*try, we have already observed. We never find him to use the name of the Messiah but once, till he now came to Jerusalem, this last passover. Before this, his preaching and miracles were less at Jerusalem (where he used to make but very short stays) than anywhere else; but now he comes six days before the feast, and is every day in the temple teaching; and there publicly heals the blind and the lame, in the presence of the Scribes, Pharisees, and chief priests. The time of his ministry drawing to an end, and his hour coming, he cared not how much the chief priests, elders, rulers, and the sanhedrim were provoked against him by his doctrine and miracles; he was as open and bold in his preaching, and doing the works of the Messiah now, at Jerusalem, and in the sight of the rulers and of all the people, as he had been before cautious and reserved there, and careful to be little taken notice of in that place, and not to come in their way more than needs. All that he now took care of was, not what they should think of him, or design against him, (for he knew they would seize him,) but to say or do nothing that might be a just matter of accusation against him, or render him criminal to the governor. But as for the grandees of the Jewish nation, he spares them not, but sharply now reprehends their miscarriages publicly in the temple, where he calls them, more than once, hypocrites, as is to be seen Matt. xxiii.; and concludes all with no softer a compellation than 'serpents' and 'generation of vipers.'

119. After this severe reproof of the Scribes and Pharisees, being retired with his disciples into the Mount of Olives, over against the temple, and there

foretelling the destruction of it, his disciples ask him, Matt. xxiv. When it should be, and what should be the signs of his coming?' He says to them, Take heed that no man deceive you: for many shall come in my name;' that is, taking on them the name and dignity of the Messiah, which is only mine; saying, 'I am the Messiah, and shall deceive many.' But be not you by them misled, nor by persecution driven away from this fundamental truth-that I am the Messiah; for many shall be scandalized,' and apostatize, but he that endures to the end, the same shall be saved: and this gospel of the kingdom shall be preached in all the world; that is, the good news of me, the Messiah, and my kingdom, shall be spread through the world. This was the great and only point of belief they were warned to stick to; and this is inculcated again, ver. 23-26, and Mark xiii. 21—23, with this emphatical application to them in both these evangelists: Behold, I have told you beforehand;' remember ye are forewarned.

120. This was in his answer to the apostles' inquiry concerning his coming, and the end of the world;' for so we translate rñs oμvreλɛías rõ alvos; we must understand the disciples here to put their question according to the notion and way of speaking of the Jews. For they had two worlds, as we translate it, ὁ νῦν αἰὼν καὶ ὁ μέλλων aiov; the present world,' and the world to come.' The kingdom of God, as they called it, or the time of the Messiah, they called o pèλwr air, 'the world to come,' which they believed was to put an end to this world: and that then the just should be raised from the dead to enjoy in

that new world, a happy eternity with those of the Jewish nation who should be then living.

121. These two things, viz. the visible and powerful appearance of his kingdom, and the end of the world, being confounded in the apostles' question, our Saviour does not separate them, nor distinctly reply to them apart; but leaving the inquirers in the common opinion, answers at once concerning his coming to take vengeance of the Jewish nation, and put an end to their church, worship, and commonwealth; which was their ó viv aiùv, present world, which they counted should last till the Messiah came: and so it did, and then had an end put to it. And to this he joins his last coming to judgment, in the glory of his Father, to put a final end to this world, and all the dispensation belonging to the posterity of Adam upon earth. This joining them together made his answer obscure, and hard to be understood by them then; nor was it safe for him to speak plainer of his kingdom, and the destruction of Jerusalem, unless he had a mind to be accused for having designs against the government. For Judas was amongst them: and whether no other but his apostles were comprehended under the name of his disciples, who were with him at this time, one cannot determine. Our Saviour therefore speaks of his kingdom in no other style but that which he had all along hitherto used, viz. "The kingdom of God: 'When you see these things come to pass, know ye that the kingdom of God is nigh at hand.' And continuing on his discourse with them, he has the same expression, Matt. xxv. 1: Then the kingdom of heaven shall be like

unto ten virgins.' At the end of the following parable of the talents, he adds, verse 31: ‹ When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory, and before him shall be gathered all the nations. And he shall set the sheep on his right hand, and the goats on his left. Then shall the King say,' &c. Here he describes to his disciples the appearance of his kingdom, wherein he will show himself a King in glory upon his throne; but this in such a way, and so remote, and so unintelligible to a heathen magistrate, that if it had been alleged against him, it would have seemed rather the dream of a crazy brain, than the contrivance of an ambitious or dangerous man designing against the government: the way of expressing what he meant being in the prophetic style; which is seldom so plain as to be understood, till accomplished. It is plain that his disciples themselves comprehended not what kingdom he here spoke of, from their question to him after his resurrection, Wilt thou at this time restore again the kingdom of Israel?'

122. Having finished these discourses, he takes order for the passover, and eats it with his disciples; and at supper tells them, that one of them should betray him; and adds, I tell it you now, before it come, that when it is come to pass, you may know that I am.' He does not say out, the Messiah Judas should not have that to say against him if he would; though that be the sense in which he uses this expression, ¿yú ɛiμ, more than once. And that this is the meaning of it is clear from Mark, xii. 6; Luke, xxi. 8; in both

which evangelists the words are, For many shall come in my name, saying,' ¿yw eiμ, I am:' the meaning whereof we shall find explained in the parallel place of St. Matthew, chapter xxiv. 5, For many shall come in my name, saying,' ¿yw eiμ ỏ Xpisós, 'I am the Messiah.' Here in this place of John, xiii. Jesus foretells what should happen to him; viz. that he should be betrayed by Judas; adding this prediction to the many other particulars of his death. and suffering, which he had at other times foretold to them. And here he tells them the reason of these his predictions, viz. that afterwards they might be a confirmation to their faith. And what was it that he would have them believe, and be confirmed in the belief of? Nothing but this, or eyú ei, that he was the Messiah. The same reason he gives, John, xiii. 28: You have heard, how I said unto you, I go away, and come again unto you and now I have told you before it come to pass, that when it is come to pass, ye might believe.'

123. When Judas had left them, and was gone out he talks a little freer to them of his glory and of his kingdom, than ever he had done before. For now he speaks plainly of himself, and of his kingdom, John, xiii. Therefore, when he (Judas) was gone out, Jesus said, Now is the Son of man glorified, and God is also glorified in him. And if God be glorified in him, God shall also glorify him in himself, and shall straightway glorify him.' And Luke, xxii. And I will appoint unto you a kingdom, as my Father hath appointed unto me; that ye may eat and drink with me at my table in my kingdom.' Though he has everywhere all along through his ministry preached the gospel of the kingdom,' and nothing else but that and re