Now these miracles proved to demonstration, that Jesus was sent by God himself: they were the broad seal of heaven attesting his Divine commission. What then was the advice, but a direct opposition to God himself? There was not so much as an attempt to cover the impiety: a fear of man's displeasure was the avowed and only reason for the commission of it. To what a height of wickedness must that man have attained, who could offer such advice; and that council who could adopt it!] 3. How absurd! [The Jewish history might have shewn the council, that the Romans could not prevail against them any further than God authorized and empowered them to do so. Consequently, if they looked no further than to their temporal happiness, it was their wisdom rather to conciliate the favour of God by doing what was right, than to provoke him to anger by murdering his dear Son. Yet, so infatuated were they, as to fear "the axe, rather than him that heweth therewith;" and to draw down the certain displeasure of the Almighty, rather than incur the danger of displeasing a worm like themselves. The event proved the folly of their choice: for the very means they used to avoid destruction, brought down destruction upon them, and that too from the very persons whose favour they had so impiously courted. In the space of forty years, God executed upon them the most signal vengeance: he inflicted upon them the judgment he had warned them of: and made use of the Roman armies "miserably to destroy those murderers, and to burn up their city"."] But we are told that Caiaphas "spake this not of himself." He meant indeed what he said; but his words bear a very different construction, II. As dictated by God Since the Jews had been brought under the Roman yoke, the high priesthood, instead of being continued to the end of life, was changed as often as the interests of the Roman government appeared to require it. It now happened, that, notwithstanding Annas, the predecessor of Caiaphas, was yet alive, Caiaphas was high-priest. And, as God in former times had enabled the high-priests, by means of the Urim and Thummim, to declare his will, it pleased him now so to overrule the mind of Caiaphas, that he should utter a e Matt. xxi. 38 41. and xxii. 7. prophecy, when of himself he designed nothing more than to give the most impious advice. And though this was certainly a remarkable instance of God's interposition, it was by no means singular: for none of the prophets fully understood the import of their own words': some prophesied without any direct intention on their part; and others, in words most opposite to their own wishes". In this prophecy he unwittingly declared, 1. The end of Christ's death [Be astonished, O heavens! this inveterate enemy of Christ, at the very moment when he proposed that he should be put to death, proclaimed, that it was not for his own sins, but for the good of others! How careful was God to clear the innocence of his Son, when, in addition to this wretched pontiff, he stirred up Judas who betrayed him, and Pilate who condemned him, and one of the malefactors that suffered with him, and the centurion who superintended his execution, to unite their testimony to this effect! With this prophecy of Caiaphas agree those of Daniel and Isaiah, that "the Messiah was to be cut off, but not for himself," that he was to be "wounded for our transgressions, and bruised for our iniquities." Yes," he died, the just for the unjust1" he was a propitiation for our sins; and not for ours only, but also for the sins of the whole worldm."] 2. The efficacy of it [Caiaphas intimated, that if this Jesus were put to death, all cause of fear would cease, and the whole nation would enjoy both peace and safety. Blessed truth! provided only we believe in Jesus: we then indeed have nothing to fear from those who have enslaved us, or from those who seek our ruin: sin, Satan, death, and hell shall all be disarmed of their power. The whole Israel of God, wheresoever "scattered," are the nation of whom Caiaphas unwittingly spake: they are a holy nation :" they are interested in all that Christ has done or suffered: they are gathered into the one" great community; partakers of one heavenly nature; members of one mystical body; and heirs of one eternal glory". Caiaphas, thy words are true; "they are tried to the uttermost ;" that Jesus, whom thou persecutedst, "has by death destroyed death, 66 f Compare Ps. xxii. 16-18. with 1 Pet. i. 10-12. g 1 Sam. x. 10-12. i Dan. ix. 26. m 1 John ii. 2. h Numb. xxii. 38. with xxiv. 10. n Rev. v. 9. and delivered those who were all their life-time subject to bondage "."] INFER 1. How mysterious is the providence of God! [That act which was in itself the most atrocious that ever was committed, was in its effects the best! How deep a mystery! the life of the world secured by the death of God's only Son! But so it is still: "God's ways are in the great deep" and the very efforts which are made by men and devils for the destruction of his people, are instrumental to their establishment and growth in grace. And the time shall come when all the saints shall see as much reason to bless God for the malice exercised towards themselves in particular, as now they see to adore him for the accomplishment of his word in and by the Lord Jesus.] 2. How rich his grace! [For whom was it that Jesus died? it was "for that nation;" that nation that abused so many mercies, and persecuted so many prophets, and imbrued their hands in the blood of God's only Son! Even Caiaphas himself, with all that were concerned in that unparalleled transaction, were free to accept of mercy, and, by the sprinkling of the blood of Christ upon their souls, to be cleansed from the guilt of shedding it. Nor are we excluded from the benefit. Whatever guilt we may have contracted, the way is open for us, if we desire reconciliation with our offended God: "Not one that comes to him shall ever be cast out." Let this grace, this "exceedingly rich grace," fill us with astonishment, and be now, as it certainly will be in the eternal world, the subject of our incessant praise.] • Heb. ii. 14, 15. MDCLXXI. OUR LORD'S VIEWS OF HIS OWN DEATH. John xii. 23, 24. Jesus answered them, saying, The hour is come, that the Son of Man should be glorified. Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit. THE nearer our Lord's death approached, the more he delighted to speak of it. So far from regarding it as an object of terror, he was longing for its accomplishment. To his Disciples he had frequently declared the precise manner of it, together with all its antecedent indignities; and now he declares it to some strangers, whom curiosity had led to visit him. Whether those strangers were Jews or heathens, is not agreed but from the general use of the term which we translate "Greeks," and from the difficulty which the Disciples felt about introducing them to Jesus, we apprehend that they were heathens, who had been proselyted to the worship of the true God, but were not become Jews by circumcision. Jesus had forbidden his Disciples to enter into any cities of the Gentiles, when he sent them out to preach his Gospel; and therefore they might well doubt the propriety of introducing Gentiles to him; which Philip did not venture to do, till he had conferred with Andrew, and consulted Jesus himself also on the point. When, however, they were brought to him, he advertised them of his approaching death, which he represented as a source of honour to himself, and of benefit to man. In these two views we shall consider it, I. As a source of honour to himself He speaks not of being crucified, but glorified: for his death was indeed a glory to him: 1. As atoning for the sins of the whole world [This is the true light wherein to view his death it was a sacrifice for sin, for the sins of all mankind: and it perfectly satisfied all the demands of law and justice, so that "God may be just and yet the justifier of all who believe in Jesus" View the death of Christ in this light, and say whether his crown of thorns were not his brightest diadem; and the cross on which he expired, his most glorious throne? Men indeed saw nothing but shame in his crucifixion; but God and angels beheld it replete with glory---] 2. As opening a way for the salvation of all mankind a John xiii. 31. [Being "lifted up, he was to draw all men unto him"." He was the true " Shiloh, unto whom the gathering of the people should be." Had he been the Saviour of Jews only, it had been comparatively a light matter; but being God's salvation to the ends of the earth, he was most glorious in the eyes of God himself. Behold, now already was he reaping the first-fruits of that harvest which was soon to be gathered in the solicitude of these Greeks to be made acquainted with him was an earnest of that more extended dominion which he was speedily to possess. And who can reflect on "his erecting thus his standard to the nations," and not acknowledge "his rest to be gloriousd?" Indeed this gathering of the people to him is represented by the prophets as constituting the summit of his glory and he himself is "satisfied with all the travail of his soul, when he reaps this as its appointed fruit." But the songs of the redeemed in heaven are the best evidence of this unquestionable truth'.] Our Lord next speaks of his death, II. As a source of benefit to man The illustration here used is familiar to all: every one knows that a grain of wheat, if left exposed upon a rock will be unproductive; but that if buried in the earth, it will corrupt, and vegetate, and bring forth fruit. Now to this our Lord compares his death. If he had not died, he would not have proved a Saviour to any [If he had not died, there would have been no atonement made, no sin forgiven, no soul of man delivered. There was no other way in which God could have been reconciled to his sinful creatures, consistently with his justice, holiness, and truth- In vain would Christ himself have become incarnate, if he had not died: in vain would he have fulfilled the law himself, and set us a perfect example of obedience: if he had not completed the work by his death, the demands of law and justice had been still unsatisfied, and every child of Adam must have perished. As for any attempt on our part to supply the deficiency, either by repentance or amendment, it would have answered no purpose; it would have left us under the curses of the broken law But by his death millions obtain life— b ver. 32. e Isai. lv. 5. and lx. 8, 9. VOL. XIII. |