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   Title: Commentary on John - Volume 2
   Creator(s): Calvin, John (1509-1564)
   (Alternative)
   (Translator)
   Rights: Public Domain
   LC Call no: BS491
   LC Subjects:

   The Bible

   Works about the Bible
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   COMMENTARY

   ON THE

   GOSPEL ACCORDING TO JOHN


   BY JOHN CALVIN



   A NEW TRANSLATION, FROM THE ORIGINAL LATIN,

   BY THE REV. WILLIAM PRINGLE



   VOLUME SECOND



   CHRISTIAN CLASSICS ETHEREAL LIBRARY
   GRAND RAPIDS, MI

   [1]http://www.ccel.org
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   CHAPTER 12
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   John 12:1-8

   1. Jesus therefore, six days before the Passover, came to Bethany,
   where Lazarus was, who had been dead, whom he had raised from the dead.
   2. There therefore they made him a banquet, and Martha served; [1] and
   Lazarus was one of those who sat at table with him. 3. Then Mary took a
   pound of ointment of costly spikenard, and anointed the feet of Jesus,
   and wiped his feet with her hair; and the house was filled with the
   odor of the ointment. 4. Then one of his disciples, Judas Iscariot, the
   son of Simon, who was to betray him, saith, 5. Why was not this
   ointment sold for three hunted denarii, and given to the poor? 6. Now
   he said this, not because he cared for the poor, but because he was a
   thief, and had the purse, and carried what was put into it. 7. Jesus
   therefore said, Let her alone; for the day of my burial she hath kept
   it. 8. For the poor you have always with you, but me you have not
   always.


   1. Jesus came to Bethany. We see that they judged too rashly who
   thought that Christ would not come to the feast, [2] (John 11:56;) and
   this, reminds us that we ought not to be so hasty as not to wait
   patiently and quietly, till the season arrive, which is unknown to us.
   Now Jesus came first to Bethany, that thence he might go three days
   afterwards to Jerusalem. Meanwhile, he intended to give Judas a fit
   time and place for betraying him, that he might present himself, ready
   to be sacrificed, at the appointed time; for he is not ignorant of what
   is to take place, but willingly comes forward to be sacrificed.

   Having come to Bethany six days before the passover, he remained there
   four days; which may easily be inferred from Matthew and Mark. On what
   day the banquet was made for him, at which he was anointed by Mary,
   John does not state; but it seems probable that it took place not long
   after he had arrived. There are some who think that, the anointing
   mentioned by Matthew (Matthew 26:7) and Mark (Mark 14:3) is different
   from what is mentioned here; but they are mistaken. They have been led
   to adopt this view by a calculation of time, because the two
   Evangelists, (Matthew 26:2; Mark 14:1,) before relating that Christ was
   anointed, speak of two days as having elapsed. But the solution is
   easy, and may be given in two ways. For John does not say that Christ
   was anointed on the first day after his arrival; so that this might
   happen even when he was preparing to depart. Yet, as I have already
   said, there is another conjecture which is more probable, that he was
   anointed one day, at least, or two days, before his departure; for it
   is certain that Judas had made a bargain with the priests, before
   Christ sent two of his disciples to make ready the passover. [3] Now,
   at the very least, one day must have intervened. The Evangelists add,
   that he

   sought a convenient opportunity for betraying Christ,
   (Matthew 26:16,)

   after having received the bribe. When, therefore, after mentioning two
   days, they add the history of the anointing, they place last in the
   narrative what happened first. And the reason is, that after having
   related the words of Christ,

   You know that after two days the Son of man shall be betrayed,
   (Matthew 26:2,)

   they now add -- what had been formerly omitted -- in what manner and on
   what occasion he was betrayed by his disciple. There is thus a perfect
   agreement in the account of his having been anointed at Bethany.

   2. There therefore they made him a banquet. Matthew (Matthew 26:7) and
   Mark, (Mark 14:3) say that he then supped at the house of Simon the
   leper. John does not mention the house, but shows plainly enough, that
   it was in some other place than the house of Lazarus and Martha that he
   supped; for he says that Lazarus was one of those who sat at table with
   him, that is, one who had been invited along with Christ. Nor does it
   involve any contradiction, that Matthew and Mark relate that the head
   of Christ was anointed, while John relates that his feet were anointed.
   The usual practice was the anointing of the head, and on this account
   Pliny reckons it an instance of excessive luxury, that some anointed
   the ankles. The three Evangelists agree in this; that Mary did not
   anoint Christ sparingly, but poured on him a large quantity of
   ointment. What John speaks, about the feet, amounts to this, that the
   whole body of Christ, down to the feet, was anointed. There is an
   amplification in the word feet, which appears more fully from what
   follows, when he adds, that Mary wiped his feet with her hair

   3. And the house was filled with the odor of the ointment. It was not a
   simple liquor extracted from spikenard, but a compound of many
   odoriferous substances; and therefore it is not wonderful that the
   whole house was filled with the odor

   4. One of his disciples, therefore, saith. Next follows the murmuring
   of Judas, which Matthew (Matthew 16:8) attributes to the disciples
   indiscriminately, and Mark (Mark 14:4) to some of them; but it is
   customary in Scripture to apply to many, by way of synecdoche, what
   belongs to one or to a few. Yet I think it is probable, that the
   murmuring proceeded from Judas alone, and that the rest were induced to
   give him their assent, as murmurings, by fanning a flame, easily kindle
   in us a variety of dispositions; and more especially, as we are too
   prone to form unfavorable judgments, slanders are readily embraced by
   us. But the credulity which the Spirit of God reproves in the Apostles
   is a warning to us not to be too easy and credulous in listening to
   calumnious statements.

   5. Why was not this ointment sold for three hundred denarii? A pound of
   ordinary ointment, Pliny tells us, cost not more than ten denarii; but
   the same Pliny says, that the highest price of the best ointment was
   three hundred and ten denarii. Now the Evangelists agree, that this was
   the most costly ointment, and Therefore Judas is correct in valuing a
   pound of it at three hundred denarii, -- a sum which, according to the
   computation of Budaeus, amounts to fifty livres of French money. And as
   almost every kind of luxury involves excess and superfluity, the
   greater the waste of money, the more plausible reason had Judas for
   murmuring; as if he had said, "Had Mary spent little, there would have
   been some excuse for her; but now, since, in a matter of no importance,
   she has wasted a vast sum of money, has she not done an injury to the
   poor, who might have obtained from such a sum great relief? What she
   has done, therefore, admits of no apology."

   6. Because he was a thief. The rest of the Apostles, not from any bad
   disposition, but thoughtlessly, condemn Mary. But Judas resorts to a
   plausible pretext for his wickedness, when he brings forward the poor,
   though he cared nothing about them. We are taught by this instance what
   a frightful beast the desire of possessing is; the loss which Judas
   thinks that he has sustained, by the loss of an opportunity for
   stealing, excites him to such rage that he does not hesitate to betray
   Christ. And probably, in what he said about the poor having been
   defrauded, he did not only speak falsely to others, but likewise
   flattered himself inwardly, as hypocrites are wont to do; as if the act
   of betraying Christ were a trivial fault, by which he endeavored to
   obtain compensation for the loss which he had sustained. He had but one
   reason, indeed, for betraying Christ; and that was, to regain in some
   way the prey which had been snatched from his hands; for it was the
   indignation excited in him, by the gain which he had lost, that drove
   him to the design of betraying Christ.

   It is wonderful that Christ should have chosen, as a steward, a person
   of this description, whom he knew to be a thief. For what else was it
   than to put into his hands a rope for strangling himself? Mortal man
   can give no other reply than this, that the judgments of God are a deep
   gulf. Yet the action of Christ ought not to be viewed as an ordinary
   rule, that we should commit the care of the poor, or any thing sacred,
   to a wicked and ungodly man. for God has laid down to us a law, who
   they are that ought to be called to the government of the Church, and
   to other offices; and this law we are not at liberty to violate. The
   case was otherwise with Christ, who, being the eternal Wisdom of God,
   furnished an opportunity for his secret predestination in the person of
   Judas.

   7. Let her alone. When Christ bids them let Mary alone, he shows that
   they act improperly and unjustly who disturb their neighbors without a
   good reason, and raise a disturbance about nothing. Christ's reply, as
   given by the other Evangelists, is longer; but the meaning is the same.
   The anointing, which Judas finds fault with, is defended on this
   ground, that it will serve for his burial. Christ, therefore, does not
   approve of! it as an ordinary service, or one which ought to be
   commonly used in the Church; for if he had intended that an office of
   this sort should be performed daily, he could have said something else
   instead of speaking of it as connected with his burial. God certainly
   does not approve of outward display. Nay, more, perceiving that the
   mind of man is too prone to carnal observances, He frequently enjoins
   us to be sober and moderate in the use of them. Those persons,
   therefore, are absurd interpreters, who infer from Christ's reply, that
   costly and magnificent worship is pleasing to God; for he rather
   excuses Mary on the ground of her having rendered to him an
   extraordinary service, which ought not to be regarded as a perpetual
   rule for the worship of God.

   For the day of my burial she hath kept it. When he says, that the
   ointment was kept, he means that it was not poured unseasonably, but
   with a due regard to the time when it occurred; for a thing is said to
   be kept, which is reserved in store to be brought cut at a fit time and
   place. It is certain that, if any person, at a former period, had
   burdened him with costly delicacies, he would not have endured it. But
   he affirms that Mary did not do this as a customary matter, but in
   order to discharge her last duty towards him. Besides, the anointing of
   bodies was not at that time a useless ceremony, but rather a spiritual
   symbol, to place before their eyes the hope of a resurrection. The
   promises were still obscure; Christ had not risen, who is justly
   designated the first-fruits of them that rise, (1 Corinthians 15:20.)
   Believers, therefore, needed such aids to direct them to Christ, who
   was still absent; and, accordingly, the anointing of Christ was not at
   that time superfluous, for he was soon to be buried, and he was
   anointed as if he were to be laid in the tomb. The disciples were not
   yet aware of this, and Mary unquestionably was suddenly moved to do,
   under the direction of the Spirit of God, what she had not previously
   intended. But Christ applies to the hope of his resurrection what they
   so greatly disapproved, in order that the usefulness, which he pointed
   out to them in this action, [4] might lead them to renounce the fretful
   and wicked opinion which they had formed respecting it. As it was the
   will of God that the childhood of his ancient people should be guided
   by such exercises, so, in the present day, it would be foolish to
   attempt the same thing; nor could it be done without offering an insult
   to Christ, who has driven away such shadows by the brightness of his
   coming. But as his resurrection had not yet brought the fulfillment of
   the shadows of the Law, it was proper that his burial should be adorned
   by an outward ceremony. The odor of his resurrection has now sufficient
   efficacy, without spikenard and costly ointments, to quicken the whole
   world. But let us remember that, in judging of the actions of men, we
   ought to abide by the decision of Christ alone, at whose tribunal we
   must one day stand.

   8. For the poor you have always with you. We must observe what I have
   already pointed out, that a distinction is here drawn expressly between
   the extraordinary action of Mary, and the daily service which is due to
   Christ. Those persons, therefore, are apes, and not imitators, who are
   desirous to serve Christ by costly and splendid display; as if Christ
   approved of what was done once, and did not rather forbid that it
   should be done afterwards.

   But me you have not always. When he says, that he will not always be
   with his disciples, this ought to be referred to that kind of presence
   to which carnal worship and costly honors are suitable. For as to his
   presence with us by the grace and power of his Spirit, his dwelling in
   us, and also feeding us with his flesh and blood, this has nothing to
   do with bodily observances. Of all the pompous ceremonies which the
   Papists have contrived for the worship of Christ, in vain do they tell
   us, that they have bestowed them upon him, for he openly rejects them.
   When he says, that the poor will always be with us, though, by this
   saying, he reproves the hypocrisy of the Jews, yet we may learn from it
   a profitable doctrine; namely, that alms, by which the wants of the
   poor are relieved, are sacrifices acceptable, and of sweet savor, to
   God, and that any other kind of expense in the worship of God is
   improperly bestowed.
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   [1] "Et Marthe servoit a table;" -- "and Martha waited at table."

   [2] "Ne viendroit point a la feste."

   [3] "Pour faire apprester la Pasque."

   [4] "A fin que l'utilite laquelle il leur monstre en ce faict les
   retire du jugement chagrin et pervers qu'ils en faisoyent."
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   John 12:9-15

   9. Then a great multitude of the Jews knew that he was there, and came,
   not on account of Jesus only, but that they might see Lazarus also,
   whom he had raised from the dead. 10. Now the chief priests consulted,
   that they might put Lazarus also to death; 11. For many of the Jews on
   his account went away, and believed on Jesus. 12. next day, a great
   multitude, who had come to the feast, when they heard that Jesus was
   come to Jerusalem, 13. Took branches of palm trees, trod went out to
   meet him, and shouted, Hosanna, Blessed be the King of Israel, that
   cometh in the name of the Lord. 14. And Jesus, having found a young'
   ass, sat upon it, as it is written, 15. Fear not, daughter of Zion,
   because thy King cometh sitting on the foal of an ass.


   9. Then a great multitude of the Jews knew that he was there. The more
   nearly the time of the death of Christ approached, it became the more
   necessary that his name should be universally celebrated, in order that
   it might be a preparation for stronger faith after his death. More
   especially, the Evangelist relates that the recent miracle of the
   resurrection of Lazarus had acquired great celebrity: and as Christ
   showed in it a remarkable proof of his Divinity, God intended that it
   should have many witnesses. When he says that they came not on account
   of Jesus only, but also for the sake of Lazarus, he does not mean that
   they came out of regard to Lazarus, as if they bestowed this mark of
   honor on him in particular, but that they might behold the astonishing
   display of the power of Christ in Lazarus.

   10. Now the chief priests consulted. It certainly was worse than insane
   fury to endeavor to put to death one who had manifestly been raised
   from the dead by divine power. But such is the spirit of giddiness with
   which Satan torments the wicked, so that there is no end of their
   madness, even though God should bring heaven, and earth, and sea, to
   oppose them. For this wicked consultation is thus described, for the
   purpose of informing us that the enemies of Christ were led to so great
   obstinacy, not by mistake or folly, but by furious wickedness, so that
   they did not even shrink from making war against God; and also for the
   purpose of informing us that the power of God was not dimly seen in the
   resurrection of Lazarus, since ungodliness could contrive no other
   method of banishing it from remembrance than by perpetrating a base and
   shocking murder on an innocent man. Besides, since Satan labors with
   his utmost strength utterly to bury, or at least in some measure to
   obscure, the works of God, it is our duty to devote ourselves
   diligently to continual meditation on them.

   12. The next day, a great multitude. This entrance of Christ is more
   copiously related (Matthew 21:1; Mark 11:1; Luke 19:29) by the other
   Evangelists; but John here embraces the leading points. In the first
   place, we ought to remember Christ's design, which was, that he came to
   Jerusalem of his own accord, to. offer himself to die; for it was
   necessary that his death should be voluntary, because the wrath of God
   could be appeased only by a sacrifice of obedience. And, indeed, he
   well knew what would be the result; but before he is dragged to the
   cross, he wishes to be solemnly acknowledged by the people as their
   King; nay, he openly declares that he commences his reign by advancing
   to death, but though his approach was celebrated by a vast crowd of
   people, still he remained unknown to his enemies until, by the
   fulfillment of prophecies, which we shall afterwards see in their own
   place, he proved that he was the true Messiah; for he wished to omit
   nothing that would contribute to the full confirmation of our faith.

   A great multitude, which came to the feast. Thus strangers were more
   ready to discharge the duty of paying respect to the Son of God than
   the citizens of Jerusalem, who ought rather to have been all example to
   all others. For they had sacrifices daily; the temple was always before
   their eyes, which ought to have: kindled in their hearts the desire of
   seeking God; these too were the highest teachers of the Church, and
   there was the sanctuary of the divine light. It is therefore a
   manifestation of excessively base ingratitude in them that, after they
   have been trained to such exercise from their earliest years, they
   reject or despise the Redeemer who had been promised to them. But this
   fault has prevailed in almost every age, that the more nearly and the
   more familiarly God approached to men, the more daringly did men
   despise God.

   In other men who, having left their homes, assembled to celebrate the
   feast, we observe much greater ardor, so that they eagerly inquire
   about Christ; and when they hear that he is coming into the city, they
   go out to meet and congratulate him. And yet it cannot be doubted that
   they were aroused by a secret movement of the Spirit to meet him. We do
   not read that this was done on any former occasion. But as earthly
   princes summon their subjects by the sound of a trumpet or by the
   public crier, when they go to take possession of their kingdom, so
   Christ, by a movement of his Spirit, assembled this people, that they
   might hail him as their king. When the multitudes wished to make him a
   king, while he was in the wilderness, (John 6:15,) he withdrew secretly
   into the mountain; for at that time they dreamed of no other kingdom
   than one under which they might be well fattened, in the same manner as
   cattle. Christ could not therefore grant and comply with their foolish
   and absurd wish, without denying himself, and renouncing the office
   which the Father had bestowed upon him. But now he claims for himself
   such a kingdom as he had received from the Father. I readily
   acknowledge that the people who went out to meet him were not well
   acquainted with the nature of this kingdom; but Christ looked to the
   future. Meanwhile, he permitted nothing to be done that was not
   suitable to his spiritual kingdom.

   13. Took branches of palm-trees. The palm was the emblem of victory and
   peace among the ancients; but they were wont to employ branches of
   palm-trees, when they bestowed kingly power on any one, or when they
   humbly supplicated the favor of a conqueror. But those persons appear
   to have taken into their hands branches of palm-trees, as a token of
   gladness and rejoicing at receiving a new king.

   Shouted, Hosanna. By this phrase they testified that they acknowledged
   Jesus Christ to be the Messiah, who had anciently been promised to the
   fathers, and from whom redemption and salvation were to be expected.
   For the Psalm 118:25 from which that exclamation is taken was composed
   in reference to the Messiah for this purpose, that all the saints might
   continually desire and ardently long for his coming, and might receive
   him with the utmost reverence, when he was manifested. It is therefore
   probable, or rather it may be inferred with certainty, that this prayer
   was frequently used by the Jews, and, consequently, was in every man's
   mouth; so that the Spirit of God put words into the mouths, [5] of
   those men, when they wished a prosperous arrival to the Lord Jesus; and
   they were chosen by him as heralds to attest that Christ was come.

   The word Hosanna is composed of two Hebrew words, and means, Save, I
   beseech you. The Hebrews, indeed, pronounce it differently,
   (H+W+ShJ+E+-N+#) Hoshianna; [6] but it usually happens that the
   pronunciation of words is corrupted, when they are transferred to a
   foreign language. Yet the Evangelists, though they wrote in Greek,
   purposely retained the Hebrew word, in order to express more fully that
   the multitude employed the ordinary form of prayer, which was first
   employed by David, and afterwards throughout an uninterrupted
   succession of ages, received by the people of God, and peculiarly
   consecrated for the purpose of blessing the kingdom of the Messiah. [7]
   To the same purpose are the words which immediately follow, Blessed be
   the King of Israel, who cometh in the name of the Lord; for this is
   also a joyful prayer for the happy and prosperous success of that
   kingdom, on which the restoration and prosperity of the Church of God
   depended.

   But as David appears to speak of himself rather than of Christ in that
   psalm, we must first of all solve this difficulty; nor will the task be
   hard. We know for what purpose the kingdom was established in the hand
   of David and of his posterity; and that purpose was, that it might be a
   sort of prelude of the everlasting kingdom which was to be manifested
   at the proper time. And, indeed, it was not necessary that David should
   confine his attention to himself; and the Lord, by the prophets,
   frequently commands all the godly to turn their eyes to a different
   person from David. [8] So then all that David sung about himself is
   justly referred to that king who, according to the promise, was to
   arise from the seed of David to be the redeemer.

   But we ought to derive from it a profitable admonition; for if we are
   members of the Church, the Lord calls upon us to cherish the same
   desire which he wished believers to cherish under the Law; that is,
   that we should wish with our whole heart that the kingdom of Christ
   should flourish and prosper; and not only so, but that we should
   demonstrate this by our prayers. In order To give us greater courage in
   prayer, we ought to observe that he prescribes to us the words. Woe
   then to our slothfulness, if we extinguish by our coldness, or quench
   by indifference, that ardor which God excites. Yet let us know that the
   prayers which we offer by the direction and authority of God will not
   be in vain. Provided that we be not indolent or grow weary in praying,
   He will be a faithful guardian of his kingdom, to defend it by his
   invincible power and protection. True, indeed, though we remain drowsy
   and inactive, [9] the majesty of his kingdom will be firm and sure; but
   when -- as is frequently the ease -- it is less prosperous than it
   ought to be, or rather falls into decay, as we perceive it to be, at
   the present day, fearfully scattered and wasted, this unquestionably
   arises through our fault. And when but a small restoration, or almost
   none, is to be seen, or when at least it advances slowly, let us
   ascribe it to our indifference. We daily ask from God that his kingdom
   may come, (Matthew 6:10,) but scarcely one man in a hundred earnestly
   desires it. Justly, therefore, are we deprived of the blessing of God,
   which we are weary of asking.

   We are also taught by this expression, that it is God alone who
   preserves and defends the Church; for He does not claim for himself, or
   command us to give him, anything but what is his own. Since, therefore,
   while He guides our tongues, we pray that he may preserve the kingdom
   of Christ, we acknowledge that, in order that this kingdom may remain
   in a proper state, God himself is the only bestower of salvation. He
   employs, indeed, the labors of men for this purpose, but of men whom
   his own hand has prepared for the work. Besides, while he makes use of
   men for advancing, or maintaining the kingdom of Christ, still every
   thing is begun and completed, through their agency, by God alone
   through the power of his Spirit.

   Who cometh in the name of the Lord. We must first understand what is
   meant by this phrase, to come in the name of the Lord. He who does not
   rashly put himself forward, or falsely assume the honor, but, being
   duly called, has the direction and authority of God for his actions,
   cometh in the name of God This title belongs to all the true servants
   of God. A Prophet who guided by the Holy Spirit, honestly delivers to
   men the doctrine which he has received from heaven, -- cometh in the
   name of God. A King, by whose hand God governs his people cometh in the
   same name. But as the Spirit of the Lord rested on Christ, and he is
   the Head of all things, (Ephesians 1:22,) and all who have ever been
   ordained to rule over the Church are subject to his say, or rather, are
   streams flowing from him as the fountain, he is justly said to have
   come in the name of God. Nor is it only by the high rank of his
   authority that he surpasses others, but because God manifests himself
   to us fully in him; for in him dwelleth the fullness of the Godhead
   bodily, as Paul says, (Colossians 2:9,) and he is the lively image of
   God, (Hebrews 1:3,) and, in short, is the true lmmanuel, (Matthew
   1:23.) It is therefore by a special right that he is said to have come
   in the name of the Lord, because by him God has manifested himself
   fully, and not partially, as he had formerly done by the Prophets. We
   ought therefore to begin with him as the Head, when we wish to bless
   the servants of God.

   Now since the false prophets arrogantly boast of the name of God, and
   shelter themselves under this false pretense, we ought to supply an
   opposite clause in the prayer, that the Lord may scatter and utterly
   destroy them. Thus we cannot bless Christ without cursing the Pope and
   that sacrilegious tyranny which he has raised up against the Son of
   God. [10] He huffs his excommunications against us, indeed, with great
   violence, as if they were thunderbolts, but they are mere air-bladders,
   [11] and therefore we ought boldly to despise them. On the contrary,
   the Holy Spirit here dictates to us an awful curse, that it may sink
   the Pope to the lowest hell, with all his pomp and splendor. Nor is it
   necessary that there should be any Bishop or Pontiff [12] to pronounce
   the curse against him, since Christ at one time bestowed this authority
   on children, when he approved of their crying in the temple, and
   saying, Hosanna to the Son of David, as the other Evangelists relate,
   (Matthew 21:15, 16.)

   14. And Jesus having found a young ass. This part of the history is
   more minutely related by the other Evangelists, who tell us, that
   Christ sent two of his disciples to bring an ass, (Matthew 21:1; Mark
   11:1; Luke 19:29.) John, who was the latest writer of all the
   Evangelists, reckoned it enough to notice briefly the substance of what
   had been stated by the rest; and, on this account, he leaves out many
   circumstances. An apparent contradiction, by which many persons are
   perplexed, is very easily removed. When Matthew says, that Christ sat
   upon a she-ass and her colt, we ought to view it as a synecdoche. [13]
   Some imagine that he sat first on the she-ass, and afterwards on her
   colt; and out of this conjecture they frame an allegory, that he first
   sat on the Jewish people, who had been long accustomed to bear the yoke
   of the Law, and afterwards. subdued the Gentiles, like an untrained
   young ass which had never carried a rider. [14] But the plain truth is,
   that Christ rode on an ass which had been brought along with its
   mother; and to this agree the words of the Prophet, who, by a
   repetition very frequent among the Hebrews, expresses the same thing
   twice by different words. On an ass, he says, and on the colt of an ass
   which was under the yoke, (hupozugiou) Our Evangelist, who studies
   brevity, leaves out the former clause, and quotes only the latter.

   The Jews themselves are constrained to expound the prediction of
   Zechariah 9:9, which was at that time fulfilled, as referring to the
   Messiah; but, at the same time, they ridiculed us for being led astray
   by the shadow of an ass, [15] a so as to give the honor of the Messiah
   to the son of Mary. But far different are the testimonies on which our
   faith rests. And, indeed, when we say that Jesus is the Messiah, we do
   not begin by saying, that he entered into Jerusalem sitting on an ass;
   for there was displayed in him a glory, such as belonged to the Son of
   God, as we have seen under the first chapter of this Gospel; [16] and
   it was chiefly in his resurrection that his Divine power was
   illustriously displayed. But we ought not to despise this confirmation,
   that God, by his wonderful Providence, exhibited on that entrance, as
   on a public stage, the fulfillment of that which Zechariah had
   foretold.

   Fear not. In these words of the Prophet, as the Evangelist quotes them,
   we ought to observe, first, that never is tranquillity restored to our
   minds, or fear and trembling banished from them, except by knowing that
   Christ reigns amongst us. The words of the Prophet, indeed, are
   different; for he exhorts believers to gladness and rejoicing. But the
   Evangelist has here described the manner in which our hearts exult with
   true joy. It is, when that fear is removed, with which all must be
   tormented, until, being reconciled to God, they obtain that peace which
   springs from faith, (Romans 5:1.) This benefit, therefore, comes to us
   through Christ, that, freed from the tyranny of Satan, the yoke of sin
   being broken, guilt canceled, and death abolished, we freely boast,
   relying on the protection of our King, since they who are placed under
   his guardianship ought not to fear any danger. Not that we are free
   From fear, so long as we live in the world, but because confidence,
   founded on Christ, rises superior to all than. Though Christ was still
   at a distance, yet the Prophet exhorted the godly men of that age to be
   glad and joyful, because Christ was to come. Behold, said he, thy King
   will come; therefore fear not. Now that he is come, in order that we
   may enjoy his presence, we ought more vigorously to contend with fear,
   that, freed from our enemies, we may peacefully and joyfully honor our
   King.

   Daughter of Zion. The Prophet addressed Zion in his own time, because
   that was the habitation and abode of the Church. God has now, indeed,
   collected a Church for himself out of the whole world; but this promise
   is peculiarly addressed to believers, who submit to Christ, that he may
   reign in them. When he describes Christ as riding on an ass, the
   meaning is, that his kingdom will have nothing in common with the pomp,
   splendor, wealth, and power of the world; and it was proper that this
   should be made known by an outward manifestation, that all might be
   fully assured that it is spiritual.
     __________________________________________________________________

   [5] "Et pourtant le Sainct Esprit mettoit les mots en la bouche des
   hommes, quand ils ont ainsi souhaitte heureuse venue au Seigneur
   Jesus."

   [6] See Harmony of the Evangelists, [2]vol. 2, p. 451.

   [7] "Le royaume du Messias."

   [8] "De jetter leurs yeux ailleurs qu'a David."

   [9] "Endormis et oisifs."

   [10] "Contre le Fils de Dieu."

   [11] "Vessies pleines de vent."

   [12] "Evesque ou Pontiffe."

   [13] "C'est une facon de parler qui comprend quelques fois le tout pour
   une partie, ou une partie pour le tout." -- "It is a mode of
   expression, which sometimes puts the whole for a part, or a part for
   the whole."

   [14] See Harmony of the Evangelists, [3]vol. 2, p. 448.

   [15] The shadow of an ass, onou skia, asini umbra, was a proverbial
   phrase, among the Greeks and Romans. -- Ed

   [16] [4]Vol. 1, p. 47.
     __________________________________________________________________

   John 12:16-19

   16. These things his disciples did not understand at first; but when
   Jesus was glorified, then they remembered that these things had been
   written concerning him, and that they had done these things to him. 17.
   And the multitude, which were with him, gave their testimony that he
   had called Lazarus out of the tomb, and had raised him from the dead.
   18. For this reason the multitude met him, because they had heard that
   he had performed. this miracle. 19. The Pharisees therefore said among
   themselves, Perceive you not that you gain nothing? Behold, the world
   is gone after him.


   16. These things his disciples did not understand at first. As the seed
   does not spring up as soon as it is thrown into the earth, so the
   result of the works of God is not immediately seen. The Apostles are
   the servants of God to fulfill the prophecy, but they do not understand
   what they are doing. They hear the shout of the multitude, which was no
   confused noise, but a distinct salutation of Christ as King; but they
   do not perceive what is the object of it, or what it means. To them,
   therefore, it is an unmeaning exhibition, until the Lord, after his
   glorious resurrection, opens their eyes.

   When it is said, that they at length remembered that these things had
   been written concerning him, the Evangelist points out the cause of
   such gross ignorance, by which their knowledge was preceded. It was
   because they had not the Scripture at that time as their guide and
   instructor, to direct their minds to just and accurate views; for we
   are blind, unless the word of God go before,, our steps, and it is not
   even enough that the word of God shine on us, if the Spirit do not also
   enlighten our eyes, which otherwise would be blind amidst the clearest
   light. This grace Christ bestowed on his disciples after his
   resurrection, because the full time, when the Spirit should bestow his
   riches in great abundance, was not come, until he was received into the
   heavenly glory, as we have seen under John 7:39 [17]

   Taught by this example, let us learn to form our judgment of every
   thing that relates to Christ, not by our own carnal feelings, but by
   the Scripture. Besides, let us remember that it is a special favor of
   the Holy Spirit to instruct us in a gradual manner, that we may not be
   stupid in considering the works of God.

   That these things had been written concerning him, and that they had
   done these things to him. I interpret that clause in this manner:
   "Then, for the first time, did it occur to the disciples that Christ
   did not do these things rashly, and that those men were not employed in
   idle amusement; but that the whole of this transaction had been
   regulated by the providence of God, because those things which had been
   written must necessarily be fulfilled;" so that the words may be thus
   arranged: "They did these things to him, as they had been written
   concerning him."

   17. The multitude gave their testimony. He again repeats what he had
   said, that many persons, aroused by the report of so great a miracle,
   came to meet Christ. The reason why they go out in crowds is, that the
   rumor, respecting Lazarus who had been restored to life, was widely
   spread. They had good reason, therefore, for ascribing to the son of
   Mary the honor of the Messiah, since he was known to possess such
   extraordinary power.

   19. Do you not see that you gain nothing? By these words they urge
   themselves to greater rage; for it may be regarded as a reproach of
   their slothfulness, as if they had said, that the reason why the people
   revolted and followed Christ was their own excessive indolence and
   cowardice. This is the way in which desperate men are wont to talk,
   when they are making themselves ready for attempting any extreme
   measures. And if the enemies of God persevere so obstinately in what is
   evil, we ought to be far more steady in a just undertaking.
     __________________________________________________________________

   [17] See [5]Vol. 1, p. 310.
     __________________________________________________________________

   John 12:20-26

   20. Low there were some Greeks among these who had come up to worship
   at the feast. 21. These therefore went to Philip, who was of Bethsaida
   of Galilee, and asked him, saying, Sir, we wish to see Jesus. 22.
   Philip cometh and telleth, Andrew, and again Andrew and Philip tell
   Jesus. 23. And Jesus answered them, saying, The hour is come, when the
   Son of man must be glorified. 24. Verily, verily, I say to you, Unless
   a grain of wheat, having fallen into the ground, die, it remaineth
   alone; but if it die, it bringeth forth much fruit. 25. He who loveth
   his soul shall destroy it; and he who hateth his soul in this world
   shall keep it to eternal life. 26. If any man serves me, let him follow
   me; and where I am, there also shall my servant be. And if any man
   shall serve me, my Father will honor him.


   20. Now there were some Greeks. I do not think that they were Gentiles
   or uncircumcised, because immediately afterwards it follows that they
   came to worship. Now it was strictly prohibited by the Roman laws, and
   severely punished by the Proconsuls and other magistrates, if any
   person was discovered to have left the worship of his native country
   and passed over to, the Jewish religion. But Jews, who were scattered
   throughout Asia and Greece, were allowed to cross the sea for the
   purpose of offering sacrifices in the temple. Besides, the Jews were
   not permitted to associate with them in the solemn worship of God,
   because they thought that the temple, and the sacrifices, and
   themselves, would in that way be polluted. But though they were the
   descendants of Jews, yet as they resided at a great distance beyond the
   sea, we need not wonder that the Evangelist introduces them as
   strangers and unacquainted with the occurrences which took place at
   that time in Jerusalem and in places adjacent. The meaning therefore
   is, that Christ was received as King, not only by the inhabitants of
   Judea, who had come from villages and towns to the feast, but that the
   report had also reached men who lived beyond the sea, and who had come
   from distant countries.

   To worship. They might have done this also in their own country; but
   John describes here solemn worship, which was accompanied by
   sacrifices. For though religion and the fear of God were not confined
   to the temple, yet in no other place were they permitted to offer
   sacrifices to God, nor had they any where else the Ark of the
   Testimony, which was the token of the presence of God. Every man
   worshipped God daily at his own house in a spiritual manner; but the
   saints under the Law were likewise bound to make profession of outward
   worship and obedience, [18] such as was prescribed by Moses, by
   appearing in the temple in the presence of God. Such was the design for
   which the feasts were appointed. And if those men undertook so long a
   journey at great expense, with great inconvenience, and not without
   personal risk, that they might not treat with indifference the external
   profession of their piety, what apology can we now offer, if we do not
   testify, in our own houses, that we worship the true God? The worship
   which belonged to the Law has indeed come to an end; but the Lord has
   left to his Church Baptism, the Lord's Supper, and public prayer, that
   in those exercises believers may be employed. If we despise them,
   therefore. it proves that our desire of godliness is excessively cold.

   21. These men therefore went to Philip. It is an indication of
   reverence, that they do not address Christ, but are desirous to obtain
   access through Philip; for reverence always begets modesty. The
   inference which the Papists draw from this, that we ought to call on
   departed saints, [19] that they may be our advocates with Christ and
   with the Father, is so ridiculous that it does not need refutation. The
   Greeks address Philip, while he is present; and, pray, where is the
   resemblance to those who address their prayers to departed saints, from
   whom they are separated? [20] But such are the fruits of human
   presumption, when it has once permitted itself to go beyond the limits
   of the word of God. Invocation of the saints has been rashly fabricated
   by the Papists out of their own brain; and now, in order to shelter
   themselves under a false pretense borrowed from the word of God, they
   corrupt the Scripture, and tear it to pieces, and do not scruple to
   expose it to shameful taunts.

   23. The hour is come. Many explain this as referring to the death of
   Christ, because by it the glory of Christ was manifested; so that, in
   their opinion, Christ now declares that the time of his death is at
   hand. But I rather view it as referring to the publication of the
   gospel; as if he had said, that the knowledge of him would soon be
   spread through every region of the world. Thus he wished to meet the
   astonishment which his death might excite in his disciples; for he
   shows that there is no reason why their courage should fail, because
   the doctrine of the' gospel will nevertheless be proclaimed throughout
   the whole world. Again, that this contemplation of his glow may not
   soon afterwards vanish, when he shall be condemned to death, hung on
   the cross, and finally buried. he gives them early information and
   warning that the ignominy of his death is no obstruction to his glory.
   For this purpose he employs a most appropriate comparison.

   24. Unless a grain of wheat having fallen into the ground, die, it
   remaineth alone. If a grain of wheat do not die or putrefy, it
   continues to be dry and unfruitful; but the death of the seed has the
   beneficial effect of quickening it, that it may yield fruit. In short,
   Christ compares his death to sowing, which appears to tend to the
   destruction of the wheat, but yet is the cause of far more abundant
   increase. Though this admonition was especially necessary at that time,
   yet it is of continual use in the Church. And, first, we ought to begin
   with the Head. That dreadful appearance of disgrace and cursing, which
   appears in the death of Christ, not only obscures his glory, but
   removes it altogether from our view. We must not, therefore, confine
   our attention to his death alone, but must likewise consider the fruit
   which has been yielded by his glorious resurrection. [21] Thus there
   will be nothing to prevent his glory from being every where displayed.
   From him we must next come to the members; for not only do we think
   that we perish in death, but our life also is a sort of continual
   death, (Colossians 3:3.) We shall therefore be undone, unless we be
   supported by that consolation which Paul holds out:

   if our outward man decays, the inward man is renewed
   from day to day, (2 Corinthians 4:16.)

   When, therefore, the godly are distressed by various afflictions, when
   they are pressed hard by the difficulties of their situation, when they
   suffer hunger, or nakedness, or disease, when they are assailed by
   reproaches, when it appears as if they would every hour be almost
   overwhelmed by death, let them unceasingly consider that this is a
   sowing which, in due time, will yield fruit.

   25. He who loveth his soul shall destroy it. To doctrine Christ joins
   exhortation; for if we must die in order that we may bring forth fruit,
   we ought patiently to permit God to mortify us. But as he draws a
   contrast between the love of life and the hatred of lit, we ought to
   understand what it is to love and hate life. He who, under the
   influence of immoderate desire of the present life, cannot leave the
   world but by constraint, is said to love life; but he who, despising
   life, advances courageously to death, is said to hate life. Not that we
   ought absolutely to hate life, which is justly reckoned to be one of
   the highest of God's blessings; but because believers ought cheerfully
   to lay it down, when it retards them from approaching to Christ; just
   as a man, when he wishes to make haste in any matter, would shake off
   from his shoulders a heavy and disagreeable burden. In short, to love
   this life is not in itself wrong, provided that we only pass through it
   as pilgrims, keeping our eyes always fixed on our object. For the true
   limit of loving life, is, when we continue in it as long as it pleases
   God, and when we are prepared to leave it as soon as he shall order us,
   or -- to express it in a single word -- when we carry it, as it were,
   in our hands, and offer it to God as a sacrifice. Whoever carries his
   attachment to the present life beyond this limit, destroys his life;
   that is, he consigns it to everlasting ruin. For the word destroy
   (apolesei) does not signify to lose, or to sustain the loss of
   something valuable, but to devote it to destruction.

   His soul. It frequently happens that the word psuche, soul, is put for
   life. Some consider it as denoting, in this passage, the seat of the
   affections; as if Christ had said, "tie who too much indulges the
   (desires of his flesh destroys his soul." But that is a forced
   interpretation, and the other is more natural, that he who disregards
   his own life takes the best method of enjoying it eternally.

   In this world. To make the meaning still more clear, the phrase in this
   world, which is but once expressed, ought to be twice repeated, so that
   the meaning may be, "They do not take the proper method of preserving
   their life who love it in this world, but, on the other hand, they
   truly know how to preserve their life who despise it in this world."
   And, indeed, whoever is attached to the world does, of his own accord,
   deprive himself of the heavenly life, of which we cannot be heirs in
   any other way than by being strangers and foreigners in the world. The
   consequence is, that the more anxious any person is about his own
   safety, the farther does he remove himself from the kingdom of God,
   that is, from the true life.

   He who hateth his soul [22] I have already suggested that this
   expression is used comparatively; because we ought to despise life, so
   far as it hinders us from living to God; for if meditation on the
   heavenly life were the prevailing sentiment in our hearts:. the world
   would have no influence in detaining us. Hence, too, we obtain a reply
   to an objection that might be urged. "Many persons, through despair, or
   for other reasons, and chiefly from weariness of life, kill themselves;
   and yet we will not say that such persons provide for their own safety,
   while others are hurried to death by ambition, who also rush down to
   ruin." [23] But here Christ speaks expressly of that hatred or contempt
   of this fading life, which believers derive: from the contemplation of
   a better life. Consequently, whoever does not look to heaven, has not
   yet learned in what way life must be preserved. Besides, this latter
   clause was added by Christ, in order to strike terror into those who
   are too desirous of the earthly life; for if we are overwhelmed by the
   love of the world, so that we cannot easily forget it, it is impossible
   for us to go to heaven. But since the Son of God [24] arouses us so
   violently, it would be the height of folly to sleep a mortal sleep.

   26. If any, man serve me. That death may not be exceedingly bitter and
   disagreeable to us, Christ invites us by his example to submit to it
   cheerfully; and certainly we shall be ashamed to refuse the honor of
   being his disciples. But on no other condition does he admit us into
   their number, except that we follow the path which he points out. He
   leads the way to us to suffer death. The bitterness of death is
   therefore mitigated, and is in some measure rendered agreeable, when we
   have in common with the Son of God the condition of submitting to it.
   So far is it from being proper that we should shrink from Christ on
   account of the cross, that we ought rather to desire death for his
   sake. To the same purpose. pose is the statement which immediately
   follows:

   And where I am, there shall also my servant be. For he demands that his
   servants should not refuse to submit to death, to which they see him go
   before them as an example; for it is not right that; the servant should
   have any thing separate from his lord.. The future tense, shall be,
   (estai) is put for let him be, according to the custom of the Hebrew
   language. Others regard it as a consolation, as if Christ promised to
   those who should not be unwilling to die along with him, that they
   would be partakers of his resurrection. But the former view, as I have
   said, is more probable; for he afterwards adds the consolation, that
   the Father will not leave without reward the servants of Christ who
   shall have been his companions both in life and in death.
     __________________________________________________________________

   [18] "De service et obeissance exterieure."

   [19] "Les saincts trespassez."

   [20] "Qui addressant leurs oraisons aux saincts trespassez, desquels
   ils sont separez."

   [21] "Sa resurrection glorieuse."

   [22] "Qui odit animam suam." -- "Qui hait sa vie;" -- "he who hateth
   his life."

   [23] "Lesquels se precipitent bas a une ruine eternelle par leur
   ambition;" -- "who throw themselves down to eternal ruin by their
   ambition."

   [24] "Le Fils de Dieu."
     __________________________________________________________________

   John 12:27-33

   27. Now is my soul troubled, and what shall I say? Father, save me from
   this hour; but for this cause came I into this hour. 28. Father,
   glorify thy name. Then came a voice from heaven, I have both glorified
   and will glorify it again. 29. Therefore the multitude, who were there,
   and heard it, said that it thundered. Others said, An angel spoke to
   him. 30. Jesus answered and said, This voice came not for my sake, but
   for yours. 31. Now is the judgment of this world; now is the prince of
   this world cast out. 32. And I, if I be lifted up from the earth, will
   draw all men to me. 33. Now this he said, intimating by what death he
   should die.


   27. Now is my soul troubled. This statement appears at first to differ
   widely from the preceding discourse. He had displayed extraordinary
   courage and magnanimity by exhorting his disciples not only to suffer
   death, but willingly and cheerfully to desire it, whenever it is
   necessary; and now, by shrinking from death, he confesses his
   cowardice. Yet there is nothing in this passage that is not in perfect
   harmony, as every believer knows by his own experience. If scornful men
   laugh at it, we need not wonder; for it cannot be understood but by
   practice.

   Besides, it was highly useful, and even necessary for our salvation,
   that the Son of God should have experience of such feelings, In his
   death we ought chiefly to consider his atonement, by which he appeased
   the wrath and curse of God, which he could not have done, without
   taking upon himself our guilt. The death which he underwent must
   therefore have been full of horror, because he could not render
   satisfaction for us, without feeling, in his own experience, the
   dreadful judgment of God; and hence we come to know more fully the
   enormity of sin, for which the Heavenly Father exacted so dreadful a
   punishment from his only-begotten Son. Let us therefore know, that
   death was not a sport and amusement to Christ, but that he endured the
   severest torments on our account.

   Nor was it unsuitable that the Son of God should be troubled in this
   manner; for the Divine nature, being concealed, and not exerting its
   force, may be said to have reposed, in order to give an opportunity of
   making expiation. But Christ himself was clothed, not only with our
   flesh, but with human feelings. In him, no doubt, those feelings were
   voluntary; for he feared, not through constraint, but because he had,
   of his own accord, subjected himself to fear. And yet we ought to
   believe, that it was not in pretense, but in reality, that he feared;
   though he differed from other men in this respect, that he had all his
   feelings regulated in obedience to the righteousness of God, as we have
   said elsewhere.

   There is also another advantage which it yields to us. If the dread of
   death had occasioned no uneasiness to the Son of God, [25] which of us
   would have thought that his example was applicable to our case? For it
   has not been given to us to die without, feeling of regret; but when we
   learn that He had not within him a hardness like stone or iron, [26] we
   summon courage to follow him, and the weakness of the flesh, which
   makes us tremble at death, does not hinder us from becoming the
   companions of our General in struggling with it.

   And what shall I, say? Here we see, as it were, before our eyes, how
   much our salvation cost the Son of God, when he was reduced to such
   extremity of distress, that he found neither words to express the
   intensity of his sorrow, nor yet resolution as man. He betakes himself
   to prayer, which is his only remaining resource, and asks to be
   delivered from death. Again, perceiving also that, by the eternal
   purpose of God, he has been appointed to be a sacrifice for sins, he
   suddenly corrects that wish which his prodigious sorrow had wrung from
   him, and puts forth his hand, as it were, to pull himself back, that he
   may entirely acquiesce in the will of his Father.

   In this passage we ought to observe five steps. For, first, there is
   the complaint, which breaks out from vehement sorrow. Secondly, he
   feels that he needs a remedy, and, in order that he may not be
   overwhelmed with fear, he puts the question to himself, what he ought
   to do. Thirdly, he goes to the Father, and entreats him to deliver him.
   Fourthly, he recalls the wish which he knows to be inconsistent with
   his calling, and chooses rather to suffer anything than not to fulfill
   what his Father has enjoined upon him. Lastly, he is satisfied with the
   glory of God alone, forgets all things else, and reckons them of no
   value.

   But it may be thought, that it is unbecoming in the Son of God rashly
   to utter a wish which he must immediately retract, in order to obey his
   Father. I readily admit, that this is the folly of the cross, which
   gives offense to proud men; but the more the Lord of glory humbled
   himself, so much the more illustrious is the manifestation of his vast
   love to us. Besides, we ought to recollect what I have already stated,
   that the human feelings, from which Christ was not exempt, were in him
   pure and free from sin. The reason is, that they were guided and
   regulated in obedience to God; for there is nothing to prevent Christ
   from having a natural dread of death, and yet desiring to obey God.
   This holds true in various respects: and hence he corrects himself by
   saying,

   For this cause came I into this hour. For though he may lawfully
   entertain a dread of death, yet, considering why he was sent, and what
   his office as Redeemer demands from him, he presents to his Father the
   dread which arose out of his natural disposition, in order that it may
   be subdued, or rather, having subdued it, he prepares freely and
   willingly to execute the command of God. Now, if the feelings of
   Christ, which were free from all sin, needed to be restrained in this
   manner, how earnestly ought we to apply to this object, since the
   numerous affections which spring from our flesh are so many enemies to
   God in us! Let the godly, therefore, persevere in doing violence to
   themselves, until they have denied themselves.

   It must also be observed, that we ought to restrain not only those
   affections which are directly contrary to the will of God, but those
   which hinder the progress of our calling, though, in other respects,
   they are not wicked or sinful. To make this more fully evident, we
   ought to place in the first rank the will of God; in the second, the
   will of man pure and entire, such as God gave to Adam, and such as was
   in Christ: and, lastly, our own, which is infected by the contagion of
   sin. The will of God is the rule, to which every thing that is inferior
   ought to be subjected. Now, the pure will of nature will not of itself
   rebel against God; but man, though he were wholly formed to
   righteousness, would meet with many obstructions, unless he subject his
   affections to God. Christ, therefore, had but one battle to fight,
   which was, to cease to fear what he naturally feared, as soon as he
   perceived that the pleasure of God was otherwise. We, on the other
   hand, have a twofold battle; for we must struggle with the obstinacy of
   the flesh. The consequence is, that the most valiant combatants never
   vanquish without being wounded.

   Father, save me. This is the order which ought to be maintained,
   whenever we are either distressed by fear, or oppressed with grief. Our
   hearts ought instantly to be raised up to God. For there is nothing
   worse, or more injurious, than to nourish inwardly what torments us; as
   we see a great part of the world consumed by hidden torments, and all
   who do not rise to God are justly punished for their indolence by never
   receiving any alleviation.

   28. Father, glorify thy name. By these words he testifies, that he
   prefers the glory of the Father to all things else, and even neglects
   and disregards his own life. And the true regulation of all our desires
   is, to seek the glory of God in such a manner that all other things
   shall give way to it; for it ought to be reckoned by us an abundant
   recompense, leading us to endure patiently all that is vexatious or
   irksome.

   I have both glorified it. It is as if he had said, I will finish what I
   have begun; for God never leaveth the work of his hands imperfect as it
   is said, Psalm 138:8. But as it is the purpose of God to prevent the
   offense of the cross, he not only promises that the death of Christ
   will be glorious, but also mentions with commendation the numerous
   ornaments with which he had already adorned it.

   29. That it thundered. It was truly monstrous, that the assembled
   multitude were unmoved by so evident a miracle. Some are so deaf, that
   they hear as a confused sound what God had distinctly pronounced.
   Others are less dull of caring, but yet take away much from the majesty
   of the Divine voice, by pretending that it was an angel who spoke. But
   the same thing is practiced every day; for God speaks plainly enough in
   the Gospel, in which is also displayed the power and energy of the
   Spirit, which ought to shake heaven and earth; but many are as little
   affected by the doctrine, as if it only proceeded from a mortal man,
   and others consider the word of God to be confused and barbarous, as if
   it were nothing else than thunder.

   But a question arises: Did that voice sound from heaven without any
   profit or advantage? I reply, what the Evangelist here ascribes to the
   multitude belongs only to a part of them; for there were some besides
   the Apostles who did not interpret it so badly. But the Evangelist
   intended to point out briefly what is commonly done in the world; and
   that is, that the greater part of men, while they hear God, do not hear
   him though he speak plainly and distinctly.

   30. This voice came not for my sake. Had Christ no need of being
   strengthened, or did the Father care less for him than for us? But we
   must attend to this principle. As it was on our account that Christ
   clothed himself with flesh, so all the blessings which he received from
   the Father were bestowed on our account. Again, it is also true, that
   the voice came from heaven for the sake of the people; for he had no
   need of an outward miracle. Besides, there is here an indirect reproof,
   that the Jews are deaf like stones to the voice of God; for since God
   speaks for their sake, there can be no excuse for their ingratitude,
   when they do not lend their ears.

   31. Now is the judgment of this world. The Lord now, as if he had
   already succeeded in the contest, boasts of having obtained a victory
   not only over fear, but over death; for he describes, in lofty terms,
   the advantage of his death, which might have struck his disciples with
   consternation. Some view the word, judgment (prisis) as denoting
   reformation, and others, as denoting condemnation. I rather agree with
   the former who explain it to mean, that the world must be restored to a
   proper order; for the Hebrew word M+ShP+Tj, mishpat, which is
   translated judgment, means a well-ordered state. Now we know, that out
   of Christ there is nothing but confusion in the world; and though
   Christ had already begun to erect the kingdom of God, yet his death was
   the commencement of a well-regulated condition, and the full
   restoration of the world.

   Yet it must also be observed, that this proper arrangement cannot be
   established in the world, until the kingdom of Satan be first
   destroyed, until the flesh, and every thing opposed to the
   righteousness of God, be reduced to nothing. Lastly, the renovation of
   the world must be preceded by mortification. Accordingly, Christ
   declares:

   Now shall the prince of this world be cast out; for the confusion and
   deformity arise from this, that while Satan usurps tyrannical dominion,
   iniquity everywhere abounds. When Satan has been cast out, therefore,
   the world is brought back from its revolt, and placed under obedience
   to the government of God. It may be asked, how was Satan cast out by
   the death of Christ, since he does not cease to make war continually? I
   reply, this casting out must not be limited to any short period of
   time, but is a description of that remarkable effect of the death of
   Christ which is daily manifested.

   32. If I be lifted up. Next follows the method by which the judgment
   shall be conducted; namely, Christ, being lifted up on the cross, shall
   gather all men to himself, in order that he may raise them from earth
   to heaven. The Evangelist says, that Christ pointed out the manner of
   his death; and, therefore, the meaning undoubtedly is, that the cross
   will be, as it were, a chariot, by which he shall raise all men, along
   with himself, to his Father. It might have been thought, that at that
   time he was carried away from the earth, so as no longer to have any
   interests in common with men; but he declares, that he will go in a
   very different manner, so as to draw upwards to himself those who were
   fixed on the earth. Now, though he alludes to the form of his death,
   yet he means generally, that his death will not be a division to
   separate him from men, but that it will be an additional means of
   drawing earth upwards towards heaven.

   I will draw all men to myself. The word all, which he employs, must be
   understood to refer to the children of God, who belong to his flock.
   Yet I agree with Chrysostom, who says that Christ used the universal
   term, all, because the Church was to be gathered equally from among
   Gentiles and Jews, according to that saying,

   There shall be one shepherd, and one sheepfold,
   (John 10:16.)

   The old Latin translation has, I will draw all things to me; and
   Augustine maintains that we ought to read it in that manner; but the
   agreement of all the Greek manuscripts ought to have greater weight
   with us.
     __________________________________________________________________

   [25] "Le Fils die Dieu."

   [26] "Une durete de pierre et de fer."
     __________________________________________________________________

   John 12:34-36

   34. The multitude answered, We have heard from the law, that Christ
   remaineth for ever; and how sayest thou, that the Son of man must be
   lifted up.? Who is that Son of man? 35. Jesus therefore said to them,
   Yet a little while you have the light with you. Walk while you have the
   light, lest darkness overtake you; for he who walketh in darkness
   knoweth not whither he goeth. 36. While you have the light, believe in
   the light, that you may be the children of light. These things spoke
   Jesus, and went away, and hid himself from them.


   34. We have heard from the law. Their intention undoubtedly was, to
   carp malignantly at the words of Christ; and therefore their malice
   blinds them, so that they perceive nothing amidst the clearest light.
   They say that Jesus ought not to be regarded as the Christ, because he
   said that he would die, while the Law ascribes perpetuity to the
   Messiah; as if both statements had not been expressly made in the Law
   that Christ will die, and that afterwards his kingdom will flourish to
   the end of the world. But they seize on the second clause, and make it
   a ground of calumny. The origin of their error was, that they judged of
   the splendor of Messiah's kingdom according to their carnal views; in
   consequence of which, they reject Christ because he does not correspond
   to their foolish notion. Under the term the Law they embrace also the
   Prophets, and the present tense -- remaineth -- -is used, agreeably to
   the Hebrew idiom, instead of the future tense, will remain

   Who is that Son of man? This is a reproachful question, as if that
   short refutation vanquished Christ so completely that he had nothing
   more to say. [27] This shows how haughty their ignorance was; for it is
   as if they had said, "Go now, and boast that thou art the Christ, since
   thine own confession proves that thou hast nothing to do with the
   Messiah."

   35. Yet a little while the light is with you. Though in this reply the
   Lord gently admonishes them, yet at the same time he reproves them
   sharply; for he charges them with shutting their eyes against the
   light, and at the same time threatens that ere long the light will be
   taken away from them. When he says that yet a little while there is
   some remaining light, he confirms what he had already said about his
   death; for though by the light he does not mean his bodily presence,
   but his Gospel, yet he alludes to his departure; as if he had said,
   When I shall have gone away, I will not cease to be the light, and thus
   my glory will not be diminished through your darkness. When he says
   that the light is with them, he indirectly reproves them for closing
   their eyes and shutting out the light; and thus he declares that they
   do not deserve an answer to their objection, because of their own
   accord they seek an opportunity of falling into error.

   Walk while you have the light lest darkness overtake you. This
   statement, that the light does not continue to shine on them but for a
   little while, Applies equally to all unbelievers; for Scripture
   promises that to the children of God the Sun of righteousness (Malachi
   4:2) will rise, and will never go down.

   The sun shall no longer be your light by day, nor the moon by night,
   but the Lord shall be your everlasting light,
   (Isaiah 60:19.)

   But all ought to walk cautiously, because contempt of the light is
   followed by darkness. This, too, is the reason why night so thick and
   dark sat down on the world for many centuries. It was because there
   were few who deigned to walk in the brightness of heavenly wisdom; for
   Christ enlightens us by his Gospel, in order that we may follow the way
   of salvation, which he points out to us. For this reason, they who do
   not avail themselves of the grace of God extinguish, as far as lies in
   their power, the light which is offered to them.

   And he who walketh in darkness knoweth not where he goeth. To strike
   them with still deeper alarm, he reminds them how wretched is the
   condition of those who, being destitute of light, do nothing but wander
   throughout the whole course of, their life. For they cannot move a step
   without the risk of falling or even of destruction. But now Christ
   declares that we are in darkness, unless he shine upon us. Hence infer
   what is the value of the sagacity of the human mind, when it is the
   sole guide and instructor, apart from Christ.

   36. Believe in the light. He exhorts them to retain by faith the
   possession of the light, for he gives the appellation, children of
   light, to those who, like true heirs, enjoy it to the end.

   These things spoke Jesus. We might have wondered why he withdrew
   himself from them, when they were so eager to receive him; but from the
   other Evangelists it may easily be inferred that what is here said
   relates to adversaries, who burned with envy on account of the godly
   zeal of good and sincere disciples. For the strangers, who had gone out
   to meet Christ, followed him even to the temple, where he met with the
   saints and with the multitude of the inhabitants of the town.
     __________________________________________________________________

   [27] "Comme si Christ demeuroit confus, sans avoir plus que dire."
     __________________________________________________________________

   John 12:37-41

   37. And though he had done so many signs in their presence, they
   believed not in him: 38. That the saying of Isaiah the prophet might be
   fulfilled, which he spoke, Lord, who hath believed our report? [28] and
   to whom hath the arm of the Lord been revealed? 39. Therefore they
   could not believe, because Isaiah saith again, 40. He hath blinded
   their eyes, and hardened their heart, lest they should see with their
   eyes, and under- stand with their heart, and be converted, and I should
   heal them. 41. These things said Isaiah, when he saw his glory, and
   spoke of him.


   37. And though he had done so many signs. That no man may be disturbed
   or perplexed at seeing that Christ was despised by the Jews, the
   Evangelist removes this offense, by showing that he was supported by
   clear and undoubted testimonies, which proved that credit was due to
   him and to his doctrine; but that the blind did not behold the glory
   and power of God, which were openly displayed in his miracles. First,
   therefore, we ought to believe that it was not owing to Christ that the
   Jews did not place confidence in him, because by many miracles he
   abundantly testified who he was, and that it was therefore unjust and
   highly unreasonable that their unbelief should diminish his authority.
   But as this very circumstance might lead many persons to anxious and
   perplexing inquiry how the Jews came to be so stupid, that the power of
   God, though visible, produced no effect upon them, John proceeds
   further, and shows that faith does not proceed from the ordinary
   faculties of men, but is an uncommon and extraordinary gift of God, and
   that this was anciently predicted concerning Christ, that very few
   would believe the Gospel.

   38. That the saying of Isaiah the prophet might be fulfilled. John does
   not mean that the prediction laid a necessity on the Jews; for Isaiah
   (Isaiah 53:1; Romans 10:16) uttered nothing but what the Lord revealed
   to him from the secret treasures of his purpose. Indeed, it must have
   happened, though the prophet had not spoken of it; but as men would not
   have known what should take place, if God had not testified by the
   mouth of the prophet, the Evangelist places before our eyes in the
   prediction, as in a mirror, what would otherwise have appeared to men
   obscure and almost incredible.

   Lord, who hath believed? This sentence contains two clauses. In the
   former, Isaiah, having begun to speak of Christ, fore-seeing that all
   that he proclaims concerning Christ, and all that shall afterwards be
   made known by the Apostles, will be generally rejected by the Jews,
   exclaims, as if in astonishment at something strange and monstrous,
   Lord, who shall believe our report, or, our speech? [29]

   To whom hath the arm of the Lord been revealed? In this second clause
   he assigns the reason why they are few; and that reason is, that men do
   not attain it by their own strength, and God does not illuminate all
   without distinction, but bestows the grace of his Holy Spirit on very
   few, [30] And if among the Jews the obstinate unbelief of many ought
   not to have been an obstacle to believers, though they were few in
   number, the same argument ought to persuade us, at the present day, not
   to be ashamed of the Gospel, though it has few disciples. But we ought
   first to observe the reason which is added, that what makes men
   believers is not their own sagacity, but the revelation of God. The
   word arm, it is well known, denotes power. The prophet declares that
   the arm of God, which is contained in the doctrine of the Gospel, lies
   hid until it is revealed, and at the same time testifies that all are
   not indiscriminately partakers of this revelation. Hence it follows,
   that many are left in their blindness destitute of inward light,
   because hearing they do not hear, (Matthew 13:13.)

   39. Therefore they could not believe. This is somewhat more harsh;
   because, if the words be taken in their natural meaning, the way was
   shut up against the Jews, and the power of believing was taken from
   them, because the prediction of the prophet adjudged them to blindness,
   before they determined what choice they should make. I reply, there is
   no absurdity in this, if nothing could happen different from what God
   had foreseen. But it ought to be observed, that the mere foreknowledge
   of God is not in itself the cause of events; though, in this passage,
   we ought to consider not so much the foreknowledge of God as his
   justice and vengeance. For God declares not what he beholds from heaven
   that men will do, but what He himself will do; and that is, that he
   will strike wicked men with giddiness and stupidity, and thus will take
   vengeance on their obstinate wickedness. In this passage he points out
   the nearer and inferior cause why God intends that his word, which is
   in its own nature salutary and quickening, shall be destructive and
   deadly to the Jews. It is because they deserved it by their obstinate
   wickedness.

   This punishment it was impossible for them to escape, because God had
   once decreed to give them over to a reprobate mind, and to change the
   light of his word, so as to make it darkness to them. For this latter
   prediction differs from the former in this respect, that in the former
   passage the prophet testifies that none believe but those whom God, of
   his free grace, enlightens for his own good pleasure, the reason of
   which does not appear; for since all are equally ruined, God, of his
   mere good pleasure, distinguishes from others those whom he thinks fit
   to distinguish. But, in the latter passage, he speaks of the hardness
   by which God has punished the wickedness of an ungrateful people. They
   who do not attend to these steps mistake and confound passages of
   Scripture, which are quite different from each other.

   40. He hath blinded their eyes, and hardened their heart. The passage
   is taken from Isaiah 6:9, where the Lord forewarns the prophet, that
   the labor which he spends in instructing will lead to no other result
   than to make the people worse. First then he says, Go, and tell this
   people, Hearing, hear and do not hear; as if he had said, "I send thee
   to speak to the deaf." He afterwards adds, Harden the heart of this
   people, &c. By these words he means, that he intends to make his word a
   punishment to the reprobate, that it may render them more thoroughly
   blind, and that their blindness may be plunged in deeper darkness. It
   is indeed a dreadful judgment of God, when He overwhelms men by the
   light of doctrine, in such a manner as to deprive them of all
   understanding; and when, even by means of that which is their only
   light, he brings darkness upon them.

   But it ought to be observed, that it is accidental to the word of God,
   that it blinds men; for nothing can be more inconsistent than that
   there should be no difference between truth and falsehood, that the
   bread of life should become a deadly poison, and that medicine should
   aggravate a disease. But this must be ascribed to the wickedness of
   men, which turns life into death. It ought also to be observed, that
   sometimes the Lord, by himself, blinds the minds of men, by depriving
   them of judgment and understanding; sometimes by Satan and false
   prophets, when he maddens them by their impostures; sometimes. too by
   his ministers, when the doctrine of salvation is injurious and deadly
   to them. But provided that prophets labor faithfully in the work of
   instruction, and commit to the Lord the result of their labor, though
   they may not succeed to their wish, they ought not to give way or
   despond. Let them rather be satisfied with knowing that God approves of
   their labor, though it be useless to men' and that even the savor of
   doctrine, which wicked men render deadly to themselves elves, is good
   and pleasant to God, as Paul testifies, (2 Corinthians 2:15.)

   The heart is sometimes in Scripture put for the seat of the affections;
   but here, as in many other passages, it denotes what is called the
   intellectual part of the soul. To the same purpose Moses speaks:

   God hath not given you a heart to understand,
   (Deuteronomy 29:4.)

   Lest they should see with their eyes. Let us remember that the prophet
   speaks of unbelievers who had already rejected the grace of God. It is
   certain that all would continue to be such by nature, if The Lord did
   not form to obedience to him those whom he has elected. At first,
   therefore, the condition of men is equal and alike, but when reprobate
   men have, of their own accord, and by their own wickedness, rebelled
   against God, they subject themselves to this vengeance, by which, being
   given up to a reprobate mind, they continually rush forward more and
   more to their own destruction. It is their own fault, therefore, if God
   does not choose to convert them, because they were the cause of their
   own despair. We are briefly instructed also, by these words of the
   prophet, what is the beginning of our conversion to God. It is when he
   enlightens the hearts, which must have been turned away from him, so
   long as they were held by the darkness of Satan; but, on the contrary,
   such is the power of Divine light, that it attracts us to itself, and
   forms us to the image of God.

   And I should heal them. He next adds the fruit of conversion, that is,
   healing. By this word the prophet means the blessing of God and a
   prosperous condition, and likewise deliverance from all the miseries
   which spring from the wrath of God. Now, if this happens to the
   reprobate, contrary to the nature of the word, we ought to attend to
   the contrast implied in the, opposite use of it; namely, that the
   purpose for which the word of God is preached is, to enlighten us in
   the true knowledge of God, to turn us to God, and reconcile us to him,
   that we may be happy and blessed.

   41. These things spoke Jesus. Lest readers should think that this
   prediction was inappropriately quoted, John expressly states, that the
   prophet was not sent as a teacher to a single age, but, on the
   contrary, that the glory of Christ was exhibited to him, that he might
   be a witness of those things which should take place under his reign.
   Now the Evangelist takes for granted, that Isaiah saw the glory of
   Christ; and hence he infers, that Isaiah accommodates his instruction
   to the future state of Christ's kingdom.
     __________________________________________________________________

   [28] "Qui a creu a nostre ouye, ou, parole?" -- "Who hath believed our
   report, or, speech,?"

   [29] "Qui eroira a nostre ouye, ou, a nostre parole?"

   [30] "A bien peu ae gens."
     __________________________________________________________________

   John 12:42-46

   42. Nevertheless, many of the rulers believed on him, but on account of
   the Pharisees they did not confess it, lest they should be cast out of
   the synagogue. 43. For they loved the glory of men more than the glory
   of God. 44. And Jesus stood, and said, He who believeth on me,
   believeth not on me, but on him who sent me; 45. And he who seeth me
   seeth him that sent me. 46. I am come into the world as a light, that
   whosoever believeth on me may not remain in darkness.


   Nevertheless, many even of the rulers believed on Him. The murmuring
   and fierceness of the Jews, in rejecting Christ, having risen to such a
   height of insolence, it might have been thought that all the people,
   without exception, conspired against him. But the Evangelist says that,
   amidst the general madness of the nation, there were many who were of a
   sound mind. A striking instance, truly, of the grace of God; for, when
   ungodliness has once prevailed, it is a sort of universal plague, which
   infects with its contagion every part of the body. It is therefore a
   remarkable gift, and special grace of God, when, amidst a people so
   corrupt, there are some who remain untainted. And yet we now perceive
   in the world the same grace of God; for though ungodliness and contempt
   of God abound everywhere, and though a vast multitude of men make
   furious attempts to exterminate utterly the doctrine of the Gospel, yet
   it always finds some places of retreat; and thus faith has -- what may
   be called -- its harbors or places of refuge, that it may not be
   entirely banished from the world.

   The word even is emphatic; for in the order of the rulers, there
   existed so deep and inveterate a hatred of the Gospel, that it could
   scarcely be believed that a single believer could be found amongst
   them. So much the greater admiration was due to the power of the Spirit
   of God, which entered where no opening was made; though it was not a
   vice, peculiar to a single age, that rulers were rebellious and
   disobedient to Christ; for honor, and wealth, and high rank, are
   usually accompanied by pride. The consequence is, that they who,
   swelled with arrogance, scarcely acknowledge themselves to be men, are
   not easily subdued by voluntary humility. Whoever, then, holds a high
   station in the world, will, if he is wise, look with suspicion on his
   rank, that it may not stand in his way. When the Evangelist says that
   there were many, this must not be understood as if they were the
   majority or the half; for, as compared with others who were vastly
   numerous, they were few, but yet they were many, when viewed in
   themselves.

   On account of the Pharisees. It may be thought that he speaks
   incorrectly, when he separates faith from confession; for

   with the heart we believe to righteousness,
   and with the mouth confession is made unto salvation,
   (Romans 10:10)

   and it is impossible that the faith, which has been kindled in the
   heart, shall not put forth its flame. I reply, he points out here how
   weak was the faith of those men who were so lukewarm, or rather cold.
   In short, John means that they embraced the doctrine of Christ, because
   they knew that it had come from God, but that they have not a lively
   faith, or a faith so vigorous as it ought to have been; for Christ does
   not grant to his followers a spirit of fear, but of firmness, that they
   may boldly and fearlessly confess what they have learned from him. Yet
   I do not think that they were altogether silent; but as their
   confession was not sufficiently open, the Evangelist, in my opinion,
   simply declares that they did not make profession of their faith; for
   the proper kind of profession was, openly to declare that they were the
   disciples of Christ. Let no man, therefore, flatter himself who, in any
   respect, conceals or dissembles his faith for fear of incurring the
   hatred of men; for however hateful the name of Christ may be, that
   cowardice which compels us to turn aside, in the smallest degree, from
   the confession of him, admits of no excuse.

   It must also be observed, that rulers have less rigor and firmness,
   because ambition almost always reigns in them, which is the most
   slavish of all dispositions; and, to express it in a single word,
   earthly honors may be said to be golden fetters, which bind a man, so
   that he cannot perform his duty with freedom. On this account, persons
   who are placed in a low and mean condition ought to bear their lot with
   the greater patience, for they are, at least, delivered from many very
   bad snares. Yet the great and noble ought to struggle against their
   high rank, that it may not hinder them from submitting to Christ.

   John says that they were afraid of the Pharisees; not that the other
   scribes and priests freely permitted any man to call himself a disciple
   of Christ, but because, under the semblance of zeal, cruelty burned in
   them with greater fierceness. Zeal, in defending religion, is, indeed,
   an excellent virtue; but if hypocrisy be added to it, no plague can be
   more dangerous. So much the more earnestly ought we to entreat the Lord
   to guide us by the unerring rule of his Spirit.

   Lest they should be thrown out of the synagogue. This was what hindered
   them, the fear of disgrace; for they would have been thrown out of the
   synagogue. Hence we see how great is the perversity of men, which not
   only corrupts and debases the best of God's ordinances, but turns them
   into destructive tyranny. Excommunication ought to have been the sinew
   of holy discipline, that punishment might be ready to be inflicted, if
   any person despised the Church. But matters had come to such a pitch,
   that any one who confessed that he belonged to Christ was banished from
   the society of believers. In like manner, at the present day, the Pope,
   in order to exercise the same kind of tyranny, falsely pretends to a
   right of excommunicating, and not only thunders with blind rage against
   all the godly, but endeavors to cast down Christ from his heavenly
   throne; and yet he does not hesitate impudently to hold out the right
   of sacred jurisdiction, with which Christ has adorned his Church.

   43. For they loved the glory of men. The Evangelist expressly states
   that those men were not guided by any superstition, but only endeavored
   to avoid disgrace among men; for if ambition had greater influence over
   them than the fear of God, it follows, that it was no vain scruple of
   conscience that gave them uneasiness. Now, let the reader observe how
   great ignominy is incurred before God, by the cowardice of those who,
   from the fear of being hated, dissemble their faith before men. Can any
   thing be more foolish, or rather, can any thing be more beastly, than
   to prefer the silly applause of men to the judgment of God? But he
   declares that all who shrink from the hatred of men, when the pure
   faith ought to be confessed, are seized with this kind of madness. And
   justly; for the apostle, in applauding the unshaken steadiness of
   Moses, says that

   he remained firm, as if he had seen him who is invisible,
   (Hebrews 11:27.)

   By these words he means that, when any person has fixed his eyes on
   God, his heart will be invincible, and utterly incapable of being
   moved.

   Whence, therefore, comes the effeminacy [31] , which causes us to give
   way to treacherous hypocrisy, but because, at the sight of the world,
   all our senses grow dull? For a true sight of God would instantly chase
   away all the mists of wealth and honors. Away with those who look upon
   an indirect denial of Christ as some trivial offense, or, as they call
   it, a venial sin! For, on the contrary, the Holy Spirit declares that
   it is more base and monstrous than if heaven and earth were mingled.

   To love the glory of men means, in this passage, to desire to enjoy
   reputation among men. The Evangelist, therefore, means, that those men
   were so much devoted to the world, that they were more desirous to
   please men than to please God. Besides, when he accuses of this crime
   those who denied Christ, he, at the same time, shows that the
   excommunication, which the priests abused, contrary to all that was
   right and lawful, had no value or efficacy. Let us know, therefore,
   that all the excommunications which the Pope now mutters against us are
   mere bugbears to frighten children, [32] since we are fully convinced,
   in our own consciences, that he aims at nothing else than to lead us
   away from Christ.

   44. And Jesus cried. The object of Christ, in this statement, is to
   encourage his followers to a proper and unshaken steadfastness of
   faith; but it contains also an implied reproof, by which he intended to
   correct that perverse fear. The cry is expressive of vehemence; for it
   is not a simple doctrine, but an exhortation intended to excite them
   more powerfully. The statement amounts to this, that faith in Christ
   does not rely on any mortal man, but on God; for it finds in Christ
   nothing but what is divine, or rather, it beholds God in his face.
   Hence he infers, that it is foolish and unreasonable for faith to be
   wavering or doubtful; for it is impossible to offer a greater insult to
   God, than not to rely on his truth. Who is it then that has duly
   profited by the Gospel? It is he who, relying or this confidence, that
   he does not believe men but God, quietly and steadily contends against
   all the machinations of Satan. If, then, we would render to God the
   honor due to him, we must learn to remain firm in faith, not only
   though the world were shaken, but even though Satan should disturb and
   overturn all that is under heaven.

   He that believeth on me believeth not on me, but on him that sent me.
   Believers are said not to believe on Christ, when they do not fix their
   whole attention on his human countenance. Comparing himself with the
   Father, he bids us look at the power of God; for the weakness of the
   flesh has no firmness in

   itself. When we shall, afterwards, find him exhorting the disciples to
   believe on him, it will be in a different sense; for, in that passage,
   God is not contrasted with man, but Christ is brought forward with all
   his gifts and graces [33] which ought to be sufficient for upholding
   our faith.

   45. And he who seeth me. The word see is here taken for knowledge; for,
   in order to give true and thorough tranquillity to our consciences,
   which would otherwise have been constantly liable to various
   agitations, he sends us to the Father. The reason why the stability of
   faith is firm and secure is, that it is stronger than the world, and is
   above the world. [34] Now, when Christ is truly known, the glory of God
   shines in him, that we may be fully persuaded that the faith which we
   have in him does not depend on man, but that it is founded on the
   eternal God; for it rises from the flesh of Christ to his Divinity.
   And, if it be so, not only must it be fixed perpetually in our hearts,
   but it must likewise show itself boldly in the tongue, when it is
   necessary.

   46. I am come into the worm as a light. In order to render his
   disciples more bold and persevering, he proceeds still farther in
   maintaining the certainty of faith. And, first, he testifies that he
   came into the world to be a light, by which men might be delivered from
   darkness and errors; and, at the same time, he points out the means of
   obtaining so great a benefit, when he says, that whosoever believeth in
   me may not remain in darkness. Besides, he accuses of ingratitude all
   who, after having been taught by the Gospel, do not separate themselves
   from unbelievers; for the higher the excellence of this benefit, of
   being called from darkness to light, the less excusable are they who,
   through their indolence or carelessness, quench the light that had been
   kindled in them.

   The words, I am come into the world as a light, are highly emphatic;
   for though Christ was a light from the beginning, yet there is a good
   reason why he adorns himself with this title, that he has come to
   perform the part of a light. That we may perceive distinctly the
   various steps, he shows, first, that he is a light to others rather
   than to himself; secondly, that he is a light, not only to angels, but
   also to men; thirdly, that he was manifested in the flesh, in order
   that he might shine with full brightness.

   The term, whosoever, appears to have been added on purpose, partly,
   that all believers, without exception, may enjoy this benefit ill
   common, and partly, to show that the reason why unbelievers perish in
   darkness is, that, of their own accord, they forsake the light. Now, if
   the whole wisdom of the world were collected into one mass, not a
   single ray of the true light would be found in that vast heap; but,
   contrary, it will be a confused chaos; for it belongs to Christ alone
   to deliver us from darkness.
     __________________________________________________________________

   [31] "D'ou vient done la delicatesse?"

   [32] "Ne sont qu'espouvantemens de petits enfants."

   [33] "Avec toutes ses graces et dons."

   [34] "Pource qu'elle est plus forte que le monde, et pardessus le
   monde."
     __________________________________________________________________

   John 12:47-50

   47. And if any man hear my words, and do not believe them, [35] I do
   not judge him; for I came not to judge the world, but to save the
   world. 48. He who rejecteth me, and receiveth not my words, hath one
   who judgeth him. The word which I have spoken shall judge him at the
   last day. 49. For I have not spoken from myself; but the Father who
   hath sent me hath given me a commandment what to say and what to speak.
   50. And I know that his commandment is eternal life: those things,
   therefore, which I speak, I speak as my Father hath told me.


   47. If any man hear my words. After having spoken concerning his grace,
   and exhorted his disciples to steady faith, he now begins to strike the
   rebellious, though even here he mitigates the severity due to the
   wickedness of those who deliberately -- as it were -- reject God; for
   he delays to pronounce judgment on them, because, on the contrary, he
   has come for the salvation of all. In the first place, we ought to
   understand that he does not speak here of all unbelievers without
   distinction, but of those who, knowingly and willingly, reject the
   doctrine of the Gospel which has been exhibited to them. Why then does
   Christ not choose to condemn them? It is because he lays aside for a
   time the office of a judge, and offers salvation to all without
   reserve, and stretches out his arms to embrace all, that all may be the
   more encouraged to repent. And yet there is a circumstance of no small
   moment, by which he points out the aggravation of the crime, if they
   reject an invitation so kind and gracious, for it is as if he had said,
   "Lo, I am here to invite all, and, forgetting the character of a judge,
   I have this as my single object, to persuade all, and to rescue from
   destruction those who are already twice ruined." No man, therefore, is
   condemned on account of having despised the Gospel, except he who,
   disdaining the lovely message of salvation, has chosen of his own
   accord to draw down destruction on himself.

   The word judge, as is evident from the word save, which is contrasted
   with it, here signifies to condemn. Now this ought to be understood as
   referring to the office which properly and naturally belongs to Christ;
   for that unbelievers are not more severely condemned on account of the
   Gospel is accidental, and does not arise from its nature, as we have
   said on former occasions.

   48. He who rejecteth me. That wicked men may not flatter themselves as
   if their unbounded disobedience to Christ would pass unpunished, he,
   adds here a dreadful threatening, that though he were to do nothing in
   this matter, yet his doctrine alone would be sufficient to condemn
   them, as he says elsewhere, that there would be no need of any other
   judge than Moses, in whom they boasted, (John 5:45.) The meaning,
   therefore, is: "Burning with ardent desire to promote your salvation, I
   do indeed abstain from exercising my right to condemn you, and am
   entirely employed in saving what is lost; but do not think that you
   have escaped out of the hands of God; for though I should altogether
   hold my peace, the word alone, which you have despised, is sufficient
   to judge you."

   And receiveth not my words. This latter clause is an explanation of the
   former; for since hypocrisy is natural to men, nothing is easier for
   them than to boast in words that they are ready to receive Christ; and
   we see how common this boasting is even amongst the most wicked men. We
   must therefore attend to this definition, that Christ is rejected when
   we do not embrace the pure doctrine of the Gospel.

   Loudly do the Papists, indeed, proclaim this word which Christ uttered;
   but as soon as his pure truth is brought forward, nothing is more
   hateful to them. Such persons kiss Christ in the same manner as Judas
   kissed him, (Matthew 26:49.) Let us therefore learn to receive him
   along with his word, and to render to him that homage and obedience
   which he demands as his sole right.

   The word which I speak shall judge you at the last day. It is
   impossible to give a nobler or more magnificent title to the Gospel
   than to, ascribe to it the power of judging; for, according to these
   words, the last judgment shall be nothing else than an approbation or
   ratification [36] of the doctrine of the Gospel. Christ himself will
   indeed ascend the tribunal, but he declares that he will pronounce the
   sentence according to the word which is now preached. This threatening
   ought to strike deep? terror into the ungodly, since they cannot escape
   the judgment of that doctrine which they now so haughtily disdain.

   But when Christ mentions the last judgment, he means that they are now
   destitute of understanding; for he reminds them that the punishment
   which they now treat with mockery will then be openly displayed. On the
   other hand, it yields to the godly an invaluable consolation, that to
   whatever extent. they may be now condemned by the world, still they do
   not doubt that they are already acquitted in heaven; for, wherever the
   faith of the Gospel has its seat, the tribunal of God is erected to
   save. Relying on this right, we need not trouble ourselves about
   Papists or their absurd decisions; for our faith rises even above
   angels.

   49. For I do not speak from myself. That the outward appearance of man
   may not lessen the majesty of God, Christ frequently sends us to the
   Father. This is the reason why he so often mentions the Father; and,
   indeed, since it would be unlawful to transfer to another a single
   spark of the Divine glory, the word, to which judgment is ascribed,
   must have proceeded from God. Now Christ here distinguishes himself
   from the Father, not simply as to his Divine Person, but rather as to
   his flesh; lest the doctrine should be judged after the manner of men,
   and, therefore, should have less weight. But if consciences were
   subject to the laws and doctrine of men, this argument of Christ would
   not apply, "My word (he says) will judge, because it has not proceeded
   from man;" according to that saying,

   There is one lawgiver, who is able to save and to destroy,
   (James 4:12.)

   We may likewise infer from it, how monstrous, is the sacrilege of the
   Pope in daring to bind souls by his inventions; for in this way he
   claims more for himself than the Son of God does, who declares that he
   does not speak but by the commandment of his Father.

   50. And I know that his commandment is eternal life. He again applauds
   the fruit of his doctrine, that all may more willingly yield to it; and
   it is reasonable that wicked men should feel the vengeance of God, whom
   they now refuse to have as the Author of life.
     __________________________________________________________________

   [35] "Et ne les croit point."

   [36] "Une approbation ou ratification."
     __________________________________________________________________
     __________________________________________________________________

   CHAPTER 13
     __________________________________________________________________

   John 13:1-7

   1. Before the feast of the passover, Jesus, knowing that his hour was
   come, that he should remove out of this world to the Father, having
   loved his own, who were in the world, he loved them to the end. 2. And
   after supper, [37] the devil having already put it into the heart of
   Judas Iscariot, the son of Simon, to betray him, 3. Jesus, knowing that
   the Father had given all things into his hands, and that he had come
   from God, and was going to God, 4. Riseth from supper, and layeth aside
   his garments, and, taking a towel, he girdeth himself. 5. Then he
   poureth water into a basin, and began to wash the feet of his
   disciples, and to wipe them with the towel with which he was girded. 6.
   He cometh, therefore, to Simon Peter, who saith to him, Lord, dost thou
   wash my feet? 7. Jesus answered and said to him, What I do thou knowest
   not now, but thou shalt know hereafter.


   1. Before the feast of the passover. John intentionally passes by many
   things which, he knew, had been related by Matthew and others. He
   undertakes to explain those circumstances which they had left out, one
   of which was the narrative of the washing of feet. And though he will
   afterwards explain more clearly for what purpose Christ washed the feet
   of his disciples, yet, before doing so, he states, in a single word,
   that the Lord testified, by this visible sign, that the love with which
   he embraced them was firm and lasting; that, though they were deprived
   of his presence, they might still be convinced that death itself would
   not quench this love. This conviction ought now to be fixed also in our
   hearts.

   The words are, that Christ loved even to the end his own, who were in
   the world. Why does he employ this circumlocution in describing the
   Apostles, but in order to inform us that, in consequence of their being
   engaged, as we are, in a hazardous and difficult warfare, Christ
   regarded them with so much the greater solicitude? And, therefore,
   though we think that we are at a distance from Christ, yet we ought to
   know that he is looking at us; for he loveth his own, who are in the
   world; for we, have no reason to doubt that he still bears the same
   affection which he retained at the very moment of his death.

   To remove from this world to the Father. This phrase is worthy of
   notice; for it refers to the knowledge of Christ, that he knew that his
   death was a passage to the heavenly kingdom of God. And if, while he
   was hastening thither, he did not cease to regard his own with his
   wonted love, there is no reason why we should now think that his
   affection is changed. Now, since he is the first-born from the dead,
   this definition of death applies to the whole body of the Church, that
   it is an opening or passage to go to God, from whom believers are now
   absent. [38]

   2. After supper. [39] We shall afterwards take into consideration, at
   the proper place, the whole of Christ's design in washing the feet of
   his disciples, and the advantage to be derived from this narrative. Let
   us now attend to the connection of the words. The Evangelist says that
   this was done, while Judas already resolved to betray Christ, not only
   to show the wonderful patience of Christ, who could endure to wash the
   feet of such a wicked and detestable traitor; but also that he
   purposely selected the time when he was near death, for performing what
   may be regarded as the last act of his life.

   The devil having already put it into the heart of Judas. When the
   Evangelist says that Judas had been impelled by the devil to form the
   design of betraying Christ, this tends to show the enormity of the
   crime; for it was dreadful and most atrocious wickedness, in which the
   efficacy of Satan was openly displayed. There is no wickedness, indeed,
   that is perpetrated by men, to which Satan does not excite them, but
   the more hideous and execrable any crime is, the more ought we to view
   in it the rage of the devil, who drives about, in all possible
   directions, [40] men who have been forsaken by God. But though the lust
   of men is kindled into a fiercer flame by Satan's fan, still it does
   not cease to be a furnace; it contains the flame kindled within itself,
   it receives with avidity the agitation of the fan, so that no excuse is
   left for wicked men.

   3. Jesus, knoweth that the Father had given all things into his hands.
   I am of opinion that this was added for the purpose of informing us
   whence Christ obtained such a well-regulated composure of mind. It was
   because, having already obtained a victory over death, he raised his
   mind to the glorious triumph which was speedily to follow. It usually
   happens, that men seized with fear are greatly agitated. The Evangelist
   means, that no agitation of this sort was to be found in Christ,
   because, though he was to be immediately betrayed by Judas, still he
   knew that the Father had given all things into his hand. It may be
   asked, How then was he reduced to such a degree of sadness that he
   sweat blood? I reply, both were necessary. It was necessary that he
   should have a dread of death, and it was necessary that,
   notwithstanding of this, he should fearlessly discharge every thing
   that belonged to the office of the Mediator.

   4. And layeth aside his garments. The meaning is, that he laid aside
   his upper garment, not his coat; for we know that the inhabitants of
   Eastern countries wore long garments

   5. And began to wash the feet of his disciples. These words express the
   design of Christ, rather than the outward act; for the Evangelist adds,
   that he began with Peter.

   6. Lord, dost thou wash my feet? This speech expresses strong dislike
   of the action as foolish and unsuitable; for by asking what Christ is
   doing, he puts out his hand, as it were, to push him back. The modesty
   would be worthy of commendation, were it not that obedience is of
   greater value in the sight of God than any kind of honor or service, or
   rather, if this were not the true and only rule of humility, to yield
   ourselves in obedience to God, and to have all our senses regulated by
   his good pleasure, so that every thing which he declares to be
   agreeable to Him shall also be approved by us, without any scruple. We
   ought, therefore, above all, to observe this rule of serving God, that
   we shall be always ready to acquiesce, without delay, as soon as he
   issues any command.

   7. What I do. We are taught by these words, that we ought simply to
   obey Christ, even though we should not perceive the reason why he
   wishes this or that thing to be done. In a well-regulated house, one
   person, the head of the family, has the sole fight to say what ought to
   be done; and the servants are bound to employ their hands and feet in
   his service. That man, therefore, is too haughty, who refuses to obey
   the command of God, because he does not know the reason of it. But this
   admonition has a still more extensive meaning, and that is, that we
   should not take it ill to be ignorant of those things which God wishes
   to be hidden from us for a time; for this kind of ignorance is more
   learned than any other kind of knowledge, when we permit God to be wise
   above us.
     __________________________________________________________________

   [37] "Et apres avoir souppe;" -- "and after having supped."

   [38] "Que c'est une ouverture ou passage pour aller a Dieu."

   [39] "Et apres avoir souppe." -- "And after having supped."

   [40] "Sursum ac deorsum." -- "Up and down."
     __________________________________________________________________

   John 13:8-11

   8. Peter saith to him, Thou shalt never wash my feet. Jesus answered
   him, If I wash thee not, thou shalt have no part with me. 9. Simon
   Peter saith to him, Lord, not my feet only, but also my hands and my
   head. 10. Jesus saith to, him, lie who is washed needeth not to wash
   more than his feet, but is altogether clean; and you are clean, but not
   all. 11. For he knew who it was that should betray him; [41] therefore
   he said, You are not all clean.


   8. Thou shalt never wash my feet. Hitherto Peter's modesty was
   excusable, though it was not free from blame; but now he errs more
   grievously, when he has been corrected, and yet does not yield. [42]
   And, indeed, it is a common fault, that ignorance is closely followed
   by obstinacy. It is a plausible excuse, no doubt, that the refusal
   springs from reverence for Christ; but since he does not absolutely
   obey the injunction, the very desire of showing his respect for Christ
   loses all its gracefulness. The true wisdom of faith, therefore, is to
   approve and embrace with reverence whatever proceeds from God, as done
   with propriety and in good order; nor is there any other way, indeed,
   in which his name can be sanctified by us; for if we do not believe
   that whatever he does is done for a very good reason: our flesh, being
   naturally stubborn, will continually murmur, and will not render to God
   the honor due to him, unless by constraint. In short, until a man
   renounce the liberty of judging as to the works of God, whatever
   exertions he may make to honor God, still pride will always lurk under
   the garb of humility.

   If I wash thee not. This reply of Christ does not yet explain the
   reason why he resolved to wash the feet of his disciples; only by a
   comparison drawn from the soul to the body, he shows that, in washing
   the feet of his disciples, he does nothing that is unusual or
   inconsistent with his rank. Meanwhile, the reply points out the folly
   of Peter's wisdom. The same thing will always happen to us, whenever
   the Lord begins to contend with us. So long as he remains silent, men
   imagine that they have a good right to differ from him: but nothing is
   easier far him than to refute, by a single word, all the plausible
   arguments which they employ. As Christ is Lord and Master, Peter thinks
   it inconsistent that Christ should wash his feet. But the evil is, [43]
   that, in refusing such a service, he rejects the principal part of his
   own salvation. There is also a general doctrine contained in this
   statement, that we are all filthy and abominable in the sight of God,
   until Christ wash away our stains. Now, since he claims for himself the
   exclusive right of washing, let every man present himself, o be
   cleansed from his pollution, that he may obtain a place among the
   children of God.

   But before proceeding farther, we must understand what is the meaning
   of the word wash. Some refer it to the free pardon of sins; others, to
   newness of life; while a third class extends it to. both, and this last
   view I cheerfully admit. For Christ washes us when he removes the guilt
   of our sins by his atoning sacrifice, that they may not come into
   judgment before God; and, on the other hand, he washes us when he takes
   away, by his Spirit, the wicked and sinful desires of the flesh. But as
   it will shortly afterwards be evident from what follows, that he speaks
   of the grace of regeneration, I do not absolutely maintain the opinion
   that he included here the washing of pardon.

   9. Lord, not my feet only. When Peter heard that he was ruined, if he
   did not accept the cleansing which was offered to him by Christ, this
   necessity proved, at length, to be a sufficient instructor to tame him.
   He therefore lays aside opposition and yields, but wishes to be
   entirely washed, and, indeed, acknowledges that, for his own part, he
   is altogether covered with pollution, and, therefore, that it is doing
   nothing, if he be only washed in one part. But here too he goes wrong
   through thoughtlessness, in treating, as a thing of no value, the
   benefit which he had already received; for he speaks as if he had not
   yet obtained any pardon of sins, or any sanctification by the Holy
   Spirit. On this account, Christ justly reproves him, for he recalls to
   his recollection what he had formerly bestowed on him; at the same
   time, reminding all his disciples in the person of one man, that, while
   they remembered the grace which they had received, they should consider
   what they still needed for the future.

   10. He who is washed needeth not to wash more than his feet, but is
   altogether clean. First, he says that believers are altogether clean;
   not that they are in every respect pure, so that there no longer
   remains in them any stain, but because they are cleansed in their chief
   part; that is, when sin is deprived of its kingly power, so that the
   righteousness of God holds the superiority; just as if we were to say,
   that a body was altogether healthy, Because it was not infected with
   any universal disease. It is by newness of life, therefore, that we
   must testify ourselves to be the disciples of Christ, for he declares
   that he is the Author of purity in all his followers.

   Again, the other comparison was also applied to the case in hand, that
   Peter might not set aside the washing of the feet as foolish; for, as
   Christ washes from the head to the feet, those whom he receives as his
   disciples, so, in those whom he has cleansed, the lower part remains to
   be daily cleansed. The children of God are not altogether regenerated
   on the first day, so as to aim at nothing but the heavenly life; but,
   on the contrary, the remains of the flesh continue to dwell in them,
   with which they maintain a continued struggle throughout their whole
   life. The term feet, therefore, is metaphorically applied to all the
   passions and cares by which we are brought into contact with the world;
   for, if the Holy Spirit occupied every part of us, we would no longer
   have anything to do with the pollutions of the world; but now, by that
   part in which we are carnal, we creep on the ground, or at least fix
   our feet ill the clay, and, therefor are to some extent unclean. Thus
   Christ always finds in us something to cleanse. What is here spoken of
   is not the forgiveness of sins, but the renewal, by which Christ, by
   gradual and uninterrupted succession, delivers his followers entirely
   from the sinful desires of the flesh.

   And you are clean. This proposition may be said to be the minor in the
   syllogism, and hence it follows that the washing of the feet applies to
   them with strict propriety.

   But not all. This exception is added, that every one may examine
   himself, if Judas may perhaps be moved by a feeling of repentance;
   though he intended by it to take an early opportunity of fortifying the
   rest of the disciples, that they might not be perplexed by the atrocity
   of the crime, which was soon afterwards to be made known. Yet he
   purposely abstains from naming him, that he may not shut against him
   the gate of repentance. As that hardened hypocrite [44] was utterly
   desperate, the warning served only to aggravate his guilt; but it was
   of great advantage to the other disciples, for by means of it the
   Divinity of Christ was more fully made known to them, and they likewise
   perceived that purity is no ordinary gift of the Holy Spirit.
     __________________________________________________________________

   [41] "Lequel c'estoit qui le trahiroit."

   [42] "Neantmoins il ne se deporte pas de contredire;" -- "yet,
   notwithstanding, he does not cease to contradict him."

   [43] "Mais voyci le mal."

   [44] "Cest hypocrite effronte."
     __________________________________________________________________

   John 13:12-17

   12. After then he had washed their feet, and had taken his garments,
   sitting down again at table, [45] he saith to them, Know ye what I have
   done to you? 13. You call me Master and Lord; and you say well, for so
   I am. 14. If I then, who am the Lord and Master, have washed your feet,
   you ought also to wash one another's feet. 15. For I have given you an
   example, that, as I have done to you, you should do also. 16. Verily,
   verily, I tell you, the servant is not greater than his lord, nor the
   ambassador [46] greater than he who sent him. 17. If you know these
   things, happy are you if you do them.


   12. When then he had washed their feet. Christ at length explains what
   was his intention in washing the feet of his disciples; for what he had
   said about the spiritual washing was a sort of digression from his main
   design. Had it not been for the opposition made by Peter, Christ would
   not have spoken on that subject. Now, therefore, he discloses the
   reason of what he had done; namely, that he who is the Master and Lord
   of all gave an example to be followed by all the godly, that none might
   grudge to descend to do a service to his brethren and equals, however
   mean and low that service might be. For the reason why the love of the
   brethren is despised is, that every man thinks more highly of himself
   than he ought, and despises almost every other person. Nor did he
   intend merely to inculcate modesty, but likewise to lay down this rule
   of brotherly love, that they should serve one another; for there is no
   brotherly love where there is not a voluntary subjection in assisting a
   neighbor.

   Know you what I have done? We see that Christ, for a short time,
   concealed his intention from his disciples, but that, after having
   tried their obedience, he seasonably revealed to them that which it was
   not expedient for them previously to know. Nor does he now wait till
   they ask, but of his own accord anticipates them. The same thing will
   be experienced by us also, provided that we suffer ourselves to be
   guided by his hand, even through unknown ways.

   14. If then I, who am your Lord and Master. This is an argument from
   the greater to the less. Pride hinders us from maintaining that
   equality which ought to exist amongst us. But Christ, who is far
   exalted above all others, stoops down, that he may make the proud men
   ashamed, who, forgetting their station and rank, look upon themselves
   as not bound to hold intercourse with the brethren. For what does a
   mortal man imagine himself to be, when he refuses to bear the burdens
   of brethren, to accommodate himself to their customs, and, in short, to
   perform those offices by which the unity of the Church is maintained?
   In short, he means that the man who does not think of associating with
   weak brethren, on the condition of submitting mildly and gently even to
   offices which appear to be mean, claims more than he has a right to
   claim, and has too high an opinion of himself. [47]

   15. For I have given you an example. It deserves our attention that
   Christ says that he gave an example; for we are not at liberty to take
   all his actions, without reserve, as subjects of imitation. The Papists
   boast that, by Christ's example, they observe the forty days' fast, or
   Lent. But we ought first to see whether or not he intended to lay down
   his fast as an example that the disciples might conform to it as a
   rule. We read: nothing of this sort, and, therefore, the imitation of
   it is not less wicked than if they attempted to fly to heaven. Besides,
   when they ought to have followed Christ, they were not imitators, but
   apes. Every year they have a fashion of washing some people's feet, as
   if it were a farce which they were playing on the stage; [48] and so,
   when they have performed this idle and unmeaning ceremony, they think
   that they have fully discharged their duty, and reckon themselves at
   liberty to despise their brethren during the rest of the year. [49] But
   -- what is far worse [50] -- after having washed the feet of twelve
   men, they subject every member of Christ to cruel torture, and thus
   spit in Christ's face. This display of buffoonery, therefore, is
   nothing else than a shameful mockery of Christ. At all events, Christ
   does not here enjoin an annual ceremony, but bids us be ready,
   throughout our whole life, to wash the feet of our brethren and
   neighbors. [51]

   16. Verily, verily, I tell you. These are indeed proverbial sayings,
   which admit of a far more extensive application, but which ought to be
   accommodated to the case in hand. In my opinion, therefore, they are
   mistaken who suppose them to have a general acceptation, as if Christ
   were now exhorting his disciples to bear the cross; for it is more
   correct to say that he employed them to serve his purpose.

   17. If you know these things. He declares that they are happy, if they
   know and do these things; for knowledge is not entitled to be called
   true, unless it produce such an effect on believers as to lead them to
   conform themselves to their Head. On the contrary, it is a vain
   imagination, when we look upon Christ, and the things which belong to
   Christ, as separate from ourselves. We may infer from this that, until
   a man has learned to yield to his brethren, he does not know if Christ
   be the Master. Since there is no man who performs his duty to his
   brethren hi all respects, and since there are many who are careless and
   sluggish in brotherly offices, this shows us that we are still at a
   great distance from the full light of faith.
     __________________________________________________________________

   [45] "Et (apres) qu'il se fut rassis a table;" -- "and (after) that he
   had sat down again at table."

   [46] "Apostolus;" -- "l'ambassadeur."

   [47] "Cestuy-la s'attribue plus qu'il ne faut, et fait trop grand conte
   de soy."

   [48] "Comme s'ils jouyoient une farce sur des eschaffauts."

   [49] "Tout le reste de l'an."

   [50] "Il y a bien pis."

   [51] "De nos fi,eres et prochains."
     __________________________________________________________________

   John 13:18-20

   18. I speak not of you all; I know whom I have chosen; but that the
   Scripture may be fulfilled, He who eateth bread with me hath lifted up
   his heel against me. 19. I tell you this now, before it happen, that
   when it shall have happened, you may believe that I am. [52] 20.
   Verily, verily, I tell you, if I send any one. he who receiveth him
   receiveth me; and he who receiveth me receiveth him who sent me.


   18. I speak not of you all. He again declares that there is one among
   the disciples who, in reality, is the very reverse of a disciple; and
   he does so, partly for the sake of Judas, in order to render him the
   more inexcusable, and partly for the sake of the others, `That they may
   not be overpowered by the ruin of Judas. Not only does he encourage
   them still to persevere in their calling when Judas falls away; but as
   the happiness which he speaks of is not common to all, he exhorts them
   to desire it with so much the greater eagerness, and to adhere to it
   the more firmly.

   I know whom I have chosen. This very circumstance -- that they will
   persevere -- he ascribes to their election; for the virtue of men,
   being frail, would tremble at every breeze, and would be laid down by
   the feeblest stroke, if the Lord did not uphold it by his hand. But as
   he governs those whom he has elected, all the engines which Satan can
   employ will not prevent them from persevering to the end with unshaken
   firmness. And not only does he ascribe to election their perseverance,
   but likewise the commencement of their piety. Whence does it arise that
   one man, rather than another, devotes himself to the word of God? It
   is, because he was elected. Again, whence does it arise that this man
   makes progress, and continues to lead a good and holy life, but because
   the purpose of God is unchangeable, to complete the work which was
   begun by his hand? In short, this is the source of the distinction
   between the children of God and unbelievers, that the former are drown
   to salvation by the Spirit of adoption, while the latter are hurried to
   destruction by their flesh, which is under no restraint. Otherwise
   Christ might have said, "know what kind of person each of you will be;"
   but that they may not claim anything for themselves, but, on the
   contrary, may acknowledge that, by the grace of God alone, and not by
   their own virtue, they differ from Judas, he places before them that
   election by free grace on which they are founded. Let us, therefore,
   learn that every part of our salvation depends on election.

   In another passage he includes Judas in the number of the elect.

   Have not I chosen (or, elected) you twelve,
   and one of you is a devil? (John 6:70.) [53]

   But in that passage the mode of expression, though different, is not
   opposite', for there the word denotes a temporal election, by which God
   appoints us to any particular work; in the same manner as Saul, who was
   elected to be a king, and yet was a reprobate. But here Christ speaks
   of the eternal election, by which we become the children of God, and by
   which God predestinated us to life before the creation of the world.
   And, indeed, the reprobate are sometime, endued by God with the gifts
   of the Spirit, to execute the office with which he invests them. Thus,
   in Saul, we perceive, for a time, the splendor of royal virtues, and
   thus Judas also was distinguished by eminent gifts, and such as were
   adapted to an apostle of Christ. But this is widely different from the
   sanctification of the Holy Spirit, which the Lord bestows on none but
   his own children; for he renews them in understanding and heart, that
   they may be holy and unblameable in his sight. Besides, that
   sanctification has a deep root in them, which cannot be removed;
   because the adoption of God is without repentance. Meanwhile, let us
   regard it as a settled point, that it results from the election of God,