20. TLOTEVÓVTwv. Present: the future body of believers is regarded by anticipation as already in existence: the Apostles are an earnest of the Church that is to be. The order emphasizes the fact that those who believe on Christ believe through the Apostles' word.

21. Ev Bow. This is the purpose rather than the purport of the prayer: Christ prays for blessings for His Church with this end in view-that all may be one.

kabos depends on the second iva, not on the first (comp. xiii. 34): the unity of believers is even as the unity of the Father with the Son (x. 30); not a mere moral unity of disposition, but a vital unity, in which the members share the life of one and the same organism (Rom. xii. 4, 5). Mere agreement in opinion and aim would not convert the world; whereas the eternal unity of believers will produce such external results ('see how these Christians love one another'), that the world will believe that God sent their Master. Christian unity and love (Matt. vii. 12; Luke vi. 31; 1 Cor. xiii.) is a moral miracle, a conquest of the resisting will of man, and therefore more convincing than a physical miracle, which is a conquest of unresisting matter. Hence the quarrels of Christians are a perpetual stumblingblock to the world.

The parallel between this verse and 1 John i. 3 is remarkable. If άπayyéoμev refers to the Gospel and not to the Epistle, as is probable, then S. John wrote his Gospel in order that this prayer of Christ might be fulfilled.

22-24. Having prayed for them with a view to their unity, Jesus passes to His final petition, a share in His glory for His disciples. In leading up to this He states what He Himself has done for them: καγώ is emphatic.

22. SéSwκas. See on iii. 35. The meaning of this gift of dóca is clear from v. 24; the glory of the ascended and glorified Christ in which believers are His σvvкλnpovóμo (see on Rom. viii. 17). In full assurance of victory (xvi. 33), Jesus speaks of this glory as already given back to Him (v. 5) and shared with His followers.

23. The basis of the unity of believers is their union with Christ and through Him with the Father: in this way they are perfected into one, completed and made one. It is in the unity that the completeness consists. For reλelovodaι comp. 1 John ii. 5, iv. 12, 17, 18; for eis év comp. xi. 52 (1 John v. 8).

yivoky. Come to know, recognise (v. 3) gradually and in time. This is the second effect of the unity of Christians, more perfect than the first. The first (v. 21) was that the world is induced to believe that God sent Christ; the second is that the world comes to know that God sent Christ, and moreover that He loved the world even as He loved Christ. The σú and eué in what follows are emphatic.

24. TαTρ. Comp. vv. 1, 5, 11, 25, xi. 41, xii. 27. The relationship is the ground of appeal; He knows that His 'will' is one

with His Father's. The position of 8 Sédwkás μoɩ (see on v. 2) is remarkable: the fact of the gift is another ground of appeal.

0λw. The expression, as used here by Christ, is unique: but comp. xxi. 22; Matt. viii. 3, xxiii. 37, xxvi. 39; Luke xii. 49. It is His last will and testament, which the Christ on the eve of His death here deposits in the Father's hands. For T. Sótav T. éμýν see on viii. 31 it is not the glory of the Word, the Eternal Son, which was His in His equality with the Father, but the glory of Christ, the Incarnate Son, with which the risen and ascended Jesus was endowed. In sure confidence Christ speaks of this as already given, and wills that all believers may behold and share it. Thus two gifts of the Father to the Son meet and complete one another: those whom He has given behold the glory that He has given. See on xii. 24.

Christ thrice uses this expression; here, Luke xi. 50; Matt. xxv. 34. Two of those who heard it reproduce it (1 Pet. i. 20; Rev. xiii. 8, xvii. 8). Comp. Eph. i. 4; Heb. iv. 3, ix. 26, xi. 11.

25, 26. SUMMARY.

25. Tarp Síkate. The epithet (comp. v. 11) harmonizes with the appeal to the justice of God which follows, which is based on a simple statement of the facts. The world knew not God; Christ knew Him; the disciples knew that Christ was sent by Him. 'Shall not the Judge of all the earth do right?' Kal before ò kóσμos may be rendered indeed:' it is true the world knew Thee not, but yet, &c.'

26. évvápioa. Shew in translation that the verb is cognate with yvwv in v. 25; made known. In both cases the aorist should be kept in English. Christ knows the Father and makes known His name, i.e. His attributes and will (see on i. 12), to the disciples. This imparting of knowledge is already accomplished in part,—'I made known' (comp. xv. 15); but the knowledge and the love which imparts it being alike inexhaustible, there is room for perpetual instruction throughout all time, especially after the Paraclete has been given, I will make known' (comp. xiv. 26, xvi. 13). With the double accusative, v nyárηoás μe comp. vii. 24; Rev. xvi. 9; Eph. ii. 4: this love is to rule in their hearts as a guiding principle, without which they cannot receive the knowledge here promised; 'he that loveth not, knoweth not God (1 John iv. 8).

He

Kάyw ev aúтoîs. These last words of Christ's mediatorial Prayer are the thread which runs through all these farewell discourses. is going away and yet abides with them. His bodily presence passes away, His spiritual presence remains for ever; not seen with the eye without, but felt as life and strength within. Having known Christ after the flesh, now they know Him so no more: they are in Christ, a new creation (2 Cor. v. 16, 17).

CHAPTER XVIII.

1. τῶν Κέδρων (NBCLX Origen) is to be preferred to τοῦ Κέ δρου (ND) or τοῦ Κεδρών (ΑΝΔ). Both τῶν Κέδρων and τοῦ Κεδρών occur in LXX. as various readings (2 S. xv. 23; 1 K. ii. 37, xv. 13; 2 K. xxiii. 6, 12): Josephus uses Kedpwvos as the genitive of Keopúv (A. J. VIII. i. 5). We infer that both names were current, the Hebrew having given birth to a Greek name of different meaning but similar sound.

4. ἐξῆλθεν καὶ λέγει (BCD Origen) for ἐξελθὼν εἶπεν (NAC). 10. τápιov (NBC1LX) for ŵríov (AC3D from Matt. xxvi. 51?). 14. ἀποθανεῖν (NBCDLX) for ἀπολέσθαι (AC).

16. ὁ γνωστὸς τοῦ ἀρχιερέως (BCIL) for ὃς ἦν γνωστὸς τῷ ἀρχιερεῖ (NAC2 from v. 15).

21. ἐρωτᾷς; ἐρώτησον (NBCLX) for ἐπερωτᾷς; ἐπερερώτησον (υ. 7). Insert ἔξω (NBCLX) after Πιλάτος: φησίν (NBCLX) for εἶπεν (AC correction to harmonize with ἐξῆλθεν).

29.

30. KAKÒV TOLŵv (No3BL) for kakoπоlós (AC3 for simplification; the word perhaps comes from 1 Pet. ii. 12, 14, iii. 16, iv. 15).

We enter now upon the second part of the second main division of the Gospel. The Evangelist having given us the INNER GLORIFICATION OF CHRIST IN HIS LAST DISCOURSES (xiii.-xvii.), now sets forth His OUTER GLORIFICATION IN HIS PASSION AND DEATH (xviii., xix.). This part, like the former (see Introduction to chap. xiii.), may be divided into four sections. 1. The Betrayal (xviii. 1-11); 2. The Jewish Trials (12—27); 3. The Roman Trial (xviii. 28—xix. 16); 4. The Death and Burial (17-42).

Dr Westcott (Speaker's Commentary, N. T., Vol. I. p. 249) observes; "1. It is a superficial and inadequate treatment of his narrative to regard it as a historical supplement of the other narratives, or of the current oral narrative on which they are based......The record is independent and complete in itself. It is a whole, and like the rest of the Gospel an interpretation of the inner meaning of the history which it contains.

"Thus in the history of the Passion three thoughts among others rise into clear prominence:

(1) The voluntariness of Christ's sufferings; xviii. 4, 8, 11, 36; xix. 28, 30.

(2) The fulfilment of a divine plan in Christ's sufferings; xviii. 4, 9, 11, xix. 11, 24, 28, 36, 37.

(3) The Majesty which shines through Christ's sufferings; xviii. 6, 20-23 (comp. Luke xxii. 53), 37, xix. 11, 26, 27, 30.

ST JOHN

20

"The narrative in this sense becomes a commentary on earlier words which point to the end; (1) x. 17, 18; (2) xiii. 1; (3) xiii. 31. "2. In several places the full meaning of S. John's narrative is first obtained by the help of words or incidents preserved by the synoptists. His narrative assumes facts found in them: e.g. xviii. 11, 33, 40, xix. 41.

"3. The main incidents recorded by more than one of the other Evangelists which are omitted by S. John are: (by all three) the agony, traitor's kiss, mockery as prophet, council at daybreak, impressment of Simon, reproaches of the spectators, darkness, confession of the centurion; (by S. Matthew and S. Mark) the desertion by all, examination before the Sanhedrin at night, false witness, adjuration, great Confession, mockery after condemnation, cry from Ps. xxii., rending of the veil.

"Other incidents omitted by S. John are recorded by single Evangelists: (S. Matthew) power over the hosts of heaven, Pilate's wife's message, Pilate's hand-washing, self-condemnation of the Jews, earthquake; (S. Mark) flight of the young man, Pilate's question as to the death of Christ; (S. Luke) examination before Herod, lamentation of the women, three words' from the Cross (xxiii. 34, 43, 46), repentance of one of the robbers.

"4. The main incidents peculiar to S. John are: the words of power at the arrest, examination before Annas, first conference of the Jews with Pilate and Pilate's private examination, first mockery and Ecce Homo, Pilate's maintenance of his words, the last charge (xix. 25—27), the thirst, piercing of the side, ministry of Nicodemus.

"5. In the narrative of incidents recorded elsewhere S. John constantly adds details, often minute and yet most significant: e.g. xviii. 1, 2, 10, 11, 12, 15, 16, 26, 28, xix. 14, 17, 41. See the notes.

"6. In the midst of great differences of detail the Synoptists and S. John offer many impressive resemblances as to the spirit and character of the proceedings: e.g. (1) the activity of the High Priests' (i.e. the Sadducaean hierarchy) as distinguished from the Pharisees; (2) the course of the accusation-civil charge, religious charge, personal influence; (3) the silence of the Lord in His public accusations, with the significant exception, Matt. xxvi. 64; (4) the tone of mockery; (5) the character of Pilate."

1-11. THE BETRAYAL.

1. lev. From the upper room. The word is used of leaving the room, Matt. xxii. 39; Mark xiv. 26; Luke xxii. 39. Those who suppose that the room is left at xiv. 31 (perhaps for the Temple), interpret this of the departure from the city.

Tv Kédpwv. Of the Cedars, rather than Toû Kedpúv, of the Kedron. Kedron or Kidron='black,' and is commonly referred to the dark colour of the water or to the gloom of the ravine. But it might refer to the black green of the cedars, and thus both names would be united. χειμαρρους οι φάραγξ (Josephus uses both words) indicates the ravine rather than the water: even in winter the stream

is small. This detail of Jesus crossing the 'Wady' of the Kidron is given by S. John only; but he gives no hint of a reference to the flight of David from Absalom and Ahithophel (2 S. xv. 23). If we are to seek a reason for his noting the fact, we may find it in his characteristic symbolism: ἐκ χειμάρρου ἐν ὁδῷ πίεται (Ps. cx. 7); χείμαρpov din dev ʼn Yuxń (Ps. cxxiv. 4). This gloomy ravine with its dusky waters is a figure of the affliction through which the Messiah is passing. See on iii. 2, x. 22, xiii. 30.

KηTOS. Garden or orchard. Gethsemane means 'oil-press,' and olives probably abounded there. The very ancient olive-trees still existing on the traditional site were probably put there by pilgrims who replanted the spot after its devastation at the siege of Jerusalem. S. John gives no hint of a comparison between the two gardens, Eden and Gethsemane, which commentators from Cyril to Isaac Williams have traced. See on Mark i. 13 for another comparison.

2. Tapadidοús. Who was betraying; he was at that moment at work: his knowing the place disproves the sneer of Celsus, that Jesus went thither to hide and escape. Origen (Cels. II. x.) appeals to vv. 4, 5 as shewing that He deliberately surrendered Himself. Zvvýxon (literally, assembled) suggests that they met for a definite purpose, such as teaching or devotion. The owner must have known of these frequent gatherings and may have been a disciple.

3. o oûv 'I. Judas therefore. It was because he knew that Jesus often went thither that he came hither to take Him. The details which follow are minute and accurate as of an eyewitness.

Tv σTEîpav. The band of soldiers: this is one part of the company; Roman soldiers sent to prevent an uproar' among the thousands of pilgrims assembled for the Passover (see on Matt. xxvi. 5). Σπeîρa seems elsewhere in N.T. to mean 'cohort,' the tenth of a legion (Matt. xxvii. 27; Mark xv. 16; Acts x. 1, xxi. 31, xxvii. 1), and with this Polybius (XI. xxi. 1; [xxiii. 1]) agrees. But Polybius sometimes (v1. xxiv. 5, xv. ix. 7, III. cxiii. 3) appears to use oneipa for 'maniple,' the third part of a cohort and about 200 men. In any case only a portion of the cohort which formed the garrison of the fortress of Antonia can here be meant: but that the arrest of Jesus was expected to produce a crisis is shewn by the presence of the chief officer of the cohort (v. 12). The Jewish hierarchy had no doubt communicated with Pilate, and his being ready to try the case at so early an hour as 5 A.M. may be accounted for in this way.

EK T. dρX. K. T. P. From the Sanhedrin (see on vii. 32, 45, xi. 47). These unpéra may have been either officers of justice appointed by the Sanhedrin, or a portion of the Levitical temple-police: that some of the latter were present is clear from Luke xxii. 4, 52. This is a second part of the company. S. Luke (xxii. 52) tells us that some of the chief priests themselves were there also. Thus there were (1) Roman soldiers, (2) Jewish officials, (3) chief priests. The pavol and λapTádes were the common equipment for night duty, not rendered useless by the Paschal full moon. Dark woods or buildings might need