. Learn, 1. Sinners can never enough be admonished of, or ponder the danger of their neglecting an opportunity of the means of grace, and their duty to make use of it; Therefore doth Christ again repeat the exhortation, insinuating the short time they were like to have the opportunity, while ye have the light, believe in the light, 2. Before there can be any answerable walking to an offer of Christ, or any use made of truth, use must be made of faith to close with the truth, and with Christ offered in it; Therefore, is their walking, expounded here, believe in the light, or the truth of the Gospel, and in Christ shining in it. 3. Such as make use of the means of grace, do reap fair advantage thereby, in getting, and evidencing a good condition; for, they are to do this, that ye may be the children of light. A name given to Saints, Luk 16.8. Eph. 5.8. 1 Thes. 5.8. and elsewhere; And the meaning of this encouragement, is. That by emproving this opportunity, they shall be translated out of the power of darkness, into the Kingdom of Christ, which is a Kingdom of light; They shall become the Sons of God, who is the Father of lights, Jam. 1.17. and participate of sweet effects of Christ's being the light of the world; And, by so doing, they shall also evidence themselves to be children of light, illuminated by divine light, to discern right and wrong, what is their true happiness, and real misery; to be men who come to the light with their actions, and who are thirsting after that eternal light of glory. 4. Christ is not only terrible, but even meek also to his opposers, if they would submit to him; And all his scope in showing himself terrible, is, to drive them to his mercy, and to partake of the fruits of his meekness; for, all his threatenings are sweetened with this, that his scope in them is, to drive them to duty, that they may be children of light. 5. There is hope, even concerning those who wickedly oppose Christ and his truth, that they may partake of his mercy, if they will cast away their weapons, and submit; for, even to such it is offered here, that if they will do duty, they may be the children of light. 6. It is needful not only to deal freely with wicked opposers, but to discountenance them also, to see what that may work; for, these things said Jesus, and departed, that is, he went away at night to Bethany, as the other Evangelists observe, and by this means also he did avoid their fury and plots within the City. 7. Convictions and offers do ofttimes so little prevail with wicked men that they do but heighten their malice; for, Christ behooved to hide himself, after this doctrine. 8. In cases of hazard from malicious men, it is lawful to preserve our own lives, by ordinary and lawful means; for, Jesus hid himself from them. 9. Christ's servants must not weary of frequency of trials, in discharge of their duty; and to be put to it again and again, even to save themselves from extreme violence; for, Christ hath sanctified this lot in his own person, who was often put to hide himself.

Followeth the fourth and last part of the Chapter, wherein John, being about to close the Narration of Christ's doctrine and miracles among the Jews, doth give an account of his success among the most part of them, (secluding the small number who believed in him.) Who were either wicked misbelievers, and were nothing moved with his doctrine and miracles, but rather hardened, as had been foreprophesied, to ver. 42. or hidden and timorous friends, who for carnal respects durst not avow or confess him, ver. 42, 43. And unto this he subjoins Christ's farewell-Sermon to them, ver. 44, &c.

In these verses is recorded. 1. The open incredulity of the most part of his hearers. 2. An aggravation of this fault, from the great diligence used to draw them to him, not only by doctrine, but by miracles, which they so much sought after. 3. This is illustrate by comparing this event with a foregoing prophecy, Isa.