be a witness forever against the growing tendency of Chris- tians to make an idol of the sacraments. Even from the begin- ning there seems to have been a disposition in the Cliurch to malie Cliristianitv a religion of forms and ceremonies rather than of heart, and to exalt outward ordinances to a place which God never meant them to fill. Against this teaching St. John was raised up to testify. The mere fact that in his Gospel he leaves out the Lord's Supper altogether, and does not even name it, is strong proof that the Lord's Supper cannot be, as many tell us, the first, foremost, chief, and principal thing in Chris- tianity. Its perfect silence about it can never be reconciled with this favorite theory. It is a most conspicuous silence, which the modern advocates of the so-called sacramental sys- tem, can never get over or explain away. If the Sacrament of the Lord's Supper really is the first and chief thing in Chris- tianity, why does St. John tell us nothing about it ? To that question I can only see one answer : it is because it is not a primary, but a secondary thing, in Christ's religion.
The reason assigned for the omission by many commentators, viz., that St. Jolm thought it needless to repeat the account of the institution, after it had been recorded by three evangelists and St. Paul, appears to me entirely insufficient.
I. — [Now hefo7'e...passover.] We should observe that the feast of the passover is always carefully mentioned by each Gospel writer, as the precise time of tlie year when Jesus was cruci- fied. It was ordered of God that it should be at this particular time, for two good reasons. , For one thing, the passover lamb was the most striking and remarkable type in the whole Jewish ceremonial of Christ Himself, and the history of the passover of Christ's work of redemption. For another thing, it secured the greatest assembly of Israelites to be eye-witnesses of our Lord's crucifixion. At no time of the Jewish year were so many Jews gathered at Jerusalem. Anything that happened at the passover would be reported by Jewish worshippers, on returning home, all over the civilized world. For these two reasons " the Lamb of God " was slain at this feast, in spite of the priests, who said, " Not on the feast day."
Let us remember that one of the few dates we know for cer- tainty of the events in our Lord's life, is the time of His cruci- fixion. Of the time of His birth and baptism we know nothing. But that he died at Easter, we may be quite sure.
[When Jesus kneio... hour. ..come.] Let us note that our Lord knew perfectly beforehand when and how He should suffer. This, whatever we may think, is a great addition to sutiering. Our ignorance of things before us is a great blessing. Our I^ord saw the cross clearly before Him, and walked straiglit up to it. His death was not a surprise to Him, but a voluntary, foreknown thing.
[That...depart...world..,Father.'\ Let us observe how death is
JOHN, CIIxVP. XIII. ^l
epoken of here. It is taking a journey — a going from one place to anotlier. In the case of our Lord, it was a return to His Father's house, and a going home, after finishing the work He came to do. So a believer's death, in a lower sense, is going home.
Calvin observes, " This definition of death belongs to the •whole body of the Church. It is to the saints a passage to the Father, an inlet to eternal life."
[^Having loved Ms oicn... world. ..loved. ..end.'] The meaning of this seems to be, " Having always loved His own disciples, and having given many proofs of his singular affection, He now, before leaving them alone like orphans in the world, gave one more striking proof of His love by washing their feet, and thus on the last evening before His death, showed that He loved them to the very end of His ministry, and was not weary of them."
He knew perfectly that th^y were going to forsake Him and act like cowards, but that did not prevent Him loving them., with all their weakness, to the very end.
He knew perfectly that He was about to suffer within twenty- four hours, but the knowledge and foresight of it did not ab sorb His thoughts so as to make Him forget His little flock of followers. Saints, when they are dying, often ask to be left alone and let alone ; Christ, on the trial of His crucifixion, thought of others, and loved His disciples to the end.
The love of Christ to Christians who really believe on Him, is a great depth. " It passeth knowledge." It is something that our poor corrupt nature cannot fully comprehend or meas ure.
The expression, " His own," applied to believers, is very note worthy. They are Christ's peculiar property, given to Him by the Father, and His own special care as members of His body. Tittman's idea that " His own "means all mankind, is prepos- terous and weak , and ignores the privileges of believers.
The expression, " which were in the world," is another great depth. Believers are not in heaven yet, and find it out to their cost. They are in a cold, unkind, persecuting world. Let them take comfort in the thought, that Jesus knows and re- members it. " I know thy works and where thou dwellesl." (Rev. ii. 13.)
Theophylact thinks that our Lord purposely deferred this act of washing the disciples' feet to the last evening of His ministry, in order to leave in their minds a pleasant impression of His love and condescension.
Melancthon shows that the three greatest marks of pity and compassion are (1) to tolerate the wicked for a season; (2) to abstain from exposing their sins as long as possible ; (3) to