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Matthew Henry’s Complete Commentary
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Matthew Henry |
J O H N.
CHAP. VII.
In this chapter we have,
I. Christ’s declining for some time to appear publicly in Judea,
II. His design to go up to Jerusalem at the feast of tabernacles, and
his discourse with his kindred in Galilee concerning his going up to
this feast,
III. His preaching publicly in the temple at that feast.
1. In the midst of the feast,
We have his discourse with the Jews,
(1.) Concerning his doctrine,
(2.) Concerning the crime of sabbath-breaking laid to his charge,
(3.) Concerning himself, both whence he came and whither he was going,
2. On the last day of he feast.
(1.) His gracious invitation to poor souls to come to him,
(2.) The reception that it met with.
[1.] Many of the people disputed about it,
[2.] The chief priests would have brought him into trouble for it, but
were first disappointed by their officers
and then silenced by one of their own court,
| Christ’s Discourse with His Brethren; The Rumours Respecting Christ. |
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1 After these things Jesus walked in Galilee: for he would not
walk in Jewry, because the Jews sought to kill him.
2 Now the Jews’ feast of tabernacles was at hand.
3 His brethren therefore said unto him, Depart hence, and go
into Judæa, that thy disciples also may see the works that thou
doest.
4 For there is no man that doeth any thing in secret, and
he himself seeketh to be known openly. If thou do these things,
show thyself to the world.
5 For neither did his brethren believe in him.
6 Then Jesus said unto them, My time is not yet come: but your
time is alway ready.
7 The world cannot hate you; but me it hateth, because I
testify of it, that the works thereof are evil.
8 Go ye up unto this feast: I go not up yet unto this feast;
for my time is not yet full come.
9 When he had said these words unto them, he abode still in
Galilee.
10 But when his brethren were gone up, then went he also up
unto the feast, not openly, but as it were in secret.
11 Then the Jews sought him at the feast, and said, Where is
he?
12 And there was much murmuring among the people concerning
him: for some said, He is a good man: others said, Nay; but he
deceiveth the people.
13 Howbeit no man spake openly of him for fear of the Jews.
We have here,
I. The reason given why Christ spent more of his time in Galilee than
in Judea
(v. 1):
because the Jews, the people in Judea and Jerusalem, sought to
kill him, for curing the impotent man on the sabbath day,
They thought to be the death of him, either by a popular tumult or by a
legal prosecution, in consideration of which he kept at a distance in
another part of the country, very much out of the lines of Jerusalem’s
communication. It is not said, He durst not, but, He would
not, walk in Jewry; it was not through fear and cowardice that he
declined it, but in prudence, because his hour was not yet come.
Note,
1. Gospel light is justly taken away from those that endeavour
to extinguish it. Christ will withdraw from those that drive him from
them, will hide his face from those that spit in it, and justly shut up
his bowels from those who spurn at them.
2. In times of imminent peril it is not only allowable, but
advisable, to withdraw and abscond for our own
safety and preservation, and to choose the service of those places
which are least perilous,
Then, and not till then, we are called to expose and lay
down our lives, when we cannot save them without sin.
3. If the providence of God casts persons of merit into places
of obscurity and little note, it must not be thought strange; it was
the lot of our Master himself. He who was fit to have sat in the
highest of Moses’s seats willingly walked in Galilee among the ordinary
sort of people. Observe, He did not sit still in Galilee, nor bury
himself alive there, but walked; he went about doing good. When
we cannot do what and where we would, we must do
what and where we can.
II. The approach of the feast of tabernacles
(v. 2),
one of the three solemnities which called for the personal attendance
of all the males at Jerusalem; see the institution of it,
&c., and the revival of it after a long disuse,
It was intended to be both a memorial of the tabernacle state of
Israel in the wilderness, and a figure of the tabernacle state
of God’s spiritual Israel in this world. This feast, which was
instituted so many hundred years before, was still religiously
observed. Note, Divine institutions are never antiquated, nor go out of
date, by length of time: nor must wilderness mercies ever be forgotten.
But it is called the Jews’ feast, because it was now shortly to
be abolished, as a mere Jewish thing, and left to them that
served the tabernacle.
III. Christ’s discourse with his brethren, some of his kindred,
whether by his mother or his supposed father is not certain; but they
were such as pretended to have an interest in him, and therefore
interposed to advise him in his conduct. And observe,
1. Their ambition and vain-glory in urging him to make a more public
appearance than he did: “Depart hence,” said they, “and go
into Judea
(v. 3),
where thou wilt make a better figure than thou canst here.”
(1.) They give two reasons for this advice:
[1.] That it would be an encouragement to those in and about Jerusalem
who had a respect for him; for, expecting his temporal kingdom, the
royal seat of which they concluded must be at Jerusalem, they would
have had the disciples there particularly countenanced, and
thought the time he spent among his Galilean disciples wasted and
thrown away, and his miracles turning to no account unless those at
Jerusalem saw them. Or, “That thy disciples, all of them in
general, who will be gathered at Jerusalem to keep the feast, may
see thy works, and not, as here, a few at one time and a few at
another.”
[2.] That it would be for the advancement of his name and honour:
There is no man that does any thing in secret if he himself
seeks to be known openly. They took it for granted that Christ
sought to make himself known, and therefore thought it absurd for him
to conceal his miracles: “If thou do these things, if thou be so
well able to gain the applause of the people and the approbation of the
rulers by thy miracles, venture abroad, and show thyself to the
world. Supported with these credentials, thou canst not fail of
acceptance, and therefore it is high time to set up for an interest,
and to think of being great.“
(2.) One would not think there was any harm in this advice, and yet the
evangelist noted it is an evidence of their infidelity: For neither
did his brethren believe in him
(v. 5),
if they had, they would not have said this. Observe,
[1.] It was an honour to be of the kindred of Christ, but no
saving honour; they that hear his word and keep it are the
kindred he values. Surely grace runs in no blood in the world, when not
in that of Christ’s family.
[2.] It was a sign that Christ did not aim at any secular interest, for
then his kindred would have struck in with him, and he would have
secured them first.
[3.] There were those who were akin to Christ according to the flesh
who did believe in him (three of the twelve were his brethren),
and yet others, as nearly allied to him as they, did not believe in
him. Many that have the same external privileges and advantages do not
make the same use of them. But,
(3.) What was there amiss in the advice which they gave him? I answer,
[1.] It was a piece of presumption for them to prescribe to Christ, and
to teach him what measures to take; it was a sign that they did not
believe him able to guide them, when they did not think him
sufficient to guide himself.
[2.] They discovered a great carelessness about his safety, when they
would have him go to Judea, where they knew the Jews sought to kill
him. Those that believed in him, and loved him, dissuaded him from
Judea,
[3.] Some think they hoped that if his miracles were wrought at
Jerusalem the Pharisees and rulers would try them, and discover some
cheat in them, which would justify their unbelief. So. Dr. Whitby.
[4.] Perhaps they were weary of his company in Galilee (for are not
all these that speak Galileans?) and this was, in effect, a desire
that he would depart out of their coasts.
[5.] They causelessly insinuate that he neglected his disciples, and
denied them such a sight of his works as was necessary to the
support of their faith.
[6.] They tacitly reproach him as mean-spirited, that he durst
not enter the lists with the great men, nor trust himself upon the
stage of public action, which, if he had any courage and greatness
of soul, he would do, and not sneak thus and skulk in a corner;
thus Christ’s humility, and his humiliation, and the small figure which
his religion has usually made in the world, have been often turned to
the reproach of both him and it.
[7.] They seem to question the truth of the miracles he wrought, in
saying, “If thou do these things, if they will bear the test of
a public scrutiny in the courts above, produce them there.”
[8.] They think Christ altogether such a one as themselves, as subject
as they to worldly policy, and as desirous as they to make a fair
show in the flesh; whereas he sought not honour from men.
[9.] Self was at the bottom of all; they hoped, if he would make
himself as great as he might, they, being his kinsmen, should share in
his honour, and have respect paid them for his sake. Note,
First, Many carnal people go to public ordinances, to worship at
the feast, only to show themselves, and all their care is to
make a good appearance, to present themselves handsomely to the
world. Secondly, Many that seem to seek Christ’s honour do
really therein seek their own, and make it serve a turn for
themselves.
2. The prudence and humility of our Lord Jesus, which appeared in his
answer to the advice his brethren gave him,
Though there were so many base insinuations in it, he answered them
mildly. Note, Even that which is said without reason should be
answered without passion; we should learn of our Master to reply
with meekness even to that which is most impertinent and
imperious, and, where it is easy to find much amiss, to seem not
to see it, and wink at the affront. They expected Christ’s company
with them to the feast, perhaps hoping he would bear their charges: but
here,
(1.) He shows the difference between himself and them, in two
things:–
[1.] His time was set, so was not theirs: My time is
not yet come, but your time is always ready. Understand it of the
time of his going up to the feast. It was an indifferent thing to them
when they went, for they had nothing of moment to do either where they
were, to detain them there, or where they were going, to
hasten them thither; but every minute of Christ’s time
was precious, and had its own particular business allotted to it. He
had some work yet to do in Galilee before he left the country: in the
harmony of the gospels betwixt this motion made by his kindred
and his going up to this feast comes in the story of his sending
forth the seventy disciples
&c.), which was an affair of very great consequence; his time is not
yet, for that must be done first. Those who live useless lives have
their time always ready; they can go and come when they please.
But those whose time is filled up with duty will often
find themselves straitened, and they have not yet time
for that which others can do at any time. Those who are made the
servants of God, as all men are, and who have made themselves the
servants of all, as all useful men have, must not expect not covet to
be masters of their own time. The confinement of business is a
thousand times better than the liberty of idleness. Or, it may be meant
of the time of his appearing publicly at Jerusalem; Christ, who
knows all men and all things, knew that the best and most proper time
for it would be about the middle of the feast. We, who are
ignorant and short-sighted, are apt to prescribe to him, and to think
he should deliver his people, and so show himself now. The present time
is our time, but he is fittest to judge, and, it may be, his
time is not yet come; his people are not yet ready for deliverance,
nor his enemies ripe for ruin; let us therefore wait with patience for
his time, for all he does will be most glorious in its season.
[2.] His life was sought, so was not theirs,
v. 7.
They, in showing themselves to the world, did not expose
themselves: “The world cannot hate you, for you are of the
world, its children, its servants, and in with its interests; and
no doubt the world will love its own;” see
Unholy souls, whom the holy God cannot love, the world that lies
in wickedness cannot hate; but Christ, in showing himself to the
world, laid himself open to the greatest danger; for me it
hateth. Christ was not only slighted, as inconsiderable in
the world (the world knew him not), but hated, as if he
had been hurtful to the world; thus ill was he requited for his love to
the world: reigning sin is a rooted antipathy and enmity to Christ. But
why did the world hate Christ? What evil had he done to it? Had he,
like Alexander, under colour of conquering it, laid it waste? “No, but
because” (saith he) “I testify of it, that the works of it are
evil.” Note, First, The works of an evil world are evil
works; as the tree is, so are the fruits: it is a dark world, and
an apostate world, and its works are works of darkness and rebellion.
Secondly, Our Lord Jesus, both by himself and by his ministers,
did and will both discover and testify against the evil works of this
wicked world. Thirdly, It is a great uneasiness and provocation
to the world to be convicted of the evil of its works. It is for the
honour of virtue and piety that those who are impious and vicious do
not care for hearing of it, for their own consciences make them
ashamed of the turpitude there is in sin and
afraid of the punishment that follows after sin.
Fourthly, Whatever is pretended, the real cause of
the world’s enmity to the gospel is the testimony it bears against sin
and sinners. Christ’s witnesses by their doctrine and conversation
torment those that dwell on the earth, and therefore are treated
so barbarously,
But it is better to incur the world’s hatred, by testifying against its
wickedness, than gain its good-will by going down the stream with
it.
(2.) He dismisses them, with a design to stay behind for some time in
Galilee
(v. 8):
Go you up to this feast, I go not up yet.
[1.] He allows their going to the feast, though they were carnal and
hypocritical in it. Note, Even those who go not to holy ordinances with
right affections and sincere intentions must not be hindered nor
discouraged from going; who knows but they may be wrought upon there?
[2.] He denies them his company when they went to the feast, because
they were carnal and hypocritical. Those who go to ordinances for
ostentation, or to serve some secular purpose, go without Christ, and
will speed accordingly. How sad is the condition of that man, though he
reckon himself akin to Christ, to whom he saith, “Go up to such
an ordinance, Go pray, Go hear the word, Go receive the sacrament, but
I go not up with thee? Go thou and appear before God, but
I will not appear for thee,” as
But, if the presence of Christ go not with us, to what purpose should
we go up? Go you up, I go not up. When we are going to, or
coming from, solemn ordinances, it becomes us to be careful what
company we have and choose, and to avoid that which is
vain and carnal, lest the coal of good affections be quenched by
corrupt communication. I go not up yet to this feast; he does
not say, I will not go up at all, but not yet. There may be reasons for
deferring a particular duty, which yet must not be wholly omitted or
laid aside; see
The reason he gives is, My time is not yet fully come. Note, Our
Lord Jesus is very exact and punctual in knowing and keeping his time,
and, as it was the time fixed, so it was the best
time.
3. Christ’s continuance in Galilee till his full time was come,
v. 9.
He, saying these things to them (tauta de eipon) abode
still in Galilee; because of this discourse he continued there;
for,
(1.) He would not be influenced by those who advised him to seek honour
from men, nor go along with those who put him upon making a figure; he
would not seem to countenance the temptation.
(2.) He would not depart from his own purpose. He had said, upon a
clear foresight and mature deliberation, that he would not go up yet to
this feast, and therefore he abode still in Galilee. It becomes the
followers of Christ thus to be steady, and not to use
lightness.
4. His going up to the feast when his time was come. Observe,
(1.) When he went: When his brethren were gone up. He
would not go up with them, lest they should make a noise and
disturbance, under pretence of showing him to the world; whereas
it agreed both with the prediction and with his spirit not to strive
nor cry, nor let his voice be heard in the streets,
Isa. xlii. 2.
But he went up after them. We may lawfully join in the same
religious worship with those with whom we should yet decline an
intimate acquaintance and converse; for the blessing of ordinances
depends upon the grace of God, and not upon the grace of our
fellow-worshippers. His carnal brethren went up first, and then
he went. Note, In the external performances of religion it is possible
that formal hypocrites may get the start of those that are
sincere. Many come first to the temple who are brought thither
by vain-glory, and go thence unjustified, as he,
It is not, Who comes first? that will be the question, but, Who
comes fittest? If we bring our hearts with us, it is no
matter who gets before us.
(2.) How he went, os en krypto—a s if he were
hiding himself: not openly, but as it were in secret, rather for
fear of giving offence than of receiving injury. He went
up to the feast, because it was an opportunity of honouring God and
doing good; but he went up as it were in secret, because he would not
provoke the government. Note, Provided the work of God be done
effectually, it is best done when done with least noise. The
kingdom of God need not come with observation,
Luke xvii. 20.
We may do the work of God privately, and yet not do it
deceitfully.
5. The great expectation that there was of him among the Jews at
Jerusalem,
Having formerly come up to the feasts, and signalized himself by the
miracles he wrought, he had made himself the subject of much discourse
and observation.
(1.) They could not but think of him
(v. 11):
The Jews sought him at the feast, and said, Where is he?
[1.] The common people longed to see him there, that they might have
their curiosity gratified with the sight of his person and miracles.
They did not think it worth while to go to him into Galilee, though if
they had they would not have lost their labour, but they hoped the
feast would bring him to Jerusalem, and then they should see him. If an
opportunity of acquaintance with Christ come to their door, they can
like it well enough. They sought him at the feast. When we
attend upon God in his holy ordinances, we should seek Christ in them,
seek him at the gospel feasts. Those who would see Christ at a
feast must seek him there. Or,
[2.] Perhaps it was his enemies that were thus waiting an opportunity
to seize him, and, if possible, to put an effectual stop to his
progress. They said, Where is he? pou esin
ekeinos—where is that fellow? Thus scornfully and
contemptibly do they speak of him. When they should have welcomed the
feast as an opportunity of serving God, they were glad of it as an
opportunity of persecuting Christ. Thus Saul hoped to slay David at the
new moon,
Those who seek opportunity to sin in solemn assemblies for
religious worship profane God’s ordinances to the last degree, and defy
him upon his own ground; it is like striking within the verge of the
court.
(2.) The people differed much in their sentiments concerning him
(v. 12):
There was much murmuring, or muttering rather, among
the people concerning him. The enmity of the rulers against Christ,
and their enquiries after him, caused him to be so much the more talked
of and observed among the people. This ground the gospel of Christ has
got by the opposition made to it, that it has been the more enquired
into, and, by being every where spoken against, it has come to
be every where spoken of, and by this means has been spread the
further, and the merits of his cause have been the more searched
into. This murmuring was not against Christ, but
concerning him; some murmured at the rulers, because they did
not countenance and encourage him: others murmured at them, because
they did not silence and restrain him. Some murmured that he had so
great an interest in Galilee; others, that he had so little interest in
Jerusalem. Note, Christ and his religion have been, and will be, the
subject of much controversy and debate,
If all would agree to entertain Christ as they ought, there would be
perfect peace; but, when some receive the light and others resolve
against it, there will be murmuring. The bones in the valley,
while they were dead and dry, lay quiet; but when it was
said unto them, Live, there was a noise and a
shaking,
Ezek. xxxvii. 7.
But the noise and rencounter of liberty and business are preferable,
surely, to the silence and agreement of a prison. Now what were the
sentiments of the people concerning him?
[1.] Some said, he is a good man. This was a truth, but it was
far short of being the whole truth. He was not only a good
man, but more than a man, he was the Son of God. Many who
have no ill thoughts of Christ have yet low thoughts of
him, and scarcely honour him, even when they speak well of him, because
they do not say enough; yet indeed it was his honour, and the
reproach of those who persecuted him, that even those who would not
believe him to be the Messiah could not but own he was a good
man.
[2.] Others said, Nay, but he deceiveth the people; if this had
been true, he had been a very bad man. The doctrine he preached was
sound, and could not be contested; his miracles were real, and could
not be disproved; his conversation was manifestly holy and good; and
yet it must be taken for granted, notwithstanding, that there was some
undiscovered cheat at the bottom, because it was the interest of the
chief priests to oppose him and run him down. Such murmuring as there
was among the Jews concerning Christ there is still among us: the
Socinians say, He is a good man, and further they say not; the
deists will not allow this, but say, He deceived the
people. Thus some depreciate him, others abuse him, but great is
the truth.
[3.] They were frightened by their superiors from speaking much of him
(v. 13):
No man spoke openly of him, for fear of the Jews. Either,
First, They durst not openly speak well of him. While
any one was at liberty to censure and reproach him, none durst
vindicate him. Or, Secondly, They durst not speak at all
of him openly. Because nothing could justly be said against him,
they would not suffer any thing to be said of him. It was a
crime to name him. Thus many have aimed to suppress truth, under colour
of silencing disputes about it, and would have all talk of religion
hushed, in hopes thereby to bury in oblivion religion itself.
| Christ at the Feast of Tabernacles. |
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14 Now about the midst of the feast Jesus went up into the
temple, and taught.
15 And the Jews marvelled, saying, How knoweth this man
letters, having never learned?
16 Jesus answered them, and said, My doctrine is not mine, but
his that sent me.
17 If any man will do his will, he shall know of the doctrine,
whether it be of God, or whether I speak of myself.
18 He that speaketh of himself seeketh his own glory: but he
that seeketh his glory that sent him, the same is true, and no
unrighteousness is in him.
19 Did not Moses give you the law, and yet none of you
keepeth the law? Why go ye about to kill me?
20 The people answered and said, Thou hast a devil: who goeth
about to kill thee?
21 Jesus answered and said unto them, I have done one work, and
ye all marvel.
22 Moses therefore gave unto you circumcision; (not because it
is of Moses, but of the fathers;) and ye on the sabbath day
circumcise a man.
23 If a man on the sabbath day receive circumcision, that the
law of Moses should not be broken; are ye angry at me, because I
have made a man every whit whole on the sabbath day?
24 Judge not according to the appearance, but judge righteous
judgment.
25 Then said some of them of Jerusalem, Is not this he, whom
they seek to kill?
26 But, lo, he speaketh boldly, and they say nothing unto him.
Do the rulers know indeed that this is the very Christ?
27 Howbeit we know this man whence he is: but when Christ
cometh, no man knoweth whence he is.
28 Then cried Jesus in the temple as he taught, saying, Ye both
know me, and ye know whence I am: and I am not come of myself,
but he that sent me is true, whom ye know not.
29 But I know him: for I am from him, and he hath sent me.
30 Then they sought to take him: but no man laid hands on him,
because his hour was not yet come.
31 And many of the people believed on him, and said, When
Christ cometh, will he do more miracles than these which this
man hath done?
32 The Pharisees heard that the people murmured such things
concerning him; and the Pharisees and the chief priests sent
officers to take him.
33 Then said Jesus unto them, Yet a little while am I with you,
and then I go unto him that sent me.
34 Ye shall seek me, and shall not find me: and where I am,
thither ye cannot come.
35 Then said the Jews among themselves, Whither will he go,
that we shall not find him? will he go unto the dispersed among
the Gentiles, and teach the Gentiles?
36 What manner of saying is this that he said, Ye shall seek
me, and shall not find me: and where I am, thither ye cannot
come?
Here is,
I. Christ’s public preaching in the temple
(v. 14):
He went up into the temple, and taught, according to his custom
when he was at Jerusalem. His business was to preach the gospel of the
kingdom, and he did it in every place of concourse. His sermon is not
recorded, because, probably, it was to the same purport with the
sermons he had preached in Galilee, which were recorded by the other
evangelists. For the gospel is the same to the plain and to the
polite. But that which is observable here is that it was
about the midst of the feast; the fourth or fifth day of the
eight. Whether he did not come up to Jerusalem till the middle of the
feast, or whether he came up at the beginning, but kept private till
now, is not certain. But, Query, Why did he not go to the temple
sooner, to preach? Answer,
1. Because the people would have more leisure to hear him, and, it
might be hoped, would be better disposed to hear him, when they had
spent some days in their booths, as they did at the feast of
tabernacles.
2. Because he would choose to appear when both his friends and his
enemies had done looking for him; and so give a specimen of the method
he would observe in his appearances, which is to come at midnight,
But why did he appear thus publicly now? Surely it was to shame
his persecutors, the chief priests and elders.
(1.) By showing that, though they were very bitter against him, yet he
did not fear them, nor their power. See
(2.) By taking their work out of their hands. Their office was to
teach the people in the temple, and particularly at the feast of
tabernacles,
Neh. viii. 17, 18.
But they either did not teach them at all or taught for doctrines the
commandments of men, and therefore he goes up to the temple and teaches
the people. When the shepherds of Israel made a prey of the flock it
was time for the chief Shepherd to appear, as was promised.
Ezek. xxxiv. 22, 23; Mal. iii. 1.
II. His discourse with the Jews hereupon; and the conference is
reducible to four heads:
1. Concerning his doctrine. See here,
(1.) How the Jews admired it
(v. 15):
They marvelled, saying, How knoweth this man letters, having
never learned? Observe here,
[1.] That our Lord Jesus was not educated in the schools of the
prophets, or at the feet of the rabbin; not only did not travel for
learning, as the philosophers did, but did not make any use of the
schools and academies in his own country. Moses was taught the learning
of the Egyptians, but Christ was not taught so much as the learning of
the Jews; having received the Spirit without measure, he needed
not receive any knowledge from man, or by man. At the time of
Christ’s appearing, learning flourished both in the Roman empire and in
the Jewish church more than in any age before or since, and in such a
time of enquiry Christ chose to establish his religion, not in an
illiterate age, lest it should look like a design to impose upon the
world; yet he himself studied not the learning then in vogue.
[2.] That Christ had letters, though he had never learned
them; was mighty in the scriptures, though he never had any doctor of
the law for his tutor. It is necessary that Christ’s ministers should
have learning, as he had; and since they cannot expect to have
it as he had it, by inspiration, they must take pains to get it in an
ordinary way.
[3.] That Christ’s having learning, though he had not been taught it,
made him truly great and wonderful; the Jews speak of it here with
wonder. First, Some, it is likely, took notice of it to his
honour: He that had no human learning, and yet so far excelled all that
had, certainly must be endued with a divine knowledge. Secondly,
Others, probably, mentioned it in disparagement and contempt of him:
Whatever he seems to have, he cannot really have any true
learning, for he was never at the university, nor took his degree.
Thirdly, Some perhaps suggested that he had got his learning by
magic arts, or some unlawful means or other. Since they know not how he
could be a scholar, they will think him a conjurer.
(2.) What he asserted concerning it; three things:–
[1.] That his doctrine is divine
(v. 16):
My doctrine is not mine, but his that sent me. They were
offended because he undertook to teach though he had never
learned, in answer to which he tells them that his doctrine was such as
was not to be learned, for it was not the product of human
thought and natural powers enlarged and elevated by reading and
conversation, but it was a divine revelation. As God, equal with
the Father, he might truly have said, My doctrine is mine, and his
that sent me; but being now in his estate of humiliation, and
being, as Mediator, God’s servant, it was more congruous to say, “My
doctrine is not mine, not mine only, nor mine originally, as man
and mediator, but his that sent me; it does not centre in
myself, nor lead ultimately to myself, but to him that sent me.” God
had promised concerning the great prophet that he would put his
words into his mouth
to which Christ seems here to refer. Note, It is the comfort of those
who embrace Christ’s doctrine, and the condemnation of those who reject
it, that it is a divine doctrine: it is of God and not of
man.
[2.] That the most competent judges of the truth and divine authority
of Christ’s doctrine are those that with a sincere and upright heart
desire and endeavour to do the will of God
(v. 17):
If any man be willing to do the will of God, have his will
melted into the will of God, he shall know of the doctrine whether
it be of God or whether I speak of myself. Observe here,
First, What the question is, concerning the doctrine of Christ,
whether it be of God or no; whether the gospel be a divine
revelation or an imposture. Christ himself was willing to have his
doctrine enquired into, whether it were of God or no, much more should
his ministers; and we are concerned to examine what grounds we go upon,
for, if we be deceived, we are miserably deceived. Secondly, Who
are likely to succeed in this search: those that do the will of
God, at least are desirous to do it. Now see,
1. Who they are that will do the will of God. They are such as
are impartial in their enquiries concerning the will of God, and
are not biassed by any lust or interest, and such as are resolved by
the grace of God, when they find out what the will of God is, to
conform to it. They are such as have an honest principle of regard to
God, and are truly desirous to glorify and please him.
2. Whence it is that such a one shall know of the truth of Christ’s
doctrine.
(1.) Christ has promised to give knowledge to such; he hath
said, He shall know, and he can give an understanding. Those who
improve the light they have, and carefully live up to it, shall be
secured by divine grace from destructive mistakes.
(2.) They are disposed and prepared to receive that knowledge.
He that is inclined to submit to the rules of the divine law is
disposed to admit the rays of divine light. To him that has
shall be given; those have a good understanding that do his
commandments,
Ps. cxi. 10.
Those who resemble God are most likely to understand
him.
[3.] That hereby it appeared that Christ, as a teacher, did not speak
of himself, because he did not seek himself,
First, See here the character of a deceiver: he seeketh his
own glory, which is a sign that he speaks of himself, as the
false Christs and false prophets did. Here is the description of the
cheat: they speak of themselves, and have no commission
nor instructions from God; no warrant but their own will, no
inspiration but their own imagination, their own policy and artifice.
Ambassadors speak not of themselves; those ministers disclaim
that character who glory in this that they speak of themselves.
But see the discovery of the cheat; by this their pretensions are
disproved, they consult purely their own glory; self-seekers are
self-speakers. Those who speak from God will speak for
God, and for his glory; those who aim at their own preferment and
interest make it to appear that they had no commission form God.
Secondly, See the contrary character Christ gives of himself and
his doctrine: He that seeks his glory that sent him, as I do,
makes it to appear that he is true.
1. He was sent of God. Those teachers, and those only, who are
sent of God, are to be received and entertained by us. Those who bring
a divine message must prove a divine mission, either by special
revelation or by regular institution.
2. He sought the glory of God. It was both the tendency of his
doctrine and the tenour of his whole conversation to glorify
God.
3. This was a proof that he was true, and there was no
unrighteousness in him. False teachers are most unrighteous;
they are unjust to God whose name they abuse, and unjust to the souls
of men whom they impose upon. There cannot be a greater piece of
unrighteousness than this. But Christ made it appear that he was
true, that he was really what he said he was, that there was
no unrighteousness in him, no falsehood in his doctrine, no
fallacy nor fraud in his dealings with us.
2. They discourse concerning the crime that was laid to his
charge for curing the impotent man, and bidding him carry his bed on
the sabbath day, for which they had formerly prosecuted him, and which
was still the pretence of their enmity to him.
(1.) He argues against them by way of recrimination, convicting
them of far worse practices,
How could they for shame censure him for a breach of the law of Moses,
when they themselves were such notorious breakers of it? Did not
Moses give you the law? And it was their privilege that they had
the law, no nation had such a law; but it was their wickedness that
none of them kept the law, that they rebelled against it, and
lived contrary to it. Many that have the law given them, when they have
it do not keep it. Their neglect of the law was universal: None of
you keepeth it: neither those of them that were in posts of
honour, who should have been most knowing, nor those who
were in posts of subjection, who should have been most
obedient. They boasted of the law, and pretended a zeal for it,
and were enraged at Christ for seeming to transgress it, and yet none
of them kept it; like those who say that they are for the church, and
yet never go to church. It was an aggravation of their wickedness, in
persecuting Christ for breaking the law, that they themselves did not
keep it: “None of you keepeth the law, why then go ye about to
kill me for not keeping it?” Note, Those are commonly most censorious
of others who are most faulty themselves. Thus hypocrites, who are
forward to pull a mote out of their brother’s eye, are not aware of a
beam in their own. Why go ye about to kill me? Some take this as
the evidence of their not keeping the law: “You keep not the
law; if you did, you would understand yourselves better than to go
about to kill me for doing a good work.” Those that support themselves
and their interest by persecution and violence, whatever they pretend
(though they may call themselves custodes utriusque
tabulæ–the guardians of both tables), are not keepers of the
law of God. Chemnitius understands this as a reason why it was time to
supersede the law of Moses by the gospel, because the law was found
insufficient to restrain sin: “Moses gave you the law, but you
do not keep it, nor are kept by it from the greatest wickedness; there
is therefore need of a clearer light and better law to be brought in;
why then do you aim to kill me for introducing it?”
Here the people rudely interrupted him in his discourse, and
contradicted what he said
(v. 20):
Thou has a devil; who goes about to kill thee? This intimates,
[1.] The good opinion they had of their rulers, who, they think,
would never attempt so atrocious a thing as to kill him; no, such a
veneration they had for their elders and chief priests that they would
swear for them they would do no harm to an innocent man. Probably the
rulers had their little emissaries among the people who suggested this
to them; many deny that wickedness which at the same time they are
contriving.
[2.] The ill opinion they had of our Lord Jesus: “Thou hast a
devil, thou art possessed with a lying spirit, and art a bad
man for saying so;” so some: or rather, “Thou art melancholy, and
art a weak man; thou frightenest thyself with causeless fears,
as hypochondriacal people are apt to do.” Not only open frenzies, but
silent melancholies, were then commonly imputed to the power of Satan.
“Thou art crazed, has a distempered brain.” Let us not think it strange
if the best of men are put under the worst of characters. To this vile
calumny our Saviour returns no direct answer, but seems as if he took
no notice of it. Note, Those who would be like Christ must put up with
affronts, and pass by the indignities and injuries done them; must not
regard them, much less resent them, and least of all
revenge them. I, as a deaf man, heard not. When Christ
was reviled, he reviled not again,
(2.) He argues by way of appeal and vindication.
[1.] He appeals to their own sentiments of this miracle: “I
have done one work, and you all marvel,
v. 21.
You cannot choose but marvel at it as truly great, and altogether
supernatural; you must all own it to be marvellous.” Or, “Though I have
done but one work that you have any colour to find fault with,
yet you marvel, you are offended and displeased as if I had been guilty
of some heinous or enormous crime.”
[2.] He appeals to their own practice in other instances: “I have
done one work on the sabbath, and it was done easily, with a word’s
speaking, and you all marvel, you make a mighty strange thing of it,
that a religious man should dare do such a thing, whereas you
yourselves many a time do that which is a much more servile work
on the sabbath day, in the case of circumcision; if it be lawful for
you, nay, and your duty, to circumcise a child on the sabbath day, when
it happens to be the eighth day, as no doubt it is, much more was it
lawful and good for me to heal a diseased man on that day.”
Observe,
First, The rise and origin of circumcision: Moses gave you
circumcision, gave you the law concerning it. Here,
1. Circumcision is said to be given, and
(v. 23)
they are said to receive it; it was not imposed upon them as a
yoke, but conferred upon them as a favour. Note, The ordinances of God,
and particularly those which are seals of the covenant, are gifts
given to men, and are to be received as such.
2. Moses is said to give it, because it was a part of that law which
was given by Moses; yet, as Christ said of the manna
(ch. vi. 32),
Moses did not give it them, but God; nay, and it was not of Moses
first, but of the fathers,
v. 22.
Though it was incorporated into the Mosaic institution, yet it was
ordained long before, for it was a seal of the righteousness of faith,
and therefore commenced with the promise four hundred and thirty years
before,
The church membership of believers and their seed was not of Moses or
his law, and therefore did not fall with it; but was of the
fathers, belonged to the patriarchal church, and was part of that
blessing of Abraham which was to come upon the Gentiles,
Secondly, The respect paid to the law of circumcision above that
of the sabbath, in the constant practice of the Jewish church. The
Jewish casuists frequently take notice of it, Circumcisio et ejus
sanatio pellit sabbbatum–Circumcision and its cure drive away the
sabbath; so that if a child was born one sabbath day it was without
fail circumcised the next. If then, when the sabbath rest was
more strictly insisted on, yet those works were allowed which were
in ordine ad spiritualia–for the keeping up of religion, much
more are they allowed now under the gospel, when the stress is laid
more upon the sabbath work.
Thirdly, The inference Christ draws hence in justification of
himself, and of what he had done
(v. 23):
A man-child on the sabbath day receives circumcision, that the law
of circumcision might not be broken; or, as the margin reads it,
without breaking the law, namely, of the sabbath. Divine
commands must be construed so as to agree with each other. “Now, if
this be allowed by yourselves, how unreasonable are you, who are
angry with me because I have made a man every whit whole on the
sabbath day!” emoi cholate. The word is used only
here, from choge—fel, gall. They were angry at
him with the greatest indignation; it was a spiteful anger, anger with
gall in it. Note, It is very absurd and unreasonable for us to condemn
others for that in which we justify ourselves. Observe the comparison
Christ here makes between their circumcising a child and his
healing a man on the sabbath day.
1. Circumcision was but a ceremonial institution; it was of the
fathers indeed, but not from the beginning; but what Christ did was
a good work by the law of nature, a more excellent law than that which
made circumcision a good work.
2. Circumcision was a bloody ordinance, and made sore;
but what Christ did was healing, and made whole. The law works pain,
and, if that work may be done on the sabbath day, much more a gospel
work, which produces peace.
3. Especially considering that whereas, when they had circumcised a
child, their care was only to heal up that part which was circumcised,
which might be done and yet the child remain under other illnesses,
Christ had made this man every whit whole, holon anthropon
hygie—I have made the whole man healthful and sound.
The whole body was healed, for the disease affected the
whole body; and it was a perfect cure, such as left no relics of the
disease behind; nay, Christ not only healed his body, but his soul too,
by that admonition, Go, and sin no more, and so indeed made the
whole man sound, for the soul is the man. Circumcision indeed
was intended for the good of the soul, and to make the whole man
as it should be; but they had perverted it, and turned it into a mere
carnal ordinance; but Christ accompanied his outward cures with inward
grace, and so made them sacramental, and healed the whole
man.
He concludes this argument with that rule
(v. 24):
Judge not according to the appearance, but judge righteous
judgment. This may be applied, either, First, In particular,
to this work which they quarrelled with as a violation of the law. Be
not partial in your judgment; judge not, kat
opsin—with respect of persons; knowing faces, as the
Hebrew phrase is,
It is contrary to the law of justice, as well as charity, to censure
those who differ in opinion from us as transgressors, in taking that
liberty which yet in those of our own party, and way, and opinion, we
allow of; as it is also to commend that in some as necessary strictness
and severity which in others we condemn as imposition and persecution.
Or, Secondly, In general, to Christ’s person and preaching,
which they were offended at and prejudiced against. Those things that
are false, and designed to impose upon men, commonly appear best when
they are judged of according to the outward appearance, they
appear most plausible prima facie–at the first glance. It was
this that gained the Pharisees such an interest and reputation, that
they appeared right unto men
and men judged of them by that appearance, and so were sadly mistaken
in them. “But,” saith Christ, “be not too confident that all are real
saints who are seeming ones.” With reference to himself, his outward
appearance was far short of his real dignity and excellency, for he
took upon him the form of a servant
(Phil. ii. 7),
was in the likeness of sinful flesh
(Rom. viii. 3),
had no form nor comeliness,
Isa. liii. 2.
So that those who undertook to judge whether he was the Son of God or
no by his outward appearance were not likely to judge
righteous judgment. The Jews expected the outward appearance of the
Messiah to be pompous and magnificent, and attended with all the
ceremonies of secular grandeur; and, judging of Christ by that rule,
their judgment was from first to last a continual mistake, for
the kingdom of Christ was not to be of this world, nor to
come with observation. If a divine power accompanied him, and
God bore him witness, and the scriptures were fulfilled in him, though
his appearance was ever so mean, they ought to receive him, and to
judge by faith, and not by the sight of the eye. See
Isa. xi. 3, and 1 Sam. xvi. 7.
Christ and his doctrine and doings desire nothing but righteous
judgment; if truth and justice may but pass the sentence, Christ
and his cause will carry the day. We must not judge concerning any by
their outward appearance, not by their titles, the figure they
make in the world, and their fluttering show, but by their intrinsic
worth, and the gifts and graces of God’s Spirit in them.
3. Christ discourses with them here concerning himself, whence
he came, and whither he was going,
(1.) Whence he came,
v. 25-31.
In the account of this observe,
[1.] The objection concerning this stated by some of the inhabitants of
Jerusalem, who seem to have been of all others most prejudiced against
him,
One would think that those who lived at the fountain-head of knowledge
and religion should have been most ready to receive the Messiah: but it
proved quite contrary. Those that have plenty of the means of knowledge
and grace, if they are not made better by them, are commonly
made worse; and our Lord Jesus has often met with the least
welcome from those that one would expect the best from. But it was not
without some just cause that it came into a proverb, The nearer the
church the further from God. These people of Jerusalem showed their
ill-will to Christ,
First, By their reflecting on the rulers, because they let him
alone: Is not this he whom they seek to kill? The multitude of
the people that came up out of the country to the feast did not suspect
there was any design on foot against him, and therefore they said,
Who goes about to kill thee?
v. 20.
But those of Jerusalem knew the plot, and irritated their rulers to put
it into execution: “Is not this he whom they seek to kill? Why
do they not do it then? Who hinders them? They say that they have a
mind to get him out of the way, and yet, lo, he speaketh boldly,
and they say nothing to him; do the rulers know indeed that
this is the very Christ?”
Here they slyly and maliciously insinuate two things, to exasperate the
rulers against Christ, when indeed they needed to spur.
1. That by conniving at his preaching they brought their authority
into contempt. “Must a man that is condemned by the
sanhedrim as a deceiver be permitted to speak boldly,
without any check or contradiction? This makes their sentence to be but
brutem fulmen–a vain menace; if our rulers will suffer
themselves to be thus trampled upon, they may thank themselves if none
stand in awe of them and their laws.” Note, The worst of persecutions
have often been carried on under colour of the necessary support of
authority and government.
2. That hereby they brought their judgment into suspicion. Do
they know that this is the Christ? It is spoken ironically, “How
came they to change their mind? What new discovery have they lighted
on? They give people occasion to think that they believe him to be the
Christ, and it behoves them to act vigorously against him to clear
themselves from the suspicion.” Thus the rulers, who had made the
people enemies to Christ, made them seven times more the children of
hell than themselves,
Matt. xxiii. 15.
When religion and the profession of Christ’s name are out of
fashion, and consequently out of repute, many are strongly
tempted to persecute and oppose them, only that they may not be thought
to favour them and incline to them. And for this reason apostates, and
the degenerate offspring of good parents, have been sometimes worse
than others, as it were to wipe off the stain of their profession. It
was strange that the rulers, thus irritated, did not seize Christ; but
his hour was not yet come; and God can tie men’s hands to admiration,
though he should not turn their hearts.
Secondly, By their exception against his being the Christ, in
which appeared more malice than matter,
“If the rulers think him to be the Christ, we neither can nor will
believe him to be so, for we have this argument against it, that we
know this man, whence he is; but when Christ comes no man knows whence
he is.” Here is a fallacy in the argument, for the propositions are
not body ad idem–adapted to the same view of the subject.
1. If they speak of his divine nature, it is true that when
Christ comes no man knows whence he is, for he is a priest after
the order of Melchizedek, who was without descent, and his
goings forth have been from of old, from everlasting,
Mic. v. 2.
But then it is not true that as for this man they knew whence he was,
for they knew not his divine nature, nor how the Word was
made flesh.
2. If they speak of his human nature, it is true that they knew
whence he was, who was his mother, and where he was bred up; but then
it is false that ever it was said of the Messiah that none should know
whence he was, for it was known before where he should be born,
Matt. ii. 4, 5.
Observe,
(1.) How they despised him, because they knew whence he
was. Familiarity breeds contempt, and we are apt to disdain the
use of those whom we know the rise of. Christ’s own
received him not, because he was their own, for which very
reason they should the rather have loved him, and been thankful that
their nation and their age were honoured with his appearance.
(2.) How they endeavoured unjustly to fasten the ground of their
prejudice upon the scriptures, as if they countenanced them, when there
was no such thing. Therefore people err concerning Christ,
because they know not the scripture.
[2.] Christ’s answer to this objection,
First, He spoke freely and boldly, he cried in the temple, as
he taught, he spoke this louder than the rest of his discourse,
1. To express his earnestness, being grieved for the hardness of
their hearts. There may be a vehemency in contending for the truth
where yet there is no intemperate heat nor passion. We may instruct
gainsayers with warmth, and yet with meekness.
2. The priests and those that were prejudiced against him, did not come
near enough to hear his preaching, and therefore he must speak louder
than ordinary what he will have them to hear. Whoever has ears to hear,
let him hear this.
Secondly, His answer to their cavil is,
1. By way of concession, granting that they did or might know
his origin as to the flesh: “You both know me, and you know whence I
am. You know I am of your own nation, and one of yourselves.” It is
no disparagement to the doctrine of Christ that there is that in it
which is level to the capacities of the meanest, plain truths,
discovered even by nature’s light, of which we may say, We know whence
they are. “You know me, you think you know me; but you are
mistaken; you take me to be the carpenter’s son, and born at Nazareth,
but it is not so.”
2. By way of negation, denying that that which they did see in
him, and know of him, was all that was to be known; and therefore, if
they looked no further, they judged by the outward appearance only.
They knew whence he came perhaps, and where he had his
birth, but he will tell them what they knew not, from whom he
came.
(1.) That he did not come of himself; that he did not run
without sending, nor come as a private person, but with a public
character.
(2.) That he was sent of his Father; this is twice mentioned: He
hath sent me. And again, “He hath sent me, to say what I
say, and do what I do.” This he was himself well assured of, and
therefore knew that his Father would bear him out; and it is well for
us that we are assured of it too, that we may with holy confidence go
to God by him.
(3.) That he was from his Father, par autou
eimi—I am from him; not only sent from him as a servant
from his master, but from him by eternal generation, as a son from his
father, by essential emanation, as the beams from the sun.
(4.) That the Father who sent him is true; he had promised to
give the Messiah, and, though the Jews had forfeited the promise, yet
he that made the promise is true, and has performed it. He had
promised that the Messiah should see his seed, and be successful in his
undertaking; and, though the generality of the Jews reject him and his
gospel, yet he is true, and will fulfil the promise in the
calling of the Gentiles.
(5.) That these unbelieving Jews did not know the Father: He that
sent me, whom you know not. There is much ignorance of God even
with many that have a form of knowledge; and the true reason why
people reject Christ is because they do not know God; for there
is such a harmony of the divine attributes in the work of redemption,
and such an admirable agreement between natural and revealed religion,
that the right knowledge of the former would not only admit, but
introduce, the latter.
(6.) Our Lord Jesus was intimately acquainted with the Father that
sent him: but I know him. He knew him so well that he was not at
all in doubt concerning his mission from him, but perfectly
assured of it; nor at all in the dark concerning the work
he had to do, but perfectly apprized of it,
[3.] The provocation which this gave to his enemies, who hated him
because he told them the truth,
v. 30.
They sought therefore to take him, to lay violent hands on him,
not only to do him a mischief, but some way or other to be the death of
him; but by the restraint of an invisible power it was prevented;
nobody touched him, because his hour was not yet come; this was
not their reason why they did it not, but God’s reason why he hindered
them from doing it. Note, First, The faithful preachers of the
truths of God, though they behave themselves with ever so much prudence
and meekness, must expect to be hated and persecuted by those who think
themselves tormented by their testimony,
Secondly, God has wicked men in a chain, and, whatever mischief
they would do, they can do no more than God will suffer
them to do. The malice of persecutors is impotent even when it
is most impetuous, and, when Satan fills their hearts,
yet God ties their hands. Thirdly, God’s servants are sometimes
wonderfully protected by indiscernible unaccountable means. Their
enemies do not do the mischief they designed, and yet neither they
themselves nor any one else can tell why they do not. Fourthly,
Christ had his hour set, which was to put a period to his day
and work on earth; so have all his people and all his ministers, and,
till that hour comes, the attempts of their enemies against them are
ineffectual, and their day shall be lengthened as long as their Master
has any work for them to do; nor can all the powers of hell and earth
prevail against them, until they have finished their
testimony.
[4.] The good effect which Christ’s discourse had, notwithstanding
this, upon some of his hearers
(v. 31):
Many of the people believed on him. As he was set for the fall
of some, so for the rising again of others. Even where the gospel meets
with opposition there may yet be a great deal of good done,
Observe here, First, Who they were that believed; not a few, but
many, more than one would have expected when the stream ran so strongly
the other way. But these many were of the people,
ek tou ochlou—of the multitude, the crowd, the
inferior sort, the mob, the rabble, some would have called them. We
must not measure the prosperity of the gospel by its success among the
great ones; nor much ministers say that they labour in vain, though
none but the poor, and those of no figure, receive the
gospel,
Secondly, What induced them to believe: the miracles
which he did, which were not only the accomplishment of the
Old-Testament prophecies
but an argument of a divine power. He that had an ability to do that
which none but God can do, to control and overrule the powers of
nature, no doubt had authority to enact that which none but God can
enact, a law that shall bind conscience, and a covenant
that shall give life. Thirdly, How weak their faith was:
they do not positively assert, as the Samaritans did, This is indeed
the Christ, but they only argue, When Christ comes will he do
more miracles than these? They take it for granted that Christ will
come, and, when he comes, will do many miracles. “Is not this he then?
In him we see, though not all the worldly pomp we have fancied, yet all
the divine power we have believed the Messiah should appear in;
and therefore why may not this be he?” They believe it, but have
not courage to own it. Note, Even weak faith may be true faith, and so
accounted, so accepted, by the Lord Jesus, who
despises not the day of small things.
(2.) Whither he was going,
v. 32-36.
Here observe,
[1.] The design of the Pharisees and chief priests against him,
First, The provocation given them was that they had information
brought them by their spies, who insinuated themselves into the
conversation of the people, and gathered stories to carry to their
jealous masters, that the people murmured such things concerning
him, that there were many who had a respect and value for him,
notwithstanding all they had done to render him odious. Though the
people did but whisper these things, and had not courage to speak out,
yet the Pharisees were enraged at it. The equity of that government is
justly suspected by others which is so suspicious of
itself as to take notice of, or be influenced by, the secret, various,
uncertain mutterings of the common people. The Pharisees valued
themselves very much upon the respect of the people, and were sensible
that if Christ did thus increase they must decrease.
Secondly, The project they laid hereupon was to seize Jesus, and
take him into custody: They sent officers to take him, not to
take up those who murmured concerning him and frighten them; no, the
most effectual way to disperse the flock is to smite the
shepherd. The Pharisees seem to have been the ringleaders in this
prosecution, but they, as such, had no power, and therefore they
god the chief priests, the judges of the ecclesiastical court,
to join with them, who were ready enough to do so. The Pharisees were
the great pretenders to learning, and the chief priests
to sanctify. As the world by wisdom knew not God, but the
greatest philosophers were guilty of the greatest blunders in natural
religion, so the Jewish church by their wisdom knew not Christ, but
their greatest rabbin were the greatest fools concerning him, nay, they
were the most inveterate enemies to him. Those wicked rulers had their
officers, officers of their court, church-officers, whom they employed
to take Christ, and who were ready to go on their errand, though it was
an ill errand. If Saul’s footmen will not turn and fall upon the
priests of the Lord, he has a herdsman that will,
[2.] The discourse of our Lord Jesus hereupon
(v. 33, 34):
Yet a little while I am with you, and then I go to him that sent me;
you shall seek me, and shall not find me; and where I am, thither you
cannot come. These words, like the pillar of cloud and fire, have a
bright side and a dark side.
First, They have a bright side towards our Lord Jesus
himself, and speak abundance of comfort to him and all his faithful
followers that are exposed to difficulties and dangers for his sake.
Three things Christ here comforted himself with:–
1. That he had but a little time to continue here in this
troublesome world. He sees that he is never likely to have a quiet day
among them; but the best of it is his warfare will shortly be
accomplished, and then he shall be no more in this world,
ch. xvii. 11.
Whomsoever we are with in this world, friends or foes, it is but
a little while that we shall be with them; and it is a matter of
comfort to those who are in the world, but not of it, and
therefore are hated by it and sick of it, that they shall not be in
it always, they shall not be in it long. We must be
awhile with those that are pricking briars and grieving thorns;
but thanks be to God, it is but a little while, and we shall be out of
their reach. Our days being evil, it is well they are
few.
2. That, when he should quit this troublesome world, he should go to
him that sent him; I go. Not, “I am driven away by force,” but, “I
voluntarily go; having finished my embassy, I return to him on
whose errand I came. When I have done my work with you, then, and not
till then, I go to him that sent me, and will receive me,
will prefer me, as ambassadors are preferred when they return.” Their
rage against him would not only not hinder him from, but would hasten
him to the glory and joy that were set before him. Let those who suffer
for Christ comfort themselves with this, that they have a God to go to,
and are going to him, going apace, to be for ever with him.
3. That, though they persecuted him here, wherever he went, yet none of
their persecutions could follow him to heaven: You shall seek me,
and shall not find me. It appears, by their enmity to his followers
when he was gone, that if they could have reached him they would have
persecuted him: “But you cannot enter into that temple as you do into
this.” Where I am, that is, where I then shall be; but he
expressed it thus because, even when he was on earth, by his divine
nature and divine affections he was in heaven,
Or it denotes that he should be so soon there that he was as
good as there already. Note, It adds to the happiness of glorified
saints that they are out of the reach of the devil and all his wicked
instruments.
Secondly, These words have a black and dark side towards
those wicked Jews that hated and persecuted Christ. They now longed to
be rid of him, Away with him from the earth; but let them know,
1. That according to their choice so shall their doom be. They were
industrious to drive him from them, and their sin shall be their
punishment; he will not trouble them long, yet a little while and he
will depart from them. It is just with God to forsake those that
think his presence a burden. They that are weary of Christ need no more
to make them miserable than to have their wish.
2. That they would certainly repent their choice when it was too late.
(1.) They should in vain seek the presence of the Messiah: “You
shall seek me, and shall not find me. You shall expect the
Christ to come, but your eyes shall fail with looking for him,
and you shall never find him.” Those who rejected the true Messiah when
he did come were justly abandoned to a miserable and endless
expectation of one that should never come. Or, it may refer to the
final rejection of sinners from the favours and grace of Christ at the
great day: those who now seek Christ shall find him, but the day is
coming when those who now refuse him shall seek him, and shall not
find him. See
They will in vain cry, Lord, Lord, open to us. Or, perhaps,
these words might be fulfilled in the despair of some of the Jews, who
possibly might be convinced and not converted, who would wish in vain
to see Christ, and to hear him preach again; but the day of grace is
over
yet this is not all.
(2.) They should in vain expect a place in heaven: Where I am,
and where all believers shall be with me, thither ye cannot
come. Not only because they are excluded by the just and
irreversible sentence of the judge, and the sword of the angel at every
gate of the new Jerusalem, to keep the way of the tree of life
against those who have no right to enter, but because they are
disabled by their own iniquity and infidelity: You cannot come,
because you will not. Those who hate to be where Christ is, in
his word and ordinances on earth, are very unfit to be where he is in
his glory in heaven; for indeed heaven would be no heaven to them, such
are the antipathies of an unsanctified soul to the felicities of that
state.
| The Gospel Invitation. |
|
|
37 In the last day, that great day of the feast, Jesus stood
and cried, saying, If any man thirst, let him come unto me, and
drink.
38 He that believeth on me, as the scripture hath said, out of
his belly shall flow rivers of living water.
39 (But this spake he of the Spirit, which they that believe on
him should receive: for the Holy Ghost was not yet given;
because that Jesus was not yet glorified.)
40 Many of the people therefore, when they heard this saying,
said, Of a truth this is the Prophet.
41 Others said, This is the Christ. But some said, Shall Christ
come out of Galilee?
42 Hath not the scripture said, That Christ cometh of the seed
of David, and out of the town of Bethlehem, where David was?
43 So there was a division among the people because of him.
44 And some of them would have taken him; but no man laid hands
on him.
In these verses we have,
I. Christ’s discourse, with the explication of it,
It is probable that these are only short hints of what he enlarged
upon, but they have in them the substance of the whole gospel; here is
a gospel invitation to come to Christ, and a gospel
promise of comfort and happiness in him. Now observe,
1. When he gave this invitation: On the last day of the
feast of tabernacles, that great day. The eighth day,
which concluded that solemnity, was to be a holy convocation,
Lev. xxiii. 36.
Now on this day Christ published this gospel-call, because
(1.) Much people were gathered together, and, if the invitation were
given to many, it might be hoped that some would accept
of it,
Numerous assemblies give opportunity of doing the more good.
(2.) The people were now returning to their homes, and he would give
them this to carry away with them as his parting word. When a great
congregation is to be dismissed, and is about to scatter, as here, it
is affecting to think that in all probability they will never come all
together again in this world, and therefore, if we can say or do any
thing to help them to heaven, that must be the time. It is good to be
lively at the close of an ordinance. Christ made this offer on the
last day of the feast.
[1.] To those who had turned a deaf ear to his preaching on the
foregoing days of this sacred week; he will try them once more, and, if
they will yet hear his voice, they shall live.
[2.] To those who perhaps might never have such another offer made
them, and therefore were concerned to accept of this; it would be half
a year before there would be another feast, and in that time they would
many of them be in their graves. Behold now is the accepted
time.
2. How he gave this invitation: Jesus stood and cried,
which denotes,
(1.) His great earnestness and importunity. His heart was upon it, to
bring poor souls in to himself. The erection of his body and the
elevation of his voice were indications of the intenseness of his mind.
Love to souls will make preachers lively.
(2.) His desire that all might take notice, and take hold of this
invitation. He stood, and cried, that he might the better be
heard; for this is what every one that hath ears is concerned to hear.
Gospel truth seeks no corners, because it fears no trials. The heathen
oracles were delivered privately by them that peeped and
muttered; but the oracles of the gospel were proclaimed by one that
stood, and cried. How sad is the case of man, that he must be
importuned to be happy, and how wonderful the grace of Christ,
that he will importune him! Ho, every one,
Isa. lv. 1.
3. The invitation itself is very general: If any man thirst,
whoever he be, he is invited to Christ, be he high or low, rich or
poor, young or old, bond or free, Jew or Gentile. It is also very
gracious: “If any man thirst, let him come to me and drink. If
any man desires to be truly and eternally happy, let him apply himself
to me, and be ruled by me, and I will undertake to make him so.”
(1.) The persons invited are such as thirst, which may be
understood, either,
[1.] Of the indigence of their cases; either as to their
outward condition (if any man be destitute of the comforts of
this life, or fatigued with the crosses of it, let his poverty and
afflictions draw him to Christ for that peace which the world can
neither give nor take away), or as to their inward state: “If
any man want spiritual blessings, he may be supplied by me.” Or,
[2.] Of the inclination of their souls and their desires towards
a spiritual happiness. If any man hunger and thirst after
righteousness, that is, truly desire the good will of God towards him,
and the good work of God in him.
(2.) The invitation itself: Let him come to me. Let him not go
to the ceremonial law, which would neither pacify the conscience
nor purify it, and therefore could not make the comers
thereunto perfect,
Heb. x. 1.
Nor let him go to the heathen philosophy, which does but beguile men,
lead them into a wood, and leave them there; but let him go to
Christ, admit his doctrine, submit to his discipline, believe in
him; come to him as the fountain of living waters, the giver of all
comfort.
(3.) The satisfaction promised: “Let him come and drink, he
shall have what he comes for, and abundantly more, shall have that
which will not only refresh, but replenish, a soul that
desires to be happy.”
4. A gracious promise annexed to this gracious call
(v. 38):
He that believeth on me, out of his belly shall flow—
(1.) See here what it is to come to Christ: It is to believe on him,
as the scripture hath said; it is to receive and entertain him as
he is offered to us in the gospel. We must not frame a Christ according
to our fancy, but believe in a Christ according to the scripture.
(2.) See how thirsty souls, that come to Christ, shall be made to
drink. Israel, that believed Moses, drank of the rock that
followed them, the streams followed; but believers drink of a rock
in them, Christ in them; he is in them a well of living
water,
ch. iv. 14.
Provision is made not only for their present satisfaction, but
for their continual perpetual comfort. Here is,
[1.] Living water, running water, which the Hebrew language
calls living, because still in motion. The graces and comforts
of the Spirit are compared to living (meaning running)
water, because they are the active quickening principles of
spiritual life, and the earnests and beginnings of eternal life. See
[2.] Rivers of living water, denoting both plenty and constancy.
The comfort flows in both plentifully and constantly as a
river; strong as a stream to bear down the oppositions of doubts and
fears. There is a fulness in Christ of grace for grace.
[3.] These flow out of his belly, that is, out of his heart or
soul, which is the subject of the Spirit’s working and the seat of his
government. There gracious principles are planted; and out of
the heart, in which the Spirit dwells, flow the issues of life,
Prov. iv. 23.
There divine comforts are lodged, and the joy that a stranger
doth not intermeddle with. He that believes has the witness in
himself,
1 John v. 10.
Sat lucis intus–Light abounds within. Observe, further, where
there are springs of grace and comfort in the soul that will
send forth streams: Out of his belly shall flow rivers. First,
Grace and comfort will produce good actions, and a holy heart will be
seen in a holy life; the tree is known by its fruits, and the fountain
by its streams. Secondly, They will communicate
themselves for the benefit of others; a good man is a common good.
His mouth is a well of life,
Prov. x. 11.
It is not enough that we drink waters out of our own cistern,
that we ourselves take the comfort of the grace given us, but we must
let our fountains be dispersed abroad,
Prov. v. 15, 16.
Those words, as the scripture hath said, seem to refer to some
promise in the Old Testament to this purport, and there are many; as
that God would pour out his Spirit, which is a metaphor borrowed
from waters
Joel ii. 28; Isa. xliv. 3; Zech. xii. 10);
that the dry land should become springs of water
(Isa. xli. 18);
that there should be rivers in the desert
that gracious souls should be like a spring of water
and the church a well of living water,
Cant. iv. 15.
And here may be an allusion to the waters issuing out of Ezekiel’s
temple,
Compare
and see
Dr. Lightfoot and others tell us it was a custom of the Jews, which
they received by tradition, the last day of the feast of
tabernacles to have a solemnity, which they called Libatio
aquæ–The pouring out of water. They fetched a golden vessel
of water from the pool of Siloam, brought it into the temple with sound
of trumpet and other ceremonies, and, upon the ascent to the altar,
poured it out before the Lord with all possible expressions of joy.
Some of their writers make the water to signify the law, and
refer to
Others, the Holy Spirit. And it is thought that our Saviour
might here allude to this custom. Believers shall have the comfort, not
of a vessel of water fetched from a pool, but of a river flowing from
themselves. The joy of the law, and the pouring out of the water, which
signified this, are not to be compared with the joy of the gospel in
the wells of salvation.
5. Here is the evangelist’s exposition of this promise
(v. 39):
This spoke he of the Spirit: not of any outward advantages
accruing to believers (as perhaps some misunderstood him), but of the
gifts, graces, and comforts of the Spirit. See how scripture is the
best interpreter of scripture. Observe,
(1.) It is promised to all that believe on Christ that they
shall receive the Holy Ghost. Some received his miraculous gifts
all receive his sanctifying graces. The gift of the Holy Ghost is one
of the great blessings promised in the new covenant
(Acts ii. 39),
and, if promised, no doubt performed to all that have an
interest in that covenant.
(2.) The Spirit dwelling and working in believers is as a fountain
of living running water, out of which plentiful streams
flow, cooling and cleansing as water, mollifying and moistening as
water, making them fruitful, and others joyful; see
When the apostles spoke so fluently of the things of God, as the
Spirit gave them utterance
(Acts ii. 4),
and afterwards preached and wrote the gospel of Christ with such a
flood of divine eloquence, then this was fulfilled, Out of
his belly shall flow rivers.
(3.) This plentiful effusion of the Spirit was yet the matter of a
promise; for the Holy Ghost was not yet given, because Jesus was not
yet glorified. See here
[1.] That Jesus was not yet glorified. It was certain that he
should be glorified, and he was ever worthy of all honour; but he was
as yet in a state of humiliation and contempt. He had never forfeited
the glory he had before all worlds, nay, he had merited a
further glory, and, besides his hereditary honours, might claim
the achievement of a mediatorial crown; and yet all this
is in reversion. Jesus is now upheld
(Isa. xlii. 1),
is now satisfied
is now justified
but he is not yet glorified. And, if Christ must wait for his
glory, let not us think it much to wait for ours.
[2.] That the Holy Ghost was not yet given. oupo gar hen
pneuma—for the Holy Ghost was not yet. The Spirit of
God was from eternity, for in the beginning he moved upon the face
of the waters. He was in the Old-Testament prophets and saints, and
Zacharias and Elisabeth were both filled with the Holy Ghost.
This therefore must be understood of the eminent, plentiful, and
general effusion of the Spirit which was promised,
and accomplished,
&c. The Holy Ghost was not yet given in that visible manner that
was intended. If we compare the clear knowledge and strong grace of the
disciples of Christ themselves, after the day of Pentecost, with their
darkness and weakness before, we shall understand in what sense the
Holy Ghost was not yet given; the earnests and first-fruits of the
Spirit were given, but the full harvest was not yet come. That which is
most properly called the dispensation of the Spirit did not yet
commence. The Holy Ghost was not yet given in such rivers
of living water as should issue forth to water the whole earth, even
the Gentile world, not in the gifts of tongues, to which perhaps
this promise principally refers.
[3.] That the reason why the Holy Ghost was not given was
because Jesus was not yet glorified. First, The death of Christ
is sometimes called his glorification
(ch. xiii. 31);
for in his cross he conquered and triumphed. Now the gift of the Holy
Ghost was purchased by the blood of Christ: this was the valuable
consideration upon which the grant was grounded, and
therefore till this price was paid (though many other gifts were
bestowed upon its being secured to be paid) the Holy Ghost was
not given. Secondly, There was not so much need of the Spirit,
while Christ himself was here upon earth, as there was when he was
gone, to supply the want of him. Thirdly, The giving of the Holy
Ghost was to be both an answer to Christ’s intercession
(ch. xiv. 16),
and an act of his dominion; and therefore till he is
glorified, and enters upon both these, the Holy Ghost is not given.
Fourthly, The conversion of the Gentiles was the glorifying of
Jesus. When certain Greeks began to enquire after Christ, he said,
Now is the Son of man glorified,
ch. xii. 23.
Now the time when the gospel should be propagated in the nations was
not yet come, and therefore there was as yet no occasion for the
gift of tongues, that river of living water. But observe,
though the Holy Ghost was not yet given, yet he was promised; it
was now the great promise of the Father,
Acts i. 4.
Though the gifts of Christ’s grace are long deferred, yet they
are well secured: and, while we are waiting for the good
promise, we have the promise to live upon, which shall speak and
shall not lie.
II. The consequents of this discourse, what entertainment it met with;
in general, it occasioned differences: There was a division among
the people because of him,
v. 43.
There was a schism, so the word is; there were diversities of
opinions, and those managed with heat and contention; various
sentiments, and those such as set them at variance. Think we
that Christ came to send peace, that all would unanimously embrace his
gospel? No, the effect of the preaching of his gospel would be
division, for, while some are gathered to it, others will
be gathered against it; and this will put things into a
ferment, as here; but this is no more the fault of the gospel
than it is the fault of a wholesome medicine that it stirs up the
peccant humours in the body, in order to the discharge of them.
Observe what the debate was:–
1. Some were taken with him, and well affected to him: Many
of the people, when they heard this saying, heard him with such
compassion and kindness invite poor sinners to him, and with such
authority engage to make them happy, that they could not but think
highly of him.
(1.) Some of them said, O, a truth this is the prophet, that
prophet whom Moses spoke of to the fathers, who should be like unto
him; or, This is the prophet who, according to the received
notions of the Jewish church, is to be the harbinger and forerunner of
the Messiah; or, This is truly a prophet, one divinely inspired
and sent of God.
(2.) Others went further, and said, This is the Christ
(v. 41),
not the prophet of the Messiah, but the Messiah himself. The
Jews had at this time a more than ordinary expectation of the Messiah,
which made them ready to say upon every occasion, Lo, here is
Christ, or Lo, he is there; and this seems to be only the
effect of some such confused and floating notions which caught at the
first appearance, for we do not find that these people became his
disciples and followers; a good opinion of Christ is far short of a
lively faith in Christ; many give Christ a good word that give him no
more. These here said, This is the prophet, and this is the
Christ, but could not persuade themselves to leave all and follow
him; and so this their testimony to Christ was but a testimony
against themselves.
2. Others were prejudiced against him. No sooner was this great
truth started, that Jesus is the Christ, than immediately it was
contradicted and argued against: and this one thing, that his rise and
origin were (as they took it for granted) out of Galilee, was thought
enough to answer all the arguments for his being the Christ. For,
shall Christ come out of Galilee? Has not the scripture said
that Christ comes of the seed of David? See here,
(1.) A laudable knowledge of the scripture. They were so far in the
right, that the Messiah was to be a rod out of the stem of Jesse
(Isa. xi. 1),
that out of Bethlehem should arise the Governor,
Mic. v. 2.
This even the common people knew by the traditional expositions which
their scribes gave them. Perhaps the people who had these scriptures so
ready to object against Christ were not alike knowing in other parts of
holy writ, but had had these put into their mouths by their leaders, to
fortify their prejudices against Christ. Many that espouse some
corrupt notions, and spend their zeal in defence of them, seem to be
very ready in the scriptures, when indeed they know little more than
those scriptures which they have been taught to pervert.
(2.) A culpable ignorance of our Lord Jesus. They speak of it as
certain and past dispute that Jesus was of Galilee, whereas by
enquiring of himself, or his mother, or his disciples, or by consulting
the genealogies of the family of David, or the register at Bethlehem,
they might have known that he was the Son of David, and a native of
Bethlehem; but this they willingly are ignorant of. Thus gross
falsehoods in matters of fact, concerning persons and things, are often
taken up by prejudiced and partial men, and great resolves founded upon
them, even in the same place and the same age wherein the persons live
and the things are done, while the truth might easily be found out.
3. Others were enraged against him, and they would have taken
him,
v. 44.
Though what he said was most sweet and gracious, yet they were
exasperated against him for it. Thus did our Master suffer ill for
saying and doing well. They would have taken him; they hoped
somebody or other would seize him, and, if they had thought no one else
would, they would have done it themselves. They would have taken
him; but no man laid hands on him, being restrained by an
invisible power, because his hour was not come. As the malice of
Christ’s enemies is always unreasonable, so sometimes the
suspension of it is unaccountable.
|
The Officers’ Testimony of Christ. |
|
|
45 Then came the officers to the chief priests and Pharisees;
and they said unto them, Why have ye not brought him?
46 The officers answered, Never man spake like this man.
47 Then answered them the Pharisees, Are ye also deceived?
48 Have any of the rulers or of the Pharisees believed on him?
49 But this people who knoweth not the law are cursed.
50 Nicodemus saith unto them, (he that came to Jesus by night,
being one of them,)
51 Doth our law judge any man, before it hear him, and know
what he doeth?
52 They answered and said unto him, Art thou also of Galilee?
Search, and look: for out of Galilee ariseth no prophet.
53 And every man went unto his own house.
The chief priests and Pharisees are here in a close cabal, contriving
how to suppress Christ; though this was the great day of the
feast, they attended not the religious services of the day, but
left them to the vulgar, to whom it was common for those great
ecclesiastics to consign and turn over the business of devotion, while
they thought themselves better employed in the affairs of
church-policy. They sat in the council-chamber, expecting Christ to be
brought a prisoner to them, as they had issued out warrants for
apprehending him,
Now here we are told,
I. What passed between them and their own officers, who returned
without him, re infecta—having done nothing.
Observe,
1. The reproof they gave the officers for not executing the warrant
they gave them: Why have you not brought him? He appeared
publicly; the people were many of them disgusted, and would have
assisted them in taking him; this was the last day of the feast,
and they would not have such another opportunity; “why then did you
neglect your duty?” It vexed them that those who were their own
creatures, who depended on them, and on whom they depended, into whose
minds they had instilled prejudices against Christ, should thus
disappoint them. Note, Mischievous men fret that they cannot do the
mischief they would,
2. The reason which the officers gave for the non-execution of their
warrant: Never man spoke like this man,
v. 46.
Now,
(1.) This was a very great truth, that never any man spoke with
that wisdom, and power, and grace, that convincing clearness, and that
charming sweetness, wherewith Christ spoke; none of the prophets, no,
not Moses himself.
(2.) The very officers that were sent to take him were taken with him,
and acknowledged this. Though they were probably men who had no quick
sense of reason or eloquence, and certainly had no inclination to think
well of Jesus, yet so much self-evidence was there in what
Christ said that they could not but prefer him before all those that
sat in Moses’s seat. Thus Christ was preserved by the power God has
upon the consciences even of bad men.
(3.) They said this to their lords and masters, who could not endure to
hear any thing that tended to the honour of Christ and yet could not
avoid hearing this. Providence ordered it so that this should be said
to them, that it might be a vexation in their sin and an aggravation of
their sin. Their own officers, who could not be suspected to be biassed
in favour of Christ, are witnesses against them. This testimony of
theirs should have made them reflect upon themselves, with this
thought, “Do we know what we are doing, when we are hating and
persecuting one that speaks so admirably well?”
3. The Pharisees endeavour to secure their officers to their interest,
and to beget in them prejudices against Christ, to whom they saw them
begin to be well affected. They suggest two things:–
(1.) That if they embrace the gospel of Christ they will deceive
themselves
(v. 47):
Are you also deceived? Christianity has, from its first rise,
been represented to the world as a great cheat upon it, and they that
embraced it as men deceived, then when they began to be
undeceived. Those that looked for a Messiah in external pomp
thought those deceived who believed in a Messiah that appeared in
poverty and disgrace; but the event declares that none were ever more
shamefully deceived, nor put a greater cheat upon themselves, than
those who promised themselves worldly wealth and secular dominion with
the Messiah. Observe what a compliment the Pharisees paid to
these officers: “Are you also deceived? What! men of your sense,
and thought, and figure; men that know better than to be imposed upon
by every pretender and upstart teacher?” They endeavour to prejudice
them against Christ by persuading them to think well of themselves.
(2.) That they will disparage themselves. Most men, even in
their religion, are willing to be governed by the example of those of
the first rank; these officers therefore, whose preferments,
such as they were, gave them a sense of honour, are desired to
consider,
[1.] That, if they become disciples of Christ, they go contrary to
those who were persons of quality and reputation: “Have any of the
rulers, or of the Pharisees, believed on him? You know they have
not, and you ought to be bound up by their judgment, and to
believe and do in religion according to the will of your
superiors; will you be wiser than they?” Some of the rulers did embrace
Christ
and more believed in him, but wanted courage to confess him
(ch. xii. 42);
but, when the interest of Christ runs low in the world, it is common
for its adversaries to represent it as lower than really it is. But it
was too true that few, very few, of them did. Note, First, The
cause of Christ has seldom had rulers and Pharisees on its side. It
needs not secular supports, nor proposes secular advantages, and
therefore neither courts nor is courted by the great men of this world.
Self-denial and the cross are hard lessons to
rulers and Pharisees. Secondly, This has confirmed many
in their prejudices against Christ and his gospel, that the rulers and
Pharisees have been no friends to them. Shall secular men
pretend to be more concerned about spiritual things than
spiritual men themselves, or to see further into religion than those
who make its study their profession? If rulers and
Pharisees do not believe in Christ, they that do believe in him
will be the most singular, unfashionable, ungenteel people in the
world, and quite out of the way of preferment; thus are people
foolishly swayed by external motives in matters of eternal
moment, are willing to be damned for fashion-sake, and to go to
hell in compliment to the rulers and Pharisees.
[2.] That they will link themselves with the despicable vulgar sort of
people
(v. 43):
But this people, who know not the law, are cursed, meaning
especially those that were well-affected to the doctrine of Christ.
Observe, First, How scornfully and disdainfully they speak of
them: This people. It is not laos, this
lay-people, distinguished from them that were the clergy, but
ochlos outos, this rabble-people, this pitiful,
scandalous, scoundrel people, whom they disdained to set with the
dogs of their flock though God had set them with the lambs of his.
If they meant the commonalty of the Jewish nation, they were the
seed of Abraham, and in covenant with God, and not to be spoken of with
such contempt. The church’s common interests are betrayed when any one
part of it studies to render the other mean and despicable. If they
meant the followers of Christ, though they were generally
persons of small figure and fortune, yet by owning Christ they
discovered such a sagacity, integrity, and interest in the favours of
Heaven, as made them truly great and considerable. Note, As the wisdom
of God has often chosen base things, and things which are despised, so
the folly of men has commonly debased and despised those whom God has
chosen. Secondly, How unjustly they reproach them as ignorant
of the word of God: They know not the law; as if none knew the
law but those that knew it from them, and no scripture-knowledge
were current but what came out of their mint; and as if none knew the
law but such as were observant of their canons and traditions. Perhaps
many of those whom they thus despised knew the law, and the
prophets too, better than they did. Many a plain, honest, unlearned
disciple of Christ, by meditation, experience, prayers, and especially
obedience, attains to a more clear, sound, and useful knowledge of the
word of God, than some great scholars with all their wit and learning.
Thus David came to understand more than the ancients and all
his teachers,
Ps. cxix. 99, 100.
If the common people did not know the law, yet the chief priests
and Pharisees, of all men, should not have upbraided them with this;
for whose fault was it but theirs, who should have taught them
better, but, instead of that, took away the key of
knowledge?
Luke xi. 52.
Thirdly, How magisterially they pronounce sentence upon them:
they are cursed, hateful to God, and all wise men;
epikatartoi—an execrable people. It is well that
their saying they were cursed did not make them so, for the curse
causeless shall not come. It is a usurpation of God’s prerogative,
as well as great uncharitableness, to say of any particular persons,
much more of any body of people, that they are reprobates. We are
unable to try, and therefore unfit to condemn, and our
rule is, Bless, and curse not. Some think they meant no more
than that the people were apt to be deceived and made fools
of; but they use this odious word, They are cursed, to
express their own indignation, and to frighten their officers from
having any thing to do with them; thus the language of hell, in our
profane age, calls every thing that is displeasing cursed, and
damned, and confounded. Now, for aught that appears,
these officers had their convictions baffled and stifled by these
suggestions, and they never enquire further after Christ; one word from
a ruler or Pharisee will sway more with many than the
true reason of things, and the great interests of their souls.
II. What passed between them and Nicodemus, a member of their own body,
&c. Observe,
1. The just and rational objection which Nicodemus made against their
proceedings. Even in their corrupt and wicked sanhedrim God left not
himself quite without witness against their enmity; nor was the
vote against Christ carried nemine
contradicente—unanimously.Observe,
(1.) Who it was that appeared against them; it was Nicodemus, he
that came to Jesus by night, being one of them,
v. 50.
Observe, concerning him,
[1.] That, though he had been with Jesus, and taken him for his
teacher, yet he retained his place in the council, and his vote among
them. Some impute this to his weakness and cowardice, and think
it was his fault that he did not quit his place, but Christ had never
said to him, Follow me, else he would have done as others that
left all to follow him; therefore it seems rather to have been his
wisdom not immediately to throw up his place, because there he
might have opportunity of serving Christ and his interest, and stemming
the tide of the Jewish rage, which perhaps he did more than we are
aware of. He might there be as Hushai among Absalom’s counsellors,
instrumental to turn their counsels into foolishness. Though we
must in no case deny our Master, yet we may wait for an opportunity of
confessing him to the best advantage. God has his remnant among all
sorts, and many times finds, or puts, or makes, some good in the worst
places and societies. There was Daniel in Nebuchadnezzar’s court, and
Nehemiah in Artaxerxes’s.
[2.] That though at first he came to Jesus by night, for fear of
being known, and still continued in his post; yet, when there was
occasion, he boldly appeared in defence of Christ, and opposed the
whole council that were set against him. Thus many believers who at
first were timorous, and ready to flee at the shaking of a leaf,
have at length, by divine grace, grown courageous, and able to laugh
at the shaking of a spear. Let none justify the disguising of their
faith by the example of Nicodemus, unless, like him, they be ready upon
the first occasion openly to appear in the cause of Christ, though they
stand alone in it; for so Nicodemus did here, and
(2.) What he alleged against their proceedings
(v. 51):
Doth our law judge any man before it hear him (akouse par
autou—hear from himself) and know what he doeth?
By no means, nor doth the law of any civilized nation allow it.
Observe,
[1.] He prudently argues from the principles of their own law, and an
incontestable rule of justice, that no man is to be condemned
unheard. Had he urged the excellency of Christ’s doctrine or the
evidence of his miracles, or repeated to them his divine discourse with
him
(ch. iii.),
it had been but to cast pearls before swine, who would
trample them under their feet, and would turn again and rend
him; therefore he waives them.
[2.] Whereas they had reproached the people, especially the followers
of Christ, as ignorant of the law, he here tacitly retorts the
charge upon themselves, and shows how ignorant they were of some of the
first principles of the law, so unfit were they to give law to others.
[3.] The law is here said to judge, and hear, and
know, when magistrates that govern and are governed by it
judge, and hear, and know; for they are the
mouth of the law, and whatsoever they bind and loose according
to the law is justly said to be bound and loosed by the law.
[4.] It is highly fit that none should come under the sentence
of the law, till they have first by a fair trial undergone the
scrutiny of it. Judges, when they receive the complaints of the
accuser, must always reserve in their minds room for the defence of the
accused, for they have two ears, to remind them to hear both sides;
this is said to be the manner of the Romans,
The method of our law is Oyer and Terminer, first to
hear and then to determine.
[5.] Persons are to be judged, not by what is said of them, but
by what they do. Our law will not ask what men’s opinions are of
them, or out-cries against them, but, What have they done? What
overt-acts can they be convicted of? Sentence must be given,
secundum allegata et probata–according to what is alleged and
proved. Facts, and not faces, must be known in judgment; and the
scale of justice must be used before the sword of
justice.
Now we may suppose that the motion Nicodemus made in the house upon
this was, That Jesus should be desired to come and give them an account
of himself and his doctrine, and that they should favour him with an
impartial and unprejudiced hearing; but, though none of them could
gainsay his maxim, none of them would second his motion.
2. What was said to this objection. Here is no direct reply given to
it; but, when they could not resist the force of his argument, they
fell foul upon him, and what was to seek in reason they made up
in railing and reproach. Note, It is a sign of a bad cause when men
cannot bear to hear reason, and take it as an affront to be
reminded of its maxims. Whoever are against reason give cause to
suspect that reason is against them. See how they taunt
him: Art thou also of Galilee?
v. 52.
Some think he was well enough served for continuing among those whom he
knew to be enemies to Christ, and for his speaking no more on the
behalf of Christ than what he might have said on behalf of the greatest
criminal-that he should not be condemned unheard. Had he said, “As for
this Jesus, I have heard him myself, and know he is a teacher come
from God, and you in opposing him fight against God,” as he ought
to have said, he could not have been more abused than he was for this
feeble effort of his tenderness for Christ. As to what they said to
Nicodemus, we may observe,
(1.) How false the grounds of their arguing were, for,
[1.] They suppose that Christ was of Galilee, and this was false, and
if they would have been at the pains of an impartial enquiry they would
have found it so.
[2.] They suppose that because most of his disciples were Galileans
they were all such, whereas he had abundance of disciples in Judea.
[3.] They suppose that out of Galilee no prophet had risen, and
for this appeal to Nicodemus’s search; yet this was false too: Jonah
was of Gath-hepher, Nahum an Elkoshite, both of Galilee. Thus do they
make lies their refuge.
(2.) How absurd their arguings were upon these grounds, such as
were a shame to rulers and Pharisees.
[1.] Is any man of worth and virtue ever the worse for the poverty and
obscurity of his country? The Galileans were the seed of Abraham;
barbarians and Scythians are the seed of Adam; and have we not all
one Father?
[2.] Supposing no prophet had risen out of Galilee, yet it is not
impossible that any should arise thence. If Elijah was the first
prophet of Gilead (as perhaps he was), and if the Gileadites were
called fugitives, must it therefore be questioned whether he was
a prophet or no?
3. The hasty adjournment of the court hereupon. They broke up the
assembly in confusion, and with precipitation, and every man went to
his own house. They met to take counsel together against the
Lord and his Anointed, but they imagined a vain think; and
not only he that sits in heaven laughed at them, but we may sit on
earth and laugh at them too, to see all the policy of the close cabal
broken to pieces with one plain honest word. They were not willing to
hear Nicodemus, because they could not answer him. As soon as they
perceived they had one such among them, they saw it was to no purpose
to go on with their design, and therefore put off the debate to a more
convenient season, when he was absent. Thus the counsel of the Lord is
made to stand, in spite of the devices in the hearts of men.
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