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ven, saying, I have both glorified it and will glorify it again.

That is, I have manifested my perfections by the miracles which have been already wrought, and I will manifest them again in a striking manner by fresh miracles, notwithstanding the apparent defeat of my plans by the death of my servant and messenger. This miraculous voice was given for the encouragement of Christ's disciples, to inspire them with the hope of further miracles, and to prevent them from sinking into despair at the death of their master.

29. The people, therefore, that stood by and heard it said that it thundered: but others said, An angel spake to him.

Some, not being near enough to hear the articulate sounds, but perceiving a considerable noise, attributed it to thunder; but others, who were nearer and heard distinct words, said that an angel spoke to him..

30. Jesus answered and said, This voice came not because of me, but for your sakes.

It came not so much to assure me that God will glorify himself by fresh miracles, as to assure you of

such events.

31. Now is the judgment of this world; now shall the prince of this world be cast out.

Now will sentence of condemnation be passed upon the heathen world by the preaching of my gospel among them, and the miracles which will accompany it; now shall Satan, the supposed patron of idolatry and darkness, and the head of the heathen world, be deprived of his authority and cast out of his throne. Christ again reverts to the great success of his gospel

among the heathens, as the best subject for consoling his mind under present distress. To understand this language, it is necessary to observe that the sacred writers speak of idolaters as having renounced the authority of God, and as having placed themselves under another prince or leader, whom, as the majority of mankind were become idolaters, they call the prince of this world and the God of this world and Satan; not intending, however, by these words any real person, but an imaginary being. The kingdom of this prince, as it was established upon ignorance of God and of true religion, is called a kingdom of darkness, and the subjects of it are called enemies, strangers and aliens. As idolatry and the vices connected with it were now about to be overthrown by the preaching of the pel, Christ might with propriety say that this prince was about to be cast out*.

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32. And I, if I be lifted up, rather, "when I have been lifted up," from the earth, will draw all men unto me.

Jesus, under the prospect of his sufferings, is still consoling himself with the good that would arise from them, even from those circumstances which were most disgraceful; from his being nailed to a cross. When

I am thus exalted, says he, I shall serve as a standard, to which all men will at length resort. This effect would be produced by his crucifixion, because, being public, it would afford unquestionable evidence of his death, and consequently of his resurrection.

33. This he said signifying what death he should die; that is, crucifixion.

The multitude that surrounded him clearly understood that he alluded to the manner of his death by this language, as appears from the observation which they immediately make; but the evangelist, writing for the use of persons in distant countries, to whom the

Mr. Wakefield is singular in supposing that Jesus, in this verse,

speaks of himself.

phrase of lifting up was not a familiar expression, thinks proper to explain to what it referred.

34. The people answered him, We have heard out of the law, the name which they gave to all their sacred writings, that Christ abideth for ever;

This they inferred from those passages in the book of Psalms and Daniel, Ps. cx. 4. Daniel ii. 44. vii. 14. which speak of his being a priest for ever, and of his kingdom being an everlasting kingdom; but which by no means imply that Christ is to live for ever in this world.

And how sayest thou, The son of man must be lift up? Who is this son of man?

It seems that Christ had spoken of himself in verse thirty-two as the son of man, although that circumstance is not noticed by the evangelist. He had no where publicly declared himself to be the Messiah; but they inferred that he laid claim to that character from his permitting the multitude to call him the king of Israel, and perhaps from the great things which he says of himself here and in other places. Christ does not reply to their objection, but proceeds to exhort them to make a prudent use of the advantages they enjoyed for acquiring religious knowledge, during the short time he should remain among them; comparing himself to light, which was to shine but a short time; and his absence to a state of darkness, in which men are not able to find their way.

35.

Then Jesus said unto them, Yet a little while is the light with you; walk while ye have the light, lest darkness come upon you: for he that walk

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eth in darkness knoweth not whither

he goeth.

He next directs them more particularly in what manner they were to improve the light while it lasted, and adds an additional motive for doing so.

36. While While ye have the light, believe in the light, that ye may be the children of the light.

That is, believe in me, and you shall deserve the honourable name of children of light, or of those who are fond of knowledge, and willing to walk agreeably to it. Some, however, understand this as a promise of everlasting life, supposed to be represented by being children of light, a sense which is sufficiently agreeable to the language of Christ upon other occasions, who frequently promises life to those who believe in him, but which does not appear to be the meaning in this place.

These things spake Jesus, and departed, and did hide himself from them.

REFLECTIONS.

1. The conduct of Christ, in wishing that God may be glorified, that is, that the knowledge of his perfections and providence may be communicated to the world, although at the expence of his own sufferings and death, is an instance of piety and benevolence truly worthy of imitation. A mind that was prepared to submit to so much in obedience to the will of God and for his glory, could have made no ordinary attainments in religion, but must have reached the last stage of virtuous improvement, and risen to the perfection of

human character. After the same perfection let us also aspire. If called, in the course of Divine Providence, to promote the interests of truth and virtue by similar means; if required to make the most painful personal exertions, or to suffer the loss of property, of ease, of liberty and of life, let us not decline such sacrifices and exertions, where they appear to be the will of God. If our hearts begin to sink within us at the prospect of such a contest, and our friends, anxious for our welfare, would dissuade us from it, let us not be hereby deterred, but recollect the example of our master and follow it. Let us learn to say, as he did, Father, glorify thy name; employ me in whatever manner thou pleasest, to promote the honour of thy name, by active exertions or patient sufferings, as shall appear to be best. I will quietly submit to pain and shame, to poverty, imprisonment and death, if I may hereby render thy perfections known and revered by thy creatures, or promote, in any other way, the essential interests of mankind. In such a cause there is nothing which I am not prepared to do and suffer.

2. Let us not be ashamed of the cross of Christ. Our master was not, but gloried in it as the standard under which he should assemble all nations; and so should we. It was necessary to give public and unquestionable evidence of his death and of his resurrection from the dead: it is one of the most important in that series of events which constitute the history of our master: but it was the constant theme of reproach from both unbelieving Jews and Gentiles, who could not brook the idea of enlisting under a master who had died upon the cross like a malefactor. Christians themselves also soon became ashamed of it, and to cover that shame, attributed virtues to the ignominious sufferings of Christ which they never possessed; saying that they were necessary to make atonement to God for the sins of the world; representing the God of the Christians as little better than that of the heathens, who was supposed to be appeased by human sacrifices. But let us, my brethren, be satisfied with the simple doctrine of the cross of Christ: the

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