|
1. IN the words preceding this chapter of the Gospel, the Lord
strengthened His disciples to endure the hatred of their enemies, and
prepared them also by His own example to become the more courageous in
imitating Him: adding the promise, that the Holy Spirit should.
come to bear witness of Him, and also that they themselves could
become His witnesses, through the effectual working of His Spirit in
their hearts. For such is His meaning when He saith, "He shall
bear witness of me, and ye also shall bear witness." That is to
say, because He shall bear witness, ye also shall bear witness: He
in your hearts, you in your voices; He by inspiration, you by
utterance: that the words might be fulfilled, "Their sound hath gone
forth into all the earth." For it would have been to little purpose
to have exhorted them by His example, had He not also filled them
with His Spirit. Just as we see that the Apostle Peter, after
having heard His words, when He said, "The servant is not greater
than his lord: if they have persecuted me, they will also persecute
you;" and seen that already fulfilled in Him, wherein, had example
been sufficient, he ought to have imitated the patient endurance of his
Lord, yet succumbed and fell into denial, as utterly unable to bear
what He saw his Master enduring. But when he really received the
gift of the Holy Spirit, he preached Him whom he had denied; and
whom he had been afraid to confess, he had no fear now in openly
proclaiming. Already, indeed, had he been sufficiently taught by
example to know what was proper to be done; but not yet was he inspired
with the power to do what he knew: he had got instruction to stand,
but not the strength to keep him from falling. But after this was
supplied by the Holy Spirit, he preached Christ even to the death,
whom, in his fear of death, he had previously denied. And so the
Lord in this succeeding chapter, on which we have now to address you,
saith, "These things have I spoken unto you, that ye should not be
offended." As it is sung in the psalm, "Great peace have they who
love Thy law, and nothing shall offend them." Properly enough,
therefore, with the promise of the Holy Spirit, by whose operation
in their hearts they should be made His witnesses, He added,
"These things have I spoken unto you, that ye should not be
offended." For when the love of God is shed abroad in our hearts by
the Holy Spirit given unto us, they have great peace who love God's
law, so that nothing may offend them.
2. And then He expressly declares what they were to suffer: "They
shall put you out of the synagogues." But what harm was it for the
apostles to be expelled from the Jewish synagogues, as if they were
not to separate themselves therefrom, although no one expelled them?
Doubtless He meant to announce with reprobation, that the Jews would
refuse to receive Christ, from whom they as certainly would refuse to
withdraw; and so it would come to pass that the latter, who could not
exist without Him, would also be cast out along with Him by those who
would not have Him as their place of abode. For certainly, as there
was no other people of God than that seed of Abraham, they would,
had they only acknowledged and received Christ, have remained as the
natural branches in the olive tree; nor would the churches of Christ
have been different from the synagogues of the Jews, for they would
have been one and the same, had they also desired to abide in Him.
But having refused, what remained but that, continuing themselves out
of Christ, they put out of the synagogues those who would not abandon
Christ? For having received the Holy Spirit, and so become His
witnesses, they would certainly not belong to the class of whom it is
said: "Many of the chief rulers of the Jews believed on Him; but
for fear of the Jews they dared not confess Him, lest they should be
put out of the synagogue: for they loved the praise of men more than
the praise of God." And so they believed on Him, but not in the
way He wished them to believe when He said: "How can ye believe,
who expect honor one of another, and seek not the honor that cometh
from God only?" It is, therefore, with those disciples who so
believe in Him, that, filled with the Holy Spirit, or, in other
words, with the gift of divine grace, they no longer belong to those
who, "ignorant of the righteousness of God, and going about to
establish their own, have not submitted themselves to the righteousness
of God;" nor to those of whom it is said, "They loved the praise
of men more than the praise of God:" that the prophecy harmonizes,
which finds its fulfillment in their own case: "They shall walk, O
Lord, in the light of Thy countenance: and in Thy name shall they
rejoice all the day; and in Thy righteousness shall they be exalted:
for Thou art the glory of their strength." Rightly enough is it said
to such, "They shall cast you out of the synagogues;" that is,
they who "have a zeal for God, but not according to knowledge;"
because, "ignorant of God's righteousness, and going about to
establish their own," they expel those who are exalted, not in their
own righteousness, but in God's, and have no cause to be ashamed at
being expelled by men, since He is the glory of their strength.
3. Finally, to what He had thus told them, He added the words:
"But the hour cometh, that whosoever killeth you will think that he
doeth God service: and these things will they do unto you, because
they have not known the Father, nor me." That is to say, they have
not known the Father, nor His Son, to whom they think they will be
doing service in slaying you. Words which the Lord added in the way
of consolation to His own, who should be driven out of the Jewish
synagogues. For it is in thus announcing beforehand what evils they
would have to endure for their testimony in His behalf, that He
said, "They will put you out of the synagogues." Nor does He
say, And the hour cometh, that whosoever killeth you will think that
he doeth God service. What then? "But the hour cometh:" just in
the way He would have spoken, were He foretelling them of something
good that would follow such evils. What, then, does He mean by the
words, "They will put you out of the synagogues: but the hour
cometh"? As if He would have gone on to say this: They, indeed,
will scatter you, but I will gather you; or, They shall, indeed,
scatter you, but the hour of your joy cometh. What, then, has the
word which He uses, "but the hour cometh," to do here, as if He
were going on to promise them comfort after their tribulation, when
apparently He ought rather to have said, in the form of continuous
narration, And the hour cometh? But He said not, And it cometh,
although predicting the approach of one tribulation after another,
instead of comfort after tribulation. Could it have been that such a
separation from the synagogues would so discompose them, that they
would prefer to die, rather than remain in this life apart from the
Jewish assemblies? Far surely would those be from such discomposure,
who were seeking, not the praise of men, but of God. What, then,
of the words, "They will put you out of the synagogues: but the hour
cometh;" when apparently He ought rather to have said, And the hour
cometh, "that whosoever killeth you will think that he doeth God
service"? For it is not even said, But the hour cometh that they
shall kill you, as if implying that their comfort for such a separation
would be found in the death that would befall them; but "The hour
cometh," He says, "that whosoever killeth you will think that he
doeth God service." On the whole, I do not think He wished to
convey any further meaning than that they might understand and rejoice
that they themselves would gain so many to Christ, by being driven out
of the Jewish congregations, that it would be found insufficient to
expel them, and they would not suffer them to live for fear of all
being converted by their preaching to the name of Christ, and so
turned away from the observance of Judaism, as if it were the very
truth of God. For so ought we to understand the reference of His
words to the Jews, when He said of them, "They will put you out of
the synagogues." For the witnesses, in other words, the martyrs of
Christ, were likewise slain by the Gentiles: they, however,
thought not that it was to the true God, but to their own false
deities, that they were doing service when they so acted. But every
Jew that slew the preachers of Christ reckoned that he was doing God
service; believing as he did that all who were converted to Christ
were deserting the God of Israel. For it was also by the same
reasoning that they were incited to the murder of Christ Himself:
because their own words on this subject have also been put on record.
"Ye perceive that the whole world is gone after him: "If we let him
live, the Romans will come, and take away both our place and
nation." And those of Caiaphas: "It is expedient for us that one
man should die for the people, and not that the whole nation should
perish." And accordingly in this address He sought by His own
example to stimulate His disciples, to whom He had just been saying,
"If they have persecuted me, they will also persecute you;" that as
in slaying Him they thought they had done God a service, so also
would it be in reference to them.
4. Such, then, is the meaning of these words: "They will put you
out of the synagogues;" but have no fear of solitude: inasmuch as,
when separated from their assembly, you will assemble so many in my
name, that they, in very fear lest the temple, that was with them,
and all the sacraments of the old law, should be deserted, will slay
you: actually, in thus shedding your blood, full of the notion that
they are doing God service. An illustration surely of the apostle's
words, "They have a zeal for God, but not according to
knowledge;" when they imagine that they are doing God service in
slaying His servants. Appalling mistake! Is it thus thou wouldst
please God by striking down the God-pleaser; and is the living
temple of God by thy blows laid level with the ground, that God's
temple of stone may not be deserted?
Accursed blindness! But it is in part that it has happened to
Israel, that the fullness of the Gentiles might come in: in part,
I say, and not totally, has it happened. For not all, but only
some of the branches have been broken off, that the wild olive might be
ingrafted. For just at the time when the disciples of Christ, filled
with the Holy Spirit, were speaking in the tongues of all nations,
and performing many divine miracles, and scattering divine utterances
on every side, Christ, even though slain, was so beloved, that His
disciples, when expelled from the congregations of the Jews, gathered
into a congregation of their own a vast multitude of those very Jews,
and had no fear of being left to solitude. hereupon, accordingly, the
others, reprobate and blind, being inflamed with wrath, and having a
zeal of God, but not according to knowledge, and believing that they
were doing God service, put them to death. But He, who was slain
for them, gathered those together; just as He had also, before He
was slain, instructed them in what was to happen, lest their minds,
left ignorant and unprepared, should be cast into trouble by evils,
however transient, that were unexpected and unprovided for; but rather
by knowing of them beforehand, and sustaining them with patience,
might be led onward to everlasting blessing. For that such was the
cause of His making these announcements to them beforehand, is shown
also by His words that followed: "But these things have I told
you, that, when their time shall come, ye may remember that I told
you of them." Their hour was an hour of darkness, a midnight hour.
But the Lord commanded His loving-kindness in the daytime, and made
them sing of it in the night: when the Jewish night threw no confusion
of darkness into the day of the Christians, separated as it was from
themselves; and when that which could slay the flesh had no power to
darken their faith.
|
|