18 I speak not of you all: I know whom I have chosen: but that the scripture may be fulfilled, He that eateth bread with me hath lifted up his heel against me.   19 Now I tell you before it come, that, when it is come to pass, ye may believe that I am he.   20 Verily, verily, I say unto you, He that receiveth whomsoever I send receiveth me; and he that receiveth me receiveth him that sent me.   21 When Jesus had thus said, he was troubled in spirit, and testified, and said, Verily, verily, I say unto you, that one of you shall betray me.   22 Then the disciples looked one on another, doubting of whom he spake.   23 Now there was leaning on Jesus' bosom one of his disciples, whom Jesus loved.   24 Simon Peter therefore beckoned to him, that he should ask who it should be of whom he spake.   25 He then lying on Jesus' breast saith unto him, Lord, who is it?   26 Jesus answered, He it is, to whom I shall give a sop, when I have dipped it. And when he had dipped the sop, he gave it to Judas Iscariot, the son of Simon.   27 And after the sop Satan entered into him. Then said Jesus unto him, That thou doest, do quickly.   28 Now no man at the table knew for what intent he spake this unto him.   29 For some of them thought, because Judas had the bag, that Jesus had said unto him, Buy those things that we have need of against the feast; or, that he should give something to the poor.   30 He then having received the sop went immediately out: and it was night.

      We have here the discovery of Judas's plot to betray his Master. Christ knew it from the beginning; but now first he discovered it to his disciples, who did not expect Christ should be betrayed, though he had often told them so, much less did they suspect that one of them should do it. Now here,

      I. Christ gives them a general intimation of it (v. 18): I speak not of you all, I cannot expect you will all do these things, for I know whom I have chosen, and whom I have passed by; but the scripture will be fulfilled (Ps. xli. 9), He that eateth bread with me hath lifted up his heel against me. He does not yet speak out, either of the crime or the criminal, but raises their expectations of a further discovery.

      1. He intimates to them that they were not all right. He had said (v. 10), You are clean, but not all. So here, I speak not of you all. Note, What is said of the excellencies of Christ's disciples cannot be said of all that are called so. The word of Christ is a distinguishing word, which separates between cattle and cattle, and will distinguish thousands into hell who flattered themselves with hopes that they were going to heaven. I speak not of you all; you my disciples and followers. Note, There is a mixture of bad with good in the best societies, a Judas among the apostles; it will be so till we come to the blessed society into which shall enter nothing unclean or disguised.

      2. That he himself knew who were right, and who were not: I know whom I have chosen, who the few are that are chosen among the many that are called with the common call. Note, (1.) Those that are chosen, Christ himself had the choosing of them; he nominated the persons he undertook for. (2.) Those that are chosen are known to Christ, for he never forgets any whom he has once had in his thoughts of love, 2 Tim. ii. 19.

      3. That in the treachery of him that proved false to him the scripture was fulfilled, which takes off very much both the surprise and offence of the thing. Christ took one into his family whom he foresaw to be a traitor, and did not by effectual grace prevent his being so, that the scripture might be fulfilled. Let it not therefore be a stumbling-block to any; for, though it do not at all lessen Judas's offence, it may lessen our offence at it. The scripture referred to is David's complaint of the treachery of some of his enemies; the Jewish expositors, and ours from them generally understand it of Ahithophel: Grotius thinks it intimates that the death of Judas would be like that of Ahithophel. But because that psalm speaks of David's sickness, of which we read nothing at the time of Ahithophel's deserting him, it may better be understood of some other friend of his, that proved false to him. This our Saviour applies to Judas. (1.) Judas, as an apostle, was admitted to the highest privilege: he did eat bread with Christ. He was familiar with him, and favoured by him, was one of his family, one of those with whom he was intimately conversant. David saith of his treacherous friend, He did eat of my bread; but Christ, being poor, had no bread he could properly call his own. He saith, He did eat bread with me; such as he had by the kindness of his friends, that ministered to him, his disciples had their share of, Judas among the rest. Wherever he went, Judas was welcome with him, did not dine among servants, but sat at table with his Master, ate of the same dish, drank of the same cup, and in all respects fared as he fared. He ate miraculous bread with him, when the loaves were multiplied, ate the passover with him. Note, All that eat bread with Christ are not his disciples indeed. See 1 Cor. x. 3-5. (2.) Judas, as an apostate, was guilty of the basest treachery: he lifted up the heel against Christ. [1.] He forsook him, turned his back upon him, went out from the society of his disciples, v. 30. [2.] He despised him, shook off the dust of his feet against him, in contempt of him and his gospel. Nay, [3.] He became an enemy to him; spurned at him, as wrestlers do at their adversaries, whom they would overthrow. Note, It is no new thing for those that were Christ's seeming friends to prove his real enemies. Those who pretended to magnify him magnify themselves against him, and thereby prove themselves guilty, not only of the basest ingratitude, but the basest treachery and perfidiousness.

      II. He gives them a reason why he told them beforehand of the treachery of Judas (v. 19): "Now I tell you before it come, before Judas has begun to put his wicked plot in execution, that when it is come to pass you may, instead of stumbling at it, be confirmed in your belief that I am he, he that should come." 1. By his clear and certain foresight of things to come, of which in this, as in other instances, he gave incontestable proof, he proved himself to be the true God, before whom all things are naked and open. Christ foretold that Judas would betray him when there was no ground to suspect such a thing, and so proved himself the eternal Word, which is a discerner of the thoughts and intents of the heart. The prophecies of the New Testament concerning the apostasy of the latter times (which we have, 2 Thess. ii.; 1 Tim. iv., and in the Apocalypse) being evidently accomplished is a proof that those writings were divinely inspired, and confirms our faith in the whole canon of scripture. 2. By this application of the types and prophecies of the Old Testament to himself, he proved himself to be the true Messiah, to whom all the prophets bore witness. Thus it was written, and thus it behoved Christ to suffer, and he suffered just as it was written, Luke xxiv. 25, 26; ch. viii. 28.

      III. He gives a word of encouragement to his apostles, and all his ministers whom he employs in his service (v. 20): He that receiveth whomsoever I send receiveth me. The purport of these words is the same with what we have in other scriptures, but it is not easy to make out their coherence here. Christ had told his disciples that they must humble and abase themselves. "Now," saith he, "though there may be those that will despise you for your condescension, yet there will be those that will do you honour, and shall be honoured for so doing." Those who know themselves dignified by Christ's commission may be content to be vilified in the world's opinion. Or, he intended to silence the scruples of those who, because there was a traitor among the apostles, would be shy of receiving any of them; for, if one of them was false to his Master, to whom would any of them be true? Ex uno disce omnes--They are all alike. No, as Christ will think never the worse of them for Judas's crime, so he will stand by them, and own them, and will raise up such as shall receive them. Those that had received Judas when he was a preacher, and perhaps were converted and edified by his preaching, were never the worse, nor should reflect upon it with any regret, though he afterwards proved a traitor; for he was one whom Christ sent. We cannot know what men are, much less what they will be, but those who appear to be sent of Christ we must receive, till the contrary appear. Though some, by entertaining strangers, have entertained robbers unawares, yet we must still be hospitable, for thereby some have entertained angels. The abuses put upon our charity, though ordered with ever so much discretion, will neither justify our uncharitableness, nor lose us the reward of our charity. 1. We are here encouraged to receive ministers as sent of Christ: "He that receiveth whomsoever I send, though weak and poor, and subject to like passions as others (for as the law, so the gospel, makes men priests that have infirmity), yet if he deliver my message, and be regularly called and appointed to do so, and as an officer give himself to the word and prayer, he that entertains him shall be owned as a friend of mine." Christ was now leaving the world, but he would leave an order of men to be his agents, to deliver his word, and those who receive this, in the light and love of it, receive him. To believe the doctrine of Christ, and obey his law, and accept the salvation offered upon the terms proposed; this is receiving those whom Christ sends, and it is receiving Christ Jesus the Lord himself. 2. We are here encouraged to receive Christ as sent of God: He that thus receiveth me, that receiveth Christ in his ministers, receiveth the Father also, for they come upon his errand likewise, baptizing in the name of the Father, as well as of the Son. Or, in general, He that receiveth me as his prince and Saviour receiveth him that sent me as his portion and felicity. Christ was sent of God, and in embracing his religion we embrace the only true religion.

      IV. Christ more particularly notifies to them the plot which one of their number was now hatching against him (v. 21): When Jesus had thus said in general, to prepare them for a more particular discovery, he was troubled in spirit, and showed it by some gesture or sign, and he testified, he solemnly declared it (cum animo testandi--with the solemnity of a witness on oath), "One of you shall betray me; one of you my apostles and constant followers." None indeed could be said to betray him but those in whom he reposed a confidence, and who were the witnesses of his retirements. This did not determine Judas to the sin by any fatal necessity; for, though the event did follow according to the prediction, yet not from the prediction. Christ is not the author of sin; yet as to this heinous sin of Judas, 1. Christ foresaw it; for even that which is secret and future, and hidden from the eyes of all living, naked and open before the eyes of Christ. He knows what is in men better than they do themselves (2 Kings viii. 12), and therefore sees what will be done by them. I knew that thou wouldest deal very treacherously, Isa. xlviii. 8. 2. He foretold it, not only for the sake of the rest of the disciples, but for the sake of Judas himself, that he might take warning, and recover himself out of the snare of the devil. Traitors proceed not in their plots when they find they are discovered; surely Judas, when he finds that his Master knows his design, will retreat in time; if not, it will aggravate his condemnation. 3. He spoke of it with a manifest concern; he was troubled in spirit when he mentioned it. He had often spoken of his own sufferings and death, without any such trouble of spirit as he here manifested when he spoke of the ingratitude and treachery of Judas. This touched him in a tender part. Note, The falls and miscarriages of the disciples of Christ are a great trouble of spirit to their Master; the sins of Christians are the grief of Christ. "What! One of you betray me? You that have received from me such distinguishing favours; you that I had reason to think would be firm to me, that have professed such a respect for me; what iniquity have you found in me that one of you should betray me?" This went to his heart, as the undutifulness of children grieves those who have nourished and brought them up, Isa. i. 2. See Ps. xcv. 10; Isa. liii. 10.

      V. The disciples quickly take the alarm. They knew their Master would neither deceive them nor jest with them; and therefore looked one upon another, with a manifest concern, doubting of whom he spake. 1. By looking one upon another they evinced the trouble they were in upon this notice given them; it struck such a horror upon them that they knew not well which way to look, nor what to say. They saw their Master troubled, and therefore they were troubled. This was at a feast where they were cheerfully entertained; but hence we must be taught to rejoice with trembling, and as though we rejoiced not. When David wept for his son's rebellion, all his followers wept with him (2 Sam. xv. 30); so Christ's disciples here. Note, That which grieves Christ is, and should be, a grief to all that are his, particularly the scandalous miscarriages of those that are called by his name: Who is offended, and I burn not? 2. Hereby they endeavoured to discover the traitor. They looked wistfully in one another's face, to see who blushed, or, by some disorder in the countenance, manifested guilt in the heart, upon this notice; but, while those who were faithful had their consciences so clear that they could lift up their faces without spot, he that was false had his conscience so seared that he was not ashamed, neither could he blush, and so no discovery could be made in this way. Christ thus perplexed his disciples for a time, and put them into confusion, that he might humble them, and prove them, might excite in them a jealousy of themselves, and an indignation at the baseness of Judas. It is good for us sometimes to be put to a gaze, to be put to a pause.

      VI. The disciples were solicitous to get their Master to explain himself, and to tell them particularly whom he meant; for nothing but this can put them out of their present pain, for each of them thought he had as much reason to suspect himself as any of his brethren; now,

      1. Of all the disciples John was most fit to ask, because he was the favourite, and sat next his Master (v. 23): There was leaning on Jesus's bosom one of the disciples whom Jesus loved. It appears that this was John, by comparing ch. xxi. 20, 24. Observe, (1.) The particular kindness which Jesus had for him; he was known by this periphrasis, that he was the disciple whom Jesus loved. He loved them all (v. 1), but John was particularly dear to him. His name signifies gracious. Daniel, who was honoured with the revelations of the Old Testament, as John of the New, was a man greatly beloved, Dan. ix. 23. Note, Among the disciples of Christ some are dearer to him than others. (2.) His place and posture at this time: He was leaning on Jesus's bosom. Some say that it was the fashion in those countries to sit at meat in a leaning posture, so that the second lay in the bosom of the first, and so on, which does not seem probable to me, for in such a posture as this they could neither eat nor drink conveniently; but, whether this was the case or not, John now leaned on Christ's bosom, and it seems to be an extraordinary expression of endearment used at this time. Note, There are some of Christ's disciples whom he lays in his bosom, who have more free and intimate communion with him than others. The Father loved the Son, and laid him in his bosom (ch. i. 18), and believers are in like manner one with Christ, ch. xvii. 21. This honour all the saints shall have shortly in the bosom of Abraham. Those who lay themselves at Christ's feet, he will lay in his bosom. (3.) Yet he conceals his name, because he himself was the penman of the story. He put this instead of his name, to show that he was pleased with it; it is his title of honour, that he was the disciple whom Jesus loved, as in David's and Solomon's court there was one that was the king's friend; yet he does not put his name down, to show that he was not proud of it, nor would seem to boast of it. Paul in a like case saith, I knew a man in Christ.

      2. Of all the disciples Peter was most forward to know, v. 24. Peter, sitting at some distance, beckoned to John, by some sign or other, to ask. Peter was generally the leading man, most apt to put himself forth; and, where men's natural tempers lead them to be thus bold in answering and asking, if kept under the laws of humility and wisdom, they make men very serviceable. God gives his gifts variously; but that the forward men in the church may not think too well of themselves, nor the modest be discouraged, it must be noted that it was not Peter, but John, that was the beloved disciple. Peter was desirous to know, not only that he might be sure it was not he, but that, knowing who it was, they might withdraw from him, and guard against him, and, if possible, prevent his design. It were a desirable thing, we should think, to know who in the church will deceive us; yet let this suffice--Christ knows, though we do not. The reason why Peter did not himself ask was because John had a much fairer opportunity, by the advantage of his seat at table, to whisper the question into the ear of Christ, and to receive a like private answer. It is good to improve our interest in those that are near to Christ, and to engage their prayers for us. Do we know any that we have reason to think lie in Christ's bosom? Let us beg of them to speak a good word for us.

      3. The question was asked accordingly (v. 25): He then, lying at the breast of Jesus, and so having the convenience of whispering with him, saith unto him, Lord, who is it? Now here John shows, (1.) A regard to his fellow-disciple, and to the motion he made. Though Peter had not the honour he had at this time, yet he did not therefore disdain to take the hint and intimation he gave him. Note, Those who lie in Christ's bosom may often learn from those who lie at his feet something that will be profitable for them, and be reminded of that which they did not of themselves think of. John was willing to gratify Peter herein, having so fair an opportunity for it. As every one hath received the gift, so let him minister the same for a common good, Rom. xii. 6. (2.) A reverence of his Master. Though he whispered this in Christ's ear, yet he called him Lord; the familiarity he was admitted to did not at all lessen his respect for his Master. It becomes us to use a reverence in expression, and to observe a decorum even in our secret devotions, which no eye is a witness to, as well as in public assemblies. The more intimate communion gracious souls have with Christ, the more sensible they are of his worthiness and their own unworthiness, as Gen. xviii. 27.

      4. Christ gave a speedy answer to this question, but whispered it in John's ear; for it appears (v. 29) that the rest were still ignorant of the matter. He it is to whom I shall give a sop, psomion--a morsel, a crust, when I have dipped it in the sauce. And when he had dipped the sop, John strictly observing his motion, he gave it to Judas; and Judas took it readily enough, not suspecting the design of it, but glad of a savoury bit, to make up his mouth with. (1.) Christ notified the traitor by a sign. He could have told John by name who he was (The adversary and enemy is that wicked Judas, he is the traitor, and none but he); but thus he would exercise the observation of John, and intimate what need his ministers have of a spirit of discerning; for the false brethren we are to stand upon our guard against are not made known to us by words, but by signs; they are to be known to us by their fruits, by their spirits; it requires great diligence and care to form a right judgment upon them. (2.) That sign was a sop which Christ gave him, a very proper sign, because it was the fulfilling of the scripture (v. 18) that the traitor should be one that ate bread with him, that was at this time a fellow-commoner with him. It had likewise a significancy in it, and teaches us, [1.] That Christ sometimes gives sops to traitors; worldly riches, honours, and pleasures are sops (if I may so speak), which Providence sometimes gives into the hands of wicked men. Judas perhaps thought himself a favourite because he had the sop, like Benjamin at Joseph's table, a mess by himself; thus the prosperity of fools, like a stupifying sop, helps to destroy them. [2.] That we must not be outrageous against those whom we know to be very malicious against us. Christ carved to Judas as kindly as to any at the table, though he knew he was then plotting his death. If thine enemy hunger, feed him; this is to do as Christ does.

      VII. Judas himself, instead of being convinced hereby of his wickedness, was the more confirmed in it, and the warning given him was to him a savour of death unto death; for it follows,

      1. The devil hereupon took possession of him (v. 27): After the sop, Satan entered into him: not to make him melancholy, nor drive him distracted, which was the effect of his possessing some; not to hurry him into the fire, nor into the water; happy had it been for him if that had been the worst of it, or if with the swine he had been choked in the sea; but Satan entered into him to possess him with a prevailing prejudice against Christ and his doctrine, and a contempt of him, as one whose life was of small value, to excite in him a covetous desire of the wages of unrighteousness and a resolution to stick at nothing for the obtaining of them. But,

      (1.) Was not Satan in him before? How then is it said that now Satan entered into him? Judas was all along a devil (ch. vi. 70), a son of perdition, but now Satan gained a more full possession of him, had a more abundant entrance into him. His purpose to betray his Master was now ripened into a fixed resolution; now he returned with seven other spirits more wicked than himself, Luke xi. 26. Note, [1.] Though the devil is in every wicked man that does his works (Eph. ii. 2), yet sometimes he enters more manifestly and more powerfully than at other times, when he puts them upon some enormous wickedness, which humanity and natural conscience startle at. [2.] Betrayers of Christ have much of the devil in them. Christ speaks of the sin of Judas as greater than that of any of his persecutors.

      (2.) How came Satan to enter into him after the sop? Perhaps he was presently aware that it was the discovery of him, and it made him desperate in his resolutions. Many are made worse by the gifts of Christ's bounty, and are confirmed in their impenitency by that which should have led them to repentance. The coals of fire heaped upon their heads, instead of melting them, harden them.

      2. Christ hereupon dismissed him, and delivered him up to his own heart's lusts: Then said Jesus unto him, What thou doest, do quickly. This is not to be understood as either advising him to his wickedness or warranting him in it; but either, (1.) As abandoning him to the conduct and power of Satan. Christ knew that Satan had entered into him, and had peaceable possession; and now he gives him up as hopeless. The various methods Christ had used for his conviction were ineffectual; and therefore, "What thou doest thou wilt do quickly; if thou art resolved to ruin thyself, go on, and take what comes." Note, When the evil spirit is willingly admitted, the good Spirit justly withdraws. Or, (2.) As challenging him to do his worst: "Thou art plotting against me, put thy plot in execution and welcome, the sooner the better, I do not fear thee, I am ready for thee." Note, our Lord Jesus was very forward to suffer and die for us, and was impatient of delay in the perfecting of his undertaking. Christ speaks of Judas's betraying him as a thing he was now doing, though he was only purposing it. Those who are contriving and designing mischief are, in God's account, doing mischief.

      3. Those that were at table understood not what he meant, because they did not hear what he whispered to John (v. 28, 29): No man at table, neither the disciples nor any other of the guests, except John, knew for what intent he spoke this to him. (1.) They did not suspect that Christ said it to Judas as a traitor, because it did not enter into their heads that Judas was such a one, or would prove so. Note, It is an excusable dulness in the disciples of Christ not to be quick-sighted in their censures. Most are ready enough to say, when they hear harsh things spoken in general, Now such a one is meant, and now such a one; but Christ's disciples were so well taught to love one another that they could not easily learn to suspect one another; charity thinks no evil. (2.) They therefore took it for granted that he said it to him as a trustee, or treasurer of the household, giving him order for the laying out of some money. Their surmises in this case discover to us for what uses and purposes our Lord Jesus commonly directed payments out of that little stock he had, and so teach us how to honour the Lord with our substance. They concluded something was to be laid out, either, [1.] In works of piety: Buy those things that we have need of against the feast. Though he borrowed a room to eat the passover in, yet he bought in provision for it. That is to be reckoned well bestowed which is laid out upon those things we have need of for the maintenance of God's ordinances among us; and we have the less reason to grudge that expense now because our gospel-worship is far from being so chargeable as the legal worship was. [2.] Or in works of charity: That he should give something to the poor. By this it appears, First, That our Lord Jesus, though he lived upon alms himself (Luke viii. 3), yet gave alms to the poor, a little out of a little. Though he might very well be excused, not only because he was poor himself, but because he did so much good in other ways, curing so many gratis; yet, to set us an example, he gave, for the relief of the poor, out of that which he had for the subsistence of his family; see Eph. iv. 28. Secondly, That the time of a religious feast was thought a proper time for works of charity. When he celebrated the passover he ordered something for the poor. When we experience God's bounty to us, this should make us bountiful to the poor.

      4. Judas hereupon sets himself vigorously to pursue his design against him: He went away. Notice is taken,

      (1.) Of his speedy departure: He went out presently, and quitted the house, [1.] For fear of being more plainly discovered to the company, for, if he were, he expected they would all fall upon him, and be the death of him, or at least of his project. [2.] He went out as one weary of Christ's company and the society of his apostles. Christ needed not to expel him, he expelled himself. Note, Withdrawing from the communion of the faithful is commonly the first overt-act of a backslider, and the beginning of an apostasy. [3.] He went out to prosecute his design, to look for those with whom he was to make his bargain, and to settle the agreement with them. Now that Satan had got into him he hurried him on with precipitation, lest he should see his error and repent of it.

      (2.) Of the time of his departure: It was night. [1.] Though it was night, an unseasonable time for business, yet, Satan having entered into him, he made no difficulty of the coldness and darkness of the night. This should shame us out of our slothfulness and cowardice in the service of Christ, that the devil's servants are so earnest and venturous in his service. [2.] Because it was night, and this gave him advantage of privacy and concealment. He was not willing to be seen treating with the chief priests, and therefore chose the dark night as the fittest time for such works of darkness. Those whose deeds are evil love darkness rather than light. See Job xxiv. 13, &c.

      31 Therefore, when he was gone out, Jesus said, Now is the Son of man glorified, and God is glorified in him.   32 If God be glorified in him, God shall also glorify him in himself, and shall straightway glorify him.   33 Little children, yet a little while I am with you. Ye shall seek me: and as I said unto the Jews, Whither I go, ye cannot come; so now I say to you.   34 A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another.   35 By this shall all men know that ye are my disciples, if ye have love one to another.

      This and what follows, to the end of ch. xiv., was Christ's table-talk with his disciples. When supper was done, Judas went out; but what did the Master and his disciples do, whom he left sitting at table? They applied themselves to profitable discourse, to teach us as much as we can to make conversation with our friends at table serviceable to religion. Christ begins this discourse. The more forward we are humbly to promote that communication which is good, and to the use of edifying, the more like we are to Jesus Christ. Those especially that by their place, reputation, and gifts, command the company, to whom men give ear, ought to use the interest they have in other respects as an opportunity of doing them good. Now our Lord Jesus discourses with them (and probably discourses much more largely than is here recorded),

      I. Concerning the great mystery of his own death and sufferings, about which they were as yet so much in the dark that they could not persuade themselves to expect the thing itself, much less did they understand the meaning of it; and therefore Christ gives them such instructions concerning it as made the offence of the cross to cease. Christ did not begin this discourse till Judas was gone out, for he was a false brother. The presence of wicked people is often a hindrance to good discourse. When Judas was gone out, Christ said, now is the Son of man glorified; now that Judas is discovered and discarded, who was a spot in their love-feast and a scandal to their family, now is the Son of man glorified. Note, Christ is glorified by the purifying of Christian societies: corruptions in his church are a reproach to him; the purging out of those corruptions rolls away the reproach. Or, rather, now Judas was gone to set the wheels a-going, in order to his being put to death, and the thing was likely to be effected shortly: Now is the Son of man glorified, meaning, Now he is crucified.

      1. Here is something which Christ instructs them in, concerning his sufferings, that was very comforting.

      (1.) That he should himself be glorified in them. Now the Son of man is to be exposed to the greatest ignominy and disgrace, to be despitefully used to the last degree, and dishonoured both by the cowardice of his friends and the insolence of his enemies; yet now he is glorified; For, [1.] Now he is to obtain a glorious victory over Satan and all the powers of darkness, to spoil them, and triumph over them. He is now girding on the harness, to take the field against these adversaries of God and man, with as great an assurance as if he had put it off. [2.] Now he is to work out a glorious deliverance for his people, by his death to reconcile them to God, and bring in an everlasting righteousness and happiness for them; to shed that blood which is to be an inexhaustible fountain of joys and blessings to all believers. [3.] Now he is to give a glorious example of self-denial and patience under the cross, courage and contempt of the world, zeal for the glory of God, and love to the souls of men, such as will make him to be for ever admired and had in honour. Christ had been glorified in many miracles he had wrought, and yet he speaks of his being glorified now in his sufferings, as if that were more than all his other glories in his humble state.

      (2.) That God the Father should be glorified in them. The sufferings of Christ were, [1.] The satisfaction of God's justice, and so God was glorified in them. Reparation was thereby made with great advantage for the wrong done him in his honour by the sin of man. The ends of the law were abundantly answered, and the glory of his government effectually asserted and maintained. [2.] They were the manifestation of his holiness and mercy. The attributes of God shine brightly in creation and providence, but much more in the work of redemption; see 1 Cor. i. 24; 2 Cor. iv. 6. God is love, and herein he hath commended his love.

      (3.) That he should himself be greatly glorified after them, in consideration of God's being greatly glorified by them, v. 32. Observe how he enlarges upon it. [1.] He is sure that God will glorify him; and those whom God glorifies are glorious indeed. Hell and earth set themselves to vilify Christ, but God resolved to glorify him, and he did it. He glorified him in his sufferings by the amazing signs and wonders, both in heaven and earth, which attended them, and extorted even from his crucifiers an acknowledgment that he was the Son of God. But especially after his sufferings he glorified him, when he set him at his own right hand, gave him a name above every name. [2.] That he will glorify him in himself--en heauto. Either, First, In Christ himself. He will glorify him in his own person, and not only in his kingdom among men. This supposes his speedy resurrection. A common person may be honoured after his death, in his memory or posterity, but Christ was honoured in himself. Or, secondly, in God himself. God will glorify him with himself, as it is explained, ch. xvii. 5. He shall sit down with the Father upon his throne, Rev. iii. 21. This is true glory. [3.] That he will glorify him straightway. He looked upon the joy and glory set before him, not only as great, but as near; and his sorrows and sufferings short and soon over. Good services done to earthly princes often remain long unrewarded; but Christ had his preferments presently. It was but forty hours (or not so much) from his death to his resurrection, and forty days thence to his ascension, so that it might well be said that he was straightway glorified, Ps. xvi. 10. [4.] All this in consideration of God's being glorified in and by his sufferings: Seeing God is glorified in him, and receives honour from his sufferings, God shall in like manner glorify him in himself, and give honour to him. Note, first, In the exaltation of Christ there was a regard had to his humiliation, and a reward given for it. Because he humbled himself, therefore God highly exalted him. If the Father be so great a gainer in his glory by the death of Christ, we may be sure that the Son shall be no loser in his. See the covenant between them, Isa. liii. 12. Secondly, Those who mind the business of glorifying God no doubt shall have the happiness of being glorified with him.

      2. Here is something that Christ instructs them in, concerning his sufferings, which was awakening, for as yet they were slow of heart to understand it (v. 33): Little children, yet a little while I am with you, &c. Two things Christ here suggests, to quicken his disciples to improve their present opportunities; two serious words:--

      (1.) That his stay in this world, to be with them here, they would find to be very short. Little children. This compellation does not bespeak so much their weakness as his tenderness and compassion; he speaks to them with the affection of a father, now that he is about to leaven them, and to leave blessings with them. Know this, then, that yet a little while I am with you. Whether we understand this as referring to his death or his ascension it comes much to one; he had but a little time to spend with them, and therefore, [1.] Let them improve the advantage they now had. If they had any good question to ask, if they would have any advice, instruction, or comfort, let them speak quickly; for yet a little while I am with you. We must make the best of the helps we have for our souls while we have them, because we shall not have them long; they will be taken from us, or we from them. [2.] Let them not doat upon his bodily presence, as if their happiness and comfort were bound up in that; no, they must think of living without it; not be always little children, but go alone, without their nurses. Ways and means are appointed but for a little while, and are not to be rested in, but pressed through to our rest, to which they have a reference.

      (2.) That their following him to the other world, to be with him there, they would find to be very difficult. What he had said to the Jews (ch. vii. 34) he saith to his disciples; for they have need to be quickened by the same considerations that are propounded for the convincing and awakening of sinners. Christ tells them here, [1.] That when he was gone they would feel the want of him; You shall seek me, that is "you shall wish you had me again with you." We are often taught the worth of mercies by the want of them. Though the presence of the Comforter yielded them real and effectual relief in straits and difficulties, yet it was not such a sensible satisfaction as his bodily presence would have been to those who had been used to it. But observe, Christ said to the Jews, You shall seek me and not find me; but to the disciples he only saith, You shall seek me, intimating that though they should not find his bodily presence any more than the Jews, yet they should find that which was tantamount, and should not seek in vain. When they sought his body in the sepulchre, though they did not find it, yet they sought to good purpose. [2.] That whither he went they could not come, which suggests to them high thoughts of him, who was going to an invisible inaccessible world, to dwell in that light which none can approach unto; and also low thoughts of themselves, and serious thoughts of their future state. Christ tells them that they could not follow him (as Joshua told the people that they could not serve the Lord) only to quicken them to so much the more diligence and care. They could not follow him to his cross, for they had not courage and resolution; it appeared that they could not when they all forsook him and fled. Nor could they follow him to his crown, for they had not a sufficiency of their own, nor were their work and warfare yet finished.

      II. He discourses with them concerning the great duty of brotherly love (v. 34, 35): You shall love one another. Judas was now gone out, and had proved himself a false brother; but they must not therefore harbour such jealousies and suspicions one of another as would be the bane of love: though there was one Judas among them, yet they were not all Judases. Now that the enmity of the Jews against Christ and his followers was swelling to the height, and they must expect such treatment as their Master had, it concerned them by brotherly love to strengthen one another's hands. Three arguments for mutual love are here urged:--

      1. The command of their Master (v. 34): A new commandment I give unto you. He not only commends it as amiable and pleasant, not only counsels it as excellent and profitable, but commands it, and makes it one of the fundamental laws of his kingdom; it goes a-breast with the command of believing in Christ, 1 John iii. 23; 1 Pet. i. 22. It is the command of our ruler, who has a right to give law to us; it is the command of our Redeemer, who gives us this law in order to the curing of our spiritual diseases and the preparing of us for our eternal bliss. It is a new commandment; that is, (1.) It is a renewed commandment; it was a commandment from the beginning (1 John ii. 7), as old as the law of nature, it was the second great commandment of the law of Moses; yet, because it is also one of the great commandments of the New Testament, of Christ the new Lawgiver, it is called a new commandment; it is like an old book in a new edition corrected and enlarged. This commandment has been so corrupted by the traditions of the Jewish church that when Christ revived it, and set it in a true light, it might well be called a new commandment. Laws of revenge and retaliation were so much in vogue, and self-love had so much the ascendant, that the law of brotherly love was forgotten as obsolete and out of date; so that as it came from Christ new, it was new to the people. (2.) It is an excellent command, as a new song is an excellent song, that has an uncommon gratefulness in it. (3.) It is an everlasting command; so strangely new as to be always so; as the new covenant, which shall never decay (Heb. viii. 13); it shall be new to eternity, when faith and hope are antiquated. (4.) As Christ gives it, it is new. Before it was, Thou shalt love thy neighbour; now it is, You shall love one another; it is pressed in a more winning way when it is thus pressed as mutual duty owing to one another.

      2. The example of their Saviour is another argument for brotherly love: As I have loved you. It is this that makes it a new commandment--that this rule and reason of love (as I have loved you) is perfectly new, and such as had been hidden from ages and generations. Understand this, (1.) Of all the instances of Christ's love to his disciples, which they had already experienced during the time he went in and out among them. He spoke kindly to them, concerned himself heartily for them, and for their welfare, instructed, counselled, and comforted them, prayed with them and for them, vindicated them when they were accused, took their part when they were run down, and publicly owned them to be dearer to him that his mother, or sister, or brother. He reproved them for what was amiss, and yet compassionately bore with their failings, excused them, made the best of them, and passed by many an oversight. Thus he had loved them, and just now washed their feet; and thus they must love one another, and love to the end. Or, (2.) It may be understood of the special instance of love to all his disciples which he was now about to give, in laying down his life for them. Greater love hath no man than this, ch. xv. 13. Has he thus loved us all? Justly may he expect that we should be loving to one another. Not that we are capable of doing any thing of the same nature for each other (Ps. xlix. 7), but we must love one another in some respects after the same manner; we must set this before us as our copy, and take directions from it. Our love to one another must be free and ready, laborious and expensive, constant and persevering; it must be love to the souls one of another. We must also love one another from this motive, and upon this consideration--because Christ has loved us. See Rom. xv. 1, 3; Eph. v. 2, 25; Phil. ii. 1-5.

      3. The reputation of their profession (v. 35): By this shall all men know that you are my disciples, if you have love one to another. Observe, We must have love, not only show love, but have it in the root and habit of it, and have it when there is not any present occasion to show it; have it ready. "Hereby it will appear that you are indeed my followers by following me in this." Note, Brotherly love is the badge of Christ's disciples. By this he knows them, by this they may know themselves (1 John ii. 14), and by this others may know them. This is the livery of his family, the distinguishing character of his disciples; this he would have them noted for, as that wherein they excelled all others--their loving one another. This was what their Master was famous for; all that ever heard of him have heard of his love, his great love; and therefore, if you see any people more affectionate one to another than what is common, say, "Certainly these are the followers of Christ, they have been with Jesus." Now by this it appears, (1.) That the heart of Christ was very much upon it, that his disciples should love one another. In this they must be singular; whereas the way of the world is to be every one for himself, they should be hearty for one another. He does not say, By this shall men know that you are my disciples--if you work miracles, for a worker of miracles is but a cypher without charity (1 Cor. xiii. 1, 2); but if you love one another from a principle of self-denial and gratitude to Christ. This Christ would have to be the proprium of his religion, the principal note of the true church. (2.) That it is the true honour of Christ's disciples to excel in brotherly love. Nothing will be more effectual than this to recommend them to the esteem and respect of others. See what a powerful attractive it was, Acts ii. 46, 47. Tertullian speaks of it as the glory of the primitive church that the Christians were known by their affection to one another. Their adversaries took notice of it, and said, See how these Christians love one another, Apol. cap. 39. (3.) That, if the followers of Christ do not love one another, they not only cast an unjust reproach upon their profession, but give just cause to suspect their own sincerity. O Jesus! are these thy Christians, these passionate, malicious, spiteful, ill-natured people? Is this thy son's coat? When our brethren stand in need of help from us, and we have an opportunity of being service able to them, when they differ in opinion and practice from us, or are any ways rivals with or provoking to us, and so we have an occasion to condescend and forgive, in such cases as this it will be known whether we have this badge of Christ's disciples.