Luke 22
DODDLuke 22:7-18
Parallels: John 13; Mark 14; Matthew 26
Christ, having directed his disciples where to prepare the passover for him, comes to Jerusalem for the last time before his death, and sits down with them to the celebration of it. Mat. XXVI. 17—20. Mark XIV. 12—17. Luke XXII. 7—18. John XIII. 1.
LUKE XXII. 7. NOW after this infamous bargain which Ju- LUKE XXII. 7. das made with the chief priests to betray THEN came the [first] day of
Jesus sends two o his disciples to prepare the passover.
into their hands his innocent and Divine Master, on the fifth day of the week, before the evening when the first day of unleavened bread came, in which, according to the precept of the law, which had expressly limited the time of it, the passover must be killed, or the paschal lamb be slain, in commemoration of the Israelites being preserved from the destroying angel, and delivered out of Egypt, Jesus determined to keep the passover with his disciples. And, that he might in a due manner celebrate it with them, he sent two of his disciples, Peter and John, from the place where he had spent the night before in retirement with them, and said, Go, to Jerusalem, and prepare the passover for us, that we may once more eat [it] together.
And they said unto him, Lord, we are ready to perform the charge, and that we may be under no uncertainty as to the place, only desire thou wouldst particularly tell us, Where, or at what house, wilt thou have us go and prepare for thy eating the passover with us.
And he said unto them, I will give you a sign, which shall put the matter out of doubt: Go directly into the city to such a one as I will point out to you: [and] behold, as soon as ever you are entered into the city, a man will meet you in the street carrying a pitcher of water in his hand; follow him immediately into the house where he enters; for I know it will be a place very fit for our accommodation. And wheresoever he
a The first day of unleavened bread came.] There is no room to question that the time when Christ sent his disciples to prepare the passover was on the Thursday of the week in which he suffered; and though the first day of unleavened bread, most strictly so called, was the fifteenth day of Nisan, and began with the evening that the passover was eaten, yet it is not improbable that the evangelists might sometimes speak according to the usual way of reckoning days among other nations; and so, as the use of leaven among them was to cease by sunset at farthest, and they were obliged to eat their supper, which was the chief meal, with unleavened cakes, it might naturally enough be called by this name.
b A man will meet you, &c.] As Samuel, having anointed Saul, for the confirmation of his faith gave him several predictions relating to some very contingent occurrences he was to meet with in his journey (see 1 Sam. x. 2—7), so our Lord seems by these predictions to have intended the same with regard to his disciples, and also to give them a most important hint that he foresaw all the particular circumstance which were to befall him at Jerusalem where he went up thither for the next and last time before his sufferings. The sendin them to Jerusalem in this manner seems to intimate, that he did not go thither himself that morning; so that it is ver probable he spent most of the day in retirement for meditation and prayer.
hey and a room by his direction, and make real goes in, you shall say to the master of the family, We are come to thee with a message from Jesus the Teacher; and he says to thee by us, my time is now very near, and before I make my last remove I will celebrate the passover at thy house: where then is the dining room? or what convenient chamber hast thou to spare, where I may come and eat the passover with my disciples, and be secure from the interruption of any other company? And upon this he will take you up stairs, and shew you a large upper room, which will conveniently hold us all; and you will find it furnished with all proper utensils, and prepared by all necessary circumstances of purification of every kind, so as to be, on the whole, in very good order: there provide the unleavened bread, the lamb, and the bitter herbs, and make all things ready for us against the time of our coming; for we shall be able to find the house without any direction from you.
And after he had given these particular instructions to his two disciples, they went out from thence, and came into the city, and found the man carrying the water, whom they followed into a house, where there was, just as he had said to them, a commodious dining room at liberty, and well furnished: and as the master of the house, was free to let them have it, they did as Jesus had appointed them, and made the passover ready against the time when he should come to eat it.
And in the evening, when the proper hour for eating the passover was come, he came directly to the house where his messengers were, and sat down to the table with all the twelve apostles around him, to taste (according to the usage of
My time is near.] Every body knew that the time for eating the passover was near; for that these words must be supposed to have a further view. And I am therefore ready to believe that the owner of this house, to whom our Lord sent this message by the name of the teacher, might be a person who (though unknown to Peter and John) was in his heart at least a disciple of Christ, and our Lord might give this intimation, that it was to be a time of more than ordinary importance to him, that it might be some secret support to
this man’s faith under that violent shock it was soon to receive by his approachin sufferings.
We shall be able to find the house &c.] The same prophetic gift which enabled Christ to predict these circumstance would, no doubt, guide him thither; an it is a beautiful modesty in the sacred historian only to hint obliquely at it; but I apprehend it the part of a paraphrast to set these particulars in a fuller and stronger light.
the evening, and sits down with the twelve.
those days) the unleavened bread, and the bitter herbs before the lamb was served up.*
Now it is here to be observed, that before he began to eat the feast of the passover, as Jesus knew that his hour was come when he should depart from this calamitous world, in which he had sojourned for a while, to return to the bosom of the Father in which he originally dwelt, he was solicitous to order every circumstance of his conduct in this last intercourse with his disciples, so as might most effectually promote their edification and comfort, and make it clearly manifest that, having always tenderly loved his own that were in the world, he loved them in the most perfect manner, even to the end of his life, and would decline nothing which might be for their advantage.
And, to express the fervency and strength of this affection, he said to them, as they sat together, before supper was brought in, I assure you that I have most earnestly desired to eat this passover with you, though I know it
- To taste the unleavened bread, &c.] I must here entreat my reader, if he has an opportunity, to consult Ainsworth’s excellent Note on Exod. xii. 8, where he has collected from authentic Jewish writers the best account I have any where seen in so little room of the various ceremonies with which the passover was eaten, by which the subsequent story is greatly illustrated. Among others, the following circumstances should be recollected: That the master of the family began the feast with a cup of wine, which, having solemnly blessed, that is, having adored the name of God over it, he divided among the guests (Luke xxii. 17), and afterwards washed his hands: Then the supper began with the unleavened bread and bitter herbs, which, when the master and the rest of the company had tasted, one of the younger persons present, generally a child, asked the reason of what was peculiar in that feast (according to Exod. xii. 26), which introduced the haggadah, that is, the shewing orth, or declaration of it. (In allusion to which we read of shewing forth the Lord’s death, 1 Cor. xi. 26.) Then the master rose up and took another cup, and washed his hands again, before the lamb was tasted: and in this interval, I suppose,
Christ also washed the feet of his disciples: Then, after eating the passover, followed another cup, which, after having delivered to each a piece of bread, was the sacramental cup at this supper: Then, after some pious and friendly discourse, the whole family, after having drank at least a fourth cup, sang some psalms of praise: and so the solemnity ended. Agreeable to this is the account given in the Religious Ceremonies of all Nations, Vol. I. p. 215—217. He loved them to the end.] I shall in the next section hint at my reason for agreeing with those critics who place the story of Christ’s washing his disciples’ feet at the beginning of the paschal supper, rather than a night or two before. At present, I would only observe, that this verse seems intended by John to introduce, not merely the story which immediately follows it, but the whole account of Christ’s behaviour to his friends in these last scenes of his life: and therefore, as he prefixes it to the first circumstance that he has mentioned of this passover, I apprehend it proper to begin the whole story with it: especially since the words which I have placed next after it are full of that love which he expressed to them even to the last.
Taking the cup before the passover, he divides it among them.
will be the last I shall celebrate with you, and we shall rise from it but a few hours before I am to suffer from mine enemies the most cruel insults, and torments, which shall end in my death: yet such is my love to my people, and such my desire to glorify my heavenly Father, that no passover was ever so welcome to me as this: For now I see the days of my humiliation almost finished; and I say unto you, That after this I will not celebrate any other passover with you, nor eat of it any more, till it be fulfilled in the kingdom of God, or till the institutions of the gospel shall have perfected those of the law, and the ordinances of both are superseded by the more perfect enjoyments of the heavenly world.
And then, having received the cup, with which it was usual for them to begin the feast, he gave thanks to God for the redemption of Israel, in commemoration of which the passover was instituted, and for giving them this opportunity of celebrating this holy banquet together; and then said, Take this cup, and let it go round, and divide [it] among yourselves, and bless the God of your fathers. And see that you do it with a devotion suitable to the distinguished solemnity which you have now before you: for I say unto you, That after what passes this evening I will not drink any more with you of the fruit of the vine, until the kingdom of God come, and that complete and spiritual redemption, which is typified by this ordinance, shall be fulfilled and perfected.
IMPROVEMENT.
We may well assure ourselves, that the same Divine penetration and prophetic discernment which enabled the blessed Jesus thus circumstantially to foretell to his disciples those most contingent occurrences which were to determine the place where they should prepare the passover, would also open to him a prospect of all that was to follow. All the scenes that were to be passed through on this fatal night, and the succeeding black and bloody day, were, no doubt, attentively viewed: the agony of the garden, the traitorous kiss of Judas, the cowardly flight of all the other apostles, the insults of his seemingly victorious and successful enemies, the clamorous accusations, the insolent buffetings, the scourges, the thorns, the nails, the cross and all
Reflections on the fervency of the love of Christ.
that he was to endure upon it from the hand of God and men. Yet behold, with all these in his view, he goes on with a holy alacrity, and this sun of righteousness rejoiceth as a champion to run his race! (Psal. xix. 5.) Yea, when he is sitting down to the paschal supper (though therein was exhibited, in a most lively emblem, the bitterness of his own sufferings), he utters these gracious and emphatical words, With desire I have desired to eat this passover with you before I suffer.
clxviii. ver. 15
So justly might it be said of him, as we see it is, that having loved his own, which were in the world, he loved them to the end. O blessed Jesus, may the ardour, the courage, and the permanency of our love to thee, bear at least some little proportion to that wherewith thou hast condescended to love us! May we long, from time to time, to celebrate with thee that Christian passover which thou hast ordained to succeed the Jewish, as the memorial of thy sacrifice! Yea, may we long for the last solemnity of this kind, which will ere long come, after which we shall no more drink with thee of the fruit of the vine, till it be fulfilled in the kingdom of God! In the mean time may we be cheered with thy love, which is indeed far better than wine (Cant. i. 3); and, thus supported with those reviving cordials which thy gospel administers, may we keep ourselves in the love of God, and in the patient expectation of thy final, most glorious, and welcome appearance! (2 Thess. iii. 5; and Jude, ver. 21.)
John xiii. 1
Luke 22:35-38
Parallels: John 14
Christ, having warned his apostles of the danger to which they would be exposed, comforts them with the views of future happiness, and with the assurance of his own gracious presence, and that of his Father, in the way to it. Luke XXII. 35—38. John XIV. 1—14.
LUKE XXII. 35. AND he said unto them, When I sent you out without purse, and scrip,
LUKE XXII. 35. THOUGH we mentioned Christ’s going out to the mount of Olives, after he had instituted the eucharist, it is very material to observe, that before he quitted the guest chamber in which he had supped, he entertained his disciples with some large and affectionate discourses, and put up an excellent prayer with them, which we shall now relate. And, to introduce these discourses, he said to them, When I sent you, my apostles, out on your important embassy some time ago, without either purse to
clxxiii. Luke xxii.35
VOL. 2.
Christ warns his disciples of approaching day
supply you with money, or scrip to take provisions with you, or shoes besides those on your feet (Mat. x. 9, 10, Vol. I. p. 409), did you want any thing necessary for the support of life? And they said, No, Lord, we very well remember that the care of Providence over us was such that we wanted nothing; but wherever we came we found the hearts of strangers opened even with surprising freedom to assist and relieve us.
Then he said to them, This was indeed the case in your former mission; but now you must expect much harder usage than before, and will be exposed to greater sufferings and dangers in the prosecution of your ministry; and therefore let him that has a purse take [it], and also a scrip, if he has one; and let him that has no sword be ready even to sell his garment, and buy one with the price of it: so long a journey, and so sharp a conflict, is before you, that you had need be well armed and furnished for it. For I assure you, That my enemies are now about to apprehend me as a malefactor, and, after all the love that I have shewn to an ungrateful world, this remarkable prophecy which is written concerning me (Isa. liii. 12), must yet be accomplished in me, “And he was numbered with the transgressors:” for indeed all the things which are written concerning me in the scripture prophecies must quickly have an end, and receive their accomplishment in my sufferings and death. Now you may easily guess at the reception you are like to meet with when you come to preach in the name and authority of one who has suffered as a malefactor, and yet demands faith and obedience as an almighty Saviour.
And they said, Lord, behold here are two swords that we are furnished with already,ᵃ which we are resolved, in case of any violent assault, to use in thy defence. And he said to them, it is enough for weapons of this sort: my chief intent is to direct you to another kind of defence, even that which arises from piety and faith.ᵇ
ᵃ Here are two swords.] Probably (as Mr. Cradock conjectures, in his Harmony, part ii. p. 209) some of the apostles brought these swords along with them, in their journe from Galilee and Perea, to defend
them against robbers. It afterwards appears that one of them was Peter’s. See John xviii. 10, sect clxxxiii.
ᵇ My chief intent is to direct you to another kind of defence, &c.] This is
ct of their future happiness should comfort them.
Let not your heart therefore be troubled, though I am going to leave you in a world where you will seem likely to become an helpless prey to the rage and power of your enemies: believe in God, the almighty Guardian of his faithful servants, who has made such glorious promises to prosper and succeed the cause in which you are engaged; and believe also in me, as the promised Messiah, who, whether present or absent in body, shall always be mindful of your concerns, as well as ever able to help you.c
And, to establish your faith and comfort, accustom yourselves often to look forward to the heavenly world, as those who are well assured that in my Father’s house, from whence I came, and whither I am going to take up my residence, there are many mansions;d and it is really a spacious and glorious abode, where there will be ample room to receive you, and every thing to accommodate you in the most delightful manner: and indeed if it were not so, as I know you have still acted with regard to the happiness of a future world, though too much mingled with inferior views, I would before this time have told you so expressly, and not have permitted you to impose upon yourselves by an airy dream;e much less would I
strongly intimated by his saying, Two swords were enough; for they could not be sufficient to arm eleven men.
c Believe in God, believe also in me.] Πιστεύω εις τον Θεον, και εις εμε σιςωθι. These words are so very ambiguous that (as Erasmus observes) they may be rendered as here; or as in our English translation; or Ye believe in God, and ye believe in me; or Believe in God, and ye believe in me; and different commentators have taken them in all these very different senses. But it appears most natural to render πιστεύω alike in both places; and it is certain an exhortation to faith in God, and in Christ, would be very seasonable, considering how weak and defective their faith was. (See ver 9.) The transition from the passage in Luke to this in John appears so easy, placing the paragraphs in this order, that I wonder no harmonizer should have observed it before.
d In my Father’s house are many mansions.] Mr. Le Moyne thinks Christ alludes to the various apartments in the temple and
the vast number of persons lodged there. Μησα signifies quiet and continued abodes, and therefore seems happily expressed by our English word mansions; the etymology and exact import of which is just the same.
e And if not, I would have told you.] Heinsius’s version of these words seems much less natural: he would connect and render them [ις δε με, ις την ανυμιν, σφευματι, &c. as if our Lord had said, “Had it not been so, I would have spoken in another manner, and have told you, I am going to prepare place for you; but now I have no reason to say that, the place being already prepared.” But it is hard to say what sense can be made of ver. 3 on this interpretation That the pious Jews considered all the glories of the Messiah’s kingdom as introductory to the happiness of a future state of eternal glory, appears from a variety of scriptures; and indeed it is difficult to say how they could think otherwise, considering how much this had been insisted on;
He was going to prepare a place for them.
have said so much as I have done to confirm that expectation: but as it is in itself a glorious reality, so I am now going, not only to receive my own reward, but to prepare a place for you there; or to make room for your coming thither, and to dispose every thing for your most honourable and comfortable reception. And if I thus go and prepare a place for you, you may depend upon it that this preparation shall not be in vain, but that I will certainly act so consistent a part as to come again, and receive you to myself; that, as we are now united in so dear a friendship, you also, after a short separation, may be where I am, and may dwell for ever with me. And surely I may say in the general, after all the instructions I have given you, that you know whither I am going; and you know the way that leads thither, and by which you may safely follow me; which I exhort you therefore that you would resolutely keep.
But such was still the expectation that his disciples had of his erecting a temporal kingdom, that Thomas, upon hearing this, says to him, Lord, thou hast never yet informed us of
how they could have been good and pious, had not this been their chief aim. Compare Mat. iii. 12; v. 8, 12; vi. 20; vii. 21; xiii. 43; xix. 16; xxii. 30; Luke xiv. 14; xvi. 9; John iii. 15, 36; vi. 54, 68; xi. 24-27.
I am going to prepare a place for you.] When the glory of heaven is spoken of as prepared before the foundation of the world (Mat. xxv. 34), this only refers to the Divine purpose; but as that was founded in Christ’s mediatorial undertaking (Eph. i. 4 -6), it might properly be said that, when Christ went into heaven as our High Priest, to present (as it were) his own blood before the Father on our account, and as our Forerunner to take possession of it, he did thereby prepare a place for us; which the apostle expresses (Heb. ix. 23, 24) by his urifying or consecrating the heavenly places in which we are to dwell, which would have been considered as polluted by the entrance of such sinful creatures into them; as the tabernacle when new made was, by having passed through the hands of sintrs, on which account an atonement for the altar itself, which was considered as
most holy, was the first act performed in it when it was opened. (Exod. xxix. 36, 37.) And an atonement for the whole tabernacle, as polluted by the access of sinners to it was to be repeated annually. Lev. xvi. 16 It may not however be improper to observe, that the word τυπᾶς is often translated room (Luke ii 7; xiv. 10, 22; 1 Cor. xiv. 16); and thus the signification here may be, that Christ went to heaven to make room for them, or to remove those things out of the way which obstructed their entrance. This must at least be included; though the word κλημερασαι may perhaps express still more.
I will come again, &c.] This coming ultimately refers to Christ’s solemn appearance at the last day to receive all his servants to glory; yet (as was hinted before, in note on Luke xii. 40. p. 117) it is a beautiful circumstance that the death of every particular believer, considering the universal power and providence of Christ (Rev. i. 18), may be regarded as Christ’s coming to fetch him home; whereas Satan is spoken of as having naturally the power of death. Heb. ii. 14.
t is the Way, the Truth, and the Life.
he place, and we know not so much as whither thou art going, and how then can we possibly c now the way thither? Jesus says to him, I ave already intimated to you I am going to he Father; and did you but consider this, you would soon see that I am myself the Way, and the Truth, and the Life; that I am to guide, instruct, and animate my followers in their passage to eternal glory, and that their progress will be sure and vigorous in proportion to the steadiness of their faith in me, and the constancy of their regards to me: and this indeed is the true and only way you can take; for no man cometh to the knowledge or enjoyment of the Father, to whom I am returning, but by means of me, whose proper office it is to introduce sinful creatures to his presence and favour. If, therefore, you had known me aright, you would surely have known my Father also, in whose glory my ministrations so evidently centre; and such indeed are the discoveries that I have made of him, and such the manifestations of the Divine perfections which you have seen in me, that in effect it may be said that from henceforth you know him, and have as it were already seen him.
Then Philip, one of the apostles, hearing these words, says to him, with a pious ardour becoming his character, Lord, do but shew us the Father, and bring us to the sight and enjoyment of him, and it is happiness enough for us; we desire no more, and resign every other hope in comparison of this. Jesus says to him, Have I been with you then so long a time, and conversed among you in so familiar a manner for successive years, and hast thou not yet
We know not whither thou art going.] It is probable Thomas might think that Christ intended to remove to some splendid palace on earth, to set up his court there for a while, before he received his people to the celestial glory.
I am the way, &c.] Our Lord had so lately delivered the same sentiment in language much like this (John x. 9, p. 206), that it might well have been expected they should have understood him now.
If you had known me, you would have known my Father also.] This is a most im-
portant truth; but it does not determine to what degree he must be explicitly known, in order to receive saving benefits by him.
Lord, shew us the Father.] The explication given in the paraphrase seems to me a more probable sense than that in which Mr. Fleming understands it; as if Philip had said, “Let us have a vision of the Father in a corporeal form, to testify the necessity of thy removal from us.” (See Fleming’s Christology, Vol. II. p. 202.) I cannot apprehend that the apostles thought the Father visible.
He is in the Father, and the Father in him.
known me, Philip? if thou hadst well considered who I am, thou mightest have better understood what I have now been saying; for he that has seen me, has in effect seen the Father, as I am the brightness of his glory, and the express image of his person (Heb. 1. 3): And how [then] dost thou say, after all that has passed between us, Shew us the Father?
Dost thou not then believe, though I have before affirmed it so expressly (John x. 38, p. 214), that I [am] in the Father, and the Father is in me, by so intimate an union as to warrant such language as this? The words which I speak to you from time to time, in which I discover and inculcate this important truth, I speak not merely of myself; but it is really the Father who dwells in me that gives me my instructions thus to speak; and it is he that operates together with me, and performs the miraculous works that you have so often seen, which are sufficient to demonstrate the truth of this assertion, mysterious as it is, and incredible as it might otherwise seem. Believe me therefore in what I have said, that I [am] thus in the Father, and the Father is in me; or, if what you have so long known of my general character and veracity will not engage you to take it merely on my single testimony, at least believe me on account of those works in which you have so frequently beheld the Father acting with me, and which indeed afford so obvious an argument of it, that one might imagine the sight of a few of them might convince one that was before a stranger to me.
And yet verily, verily, I say unto you, That you shall have, if possible, a yet stronger evidence than what you have already received; for he that believes in me, that is, many of my disciples in these early ages, and each of you in particular, shall receive such an abundant communication of the Spirit, that the
m I am in the Father, and the Father is in me.] It is remarkable that Philo, speaking of the Logos, has this expression, that he was in which he dwells; which is nearly parallel to what the apostle says of Christ, Col. ii. 9, that in him dwells all the fullness
of the Godhead bodily. See Dr. Scott’s Christian Life, Vol. III. p. 559, note 2.
n He that believes in me.] It is most evident, in fact, that though this promise be expressed in such indefinite language, it must be limited as in the paraphrase.
Whatever they ask in his name Christ will do it.
miraculous works which I perform, he shall perform also; yea, works in some respect greater than these shall he perform; because I go to my Father, who has thought fit to reserve the most amazing gifts of the Spirit to honour my return into glory; in consequence of which you shall be enabled to speak with all foreign tongues, to give the Spirit by the imposition of your hands, and to propagate the gospel with such amazing success, as to make more converts in one day than I have done in the whole course of my ministry.
And, in a word, you may depend upon it, that whatsoever you shall ask in my name, under the influence of that Spirit, and subservient to the great end of your life and ministry, I will certainly do it, that so the Father may still be glorified in the Son; who, when he is ascended up to heaven, will from thence be able to hear and answer prayer, and even in his most exalted state will continue to act with that faithful regard to his Father’s honour which he has shewn in his humiliation on earth. And in this confidence I repeat it again, for the encouragement of your faith and hope, that I will be as affectionate and constant a Friend to you in heaven as I have ever been upon earth; and if you shall ask any thing in my name, I will not fail to do [it].
IMPROVEMENT.
As we see in the beginning of this section that care of Christ Luke over his servants which may engage us cheerfully to trust him for providential supplies, when employed in his work, so we see in the remainder of this, and in the following discourses, the most affectionate discoveries of the very heart of our blessed Redeemer, overflowing in every sentence with the kindest concern, not only for the safety but the comfort of his people. We see a lively image of that tenderness with which he will another day wipe away all tears from their eyes. (Rev. vii. 17.) Surely when he uttered these words he was also solicitous that our hearts might not be troubled; and therefore has provided a noble cordial, the strength of which shall continue to the remotest ages, even faith
° Whatsoever ye shall ask in my name, conclusion of the verse plainly implies it; under the influence, [etc.] As reason in general requires some such limitation as is here given in the ara hase, so the Son. for it was only by the grant of such petitions that the Father could be glorified in the
Reflections on the benefits we have by Christ.
in his Father, and in him. Oh may that blessed principle be clxxiii. confirmed by what we have now been reading!
Let us observe with what a holy familiarity our Lord speaks of the regions of glory; not, as his servants do, like one dazzled and overwhelmed with the brightness of the idea; but as accusver. 2 tomed and familiarized to it by his high birth. In my Father’s house are many mansions; (delightful and reviving thought!) and many inhabitants in them, who we hope through grace will be our companions there, and every one of them increase and multiply the joy.
It was not for the apostles alone that Christ went to prepare a place: he is entered into heaven as our Forerunner (Heb. vi. 20); and we, if we are believers indeed, may be said, by virtue of our union with him, to sit together in heavenly places in him. (Eph. ii. 6.) Let us continually be tending thither, in more affectionate desires, and more ardent pursuits. We know the way; we hear the truth; oh may we also feel the life! By Christ, as the true and living way, may we come to the Father; that we may have eternal life, in knowing him, the only true God, and Jesus Christ whom he has sent! (John xvii. 3.) In Christ may we see him, and have our eyes and our hearts open to those beams of the Divine glory which are reflected from the face of his only begotten Son, who is full of grace and truth! (John i. 14.) Has he been thus discovered to us, as our Father, and our God, let it suffice us. Let it diffuse a sacred and lasting pleasure over our souls, though other desirable objects may be veiled or removed; and engage us to maintain a continual fellowship with the Father, and with his Son Jesus Christ. (1 John i. 3.)
To this we are invited by every declaration of his readiness to 13, 14 hear and answer our prayers: and though those miraculous powers of the Spirit are ceased, whereby the apostles were enabled to equal, or even to exceed, the works of their Master, yet as we have 12 so many important errands to the throne of grace, in which the glory of God and the salvation of our souls is concerned, let us come with a holy boldness to it, in dependance on Jesus, that great High Priest over the house of God, who is passed into the
With what a holy familiarity our Lord speaks of the regions of glory, [C.] This is the remark of the pious archbishop of Cambray, in his incomparable Dialogues on Eloquence (which may God put it into the hearts of our preachers often and attentively to read); and is much illustrated by observing how the apostles, when describing the heavenly state, employ the most pompous and energetic language, and seem indeed to labour for words, and to be almost dazzled with the lustre and oppressed with the weight of the subject.
(Compare Rom. viii. 18, 19; 1 Cor. ii. 9; xv. 50, 6 seq. 2 Cor. iv. 17, 18; v. 1-9; xii. 2-4; and 1 John iii. 2.) But Christ speaks of it with a familiar ease and freedom; just as a prince, who had been educated in a splendid court, would speak with ease of many magnificent things, at the sudden view of which a peasant would be swallowed up in astonishment, and would find himself greatly embarrassed in an attempt to explain them to his equals at home.
st promises the Spirit as a Comforter.
st all the grandeur of that exalted state regards sect. ers on earth, and ever appears under the char- clxxii ocate and their Friend.