Jesus was the one to lean on

JESUS WAS THE ONE TO LEAN ON
EDITED BY GLENN PEASE
John 13:23 Now there was leaning on Jesus' bosom
one of his disciples, whom Jesus loved
BIBLEHUB RESOURCES
The Intimate Friend Of Jesus
John 13:23
J.R. Thomson
In mentioning himself in this indirect manner, our Lord's beloved disciple
displays his modesty, and at the same time gratifies his attached devotion to
his Master. The friendship which existedbetweenJesus and John has been
productive of some obvious and signaladvantages to the Church and to
mankind at large.
I. THIS FRIENDSHIP WAS THE MEANS BY WHICH THERE HAS BEEN
PROVIDED FOR US A MEMOIR CF CHRIST DISTINGUISHED BYA
REMARKABLE CONGENIALITYBETWEENTHE BIOGRAPHER AND
HIS DIVINE SUBJECT. If the first three Gospels containthe popular
tradition concerning Jesus, the Fourth Gospelrecords the impressions
receivedduring an associationofthe closestcharacter, lasting throughout our
Lord's public ministry. It is to this fact that we owe the record of
conversations anddiscourses not preservedby the other evangelists, and more
particularly of our Lord's wonderful revelations, promises, and prayers
preceding his betrayal and crucifixion. The difference, which cannotbut be
noticed by every reader as distinguishing John's Gospelfrom the others, must
be mainly attributable to John's peculiar opportunities of knowing Christ,

and to that congenialityof spirit which enabled him to limn a portrait of his
Friend in outlines so clear, in colors so true.
II. TO THIS FRIENDSHIP WE OWE DOCUMENTSPECULIARLY
STEEPEDIN THE SPIRIT OF CHRIST'S CHARACTER AND EXAMPLE.
No one can study John's three Epistles and the Book of Revelationwithout
recognizing, in the compositions of their author, the influence of the
Redeemer's companionshipand teaching. Notonly did John (the eagle ofthe
Christian symbolists) soarinto the heavenly, the spiritual world, and discern
the Deity and the eternal glory of his Master;he also, by associationwith him
in his humanity and his humiliation, so shared his spirit, that we seem, in
reading some of John's words, almostto be reading the words of Jesus
himself. Especiallyis this apparent in the constantinculcation in the First
Epistle of the incomparable virtue of Christian love.
III. THE FRIENDSHIP BETWEEN THE MASTER AND HIS DISCIPLE
AFFORDS US AN INSIGHT INTO THE VERY HEART OF CHRIST. Our
Lord's perfecthumanity is here brought very strikingly before us. There are
severalintimations of Christ's capacityfor human love. He loved the young
ruler who appealedto him for spiritual direction; he loved the family at
Bethany; and he loved the disciple who was wont to recline upon his breast at
their socialmeals. John's was not only the place of distinction and honor; it
was the place of affection. We delight to remark our Lord's perfect
participation in our human nature, with its sympathies, its tenderness, its
personalaffections. Jesus appreciatedthe noble, ardent, affectionate nature of
the sonof Zebedee; and he appreciatedstill more the growth and
completeness ofhis own Divine image in the characterofJohn. All this makes
our Saviormore real and more dear to his admiring people.
IV. THE FRIENDSHIP BETWEENOUR LORD AND HIS BELOVED
DISCIPLE IS AN ENCOURAGEMENTTO SEEKA CLOSE AND
AFFECTIONATEINTIMACYWITH THE REDEEMER. There is nothing
on Christ's side to preclude the possibility at present of such a friendship as
that recordedto have existed during his earthly ministry. The conditions of
hallowedfellowship with Jesus are such as all Christians should aspire to
fulfill. "Ye are my friends," saidour Lord, "if ye do whatsoeverthings I

command you." There is no caprice, no favoritism, in our Lord's intimacies.
The reverent, the lowly, the obedient, are encouragedto aspire to his precious
friendship. His love of compassionis towards us all; that love may become
towards any disciple who does his will and seeks his Spirit - a love of
complacency, sympathy, and delight. - T.
Biblical Illustrator
I speak not of you all.
John 13:18-30
A last appeal
T. Whitelaw, D. D.
I. A SOLEMN ANNOUNCEMENT.
1. The reasonof it.(1) To indicate Christ's knowledge ofthe human heart, and
to show that He had not been mistakenin Judas (ver. 18). Had it not been
made it would have appearedas though Christ were not omniscient.(2) To
direct the disciples'minds to an impressive fulfilment of Scripture (ver. 18).(3)
To confirm the faith of the disciples in Himself (ver. 19).(4)To arrest, and if
yet possible rescue, the soul of Judas.
2. The certainty of it (ver. 21). "Amen, amen." Had any other made the
announcement it would have been rejectedwith scorn.
3. The effect of it.(1) It filled the Saviour with horror (ver. 21), just as He had
been perturbed at Lazarus's grave (John 11:33).(2)It plunged the disciples
into consternationand dismay (ver. 22).
II. AN ANXIOUS QUESTION (ver. 25).
1. Movedby Peter, with characteristic impetuosity, who thought perhaps that
John was in the secret, but he was equally ignorant.

2. Proposedby John —(1) With affection— leaning back till his head rested
on Jesus's breast.(2)With reverence — "Lord."(3)With pity for Christ, who
should suffer, and the disciple who should inflict so sad a fate.(4)With
humility and self-examination— as if he dreaded it should be himself; and yet
surely —(5) With consciousinnocence — though Judas had the effrontery to
ask, "Is it I?"
III. AN EXPLICIT ANSWER (ver. 26).
1. Clearlygiven.
2. Defiantly accepted.
3. Strangelymisunderstood (ver. 28).Lessons —
1. Christ in His Church a searcherofhearts.
2. The possibility of sitting at Christ's table without being a true disciple, of
enjoying religious ordinances without possessing grace, offalling from Christ
so far as to lift the heel againstHim.
3. Apostasies,though they do not affectChrist's position in the Church, are
occasions ofpain.
4. John-like spirits are most likely to obtain from Christ revelations of His
grace and truth.
5. Christ loves those who hate Him; but he who will not be won by that love
must eventually fall into the devil's grasp.
(T. Whitelaw, D. D.)
A four-fold theme for thought
D. Thomas, D. D.
I. A SOLEMN TRUTH(ver. 18) — "I know whom I have chosen." Christ
knows His disciples — the true and false — their works and their hearts — all
they have been, are, and shall be. "He knew what was in man." Then —

1. He does not require of us what will out measure our faculties. He loves us
too much, and is too just for this.
2. The services that are not rendered Him from the heart are of no value in
His sight. Formality and insincerity are worse than worthless.
3. Every one that names His name should depart from evil.
II. A LAMENTABLE FACT. "He that eateth bread," etc. Judas was guilty of
—
1. The basestingratitude.
2. The grossestavarice.
3. The most daring impiety. Such a factas this shows —(1) Possibility that
should leadus all to the most rigorous heart scrutiny. Here we see that a man
may be in close contactwith Christ and yet have no spiritual connectionwith
Him.(2) That Christ coercesno man into His service. He leaves eachto actfor
himself.
III. A BENEFICENT WARNING (ver. 19).
1. Against a probable danger to the other disciples. Had the conduct of Judas
broken suddenly on them, they might have receiveda moral shock which
would have imperilled their faith.
2. Forthe purpose of fortifying their faith in the Messiahby the very means of
the betrayal as foreannounced.
IV. A GLORIOUS ASSURANCE (ver. 20). This shows that His faithful
disciples were —
1. Identified with Him. The treatment they receive is regardedas being
rendered to Him.
2. As He was identified with the Father —
(1)By official work.
(2)By vital sympathy.

(D. Thomas, D. D.)
Now there was leaning on Jesus'bosom.
Christ's specialaffectionfor St. John
John Milne.
You naturally ask, was there anything noticeable or distinguishing in the
characterof this much-favoured disciple? We answer, Christ's love is free. It
must be so, for it is everlasting — it precedes the existence of its objects;and
further, it must be so, for its objects are guilty and evil — they have nothing in
them to attract, they have everything to repel. Christ's love has its cause, or
reason, in Himself. Even our love is in some respects free. It cannotbe bought;
it cannot be forced; we cannot reasonourselves into it. But while love is thus
in its nature free, yet, in examining the objects of it, we find that they possess
some real or supposed qualities, which are the ground of this peculiar esteem.
In our blindness we often fancy qualities which do not really exist; and so, on
more intimate acquaintance, we are often disappointed. But the Lord cannot
be thus mistaken; and so, when we find one distinguished from his
companions as "the disciple whom Jesus loved," we infer that, through grace,
He must have possessedsome qualities which the others had not, or not in the
same degree. What was it, then, in John, on whom the Lord's complacency
rested? It was not any peculiarly high talent, for in this Paul was superior. It
was not any peculiar aptitude for business and the conduct of affairs, for in
this Peterseems to have excelled. It was for the qualities of the heart, rather
than the head, that John was distinguished; and the secretof the Lord's
peculiar delight in him is perhaps found in this: "I love them that love Me,
and they who seek Me earlyshall find Me." John was a man of warmer, fervid
temperament, as appears from the Lord calling him and his brother Boanages
(sons of thunder); and this ardent heart was given wholly and abidingly to
Christ. He came young to Christ, as appears from the long period that he
outlived his Master. He came also early; for he was one of the two who, in

consequence ofJohn Baptist's words, followedJesus to His dwelling, and
became His disciples. His deep, fervent love, unconsciouslybreaks forth in
many ways. His love to Christ, as well as Christ's to him, appears in his place
at the table — the nearestto Jesus. His love made him follow his Masterto the
judgment hall; made him linger at the cross whenthe others were gone;made
him foremostin the race to the tomb, and first to believe the story told by the
forsakenbut orderly grave clothes. It was his love, quick sighted, that made
him the first to recognize his Belovedon the shores of Tiberias, in the grey
twilight of the dawning day. It was admiring love that made him close his
gospelwith the glowing words (John 21:25). It was panting, longing love that
made him close his Apocalypse with the fervid prayer (Revelation22:20).
John's very faults show his love to Christ...But further, John had a deeper,
truer insight than the others into the Divine glory of Christ's person, and the
spiritual nature of His work. The others begin with His earthly lineage and
birth, and occupythemselves chiefly with His manhood. John begins with the
eternal Godhead. The others dwell on the works of benevolence and power
which crowded Christ's laborious days. John takes little note of these, but
dwells rather on the glory of the grace and truth, and gathers up the words of
life and power. John seems to have been among men what Mary was among
women — he sat at Christ's feet, and heard His words. Hence his gospelis
different from the others. While the other evangelists speak chieflyof Christ's
dealings with the bodies of men, John dwells more on His dealings with men's
souls. The Lord must have felt that John knew Him better, and appreciated
Him more fully, than the others. We can conceive that, when Christ
performed any act of higher import, or uttered any word of deeper meaning,
His eye would unconsciouslyturn to John, and would be ever sure to meet
John's loving, gleaming eye!
(John Milne.)
Titled believers; the disciple whom Jesus loved
C. H. Spurgeon.

This was John's most notable title. As a servant of the Queen, having
distinguished himself in the service of Her Majesty, becomes the lord of such
and such a town, and he takes the name of the place as a name of honour, so
John drops his own birth-given name, as it were, and takes this title instead of
it — "that disciple whom Jesus loved." He wears it as a Knight of the Garter,
or of the Golden Fleece,wears the mark of his sovereign's esteem.
(C. H. Spurgeon.)
A title that was better than a name
Lord Brooks was so proud of his friendship with Sir Philip Sidney, that he
chose for his epitaph, "Here lies Sir Philip Sidney's friend."
Nearness to Jesus
T. Thomas.
I. Let us first, then, inquire HOW ARE WE TO ATTAIN THIS NEARNESS
TO JESUS?
1. In the first place, by coming to Him. We are, naturally, at a distance from
Him.
2. This nearness implies realsympathy of mind. What a sacredbond is
sympathy! what a fountain of delight, of comfort, and of strength! In order
that there may be sympathy, there must be three things — mutual knowledge
one of another — harmony of moral taste — and aiming at the same end. The
refined cannotsympathize with the polluted, the gentle cannot sympathize
with the cruel hearted. He that delights in sin, on the other hand, cannot
sympathize with him who seeksto advance in holiness, and to bring all around
him to enjoy communion with God and Jesus.
3. Nearnessto Jesus implies that we persevere in following Him. Nearness to
Him does not depend upon one act.

4. The next idea is, that nearness to Jesus implies felt fellowship — real
communion. Oh! it is not a dream. We have, I trust, very many of us,
experiencedit as a distinct and separate thing from the work of imagination.
Felt fellowship— he who has experiencedthat is near to Jesus.
5. Pass onto notice the next thing implied in nearness to Jesus — love to Him.
Love is the powerthat annihilates the distance betweenus.
6. Then it implies, also, that we have intercourse with His people —
communion with His disciples.
II. THE BLESSEDNESS OF THIS CONDITION.
1. In the first place, it is an honour — the highesthonour — to come near to
the Lord Jesus Christ, to be acquainted with Him, to walk with Him, to have
fellowship with Him. That is the highest distinction that can be conferred
upon man, for it implies that a man is raisedto a kind of equality with the
Supreme Being, that has condescendedto become brother and saviour. The
honour of being introduced to Jesus will last, and fill the mind with restand
tranquility.
2. We say, in the secondplace, it is a blessedprivilege to be near to Jesus,
because it assures us of His eternal love to us. The text says, "there was
leaning on Jesus'bosomone of the disciples whom Jesus loved." It was John
himself that wrote it, and he knew the factthat Jesus loved him. The way then
to be assuredof the love of Jesus is to live near to Him.
3. Nearnessto Jesus, in the third place, secures glorious shelterand protection
from the evils which are in the world. Keep near to thy Saviour, nestle, as it
were, in the bosomof His promises;let His feathers cover thee, and His wings
be over thee; go to Him in times of dangerand trial.
4. Then there is another glorious privilege — the power that is transferred
from Jesus to those who are near to Him. When we are near to Jesus, there is
a current of sanctifiedinfluence passing, until those hearts of yours, once the
abode of pollution, become as spotless temples. The soul that was in the
thraldom of sin is released, and becomes cleansedand sanctified, and shall
stand cleanin the presence of the eternal God. This is not done at once, but by

a continued influence which assimilates the soulto Jesus in purity, holiness,
love, and heavenly mindedness, and makes it a type of Jesus.
5. Then there is another privilege — that there is a constantmanifestationof
fresh glory made to the mind in the Lord Jesus Christ. What an unworthy
idea some people have of Jesus. It is only that of a beautiful image, as it were,
drawn on canvas. But, to the believer, Jesus always manifests some new
beauty in His face — some new glory in His nature.
6. You have anotherstriking advantage of being near to Jesus — that of
growing and increasing in your usefulness in the service of Jesus. There is a
moral element of fitness required for the service of Jesus.
7. Then there is another greatprivilege and blessing — the mind and heart
are weanedfrom earth in proportion as we live near to Jesus. We become
conscious ofbeing only strangers on the earth, of be. longing to another world,
as citizens of a more enduring city.
(T. Thomas.)
The sacredbreast
E. M. Golburn, D. D.
Attention should be called to the different words (different in the original as
well as in the English) used in the text to denote that part of our Lord's most
SacredPerson:"bosom" in ver. 23, "breast" in ver. 25. Strictly speaking, the
latter word alone denotes part of the person; the "bosom" is that part of the
dress which covers the breast. Ancient dresses consistedoftwo pieces, a tight-
fitting inner garment, and a shawl or outer wrapper thrown over it. And this
shawlwas so arranged as to fall in a large full fold over the breast, this full
fold constituting the bosom or lap of the dress. This bosom or lap was
sometimes used as a purse, to contain money or valuables;which explains that
expressionof our Lord, "Goodmeasure, presseddown, and shakentogether,
and running over, shall men give into your bosom" (Luke 6:38). And when a
parent or nurse carried a young child, the child would more or less repose in

this fold of the dress, which would be drawn over its head. The subjecthaving
been thus opened, we will speak to you first of the Bosomin which our Lord
Himself lay from all eternity; secondly, of the moral attitude of His faithful
and beloved ones, who "leanon His Bosom," or"lie on His Breast;" and
lastly, of the glorified Breastof the risen and ascendedSaviour.
I. And, first, of THE BOSOM IN WHICH HE HIMSELF LAY FROM ALL
ETERNITY, "before the mountains were brought forth, or ever the earth and
the world were made." "No man hath seen God at any time; the only begotten
Son, which is in the bosomof the Father, He hath declaredHim" (John 1:18).
The earthly image chosento conveythe heavenly truth is drawn from the
parental relationship upon earth, and from the loving services whichhuman
parents do for their children in the earliestand most dependent stage of
existence. Theyfold them in their bosom; they carry them in their arms;
according to that word of Moses (Numbers 11:12). This doctrine lights up
Christian theology with bright and consolatorylights. First, the God of
Christian men, as distinct from the God of the Deist and Unitarian, is not to
be thought of as ever having dwelt apart or in solitude. And then, secondly,
this doctrine of our Lord's eternal generationgives us such an assurance as we
could not otherwise have of the tenderness and strength of God's love to
ourselves. He who gave up for us, and who giveth to us, the Son of His love, to
be "unto us wisdom, and righteousness, andsanctification, and redemption"
(1 Corinthians 1:30), what may we not expect Him to do for us, to give to us;
how can we suppose that He will withhold from us any goodthing? O Lord
and Heavenly Father, may we open our hearts to this fatherly love of Thine, in
faith, in confidence, in filial love reciprocating it!
II. THE MORAL ATTITUDE OF THOSE FAITHFUL AND BELOVED
ONES WHO LEAN ON HIS BOSOM OR LIE ON HIS BREAST. It is said
especiallyof St. John the Evangelist, "the disciple whom Jesus loved" (John
20:2; John 21:7, 20). The expressionhas reference, as is wellknown, to the
arrangementof the guests at an ancient supper. They did not sit round the
table in our modern fashion, but reclined on broad couches, leaning on the left
elbow, and helping themselves with the right hand. Eachcouchusually
accommodatedthree guests, and the centralplace on it was the most
distinguished. It was a privileged position, you will say, not granted even to all

the Apostles;and there. fore, in applying the passage, nothing can be founded
upon it as to the spiritual privileges of ordinary Christians. But I find a
Messianic prophecyof Isaiah, which surely enlarges the purview of this
privilege, showing it to be a privilege designedfor all, sad more especiallyfor
the weakermembers of Christ's flock. "He shall gather the lambs with His
arm, and carry them in His bosom, and shall gently lead those that are with
young" (Isaiah40:11). Yes; "He shall carry them in His bosom." He Himself,
we have seen, was carried from all eternity in the bosomof the Father. And
our attitude and relation towards Him is to be that which He Himself bears to
the Father. But now let us develop in particulars the moral attitude which it
behoves us to have towards the Saviour, as pictorially representedin those
words, "leaning on Jesus'bosom," "lying on Jesus'breast."(1)And first, he
who leans on Jesus'bosomin a spiritual sense has a trustful repose in Him.
Activity indeed must characterize the Christian life; and there is a blessedness
and a healthfulness in work for God; but it must be a calm activity, without
solicitude, without wearing anxiety, an activity which, while it works, knows
also how to lean, and lie still, and to say, "the Lord will provide." "Be careful
for nothing; but in everything by prayer and supplication with thanksgiving
let your requests be made known unto God," etc. (Philippians 4:6, 7). To taste
this peace, atleastin a measure, is to lean on Jesus'bosom, to lie on His
breast.(2)Secondly;he who leans on Jesus'bosomin a spiritual sense has an
assurance ofthe Saviour's nearness to him and love for him — a love which
will cling to him to the end. Oh for an assurance, independent of the senses —
the assuranceoffaith — that Christ is near to us at all times, more especially
in public prayer, where two or three are gatheredtogetherin His name, and
in the SacredSupper, in which He makes every faithful recipient a partaker
of His body and blood!(3) Thirdly; he who leans on Jesus'bosomin a spiritual
sense cultivates St. John's type of character, a quiet contemplativeness, in
which he may hear the whispers made by the Divine Masterto the soul. The
present is an age of activity, of material progress, ofrapid movement. Under
these circumstances it becomes more than ever necessary, as an antidote to the
spirit of the times, that devotionalretirement should be insisted upon as a
condition of all healthy spiritual life. Let things drop ever and anon, even
when the strain of work and worry is most severe, and lean back as it were on
the bosomof thy Lord, and look up into His face, and seek from Him the

guidance or the help or the comfort which thou needest, and, if thou doestthis
faithfully, thou shalt not fail to hearthe whispers of His voice within. But how
can those whispers be heard in the rapid whirl of business, in the tumult of
affairs, without an inward silence and a hush in the soul?
III. We are to speak, lastly, of THE GLORIFIED BREAST OF THE RISEN
AND EXALTED SAVIOUR. In that magnificent vision of the glorified Son of
Man at the opening of the Revelation. "Being turned, I saw sevengolden
candlesticks;and in the midst of the sevencandlesticks one like unto the Son
of Man, clothed with a garment down to the foot, and girt about at the
breasts" (so it is in the RevisedVersion) "with a golden girdle." Three points
are observable in this part of the grand vision, which throughout is full of
deep and edifying significance.(1)He appears "girded;" and to the angelof
the Church of Ephesus He describes Himself as "walking in the midst of the
sevengolden candlesticks" (Revelation2:1). The girding and the walking are
both expressive of the ceaselessactivityof the exalted Saviour, an activity
which shows itself not only in His intercession, but in His close inspections of
the Churches as to their spiritual condition and progress.(2)He appears
girded at the breasts, not at the loins; the golden cincture is swathedaround
Him high up the person, below the armpits. This is explained by what
Josephus tells us about the girdle of the high priest, and the part of the person
on which it was fastened. This girding at the breast, then, being the sacerdotal
way of wearing the girdle, and obviously a more dignified, reposeful, and
majestic way than merely tying it tight round the loins, as was done when men
addressedthemselves to secularand common work, indicates that He who
wears the girdle thus is the "greathigh priest, that is passedinto the
heavens," there "to appearin the presence of God for us," and to give effect
to His sacrifice by pleading it on our behalf in the heavenly sanctuary. But if
by the position of the girdle the high priestly characterof the weareris
indicated, why is it not also indicated by the materials, which here are all gold,
whereas the curious or (embroidered) girdle of the ephod, though it had gold
in it, yet was made also of "blue, and purple, and scarlet, and fine twined
linen?" This is to indicate the kingly characterof Christ united with the
priestly, He being not only a priest, but "a priest upon His throne," a priest
exalted to universal government.(3) But what shall we say of this remarkable

feature of the vision, that the Saviour appears in it with the breastof a
woman, not of a man? That there is a profound and beautiful significance in
this trait, whatever be its significance, I make no manner of question. He was
the Seedof the woman, not of the man, and, as being descendedonly from a
mother, might be expectedto show all that tender side of human character
which woman more especiallyexemplifies. He has the breastof a woman, that
is, the heart of a woman, in susceptibility to the sufferings of His people, and
in sympathy with them, when they are called upon to suffer.
(E. M. Golburn, D. D.)
Leaning on Jesus'bosom
J. Morgan.
I. THE SIGNIFICANCYOF THIS ACT. Even with John the outward posture
was only the symbol of the spiritual. It implies —
1. Reconciliationto Christ. We are by nature estrangedfrom God and Christ.
Hence we stand guilty and condemned. But, impelled by wondrous love, Jesus
has takenour place and borne our penalty. Now God can be just and the
justifier of all who believe in Him. Those who have been thus reconciledlean
on Jesus'bosom, and those only. Suppose a child to have disobeyed its
mother's commands and cherisheda rebellious spirit. Will that child with
conscious guiltand angry feelings nestle on the mother's breast? But let
temper subside and penitence arise, then it will hasten to the mother's knee,
let the mother's forgiveness kiss awaytears, andthrow its arms round the
mother's neck and lean on her bosom.
2. Confidence in Him. He is worthy of this, for He is infinitely wise, strong,
good, and ought to be thoroughly trusted. But He is not. But those who lean
on His bosom have no fear, and find everything they need.
3. Love for Him. He is worthy of our best affection. Do we not naturally
admire beauty? "He is altogetherlovely." Are we not always affectedby

loving kindness? He has loved as with a love surpassing every other. Hatred
separates,love unites. Those who love Christ are ever near His side.
4. Communion with Him — not merely saying prayers — but heart
intercourse with Him everywhere. Silence leads to estrangement, exchange of
confidences to love. So when there is little communion with Christ there is
little love; but the soul whose fellowship with Him is constantwill lay his head
where John lay his.
II. THE BLESSEDNESS OF THIS POSITION. Here is —
1. Perfectsafety. We are all exposedto danger as regards both body and soul.
Mostmen are concernedabout the safetyof their bodies and money — then
surely they should be about that of their souls. But where shall —(1) The
unpardoned sinner, or(2) the backsliding saint find safetysave here? "There
is therefore now no condemnation," etc. "If God be for us, who canbe against
us."
2. Spiritual instruction. We are enfeebledby ignorance. Some of us think we
know much about business, science,art, etc.; but we know little about God
and Divine things. Where shall we look? The learnedof our day only bewilder
us, but we shall get all we want from the best Teacher, who is Himself the
embodiment of truth; and those who trust Him most will be the best
instructed, even as John learnt most of the betrayal.
3. Moralimprovement. We are greatlyinfluenced by our associates.Those
who dwell in courts acquire a peculiar dignity, and those who live near Christ
become Christ-like.
4. Restand peace. There is a fearful amount of unrest in the world arising
from a guilty conscience, loss offriends, wealth, etc.; but "in Christ Jesus the
peace ofGod will keepour hearts and minds."
(J. Morgan.)
Lying on Jesus'breast

G. J. Brown, D. D.
I. THE STATE OF MIND AND HEART, ON EITHER SIDE, OF WHICH
THIS ATTITUDE WAS THE EXPRESSION.
1. On the side of the disciple, it told —(1) Of a holy, unsuspecting, childlike
trust, reliance on the Lord. Doubtless John was tried with many a painful
foreboding for the future. Had anyone asked, "Knowestthou that the Lord
will take awaythy Masterfrom thy head?" methinks he had been ready to
answer, "Yea, I know it; hold thou thy peace." Too wellhe knows it. But just
the more he will lean his head tonight on that Master's bosomand casthis
care on this mighty, gracious One.(2)Of intense affection. It is heart drawing
to heart in the hour of deep grief!(3) The two feelings, the reliance and the
love were inseparably connected. It was a loving reliance; and it was a
confiding affection. The "faith wrought by love;" and the love, "casting out
fear," emboldened the faith.
2. It told of corresponding feelings on the side of the Master.(1)Confidence,
trust, reposedby Christ in the disciple? Jesus suffers him to lean his head
upon His bosom. Ah! this is not to be the traitor. "The secretofthe Lord is
with them that fear Him, and He will show them His covenant."(2)Intense
affection. Not that Christ loved John with any higher love of benevolence than
He did the other disciples. Plainly it is satisfaction, delight, complacency, in
John that is spokenof in the appellation, and which came out divinely in the
permission to lean his head upon His bosom.
II. OUR TEXT ADMITS OF BEING TURNED TO EXTENSIVE USE, far
beyond the ease ofJohn. One disciple only could lean as did John, but we may
now find that this is a privilege, accessible in the essence ofit, even to as many
as shall truly aspire after it.
1. The soul of this attitude, as on the disciple's side lay in trust in Jesus. Then
have we the attitude still. "The life which I now live in the flesh I live by the
faith of the Son of God." Many years ago I was visiting a dying boy. He lay
wearyon his pillow, near his end. I scarce hopedto make him understand me
— he was not six years of age. But thinking I might make an attempt, after
short prayer, I said to him, "Charlie, you are resting your head on the pillow;

try and rest on Jesus, as you are resting on the pillow." Next day his father
told me that, on going up to the little crib severalhours after my visit, and
without making any reference to it, he said to him, "Are you resting on Jesus,
dear?" He immediately answered, "Softpillow." It was his only reply. Ah,
that is it, unsuspecting reliance, "softpillow" — He lying on Jesus'breast!(2)
And have we not the love also, still. "My beloved is mine, and I am his" —
faith and love hand in hand. "I will seek Him whom my soul loveth."
2. The leaning of disciples still is by His welcoming also, justas of old —
reciprocating their feelings towards Him in a blessedcorresponding
confidence, and complacencyin them. "He that hath My commandments, and
keepeththem," etc. Perhaps, in a more specialmanner at the Lord's Supper,
may the lying on the breastbe known and realized. Yet this is not a privilege
confined to any one ordinance or season. Assuredlythe bosom, the heart, of
Jesus is large enough to receive every weary head that is but truly offeredto
lean on it. "I heard the voice of Jesus say," etc.
(G. J. Brown, D. D.)
Can we now lean on Jesus'bosom
Bp. Stevens.
What is it, at this day, to do this?
I. TO BRING OUR HEARTS INTO LIVING FEELING, CONTACT WITH
THE HEART OF CHRIST. We speak of the breastof man, as being filled
with noble or revengefulfeelings;of a generous or an unfeeling bosom,
because the heart has its seatin the breast; and as that, in the physical system,
is the centre of animal life, the ever-welling up and distributing fountain of the
vital currents, so when we would speak of the moral centre, the well spring of
moral emotions, we use the term heart, and say, his heart is right or wrong,
generous or closed, renewedorunsanctified; hence, to lean upon the breast,
the outer casementofthe heart, is equivalent to saying, that the person leans
upon the love and sympathy of that individual. Christ's love emanates from
His heart, and hence he who rests upon His love rests upon His breast. The

feeling of confidence in human affection is one of the most delicious emotions
of which we are capable. In leaning upon the heart of Jesus, the Christian can
have this confidence, to a degree impossible among men. His heart is an organ
of infinite love.
II. TO LEAN UPON THE PLACE WHENCE HIS SYMPATHIES FLOW.
There are daily trials, in which we seek not only succourbut sympathy. None
ever felt so deeply for the sorrows and sufferings of the world as Jesus, and
now that He has ascendedinto heaven, He is still "touchedwith the feeling of
our infirmities." And if we lean on Jesus'bosom, we shall always have His
sympathies.
III. TO GET AN INTELLIGENT UNDERSTANDING OF THE DOCTRINE
OF CHRIST. "Out of the abundance of the heart the mouth speaketh." A
man may be a learned theologianwithout leaning upon Jesus'bosom;but no
one cansavingly understand Divine truth who does not bring his head in
contactwith Jesus'heart. There is a great difference betweenan intellectual,
and an experimental, knowledge ofBible doctrines. The poor widow, the bed-
ridden patient, often has a richer knowledge ofthe truth as it is in Jesus;than
the learnedminister or the boasting professor. All real knowledge ofJesus
must come from Christ's heart, and through our heart.
IV. TO LEAN UPON THE PLACE WHENCE FLOWED HIS PRECIOUS
BLOOD. It was from the spear-riven heart of Christ, that there gushed out
blood and water; and in leaning upon Jesus'breast, therefore, we getclose to
the fountain openedfor sin and all uncleanness. If we would feelthe
preciousness ofthat blood, we must lean upon the heart whence it flowed, and
there learn the vastness ofthe love which gave it, the greatness ofthe sacrifice
it involved, and the unspeakable richness of the grace it purchased.
Conclusion:The bosom of Christ is a privileged place in times of —
1. Adversity. The world may treat us coldly, friends may withdraw from us,
riches may depart, but, if we can lean on Jesus'bosom, we care not.
2. Sickness.
3. Sorrow.

4. Death.
(Bp. Stevens.)
One of His disciples whom Jesus loved.
The beloved disciple
T. Summerfield, M. A.
I. JOHN'S CHARACTER.
1. Early piety.
2. The most remarkable trait, love, which was constantlyevinced in his
attendance on our Lord. He leaned on his Master's bosomin their hours of
socialenjoyment — "And in death they were not divided." He remained with
Him till he saw Him expire. We must follow him to the cross.
II. HOW DID HE ARRIVE AT THIS? He explains this, "We love Him." Yes;
there he learned the lessons oflove on Jesus'bosom.
III. HOW DID HE EXEMPLIFY AFTER HIS MASTER'S DECEASE?Read
his Epistles. He led others to it (chap 1). Zeal for Godand love for man; a
burning fervour for God's cause and man's happiness — "What we have seen
and heard we testify unto you." Love.
IV. THE PARTICULAR DISTINCTIONSAND FAVOURS CONFERRED
ON HIM BY CHRIST. Leans on His breast;Mount of Transfiguration;
garden; and He consigns His holy virgin mother to his care;lived long; closed
the canonof Scripture; was raisedto glory.
(T. Summerfield, M. A.)
A speciallyloved disciple
S. S. Times.

is —
I. NEAR TO JESUS.
II. INTIMATE WITH JESUS.
III. HONOURED BY MEN.
IV. HELPFUL TO MEN.
(S. S. Times.)
Why Jesus roved John
F. W. Robertson, M. A.
We learn from the text the rightness of personalpreferences — certainminds
being more akin to other minds than others — but also that in the highest
hearts this affinity will be determined by spiritual resemblances, notmere
accidentalagreeabilities, accomplishments, politenesses, orpleasantmanners.
Again, I imagine that the union had nothing to do with mental superiority;
that might have been more admirable. John was lovable. Not talent, as in
Paul's ease, nor eloquence, nor amiability, drew Christ's spirit to him, but
that large heart, which enabled him to believe because he felt, and hence to
revealthat "God is love." It is very remarkable, however, that his love was a
trained love. Once John was more zealous than affectionate. But he beganby
loving the human friend, by tending the mother as a son, by attachment to his
brother James;and so through particular personalattachments he was
trained to take in and comprehend the largerDivine love. I should say, then,
that he was most lovable, because, having loved in their varied relationships
"men whom he had seen," he was able to love "Godwhom he had not seen."
He is most dear to the heart of Christ, who loves most, because he has most of
God in him; and that love comes through missing none of the preparatory
steps of affectiongiven us as primer lessons.
(F. W. Robertson, M. A.)

Who is it?
Familiarity with Christ
D. Thomas, D. D., S. S. Times., W. Denton, M. A.
PersonalChristianity is an intimate connectionwith Christ. To be a true
Christian is to be more familiar with Christ than with father, mother, etc.
This familiarity involves —
I. THE MOIST AMAZING CONDESCENSION.Little magnates of earth
deem it a greatcondescensionto allow the humble and lowly to speak to them
even at a distance. But here is the Author and Proprietor of the universe, the
infinitely holy as well as the transcendently great, permitting this poor, frail,
sinful man to lean on His bosom. Let this condescension—
1. Inspire us with adoring gratitude.
2. Consume that pride which prompts man to keepthe poor at a distance.
II. THE SUBLIMEST PRIVILEGE. To be so closelyallied to Christ as this is
to be in the safestand most honourable position. What an honour to recline on
the bosomof the King of kings.
III. THE PROFOUNDESTREVERENCE. Johnaddresses Christas Lord.
Familiarity with men, the proverb says, breeds contempt. We know it often
breeds discontent. So imperfect are the best of men, that, as a rule, the more
we know of them the less reverence we have. Not so with Christ.
(D. Thomas, D. D.)
He it is to whom I shall give a sop. — Literally, "the morsel." No incident of
Oriental meals is more celebratedin Westernnarrative than the giving of the
morsel, or sop, to a table neighbour, as a mark of favour. It is said that the
Shah of Persia, when in London some years ago, could not break himself
entirely of the habit, but insisted on passing some morsels to the fine ladies
near him, to the danger of their fine dresses;giving rise to the witticism which
describedthe saving for the catof the morsels left after the meal, by the
French sentence, Nous allons les garderpour le chat — "We are going to save

them for the Shah (cat). But scarcelya traveller, and certainly no resident, in
the Eastcanescape this Oriental courtesyat meals. Since the dishes are
generallyeither stews orcookedalmostto pieces, the fingers can easilytear
off a morsel. This is dipped in the sauce, thus becoming the sop, and is thrust
directly, into the favoured one's mouth. If the mouthful is large, the sauce or
gravy is apt to run down the receiver's beard. The present writer has often
receivedthe sopat an Oriental meal, and cannot say that, considering the
other customs, there is anything uncleanly or repulsive in it. A common mode,
however, both of helping one's self and giving the sop to one's neighbour, is to
take two pieces ofbread, and take up the morsel betweenthem, the pieces of
bread serving as spoon, or knife and fork. The sop must, according to all
Oriental rules, be consideredas a mark of favour; and in Jesus'giving it to
Judas, we must, unless we look farther below the surface than we have any
light, see only love and goodwill. The giving of the sop, or morsel, seems to be
an old Greek custom, as well as an Oriental one; but the citations to sustain
that position may be seencollectedin Webster's Greek Testament. Theyare
too numerous and voluminous to repeat here. The custom goes back to the
time of Socrates,if not to that of Homer.
(S. S. Times.)
He gave it to Judas. — Christ was now standing at the door of the heart of His
apostle. He was holding out to him the opportunity of repentance. Judas,
however, was unwilling to open that door at the call of Christ, though he
opened it to Satan, and so Satanentered into him. The devil had stood
knocking at his heart by the his yielding temptation of money; and to the
temptation unbarred the door of the sinner's heart, and made him an easy
prey to the greattempter.
(W. Denton, M. A.)
The dramatic interest of the act
Monday Club.

There is perhaps a reasonwhy this giving of a sop has an effecton our minds
not unlike the knocking onthe gate in "Macbeth," whichsucceeds the murder
of Duncan. No words are spokenin either case. Inthis instance the effectis
more startling, because the sign precedes rather than follows the crime. It
produces a feeling of peculiar awfulness and solemnity. It is the casting of a
die. We are made to feel, as De Quincey says of the device of the greatpoet,
"that the human and Divine nature of love and mercy, spread through the
hearts of all creatures, and seldom utterly withdrawn from man, is entirely
gone, and that this fiendish nature has taken its place. By this sign and token
we know that Satanhas entered. It was not the Lord rejecting Judas, but
Judas rejecting the Lord.
(Monday Club.)
The final step
J. A. Froude.
Remorse may disturb the slumbers of a man who is dabbling with his first
experiences ofwrong; and when the pleasure has been tasted and is gone, and
nothing is left of the crime but the ruin which it has wrought, then, too, the
furies take their seats upon the midnight pillow. But the meridian of evil is,
for the most part, left unvexed; and when a man has chosenhis road, he is left
alone to follow it to the end.
(J. A. Froude.)
Christianity not responsible for the words or deeds of its professors
H. C. Trumbull, D. D.
We must distinguish Christian thoughts from the thoughts of Christians, and
Christian deeds from the deeds of Christians; in short, we must discriminate
betweenChristianity and Christians, because Christians are human and
Christianity is Divine. It is, in fact, because ofthis very distinction that

Christianity often suffers in the minds of those who note the unworthiness of
Christians. Every fall of a Christian is an indication of the elevationof
Christianity; and every indication of that elevationis a reasonfor our
endeavour to reachit. To say that a man does not practice what he preaches is
no necessarycondemnationof his preaching, howevermuch it condemns his
practice. A drunkard has the right to preachtemperance from the standpoint
of intemperance. A slave to tobacco is not necessarilyinsincere because he
advises abstinence from his masterful habit. "I caneasierteachtwenty what
were goodto be done, than be one of the twenty to follow mine ownteaching,"
says Portia; but while that may reflect on the twenty, it is no reflection on the
teaching. And so, when a Christian is derelict, that derelictionis not a fruit of
his Christianity, but of his want of it. The defectionof Christians cannot
legitimately condemn the Church and Christianity; because Christianity and
the Church first condemned the defection. Yet when a Church member or a
minister turns out to be a defaulter, a blasphemer, an adulterer, the world
often points its finger of scornat the Christian profession, as if the culprit had
learned the principles of deception from the pulpit, or had been instructed in
defilement from the Sunday schoolchair or desk. A shallowerargument
againstthe Christian professionthan this it would be difficult to conceive. It is
really the blaming of Christianity for another instance of the neglectof
Christianity; it is charging a high ideal with the consequencesofa low
practice;it is criminating virtue because ofthe existence ofvice; it is
reproaching truth with the fact of falsehood. It is as if we were to reflect upon
Jesus by pointing at Judas. The simple question at issue is, Is the Christian
standard high or low, goodor evil? If it be high, live for it — no matter who
falls; if it be good, practice it — no matter who fails. If it be in itself low and
evil, say so squarely.
(H. C. Trumbull, D. D.)
The timid encouragedto communion
J. N. Norton, D. D., Bp. Ryle.

Look in upon that humble chamber in Jerusalem. Whom do you see eating of
the bread of life, and drinking of the cup of salvation? Are they not all men of
like passions with ourselves? There are James and John, who, in their hasty
zeal, would fain have calleddown fire from heaven to destroy the Samaritans.
And there is Thomas — doubting Thomas. There, too, is Peter, who only a few
hours afterward would curse and swearand cowardly deny his Lord. There,
again, the Masteris seenpassing the bread and the cup to Andrew, and Philip,
and Matthew, and Bartholomew, and the other James, who reverently drank,
but who, when dangers and death encompassedHim about, forsook Him and
fled. And look once more. There, too, is Judas! The Saviour does not even pass
him by. Now, I ask, what right has anyone to declare that the Lord's Supper is
something so sacredand awful, that none but perfectly goodpeople must
venture to receive it, when our Saviour Himself admitted such characters as
these to the table which His goodness hadspread? What reasonis there in the
plea which is so often urged by people that they are afraid to commune,
because they have done so many wrong things in times past, or because they
are apprehensive lest they may be led into evil in the future? Are they mere
uncharitable and vindictive by nature than James and John? Have they more
serious and perplexing doubts than Thomas? Do they run a greaterrisk of
apostacythan Peter? or of treasonthan Judas? Others acknowledge, if you
press them very closelyupon the subject, that they slayaway from the Lord's
table because ofinsincere communicants. But how clearlydoes the traitor's
presence prove that no personalunworthiness on the part of others can excuse
us from the performance of our duty.
(J. N. Norton, D. D.)
For some of them thought —
I. The statement that he "had the bag" shows THE POSITION JUDAS
OCCUPIED AMONG THE APOSTLES. He was no mean and inferior
person. He was so far from being suspected, that he had the charge of the
common store of money. Bullinger even thinks that he must have been a man
remarkable for wisdom, prudence, economy, and faithfulness.

II. The supposition of some that Jesus told Judas to "buy the things needed
againstthe feast" shows clearlythat OUR LORD DID NOT WORK
MIRACLES IN ORDER TO PROCURE THE NECESSARIESrequired by
Himself and His disciples. Christians must buy and sell like other people, and
must manage their money affairs with prudence and economy. It also shows
how little the disciples realizedthat their Master's death was close athand.
III. The supposition of others that Jesus told Judas to "give something to the
poor" shows plainly what WAS OUR LORD'S CUSTOM IN THE MATTER
OF ALMSGIVING. He sanctifiedand adorned the practice of caring for the
poor by His own example. This passageandGalatians 2:10 deserve careful
consideration. It may be doubted whether the English PoorLaw has not
tended to shut up English almsgiving far more than is right before God.
Conclusion:
1. Let us mark the snares which attend the possessionand fingering of money.
The man who has care of the money in our Lord's little company of followers
is the very man who makes shipwreck of his soul forever through the love of
money. "Give me neither poverty nor riches" should be a Christian's frequent
prayer.
2. The possessionofmoney is evidently not in itself sinful and wicked. The
Romish mendicant friars, and others who make a self-imposedpoverty, are
under a complete delusion. It is not the having, but the misusing, money which
is sinful.
(Bp. Ryle.)
COMMENTARIES
Now there was leaning on Jesus'bosom.
Christ's specialaffectionfor St. John
John Milne.

You naturally ask, was there anything noticeable or distinguishing in the
characterof this much-favoured disciple? We answer, Christ's love is free. It
must be so, for it is everlasting — it precedes the existence of its objects;and
further, it must be so, for its objects are guilty and evil — they have nothing in
them to attract, they have everything to repel. Christ's love has its cause, or
reason, in Himself. Even our love is in some respects free. It cannotbe bought;
it cannot be forced; we cannot reasonourselves into it. But while love is thus
in its nature free, yet, in examining the objects of it, we find that they possess
some real or supposed qualities, which are the ground of this peculiar esteem.
In our blindness we often fancy qualities which do not really exist; and so, on
more intimate acquaintance, we are often disappointed. But the Lord cannot
be thus mistaken; and so, when we find one distinguished from his
companions as "the disciple whom Jesus loved," we infer that, through grace,
He must have possessedsome qualities which the others had not, or not in the
same degree. What was it, then, in John, on whom the Lord's complacency
rested? It was not any peculiarly high talent, for in this Paul was superior. It
was not any peculiar aptitude for business and the conduct of affairs, for in
this Peterseems to have excelled. It was for the qualities of the heart, rather
than the head, that John was distinguished; and the secretof the Lord's
peculiar delight in him is perhaps found in this: "I love them that love Me,
and they who seek Me earlyshall find Me." John was a man of warmer, fervid
temperament, as appears from the Lord calling him and his brother Boanages
(sons of thunder); and this ardent heart was given wholly and abidingly to
Christ. He came young to Christ, as appears from the long period that he
outlived his Master. He came also early; for he was one of the two who, in
consequence ofJohn Baptist's words, followedJesus to His dwelling, and
became His disciples. His deep, fervent love, unconsciouslybreaks forth in
many ways. His love to Christ, as well as Christ's to him, appears in his place
at the table — the nearestto Jesus. His love made him follow his Masterto the
judgment hall; made him linger at the cross whenthe others were gone;made
him foremostin the race to the tomb, and first to believe the story told by the
forsakenbut orderly grave clothes. It was his love, quick sighted, that made
him the first to recognize his Belovedon the shores of Tiberias, in the grey
twilight of the dawning day. It was admiring love that made him close his
gospelwith the glowing words (John 21:25). It was panting, longing love that

made him close his Apocalypse with the fervid prayer (Revelation22:20).
John's very faults show his love to Christ...But further, John had a deeper,
truer insight than the others into the Divine glory of Christ's person, and the
spiritual nature of His work. The others begin with His earthly lineage and
birth, and occupythemselves chiefly with His manhood. John begins with the
eternal Godhead. The others dwell on the works of benevolence and power
which crowded Christ's laborious days. John takes little note of these, but
dwells rather on the glory of the grace and truth, and gathers up the words of
life and power. John seems to have been among men what Mary was among
women — he sat at Christ's feet, and heard His words. Hence his gospelis
different from the others. While the other evangelists speak chieflyof Christ's
dealings with the bodies of men, John dwells more on His dealings with men's
souls. The Lord must have felt that John knew Him better, and appreciated
Him more fully, than the others. We can conceive that, when Christ
performed any act of higher import, or uttered any word of deeper meaning,
His eye would unconsciouslyturn to John, and would be ever sure to meet
John's loving, gleaming eye!
(John Milne.)
Titled believers; the disciple whom Jesus loved
C. H. Spurgeon.
This was John's most notable title. As a servant of the Queen, having
distinguished himself in the service of Her Majesty, becomes the lord of such
and such a town, and he takes the name of the place as a name of honour, so
John drops his own birth-given name, as it were, and takes this title instead of
it — "that disciple whom Jesus loved." He wears it as a Knight of the Garter,
or of the Golden Fleece,wears the mark of his sovereign's esteem.
(C. H. Spurgeon.)
A title that was better than a name

Lord Brooks was so proud of his friendship with Sir Philip Sidney, that he
chose for his epitaph, "Here lies Sir Philip Sidney's friend."
Nearness to Jesus
T. Thomas.
I. Let us first, then, inquire HOW ARE WE TO ATTAIN THIS NEARNESS
TO JESUS?
1. In the first place, by coming to Him. We are, naturally, at a distance from
Him.
2. This nearness implies realsympathy of mind. What a sacredbond is
sympathy! what a fountain of delight, of comfort, and of strength! In order
that there may be sympathy, there must be three things — mutual knowledge
one of another — harmony of moral taste — and aiming at the same end. The
refined cannotsympathize with the polluted, the gentle cannot sympathize
with the cruel hearted. He that delights in sin, on the other hand, cannot
sympathize with him who seeksto advance in holiness, and to bring all around
him to enjoy communion with God and Jesus.
3. Nearnessto Jesus implies that we persevere in following Him. Nearness to
Him does not depend upon one act.
4. The next idea is, that nearness to Jesus implies felt fellowship — real
communion. Oh! it is not a dream. We have, I trust, very many of us,
experiencedit as a distinct and separate thing from the work of imagination.
Felt fellowship— he who has experiencedthat is near to Jesus.
5. Pass onto notice the next thing implied in nearness to Jesus — love to Him.
Love is the powerthat annihilates the distance betweenus.
6. Then it implies, also, that we have intercourse with His people —
communion with His disciples.
II. THE BLESSEDNESS OF THIS CONDITION.

1. In the first place, it is an honour — the highesthonour — to come near to
the Lord Jesus Christ, to be acquainted with Him, to walk with Him, to have
fellowship with Him. That is the highest distinction that can be conferred
upon man, for it implies that a man is raisedto a kind of equality with the
Supreme Being, that has condescendedto become brother and saviour. The
honour of being introduced to Jesus will last, and fill the mind with restand
tranquility.
2. We say, in the secondplace, it is a blessedprivilege to be near to Jesus,
because it assures us of His eternal love to us. The text says, "there was
leaning on Jesus'bosomone of the disciples whom Jesus loved." It was John
himself that wrote it, and he knew the factthat Jesus loved him. The way then
to be assuredof the love of Jesus is to live near to Him.
3. Nearnessto Jesus, in the third place, secures glorious shelterand protection
from the evils which are in the world. Keep near to thy Saviour, nestle, as it
were, in the bosomof His promises;let His feathers cover thee, and His wings
be over thee; go to Him in times of dangerand trial.
4. Then there is another glorious privilege — the power that is transferred
from Jesus to those who are near to Him. When we are near to Jesus, there is
a current of sanctifiedinfluence passing, until those hearts of yours, once the
abode of pollution, become as spotless temples. The soul that was in the
thraldom of sin is released, and becomes cleansedand sanctified, and shall
stand cleanin the presence of the eternal God. This is not done at once, but by
a continued influence which assimilates the soulto Jesus in purity, holiness,
love, and heavenly mindedness, and makes it a type of Jesus.
5. Then there is another privilege — that there is a constantmanifestationof
fresh glory made to the mind in the Lord Jesus Christ. What an unworthy
idea some people have of Jesus. It is only that of a beautiful image, as it were,
drawn on canvas. But, to the believer, Jesus always manifests some new
beauty in His face — some new glory in His nature.
6. You have anotherstriking advantage of being near to Jesus — that of
growing and increasing in your usefulness in the service of Jesus. There is a
moral element of fitness required for the service of Jesus.

7. Then there is another greatprivilege and blessing — the mind and heart
are weanedfrom earth in proportion as we live near to Jesus. We become
conscious ofbeing only strangers on the earth, of be. longing to another world,
as citizens of a more enduring city.
(T. Thomas.)
The sacredbreast
E. M. Golburn, D. D.
Attention should be called to the different words (different in the original as
well as in the English) used in the text to denote that part of our Lord's most
SacredPerson:"bosom" in ver. 23, "breast" in ver. 25. Strictly speaking, the
latter word alone denotes part of the person; the "bosom" is that part of the
dress which covers the breast. Ancient dresses consistedoftwo pieces, a tight-
fitting inner garment, and a shawl or outer wrapper thrown over it. And this
shawlwas so arranged as to fall in a large full fold over the breast, this full
fold constituting the bosom or lap of the dress. This bosom or lap was
sometimes used as a purse, to contain money or valuables;which explains that
expressionof our Lord, "Goodmeasure, presseddown, and shakentogether,
and running over, shall men give into your bosom" (Luke 6:38). And when a
parent or nurse carried a young child, the child would more or less repose in
this fold of the dress, which would be drawn over its head. The subjecthaving
been thus opened, we will speak to you first of the Bosomin which our Lord
Himself lay from all eternity; secondly, of the moral attitude of His faithful
and beloved ones, who "leanon His Bosom," or"lie on His Breast;" and
lastly, of the glorified Breastof the risen and ascendedSaviour.
I. And, first, of THE BOSOM IN WHICH HE HIMSELF LAY FROM ALL
ETERNITY, "before the mountains were brought forth, or ever the earth and
the world were made." "No man hath seenGod at any time; the only begotten
Son, which is in the bosomof the Father, He hath declaredHim" (John 1:18).
The earthly image chosento conveythe heavenly truth is drawn from the
parental relationship upon earth, and from the loving services whichhuman

parents do for their children in the earliestand most dependent stage of
existence. Theyfold them in their bosom; they carry them in their arms;
according to that word of Moses (Numbers 11:12). This doctrine lights up
Christian theology with bright and consolatorylights. First, the God of
Christian men, as distinct from the God of the Deist and Unitarian, is not to
be thought of as ever having dwelt apart or in solitude. And then, secondly,
this doctrine of our Lord's eternal generationgives us such an assurance as we
could not otherwise have of the tenderness and strength of God's love to
ourselves. He who gave up for us, and who giveth to us, the Son of His love, to
be "unto us wisdom, and righteousness, andsanctification, and redemption"
(1 Corinthians 1:30), what may we not expect Him to do for us, to give to us;
how can we suppose that He will withhold from us any goodthing? O Lord
and Heavenly Father, may we open our hearts to this fatherly love of Thine, in
faith, in confidence, in filial love reciprocating it!
II. THE MORAL ATTITUDE OF THOSE FAITHFUL AND BELOVED
ONES WHO LEAN ON HIS BOSOM OR LIE ON HIS BREAST. It is said
especiallyof St. John the Evangelist, "the disciple whom Jesus loved" (John
20:2; John 21:7, 20). The expressionhas reference, as is wellknown, to the
arrangementof the guests at an ancient supper. They did not sit round the
table in our modern fashion, but reclined on broad couches, leaning on the left
elbow, and helping themselves with the right hand. Eachcouchusually
accommodatedthree guests, and the centralplace on it was the most
distinguished. It was a privileged position, you will say, not granted even to all
the Apostles;and there. fore, in applying the passage, nothing can be founded
upon it as to the spiritual privileges of ordinary Christians. But I find a
Messianic prophecyof Isaiah, which surely enlarges the purview of this
privilege, showing it to be a privilege designedfor all, sad more especiallyfor
the weakermembers of Christ's flock. "He shall gather the lambs with His
arm, and carry them in His bosom, and shall gently lead those that are with
young" (Isaiah40:11). Yes; "He shall carry them in His bosom." He Himself,
we have seen, was carried from all eternity in the bosomof the Father. And
our attitude and relation towards Him is to be that which He Himself bears to
the Father. But now let us develop in particulars the moral attitude which it
behoves us to have towards the Saviour, as pictorially representedin those

words, "leaning on Jesus'bosom," "lying on Jesus'breast."(1)And first, he
who leans on Jesus'bosomin a spiritual sense has a trustful repose in Him.
Activity indeed must characterize the Christian life; and there is a blessedness
and a healthfulness in work for God; but it must be a calm activity, without
solicitude, without wearing anxiety, an activity which, while it works, knows
also how to lean, and lie still, and to say, "the Lord will provide." "Be careful
for nothing; but in everything by prayer and supplication with thanksgiving
let your requests be made known unto God," etc. (Philippians 4:6, 7). To taste
this peace, atleastin a measure, is to lean on Jesus'bosom, to lie on His
breast.(2)Secondly;he who leans on Jesus'bosomin a spiritual sense has an
assurance ofthe Saviour's nearness to him and love for him — a love which
will cling to him to the end. Oh for an assurance, independent of the senses —
the assuranceoffaith — that Christ is near to us at all times, more especially
in public prayer, where two or three are gatheredtogetherin His name, and
in the SacredSupper, in which He makes every faithful recipient a partaker
of His body and blood!(3) Thirdly; he who leans on Jesus'bosomin a spiritual
sense cultivates St. John's type of character, a quiet contemplativeness, in
which he may hear the whispers made by the Divine Masterto the soul. The
present is an age of activity, of material progress, ofrapid movement. Under
these circumstances it becomes more than ever necessary, as an antidote to the
spirit of the times, that devotionalretirement should be insisted upon as a
condition of all healthy spiritual life. Let things drop ever and anon, even
when the strain of work and worry is most severe, and lean back as it were on
the bosomof thy Lord, and look up into His face, and seek from Him the
guidance or the help or the comfort which thou needest, and, if thou doestthis
faithfully, thou shalt not fail to hearthe whispers of His voice within. But how
can those whispers be heard in the rapid whirl of business, in the tumult of
affairs, without an inward silence and a hush in the soul?
III. We are to speak, lastly, of THE GLORIFIED BREAST OF THE RISEN
AND EXALTED SAVIOUR. In that magnificent vision of the glorified Son of
Man at the opening of the Revelation. "Being turned, I saw sevengolden
candlesticks;and in the midst of the sevencandlesticks one like unto the Son
of Man, clothed with a garment down to the foot, and girt about at the
breasts" (so it is in the RevisedVersion) "with a golden girdle." Three points

are observable in this part of the grand vision, which throughout is full of
deep and edifying significance.(1)He appears "girded;" and to the angelof
the Church of Ephesus He describes Himself as "walking in the midst of the
sevengolden candlesticks" (Revelation2:1). The girding and the walking are
both expressive of the ceaselessactivityof the exalted Saviour, an activity
which shows itself not only in His intercession, but in His close inspections of
the Churches as to their spiritual condition and progress.(2)He appears
girded at the breasts, not at the loins; the golden cincture is swathedaround
Him high up the person, below the armpits. This is explained by what
Josephus tells us about the girdle of the high priest, and the part of the person
on which it was fastened. This girding at the breast, then, being the sacerdotal
way of wearing the girdle, and obviously a more dignified, reposeful, and
majestic way than merely tying it tight round the loins, as was done when men
addressedthemselves to secularand common work, indicates that He who
wears the girdle thus is the "greathigh priest, that is passedinto the
heavens," there "to appearin the presence of God for us," and to give effect
to His sacrifice by pleading it on our behalf in the heavenly sanctuary. But if
by the position of the girdle the high priestly characterof the weareris
indicated, why is it not also indicated by the materials, which here are all gold,
whereas the curious or (embroidered) girdle of the ephod, though it had gold
in it, yet was made also of "blue, and purple, and scarlet, and fine twined
linen?" This is to indicate the kingly characterof Christ united with the
priestly, He being not only a priest, but "a priest upon His throne," a priest
exalted to universal government.(3) But what shall we say of this remarkable
feature of the vision, that the Saviour appears in it with the breastof a
woman, not of a man? That there is a profound and beautiful significance in
this trait, whatever be its significance, I make no manner of question. He was
the Seedof the woman, not of the man, and, as being descendedonly from a
mother, might be expectedto show all that tender side of human character
which woman more especiallyexemplifies. He has the breastof a woman, that
is, the heart of a woman, in susceptibility to the sufferings of His people, and
in sympathy with them, when they are called upon to suffer.
(E. M. Golburn, D. D.)

Leaning on Jesus'bosom
J. Morgan.
I. THE SIGNIFICANCYOF THIS ACT. Even with John the outward posture
was only the symbol of the spiritual. It implies —
1. Reconciliationto Christ. We are by nature estrangedfrom God and Christ.
Hence we stand guilty and condemned. But, impelled by wondrous love, Jesus
has takenour place and borne our penalty. Now God can be just and the
justifier of all who believe in Him. Those who have been thus reconciledlean
on Jesus'bosom, and those only. Suppose a child to have disobeyed its
mother's commands and cherished a rebellious spirit. Will that child with
conscious guiltand angry feelings nestle on the mother's breast? But let
temper subside and penitence arise, then it will hasten to the mother's knee,
let the mother's forgiveness kiss awaytears, andthrow its arms round the
mother's neck and lean on her bosom.
2. Confidence in Him. He is worthy of this, for He is infinitely wise, strong,
good, and ought to be thoroughly trusted. But He is not. But those who lean
on His bosom have no fear, and find everything they need.
3. Love for Him. He is worthy of our best affection. Do we not naturally
admire beauty? "He is altogetherlovely." Are we not always affectedby
loving kindness? He has loved as with a love surpassing every other. Hatred
separates,love unites. Those who love Christ are ever near His side.
4. Communion with Him — not merely saying prayers — but heart
intercourse with Him everywhere. Silence leads to estrangement, exchange of
confidences to love. So when there is little communion with Christ there is
little love; but the soul whose fellowshipwith Him is constantwill lay his head
where John lay his.
II. THE BLESSEDNESS OF THIS POSITION. Here is —
1. Perfectsafety. We are all exposedto danger as regards both body and soul.
Mostmen are concernedabout the safetyof their bodies and money — then
surely they should be about that of their souls. But where shall —(1) The

unpardoned sinner, or(2) the backsliding saint find safetysave here? "There
is therefore now no condemnation," etc. "If God be for us, who canbe against
us."
2. Spiritual instruction. We are enfeebledby ignorance. Some of us think we
know much about business, science,art, etc.; but we know little about God
and Divine things. Where shall we look? The learnedof our day only bewilder
us, but we shall get all we want from the best Teacher, who is Himself the
embodiment of truth; and those who trust Him most will be the best
instructed, even as John learnt most of the betrayal.
3. Moralimprovement. We are greatlyinfluenced by our associates.Those
who dwell in courts acquire a peculiar dignity, and those who live near Christ
become Christ-like.
4. Restand peace. There is a fearful amount of unrest in the world arising
from a guilty conscience, loss offriends, wealth, etc.; but "in Christ Jesus the
peace ofGod will keepour hearts and minds."
(J. Morgan.)
Lying on Jesus'breast
G. J. Brown, D. D.
I. THE STATE OF MIND AND HEART, ON EITHER SIDE, OF WHICH
THIS ATTITUDE WAS THE EXPRESSION.
1. On the side of the disciple, it told —(1) Of a holy, unsuspecting, childlike
trust, reliance on the Lord. Doubtless John was tried with many a painful
foreboding for the future. Had anyone asked, "Knowestthou that the Lord
will take awaythy Masterfrom thy head?" methinks he had been ready to
answer, "Yea, I know it; hold thou thy peace." Too wellhe knows it. But just
the more he will lean his head tonight on that Master's bosomand casthis
care on this mighty, gracious One.(2)Of intense affection. It is heart drawing
to heart in the hour of deep grief!(3) The two feelings, the reliance and the
love were inseparably connected. It was a loving reliance; and it was a

confiding affection. The "faith wrought by love;" and the love, "casting out
fear," emboldened the faith.
2. It told of corresponding feelings on the side of the Master.(1)Confidence,
trust, reposedby Christ in the disciple? Jesus suffers him to lean his head
upon His bosom. Ah! this is not to be the traitor. "The secretofthe Lord is
with them that fear Him, and He will show them His covenant."(2)Intense
affection. Not that Christ loved John with any higher love of benevolence than
He did the other disciples. Plainly it is satisfaction, delight, complacency, in
John that is spokenof in the appellation, and which came out divinely in the
permission to lean his head upon His bosom.
II. OUR TEXT ADMITS OF BEING TURNED TO EXTENSIVE USE, far
beyond the ease ofJohn. One disciple only could lean as did John, but we may
now find that this is a privilege, accessible in the essence ofit, even to as many
as shall truly aspire after it.
1. The soul of this attitude, as on the disciple's side lay in trust in Jesus. Then
have we the attitude still. "The life which I now live in the flesh I live by the
faith of the Son of God." Many years ago I was visiting a dying boy. He lay
wearyon his pillow, near his end. I scarce hopedto make him understand me
— he was not six years of age. But thinking I might make an attempt, after
short prayer, I said to him, "Charlie, you are resting your head on the pillow;
try and rest on Jesus, as you are resting on the pillow." Next day his father
told me that, on going up to the little crib severalhours after my visit, and
without making any reference to it, he said to him, "Are you resting on Jesus,
dear?" He immediately answered, "Softpillow." It was his only reply. Ah,
that is it, unsuspecting reliance, "softpillow" — He lying on Jesus'breast!(2)
And have we not the love also, still. "My beloved is mine, and I am his" —
faith and love hand in hand. "I will seek Him whom my soul loveth."
2. The leaning of disciples still is by His welcoming also, justas of old —
reciprocating their feelings towards Him in a blessedcorresponding
confidence, and complacencyin them. "He that hath My commandments, and
keepeththem," etc. Perhaps, in a more specialmanner at the Lord's Supper,
may the lying on the breastbe known and realized. Yet this is not a privilege

confined to any one ordinance or season. Assuredlythe bosom, the heart, of
Jesus is large enough to receive every weary head that is but truly offeredto
lean on it. "I heard the voice of Jesus say," etc.
(G. J. Brown, D. D.)
Can we now lean on Jesus'bosom
Bp. Stevens.
What is it, at this day, to do this?
I. TO BRING OUR HEARTS INTO LIVING FEELING, CONTACT WITH
THE HEART OF CHRIST. We speak of the breastof man, as being filled
with noble or revengefulfeelings;of a generous or an unfeeling bosom,
because the heart has its seatin the breast; and as that, in the physical system,
is the centre of animal life, the ever-welling up and distributing fountain of the
vital currents, so when we would speak of the moral centre, the well spring of
moral emotions, we use the term heart, and say, his heart is right or wrong,
generous or closed, renewedorunsanctified; hence, to lean upon the breast,
the outer casementofthe heart, is equivalent to saying, that the person leans
upon the love and sympathy of that individual. Christ's love emanates from
His heart, and hence he who rests upon His love rests upon His breast. The
feeling of confidence in human affection is one of the most delicious emotions
of which we are capable. In leaning upon the heart of Jesus, the Christian can
have this confidence, to a degree impossible among men. His heart is an organ
of infinite love.
II. TO LEAN UPON THE PLACE WHENCE HIS SYMPATHIES FLOW.
There are daily trials, in which we seek not only succourbut sympathy. None
ever felt so deeply for the sorrows and sufferings of the world as Jesus, and
now that He has ascendedinto heaven, He is still "touchedwith the feeling of
our infirmities." And if we lean on Jesus'bosom, we shall always have His
sympathies.

III. TO GET AN INTELLIGENT UNDERSTANDING OF THE DOCTRINE
OF CHRIST. "Out of the abundance of the heart the mouth speaketh." A
man may be a learned theologianwithout leaning upon Jesus'bosom;but no
one cansavingly understand Divine truth who does not bring his head in
contactwith Jesus'heart. There is a great difference betweenan intellectual,
and an experimental, knowledge ofBible doctrines. The poor widow, the bed-
ridden patient, often has a richer knowledge ofthe truth as it is in Jesus;than
the learnedminister or the boasting professor. All real knowledge ofJesus
must come from Christ's heart, and through our heart.
IV. TO LEAN UPON THE PLACE WHENCE FLOWED HIS PRECIOUS
BLOOD. It was from the spear-riven heart of Christ, that there gushed out
blood and water; and in leaning upon Jesus'breast, therefore, we getclose to
the fountain openedfor sin and all uncleanness. If we would feelthe
preciousness ofthat blood, we must lean upon the heart whence it flowed, and
there learn the vastness ofthe love which gave it, the greatness ofthe sacrifice
it involved, and the unspeakable richness of the grace it purchased.
Conclusion:The bosom of Christ is a privileged place in times of —
1. Adversity. The world may treat us coldly, friends may withdraw from us,
riches may depart, but, if we can lean on Jesus'bosom, we care not.
2. Sickness.
3. Sorrow.
4. Death.
(Bp. Stevens.)
One of His disciples whom Jesus loved.
The beloved disciple
T. Summerfield, M. A.
I. JOHN'S CHARACTER.

1. Early piety.
2. The most remarkable trait, love, which was constantlyevinced in his
attendance on our Lord. He leaned on his Master's bosomin their hours of
socialenjoyment — "And in death they were not divided." He remained with
Him till he saw Him expire. We must follow him to the cross.
II. HOW DID HE ARRIVE AT THIS? He explains this, "We love Him." Yes;
there he learned the lessons oflove on Jesus'bosom.
III. HOW DID HE EXEMPLIFY AFTER HIS MASTER'S DECEASE?Read
his Epistles. He led others to it (chap 1). Zeal for Godand love for man; a
burning fervour for God's cause and man's happiness — "What we have seen
and heard we testify unto you." Love.
IV. THE PARTICULAR DISTINCTIONSAND FAVOURS CONFERRED
ON HIM BY CHRIST. Leans on His breast;Mount of Transfiguration;
garden; and He consigns His holy virgin mother to his care;lived long; closed
the canonof Scripture; was raisedto glory.
(T. Summerfield, M. A.)
A speciallyloved disciple
S. S. Times.
is —
I. NEAR TO JESUS.
II. INTIMATE WITH JESUS.
III. HONOURED BY MEN.
IV. HELPFUL TO MEN.
(S. S. Times.)

Why Jesus roved John
F. W. Robertson, M. A.
We learn from the text the rightness of personalpreferences — certainminds
being more akin to other minds than others — but also that in the highest
hearts this affinity will be determined by spiritual resemblances, notmere
accidentalagreeabilities, accomplishments, politenesses, orpleasantmanners.
Again, I imagine that the union had nothing to do with mental superiority;
that might have been more admirable. John was lovable. Not talent, as in
Paul's ease, nor eloquence, nor amiability, drew Christ's spirit to him, but
that large heart, which enabled him to believe because he felt, and hence to
revealthat "God is love." It is very remarkable, however, that his love was a
trained love. Once John was more zealous than affectionate. But he beganby
loving the human friend, by tending the mother as a son, by attachment to his
brother James;and so through particular personalattachments he was
trained to take in and comprehend the largerDivine love. I should say, then,
that he was most lovable, because, having loved in their varied relationships
"men whom he had seen," he was able to love "Godwhom he had not seen."
He is most dear to the heart of Christ, who loves most, because he has most of
God in him; and that love comes through missing none of the preparatory
steps of affectiongiven us as primer lessons.
(F. W. Robertson, M. A.)
Who is it?
Familiarity with Christ
D. Thomas, D. D., S. S. Times., W. Denton, M. A.
PersonalChristianity is an intimate connectionwith Christ. To be a true
Christian is to be more familiar with Christ than with father, mother, etc.
This familiarity involves —
I. THE MOIST AMAZING CONDESCENSION.Little magnates of earth
deem it a greatcondescensionto allow the humble and lowly to speak to them

even at a distance. But here is the Author and Proprietor of the universe, the
infinitely holy as well as the transcendently great, permitting this poor, frail,
sinful man to lean on His bosom. Let this condescension—
1. Inspire us with adoring gratitude.
2. Consume that pride which prompts man to keepthe poor at a distance.
II. THE SUBLIMEST PRIVILEGE. To be so closelyallied to Christ as this is
to be in the safestand most honourable position. What an honour to recline on
the bosomof the King of kings.
III. THE PROFOUNDESTREVERENCE. Johnaddresses Christas Lord.
Familiarity with men, the proverb says, breeds contempt. We know it often
breeds discontent. So imperfect are the best of men, that, as a rule, the more
we know of them the less reverence we have. Not so with Christ.
(D. Thomas, D. D.)
He it is to whom I shall give a sop. — Literally, "the morsel." No incident of
Oriental meals is more celebratedin Westernnarrative than the giving of the
morsel, or sop, to a table neighbour, as a mark of favour. It is said that the
Shah of Persia, when in London some years ago, could not break himself
entirely of the habit, but insisted on passing some morsels to the fine ladies
near him, to the danger of their fine dresses;giving rise to the witticism which
describedthe saving for the catof the morsels left after the meal, by the
French sentence, Nous allons les garderpour le chat — "We are going to save
them for the Shah (cat). But scarcelya traveller, and certainly no resident, in
the Eastcanescape this Oriental courtesyat meals. Since the dishes are
generallyeither stews orcookedalmostto pieces, the fingers can easilytear
off a morsel. This is dipped in the sauce, thus becoming the sop, and is thrust
directly, into the favoured one's mouth. If the mouthful is large, the sauce or
gravy is apt to run down the receiver's beard. The present writer has often
receivedthe sopat an Oriental meal, and cannot say that, considering the
other customs, there is anything uncleanly or repulsive in it. A common mode,
however, both of helping one's self and giving the sop to one's neighbour, is to
take two pieces ofbread, and take up the morsel betweenthem, the pieces of

bread serving as spoon, or knife and fork. The sop must, according to all
Oriental rules, be consideredas a mark of favour; and in Jesus'giving it to
Judas, we must, unless we look farther below the surface than we have any
light, see only love and goodwill. The giving of the sop, or morsel, seems to be
an old Greek custom, as well as an Oriental one; but the citations to sustain
that position may be seencollectedin Webster's Greek Testament. Theyare
too numerous and voluminous to repeat here. The custom goes back to the
time of Socrates,if not to that of Homer.
(S. S. Times.)
He gave it to Judas. — Christ was now standing at the door of the heart of His
apostle. He was holding out to him the opportunity of repentance. Judas,
however, was unwilling to open that door at the call of Christ, though he
opened it to Satan, and so Satanentered into him. The devil had stood
knocking at his heart by the his yielding temptation of money; and to the
temptation unbarred the door of the sinner's heart, and made him an easy
prey to the greattempter.
(W. Denton, M. A.)
The dramatic interest of the act
Monday Club.
There is perhaps a reasonwhy this giving of a sop has an effecton our minds
not unlike the knocking onthe gate in "Macbeth," whichsucceeds the murder
of Duncan. No words are spokenin either case. Inthis instance the effectis
more startling, because the sign precedes rather than follows the crime. It
produces a feeling of peculiar awfulness and solemnity. It is the casting of a
die. We are made to feel, as De Quincey says of the device of the greatpoet,
"that the human and Divine nature of love and mercy, spread through the
hearts of all creatures, and seldom utterly withdrawn from man, is entirely
gone, and that this fiendish nature has taken its place. By this sign and token
we know that Satanhas entered. It was not the Lord rejecting Judas, but
Judas rejecting the Lord.

(Monday Club.)
The final step
J. A. Froude.
Remorse may disturb the slumbers of a man who is dabbling with his first
experiences ofwrong; and when the pleasure has been tasted and is gone, and
nothing is left of the crime but the ruin which it has wrought, then, too, the
furies take their seats upon the midnight pillow. But the meridian of evil is,
for the most part, left unvexed; and when a man has chosenhis road, he is left
alone to follow it to the end.
(J. A. Froude.)
Christianity not responsible for the words or deeds of its professors
H. C. Trumbull, D. D.
We must distinguish Christian thoughts from the thoughts of Christians, and
Christian deeds from the deeds of Christians; in short, we must discriminate
betweenChristianity and Christians, because Christians are human and
Christianity is Divine. It is, in fact, because ofthis very distinction that
Christianity often suffers in the minds of those who note the unworthiness of
Christians. Every fall of a Christian is an indication of the elevationof
Christianity; and every indication of that elevationis a reasonfor our
endeavour to reachit. To say that a man does not practice what he preaches is
no necessarycondemnationof his preaching, howevermuch it condemns his
practice. A drunkard has the right to preachtemperance from the standpoint
of intemperance. A slave to tobacco is not necessarilyinsincere because he
advises abstinence from his masterful habit. "I caneasierteachtwenty what
were goodto be done, than be one of the twenty to follow mine ownteaching,"
says Portia; but while that may reflect on the twenty, it is no reflection on the
teaching. And so, when a Christian is derelict, that derelictionis not a fruit of
his Christianity, but of his want of it. The defectionof Christians cannot

legitimately condemn the Church and Christianity; because Christianity and
the Church first condemned the defection. Yet when a Church member or a
minister turns out to be a defaulter, a blasphemer, an adulterer, the world
often points its finger of scornat the Christian profession, as if the culprit had
learned the principles of deception from the pulpit, or had been instructed in
defilement from the Sunday schoolchair or desk. A shallowerargument
againstthe Christian professionthan this it would be difficult to conceive. It is
really the blaming of Christianity for another instance of the neglectof
Christianity; it is charging a high ideal with the consequencesofa low
practice;it is criminating virtue because ofthe existence ofvice; it is
reproaching truth with the fact of falsehood. It is as if we were to reflect upon
Jesus by pointing at Judas. The simple question at issue is, Is the Christian
standard high or low, goodor evil? If it be high, live for it — no matter who
falls; if it be good, practice it — no matter who fails. If it be in itself low and
evil, say so squarely.
(H. C. Trumbull, D. D.)
The timid encouragedto communion
J. N. Norton, D. D., Bp. Ryle.
Look in upon that humble chamber in Jerusalem. Whom do you see eating of
the bread of life, and drinking of the cup of salvation? Are they not all men of
like passions with ourselves? There are James and John, who, in their hasty
zeal, would fain have calleddown fire from heaven to destroy the Samaritans.
And there is Thomas — doubting Thomas. There, too, is Peter, who only a few
hours afterward would curse and swearand cowardly deny his Lord. There,
again, the Masteris seenpassing the bread and the cup to Andrew, and Philip,
and Matthew, and Bartholomew, and the other James, who reverently drank,
but who, when dangers and death encompassedHim about, forsook Him and
fled. And look once more. There, too, is Judas! The Saviour does not even pass
him by. Now, I ask, what right has anyone to declare that the Lord's Supper is
something so sacredand awful, that none but perfectly goodpeople must
venture to receive it, when our Saviour Himself admitted such characters as

these to the table which His goodness hadspread? What reasonis there in the
plea which is so often urged by people that they are afraid to commune,
because they have done so many wrong things in times past, or because they
are apprehensive lest they may be led into evil in the future? Are they mere
uncharitable and vindictive by nature than James and John? Have they more
serious and perplexing doubts than Thomas? Do they run a greaterrisk of
apostacythan Peter? or of treasonthan Judas? Others acknowledge, if you
press them very closelyupon the subject, that they slayaway from the Lord's
table because ofinsincere communicants. But how clearlydoes the traitor's
presence prove that no personalunworthiness on the part of others can excuse
us from the performance of our duty.
(J. N. Norton, D. D.)
For some of them thought —
I. The statement that he "had the bag" shows THE POSITION JUDAS
OCCUPIED AMONG THE APOSTLES. He was no mean and inferior
person. He was so far from being suspected, that he had the charge of the
common store of money. Bullinger even thinks that he must have been a man
remarkable for wisdom, prudence, economy, and faithfulness.
II. The supposition of some that Jesus told Judas to "buy the things needed
againstthe feast" shows clearlythat OUR LORD DID NOT WORK
MIRACLES IN ORDER TO PROCURE THE NECESSARIESrequired by
Himself and His disciples. Christians must buy and sell like other people, and
must manage their money affairs with prudence and economy. It also shows
how little the disciples realizedthat their Master's death was close athand.
III. The supposition of others that Jesus told Judas to "give something to the
poor" shows plainly what WAS OUR LORD'S CUSTOM IN THE MATTER
OF ALMSGIVING. He sanctifiedand adorned the practice of caring for the
poor by His own example. This passageandGalatians 2:10 deserve careful
consideration. It may be doubted whether the English PoorLaw has not
tended to shut up English almsgiving far more than is right before God.
Conclusion:

1. Let us mark the snares which attend the possessionand fingering of money.
The man who has care of the money in our Lord's little company of followers
is the very man who makes shipwreck of his soul forever through the love of
money. "Give me neither poverty nor riches" should be a Christian's frequent
prayer.
2. The possessionofmoney is evidently not in itself sinful and wicked. The
Romish mendicant friars, and others who make a self-imposedpoverty, are
under a complete delusion. It is not the having, but the misusing, money which
is sinful.
(Bp. Ryle.)
PRECEPTAUSTIN RESOURCES
CALVIN
Verse 23
23.WhomJesus loved. The peculiar love with which Christ loved John plainly
testifies that, if we love some more than others, this is not always inconsistent
with brotherly love; but all lies in this, that our love shall be directed towards
God, and that every man, in proportion as he excels in the gifts of God, shall
share in it the more largely. From this end Christ never turned aside in the
smallestdegree;but with us the case is widely different, for such is the vanity
of our mind, that there are few who, in loving men, approachmore nearly to
God. And yet the love of men towards eachother will never be properly
regulated, unless it be directed to God.
Lay at table in Jesus’bosom. What is here related by John might be regarded
in the present day as indecorous;but such was, at that time, the manner of

being placed at table; for they did not sit, as we do, at table, but, after having
put off their shoes, lay half-stretchedout, reclining on small cushions.
MetropolitanTabernacle Pulpit 1
Volume 34 Tell someone how much you love Jesus Christ. 1
“ON HIS BREAST” NO. 2052
A SERMON INTENDEDFOR READING ON LORD’S DAY, NOVEMBER
18, 1888, DELIVERED AT THE LORD’S SUPPER BY C. H. SPURGEON,
AT THE METROPOLITAN TABERNACLE,NEWINGTON.
“Now there was leaning on Jesus’bosomone of His disciples, whom Jesus
loved. Simon Petertherefore beckonedto him, that he should ask who it
should be of whom He spoke. He then lying on Jesus’breastsaidunto Him,
Lord, who is it? Jesus answered, He it is to whom I shall give a sop, when I
have dipped it. And when he had dipped the sop, he gave it to Judas Iscariot,
the sonof Simon.” John 13: 23-26.
PICTURE the Lord and His apostles atthe holy Supper. A world of interest
centers here. Two figures strangelydifferent met in this scene—met, shortly
afterwards to part, and never to meet again. To look upon them, they seemed
equally disciples of Jesus, and from the position which one of them occupied,
as leaning on the Lord’s bosom, and the other as the treasurer of the Master’s
little store, they seemedto be equally trusted and honored followers of the
greatLord. You might not have known, by mere sight, which was the better
man of the two—Johnor Judas. Mostprobably you would have preferred the

gentle manners of John, but I should suppose—forour Lord never chose a
man to an office unless he had some qualification—you would also have
admired the calm prudence of Judas, and his quiet business tact. No doubt
you would have thought that he made an excellenttreasurer, and you would
have been glad that your Master, with so little to spare, had lighted upon so
vigilant a guard and so prudent a manager. They sat at the same table,
engagedin the same exercises, and lookedmuch the same kind of men. None
of us would have guessedthat one of them was John the divine, and the other
was Judas the devil. One of them was the seerof the Apocalypse;the other
was the son of perdition. No doubt there are strange mixtures of characterin
this very house tonight. There will come to this table the disciple whom Jesus
loves. Him we will welcome, saying, “Come in, you blessedof the Lord.” Alas!
There may come here a son of perdition. Him we cannotchase away, for we
cannot read his heart. For a time both may actand even feel alike; they may
even wearwell for years. Apparently they may be equally sincere, and yet the
day will come when to the right, in his love and his integrity, the faithful
disciple will wend his way up to his Master’s bosomforever, and to the left,
the hypocrite will go to his dreadful end, and to that hell which must receive
such traitors as he. There is something very solemn about this meeting of such
strangelydifferent characters in one common act, and in the societyof the
same divine Lord. John is here; is Judas here? Let the question be started and
passedround, “Lord, is it I?” He is the leastlikely to be the traitor who is
nearestto his Lord’s heart. He who occupies sucha place as John did is not
the betrayer. Oh that we might be fired with a loving ambition to be the
disciple whom Jesus loved, leaning on Jesus’bosom!Forthen, though we ask
the question, “Lord, is it I?” it will not linger long upon our hearts, for His
love, shed abroad within them, shall answerevery question of self-
examination, and we shall cry, “Lord, You know all things, You know that I
love You.” Let that stand as an introduction. Glance at yourself and your
brethren at the table, and say—How far shall we be like our Lord and the
twelve? Will Peter, and James, and John, and Judas all live over againin the
assemblyof tonight for the breaking of bread? And now our remarks will be
very simple. I. And the first is this—SOME DISCIPLES ARE SPECIALLY
LOVED OF THEIR LORD. We believe in the doctrine of election, but the
principle of electiongoes to be carried farther than some suppose. There is an

electionin the midst of the election, and another within that. The wider circle
contains the inner, and a still more selectcircle forms the innermost ring of
all. The Lord had a people around Him who were His disciples. Within them
He had twelve. Within the twelve He had three. Within the
“On His Breast” Sermon#2052
Tellsomeone how much you love Jesus Christ. Volume 34
2
2
three He had one disciple whom He loved. And I suppose that what took place
around His blessedperson on earth takes place on a larger scale aroundHis
adorable person which is the centerof His church both militant and
triumphant. Probably our Lord’s attachment to John was partly a human
one, and so far as it was human, though we have knownChrist after the flesh,
yet now after the flesh we know Him no more. Any merely human affection
which our Lord Jesus bore for John may have passedaway. There may, also,
have been such affectionin Jesus towardJohn as there would be in any
eminent Christian towards another Christly believer—in anyone whom the
Lord made to be a leaderof His church, towards such and such a member of
that church in whom He could see most of the lovely characteristicsof
Himself. I cannotbut think that it was so. But it strikes me that our Lord
Jesus lovedJohn in some measure more than the rest, in the entirety of His
character, as Jesus Christ, the Son of God as well as the Son of man. We know
that He loved all His disciples, for when my brother readthe chapter just
now, how like music did those words sound, “Having loved His own which
were in the world, He loved them unto the end”! He loved not some of His
own, but all of them. He loved all His own then, and He loves all His own now.
There is infinite love in the heart of Jesus towards all His people, and if there
are any degrees in that love, yet the lowestdegree is inconceivably great. The
very leastmember of the divine family may say, “He loved me, and gave
Himself for me.” He loves us beyond all human expression, beyond all human
conception. The greatheart of the eternal Father, the greatheart of the
eternal Son, the greatheart of the ever-blessedSpirit, the greatheart of the

Trinity in unity, beats with love, with love to all the elect, to all the redeemed,
to all the called, to all the sanctified people of God. We are quite sure of this.
Yet that love has this difference about it, that it is more enjoyed by some on
earth than by others. It is clear, as a matter of fact, that the divine love is
manifested to some more clearly than to others. My beloved brethren, you
must know this to be the case, forthere are those among us who walk with
God, who enjoy the light of Jehovah’s countenance, atall times, who, if
depressed, have the art of rolling their burden upon the Lord, and soonare
delivered from it. You know them, they are the brethren who feel like singing
all the while, for Jesus is their friend, and they rejoice in Him. There was one
in the Old Testamentwho was called“a man greatlybeloved,” and there are
Daniels on earth even now. Christ has among womenstill His Marys, whom
He loves. He loved Martha, too, but still there was a specialplace for Mary.
Jesus has still His Johns, whom He peculiarly loves. He loves Peterand
Nicodemus, and Nathanael, and all of them, but still, there are some who
know His love more than others, live in it more than others, drink of it more
than others, reflect it more than others, and become more conformedto it,
and saturatedwith it, and perfumed with it, than others are. There are first as
well as last. All may be of Israel, but all the tribes are not Judah, and in Judah
all the men are not Davids. Who shall deny that there are degrees in grace?
Have we not among us babes, and young men, and fathers? Have we not first
the blade, then the ear, and then the full corn in the ear? It is so, and though I
will not argue for degrees in glory, and, indeed, deprecate the spirit in which
the doctrine of degrees in glory is often set forth, yet we are sure, for we see it
with our eyes, that there are degrees ofgrace, andespeciallydegrees in the
enjoyment of the love of Jesus. Among those who do really love their Lord,
and are really loved by Him, one stardiffers from another in the glory of that
love. Why was Johnmade “that disciple whom Jesus loved”? Certainly it was
not because he was naturally higher in rank than the others, for he was a
fisherman, like the most of them, and James was certainly equal in birth, for
he was his brother. Our blessedLord did not love John because ofany excess
of talent, for albeit that John’s Apocalypse and his Gospelare, in some
respects, the highest parts of revealedScripture, being both the simplest and
the most mysterious portions of Holy Writ; yet we should not say that John
betrayed evidence of so greata mind in itself, naturally, or by education, as

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