John 5 commentary

We are all by nature impotent folk in spiritual things, blind, halt, and withered; but full provision is made for our cure, if we attend to it. An angel went down, and troubled the water; and what disease soever it was, this water cured it, but only he that first stepped in had benefit. This teaches us to be careful, that we let not a season slip which may never return. The man had lost the use of his limbs thirty-eight years. Shall we, who perhaps for many years have scarcely known what it has been to be a day sick, complain of one wearisome night, when many others, better than we, have scarcely known what it has been to be a day well? Christ singled this one out from the rest. Those long in affliction, may comfort themselves that God keeps account how long. Observe, this man speaks of the unkindness of those about him, without any peevish reflections. As we should be thankful, so we should be patient. Our Lord Jesus cures him, though he neither asked nor thought of it. Arise, and walk. God's command, Turn and live; Make ye a new heart; no more supposes power in us without the grace of God, his distinguishing grace, than this command supposed such power in the impotent man: it was by the power of Christ, and he must have all the glory. What a joyful surprise to the poor cripple, to find himself of a sudden so easy, so strong, so able to help himself! The proof of spiritual cure, is our rising and walking. Has Christ healed our spiritual diseases, let us go wherever he sends us, and take up whatever he lays upon us; and walk before him.

Those eased of the punishment of sin, are in danger of returning to sin, when the terror and restraint are over, unless Divine grace dries up the fountain. The misery believers are made whole from, warns us to sin no more, having felt the smart of sin. This is the voice of every providence, Go, and sin no more. Christ saw it necessary to give this caution; for it is common for people, when sick, to promise much; when newly recovered, to perform only something; but after awhile to forget all. Christ spoke of the wrath to come, which is beyond compare worse than the many hours, nay, weeks and years of pain, some wicked men have to suffer in consequence of their unlawful indulgences. And if such afflictions are severe, how dreadful will be the everlasting punishment of the wicked!

The Divine power of the miracle proved Jesus to be the Son of God, and he declared that he worked with, and like unto his Father, as he saw good. These ancient enemies of Christ understood him, and became more violent, charging him not only with sabbath-breaking, but blasphemy, in calling God his own Father, and making himself equal with God. But all things now, and at the final judgment, are committed to the Son, purposely that all men might honour the Son, as they honour the Father; and every one who does not thus honour the Son, whatever he may think or pretend, does not honour the Father who sent him.

Our Lord declared his authority and character, as the Messiah. The time was come when the dead should hear his voice, as the Son of God, and live. Our Lord first refers to his raising those who were dead in sin, to newness of life, by the power of the Spirit, and then to his raising the dead in their graves. The office of Judge of all men, can only be exercised by one who has all knowledge, and almighty power. May we believe His testimony; thus our faith and hope will be in God, and we shall not come into condemnation. And may His voice reach the hearts of those dead in sin; that they may do works meet for repentance, and prepare for the solemn day.

Our Lord returns to his declaration of the entire agreement between the Father and the Son, and declared himself the Son of God. He had higher testimony than that of John; his works bore witness to all he had said. But the Divine word had no abiding-place in their hearts, as they refused to believe in Him whom the Father had sent, according to his ancient promises. The voice of God, accompanied by the power of the Holy Ghost, thus made effectual to the conversion of sinners, still proclaims that this is the beloved Son, in whom the Father is well pleased. But when the hearts of men are full of pride, ambition, and the love of the world, there is no room for the word of God to abide in them.

The Jews considered that eternal life was revealed to them in their Scriptures, and that they had it, because they had the word of God in their hands. Jesus urged them to search those Scriptures with more diligence and attention. “Ye do search the Scriptures,” and ye do well to do so. They did indeed search the Scriptures, but it was with a view to their own glory. It is possible for men to be very studious in the letter of the Scriptures, yet to be strangers to its power. Or, “Search the Scriptures,” and so it was spoken to them in the nature of an appeal. Ye profess to receive and believe the Scripture, let that be the judge. It is spoken to us as advising or commanding all Christians to search the Scriptures. Not only read them, and hear them, but search them; which denotes diligence in examining and studying them. We must search the Scriptures for heaven as our great end; For in them ye think ye have eternal life. We must search the Scriptures for Christ, as the new and living Way, that leads to this end. To this testimony Christ adds reproofs of their unbelief and wickedness; their neglect of him and his doctrine. Also he reproves their want of the love of God. But there is life with Jesus Christ for poor souls. Many who make a great profession of religion, yet show they want the love of God, by their neglect of Christ and contempt of his commandments. It is the love of God in us, the love that is a living, active principle in the heart, which God will accept. They slighted and undervalued Christ, because they admired and overvalued themselves. How can those believe, who make the praise and applause of men their idol! When Christ and his followers are men wondered at, how can those believe, the utmost of whose ambition is to make a fair show in the flesh!

Many trust in some form of doctrines or some parties, who no more enter into the real meaning of those doctrines, or the views of the persons whose names they bear, than the Jews did into those of Moses. Let us search and pray over the Scriptures, as intent on finding eternal life; let us observe how Christ is the great subject of them, and daily apply to him for the life he bestows.

1. There was a feast of the Jews. Though the Evangelist does not expressly state what feast this was, yet the probable conjecture is that he means Pentecost, at least if what is here related took place immediately after that Christ came into Galilee. For immediately after the Passover he set out from Jerusalem, and, as he was passing through Samaria, he reckoned four months to the harvest; having entered Galilee he cured the courtier’s son. The Evangelist adds that the feast came afterwards; and, therefore, the order of time leads us to conclude that we ought to understand it to be Pentecost; though I do not dispute about that matter. Now Christ came to Jerusalem to the feast, partly because at that time, on account of the great multitude of people who were assembled, he had the opportunity of publishing his doctrine more extensively, and partly because it was necessary that he should be subject to the Law, that he might redeem us from the bondage of the Law, as we have already explained on former occasions.

2. There was in Jerusalem, at the sheep-market, a pool. The circumstance of the place is added, from which we learn that the miracle was not concealed or known to a few persons only; for the five porches show that the place was celebrated for the great number of persons who resorted to it, and this was also implied in its vicinity to the temple. Besides, the Evangelist expressly says that many diseased persons lay there With respect to the meaning of the name, the learned justly reject the fanciful opinion of Jerome, who, instead of Bethesda, makes it Betheder, and interprets it to mean the house of the flock; for here mention is made of a pool, which was near the sheep-market Those who read it Bethesda, as meaning a place of fishing, have no reason on their side. There is greater probability in the opinion of those who explain it to be a place of pouring out; for the Hebrew word (אשך) (Eshed) signifies flowing out; but the Evangelist, as was then the ordinary way of speaking, pronounced it Esda For I think that the water was conveyed into it by conduits, that the priests might draw out of it; unless perhaps the place received its name from the circumstance that the water was poured into it by means of tubes. It was called the sheep-market, in my opinion, because the beasts which were to be offered in sacrifice were taken there.

3. In these lay a great multitude. It is possible that diseased persons lay in the porches to ask alms when the people were passing there who were going into the temple to worship; and there, too, it was customary to purchase the beasts which were to be offered in sacrifice. Yet at each feast God cured a certain number, that, in this way, he might recommend the worship prescribed in the Law and the holiness of the temple. But might it not appear foolish to believe, while we read of nothing of this kind having been done at a time when religion was in the most flourishing condition, and even since in the age of the Prophets miracles were not performed but on extraordinary occasions, that when the affairs of the nation were so decayed and almost ruinous, the power and grace of God were displayed with more than ordinary lustre? I reply, there were, in my opinion, two reasons. As the Holy Spirit, dwelling in the Prophets, was a sufficient witness of the divine presence, religion at that time needed no other confirmation; for the Law had been sanctioned by abundantly sufficient miracles, and God ceased not to express, by innumerable testimonies, his approbation of the worship which he had enjoined. But about the time of Christ’s coming, as they were deprived of the Prophets and their condition was very wretched, and as various temptations pressed upon them on every hand, they needed this extraordinary aid, that they might not think that God had entirely left them, and thus might be discouraged and fall away. For we know that Malachi was the last of the Prophets, and, therefore, he closes his doctrine with this admonition, that the Jews may

remember the Law delivered by Moses, (Malachi 4:4,)

until Christ appear. God saw it to be advantageous to deprive them of the Prophets, and to keep them in suspense for a time, that they might be inflamed with a stronger desire for Christ, and might receive him with greater reverence, when he should be manifested to them. Yet, that testimonies might not be wanting to the temple and sacrifices, and to the whole of that worship by which salvation should be made known to the world, the Lord retained among the Jews this gift of healing, that they might know that there was a good reason why God separated them from the other nations. For God, by curing the diseased, showed plainly — as by an arm stretched out from heaven — that he approved of this kind of worship which they derived from the injunction of the Law. Secondly, I have no doubt that God intended to remind them by these signs that the time of redemption was approaching, and that Christ, the Author of salvation, was already at hand, that the minds of all might be the better aroused. I think that signs, in that age, served this twofold purpose; first, that the Jews might know that God was present with them, and thus might remain steady in their obedience to the Law; and, secondly, that they might earnestly hope for a new and unwonted condition.

Of lame, blind, withered. For the purpose of informing us that the diseases cured by our Lord were not of an ordinary kind, the Evangelist enumerates some classes of them; for human remedies could be of no avail to the lame, blind, and withered. It was indeed a mournful spectacle, to see in so large a body of men so many kinds of deformities in the members; but yet the glory of God shone more brightly there than in the sight of the most numerous and best disciplined army. For nothing is more magnificent than when an unwonted power of God corrects and restores the defects of nature; and nothing is more beautiful or more delightful than when, through his boundless goodness, he relieves the distresses of men. For this reason the Lord intended that this should be a splendid theater, in which not only the inhabitants of the country, but strangers also, might perceive and contemplate His majesty; and, as I have already suggested, it was no small ornament and glory of the temple, when God, by stretching out his hand, clearly showed that He was present.

4. For an angel went down. It was, no doubt, a work peculiar to God to cure the sick; but, as He was accustomed to employ the ministration and agency of angels, so He commanded an angel to perform this duty. For this reason the angels are called principalities or powers, (Colossians 1:16;) not that God gives up his power to them, and remains unemployed in heaven, but because, by acting powerfully in them, he magnificently shows and displays his power. It is, therefore, wicked and shameful to imagine any thing as belonging to the angels, or to constitute them the medium of communication between us and God, so as to obscure the glory of God, as if it were at a great distance from us, while, on the contrary, he employs them as the manifestations of his presence. We ought to guard against the foolish speculations of Plato, for the distance between us and God is too great to allow us to go to the angels, that they may obtain favor for us; but, on the contrary, we ought to come direct to Christ, that, by his guidance, protection, and command, we may have the angels as assistants and ministers of our salvation.

At intervals. God might have at once, in a single moment, cured them all:, but, as his miracles have their design, so they ought also to have their limit; as Christ also reminds them that, though there were so many that died in the time of Elisha, not more than one child was raised from the dead, (2 Kings 4:32;) The French version runs thus: “combion que du temps d’Elisee il y eust plusieurs de ladres, toutesfois nul d’eux ne fut nettoye sinon Naaman Syrien;” — “though in the time of Elisha there were many lepers, yet not one of them was cleansed except Naaman a Syrian,” (2 Kings 5:14; Luke 4:27.) and that, though so many widows were famished during the time of drought, there was but one whose poverty was relieved by Elijah, (1 Kings 17:9; Luke 4:25.) Thus the Lord reckoned it enough to give a demonstration of his presence in the case of a few diseased persons. But the manner of curing, which is here described, shows plainly enough that nothing is more unreasonable than that men should subject the works of God to their own judgment; for pray, what assistance or relief could be expected from troubled water? But in this manner, by depriving us of our own senses, the Lord accustoms us to the obedience of faith. We too eagerly follow what pleases our reason, though contrary to the word of God; and, therefore, in order to render us more obedient to him, he often presents to us those things which contradict our reason. Then only do we show our submissive obedience, when we shut our eyes, and follow the plain word, though our own opinion be that what we are doing will be of no avail. We have an instance of this kind in Naaman a Syrian, whom the prophet sends to Jordan, that he may be cured of his leprosy, (2 Kings 5:10.) At first, no doubt, he despises it as a piece of mockery, but afterwards he comes actually to perceive that, while God acts contrary to human reason, he never mocks or disappoints us.

And troubled the water Yet the troubling of the water was a manifest proof that God freely uses the elements according to his own pleasure, and that He claims for himself the result of the work. For it is an exceedingly common fault to ascribe to creatures what belongs to God alone; but it would be the height of folly to seek, in the troubled water, the cause of the cure. He therefore holds out the outward symbol in such a manner that, by looking at the symbol, the diseased persons may be constrained to raise their eyes to Him who alone is the Author of grace.

5. And there was a man there. The Evangelist collects various circumstances, which prove that the miracle may be relied on as certain. The long duration of the disease had taken away all hope of its being cured. This man complains that he is deprived of the remedy of the water. He had frequently attempted to throw himself into the water, but without success; there was no man to assist him, and this causes the power of Christ to be more strikingly displayed. Such, too, was the import of the command to carry his bed, that all might plainly see that he was cured in no other way than by the agency of Christ; for when he suddenly rises up healthy and strong in all the members in which he was formerly impotent, so sudden a change is the more fitted to arouse and strike the minds of all who beheld it.

6. Wilt thou be made whole? He does not inquire about it, as if it were a doubtful matter, but partly in order to kindle in the man a desire of the favor which was offered to him, and partly to quicken the attention of the witnesses who were present, and who, if they had been thinking of something else, might not have perceived the miracle, as frequently happens in sudden occurrences. For these two reasons, therefore, this preparation was necessary.

7. I have no man. This diseased man does what almost all of us are wont to do; for he limits the assistance of God according to his own thought, and does not venture to promise to himself any thing more than he conceives in his mind. Christ forgives his weakness, and in this we have a mirror of that forbearance of which every one of us has daily experience, when, on the one hand, we keep our attention fixed on the means which are within our reach, and when, on the other hand, contrary to expectation, he displays his hand from hidden places, and thus shows how far his goodness goes beyond the narrow limits of our faith. Besides, this example ought to teach us patience. Thirty-eight years were a long period, during which God had delayed to render to this poor man that favor which, from the beginning, He had determined to confer upon him. However long, therefore, we may be held in suspense, though we groan under our distresses, let us never be discouraged by the tediousness of the lengthened period; for, when our afflictions are long continued, though we discover no termination of them, still we ought always to believe that God is a wonderful deliverer, who, by His power, easily removes every obstacle out of the way.

9. And it was the Sabbath. Christ was well aware how great offense would immediately arise, when they saw a man walk along laden with burdens; for the Law expressly forbids

to carry any burden whatever on the Sabbath-day, (Jeremiah 17:21.)

But there were two reasons why Christ, disregarding this danger, chose to make such an exhibition; first, that the miracle might be more extensively known; and, secondly, that he might give occasion, and, as it were, open up the way for the beautiful discourse which he delivered immediately afterwards. Of so great importance was the knowledge of that miracle, that he found it to be his duty to despise boldly the offense taken by the people, particularly because he had at hand a just defense, by which, though he did not pacify the ungodly, he abundantly refuted their calumnies. We ought therefore to observe this rule, that though the whole world kindle into rage, we ought to proclaim the glory of God and celebrate His works, so far as His glory requires that they should be made known. Nor ought we to be uneasy or discouraged, though our labors should not be immediately successful, provided that we keep in view the object which I have stated, and do not go beyond the limits of our office.

John 5:10-15

10. The Jews therefore said to him who had been cured, It is the Sabbath; it is not lawful for thee to carry thy bed. 11. He answered them, He who made me whole said to me, Carry thy bed and walk. 12. They therefore asked him, Who is that man who said to thee, Carry thy bed and walk? 13. And he who had been cured knew not who he was; for Jesus had withdrawn himself, because there was a crowd in that place. “Car Jesus s’estoit escoule de la multitude qui estoit en ce lieu-la;” — “for Jesus had withdrawn from the multitude which was in that place.” 14. After these things, Jesus found him in the temple, and said to him, Lo, thou art made whole, sin no more, lest something worse befall thee. 15. The man went away, and told the Jews that it was Jesus who had made him whole. 16. And for that reason the Jews persecuted Jesus, and sought to slay him, because he did these things on the Sabbath-day.

10. It is the Sabbath. It was the duty of all to maintain the sanctity of the Sabbath, and, therefore, they justly and properly accuse the man. But, when the excuse offered by the man does not satisfy them, they already begin to be in fault; for, when the reason was known, he ought to have been acquitted. It was a violation of the Sabbath, as we have said, to carry a burden; but Christ, who laid the burden on his shoulders, discharges him by his own authority. We are therefore taught by this example to avoid every rash judgment, until the reason of each action be fully known. Whatever contradicts the word of God deserves to be condemned without hesitation; but, as it frequently happens that there are mistakes in this matter, we ought first to inquire modestly and calmly, that our decision may be sound and sober. For since the Jews, prejudiced by wicked dispositions, have not patience to inquire, they shut the door against judgment and moderation; but, if they had allowed themselves to be taught, not only would the offense have been removed, but they would have been conducted still farther, with great advantage, to the knowledge of the Gospel.

We now see how far the Jews were in the wrong. It is, because they do not admit a reasonable defense. The defense is, that he who had been cured replies that he does nothing but by the command of him who had power and authority to command; for, though he did not yet know who Christ was, yet he was convinced that he had been sent by God, because he had received a proof of his divine power, and learns from it that Christ is endued with authority, so that it must be his duty to obey him. But this appears to be worthy of reproof, that a miracle turns him aside from obedience to the Law. I confess, indeed, that the argument which the man employs in contending with them is not sufficiently strong, but the others are faulty on two accounts, that they neither consider that this is an extraordinary work of God, nor suspend their judgment until they have heard a Prophet of God who is furnished with the word.

13. And he who had been cured knew not who he was. Christ certainly did not intend that the glory of so great a work should pass away, but he intended that it should become generally known before that he acknowledged himself to be the Author of it. He therefore withdrew for a little, that the Jews might have it in their power to judge of the fact itself, without reference to any person. And hence we learn that the cure of this man cannot be ascribed to his faith, since, even after having been cured, he does not acknowledge his Physician; and yet, when he was ordered, he carried his bed, which appears to have been done by the guidance of faith. For my own part, as I do not deny that there was in him some secret movement of faith, so I say that it is clear from what follows, that he had no solid doctrine or clear light on which he could rely.

14. After these things Jesus found him. These words show still more clearly that, when Christ concealed himself for a time, it was not in order that the remembrance of the kindness which he had conferred might perish, for he now appears in public of his own accord; only he intended that the work should first be known, and that he should afterwards be declared to be the Author of it. This passage contains a highly useful doctrine; for when Christ says, lo, thou art made whole, his meaning is, that we make an improper use of the gifts of God, if we are not excited to gratitude. Christ does not reproach the man with what he had given him, but only reminds him that he had been cured in order that, remembering the favor which he had received, he might all his life serve God his Deliverer. Thus, as God by stripes instructs and spurs us on to repentance, so he invites us to it by his goodness and forbearance; and, indeed, it is the universal design both of our redemption and of all the gifts of God, to keep us entirely devoted to Him. Now this cannot be done, unless the remembrance of the past punishment remain impressed on the mind, and unless he who has obtained pardon be employed in this meditation throughout his whole life.

This admonition teaches us also, that all the evils which we endure ought to be imputed to our sins; for the afflictions of men are not accidental, but are so many stripes for our chastisement. First, then, we ought to acknowledge the hand of God which strikes us, and not to imagine that our distresses arise from a blind impetuosity of fortune; and next we ascribe this honor to God, that, since He is a Father full of goodness, He does not take pleasure in our sufferings, and therefore does not treat us more harshly than he has been offended by our sins. When he charges him, sin no more, he does not enjoin him to be free from all sin, but speaks comparatively as to his former life; for Christ exhorts him henceforth to repent, and not to do as he had done before.

Lest something worse befall thee. If God does not succeed in doing us good by the stripes with which he gently chastises us, as the kindest father would chastise his tender and delicate children, He is constrained to assume a new character, and a character which, so to speak, is not natural to Him. He therefore seizes the whip to subdue our obstinacy, as He threatens in the Law, (Leviticus 26:14; Deuteronomy 28:15; Psalm 32:9;) and indeed throughout the Scriptures passages of the same kind are to be found. Thus, when we are incessantly pressed down by new afflictions, we ought to trace this to our obstinacy; for not only do we resemble restive horses and mules, but we are like wild beasts that cannot be tamed. There is no reason to wonder, therefore, if God make use of severer punishment to bruise us, as it were, by mallets, when moderate punishment is of no avail; for it is proper that they who will not endure to be corrected should be bruised by strokes. In short, the use of punishments is, to render us more cautious for the future. If, after the first and second strokes, we maintain obstinate hardness of heart, he will strike us seven times more severely. If, after having showed signs of repentance for a time, we immediately return to our natural disposition, he chastises more sharply this levity which proves us to be forgetful, and which is full of sloth.

Again, in the person of this man it is of importance for us to observe with what gentleness and condescension the Lord bears with us. Let us suppose that the man was approaching old age, in which case he must have been visited by disease in the very prime of life, and perhaps had been attacked by it from his earliest infancy; and now let us consider how grievous to him must have been this punishment continued through so many years. It is certain that we cannot reproach God with excessive severity in causing this man to languish, and to be half-dead, for so long a period; and, therefore, when we are punished more lightly, let us learn that it is because the Lord, in his infinite goodness, moderates the extreme rigour of the punishments which we would have well deserved. “Que nous aurions bien meritee.” Let us also learn that no punishments are so rigorous and severe, that the Lord cannot make additions to them whenever he pleases. Nor can it be doubted that wretched men by their wicked complaints, often draw down upon themselves dreadful and shocking tortures, when they assert that it is not possible to endure heavier distresses, and that God cannot send them any thing more. “Quand ils disent qu’il n’est pas possible d’endurer plus grand mal, et que Dieu ne leur en scauroit envoyer davantage.” Are not these things hidden among my treasures? saith the Lord, (Deuteronomy 32:34.) We ought also to observe how slow we are in deriving benefit from God’s chastisements; for if Christ’s exhortation was not superfluous, we may learn from it that the soul of this man was not yet fully purified from every vice. Indeed, the roots of vices are too deep in us to be capable of being torn out in a single day, or in a few days; and the cure of the diseases of the soul is too difficult to be effected by remedies applied for a short time.

15. The man went away Nothing was farther from his intention than to make Christ an object of their hatred, and nothing was farther from his expectation than that they would rage so furiously against Christ. His intention, therefore, was pious; for he wished to render to his Physician the honor which was justly due to him. The Jews, on the other hand, show their venom, not only in accusing Christ of having violated the Sabbath, but in breaking out into extreme cruelty.

John 5:17-19

17. But Jesus answered them, My Father worketh hitherto, and I work. 18. For this reason, therefore, the Jews sought the more to kill him, because he not only broke the Sabbath, but likewise called God his Father, making himself equal with God. 19. Jesus then answered, and said to them, Verily, verily, I say to you, The Son cannot do any thing of himself but what he hath seen the Father do; for whatsoever things he doeth, those also doeth the Son likewise.

17. My Father worketh hitherto. We must see what kind of defense Christ employs. He does not reply that the Law about keeping the Sabbath was temporary, and that it ought now to be abolished; but, on the contrary, maintains that he has not violated the Law, because this is a divine work. It is true that the ceremony of the Sabbath was a part of the shadows of the Law, “Il est bien vray que la ceremonie du Sabbath estoit une partie des ombres de la Loy.” and that Christ put an end to it by his coming, as Paul shows, (Colossians 2:16;) but the present question does not turn on that point. For it is only from their own works that men are commanded to abstain; and, accordingly, circumcision — which is a work of God, and not of men — is not at variance with the Sabbath.

What Christ insists upon is this, that the holy rest which was enjoined by the Law of Moses is not disturbed when we are employed in works of God. “Quand on s’employe a oeuvres de Dieu.” And for this reason he excuses not only his own action, but also the action of the man who carried his bed; for it was an appendage, and — as we might say — a part of the miracle, for it was nothing else than an approbation of it. Besides, if thanksgiving and the publication of the divine glory be reckoned among the works of God, it was not a profanation of the Sabbath to testify the grace of God by feet and hands. But it is chiefly concerning himself that Christ speaks, to whom the Jews were more hostile. He declares that the soundness of body which he has restored to the diseased man is a demonstration of his divine power. He asserts that he is the Son of God, and that he acts in the same manner as his Father.

What is the use of the Sabbath, and for what reasons it was enjoined, I do not now argue at greater length. It is enough for the present passage, that the keeping of the Sabbath is so far from interrupting or hindering the works of God, that, on the contrary, it gives way to them alone. For why does the Law enjoin men to abstain from their own works, but in order to keep all their senses free and occupied for considering the works of God? Consequently, he who does not, on the Sabbath, allow a free course and reign to the works of God, is not only a false expounder of the Law, but wickedly overturns it.

If it be objected, that the example of God is held out to men, that they may rest on the seventh day, the answer is easy. Men are not conformed to God in this respect, that He ceased to work, but by abstaining from the troublesome actions of this world and aspiring to the heavenly rest. The Sabbath or rest of God, “Le Repos de Dieu.” therefore, is not idleness, but true perfection, which brings along with it a calm state of peace. Nor is this inconsistent with what Moses says, that God put an end to his works, (Genesis 2:2;) for he means that, after having completed the formation of the world, God consecrated that day, that men might employ it in meditating on his works. Yet He did not cease to sustain by this power the world which he had made, to govern it by his wisdom, to support it by his goodness, and to regulate all things according to his pleasure, both in heaven and on earth. In six days, therefore, the creation of the world was completed, but the administration of it is still continued, and God incessantly worketh in maintaining and preserving the order of it; as Paul informs us, that in him we live, and move, and are, (Acts 17:28;) and David informs us, that all things stand so long as the Spirit of God upholds them, and that they fail as soon as he withdraws his support, (Psalm 104:29.) Nor is it only by a general Providence that the Lord maintains the world which He has created, but He arranges and regulates every part of it, and more especially, by his protection, he keeps and guards believers whom he has received under his care and guardianship.

And I work. Leaving the defense of the present cause, Christ now explains the end and use of the miracle, namely, that by means of it he may be acknowledged to be the Son of God; for the object which he had in view in all his words and actions was, to show that he was the Author of salvation. What he now claims for himself belongs to his Divinity, as the Apostle also says, that

he upholdeth all things by his powerful will, (Hebrews 1:3.)

But when he testifies that he is God, it is that, being manifested in the flesh, he may perform the office of Christ; and when he affirms that he came from heaven, it is chiefly for the purpose of informing us for what purpose he came down to earth.

18. For this reason, therefore, the Jews sought the more to slay him. This defense was so far from allaying their fury that it even enraged them the more. Nor was he unacquainted with their malignity and wickedness and hardened obstinacy, but he intended first to profit a few of his disciples who were then present, and next to make a public display of their incurable malice. By his example he has taught us that we ought never to yield to the fury of wicked men, but should endeavor to maintain the truth of God, so far as necessity demands it, though the whole world should oppose and murmur. Nor is there any reason why the servants of Christ should take it ill that they do not profit all men according to their wish, since Christ himself did not always succeed; and we need not wonder if, in proportion as the glory of God is more fully displayed, Satan rages the more violently in his members and instruments.

Because he not only had broken the Sabbath. When the Evangelist says that the Jews were hostile to Christ, because he had broken the Sabbath, he speaks according to the opinion which they had formed; for I have already showed that the state of the case was quite the contrary. The principal cause of their wrath was, that he called God his Father. And certainly Christ intended that it should be understood that God was his Father in a peculiar sense, so as to distinguish himself from the ordinary rank of other men. He made himself equal to God, when he claimed for himself continuance in working; and Christ is so far from denying this, that he confirms it more distinctly. This refutes the madness of the Arians, who acknowledged that Christ is God, but did not think that he is equal to the Father, as if in the one and simple essence of God there could be any inequality.

19. Jesus therefore answered. We see what I have said, that Christ is so far from vindicating himself from what the Jews asserted, though they intended it as a calumny, that he maintains more openly that it is true. And first he insists on this point, that the work which the Jews cavilled at was a divine work, to make them understand that they must fight with God himself, if they persist in condemning what must necessarily be ascribed to him. This passage was anciently debated in various ways between the orthodox Fathers and the Arians. Arius inferred from it that the Son is inferior to the Father, because he can do nothing of himself The Fathers replied that these words denote nothing more than the distinction of the person, so that it might be known that Christ is from the Father, and yet that he is not deprived of intrinsic power to act. But both parties were in the wrong. For the discourse does not relate to the simple Divinity of Christ, and those statements which we shall immediately see do not simply and of themselves relate to the eternal Word of God, but apply only to the Son of God, so far as he is manifested in the flesh.

Let us therefore keep Christ before our eyes, as he was sent into the world by the Father to be a Redeemer. The Jews beheld in him nothing higher than human nature, and, therefore, he argues that, when he cured the diseased man, he did it not by human power, but by a Divine power which was concealed under his visible flesh. The state of the case is this. As they, confining their attention to the appearance of the flesh, despised Christ, he bids them rise higher and look at God. The whole discourse must be referred to this contrast, that they err egregiously who think that they have to do with a mortal man, when they accuse Christ of works which are truly divine. This is his reason for affirming so strongly that in this work, there is no difference between him and his Father.

John 5:20-24

20. For the Father loveth the Son, and showeth him all things which he doeth; and he will show him greater works than these, that you may wonder. 21. For as the Father raiseth up the dead, and quickeneth them; so also the Son quickeneth whom he will. 22. For the Father judgeth no man, but hath committed all judgment to the Son; 23. That all men may honor the Son, as they honor the Father: he who honoureth not the Son honoureth not the Father who sent him. 24. Verily, verily, I say to you, That he who heareth my word, and believeth in him who sent me, hath eternal life, and shall not come into condemnation, but hath passed from death to life.

20. For the Father loveth the Son. Every body sees how harsh and far-fetched is the exposition of this passage which is given by the Fathers. “God,” they say, “loves himself in the Son.” But this statement applies beautifully to Christ as clothed with flesh, that he is beloved by the Father. What is more, we know that it is by this excellent title that he is distinguished both from angels and from men, This is my beloved Son, (Matthew 3:17.) For we know that Christ was chosen, that the whole love of God might dwell in him, and might flow from him to us as from a full fountain. Christ is loved by the Father, as he is the Head of the Church. He shows that this love is the cause why the Father does all things by his hand. For when he says that the Father SHOWTH to him this word must be understood to denote communication, as if he had said, “As the Father hath given to me his heart, so he hath poured out his power on me, that the Divine glory may shine in my works, and — what is more — that men may seek nothing Divine but what they find in me.” And, indeed, out of Christ it will be in vain to seek the power of God.

He will show him greater works than these. By these words he means that the miracle, which he had performed in curing the man, was not the greatest of the works enjoined on him by the Father; for he had only given in it a slight taste of that grace of which he is properly both minister and Author; namely, to restore life to the world.

That you may wonder. By adding these words, he indirectly charges them with ingratitude in despising so illustrious a demonstration of the power of God; as if he had said, “Though you are dull and stupid, yet the works which God shall afterwards perform by me will draw you, however reluctantly, into admiration.” Yet this appears not to have been fulfilled, for we know that seeing, they saw not; as Isaiah also says that the reprobate are blind amidst the light of God. I reply, Christ did not now speak of their disposition, but only threw out a suggestion as to the splendor of the demonstration which he would soon afterwards give that he was the Son of God.

21. For as the Father raiseth up the dead. Here he gives a summary view of the nature of the office which had been given to him by the Father; for though he appears to specify one class, yet it is a general doctrine in which he declares himself to be the Author of life Now life contains within itself not only righteousness, but all the gifts of the Holy Spirit, and every part of our salvation. And certainly this miracle must have been so remarkable a proof of the power of Christ, as to yield this common fruit; that is, to open a door to the Gospel. We ought also to observe in what manner Christ bestows life upon us; for he found us all dead, and therefore it was necessary to begin with a resurrection Yet, when he joins the two words, raiseth up and quickeneth, he does not use superfluous language; for it would not have been enough that we were rescued from death, if Christ did not fully and perfectly restore life to us. Again, he does not speak of this life as bestowed indiscriminately on all; for he says that he giveth life to whom he will; by which he means that he specially confers this grace on none but certain men, that is, on the elect.

22. For the Father judgeth no man. He now states more clearly the general truth, that the Father governs the world in the person of the Son, and exercises dominion by his hand; for the Evangelist employs the word judgment, agreeably to the idiom of the Hebrew language, as denoting authority and power We now perceive the amount of what is stated here, that the Father hath given to the Son a kingdom, that he may govern heaven and earth according to his pleasure. But this might appear to be very absurd, that the Father, surrendering his right to govern, should remain unemployed in heaven, like a private person. The answer is easy. This is said both in regard to God and to men; for no change took place in the Father, when he appointed Christ to be supreme King and Lord of heaven and earth; for he is in the Son, and works in him. But since, when we wish to rise to God, all our senses immediately fail, Christ is placed before our eyes as a lively image of the invisible God. There is no reason, therefore, why we should toil to no purpose in exploring the secrets of heaven, since God provides for our weakness by showing himself to be near in the person of Christ; but, on the other hand, whenever the inquiry relates to the government of the world, to our own condition, to the heavenly guardianship of our salvation, let us learn to direct our eyes to Christ alone, as all power is committed to him, (Matthew 28:18,) and in his face God the Father, who would otherwise have been hidden and at a distance, appears to us so that the unveiled majesty of God does not swallow us up by its inconceivable brightness.

23. That all men may honor the Son. This clause sufficiently confirms the suggestion which I threw out a little ago, that when it is said that God reigns in the person of Christ, this does not mean that he reposes in heaven, as indolent kings are wont to do, but because in Christ he manifests his power and shows himself to be present. For what else is the meaning of these words, that all men may honor the Son, but that the Father wishes to be acknowledged and worshipped in the Son? Our duty, therefore, is to seek God the Father in Christ, to behold his power in Christ, and to worship him in Christ. For, as immediately follows, he who honoureth not the Son deprives God of the honor which is due to him. All admit that we ought to worship God, and this sentiment, which is natural to us, is deeply rooted in our hearts, so that no man dares absolutely to refuse to God the honor which is due to him; yet the minds of men lose themselves in going out of the way to seek God. Hence so many pretended deities, hence so many perverse modes of worship. We shall never, therefore, find the true God but in Christ, nor shall we ever worship Him aright but by kissing the Son, as David tells us, (Psalm 2:12;) for, as John elsewhere declares,

He who hath not the Son hath not the Father, (1 John 2:23.)

Mahometans and Jews do indeed adorn with beautiful and magnificent titles the God whom they worship; but we ought to remember that the name of God, when it is separated from Christ, is nothing else than a vain imagination. Whoever then desires to have his worship approved by the true God, let him not turn aside from Christ. Nor was it otherwise with the Fathers under the Law; for though they beheld Christ darkly under shadows, yet never did God reveal himself out of Christ. But now, since Christ has been manifested in the flesh and appointed to be King over us, the whole world must bend the knee to him, in order to obey God; for the Father having made him sit at his right hand, he who forms a conception of God without Christ takes away the half of him.

24. He that heareth my word. Here is described the way and manner of honoring God, that no one may think that it consists solely in any outward performance, or in frivolous ceremonies. For the doctrine of the Gospel seems as a scepter to Christ, by which he governs believers whom the Father has made his subjects. And this definition is eminently worthy of notice. Nothing is more common than a false profession of Christianity; for even the Papists, who are most inveterate enemies of Christ, do in the most presumptuous manner boast of his name. But here Christ demands from us no other honor than to obey his Gospel. Hence it follows, that all the honor which hypocrites bestow on Christ is but the kiss of Judas, by which he betrayed his Lord. Though they may a hundred times call him King, yet they deprive him of his kingdom and of all power, when they do not exercise faith in the Gospel.

Hath eternal life. By these words he likewise commends the fruit of obedience, that we may be more willing to render it. For who ought to be so hardened as not to submit willingly to Christ, when the reward of eternal life is held out to him? And yet we see how few there are whom Christ gains to himself by so great goodness. So great is our depravity that we choose rather to perish of our own accord than to surrender ourselves to obey the Son of God, that we may be saved by his grace. Both, therefore, are here included by Christ — the robe of devout and sincere worship which he requires from us, and the method by which he restores us to life. For it would not be sufficient to understand what he formerly taught, that he came to raise the dead, unless we also knew the manner in which he restores us to life. Now he affirms that life is obtained by hearing his word, and by the word hearing he means faith, as he immediately afterwards declares. But faith has its seat not in the ears, but in the heart. Whence faith derives so great power, we have formerly explained. We ought always to consider what it is that the Gospel offers to us; for we need not wonder that he who receives Christ with all his merits is reconciled to God, and acquitted of the condemnation of death; and that he who has received the gift of the Holy Spirit is clothed with a heavenly righteousness, that he may walk in newness of life, (Romans 6:6.) The clause which is added, believeth on him who sent him, serves to confirm the authority of the Gospel: when Christ testifies that it came from God, and was not invented by men, as he elsewhere says that what he speaks is not from himself, but was delivered to him by the Father, (John 7:16; 14:10.)

And shall not come into condemnation. There is here an implied contrast between the guilt to which we are all naturally liable, and the unconditional acquittal which we obtain through Christ; for if all were not liable to condemnation, what purpose would it serve to free from it those who believe in Christ? The meaning therefore is, that we are beyond the danger of death, because we are acquitted through the grace of Christ; and, therefore, though Christ sanctifies and regenerates us, by his Spirit, to newness of life, yet here he specially mentions the unconditional forgiveness of sins, in which alone the happiness of men consists. For then does a man begin to live when he has God reconciled to him; and how would God love us, if he did not pardon our sins?

But hath passed. Some Latin copies have this verb in the future tense, will pass from death to life; but this has arisen from the ignorance and rashness of some person who, not understanding the meaning of the Evangelist, has taken more liberty than he ought to have taken; for the Greek word μεταβέβηκε (hath passed) has no ambiguity whatever. There is no impropriety in saying that we have already passed from death to life; for the incorruptible seed of life (1 Peter 1:23) resides in the children of God, and they already sit in the heavenly glory with Christ by hope, (Colossians 3:3,) and they have the kingdom of God already established within them, (Luke 17:21.) For though their life be hidden, they do not on that account cease to possess it by faith; and though they are besieged on every side by faith, they do not cease to be calm on this account, that they know that they are in perfect safety through the protection of Christ. Yet let us remember that believers are now in life in such a manner that they always carry about with them the cause of death; but the Spirit, who dwells in us, is life, which will at length destroy the remains of death; for it is a true saying of Paul, that

death is the last enemy that shall be destroyed, (1 Corinthians 15:26.)

And, indeed, this passage contains nothing that relates to the complete destruction of death, or the entire manifestation of life. But though life be only begun in us, Christ declares that believers are so certain of obtaining it, that they ought not to fear death; and we need not wonder at this, since they are united to him who is the inexhaustible fountain of life.

John 5:25-29

25. Verily, verily, I say to you, That the hour cometh, and now is, when the dead shall hear the voice of the Son of God, and they that hear shall live. 26. For as the Father hath life in himself, so also hath he given to the Son to have life in himself. 27. And he hath given him power to execute judgment also, because he is the Son of man. “Pource qu’il est (ou, entant qu’il est) le Fils de l’homme;” — “because he is (or, in so far as he is) the Son of man.” 28. Wonder not at this; for the hour cometh when all who are in the graves shall hear his voice, 29. And they who have done good shall go forth to the resurrection of life; and they who have done evil, to the resurrection of condemnation.

25. Verily, verily When the Evangelist represents the Son of God as swearing so frequently in reference to our salvation, hence we perceive, first, how eagerly he desires our welfare, and next, of how great importance it is that the faith of the Gospel should be deeply fixed and thoroughly confirmed. The statement has indeed some appearance of being incredible, when we are told that this is the effect of the faith of which Christ speaks; and therefore he confirms by an oath that the voice of his Gospel has such power of giving life that it is powerful to raise the dead It is generally agreed that he speaks of spiritual death; for those who refer it to Lazarus, (John 11:44,) and to the widow’s son at Nain, (Luke 7:15,) and similar instances, are refuted by what follows. First, Christ shows that we are all dead before he quickens us; and hence it is evident what the whole nature of man can accomplish towards procuring salvation.

When the Papists wish to set up their free-will, they compare it to the Samaritan whom the robbers had left half-dead on the road, (Luke 10:30;) as if by the smoke of an allegory they could darken a clear statement, by which Christ declares that we are fully condemned to death. And indeed as we have been, since the revolt of the first man, alienated from God through sin, all who do not acknowledge that they are overwhelmed with everlasting destruction do nothing else than deceive themselves by empty flatteries. I readily acknowledge that in the soul of man there remains some remnant of life; for understanding, and judgment, and will, and all our senses, are so many parts of life; but as there is no part which rises to the desire of the heavenly life, we need not wonder if the whole man, so far as relates to the kingdom of God, is accounted dead. And this death Paul explains more fully when he says, that we are alienated from the pure and sound reason of the understanding, that we are enemies to God, and opposed to his righteousness, in every affection of our heart; that we wander in darkness like blind persons, and are given up to wicked lusts, (Ephesians 2:1; 4:17.) If a nature so corrupted has no power to desire righteousness, it follows that the life of God is extinguished in us.

Thus the grace of Christ is a true resurrection from the dead. Now this grace is conferred on us by the Gospel; not that so much energy is possessed by the external voice, which in many cases strikes the ears to no purpose, but because Christ speaks to our hearts within by his Spirit, that we may receive by faith the life which is offered to us. For he does not speak indiscriminately of all the dead, but means the elect only, whose ears God pierces and opens, that they may receive the voice of his Son, which restores them to life. This twofold grace, indeed, Christ expressly holds out to us by his words, when he says, The dead shall hear the voice of the Son of God, and they who hear shall live; for it is not less contrary to nature that the dead should hear, than that they should be brought back to the life which they had lost; and therefore both proceed from the secret power of God.

The hour cometh, and now is. He thus speaks of it as a thing which had never before happened; and, indeed, the publication of the Gospel was a new and sudden resurrection of the world. But did not the word of God always give life to men? This question may be easily answered. The doctrine of the Law and the Prophets was addressed to the people of God, and consequently must have been rather intended to preserve in life those who were the children of God than to bring them back from death. But it was otherwise with the Gospel, by which nations formerly estranged from the kingdom of God, separated from God, and deprived of all hope of salvation, were invited to become partakers of life.

26. For as the Father hath life in himself. He shows whence his voice derives such efficacy; namely, that he is the fountain of life, and by his voice pours it out on men; for life would not flow to us from his mouth, if he had not in himself the cause and source of it. God is said to have life in himself, not only because he alone lives by his own inherent power, but because, containing in himself the fullness of life, he communicates life to all things. And this, indeed, belongs peculiarly to God, as it is said, With thee is the fountain of life, (Psalm 36:9.) But because the majesty of God, being far removed from us, would resemble an unknown and hidden source, for this reason it has been openly manifested in Christ. We have thus an open fountain placed before us, from which we may draw. The meaning of the words is this: “God did not choose to have life hidden, and, as it were, buried within himself, and therefore he poured it into his Son, that it might flow to us.” Hence we conclude, that this title is strictly applied to Christ, so far as he was manifested in the flesh.

27. And hath given him power. He again repeats that the Father hath given him dominion, that he may have full power over all things in heaven and in the earth. The word (ἐξουσία) here denotes authority Judgment is here put for rule and government, as if he had said, that the Father had appointed him to be King, to govern the world, and exercise the power of the Father himself.

Because he is the Son of man. This reason, which is immediately added, deserves particularly to be observed, for it means that he comes forth to men, adorned with such magnificence of power, that he may impart to them what he has received from the Father. Some think that this passage contains nothing else than what is said by Paul, that Christ,

having been in the form of God emptied himself by taking upon him the form of a servant, and humbled himself even to the death of the cross; and therefore God hath exalted him, and given him a name more illustrious than any name, that every knee may bow before him (Philippians 2:7-10.)

But for my own part, I regard the meaning as more extensive: that Christ, so far as he is man, was appointed by the Father to be the Author of life, that it may not be necessary for us to go far to seek it; for Christ did not receive it for himself, as if he needed it, but in order to enrich us by his wealth. It may be summed up thus: “What had been hidden in God is revealed to us in Christ as man, and life, which was formerly inaccessible, is now placed before our eyes.” There are some who separate this argument from its immediate connection, and join it to the following clause; but this is a forced interpretation, and is at variance with Christ’s meaning.

28. Wonder not at this. We may be apt to think that he reasons inconclusively, in drawing from the last resurrection a confirmation of what he had said; for it is not an instance of greater power to raise up bodies than to raise up minds. I reply, it is not from the fact itself that he makes a comparison between the greater and the less, but from the opinion of men; for, being carnal, they admire nothing but what is outward and visible. Hence it arises that they pass by the resurrection of the soul with little concern, while the resurrection of the body excites in them greater admiration. Another effect produced by this gross stupidity of ours is, that those things which are perceived by the eyes have a more powerful influence in producing faith than those which can be received by faith alone. As he mentions the last day, that limitation — -and now is — is not again added, but he simply declares that the time will one day arrive.

But another objection springs up; for though believers expect the resurrection of bodies, yet they cannot rely on their knowledge of it, so as to conclude that souls are now rescued from death, because bodies will one day rise out of the graves. And among ungodly men, “Des contempteurs de Dieu et incredules;” “with despisers of God and unbelievers.” what would be reckoned more ridiculous than to prove a thing unknown (to use a common phrase) by a thing less known? I reply, Christ here boasts of his power over the reprobate, so as to testify that the Father has committed to him the full restoration of all things; as if he had said, “What I now tell you that I have commenced, I will one day finish before your eyes.” And, indeed, when Christ now, by the voice of his Gospel, quickens souls which had been sunk in perdition, it is a sort of preparation for the last resurrection. Again, as he includes the whole human race, he immediately makes a distinction between the elect and the reprobate. This division shows that the reprobate, as they are now summoned by the voice of Christ to come to judgment, will also, by the same voice, be dragged and brought to appear at his tribunal.

But why does he mention those only who are shut up in graves, as if others would not be partakers of the resurrection, whether they have been drowned, or devoured by wild beasts, or reduced to ashes? The answer is, that as the dead are commonly buried, by the figure of speech called synecdoche, he employs a part to denote all who are already dead. And this is more emphatic than if he had said simply, the dead; for those whom death already deprived of life and light the grave withdraws, as it were, from the world.

Shall hear his voice. The voice of the Son means the sound of the trumpet, which will sound at the command by the power of Christ, (Matthew 24:31; 1 Corinthians 15:52.) For though an angel will be a herald or forerunner, (1 Thessalonians 4:16,) this does not hinder what is done by the authority of the Judge, and as it were in his own person, from being ascribed to himself.

29. And they who have done good. He points out believers by good works, as he elsewhere teaches that a tree is known by its fruit, (Matthew 7:16; Luke 6:44.) He praises their good works, to which they have begun to devote themselves since they were called. For the robber, to whom Christ on the cross (Luke 23:42) promised life, and who had all his life been given up to crimes, expresses a desire to do good with his latest breath; but as he is born again a new man, and from being the slave of sin begins to be a servant of righteousness, the whole course of his past life is not taken into account before God. Besides, the sins themselves, on account of which believers every day subject themselves to condemnation, are not imputed to them. For without the pardon which God grants to those who believe in Him, “Sans le pardon que Dieu fait a ses fideles.” there never was a man in the world of whom we can say that he has lived well; nor is there even a single work that will be reckoned altogether good, unless God pardon the sins which belong to it, for all are imperfect and corrupted. Those persons, therefore, are here called doers of good works whom Paul calls earnestly desirous or zealous of them, (Titus 2:14.) But this estimate depends on the fatherly kindness of God, who by free grace approves what deserved to be rejected.

The inference which the Papists draw from those passages — that eternal life is suspended on the merits of works — may be refuted without any difficulty. For Christ does not now treat of the cause of salvation, but merely distinguishes the elect from the reprobate by their own mark; and he does so in order to invite and exhort his own people to a holy and blameless life. And indeed we do not deny that the faith which justifies us is accompanied by an earnest desire to live well and righteously; but we only maintain that our confidence cannot rest on any thing else than on the mercy of God alone.

John 5:30-32

30. I can do nothing of myself; as I hear, I judge, and my judgment is just; because I seek not my own will, but the will of my Father who sent me. 31. If I testify concerning myself, my testimony is not true. 32. There is another who testifieth concerning me, and I know that the testimony which he testifieth concerning me is true.

30. I can do nothing of myself. It would be superfluous here to enter into abstruse reasonings, whether the Son of God can do any thing of himself or otherwise, so far as relates to his eternal Divinity; for he did not intend to keep our minds employed about such trifles. Consequently there was no reason why the ancients should have given themselves so much anxiety and distress about refuting the calumny of Arius. That scoundrel gave out that the Son is not equal to the Father because he can do nothing of himself The holy men reply, that the Son justly claims for himself all that can be ascribed to the Father, from whom he takes his commencement, with respect to his person. But, in the first place, Christ does not speak of his Divinity simply, but warns us that, so far as he is clothed with our flesh, we ought not to judge of him from the outward appearance, because he has something higher than man. Again, we ought to consider with whom he has to deal. His intention was, to refute the Jews who were endeavoring to contrast him with God. He therefore affirms that he does nothing by human power, because he has for his guide and director God who dwells in him.

We ought always to keep in remembrance that, whenever Christ speaks concerning himself, he claims only that which belongs to man; for he keeps his eye upon the Jews, who erroneously said that he was merely one of the ordinary rank of men. For the same reason, he ascribes to the Father whatever is higher than man. The word judge belongs properly to doctrine, but is intended also to apply to the whole of his administration, as if he had said, that he acts by the Father’s direction in all things, that the Father’s will is his rule, and therefore that He will defend him against all adversaries. “Il sera son protecteur et garent contre tous adversaires.”

And my judgment is just. He concludes that his actions and sayings are beyond the risk of blame, because he does not allow himself to attempt anything but by the command and direction of the Father; for it ought to be regarded as beyond all controversy that whatever proceeds from God must be right. This modesty ought to be held by us as the first maxim of piety, to entertain such reverence for the word and works of God, that the name of God would alone be sufficient to prove their justice and rectitude; but how few are to be found who are ready to acknowledge that God is just, unless they are compelled to do so! I acknowledge, indeed, that God demonstrates his righteousness by experience; but to limit it to the perception of our flesh, so as to have no opinion respecting it but what our own mind suggests, is wicked and daring impiety. Let us, therefore, set it down as certain and undoubted, that whatever is from God is right and true, and that it is impossible for God not to be true in all his words, just and right in all his actions. We are likewise reminded that the only rule for acting well is, to undertake nothing but by the direction and commandment of God. And if after this the whole world should rise against us, we shall still have this invincible defense, that he who follows God cannot go astray.

Because I seek not my own will. He does not here make his own will and that of his Father to clash with each other, as if they were contrary things, but only refutes the false opinion which they entertained, that he was impelled by human presumption rather than guided by the authority of God. He affirms, therefore, that he has no disposition which is peculiar to himself and separate from the command of the Father.

31. If I testify concerning myself. He does not here take any thing away from the credit due to his testimony, which he elsewhere asserts in strong terms, but he speaks by way of concession; for Christ, having been in other respects most abundantly supported, consents that they should not believe his word. “If my testimony concerning myself,” says he, “is suspected by you according to the ordinary custom of men, let it go for nothing.” Now we know that what any man asserts about himself is not reckoned to be true and authentic, although in other respects he speak truth, because no man is a competent witness in his own cause. Though it would be unjust to reduce the Son of God to this rank, yet he prefers to surrender his right, that he may convince his enemies by the authority of God.

John 5:33-36

33. You sent to John, and he gave testimony to the truth. 34. But I receive not testimony from man; but these things I say that you may be saved. 35. He was a burning and shining lamp, and for a time you were willing to amuse yourselves in his light. 36. But I have greater testimony than that of John; for the works which my Father gave me to perform, the very works which I do, testify concerning me that the Father hath sent me.

33. You sent to John. Before producing the testimony of God, he presses them with the answer of John, from which they could not honorably withhold their belief. For of what use was it to send to him, if they did not intend to abide by his words? They send to him as a Prophet of God, and thus they pretend that his word will be regarded by them as an oracle. Now, though this implies another admission in their favor, still Christ openly brings against them this charge, that nothing but their own malice “Rien que leur propre malice.” hinders them from believing. And, therefore, we see that this circumstance is highly appropriate to the matter in hand, namely, that they sent to John, and — as if their motive had been a desire to learn — inquired at him who was the Messiah, and yet paid no attention to his reply.

34. I receive not testimony from men. Yet it was not in vain that God chose Christ to be a witness to him, and Christ himself declares, on another occasion, that the disciples

will be his witnesses. You shall be witnesses to me, both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth, (Acts 1:8.)

I reply, Christ avails himself of the testimony of John, not because he needs it, but so far as it is advantageous to us to receive from it some confirmation. Men borrow testimony from one another, because they cannot dispense with that assistance. The case is different with God and Christ. For if philosophers assert that virtue has no need of foreign aid, what has man in himself to lend support to the truth of God? And Christ immediately adds, that he produces the testimony of John on their account: these things I say that you may be saved. By this statement he means that it is not so much from a regard to himself as from a desire to promote the advantage of men, that he raises up the heralds of his Gospel by whom he testifies to us concerning his will. In this we see also a striking proof of his wonderful goodness, by which he regulates all things for our salvation. It is therefore our duty, on the other hand, to strive that the great care which he bestows in saving us may not be fruitless.

35. He was a burning and shining lamp. When he calls John a burning lamp, this proves their ingratitude; for it follows that they are only blind, because they choose to be so, since God kindled a lamp before their eyes. The meaning of the words therefore is, “God did not intend that you should go astray; for he appointed John to be a lamp, that he might direct you by his brightness; and, therefore, when you do not acknowledge me to be the Son of God, this arises from voluntary error.” This is followed by another reproach, that not only did they shut their eyes, and thus obstruct the entrance of the light which was offered to them, but they intentionally abused it for the purpose of crushing Christ. For when they were ready to applaud John beyond what he justly deserved, this arose from a wicked and treacherous design not to give way to the Son of God.

And you were willing to amuse yourselves in his light. This wicked abuse of the heavenly light Christ elegantly compares to foolish mirth; as if the head of a family were to light a lamp for his servants by night, that they might perform the duties which he had enjoined on them, but they, instead of doing so, employed it for debauchery and every kind of licentiousness. By these words Christ accuses the Jews, and at the same time conveys to all of us a warning that, when God sends faithful teachers to guide us in the right way, we should take care not to abuse them by wandering in every direction. How useful this warning is, the experience of all ages shows. God undertakes to direct men, throughout the whole course of their life, to the final goal, and sends his prophets to be their guides. Yet such is the madness of the folly of men that, instead of walking, they prefer to indulge in wanton dancing, without making any progress; so light and unsteady are they that, despising and rejecting his continued guidance, they are hurried away by the sudden impulses of their passions.

For a time, or, for an hour. By this term he reproves them for their folly in thinking that wickedness of a transitory nature and short duration can extinguish the light of God. Thus in our own day all those faithful teachers whom God has given to his Church as burning lamps are applied by the Papists to a contrary purpose; as if their intention were, by looking at the light, to dazzle their eyes. And not only do they abuse the lamps for extinguishing the light of God, but they often indulge in foolish gaiety amidst the darkness, as when they rise against the pure doctrine of the Gospel, and glory in the foolish sayings of their noisy declaimers. But what Christ here asserts concerning John, Paul declares to be common to all believers, because, having the word of life, they ought to give light to the world, like torches. But Christ shows that it belongs strictly to the Apostles and ministers of the Gospel to go before others and hold out the torch to guide them; “Pource qu’ils marchent les premiers, portans le flambe au devant les autres pour les guider.” for though we are all blind, and in the midst of darkness, God shines upon us by the light of his word. But here he peculiarly adorns John the Baptist with this honorable designation, because by his ministry God shone on his Church with much greater brightness.

36. But I have greater testimony than that of John. After having showed that, in the person of John, the Jews had wickedly corrupted the gift of God, he now repeats a second time what he had said, that he has no need of the testimony of man, as if he had not enough of himself; although, perceiving that they held his person in contempt, he sent them to his Father, according to his custom.

For the works which the Father hath given me to do. He holds out to view two things, by which he was proved to be the Son of God. “My Father,” says he, “attests by miracles that I am his Son; and before I came into the world, he gave abundant testimony to me in the sacred writings.” Let us always remember what object he has in view. He wishes to be recognized as the Messiah promised by God, that he may be heard, and, therefore, he maintains that he is now manifested to be such a person as Scripture describes him. It may be asked, Are miracles sufficient to prove this; for similar miracles had been already performed by the Prophets? I reply, those miracles which God performed by the agency of the Prophets did not go beyond the purpose for which they were intended, namely, to show that they were the ministers of God, because they could in no other way obtain the authority due to their office. But God intended to exalt his Son more highly, and this purpose of God ought to be regarded by us as the design of miracles. Therefore, if the Jews had not been prejudiced by malice and voluntarily shut their eyes, Christ might easily have proved to them by his miracles who and what he was.

John 5:37-40

37. And the Father who hath sent me, himself hath testified concerning me; you have never heard his voice, or seen his shape. 38. And you have not his word abiding in you; for whom he hath sent, him you believe not. 39. Search the Scriptures; for you think that you have eternal life in them: and they are they which testify concerning me. 40. And you will not come to me, that you may have life.

37. And the Father who hath sent me. To limit this statement, as some have done, “Aucuns s’abusent.” to the voice which was heard at his baptism, (Matthew 3:17,) is a mistake; for he says in the past tense, that the Father (μεμαρτύρηκε) testified, in order to show that he did not come forward as an unknown person, because the Father had long ago distinguished him by such peculiar marks that, bringing them along with him, he might be recognized. I explain, therefore, that God testified concerning his Son, whenever in past times he held out to the ancient people the hope of salvation, or promised that the kingdom of Israel would be fully restored. In this manner the Jews must have formed an idea of Christ from the Prophets, before he was manifested in the flesh. When having him before their eyes, they despise and therefore reject him, they show plainly that they have no relish for the Law, with which Christ also reproaches them; and yet they boasted of their knowledge of the Law, as if they had been brought up in the bosom of God.

You have never heard his voice. After having complained that they do not receive him, Christ breaks out in still more severe language against their blindness. When he says that they had never heard the voice of God, or seen his shape, these are metaphorical expressions, by which he intends to state generally that they are utterly estranged from the knowledge of God. For as men are made known by the countenance and speech, so God utters his voice to us by the voice of the Prophets, and, in the sacraments, takes, as it were, a visible form, from which he may be known by us according to our feeble capacity. But he who does not recognize God in his lively image, plainly shows by this very fact that he worships no Deity but what he has himself contrived. For this reason Paul says, that the Jews had a vail placed before their eyes, that they might not perceive the glory of God in the face of Christ, (2 Corinthians 3:14.)

38. And you have not his word abiding in you. This is the true way of profiting, when the word of God takes root in us, so that, being impressed on our hearts, it has its fixed abode there. Christ affirms that the heavenly doctrine has no place among the Jews, because they do not receive the Son of God, on whom it everywhere bestows commendation. And justly does he bring this reproach against them; for it was not in vain that God spake by Moses and the Prophets. Moses had no other intention than to invite all men to go straight to Christ; and hence it is evident that they who reject Christ are not the disciples of Moses. Besides, how can that man have the word of life abiding in him who drives from him the life itself? How can that man keep the doctrine of the Law who destroys the soul of the Law, as far as lies in his power? For the Law without Christ is empty and has no solidity. Just in proportion, therefore, as any man knows Christ, is the proficiency which he has made in the word of God.

39. Search the Scriptures. We have said that the statement which Christ formerly made — that he has the Father for a witness in heaven — refers to Moses and the Prophets. Now follows a clearer explanation; for he says that that testimony is to be found in the Scriptures. He again reproves them for their foolish boasting, because, while they acknowledged that they had life in the Scriptures, they perceived nothing in them but the dead letter. For he does not absolutely blame them for seeking life in the Scriptures, since they were given to us for that end and use, but because the Jews thought that the Scriptures gave them life, while they were widely opposed to its natural meaning, and — what is worse — while they quenched the light of life which was contained in them; for how can the Law bestow life without Christ, who alone gives life to it?

Again, we are taught by this passage, that if we wish to obtain the knowledge of Christ, “Si nous voulons avoir cognoissance de Christ.” we must seek it from the Scriptures; for they who imagine whatever they choose concerning Christ will ultimately have nothing instead of him but a shadowy phantom. First, then, we ought to believe that Christ cannot be properly known in any other way than from the Scriptures; and if it be so, it follows that we ought to read the Scriptures with the express design of finding Christ in them. Whoever shall turn aside from this object, though he may weary himself throughout his whole life in learning, will never attain the knowledge of the truth; for what wisdom can we have without the wisdom of God? Next, as we are commanded to seek Christ in the Scriptures, so he declares in this passage that our labors shall not be fruitless; for the Father testifies in them concerning his Son in such a manner that He will manifest him to us beyond all doubt. But what hinders the greater part of men from profiting is, that they give to the subject nothing more than a superficial and cursory glance. Yet it requires the utmost attention, and, therefore, Christ enjoins us to search diligently for this hidden treasure. Consequently, the deep abhorrence of Christ which is entertained by the Jews, who have the Law constantly in their hands, must be imputed to their indolence. For the lustre of the glory of God shines brightly in Moses, but they choose to have a vail to obscure that lustre. By the Scriptures, it is well known, is here meant the Old Testament; for it was not in the Gospel that Christ first began to be manifested, but, having received testimony from the Law and the Prophets, he was openly exhibited in the Gospel.

40. And you will not come to me. He again reproaches them that it is nothing but their own malice that hinders them from becoming partakers of the life offered in the Scriptures; for when he says that they will not, he imputes the cause of their ignorance and blindness to wickedness and obstinacy. And, indeed, since he offered himself to them so graciously, they must have been willfully blind; but when they intentionally fled from the light, and even desired to extinguish the sun by the darkness of their unbelief, Christ justly reproves them with greater severity.

John 5:41-47

41. I receive not glory from men. 42. But I know you, that you have not the love of God in you. 43. I come in the name of my Father, and you do not receive me; if another come in his own name, him you will receive. 44. How can you believe, who receive glory from each other, and seek not the glory which cometh from God alone? 45. Think not that I shall accuse you to the Father; it is Moses in whom you trust, that accuseth you. 46. For if you believed Moses, you would also believe me; for he wrote concerning me. 47. But if you do not believe his writings, how shall you believe my words?

41. I receive not glory from men. He proceeds in his reproof; but that he may not be suspected of pleading his own cause, he begins by saying that he does not care for the glory of men, and that it gives him no concern or uneasiness to see himself despised; and, indeed, he is too great to depend on the opinions of men, for the malignity of the whole world can take nothing from him, or make the slightest infringement on his high rank. He is so eager to refute their calumny that he exalts himself above men. Afterwards, he enters freely into invectives against them, and charges them with contempt and hatred of God. And though, in regard to honorable rank, there is an immense distance between Christ and us, still we ought boldly to despise the opinions of men. We ought, at least, to guard most zealously against being excited to anger, when we are, despised; but, on the contrary, let us learn never to kindle into indignation, except when men do not render to God the honor due to Him. Let our souls be burned and tortured by this holy jealousy, whenever we see that the world is so ungrateful as to reject God.

42. That you have not the love of God in you. The love of God is here put for all religious feelings; for no man can love God without beholding him with admiration and submitting entirely to his authority; as, on the other hand, when the love of God does not prevail, there can be no desire to obey him. That is the reason why Moses gives this as the summary or recapitulation (ἀνακεφαλαίωσις) of the Law:

thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy might, (Deuteronomy 6:5.)

43. I have come in my Father’s name The false prophets do indeed boast of this title, as the Pope, in the present day, boasts with open mouth that he is Christ’s Deputy or Vicar; and under this very disguise has Satan deceived wretched men from the beginning. But Christ here means the reality, and not a hypocritical pretense; for when he testifies that he has come in his Father’s name, he means not only that the Father has sent him, but that he faithfully executes the commission which he has received. By this mark he distinguishes the lawful teachers of the Church from spurious and pretended teachers. This passage, therefore, teaches that we ought boldly to reject all who exalt themselves, and, in their own name, claim authority over souls; for he who is desirous to be reckoned a servant of God ought to have nothing separate from God. Now, if the whole doctrine of the Pope be examined, even the blind will see that he has come in his own name. In transposing the two portions of the exposition of this verse, I have followed the French version of our Author, who, having observed that his observations on the first clause of this verse were placed last, restored the clauses to their natural order. — Ed.

If another come in his own name, him you will receive. That the Jews do not love God, and have no reverence for him, Christ proves by this argument, that they will eagerly receive the false prophets, while they refuse to obey God; for he takes for granted, that it is a sign of a wicked and ungodly mind, when men disregard truth and willingly assent to falsehoods. If it be objected that this is generally done rather through ignorance than through malice, the answer is easy. No man is exposed to the impostures of Satan, except so far as, through some wicked disposition, he prefers falsehood to truth. For how comes it that we are deaf when God speaks, “Que nous sommes sourds quand Dieu parle.” and that Satan finds us ready and active, but because we are averse to righteousness, and of our own accord desire iniquity? Though it ought to be observed that here Christ speaks chiefly of those whom God peculiarly enlightened, as he bestowed on the Jews this privilege, that, having been instructed in his Law, they might keep the right way of salvation. It is certain that such persons lend an ear to false teachers for no other reason than because they wish to be deceived. Accordingly, Moses says that, when false prophets arise, this is intended to prove and try the people if they love the Lord their God, (Deuteronomy 13:3.) In many persons, no doubt, there appears to be an innocent and guileless simplicity, “Une simplicite innocente et sans malice.” but their eyes are undoubtedly blinded by the hypocrisy which lurks within their minds. For it is certain that God never shuts the door to those who knock, (Matthew 7:8,) never disappoints those who sincerely pray to him, (Isaiah 45:19.) Justly, therefore, does Paul ascribe it to the vengeance of God, when the power of deceiving is given to Satan,

that they who have rejected the truth, and taken pleasure in unrighteousness, may believe a lie, and says that they perish who did not receive the love of the truth, that they might be saved, (2 Thessalonians 2:9, 12.)

In this manner is discovered the hypocrisy of many who, devoted to the impostures and wicked superstitions of the Pope, burn with envenomed rage against the Gospel; for if they had hearts disposed to the fear of God, that fear would likewise produce obedience.

44. How can you believe? As it might be thought harsh to say that those who were from their childhood the trained disciples of the Law and the Prophets, should be charged with such gross ignorance and declared to be enemies of the truth, and as this might even be thought to be incredible, Christ shows what it is that hinders them from believing. It is because ambition has deprived them of sound judgment; for he speaks, in a peculiar manner, to the priests and scribes, who, swelled with pride, could not obey God. This is a remarkable passage, which teaches that the gate of faith is shut against all whose hearts are preoccupied by a vain desire of earthly glory. For he who wishes to be somebody in the world must become wandering and unsteady, so that he will have no inclination towards God. Never is a man prepared to obey the heavenly doctrine, until he is convinced that his principal object, throughout his whole life, ought to be, that he may be approved by God.

But it may be thought that the wicked confidence, by which hypocrites exalt themselves in the presence of God, is a greater obstacle than worldly ambition; and we know that this was also a disease with which the scribes were deeply infected. The answer is easy; for Christ intended to tear from them the false mask of sanctity, by which they deceived the ignorant multitude. He therefore points, as with the finger, to the grosser vice, by which it may be made manifest to all that nothing is farther from their true character than what they wished to be reckoned. Besides, though hypocrisy exalts itself against God, still, in the world and before men, it is always ambitious; nay, more, it is this vanity alone that swells us with false presumption, when we rely more on our own judgment, and that of others, than on the judgment of God. He who in reality presents himself before God as his Judge, must, of necessity, fall down humbled and dismayed, and finding nothing in himself on which he can place reliance. “Et ne sentant rien en soy-mesme sur quoy il se puisse appuyer.” So, then, in order that any man may seek glory from God alone, he must be overwhelmed with shame, and flee to the undeserved mercy of God. And, indeed, they who look to God see that they are condemned and ruined, and that nothing is left to them in which they can glory but the grace of Christ. The desire of such glory will always be attended by humility.

So far as relates to the present passage, Christ’s meaning is, that there is no other way in which men can be prepared for receiving the doctrine of the Gospel, than by withdrawing all their senses from the world, and turning them to God alone, and seriously considering that it is with God that they have to do, that, forgetting the flatteries by which they are accustomed to deceive themselves, they may descend into their own consciences. We need not wonder, therefore, if the Gospel in the present day find so few persons willing to be taught, since all are carried away by ambition. Nor need we wonder if many apostatize from the profession of the Gospel, for they are hurried away by their own vanity and fly off. So much the more earnestly ought we to seek this one thing, that, while we are mean and despised in the eyes of the world, and even overwhelmed within ourselves, we may be reckoned among the children of God.

45. Think not that I shall accuse you to the Father. This is the way in which we ought to deal with obstinate and hardened persons, when they learn nothing by instruction and friendly warnings. They must be summoned to the judgment-seat of God. There are few persons, indeed, who openly mock God, but there are very many who, believing that God, whom they oppose as enemies, is gracious to them, amuse themselves at their ease with empty flatteries. Thus, in the present day, our Giants, The wars of the Giants held a conspicuous place in the ancient mythology, and in the popular belief. Not to mention the poets, whose imaginations were kindled by such topics, they are formally introduced by Cicero, in a philosophical treatise, though only for the purpose of instructing his readers to “despise and reject these fables.” “The gods,” says he, “as the fables relate, were not without wars and battles; and that not only as in those described by Homer, when some of the gods were ranged on the one side, and some on the other side, of two opposing armies; but even, as in the case of the Titans and Giants, they carried on their own battles. Such things (he adds) are said, and are very foolishly believed, and are full of absurdity and downright silliness.” — (De Nat. Deorum, lib. 2.) The daring presumption and utter discomfiture of the Giants, in their fabulous wars, are sometimes alluded to by Calvin, and other Christian writers, in describing the wickedness and folly of man, who stretcheth out his hand against God, and strengtheneth himself against the Almighty, (Job 15:25.) — Ed. though they wickedly trample under foot the whole doctrine of Christ, haughtily plume themselves on being the intimate friends of God. For who will persuade the Papists that Christianity exists anywhere else than among them? Such were the scribes, with whom Christ is here disputing. Though they were the greatest despisers of the Law, yet they boasted of Moses in lofty terms, so that they did not hesitate to make use of him as a shield in opposing Christ. If he had threatened that he would be a powerful and formidable adversary to them, he knew that this would have been treated with the utmost contempt; and, therefore, he threatens that an accusation, drawn up by Moses, will be preferred against them.

Moses, in whom you trust. There are some who think, that Christ here points out the distinction between his own office and that of Moses, because it belongs to the Law to convict men of being unbelievers. But this is a mistake; for Christ did not intend that, but only intended to shake off the confidence of hypocrites, who falsely boasted of entertaining reverence for Moses; just as if a person in the present day, in order to foil the Papists with their own weapon, “Pour rembarrer les Papistes de leur baston mesme.” were to say, that they will find no enemies more decidedly opposed to them than the holy doctors of the Church, under whose authority they falsely and wickedly take shelter. “Du titre desquels ils se couvrent faussement et meschamment.” Let us also learn from it, that we ought not to glory in the Scriptures without a good reason; for if we do not honor the Son of God by the true obedience of faith, all whom God hath raised up to be his witnesses will rise up against us as accusers at the last day. When he says, that they trust in Moses, he does not accuse them of superstition, as if they ascribed to Moses the cause of their salvation; but his meaning is, that they do wrong in relying on the protection of Moses, as if they had him to defend their wicked obstinacy.

46. For if you believed Moses, you would also believe me. He shows why Moses will be their accuser. It is because they do not reject his doctrine. We know that it is impossible to offer a greater insult to the servants of God than when their doctrine is despised or reproached. Besides, those whom the Lord has appointed to be ministers of his word, ought to be ready to defend it against despisers; “Contre contempteurs.” and therefore, he gave to all his prophets a twofold commission, that they might teach and instruct for the salvation of believers, and that, one day, they might confound the reprobate by their testimony.

For he wrote concerning me. When Christ says, that Moses wrote concerning him, this needs no long proof with those who acknowledge that Christ is the end and soul of the Law. But if any person be not satisfied with this, and desire to have the passages pointed out to him, I would advise him, first, to read carefully the Epistle to the Hebrews, with which also agrees Stephen’s sermon, in the seventh chapter of the Acts of the Apostles; and, next, to observe the quotations which Paul applies to his purpose. I acknowledge, indeed, that there are few in which Moses expressly mentions Christ; but what was the use of the tabernacle, and sacrifices, and all the ceremonies, but to be figures drawn in conformity to that first pattern which was showed to him in the mountain? (Exodus 25:40; Hebrews 8:5.) Thus, without Christ, the whole ministry of Christ vanishes. Again, we see how he continually reminds the people of the covenant of the Fathers which had been ratified in Christ, and even how he makes Christ to be the principal subject and foundation of the covenant. Nor was this unknown to the holy Fathers, who had always their eyes fixed on the Mediator. To treat the subject more largely, would be inconsistent with the brevity at which I aim.

47. But if you do not believe his writings. Christ appears here to claim less authority for himself than for Moses; and yet we know that heaven and earth have been shaken by the voice of the Gospel, (Hebrews 12:26.) But Christ accommodates his discourse to those to whom he speaks; for the authority of the Law was, beyond all controversy, held sacred among the Jews; and thus it was impossible that Christ should be inferior to Moses. To the same purpose is the contrast between writings and words; for he shows their unbelief to be more aggravated, because the truth of God, recorded in an authentic form, has no authority with them.

CHAPTER 6

John 6:1-13

1. Afterwards, Jesus went across the sea of Galilee, which is called (the sea) of Tiberias. 2. And a great multitude followed him, because they had seen his miracles, which he performed on those who were diseased. 3. And Jesus went up into a mountain, and there sat down with his disciples. 4. And the passover, a feast of the Jews, was at hand. 5. Jesus therefore, lifting up his eyes, and seeing that a great multitude came to him, saith to Philip, Whence shall we buy bread, that those men may eat? 6. (Now he said this, trying him; for he himself knew what he would do.) 7. Philip answered him, Two hundred denarii of bread is not sufficient for them, that each of them may take a little. 8. One of his disciples, Andrew, Simon Peter’s brother, saith to him, 9. There is here a boy, who hath five barley loaves, and two small fishes; but what are these among so many? 10. And Jesus said, Make the men sit down. (Now there was much grass in that place.) The men therefore sat down, in number about five thousand. 11. And Jesus took the loaves, and, having given thanks, distributed them to the disciples, and the disciples to those who had sat down, and likewise of the fishes, as much as they wished. 12. And after they were satisfied, he said to his disciples, Gather the fragments which are left, that nothing may be lost. 13. They therefore gathered, and filled twelve baskets with the fragments of the five loaves which were left by those who had eaten.

CHAPTER 5

Joh 5:1-47. The Impotent Man Healed--Discourse Occasioned by the Persecution Arising Thereupon.

1. a feast of the Jews--What feast? No question has more divided the Harmonists of the Gospels, and the duration of our Lord's ministry may be said to hinge on it. For if, as the majority have thought (until of late years) it was a Passover, His ministry lasted three and a half years; if not, probably a year less. Those who are dissatisfied with the Passover-view all differ among themselves what other feast it was, and some of the most acute think there are no grounds for deciding. In our judgment the evidence is in favor of its being a Passover, but the reasons cannot be stated here.

2-3. sheep market--The supplement should be (as in Margin) "sheep [gate]," mentioned in Ne 3:1, 32.

Bethesda--that is, "house (place) of mercy," from the cures wrought there.

five porches--for shelter to the patients.

4. an angel, &c.--This miracle differed in two points from all other miracles recorded in Scripture: (1) It was not one, but a succession of miracles periodically wrought: (2) As it was only wrought "when the waters were troubled," so only upon one patient at a time, and that the patient "who first stepped in after the troubling of the waters." But this only the more undeniably fixed its miraculous character. We have heard of many waters having a medicinal virtue; but what water was ever known to cure instantaneously a single disease? And who ever heard of any water curing all, even the most diverse diseases--"blind, halt, withered"--alike? Above all, who ever heard of such a thing being done "only at a certain season," and most singularly of all, doing it only to the first person who stepped in after the moving of the waters? Any of these peculiarities--much more all taken together--must have proclaimed the supernatural character of the cures wrought. (If the text here be genuine, there can be no doubt of the miracle, as there were multitudes living when this Gospel was published who, from their own knowledge of Jerusalem, could have exposed the falsehood of the Evangelist, if no such cure had been known there. The want of Joh 5:4 and part of Joh 5:3 in some good manuscripts, and the use of some unusual words in the passage, are more easily accounted for than the evidence in their favor if they were not originally in the text. Indeed Joh 5:7 is unintelligible without Joh 5:4. The internal evidence brought against it is merely the unlikelihood of such a miracle--a principle which will carry us a great deal farther if we allow it to weigh against positive evidence).

5-9. thirty and eight years--but not all that time at the pool. This was probably the most pitiable of all the cases, and therefore selected.

10-16. The Jews--that is, those in authority. (See on Joh 1:19.)

it is not lawful to carry thy bed--a glorious testimony to the cure, as instantaneous and complete, from the lips of the most prejudiced! (And what a contrast does it, as all our Lord's miracles, present to the bungling miracles of the Church of Rome!) In ordinary circumstances, the rulers had the law on their side (Ne 13:15; Jr 17:21). But when the man referred them to "Him that had made him whole" (Joh 5:11) as his authority, the argument was resistless. Yet they ingeniously parried the thrust, asking him, not who had "made him whole"--that would have condemned themselves and defeated their purpose--but who had bidden him "take up his bed and walk," in other words, who had dared to order a breach of the sabbath? It is time we were looking after Him--thus hoping to shake the man's faith in his Healer.

17-18. My Father worketh hitherto and I work--The "I" is emphatic; "The creative and conservative activity of My Father has known no sabbath-cessation from the beginning until now, and that is the law of My working."

19-20. the Son can do nothing of himself--that is, apart from and in rivalry of the Father, as they supposed. The meaning is, "The Son can have no separate interest or action from the Father."

for what things, &c.--On the contrary, "whatever the Father doeth that same doeth the Son,"

likewise--"in the like manner." What claim to absolute equality with the Father could exceed this: not only to do "the same things," but to do them as the Father does them?

21-23. raiseth the dead and quickeneth them--one act in two stages. This is His absolute prerogative as God.

so the Son quickeneth them--that is, raiseth up and quickeneth.

whom he will--not only doing the same divine act, but doing it as the result of His own will, even as the Father does it. This statement is of immense importance in relation to the miracles of Christ, distinguishing them from similar miracles of prophets and apostles, who as human instruments were employed to perform super-natural actions, while Christ did all as the Father's commissioned Servant indeed, but in the exercise of His own absolute right of action.

24. believeth on him that sent me--that is, believeth in Him as having sent Me. I have spoken of the Son's right not only to heal the sick but to raise from the dead, and quicken whom He will: And now I say unto you, That life-giving operation has already passed upon all who receive My words as the Sent of the Father on the great errand of mercy.

hath everlasting life--immediately on his believing (compare Joh 3:18; 1Jo 5:12, 13).

is passed--"hath passed over"

from death unto life--What a transition! (Compare 1Jo 3:14).

25-29. The hour cometh--in its whole fulness, at Pentecost.

and now is--in its beginnings.

the dead--the spiritually dead, as is clear from Joh 5:28. Here He rises from the calmer phrase "hearing his word" (Joh 5:24), to the grander expression, "hearing the voice of the Son of God," to signify that as it finds men in a dead condition, so it carries with it a resurrection-power.

shall live--in the sense of Joh 5:24.

30-32. of mine own self do nothing--that is, apart from the Father, or in any interest than My own. (See on Joh 5:19).

as I hear--that is, "My judgments are all anticipated in the bosom of My Father, to which I have immediate access, and by Me only responded to and reflected. They cannot therefore err, as I live for one end only, to carry into effect the will of Him that sent Me."

33-35. Ye sent unto John--(See Joh 1:19, &c.).

receive not testimony ... from man--that is, depend not on human testimony.

but ... that ye might be saved--"I refer to him merely to aid your salvation."

36-38. I have greater witness--rather, "The witness which I have is greater."

the works ... bear witness of me--not simply as miracles nor even as a miracle of mercy, but these miracles, as He did them, with a will and a power, a majesty and a grace manifestly His own.

39-42. Search the scriptures, &c.--"In the Scriptures ye find your charter of eternal life; go search them then, and you will find that I am the Great Burden of their testimony; yet ye will not come to Me for that life eternal which you profess to find there, and of which they tell you I am the appointed Dispenser." (Compare Ac 17:11, 12). How touching and gracious are these last words! Observe here (1) The honor which Christ gives to the Scriptures, as a record which all have a right and are bound to search--the reverse of which the Church of Rome teaches; (2) The opposite extreme is, resting in the mere Book without the living Christ, to direct the soul to whom is its main use and chiefest glory.

43-47. if another shall come, &c.--How strikingly has this been verified in the history of the Jews! "From the time of the true Christ to our time, sixty-four false Christs have been reckoned by whom they have been deceived" [Bengel].

A feast - This is generally supposed, by the best critics, to have been the feast of the passover, which was the most eminent feast among the Jews. In several excellent MSS. the article is added, ἡ ἑορτη, The feast, the grand, the principal festival. Petavius supposes that the feast of Purim, or lots, is here meant; and one MS. reads ἡ σκηνοπηγια, the feast of Tabernacles. Several of the primitive fathers believe Pentecost to be intended; and they are followed by many of the moderns, because, in Joh 7:2, mention is made of the feast of Tabernacles, which followed Pentecost, and was about the latter end of our September; and, in Joh 10:22, mention is made of the feast of Dedication, which was held about the latter end of November. See Bp. Pearce. See Joh 10:22.

Calmet, however, argues that there is no other feast with which all the circumstances marked here so well agree as with the passover; and Bp. Newcome, who is of Calmet's opinion, thinks Bp. Pearce's argument concerning the succession of the feasts to be inconclusive; because it is assumed, not proved, that the three feasts which he mentions above must have happened in the same year. See much on the same subject in Bp. Newcome's notes to his Harmony, p. 15, etc.

Lightfoot has observed, that the other evangelists speak very sparingly of our Lord's acts in Judea. They mention nothing of the passovers, from our Lord's baptism till his death, excepting the very last: but John points at them all. The first he speaks of, Joh 2:13; the third, Joh 6:4; the fourth, Joh 13:1; and the second in this place: for although he does not call it the passover, but a feast in general, yet the circumstances agree best with this feast; and our Lord's words, Joh 4:35, seem to cast light on this subject. See the note there.

There Is - This is thought by some to be a proof that John wrote his Gospel before the destruction of Jerusalem; and that the pool and its porticoes were still remaining. Though there can be little doubt that Jerusalem was destroyed many years before John wrote, yet this does not necessarily imply that the pool and its porticoes must have been destroyed too. It, or something in its place, is shown to travelers to the present day. See Maundrell's Jour. p. 108. But instead of εϚι, Is, both the Syriac, all the Arabic, Persic, Armenian, and Nonnus, read ην, Was; which is to me some proof that it did not exist when these versions were made, and that the pool which is shown now is not the original.

By the sheep market - Rather, gate: see Neh 3:1, Neh 3:32; Neh 12:39. This was in all probability the gate through which the sheep were brought which were offered in sacrifice in the temple.

A pool - Bp. Pearce thinks the word κολυμβηθρα should be translated bath, and that this place was built for the purpose of bathing and swimming in. He observes that κολυμβᾳν signifies to swim, in Act 27:43. In proof of this, he cites three of the old Itala, which have natatoria, a bathing or swimming place.

Bethesda - This word is variously written in the MSS. and versions: Bezatha - Bethzatha - Betzetha - Belzetha - Belzatha - Berzeta; and many have Bethsaida. But the former reading is the genuine one. Bethesda, or according to the Hebrew ביתחסדה Bethchasdah, signifies literally, the house of mercy. It got this name probably from the cures which God mercifully performed there. It is likely the porticoes were built for the more convenient reception of the poor and distressed, who came hither to be healed. It does not appear that any person was obliged to pay man for what the mercy of God freely gave. Wicked as the Jewish people were, they never thought of levying a tax on the poor and afflicted, for the cures they received in these healing waters. How is it that a well-regulated state, such as that of Great Britain, can ever permit individuals or corporations to enrich themselves at the expense of God's mercy, manifested in the sanative waters of Bristol, Bath, Buxton, etc.? Should not the accommodations be raised at the expense of the public, that the poor might enjoy without cost, which they are incapable of defraying, the great blessing which the God of nature has bestowed on such waters? In most of those places there is a profession that the poor may drink and bathe gratis; but it is little better than a pretense, and the regulations relative to this point render the whole nearly inefficient. However, some good is done.

Blind, halt, withered - To these the Codex Bezae, three copies of the Itala, and both the Persic, add παραλυτικων, paralytic; but they are probably included among the withered.

Waiting for the moving of the water - This clause, with the whole of the fourth verse, is wanting in some MSS. and versions; but I think there is no sufficient evidence against their authenticity. Griesbach seems to be of the same opinion; for though he has marked the whole passage with the notes of doubtfulness, yet he has left it in the text. Some have imagined that the sanative virtue was communicated to the waters by washing in them the entrails of the beasts which were offered in sacrifice; and that the angel meant no more than merely a man sent to stir up from the bottom this corrupt sediment, which, being distributed through the water, the pores of the person who bathed in it were penetrated by this matter, and his disorder repelled! But this is a miserable shift to get rid of the power and goodness of God, built on the merest conjectures, self-contradictory, and every way as unlikely as it is insupportable. It has never yet been satisfactorily proved that the sacrifices were ever washed; and, could even this be proved, who can show that they were washed in the pool of Bethesda? These waters healed a man in a moment of whatsoever disease he had. Now, there is no one cause under heaven that can do this. Had only one kind of disorders been cured here, there might have been some countenance for this deistical conjecture - but this is not the case; and we are obliged to believe the relation just as it stands, and thus acknowledge the sovereign power and mercy of God, or take the desperate flight of an infidel, and thus get rid of the passage altogether.

Angel - "Of the Lord," is added by AKL, about 20 others, the Ethiopic, Armenian, Slavonic, Vulgate, Anglo-Saxon, and six copies of the Itala: Cyril and Ambrose have also this reading. If this reading be genuine, and the authorities which support it are both ancient and respectable, it destroys Dr. Hammond's conjecture, that, by the angel, a messenger only, sent from the Sanhedrin, is meant, and that these cures were all performed in a natural way.

Those who feel little or none of the work of God in their own hearts are not willing to allow that he works in others. Many deny the influences of God's Spirit, merely because they never felt them. This is to make any man's experience the rule by which the whole word of God is to be interpreted; and consequently to leave no more divinity in the Bible than is found in the heart of him who professes to explain it.

Went down - Κατεβαινεν, descended. The word seems to imply that the angel had ceased to descend when John wrote. In the second verse, he spoke of the pool as being still in existence; and in this verse he intimates that the Divine influence ceased from these waters. When it began, we know not; but it is likely that it continued no longer than till the crucifixion of our Lord. Some think that this never took place before nor after this time. Neither Josephus, Philo, nor any of the Jewish authors mention this pool; so that it is very likely that it had not been long celebrated for its healing virtue, and that nothing of it remained when those authors wrote.

Certain season - This probably refers to the time of the feast, during which only this miraculous virtue lasted. It is not likely that the angel appeared to the people - his descent might be only known by the ebullition caused in the waters. Was not the whole a type Of Christ? See Zac 13:1. He is the true Bethesda, or house of mercy, the fountain opened to the house of David, and to the inhabitants of Jerusalem, for sin and for uncleanness; unto which all the diseased may come, and find health and life eternal.

Had an infirmity thirty and eight years - St. Chrysostom conjectured that blindness was the infirmity of this person: what it was, the inspired writer does not say - probably it was a palsy: his case was deplorable - he was not able to go into the pool himself, and he had no one to help him; so that poverty and disease were here connected. The length of the time he had been afflicted makes the miracle of his cure the greater. There could have been no collusion in this case: as his affliction had lasted thirty-eight years, it must have been known to multitudes; therefore he could not be a person prepared for the occasion. All Christ's miracles have been wrought in such a way, and on such persons and occasions, as absolutely to preclude all possibility of the suspicion of imposture.

Wilt thou be made whole? - Christ, by asking this question, designed to excite in this person faith, hope, and a greater desire of being healed. He wished him to reflect on his miserable state, that he might be the better prepared to receive a cure, and to value it when it came. Addresses of this kind are always proper from the preachers of the Gospel, that the hearts, as well of hardened as of desponding sinners, may be stirred up to desire and expect salvation. Do you wish to be healed? Do you know that you are under the power of a most inveterate and dangerous disease? If so, there is a remedy - have immediate recourse to the physician. Questions of this kind are frequently asked in the secret of our souls, by the inspirations of God's Spirit. Happy those who pay attention to them, and give right answers.

Sir, I have no man - Ναι, Κυριε - "Yes, sir; but I have no man:" - this is the reading of C*GH, fourteen others, both the Syriac, later Persic, Arabic, and Chrysostom. Reader, be thankful to God for health and outward comforts. When long affliction has been allied to deep poverty, how deplorable is the state!

Rise, take up thy bed, and walk - Jesus speaks here as God. He speaks in no name but his own, and with an authority which belongs to God alone. And what is the consequence? The man became whole immediately; and this sudden restoration to health and strength was an incontestable proof of the omnipotence of Christ. It has been remarked, that our Lord, after having performed a miracle, was accustomed to connect some circumstance with it, which attested its truth. After the miracle of the five loaves, he ordered the fragments to be collected, which were more in quantity than the loaves themselves, though several thousands had been fed. When he changed the water into wine, he ordered some to be taken first to the steward of the feast, that he might taste and bear testimony to its genuineness and excellency. When he cured the lepers, he commanded them to show themselves to the priests, whose business it was to judge of the cure. So here, he judged it necessary, after having cured this infirm man, to order him not only to arise, but to take up his bed, and walk, which sufficiently attested the miracle which he had wrought. God's work is ever known by its excellence and good effects.

The bed of a poor Hindoo is seldom any thing besides a single mat, or a cloth as thick as a bed-quilt. Men carrying such beds may be seen daily on the highways.

The same day was the sabbath - Mr. Toynard supposes that this miracle was wrought on the 11th of Nisan, the sabbath before the passover, which was celebrated the 14th of Nisan, or 28th of March. But why did our Lord command this man to carry his bed on the sabbath, as the law prohibited all servile work, and especially the carrying of burthens? See Exo 20:8; Jer 17:21; Neh 13:15. To this it may be answered,

1. The man was a poor man, and if he had left his bed he might have lost it; and he could not have conveniently watched it till the next morning.

2. Christ showed by this that he was Lord of the sabbath: see Mat 12:8.

3. This was not contrary to the spirit of the law: the sabbath was made to honor God in, and this was a public monument of his power and goodness.

4. It was consistent with the wisdom of Christ to do his miracles so that they might be seen and known by a multitude of people, and especially in Jerusalem, which was the capital of the country, and the center of the Jewish religion; and this very circumstance of the healed man carrying his bed on the sabbath day must call the attention of many to this matter, and cause the miracle to be more generally known.

He that made me whole, etc. - The poor man reasoned conclusively: - He who could work such a miracle must be at least the best of men: now a good man will neither do evil himself, nor command others to do it: but he who cured me ordered me to carry my bed; therefore, there can be no evil in it.

Jesus had conveyed himself away - Or, had withdrawn himself. And this he might easily do, as there was a crowd in the place. Some think the words indicate, that Jesus withdrew on seeing a multitude in the place, i.e. raising a tumult, because of the man's carrying his bed (margin: Or, from the multitude that was). He had not yet finished his work, and would not expose himself to the envy and malice of the Jewish rulers.

Jesus findeth him in the temple - The man being conscious that it was through the mercy of God that he was restored, (though he did not as yet know distinctly who Christ was), went to the temple to return thanks to God for his cure. Whether this was on the same day, or some other, does not distinctly appear: it was probably the same day, after he had carried home his couch. How many, when they are made well, forget the hand that has healed them, and, instead of gratitude and obedience to God, use their renewed health and strength in the service of sin! Those who make this use of God's mercies may consider their restoration as a respite only from perdition.

Sin no more, lest a worse thing come unto thee - Our Lord, intending to discover to this man who he was, gave him two proofs of the perfection of his knowledge.

1. He showed him that he knew the secret of the past - sin no more: thereby intimating that his former sins were the cause of his long affliction.

2. He showed him that he knew the future - lest a worse thing come unto thee: if thy iniquity be repeated, thy punishment will be increased.

The man departed, and told the Jews - He did not say it was Jesus who had ordered him to carry his bed, but it was Jesus who had cured him; and he left them to draw the inference, viz. That this Jesus must be the miraculous power of God.

And sought to slay him - This clause is omitted by BCDL, some others, and several ancient versions. Griesbach has left it out of the text; and Professor White says, certissime delenda: but it does not appear to me that it should be omitted. However, it was true of the Jews, whether the words were originally in the evangelist or not. For what cause did these persons seek to destroy our Lord? Because he had healed a poor man, who had been diseased thirty-eight years, and ordered him to carry home the couch on which he lay! How implacable must their malice have been! The spirit of religious persecution has always been the most fell and dangerous of all on this side perdition. Every other disposition appears to have its moderator; but this is wholly abandoned to the guidance of Satan, and has for its objects the men who know the truth, and who live to the glory of their God, and for the benefit of mankind. How strange that such should ever be objects of malice and hatred! But the Satanic nature in fallen man is ever opposed to whatever comes from God.

My Father worked hitherto, and I work - Or, As my Father worketh until now, etc., καθως being understood. God created the world in six days: on the seventh he rested from all creating acts, and set it apart to be an everlasting memorial of his work. But, though he rested from creating, he never ceased from preserving and governing that which he had formed: in this respect he can keep no sabbaths; for nothing can continue to exist, or answer the end proposed by the Divine wisdom and goodness, without the continual energy of God. So I work - I am constantly employed in the same way, governing and supporting all things, comforting the wretched, and saving the lost; and to me, in this respect, there is no sabbath.

Making himself equal with God - This the Jews understood from the preceding verse: nor did they take a wrong meaning out of our Lord's words; for he plainly stated that, whatever was the Father's work, his was the same; thus showing that He and the Father were One. They had now found out two pretenses to take away his life: one was that he had broken the Sabbath - ελυε, dissolved, as they pretended, the obligation of keeping it holy. The other was that he was guilty of blasphemy, in making himself equal to God: for both which crimes, a man, according to the law, must suffer death. See Num 15:32; Lev 24:11, Lev 24:14, Lev 24:16.

The Son can do nothing of himself - Because of his inseparable union with the Father: nor can the Father do any thing of himself, because of his infinite unity with the Son.

What things soever he doeth, these also doeth the Son - God does nothing but what Christ does. What God does is the work of God, and proper to no creature - Jesus does whatsoever God does, and therefore is no created being. The Son can do nothing but what he sees the Father do: now, any intelligent creature may do what God cannot do: he may err - he may sin. If Jesus can do nothing but what God does, then he is no creature - he can neither sin nor err, nor act imperfectly. The conclusion from our Lord's argument is: If I have broken the Sabbath, so has God also; for I can do nothing but what I see him doing. He is ever governing and preserving; I am ever employed in saving.

Greater works than these - Two of these he immediately mentions: Raising the dead, Joh 5:21. And judging the world, Joh 5:22.

That ye may marvel - Or, So as to make you wonder. Our Lord sometimes speaks of himself as God, and sometimes as the ambassador of God. As he had a human and Divine nature, this distinction was essentially necessary. Many errors have originated from want of attention to this circumstance.

As the Father raised up the dead - This he did in the case of the widow's son at Sarepta, 1Kgs 17:22, by the ministry of the Prophet Elijah. And again, in the case of the Shunamite's son, 2Kgs 4:32-35, by the ministry of the Prophet Elisha.

The Son quickeneth whom he will - He raiseth from death to life whomsoever he pleases. So he did, for he raised the ruler's daughter, Mar 5:35-42; the widow's son at Nain, Luk 7:11-15; and Lazarus, at Bethany, John 11:14-44.

Whom he will. Here our Lord points out his sovereign power and independence; he gives life according to his own will - not being obliged to supplicate for the power by which it was done, as the prophets did; his own will being absolute and sufficient in every case.

The Father judgeth no man - This confirms what he had said before, Joh 5:17, Joh 5:19, that the Father acts not without the Son, nor the Son without the Father; their acts are common, their power equal.

That all men should honor the Son, etc. - If then the Son is to be honored, Even As the Father is honored, then the Son must be God, as receiving that worship which belongs to God alone. To worship any creature is idolatry: Christ is to be honored even as the Father is honored; therefore Christ is not a creature; and, if not a creature, consequently the Creator. See Joh 1:3.

He that honoureth not the Son - God will not receive that man's adoration who refuses to honor Jesus, even as he honors him. The Jews expected the Messiah as a great and powerful Prince; but they never thought of a person coming in that character enrobed with all the attributes of Godhead. To lead them off from this error, our Lord spoke the words recorded in these verses.

He that heareth my word - My doctrine - and believeth on him that sent me - he who credits my Divine mission, that I am come to give light and life to the world by my doctrine and death - hath eternal life - the seed of this life is sown in his heart the moment he believes - and shall not come into condemnation, εις κρισιν, into judgment - that which will speedily come on this unbelieving race; and that which shall overwhelm the wicked in the great day.

But is passed from death unto life - Μεταβεβηκεν, Has changed his country, or place of abode. Death is the country where every Christless soul lives. The man who knows not God lives a dying life, or a living death; but he who believes in the Son of God passes over from the empire of death, to the empire of life. Reader! thou wast born in death: hast thou yet changed the place of thy natural residence? Remember that to live in sin is to live in death; and those who live and die thus shall die eternally.

The dead shall hear the voice - Three kinds of death are mentioned in the Scriptures: natural, spiritual, and eternal.

The first consists in the separation of the body and soul. The second in the separation of God and the soul. The third in the separation of body and soul from God in the other world. Answerable to these three kinds of death, there is a threefold life: Natural life, which consists in the union of the soul and body. Spiritual life, which consists in the union of God and the soul, by faith and love. Eternal life, which consist in the communion of the body and soul with God, by holiness, in the realms of bliss.

Of the dead, our Lord says, the hour is coming, and now is, when they shall hear the voice of the Son of God, and live. The hour is coming, when all that sleep in the dust shall awake at the voice of the Son of man, and come to judgment: for he giveth life to the dead, Joh 5:21, Joh 5:28, Joh 5:29. Again, the hour is coming, when some of those who have died a natural death shall hear the voice of the Son of God and live again here. It is likely that our Lord had not as yet raised any from the dead; and he refers to those whom he intended to raise: see on Joh 5:21 (note). Lastly, the hour now is, when many who are dead in trespasses and sins, shall hear the voice (the word) of the Son of God, believe, and receive spiritual life through him.

Hath he given to the Son to have life, etc. - Here our Lord speaks of himself in his character of Messiah, or envoy of God.

Because he is the Son of man - Because he is the Messiah; for in this sense the phrase, Son of man, is often to be understood. But some join this to the next verse thus: - Marvel not at this, because he is the Son of man.

Marvel not at this - I think it quite necessary to follow here, as noted above, the punctuation of both the Syriac, the Armenian, Chrysostom, Damascenus, Theophylact, Euthymius, and others; which is found also in some very good MSS. Theophylact says that the common method of reading this, which he highly objects to, was the invention of Paul of Samosata. In Joh 5:26, Joh 5:27, our Lord, speaking of himself as envoy of God, said, the Father had given him to have life in himself, so that, like any of the ancient prophets, he could vivify others; and that he had given him authority to execute judgment, probably referring to that judgment which he was shortly to execute on this unbelieving nation, and apparently in direct reference to Dan 7:13, Behold one like the Son of man came with the clouds, etc., a place which the Jews expound of the promised Messiah. In this verse he anticipates an objection, as if they had said: "This cannot be: thou art a man - thou wast born among us." Our Lord answers: Don't marvel at this, Because I am a man - for greater things than these shall be done by me: he who now addresses you, though disguised under the form of a man, shall appear in the great day to be the Judge of quick and dead: by his almighty power, he shall raise all the dead; and, by his unerring wisdom and justice, shall adjudge the wicked to hell, and the righteous to heaven. The first sense, however, of this passage, appears to some the most probable; though they both amount nearly to the same meaning.

I can of mine own self do nothing - Because of my intimate union with God. See on Joh 5:19 (note).

I week not mine own will - I do not, I cannot attempt to do any thing without God. This, that is, the Son of man, the human nature which is the temple of my Divinity, Joh 1:14, is perfectly subject to the Deity that dwells in it. In this respect our blessed Lord is the perfect pattern of all his followers. In every thing their wills should submit to the will of their heavenly Father. Nothing is more common than to hear people say, I will do it because I choose. He who has no better reason to give for his conduct than his own will shall in the end have the same reason to give for his eternal destruction. "I followed my own will, in opposition to the will of God, and now I am plunged in the lake that burneth with fire and brimstone." Reader, God hath sent thee also to do his will: his will is that thou shouldst abandon thy sins, and believe in the Lord Jesus. Hast thou yet done it?

If I bear witness - If I had no proof to bring of my being the Messiah, and equal to God, common sense would direct you to reject my testimony; but the mighty power of God, by which I work my miracles, sufficiently attests that my pretensions are well founded.

Bishop Pearce gives a different turn to this verse, by translating it interrogatively, thus: "If I only bear witness of myself, is not my witness true? i.e. is it, on that account, not true? In Joh 8:14, he says, Though I bear record of myself, yet my record is true. And in Joh 8:18, he says, I am one that bear witness of myself."

There is another - God the Father, who, by his Spirit in your prophets, described my person, office, and miracles. You read these scriptures, and you cannot help seeing that they testify of me: - no person ever did answer the description there given, but myself; and I answer to that description in the fullest sense of the word. See Joh 5:39.

And I know - Instead of οιδα, I know, οιδατε, ye know, is the reading of the Codex Bezae, Armenian, and two of the Itala. Ye believe the Scriptures to be of God, and that he cannot lie; and yet ye will not believe in me, though these Scriptures have so clearly foretold and described me! It is not one of the least evils attending unbelief, that it acts not only in opposition to God, but it also acts inconsistently with itself. It receives the Scriptures in bulk, and acknowledges them to have come through Divine inspiration; and yet believes no part separately. With it the whole is true, but no part is true! The very unreasonableness of this conduct shows the principle to have come from beneath, were there no other evidences against it.

Ye sent unto John - I am not without human testimony of the most respectable kind: - Ye sent to John, and he bare witness. There are several circumstances in John's character which render his testimony unexceptionable.

1. He is consulted by the very enemies of Christ, as a very holy and extraordinary man.

2. He is perfectly free from all self-interest, having declined making the least advantage by his own reputation.

3. He is sincere, undaunted, and so averse from all kinds of flattery that he reproves Herod at the hazard of his liberty and life.

4. He was so far from being solicited by Christ to give his testimony that he had not even seen him when he gave it. See Joh 1:19-28.

But I receive not testimony from man [only] - I have no need of John's testimony: the works that I do bear sufficient testimony to me, Joh 5:36.

But these things I say, etc. - You believed John to be a prophet - a prophet cannot lie: he bore testimony that I am the Lamb of God, that beareth away the sin of the world, Joh 1:29; therefore, that ye may be saved by believing in me as such, I have appealed to John's testimony.

He was a burning and a shining light - Ην ὁ λυχνος ὁ καιομενος και φαινων, should be translated, He was a burning and a shining Lamp. He was not το φως του κοσμου, the light of the world, i.e. the sun; but he was ὁ λυχνος, a lamp, to give a clear and steady light till the sun should arise. It is supposed that John had been cast into prison about four months before this time. See the note on Joh 4:35. As his light continued no longer to shine, our Lord says he Was.

The expression of lamp our Lord took from the ordinary custom of the Jews, who termed their eminent doctors the lamps of Israel. A lighted candle is a proper emblem of a minister of God; and, Alteri serviens consumor - "In serving others, I myself destroy:" - a proper motto. There are few who preach the Gospel faithfully that do not lose their lives by it. Burning may refer to the zeal with which John executed his message; and shining may refer to the clearness of the testimony which he bore concerning Christ. Only to shine is but vanity; and to burn without shining will never edify the Church of God. Some shine, and some burn, but few both shine and burn; and many there are who are denominated pastors, who neither shine nor burn. He who wishes to save souls must both burn and shine: the clear light of the knowledge of the sacred records must fill his understanding; and the holy flame of loving zeal must occupy his heart. Zeal without knowledge is continually blundering; and knowledge without zeal makes no converts to Christ.

For a season - The time between his beginning to preach and his being cast into prison.

To rejoice - Αγαλλιασθηναι, To jump for joy, as we would express it. They were exceedingly rejoiced to hear that the Messiah was come, because they expected him to deliver them out of the hands of the Romans; but when a spiritual deliverance, of infinitely greater moment was preached to them, they rejected both it and the light which made it manifest.

But I have greater witness - However decisive the judgment of such a man as John may be, who was the lamp of Israel, a miracle of grace, filled with the spirit of Elijah, and more than any prophet, because he pointed out, not the Messiah who was to come, but the Messiah who was already come: nevertheless, I am not obliged to depend on his testimony alone; for I have a greater one, that of Him whom you acknowledge to be your God. And how do I prove that this God bears testimony to me? By my works: these miracles, which attest my mission, and prove by themselves that nothing less than unlimited power and boundless love could ever produce them. By my word only, I have perfectly and instantly healed a man who was diseased thirty and eight years. Ye see the miracle - the man is before you whole and sound. Why then do ye not believe in my mission, that ye may embrace my doctrine, and be saved?

The Father himself - hath borne witness - That is, by his prophets.

Ye have neither heard his voice - I make these words, with Bp. Pearce, a parenthesis: the sense is - "Not that my Father ever appeared visibly or spake audibly to any of you; but he did it by the mouths of his prophets." Lately, however, he had added to their testimony his own voice from heaven, on the day of Christ's baptism. See Mat 3:17.

Ye have not his word abiding in you - Though ye believe the Scriptures to be of God, yet ye do not let them take hold of your hearts - his word is in your mouth, but not in your mind. What a miserable lot! to read the Scriptures as the true sayings of God, and yet to get no salvation from them! Thy word, says David, (Psa 119:11), have I hid in my heart, that I might not sin against thee. This, these Jews had not done. Reader, hast thou?

Search the Scriptures - Ερευνατε τας γραφας. This should be translated, not in the imperative, but in the indicative mood - thus, Ye search the Scriptures diligently. That these words are commonly read in the imperative mood is sufficiently known; but this reading can never accord well with the following verse, nor can the force and energy of the words be perceived by this version.

The rabbins strongly recommend the study of the Scriptures. The Talmud, Tract. Shabbath, fol. 30, brings in God thus addressing David: "I am better pleased with one day in which thou sittest and studiest the law, than I shall be with a thousand sacrifices which thy son Solomon shall offer upon my altar."

Perhaps the Scriptures were never more diligently searched than at that very time: first, because they were in expectation of the immediate appearing of the Messiah; secondly, because they wished to find out allegories in them; (see Philo); and, thirdly, because they found these scriptures to contain the promise of an eternal life. He, said they, who studies daily in the law, is worthy to have a portion in the world to come, Sohar. Genes. fol. 31. Hence we may infer: 1st. That the Jews had the knowledge of a future state before the coming of Christ; and 2ndly. That they got that knowledge from the Old Testament Scriptures.

The word ερευνατε, which might be translated, Ye search diligently, is very expressive. Homer, Il. xviii. l. 321, applies it to a lion deprived of his whelps, who "scours the plains, and traces the footsteps of the man." And in Odyss. xix. l. 436, to dogs tracing their game by the scent of the foot.

In the Septuagint, the verb ερευναω answers to the Hebrew חפש chapash, to search by uncovering; to חקר chakar, to search minutely, to explore; to חשף chashaph, to strip, make bare; and to משש mashash, to feel, search by feeling. It is compounded of ερεω, I seek, and ευνη, a bed; "and is," says St. Chrysostom, "a metaphor taken from those who dig deep, and search for metals in the bowels of the earth. They look for the bed where the metal lies, and break every clod, and sift and examine the whole, in order to discover the ore." Those who read the verse in the imperative mood consider it an exhortation to the diligent study of the Sacred Writings. Search; that is, shake and sift them, as the word also signifies: search narrowly, till the true force and meaning of every sentence, yea, of every word and syllable, nay, of every letter and yod therein, be known and understood. Confer place with place; the scope of one place with that of another; things going before with things coming after: compare word with word, letter with letter, and search the whole thoroughly. See Parkhurst, Mintert, and Leigh.

Leaving every translation of the present passage out of the question, this is the proper method of reading and examining the Scriptures, so as to become wise unto salvation through them.

And ye will not come to me - Though ye thus search the Scriptures, in hopes of finding the Messiah and eternal life in them, yet ye will not come unto me, believe in me, and be my disciples, though so clearly pointed out by them, that ye may have that eternal life which can only come through me.

I receive not honor from men - I do not stand in need of you or your testimony. I act neither through self-interest nor vanity. Your salvation can add nothing to me, nor can your destruction injure me: I speak only through my love for your souls, that ye may be saved.

But I know you, that ye have not, etc. - Don't say that you oppose me through zeal for God's honor, and love for his name, because I make myself equal to him: no, this is not the case. I know the dispositions of your souls; and I know ye have neither love for his name, nor zeal for his glory. Incorrigible ignorance, and malicious jealousy, actuate your hearts. Ye read the Scriptures, but ye do not enter into their meaning. Had you been as diligent to find out the truth, as you have been to find out allegories, false glosses, and something to countenance you in your crimes, you would have known that the Messiah, who is equal with God, must be the Son of man also, and the inheritor of David's throne; and that the very works which I do are those which the prophets have foretold the Messiah should perform. See Dan 7:13, Dan 7:14; Isa 9:6, Isa 9:7; Isa 11:1-5, Isa 11:10; Isa 35:4-6.

I am come in my Father's name - With all his influence and authority. Among the rabbins, it was essential to a teacher's credit that he should be able to support his doctrine by the authority of some eminent persons who had gone before. Hence the form, Coming in the name of another.

If another shall come in his own name - Having no Divine influence, and no other authority than his own, him ye will receive. That this was notoriously the case may appear from Josephus, Antiq. b. xviii. c. 14; Act 5:36, Act 5:37; Eusebius, Eccl. Hist. b. iv. c. 6. It is by the just judgment of God, that those who will not believe the truth of God shall be so given up as to believe the most absurd of lies. For an account of these false Christs, see the notes on Mat 24:5.

How can ye believe, which receive honor, etc. - The grand obstacle to the salvation of the scribes and Pharisees was their pride, vanity, and self-love. They lived on each other's praise. If they had acknowledged Christ as the only teacher, they must have given up the good opinion of the multitude; and they chose rather to lose their souls than to forfeit their reputation among men! This is the ruin of millions. They would be religious, if religion and worldly honor were connected; but as the kingdom of Christ is not of this world, and their hearts and souls are wedded to the earth, they will not accept the salvation which is offered to them on these terms - Deny thyself: take up thy cross, and follow Me. It is no wonder that we never find persons making any progress in religion who mix with the world, and in any respect regulate their conduct by its anti-Christian customs, maxims, and fashions.

From God only? - Or, from the only God - Παρα του μονου Θεου. Two of the ancient Slavonic versions read, From the only begotten Son of God.

Do not think that I will accuse you - You have accused me with a breach of the Sabbath, which accusation I have demonstrated to be false: I could, in return, accuse you, and substantiate the accusation, with the breach of the whole law; but this I need not do, for Moses, in whom ye trust, accuses you. You read his law, acknowledge you should obey it, and yet break it both in the letter and in the spirit. This law, therefore, accuses and condemns you. It was a maxim among the Jews that none could accuse them but Moses: the spirit of which seems to be, that only so pure and enlightened a legislator could find fault with such a noble and excellent people! For, notwithstanding their abominations, they supposed themselves the most excellent of mankind!

He wrote of me - For instance, in reciting the prophecy of Jacob, Gen 49:10. The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. And in Deu 18:18 : I will raise them up a Prophet from among their brethren like unto thee; and I will put my words in his mouth, etc. Confer this with Act 3:22, and Act 7:37. Besides, Moses pointed out the Messiah in a multitude of symbols and figures, which are found in the history of the patriarchs, the ceremonial laws, and especially in the whole sacrificial system. All these were well-defined, though shadowy representations of the birth, life, sufferings, death, and resurrection of the Savior of the world. Add to this, Moses has given you certain marks to distinguish the false from the true prophet, Deu 13:1-3; Deu 18:22, which, if you apply to me, you will find that I am not a false but a true prophet of the Most High God.

But if ye believe not his writings, etc. - If you lay them not to heart - if you draw not those conclusions from them which their very letter, as well as their spirit, authorizes you to draw, how shall ye believe my words, against which ye have taken up the most ungrounded prejudice? It is no wonder that we find the Jews still in the gall of bitterness, and bond of iniquity: as they believe not Moses and the prophets, in reference to the Messiah, it is no marvel that they reject Christ and the apostles. Till they see and acknowledge, from the law and the prophets, that Christ must have come, they will never believe the Gospel. St. Paul says, 2Cor 3:15, that even until this day, when Moses (i.e. the law) is read, the Veil is upon their hearts: - so that they see not to the end of that which is abolished: 2Cor 3:13. Nor will this veil be taken away, till they turn from worldly gain and atheism (which appears to be their general system) to the Lord, 2Cor 3:16; and then the light of the glory of God shall shine on them in the face (through the mediation and merits) of Jesus Christ.

It appears that this discourse of our Lord had effectually confounded these Jews, for they went away without replying - a manifest proof they had nothing to say.

1. In all periods of their history, the Jews were both an incredulous and disobedient people: perhaps it was on this ground that God first chose them to be keepers of his testimonies; for had they not had the most incontrovertible proofs that God did speak, they would neither have credited nor preserved his oracles. Their incredulity is, therefore, no mean proof of the Divine authority of the law and the prophets. The apostles, who were all Jews, partook deeply of the same spirit, as various places in the Gospel prove; and, had not they had the fullest evidence of the divinity of their Master, they would not have believed, much less have sealed the truth with their blood. Thus their incredulity is a strong proof of the authenticity of the Gospel.

2. When a man, through prejudice, bigotry, or malevolence, is determined to disbelieve, both evidence and demonstration are lost upon him: he is incapable of conviction, because he is determined not to yield. This was, this is, the case with the Jews - there are facts before their eyes sufficient to convince and confound them; but they have made a covenant with unbelief, and therefore they continue blind, ignorant, and wicked; obstinately closing their eyes against the light; and thus the wrath of God is coming upon them to the very uttermost. But shall not a rebellious and wicked Christian be judged worthy of more punishment? Certainly: for he professes to believe that truth which is able to make him wise unto salvation, by faith in Jesus Christ. Reader, it is an awful thing to trifle with the Gospel! - the God of it is pure, jealous, and holy. Come unto him and implore forgiveness of thy past sins, that thou mayest have eternal life.

A feast - Pentecost.

There is in Jerusalem - Hence it appears, that St. John wrote his Gospel before Jerusalem was destroyed: it is supposed about thirty years after the ascension. Having five porticos - Built for the use of the sick. Probably the basin had five sides! Bethesda signifies the house of mercy.

An angel - Yet many undoubtedly thought the whole thing to be purely natural. At certain times - Perhaps at a certain hour of the day, during this paschal week, went down - The Greek word implies that he had ceased going down, before the time of St. John's writing this. God might design this to raise expectation of the acceptable time approaching, to add a greater lustre to his Son's miracles, and to show that his ancient people were not entirely forgotten of him. The first - Whereas the Son of God healed every day not one only, but whole multitudes that resorted to him.

The sick man answered - Giving the reason why he was not made whole, notwithstanding his desire.

Sin no more - It seems his former illness was the effect or punishment of sin.

The man went and told the Jews, that it was Jesus who had made him whole - One might have expected, that when he had published the name of his benefactor, crowds would have thronged about Jesus, to have heard the words of his mouth, and to have received the blessings of the Gospel. Instead of this, they surround him with a hostile intent: they even conspire against his life, and for an imagined transgression in point of ceremony, would have put out this light of Israel. Let us not wonder then, if our good be evil spoken of: if even candour, benevolence, and usefulness, do not disarm the enmity of those who have been taught to prefer sacrifice to mercy; and who, disrelishing the genuine Gospel, naturally seek to slander and persecute the professors, but especially the defenders of it.

My Father worketh until now, and I work - From the creation till now he hath been working without intermission. I do likewise. This is the proposition which is explained John 5:19 - 30, confirmed and vindicated in John 5:31 and following verses.

His own Father - The Greek word means his own Father in such a sense as no creature can speak. Making himself equal with God - It is evident all the hearers so understood him, and that our Lord never contradicted, but confirmed it.

The Son can do nothing of himself - This is not his imperfection, but his glory, resulting from his eternal, intimate, indissoluble unity with the Father. Hence it is absolutely impossible, that the Son should judge, will, testify, or teach any thing without the Father, John 5:30, &c; John 6:38; John 7:16; or that he should be known or believed on, separately from the Father. And he here defends his doing good every day, without intermission, by the example of his Father, from which he cannot depart: these doth the Son likewise - All these, and only these; seeing he and the Father are one.

The Father showeth him all things that himself doth - A proof of the most intimate unity. And he will show him - By doing them. At the same time (not at different times) the Father showeth and doth, and the Son seeth and doth. Greater works - Jesus oftener terms them works, than signs or wonders, because they were not wonders in his eyes. Ye will marvel - So they did, when he raised Lazarus.

For - He declares which are those greater works, raising the dead, and judging the world. The power of quickening whom he will follows from the power of judging. These two, quickening and judging, are proposed John 5:21,22. The acquittal of believers, which presupposes judgment, is treated of John 5:24; the quickening some of the dead, John 5:25; and the general resurrection, John 5:28.

For neither doth the Father judge - Not without the Son: but he doth judge by that man whom he hath ordained, Acts 17:31.

That all men may honour the Son, even as they honour the Father - Either willingly, and so escaping condemnation, by faith: or unwillingly, when feeling the wrath of the Judge. This demonstrates the EQUALITY of the Son with the Father. If our Lord were God only by office or investiture, and not in the unity of the Divine essence, and in all respects equal in Godhead with the Father, he could not be honoured even as, that is, with the same honour that they honoured the Father. He that honoureth not the Son - With the same equal honour, greatly dishonoureth the Father that sent him.

And cometh not into condemnation - Unless he make shipwreck of the faith.

The dead shall hear the voice of the Son of God - So did Jairus's daughter, the widow's son, Lazarus.

He hath given to the Son - By eternal generation, to have life in himself - Absolute, independent.

Because he is the Son of man - He is appointed to judge mankind because he was made man.

The time is coming - When not two or three, but all shall rise.

The resurrection of life - That resurrection which leads to life everlasting.

I can do nothing of myself - It is impossible I should do any thing separately from my Father. As I hear - Of the Father, and see, so I judge and do; A because I am essentially united to him. See Joh 5:19.

If I testify of myself - That is, if I alone, (which indeed is impossible,) my testimony is not valid.

There is another - The Father, John 5:37, and I know that, even in your judgment, his testimony in beyond exception.

He bare testimony - That I am the Christ.

But I have no need to receive, &c. But these things - Concerning John, whom ye yourselves reverence, I say, that ye may be saved - So really and seriously did he will their salvation. Yet they were not saved. Most, if not all of them, died in their sins.

He was a burning and a shining light - Inwardly burning with love and zeal, outwardly shining in all holiness. And even ye were willing for a season - A short time only.

He hath testified of me - Namely at my baptism. I speak not of my supposed father Joseph. Ye are utter strangers to him of whom I speak.

Ye have not his word - All who believe have the word of the Father (the same with the word of the Son) abiding in them, that is, deeply ingrafted in their hearts.

Search the Scriptures - A plain command to all men. In them ye are assured ye have eternal life - Ye know they show you the way to eternal life. And these very Scriptures testify of me.

Yet ye will not come unto me - As they direct you.

I receive not honour from men - I need it not. I seek it not from you for my own sake.

But I know you - With this ray he pierces the hearts of the hearers. And this doubtless he spake with the tenderest compassion.

If another shall come - Any false Christ.

While ye receive honour - That is, while ye seek the praise of men rather than the praise of God. At the feast of pentecost, kept in commemoration of the giving the law from Mount Sinai, their sermons used to be full of the praises of the law, and of the people to whom it was given. How mortifying then must the following words of our Lord be to them, while they were thus exulting in Moses and his law!

There is one that accuseth you - By his writings.

He wrote of me - Every where; in all his writings; particularly Deut 18:15,18.

AFter this there was a feast of the Jews : and Jesus went up to Hierusalem .

Tho there be some that think the Feast mentioned here was that of Pentecost, and others, that it was the Feast of Tabernacles, yet the most and best Interpreters judge it was the Feast of the Passeover that is here mentioned. And that this was the second Passeover which happened after our Saviour had entred upon his Publick Ministry. We read of the first, Ch. 2.13. and from that Verse of that Chapter, to this Chapter, the Evangelist (as they think) hath been relating so much of our Saviours Actions, until the Second Passeover, as it was the Will of God we should have upon Publick Authentick Record, and had not been Recorded by the other Evangelists, who give a further account of his Actions done this Year, Mat. Ch. 4. Ch. 8. Ch. 9. Mark Ch. 1. Ch. 2. Luke Ch. 4. Ch. 5. In the time of our Saviours Publick Ministry (which was three Years and a half) there were four Passeovers. The other Evangelists take notice but of one of them, and that the last. Iohn is thought to have mentioned all the four; the first, Ch. 2.13. the second in this place, the third, Ch. 6.4. the fourth, Ch. 13.1. Another Reason they give why the Feast of the Passeover should be here intended, is, because from about that time to the Harvest were four Months, according to what our Saviour had said, Ch. 4.35.

Jesus went up to the Passeover, to Hierusalem, to shew his Obedience to his Fathers Law, Deut. 16.16.

Marginal references: Lev. 23.2. Deut. 16.1.

2 Now there is at Hierusalem by the sheep market a pool , which is called in the Hebrew tongue Bethesda , having five porches .

We read in Scripture of Sheep-gate in Hierusalem, Neh. 3.1. There was also a Market for Sheep, and other Cattel, Deut. 14.26. Some therefore add Market, others add Gate to the word in the Greek, signifying Sheep:

Near to this Gate or Market, there was a Pool, [non-Latin text not transcribed], some Translate it a Fish-pool, others (more properly) a place to wash, or to Swim in (the word deriveth from a Verb that signifies to Swim.) They say, there were two such Pools within the compass of the Mount on which the Temple stood, the one Eastward, called the upper Pool, 2 Kings 18.17. The other Westward, near to the Sheep-gate. The one was called Bethesda, the other, the Pool of Siloam, by the Kings Garden, Nehem. 3.15. mentioned also by our Evangelist, Ch. 9.7. They say, the Waters of these Pools were supplied from a Fountain called Siloam ▪ which was not always full of water, but the water bubled up in it at certain times with a great noise, coming (as was thought) through hollow places of the Earth, and Quarries of hard stones. These Waters of Shiloah are mentioned, Isa. 8.6. and said to go soft[illegible: 1 letter]y; from [illegible: 1 word] place, these Waters are concluded a [illegible: 1 span] the Kingd[illegible: 1 letter]m of David, and of Christ. This being admitted, it is not to be wondred that they had that Healing Vertue given unto them (as some judge) just about the coming of Christ; for it should appear by Ch. 9.7. that the Pool of Siloam, as well as that of Bethesda had so; for in former times it is thought to have been of use chiefly to wash Garments in, and Sacrifices when they were slain. Some wi[illegible: 1 letter]l have them to have derived their Healing Vertue from thence, but that is vain, their Healing Vertue was doubtless derived from the Lord that healeth us.

This Pool in the Hebrew was called Bethesda, which some Interpret, The House of pouring out, because as some fancy, the Blood of the Sacrifices was there poured out (but that is a great mistake, for that was to be poured out at the Altar) or because Rain-water (as some think) was poured into it; or (which is more probable) because waters were poured into it out of the Conduit mentioned 2 Kings 20.20. But others Interpret it, The house of Grace, Mercy, &c. because of Gods great goodness shewed the People, in giving this Healing Vertue to these Waters.

The five Porches belonging to this Pool seem to have been five Apartments for Impotent men t[illegible: 1 letter] walk in, or rest themselves in, when they came to wash themselves in the Pool.

Marginal references: Or [illegible: 1 word]

3 In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water .

In these Apartments (called here Porches) there were a great number of Sick Persons, some labouring under one Infirmity, some under another: Some blind, some lame, waiting for the time when

the water should be troubled.

4 For an Angel went down at a certain season into the Pool, and troubled the water : whosoever first after the troubling of the water, stepped in, was made whole of whatsoever Disease he had .

This water had not always in it this Healing Vertue, but onely when it was troubled, and this was at a certain season, how often, the Scripture hath not determined (some will have it to be onely at their great Feasts, of the Passeover, and Pentecost, &c. but the S[illegible: 1 letter]ripture saith no such thing.) None must think that the Angel appeared in any visible shape, but the roiling or troubling of the water was a certain sign, that that was the time when alone they were Medicinal

nor were many healed at one time, but onely one Person, that could first get into this water, he was Healed, let his Disease be what it would. The waters not being constantly Medicinal, but at a certain time, when they were ro[illegible: 1 letter]led; and then, 2. not for all, but onely to h[illegible: 1 letter]m who could first get in. And 3. for any Disease, of what sort, or kind soever his Disease was, sufficiently confuteth the Opinion of those who fancy that the Waters derived this Healing Vertue from the Entrails of the Beasts Offered in Sacrifice, being washed there, for besides that this is denied by some, who say, those Entrails were washed in a Room on purpose for that use within the Temple; if they had derived their Healing Vertue from thence in a Natural Rational way, they would have exerted their Vertue upon more than him who first stepped in, and that not at the time onely when they were roiled, nor would their Vertue have extended to all kind of Diseases. Of what ever use this Pool therefore was before, certain it is at this time God made use of the Water in it to heal, and so as men might see that it healed not by any Natural, but a Miraculous Operation. The Scriptures of the O d Testament make no mention of it. And it is observed by those who are ve[illegible: 1 letter]sed in the Iewish Rabbins, that neither do they make the least mention of it: Which makes it very probable, that they had this Vertue, not from the time of the building of the Sheep-gate by Shallum, Nehem. 3.15. Nor from the time when the Asmon[illegible: 1 letter]an Family was extinct; or the rebui[illegible: 1 letter]ding, or further building and adorning the Temple by Herod, but a little before the Birth of Christ, as a Figure of him being now coming, who, Zech. 13.1. was a Fountain opened for the House of David, and the Inhabitants of Hierusalem; and from whom is both our cleansing, and our healing, as these Waters, which before had a cleansing, and now received also an healing Vertue.

5 And a certain man was there which had an infirmity thirty and eight years .

What this mans Name was, or what his Circumstances in the World, or what his particular Disease was, we are not told; nor is it said that he had lyen there thirty eight years, but that he had so long laboured under his Weakness; which whether it was the Palsie or no, is uncertain; probably it was a Disease hardly curable by Humane Art, and ordinary means; for it cannot be thought but in that time he had used all rational means, which he finding of no value as to his case, he came and lay at this Fountain, waiting for a Cure in this way of Miraculous Operation.

6 VVhen Jesus saw him lye, and knew that he had been now a long time in that case , he saith unto him, VVilt thou be made whole ?

Christ as God, knew the particular time when this Infirmity seized him, which was eight years or upward before our Saviours Birth, and about the time when the Temple was re-edified, or rather enlarged and further adorned by Herod. As Man, he pitieth his Case

he asketh him, if he was willing to be made whole? Not that he doubted of his willingness; for what Sick man was ever unwilling to be healed? Besides that, he knew that the poor man lay there for that very purpose; but that he might make him declare his miserable, helpless state and condition, and draw out his Faith, and Hope in himself; and from his Answer, take an occasion to heal him, and make the Spectators more attentive to his Miracle.

7 The impotent man answered, (Sir) I have no man, when the water is troubled, to put me into the Pool: but while I am coming, another steppeth down before me .

What his particular Impotency was, the Scripture doth not tell us: Some have (not improbably) judged it the Palsie, which depriveth the Person of Motion, by the stoppage of the Animal Spirits, so that without help he cannot move from one place to another, which it is manifest this poor man could not; for

he complaineth for want of help, that he could not get into the Pool.

8 Jesus saith unto him, Rise, take up thy bed, and walk .

Our Lord will let this poor man know, that the Waters, and the Angel, derived their Power from him; and that he with a word could do as much for him, as the Waters ro[illegible: 1 letter]led by the Angel could effect: He therefore bids him Arise, and take up his bed, and walk, that others might see, and be assured that he was perfectly Cured.

Marginal references: Mat. 9.6. Mark 2.11. Luke 5.24.

9 And immed[illegible: 1 letter]ately the man was made whole , and took up his bed, and walked , and on the same day was the Sabbath .

The mans strength returneth immediately; he

is able immediately to arise, take up his Bed, and to walk.

All this was done on the Sabbath-day; on which day it was unlawful to carry any Burthens, Ier. 17.21.24. And by the Iewish Canons it was punishable by Death, or Scourging. But our Saviour had a mind to let the Iews know that he was Lord of the Sabbath, and what had been unlawful without his special Command, became Lawful by it. Neither was this against the sense of the Law, tho against the letter of it; the Law onely prohibited Civil Labour, and carrying Burdens for their own profit, and in the way of their Trade; it forbad the doing of nothing which was to be done as a publick Testimony of the Goodness and Mercy of God shewed to Persons; and by this our Saviour opens a way for his Correction of their Erroneous Opinions about the true Sanctification of the Sabbath: We shall observe, that our Saviour used the like Phrase to him that had the Palsie, Mat. 9.4. and to the Centurions Daughter, Mark 5 41. Damsel, Arise: And to Lazarus, Ch 11.43. Lazarus, come forth; which our Saviour did for the testification of the Miracle to all that should see them. It is further observed by Heinsins, that our Saviour did many Miracles on the Sabbath-day, because that day was the usual time when the Iews were wont to Consult the Prophets for help, as may be learned from 2 Kings 4.23.

Marginal references: Chap. 9.14.

10 The Jews therefore said unto him that was cured, It is the Sabbath-day: it is not lawful for thee to carry thy bed .

That is, according to the letter of the Law, they understood not that Christ was the Lord of the Sabbath; their Cavil argued their want both of Faith in Christ, and Charity also toward their Neighbour.

Marginal references: Exod. 20.1[illegible: 1 letter] ▪ Neh. 13.19. Jer. 17.22. & Mat. 12.2. Mark 2.2[illegible: 1 letter]. Luke 6.2.

11 He answered them, He that made me whole, the same said unto me, Take up thy bed and walk .

He makes them as good an Answer as could well be imagined; the sum of which was, he believed that he that had thus Healed him, was a Prophet, and so did what he did by a Divine Authority, which it was Lawful for him to Obey, contrary to their Traditions; tho who this particular Person was, or what his Name was, were things as yet not known to him (as we shall by and by read) yet he seemeth sensible that he was Healed by a Power more than Humane.

12 Then asked they him, What man is that which said unto thee, Take up thy bed and walk ?

The Impotent man that was Healed, seemed to oppose the Authority of God (by vertue of which he believed himself healed) to the Authority of Man, which made it unlawful for him on the Sabbath-day to take up his bed and walk. The Iews taking no notice of Christs being God, or so much as a Prophet sent from God, do not ask, Who was he, but, What man was he that said, &c. Opposing the Command of God, to the Command of Man. It is as much as if they had said, The Law of God hath Commanded that no Burdens should be carried on the Sabbath-day: Now, what is that man that dare teach thee or any one to do what is contrary to the Law of God?

13 And he that was healed, wist not who he was : For Jesus had conveyed himself away, a multitude being in that place .

Christ came as a stranger to the Pool, and onely wrought this Miracle, so as the Impotent man that was Healed had no time to enquire who he was

and there being there a croud of People, Christ had through the People conveyed himself away; so as the man could not find him to shew them the man who had so said unto him.

Marginal references: Or, from the multitude that was.

14 Afterward Jesus findeth him in the Temple , and said unto him, Behold, thou art made whole, sin no more, lest a worst thing come unto thee .

Walking in the outward Court of the Temple, or some part of it, where People ordinarily Walked;

he chargeth him to sin no more, lest a worse thing betided him; hereby letting him and us know, that sin is the usual cause of Diseases, and an Holy walking the best Preservative of Health; and that God hath further Revelations of his wrath against sin and sinners, than what do, or can befall them in this Life.

Marginal references: Mat. 12.45. Chap. 8.11.

15 The man departed, and told the Jews that it was Jesus which had made him whole .

It were very uncharitable to judge, that this poor man went to the Iewish Magistrates, to inform against Christ, who had been so kind to him; and much more probable that he went in the simplicity of his Heart, desirous both to publish what Christ had done to his Honour; and also to do good to others, who might also stand in need of his help.

16 And therefore did the Jews persecute Jesus, and sought to slay him, because he had done these things on the Sabbath-day .

But the Iews made another use of it; seeking from hence an advantage against him, because he had violated the Sabbath, which they often made a Capital Crime.

17 But Jesus answered them , My Father worketh hitherto, and I work .

We read of no Objection they made to Christ, as to what he had done, onely that they Persecuted him, which they might do without speaking to him: But it should seem by what we read in this Verse, that some of the Iews had Objected to him, his violation of the Sabbath (as they thought) yet, as we before noted, Answering (in the Dialect of the Gospel) doth often signifie no more than the beginning of a Discourse upon some proper occasion offered.

Our Saviour defendeth himself, from the Example of his Father, in the remembrance of whose resting from his work of Creation on the Seventh day from the beginning of the Creation, the Iews kept their Sabbath; who tho he rested from his work of Creation, yet hitherto worketh, as well on the Sabbath-day as any other day, by his preservation of Created Beings: So (saith he) I who am the Son of this Father, also work; upholding all things by the word of my Power, Heb. 1.3. So that works of Divine Providence are Lawful on the Sabbath-day, such was this. I work no other way than my Father still worketh, tho he rested on the Seventh day from the Creation.

Marginal references: Chap. 14.10.

18 Therefore the Jews sought the more to kill him, because he not onely had broken the Sabbath , but said also, That God was his Father, making himself equal with God .

This yet enraged the Iews more: They had before against him a Charge of breaking the Sabbath, or at least, teaching another to break it, (in their Opinion)

but now he had (as they judged) spoken Blasphemy, calling God Father; not in the sense the Iews so called him, and all good Christians are Licensed to call him; but [non-Latin text not transcribed], his proper Father, or his own Father; by which (as they truly said) he made himself equal with God. Nor did he by that alone, make himself equal with God, but he ascribed also to himself a co-operation with God, in works proper to God alone: Nor did he think this any Robbery, Phil. 2.6. This was their Charge; we shall now hear how our Saviour defendeth himself against it.

Marginal references: Chap. 7.19.; Chap. 10.33.

19 Then answered Jesus, and said unto them, Verily, Verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do , For whatsoever things he doth, these also doth the Son likewise .

Consider Christ as God; so, he can do nothing but what the Father doth; that is, nothing that respected Created Beings: For it is a known Rule, That the works of the Trinity out of it self are not divided; whatsoever one Person doth, the others do; tho to denote the order of the Trinities working, some works are most ordinarily ascribed to the Father (such are the works of Creation and Providence.) Some to the Son, as Redemption; some to the Holy Spirit, as Sanctification; yet they are not so ascribed to any Person, but that other Scriptures justifie the co-operation of all three Persons. Consider the Son as the Messias; so also it is true, That the Son can do nothing of himself, but what he seeth the Father do. Nor is this any diminution to the Glory of Christ, nor doth it speak any Impotency in him; from whence the Arrians and Socinians would conclude his Inferiority to his Father; but rather his Perfection, that he did onely what pleased the Father: So that Phrase [What he seeth the Father do] is to be Interpreted. And that term [can do nothing] signifies no more than, he doth, or will do nothing. See such an usage of the Phrase, Gen. 19.22. Luke 16.2. Iohn 12.39. From this he leaveth them easily to conclude, that what he had done, in Curing this Impotent Man upon the Sabbath-day, was the Fathers work, tho by him. For whatsoever the Father doth, or willeth, the same doth the Son likewise. From hence will appear an easie Solution to the difficulty arising upon the first view of the words, viz. How these words can prove Christ equal with the Father, when they rather prove the contrary; because he can do nothing of himself, but what he seeth the Father doth. Some seek a Solution in the words cannot; he that cannot do those things which God cannot do, is equal with God. Some seek it in the word see; which they say, signifieth here an identity of Nature and Will. Some seek the Solution in the word do, which, they say, signifieth to will ▪ and consent to. The best Solution is to be taken from those words [of himself] the Son hath done many things which he did not see the Father do, but he did them not of himself. Our Saviours meaning is plainly this: The Son neither willeth, nor can do any thing, but what the Father willeth, and doth in him: Therefore he is one in Essence with the Father, and equal to him.

The Son doth those things which the Father doth; and as the Messias he doth those things which the Father willeth to be done.

Marginal references: Ver. 30. Chap. 8.38. and 9.4.

20 For the Father loveth the son , and sheweth him all things that himself doth, and he will shew him greater works than these, that you may marvel .

Both as his Son by Eternal Generation, Mat. 3.17. and also as the Messiah sent by him into the World, to finish the work the Father had given him to do: And

look as a Father will make his Son acquainted with all that he doth; and not onely so, but communicates all his Power and Skill to his Son, so far as he can: So the Father communicateth all his Power to the Son, working all things in him, and by him; and he will in and by him work greater things than this, healing this poor man; he will by him raise the dead, &c.

That you may marvel; Christ knew, that they would not believe, and all the effect that his Miracles had upon the generality of the Iews, was but causing in them a stupefaction, amazement, and admiration, as Chap. 11.47. whereas it was their Duty, not onely to marvel, but to have believed also; without which their Admiration did but cause that they had no Cloak for their sin.

Marginal references: Chap. 3.35.

21 For as the Father raiseth up the dead, and quickneth them , even so the son quickneth whom he will .

He seemeth not to speak of what God will do in the general Resurrection, but of those whom the Lord raised up from the dead in the Old Testament, by Elijah and Elisha. The giving of, and restoring unto Life, are things proper unto God, Deut. 32.39. 1 Sam. 2.6.

So the Son quickneth whom he will. God hath given unto me a Power to raise from the dead whom I will (as he did raise up Iairus his Daughter, Mat. 9.25. and the Widows Son, Luke 7.14. and Lazarus, Chap. 11.43. This was one of those greater works, of which our Saviour spake in the former Verse.

22 For the father judgeth no man , but hath committed all Judgment unto the son .

Alone he judgeth no man, he judgeth no man but by the Son, no man without the Son, but

committed all Judgment in the administration of the Mediatory Kingdom in the Church to his Son, and by his Son will Judge the World at the last day.

Marginal references: Mat. 11.27▪ and 28.18. Chap. 3.35▪ and 17.2.

23 That all men should honour the Son , even as they honour the Father . He that honoureth not the son, honoureth not the father which hath sent him .

That his Son might be Honoured by all men, Psal. 2.11, 12. Phil. 2.10.

with the same Honour which is given to the Father;

for the Son is sent by the Father, not as one Inferior to him, as a Servant is sent by his Master; but as an Equal is sent by his Friend, Iohn 4.34. and 6.38. and 7.28. And look, as a great Prince, when he sendeth his Embassador, expecteth that those to whom he is sent, should give him Honour, and the same Honour as to himself; so doth the Father: So that he that Honoureth not the Son, Honoureth not the Father which sent him. It is a Text which reflecteth dreadfully upon such as Honour not Christ, especially the Iews and Socinians, who professedly do not Honour him with the same Honour with which they yet pretend to Honour the Father; and are concluded by this Text not in truth to Honour the Father.

Marginal references: 1 John 2.23.

24 Verily, Verily, I say unto you, He that heareth my word, and believeth on him that sent me , hath everlasting life, and shall not come into condemnation , but is passed from death to life .

He that so heareth my words, that they are not a mere sound in his Ears, nor affect his Heart with some mere sudden and vanishing Passion; but so, that he gives an assent to them upon my Authority, and that firmly and steadily believeth him that sent me (the Particle on seemeth not well put in by our Translators; in the Greek it is [non-Latin text not transcribed]) giveth Credit to the words of my Father that sent me, believing that I am his onely begotten Son, whom he hath sent into the World, and receiving me as such, hearing me according to the Command of the Voice from Heaven, Mat. 17.5.

he hath a certain Title to Everlasting Life; and hath received the first fruits of that Harvest, Rom. 8.23. the incorruptible Seed of the Word, 1 Pet. 1.23. and already sitteth in Heavenly places in Christ Jesus, Eph. 2.6. and hath the Kingdom of God within him, Luke 17.21. and shall not come into that Judgment which shall issue in Eternal Condemnation

but is passed out of a state of Spiritual Death, into a state of Spiritual Life; and shall be at last eternally saved, and pass into the actual fruition and enjoyment of Life Eternal.

Marginal references: Chap. 3.18. and 6.40. and 8.51.

25 Verily, Verily, I say unto you, the hour is coming, and now is, when the dead shall hear the voice of the son of God , and they that hear shall live .

Some understand this concerning the special Resurrection of such Bodies as Christ raised while he was upon the Earth from Death to Life (of which number was Lazarus and the Daughter of Iairus, &c.) Others understand it of the general Resurrection, spoken of, v. 28, 29. That which favoureth this sense is, because here is no mention of believing, but onely hearing a voice. But the most and best Interpreters rather understand these words of those who are dead in Trespasses and Sins; and the quickning and Life mentioned, Eph. 2.1. which is called the first Resurrection, Rev. 20.5. because of what was said immediately before, that such a one is passed from death to life; and what was said before, He that heareth my word, agreeth with what is said here, of hearing the voice of Christ; and what followeth, seemeth better to agree with this sense. And v. 28, 29. speak plainly of the Second and General Resurrection of the Body.

Those who so hear the Voice of Christ in the Gospel, as to give a firm and steady assent to it; and upon the Credit of it, shall receive Christ as their Mediator and Saviour, shall live Eternally; they do live the life of Grace, and shall live the life of Glory.

Marginal references: Eph. 2.5.

26 For as the Father hath life in himself, so hath he given to the Son to have life in himself .

How the Eternal Father hath Life in himself, is obvious to every Capacity; for he is the first mover, and therefore must have his Life in, and from himself, and not from any other: And he is the first cause, and therefore that Life which floweth from him to all Created Beings, must first be in him, as in its Fountain. But in what sense it is said, that he hath given to the Son to have life in himself; whether as God, by his Eternal Generation, or as the Messiah and Mediator betwixt God and Man; and so the Fountain of Spiritual Life to Believers is more questioned. Those who understand it, as to the Divine Nature, say, that this Phrase [hath life in himself] is expressive of the name Iehovah; and that Christ is proved to be the true Iehovah, by what is here said, that he hath life in himself. But they distinguish betwixt having life from, or by himself, and having life in himself. The Text saith, It is given to Christ to have Life in himself. But there are other Interpreters, who seem better to understand it of Christ as Mediator, to whom it is given to have Life in himself, to communicate to his Creatures; and think it is well Interpreted by Ch. 1.4. In him was life, and the life was the light of men.

27 And hath given him authority to execute judgment also , because he is the Son of man .

To have the power of Life and Death, the Keys of both; to Rule and Govern the World, and to Judge it at the last day.

Acts 17.31. He hath appointed a day, in the which he will judge the world in righteousness, by that man whom he hath ordained, &c. So Phil. 2.8. Being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the Cross: wherefore God hath also highly exalted him, &c. Some think that the sense is, because he was that Son of Man, who was the Seed of the woman promised, Gen. 3.15. The Son of Man Prophecied of by Daniel, Chap. 7.13, 14. And that the term, Son of man (here) signifieth his Office as Mediator.

28 Marvel not at this; for the hour is coming, in the which all that are in the graves shall hear his voice :

Do not marvel at this Power which I tell you the Father hath given me, to execute in the World Justice and Judgment; to raise some particular Persons from a Natural Death, and whom he pleaseth from the Spiritual death of sin: For the hour is coming, when all those who are in the Graves, shall by an Arch-Angel, Mat. 24.31. 1 Thes. 4.16. hear my Voice, commanding them to Arise; and they shall obey my command.

29 And shal[illegible: 1 letter] come forth; they that have done good, unto the resurrection of life and they that have done evil , unto the resurrection of damnation .

And come forth; not all to be made partakers of Eternal Life and Glory. There shall be a Resurrection unto Life, which onely they shall obtain, who have done good, walking in the Commandments of God; not because they have done good, as if their goodness had Merited any such thing; for Eternal Life is the gift of God, Rom. 6.23. But others who

have wrought Iniquity, and died without Repentance and Faith in me, shall rise

that the Justice of God may by me, the Judge of the Quick and the Dead, be executed upon them unto Eternal Condemnation. This Daniel, Chap. 12.2 calleth shame, and everlasting contempt. Our Saviour, Mat. 25.46. calls it Everlasting Punishment.

Marginal references: Mat. 25.32, 33, 46. 1 Thes. 4.16.

30 I can of my own self do nothing : as I hear, I judge; and my judgment is just , because I seek not my own will, but the will of the Father which hath sent me .

Neither considered as God, or as Mediator. As God the Father and Christ were one, and what one Person in the Holy Trinity doth, all do: so that he did nothing in that capacity separately from his Father. As Mediator, he did nothing of his self; he finished the work which his Father gave him to do.

As the Father revealed his Will to him for the administration of his Mediatory Kingdom in the World, so he Judged: And therefore his Judgment must necessarily be just and true

for his Will was not a Will proper to himself, so as it was not also common to his Father, but divers from the Will of his Father; but as his Essence, so his Will was the same with his Father; and he being by the Father sent into the World to do his Will, accordingly did nothing as Mediator but what was his Fathers Will as well as his own; in nothing divers from his Fathers.

Marginal references: Chap. 6.38.

31 If I bear witness of my self, my witness is not true .

This seemeth to contradict what he saith, Ch. 8.14. Tho I bear record of my self, yet my record is true: But our Saviour here speaketh according to the common Opinion of the Iews, or indeed of men, who are ready to suspect any ones Testimony, who testifieth of himself: He tells them, he could grant them this, tho his Record of himself was true, yet he could allow them their common received Opinion, and saying, Ch. 8.13. That the Testimony of one testifying of himself, is suspicious; for it is certain that a man may testifie truth of himself, onely such a testimony is suspicious; he tells them, he did not onely testifie of himself, his Reputation did not stand upon his own single word.

Marginal references: Chap. 5.14.

32 There is another that beareth witness of me , and I know▪ that the witness which he witnesseth of me is true .

The Father by a voice from Heaven testified of Christ, that he was his well-beloved Son, in whom he was well pleased, Mat. 3.17. Some understand it of Iohn the Baptist, of whom he speaketh, v. 33. But he naming Iohn in the next verse, it seems most proper to understand this of the Father testifying of Christ, both at his Baptism, and also at his Transfiguration▪ and to Interpret the next Verse, as speaking of another Testimony distinct from that of Iohn

And (saith our Saviour) I know; that is, I am fully assured that his Testimony of me is true; for God is that God who cannot lye, but is truth it self. So that I do not barely testifie of my self; for my Father, whom you all own to be a God of truth, and who cannot lye, and whom I know to be such, he testifieth of me, and none can contradict his Testimony.

Marginal references: Mat. 17.5.

33 Ye sent unto John, and he bare witness unto the truth .

Ye sent Priests and Levites from Hierusalem to Iohn, Ch. 1.29. He was a man of Reputation among you, for all the People judged him a Prophet; and he had an Interest in Herods Court: He bare witness (he doth not say to me, but) to the Truth.

Marginal references: Chap. 1.7, 15, 19, 27.

34 But I receive not testimony from man : but these things I say, that ye might be saved .

That is, not for my own sake; for otherwise he did receive testimony from man, Ch. 15.27. Acts 1.8. That must be Truth, to which any one can give a true Testimony. Iohn by his Testimony added nothing to me. I was what I am, before Iohn testified concerning me

I onely spake of Iohn's testimony for your sake, that you might believe, and be saved.

35 He was a burning and a shining light , and ye were willing for a season to rejoyce in his light .

I do not speak this to lessen Iohn in any of your thoughts; he was a Famous Light, burning in the knowledge and love of the Truth; shining both in his Doctrine, in publishing the Truth, and also in Holiness of Life and Conversation: He was not that light, Iohn 1.8. but he was a Light, not [non-Latin text not transcribed], but [non-Latin text not transcribed], Mat. 5.14. Luke 8.16.

And you for a small time pretended a great Affection for Iohn, and came with great Zeal to hear him, Mat. 3.5. and 21.26. Mark 1.5. hoping that he was the Messias, or at least Elias, or that Prophet in him revived again: But when they saw that Iohn did only bear Record to Christ, they grew cold in their Affection, not liking either his Doctrine, or the strictness of his Life, or the tidings that he brought; looking for a far more splendid and Glorious Messiah than Christ appeared to them to be.

36 But I have greater witness than that of John, for the works which the Father hath given me to finish , the same works that I do, bear witness of me, that the Father hath sent me .

Not than that of my Father, mentioned v. 31, 32. but than that of Iohn (last mentioned;) nor doth he say a truer, but a greater witness.

The works which his Father sent him to do, his fulfilling of the Law, his publication of the Gospel, the Miracles which he wrought, were all of them works which his Father had given him to finish. Christ often appealeth to the works which he had done, as sufficiently testifying of him, Ch. 10.25. 37, 38. and 14.10, 11. and 15.24. And it is plain, that the People lookt upon them as a great testimony, Ch. 3.2. and 9.32, 33. The Iews avoided the force of th[illegible: 1 letter]s testimony impudently, some of them saying, that he did them by the help of the Devil, Mat. 12.24. Others pretending (more lately) that the Messiah was to work no Miracles; but that is expresly contrary to what we have, Ch. 7.31. and is doubtless a device of later years.

But it is a greater Question, how the Miracles of Christ bear witness of him; and whether they were onely a probable, or a certain and infallible Testimony of his Deity. Those that think them an infallible Testimony, say, 1. That he did works which none else did, John 15.24. 2. That he did them by his own Power, Luke 6.19. There went Vertue out of him, and healed them all. 3. That they were done in confirmation of the Doctrine to that purpose, which he Preached, which God would not have confirmed by Miracles, had not he been sent of God to work such things. Those that think they were not a certain and infallible Testimony, say, 1. That the Prophets and Apostles also wrought Miracles. 2. That our Saviour tells his Apostles, they should do greater works than he had done. 3. That the doing of them from his own Power, was a thing could not be known to others; so could be no Testimony to them. But our Saviour did not onely himself raise the dead, cast out Devils, and work other Miracles; but he gave others also a Power to do it, which argued an Original Power in himself, and is more than we read of any Prophets or Apostles; who, tho they wrought such Miraculous Operations, yet having not that Power Originally in, and from themselves, could not communicate it to others.

Marginal references: 1 John 5.9.

37 And the Father himself which hath sent me, hath born witness of me ; Ye have neither heard his voice at any time, nor seen his shape .

Not onely in my Baptism, and at my Transfiguration by an audible Voice from Heaven, but by the Voice of his Prophets, by whom he spoke to your Fathers.

You have no knowledge of kim, nor any acquaintance with him. It is expounded, v. 38. Ye have not his word abiding in you: For tho indeed God appeared to the Iews in no shape or similitude; yet they (that is, their Fore-fathers) had heard his Voice, Deut. 4.12. speaking out of the midst of the fire, v. 33. God being an incorporeal Being, hath no such organs of Speech as we have, by which we declare our minds unto others; but God had formed an audible Voice, by which he revealed his will unto the Iews: So as it could onely be said of the Iews of that Generation and their Forefathers, from the time of giving the Law, that they had not heard his Voice; for Exod. 20.19. they then desired that Moses might speak to them, and that God would speak no more immediately. Accordingly, he did by the Prophets speak to them, Heb. 1.3. but they would not believe them; no, not when he spake to them by his Son, who knew his will.

Marginal references: Mat. 3.17. Chap. 8.18.; 1 John 4.12.

38 And you have not his word abiding in you , for whom he hath sent, him ye believe not .

Though they had heard the word of the Lord, their Forefathers, by the Prophets, and in that Generation by Iohn the Baptist (the Messenger sent before Christs face) and now by Christ himself, whom the Father had sent; yet the word of the Lord had no place in their Hearts, Ch. 8.37. it was unto them as a Tale told; they received the sound of it, but it was not graven in their Hearts.

And this appeared, because as of themselves they had no intimacy of Communion with God to know his mind: So when the Son was sent out of the Bosom of the Father to reveal God unto them, yet they would not receive him, so as to give any steady, fixed assent to what he revealed, and to yield him any just and true Obedience.

39 Search the Scriptures , for in them ye think ye have eternal life , and they are they which testifie of me .

The words may be read either Imperatively (as our Translation readeth them) or Indicatively; you do search the Scriptures (that is, of the Old Testament, for the Books of the New Testament were not at that time written) but as they had the Books of the Old Testament, so they made use of them: Moses was read in the Synagogues every Sabbath-day; and they (the Pharisees especially) were very well versed both in the Law and the Prophets:

They did agree that the way of Salvation and Everlasting Life was revealed unto them in the Holy Scriptures; nay, they did judge, that Eternal Life was to be obtained by their observation of the Law

They (saith our Saviour) are my principal Testimony; he doth not onely say, they testifie, but they are they that testifie. No Writings but those testifie of me; I principally appeal to them to give you an account of me.

Marginal references: Isa. 8.20. and 34.16. Luke 16.29. Acts 17.11.; Deut. 18.15, 18. Luke 24.27. Chap. 1.45.

40 And ye will not come to me , that ye might have life .

You will not own, embrace, and receive me as the true Messiah and Saviour of the World, tho that be the onely means by which you can obtain

that Eternal Life which you pretend to be seeking after; and rightly think that the Scripture alone can shew you the way to. These two Verses teach us, 1. That the Holy Scriptures are the onely Writings which shew us the way to Life Eternal. 2. That not onely the Scriptures of the New, but also of the Old Testament, are of use in order thereunto, tho the Old Testament Scriptures shew us it more darkly, and those of the New Testament shew it to us more clearly. 3. That both the one and the other point us to Christ, and to the receiving and embracing of him, as our Saviour, if we would have Life. 4. That it is not sufficient for us to search the Scriptures, to be versed in, and acquainted with them, unless we in Obedience to them come to Christ.

41 I receive not honour from men .

I depend not upon the single Testimony of men: Or, I seek not, nor hunt after the Honour of men, nor regard what they think or say of me.

42 But I know you, that ye have not the love of God in you .

You pretend a great deal of Religion, and to do many things out of love to God, and a zeal for the Glory of God; but tho you can cheat others, yet you cannot deceive me; I that search the Heart, and try the Reins, and am a witness to your Actions, know that whatsoever you pretend, the true love of God dwelleth not in you; and that is the reason why you do not receive me.

43 I am come in my Fathers name, and ye receive me not : if another shall come in his own name, him ye will receive .

I am come clothed with an Authority from my Father, sent by him for this very purpose, to reveal his will to men for their Salvation: I speak, I do nothing but by the Authority of my Father which sent me; nor do I aim at my own Glory, but the Glory of him that sent me; yet you give no Credit to my words, nor embrace me, as him whom God hath sent for the Saviour of Man.

Through the Corruption of your Hearts, and the just Judgment of God, giving you up to strong delusions to believe lyes, 2 Thes 2.11. If any Seducers come, without any Authority from God, never sent of him, nor speaking his words, nor seeking his Glory, or your good, you will readily enough receive them.

44 How can ye believe which receive honour from one another, and seek not the honour that cometh from God onely ?

It is evident that by receiving Honour from one another, is here to be understood the seeking and pursuing of Honour and Applause from men, without regard to the praise of God. So also Ch. 12.43. For otherwise it is Lawful for Parents to receive Honour from Children, Masters from Servants, Princes, and other Magistrates, from People; but for men to be Ambitious of Honour and Applause of men, in neglect of the Honour and Praise of God, this is highly sinful; and it cannot be expected that any such Persons should so far deny themselves, and renounce their own works of Righteousness, as to accept of Christ and his Righteousness, and relye upon him alone for Life and Salvation. It is said, Iohn 12.42, 43. That amongst the chief Rulers, many believed: Yet it is added, v. 43. For they loved the praise of men more then the praise of God. But those words, v. 43. seem rather to refer to the Pharisees, mentioned in the latter part of v. 42. where a Reason is given, why tho many great Rulers believed, yet they did not confess Christ, because of the Pharisees. Or if those words, v. 43. be to be applyed to those of whom it is said, they believed, v. 42. we must distinguish concerning believing, which in Ch. 12.42. signifieth no more than an assent given to him as a great Prophet, upon the Miracles they saw wrought by him: In this place, a true and lively Faith, receiving Christ as our Mediator and Saviour.

Marginal references: Rom. 2.29.

45 Do not think that I will accuse you to the Father : there is one that accuseth you, even Moses, in whom ye trust .

There will be no need of my accusing you,

you will need no other Accuser than that Moses for whom you have so great a Reverence, and for whose sake you contemn me, Ch. 9.28, 29. They said, We are Moses his Disciples; we know that God spake unto Moses: as for this fellow, we know not from whence he is. This Moses (saith our Saviour) will accuse you unto the Father.

46 For had ye believed Moses, ye would have believed me, for he wrote of me .

Had you given an hearty credit and understanding assent to Moses; that is, to the writings of Moses, for so the term is oft taken, Luke 16.31. and 24.27. you would have received me; as all the Law of Moses pointed to, and prefigured me, so he in particular wrote of me, Gen. 3.15. Deut. 18.15.

Marginal references: Gen. 12.3. and 18.18. and 22.18. and 49.10.

47 But if ye believe not his writings, how shall ye believe my words ?

But if you believe not his writings, who so plainly wrote of me, and whose writings you own, and have so great a Veneration for; how can I expect that you should believe the words of one whom you so vilifie and contemn? For tho my words be in themselves of greater Authority, yet I have not so much Credit with you as Moses had. But how doth our Saviour affirm, v. 45. that they trusted in Moses, and deny here, that they did believe him? Answ. Some say, they believed with an implicite Faith; presuming upon the merits of Abraham, Isaac, Iacob; but not with an explicite Faith. Others say, they believed in the general, that whatsoever he wrote, was true; but they did not believe them in the true sense of them. Tarnovius thinks, That they trusted in Moses, that they might be saved by their own works done in obedience to his Law; but they did not believe him, because they rejected him of whom Moses wrote, and to whom the Law of Moses was but a School-master. They refused him who was the Head of the corner, Psal. 118.22. Mat. 21.42.

The Cure at the Pool of Bethesda.

1 After this there was a feast of the Jews; and Jesus went up to Jerusalem. 2 Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches. 3 In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water. 4 For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had. 5 And a certain man was there, which had an infirmity thirty and eight years. 6 When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole? 7 The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. 8 Jesus saith unto him, Rise, take up thy bed, and walk. 9 And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath. 10 The Jews therefore said unto him that was cured, It is the sabbath day: it is not lawful for thee to carry thy bed. 11 He answered them, He that made me whole, the same said unto me, Take up thy bed, and walk. 12 Then asked they him, What man is that which said unto thee, Take up thy bed, and walk? 13 And he that was healed wist not who it was: for Jesus had conveyed himself away, a multitude being in that place. 14 Afterward Jesus findeth him in the temple, and said unto him, Behold, thou art made whole: sin no more, lest a worse thing come unto thee. 15 The man departed, and told the Jews that it was Jesus, which had made him whole. 16 And therefore did the Jews persecute Jesus, and sought to slay him, because he had done these things on the sabbath day.

This miraculous cure is not recorded by any other of the evangelists, who confine themselves mostly to the miracles wrought in Galilee, but John relates those wrought at Jerusalem. Concerning this observe,

I. The time when this cure was wrought: it was at a feast of the Jews, that is, the passover, for that was the most celebrated feast. Christ, though residing in Galilee, yet went up to Jerusalem at the feast, v. 1. 1. Because it was an ordinance of God, which, as a subject, he would observe, being made under the law; though as a Son he might have pleaded an exemption. Thus he would teach us to attend religious assemblies. Heb. x. 25. 2. Because it was an opportunity of good; for, (1.) there were great numbers gathered together there at that time; it was a general rendezvous, at least of all serious thinking people, from all parts of the country, besides proselytes from other nations: and Wisdom must cry in the places of concourse, Prov. i. 21. (2.) It was to be hoped that they were in a good frame, for they came together to worship God and to spend their time in religious exercises. Now a mind inclined to devotion, and sequestering itself to the exercises of piety, lies very open to the further discoveries of divine light and love, and to it Christ will be acceptable.

II. The place where this cure was wrought: at the pool of Bethesda, which had a miraculous healing virtue in it, and is here particularly described, v. 2-4.

1. Where it was situated: At Jerusalem, by the sheep-market; epi te probatike. It might as well be rendered the sheep-cote, where the sheep were kept, or the sheep-gate, which we read of, Neh. iii. 1, through which the sheep were brought, as the sheep-market, where they were sold. Some think it was near the temple, and, if so, it yielded a melancholy but profitable spectacle to those that went up to the temple to pray.

2. How it was called: It was a pool (a pond or bath), which is called in Hebrew, Bethesda—the house of mercy; for therein appeared much of the mercy of God to the sick and diseased. In a world of so much misery as this is, it is well that there are some Bethesdas—houses of mercy (remedies against those maladies), that the scene is not all melancholy. An alms-house, so Dr. Hammond. Dr. Lightfoot's conjecture is that this was the upper pool (Isa. vii. 3), and the old pool, Isa. xxii. 11; that it had been used for washing from ceremonial pollutions, for convenience of which the porches were built to dress and undress in, but it was lately become medicinal.

3. How it was fitted up: It had five porches, cloisters, piazzas, or roofed walks, in which the sick lay. Thus the charity of men concurred with the mercy of God for the relief of the distressed. Nature has provided remedies, but men must provide hospitals.

4. How it was frequented with sick and cripples (v. 3): In these lay a great multitude of impotent folks. How many are the afflictions of the afflicted in this world! How full of complaints are all places, and what multitudes of impotent folks! It may do us good to visit the hospitals sometimes, that we may take occasion, from the calamities of others, to thank God for our comforts. The evangelist specifies three sorts of diseased people that lay here, blind, halt, and withered or sinew—shrunk, either in one particular part, as the man with the withered hand, or all over paralytic. These are mentioned because, being least able to help themselves into the water, they lay longest waiting in the porches. Those that were sick of these bodily diseases took the pains to come far and had the patience to wait long for a cure; any of us would have done the same, and we ought to do so: but O that men were as wise for their souls, and as solicitous to get their spiritual diseases healed! We are all by nature impotent folks in spiritual things, blind, halt, and withered; but effectual provision is made for our cure if we will but observe orders.

5. What virtue it had for the cure of these impotent folks (v. 4). An angel went down, and troubled the water; and whoso first stepped in was made whole. That this strange virtue in the pool was natural, or artificial rather, and was the effect of the washing of the sacrifices, which impregnated the water with I know not what healing virtue even for blind people, and that the angel was a messenger, a common person, sent down to stir the water, is altogether groundless; there was a room in the temple on purpose to wash the sacrifices in. Expositors generally agree that the virtue this pool had was supernatural. It is true the Jewish writers, who are not sparing in recounting the praises of Jerusalem, do none of them make the least mention of this healing pool, of which silence in this matter perhaps this is the reason, that it was taken for a presage of the near approach of the Messiah, and therefore those who denied him to be come industriously concealed such an indication of his coming; so that this is all the account we have of it. Observe,

(1.) The preparation of the medicine by an angel, who went down into the pool, and stirred the water. Angels are God's servants, and friends to mankind; and perhaps are more active in the removing of diseases (as evil angels in the inflicting of them) than we are aware of. Raphael, the apocryphal name of an angel, signifies medicina Dei—God's physic, or physician rather. See what mean offices the holy angels condescend to, for the good of men. If we would do the will of God as the angels do it, we must think nothing below us but sin. The troubling of the water was the signal given of the descent of the angel, as the going upon the tops of the mulberry trees was to David, and then they must bestir themselves. The waters of the sanctuary are then healing when they are put in motion. Ministers must stir up the gift that is in them. When they are cold and dull in their ministrations, the waters settle, and are not apt to heal. The angel descended, to stir the water, not daily, perhaps not frequently, but at a certain season; some think, at the three solemn feasts, to grace those solemnities; or, now and then, as Infinite Wisdom saw fit. God is a free agent in dispensing his favours.

(2.) The operation of the medicine: Whoever first stepped in was made whole. here is, [1.] miraculous extent of the virtue as to the diseases cured; what disease soever it was, this water cured it. Natural and artificial baths are as hurtful in some cases as they are useful in others, but this was a remedy for every malady, even for those that came from contrary causes. The power of miracles succeeds where the power of nature succumbs. [2.] A miraculous limitation of the virtue as to the persons cured: He that first stepped in had the benefit; that is, he or they that stepped in immediately were cured, not those that lingered and came in afterwards. This teaches us to observe and improve our opportunities, and to look about us, that we slip not a season which may never return. The angel stirred the waters, but left the diseased to themselves to get in. God has put virtue into the scriptures and ordinances, for he would have healed us; but, if we do not make a due improvement of them, it is our own fault, we would not be healed.

Now this is all the account we have of this standing miracle; it is uncertain when it began and when it ceased. Some conjecture it began when Eliashib the high priest began the building of the wall about Jerusalem, and sanctified it with prayer; and that God testified his acceptance by putting this virtue into the adjoining pool. Some think it began now lately at Christ's birth; nay, others at his baptism. Dr. Lightfoot, finding in Josephus, Antiq. 15. 121-122, mention of a great earthquake in the seventh year of Herod, thirty years before Christ's birth, supposed, since there used to be earthquakes at the descent of angels, that then the angel first descended to stir this water. Some think it ceased with this miracle, others at Christ's death; however, it is certain it had a gracious signification. First, it was a token of God's good will to that people, and an indication that, though they had been long without prophets and miracles, yet God had not cast them off; though they were now an oppressed despised people, and many were ready to say, Where are all the wonders that our fathers told us of? God did hereby let them know that he had still a kindness for the city of their solemnities. We may hence take occasion to acknowledge with thankfulness God's power and goodness in the mineral waters, that contribute so much to the health of mankind; for God made the fountains of water, Rev. xiv. 7. Secondly, It was a type of the Messiah, who is the fountain opened; and was intended to raise people's expectations of him who is the Sun of righteousness, that arises with healing under his wings. These waters had formerly been used for purifying, now for healing, to signify both the cleansing and curing virtue of the blood of Christ, that incomparable bath, which heals all our diseases. The waters of Siloam, which filled this pool, signified the kingdom of David, and of Christ the Son of David (Isa. viii. 6); fitly therefore have they now this sovereign virtue put into them. The laver of regeneration is to us as Bethesda's pool, healing our spiritual diseases; not at certain seasons, but at all times. Whoever will, let him come.

III. The patient on whom this cure was wrought (v. 5): one that had been infirm thirty-eight years. 1. His disease was grievous: He had an infirmity, a weakness; he had lost the use of his limbs, at least on one side, as is usual in palsies. It is sad to have the body so disabled that, instead of being the soul's instrument, it is become, even in the affairs of this life, its burden. What reason have we to thank God for bodily strength, to use it for him, and to pity those who are his prisoners! 2. The duration of it was tedious: Thirty-eight years. He was lame longer than most live. Many are so long disabled for the offices of life that, as the psalmist complains, they seem to be made in vain; for suffering, not for service; born to be always dying. Shall we complain of one wearisome night, or one fit of illness, who perhaps for many years have scarcely known what it has been to be a day sick, when many others, better than we, have scarcely known what it has been to be a day well? Mr. Baxter's note on this passage is very affecting: "How great a mercy was it to live thirty-eight years under God's wholesome discipline! O my God," saith he, "I thank thee for the like discipline of fifty-eight years; how safe a life is this, in comparison of full prosperity and pleasure!"

IV. The cure and the circumstances of it briefly related, v. 6-9.

1. Jesus saw him lie. Observe, When Christ came up to Jerusalem he visited not the palaces, but the hospitals, which is an instance of his humility, and condescension, and tender compassion, and an indication of his great design in coming into the world, which was to seek and save the sick and wounded. There was a great multitude of poor cripples here at Bethesda, but Christ fastened his eye upon this one, and singled him out from the rest, because he was senior of the house, and in a more deplorable condition than any of the rest; and Christ delights to help the helpless, and hath mercy on whom he will have mercy. Perhaps his companions in tribulation insulted over him, because he had often been disappointed of a cure; therefore Christ took him for his patient: it is his honour to side with the weakest, and bear up those whom he sees run down.

2. He knew and considered how long he had lain in this condition. Those that have been long in affliction may comfort themselves with this, that God keeps account how long, and knows our frame.

3. He asked him, Wilt thou be made whole? A strange question to be asked one that had been so long ill. Some indeed would not be made whole, because their sores serve them to beg by and serve them for an excuse for idleness; but this poor man was as unable to go a begging as to work, yet Christ put it to him, (1.) To express his own pity and concern for him. Christ is tenderly inquisitive concerning the desires of those that are in affliction, and is willing to know what is their petition: "What shall I do for you?" (2.) To try him whether he would be beholden for a cure to him against whom the great people were so prejudiced and sought to prejudice others. (3.) To teach him to value the mercy, and to excite in him desires after it. In spiritual cases, people are not willing to be cured of their sins, are loth to part with them. If this point therefore were but gained, if people were willing to be made whole, the work were half done, for Christ is willing to heal, if we be but willing to be healed, Matt. viii. 3.

4. The poor impotent man takes this opportunity to renew his complaint, and to set forth the misery of his case, which makes his cure the more illustrious: Sir, I have no man to put me into the pool, v. 7. He seems to take Christ's question as an imputation of carelessness and neglect: "If thou hadst had a mind to be healed, thou wouldest have looked better to thy hits, and have got into the healing waters long before now." "No, Master," saith the poor man, "It is not for want of a good will, but of a good friend, that I am unhealed. I have done what I could to help myself, but in vain, for no one else will help me." (1.) He does not think of any other way of being cured than by these waters, and desires no other friendship than to be helped into them; therefore, when Christ cured him, his imagination or expectation could not contribute to it, for he thought of no such thing. (2.) He complains for want of friends to help him in: "I have no man, no friend to do me that kindness." One would think that some of those who had been themselves healed should have lent him a hand; but it is common for the poor to be destitute of friends; no man careth for their soul. To the sick and impotent it is as true a piece of charity to work for them as to relieve them; and thus the poor are capable of being charitable to one another, and ought to be so, though we seldom find that they are so; I speak it to their shame. (3.) He bewails his infelicity, that very often when he was coming another stepped in before him. But a step between him and a cure, and yet he continues impotent. None had the charity to say, "Your case is worse than mine, do you go in now, and I will stay till the next time;" for there is no getting over the old maxim, Every one for himself. Having been so often disappointed, he begins to despair, and now is Christ's time to come to his relief; he delights to help in desperate cases. Observe, How mildly this man speaks of the unkindness of those about him, without any peevish reflections. As we should be thankful for the least kindness, so we should be patient under the greatest contempts; and, let our resentments be ever so just, yet our expressions should ever be calm. And observe further, to his praise, that, though he had waited so long in vain, yet still he continued lying by the pool side, hoping that some time or other help would come, Hab. ii. 3.

5. Our Lord Jesus hereupon cures him with a word speaking, though he neither asked it nor thought of it. Here is,

(1.) The word he said: Rise, take up thy bed, v. 8. [1.] He is bidden to rise and walk; a strange command to be given to an impotent man, that had been long disabled; but this divine word was to be the vehicle of a divine power; it was a command to the disease to be gone, to nature to be strong, but it is expressed as a command to him to bestir himself. He must rise and walk, that is, attempt to do it, and in the essay he should receive strength to do it. The conversion of a sinner is the cure of a chronic disease; this is ordinarily done by the word, a word of command: Arise, and walk; turn, and live; make ye a new heart; which no more supposes a power in us to do it, without the grace of God, distinguishing grace, than this supposed such a power in the impotent man. But, if he had not attempted to help himself, he had not been cured, and he must have borne the blame; yet it does not therefore follow that, when he did rise and walk, it was by his own strength; no, it was by the power of Christ, and he must have all the glory. Observe, Christ did not bid him rise and go into the waters, but rise and walk. Christ did that for us which the law could not do, and set that aside. [2.] He is bidden to take up his bed. First, To make it to appear that it was a perfect cure, and purely miraculous; for he did not recover strength by degrees, but from the extremity of weakness and impotency he suddenly stepped into the highest degree of bodily strength; so that he was able to carry as great a load as any porter that had been as long used to it as he had been disused. He, who this minute was not able to turn himself in his bed, the next minute was able to carry his bed. The man sick of the palsy (Matt. ix. 6) was bidden to go to his house, but probably this man had no house to go to, the hospital was his home; therefore he is bidden to rise and walk. Secondly, It was to proclaim the cure, and make it public; for, being the sabbath day, whoever carried a burden through the streets made himself very remarkable, and every one would enquire what was the meaning of it; thereby notice of the miracle would spread, to the honour of God. Thirdly, Christ would thus witness against the tradition of the elders, which had stretched the law of the sabbath beyond its intention; and would likewise show that he was Lord of the sabbath, and had power to make what alterations he pleased about it, and to over-rule the law. Joshua, and the host of Israel, marched about Jericho on the sabbath day, when God commanded them, so did this man carry his bed, in obedience to a command. The case may be such that it may become a work of necessity, or mercy, to carry a bed on the sabbath day; but here it was more, it was a work of piety, being designed purely for the glory of God. Fourthly, He would hereby try the faith and obedience of his patient. By carrying his bed publicly, he exposed himself to the censure of the ecclesiastical court, and was liable, at least, to be scourged in the synagogue. Now, will he run the hazard of this, in obedience to Christ? Yes, he will. Those that have been healed by Christ's word should be ruled by his word, whatever it cost them.

(2.) The efficacy of this word (v. 9): a divine power went alone with it, and immediately he was made whole, took up his bed, and walked. [1.] He felt the power of Christ's word healing him: Immediately he was made whole. What a joyful surprise was this to the poor cripple, to find himself all of a sudden so easy, so strong, so able to help himself! What a new world was he in, in an instant! Nothing is too hard for Christ to do. [2.] He obeyed the power of Christ's word commanding him. He took up his bed and walked, and did not care who blamed him or threatened him for it. The proof of our spiritual cure is our rising and walking. Hath Christ healed our spiritual diseases? Let us go whithersoever he sends us, and take up whatever he is pleased to lay upon us, and walk before him.

V. What became of the poor man after he was cured. We are here told,

1. What passed between him and the Jews who saw him carry his bed on the sabbath day; for on that day this cure was wrought, and it was the sabbath that fell within the passover week, and therefore a high day, ch. xix. 31. Christ's work was such that he needed not make any difference between sabbath days and other days, for he was always about his Father's business; but he wrought many remarkable cures on that day, perhaps to encourage his church to expect those spiritual favours from him, in their observance of the Christian sabbath, which were typified by his miraculous cures. Now here,

(1.) The Jews quarrelled with the man for carrying his bed on the sabbath day, telling him that it was not lawful, v. 10. It does not appear whether they were magistrates, who had power to punish him, or common people, who could only inform against him; but thus far was commendable, that, while they knew not by what authority he did it, they were jealous for the honour of the sabbath, and could not unconcernedly see it profaned; like Nehemiah. Neh. xiii. 17.

(2.) The man justified himself in what he did by a warrant that would bear him out, v. 11. "I do not do it in contempt of the law and the sabbath, but in obedience to one who, by making me whole, has given me an undeniable proof that he is greater than either. He that could work such a miracle as to make me whole no doubt might give me such a command as to carry my bed; he that could overrule the powers of nature no doubt might overrule a positive law, especially in an instance not of the essence of the law. He that was so kind as to make me whole would not be so unkind as to bid me do what is sinful." Christ, by curing another paralytic, proved his power to forgive sin, here to give law; if his pardons are valid, his edicts are so, and his miracles prove both.

(3.) The Jews enquired further who it was that gave him this warrant (v. 12): What man is that? Observe, How industriously they overlooked that which might be a ground of their faith in Christ. They enquire not, no, not for curiosity, "Who is it that made thee whole?" While they industriously caught at that which might be a ground of reflection upon Christ (What man is it who said unto thee, Take up thy bed?) they would fain subpoena the patient to be witness against his physician, and to be his betrayer. In their question, observe, [1.] They resolve to look upon Christ as a mere man: What man is that? For, though he gave ever such convincing proofs of it, they were resolved that they would never own him to be the Son of God. [2.] They resolve to look upon him as a bad man, and take it for granted that he who bade this man carry his bed, whatever divine commission he might produce, was certainly a delinquent, and as such they resolve to prosecute him. What man is that who durst give such orders?

(4.) The poor man was unable to give them any account of him: He wist not who he was, v. 13.

[1.] Christ was unknown to him when he healed him. Probably he had heard of the name of Jesus, but had never seen him, and therefore could not tell that this was he. Note, Christ does many a good turn for those that know him not, Isa. xlv. 4, 5. He enlightens, strengthens, quickens, comforts us, and we wist not who he is; nor are aware how much we receive daily by his mediation. This man, being unacquainted with Christ, could not actually believe in him for a cure; but Christ knew the dispositions of his soul, and suited his favours to them, as to the blind man in a like case, ch. ix. 36. Our covenant and communion with God take rise, not so much from our knowledge of him, as from his knowledge of us. We know God, or, rather, are known of him, Gal. iv. 9.

[2.] For the present he kept himself unknown; for as soon as he had wrought the cure he conveyed himself away, he made himself unknown (so some read it), a multitude being in that place. This is mentioned to show, either, First, How Christ conveyed himself away—by retiring into the crowd, so as not to be distinguished from a common person. He that was the chief of ten thousand often made himself one of the throng. It is sometimes the lot of those who have by their services signalized themselves to be levelled with the multitude, and overlooked. Or Secondly, Why he conveyed himself away, because there was a multitude there, and he industriously avoided both the applause of those who would admire the miracle and cry that up, and the censure of those who would censure him as a sabbath-breaker, and run him down. Those that are active for God in their generation must expect to pass through evil report and good report; and it is wisdom as much as may be to keep out of the hearing of both; lest by the one we be exalted, and by the other depressed, above measure. Christ left the miracle to commend itself, and the man on whom it was wrought to justify it.

2. What passed between him and our Lord Jesus at their next interview, v. 14. Observe here,

(1.) Where Christ found him: in the temple, the place of public worship. In our attendance on public worship we may expect to meet with Christ, and improve our acquaintance with him. Observe, [1.] Christ went to the temple. Though he had many enemies, yet he appeared in public, because there he bore his testimony to divine institutions, and had opportunity of doing good. [2.] The man that was cured went to the temple. There Christ found him the same day, as it should seem, that he was healed; thither he straightway went, First, Because he had, by his infirmity, been so long detained thence. Perhaps he had not been there for thirty-eight years, and therefore, as soon as ever the embargo is taken off, his first visit shall be to the temple, as Hezekiah intimates his shall be (Isa. xxxviii. 22): What is the sign that I shall go up to the house of the Lord? Secondly, Because he had by his recovery a good errand thither; he went up to the temple to return thanks to God for his recovery. When God has at any time restored us our health we ought to attend him with solemn praises (Ps. cxvi. 18, 19), and the sooner the better, while the sense of the mercy is fresh. Thirdly, Because he had, by carrying his bed, seemed to put a contempt on the sabbath, he would thus show that he had an honour for it, and made conscience of sabbath-sanctification, in that on which the chief stress of it is laid, which is the public worship of God. Works of necessity and mercy are allowed; but when they are over we must go to the temple.

(2.) What he said to him. When Christ has cured us, he has not done with us; he now applies himself to the healing of his soul, and this by the word too. [1.] He gives him a memento of his cure: Behold thou art made whole. He found himself made whole, yet Christ calls his attention to it. Behold, consider it seriously, how sudden, how strange, how cheap, how easy, the cure was: admire it; behold, and wonder: Remember it; let the impressions of it abide, and never be lost, Isa. xxxviii. 9. [2.] He gives him a caution against sin, in consideration hereof, Being made whole, sin no more. This implies that his disease was the punishment of sin; whether of some remarkably flagrant sin, or only of sin in general, we cannot tell, but we know that sin is the procuring cause of sickness, Ps. cvii. 17, 18. Some observe that Christ did not make mention of sin to any of his patients, except to this impotent man, and another who was in like manner diseased, Mark ii. 5. While those chronical diseases lasted, they prevented the outward acts of many sins, and therefore watchfulness was the more necessary when the disability was removed. Christ intimates that those who are made whole, who are eased of the present sensible punishment of sin, are in danger of returning to sin when the terror and restraint are over, unless divine grace dry up the fountain. When the trouble which only dammed up the current is over, the waters will return to their old course; and therefore there is great need of watchfulness, lest after healing mercy we return again to folly. The misery we were made whole from warns us to sin no more, having felt the smart of sin; the mercy we were made whole by is an engagement upon us not to offend him who healed us. This is the voice of every providence, Go and sin no more. This man began his new life very hopefully in the temple, yet Christ saw it necessary to give him this caution; for it is common for people, when they are sick, to promise much, when newly recovered to perform something, but after awhile to forget all. [3.] He gives him warning of his danger, in case he should return to his former sinful course: Lest a worse thing come to thee. Christ, who knows all men's hearts, knew that he was one of those that must be frightened from sin. Thirty-eight years' lameness, one would think, was a thing bad enough; yet there is something worse that will come to him if he relapse into sin after God has given him such a deliverance as this, Ezra ix. 13, 14. The hospital where he lay was a melancholy place, but hell is much more so: the doom of apostates is a worse thing than thirty-eight years' lameness.

VI. Now, after this interview between Christ and his patient, observe in the two following verses, 1. The notice which the poor simple man gave to the Jews concerning Christ, v. 15. He told them it was Jesus that had made him whole. We have reason to think that he intended this for the honour of Christ and the benefit of the Jews, little thinking that he who had so much power and goodness could have any enemies; but those who wish well to Christ's kingdom must have the wisdom of the serpent, lest they do more hurt than good with their zeal, and must not cast pearls before swine. 2. The rage and enmity of the Jews against him: Therefore did the rulers of the Jews persecute Jesus. See, (1.) How absurd and unreasonable their enmity to Christ was. Therefore, because he had made a poor sick man well, and so eased the public charge, upon which, it is likely, he had subsisted; therefore they persecuted him, because he did good in Israel. (2.) How bloody and cruel it was: They sought to slay him; nothing less than his blood, his life, would satisfy them. (3.) How it was varnished over with a colour of zeal for the honour of the sabbath; for this was the pretended crime, Because he had done these things on the sabbath day, as if that circumstance were enough to vitiate the best and most divine actions, and to render him obnoxious whose deeds were otherwise most meritorious. Thus hypocrites often cover their real enmity against the power of godliness with a pretended zeal for the form of it.

Christ's Discourse with the Jews; All Judgment Committed to Christ; The Christian Charter.

17 But Jesus answered them, My Father worketh hitherto, and I work. 18 Therefore the Jews sought the more to kill him, because he not only had broken the sabbath, but said also that God was his Father, making himself equal with God. 19 Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise. 20 For the Father loveth the Son, and showeth him all things that himself doeth: and he will show him greater works than these, that ye may marvel. 21 For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will. 22 For the Father judgeth no man, but hath committed all judgment unto the Son: 23 That all men should honour the Son, even as they honour the Father. He that honoureth not the Son honoureth not the Father which hath sent him. 24 Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life. 25 Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live. 26 For as the Father hath life in himself; so hath he given to the Son to have life in himself; 27 And hath given him authority to execute judgment also, because he is the Son of man. 28 Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, 29 And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation. 30 I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me.

We have here Christ's discourse upon occasion of his being accused as a sabbath-breaker, and it seems to be his vindication of himself before the sanhedrim, when he was arraigned before them: whether on the same day, or two or three days after, does not appear; probably the same day. Observe,

I. The doctrine laid down, by which he justified what he did on the sabbath day (v. 17): He answered them. This supposes that he had something laid to his charge: or what they suggested one to another, when they sought to slay him (v. 16), he knew, and gave this reply to, My Father worketh hitherto, and I work. At other times, in answer to the like charge, he had pleaded the example of David's eating the show-bread, of the priests' slaying the sacrifices, and of the people's watering their cattle on the sabbath day; but here he goes higher and alleges the example of his Father and his divine authority; waiving all other pleas, he insists upon that which was instar omnium—equivalent to the whole, and abides by it, which he had mentioned, Matt. xii. 8. The Son of man is Lord even of the sabbath day; but he here enlarges on it. 1. He pleads that he was the Son of God, plainly intimated in his calling God his Father; and, if so, his holiness was unquestionable and his sovereignty incontestable; and he might make what alterations he pleased of the divine law. Surely they will reverence the Son, the heir of all things. 2. That he was a worker together with God. (1.) My Father worketh hitherto. The example of God's resting on the seventh day from all his work is, in the fourth commandment, made the ground of our observing it as a sabbath or day of rest. Now God rested only from such work as he had done the six days before; otherwise he worketh hitherto, he is every day working, sabbath days and week-days, upholding and governing all the creatures, and concurring by his common providence to all the motions and operations of nature, to his own glory; therefore, when we are appointed to rest on the sabbath day, yet we are not restrained from doing that which has a direct tendency to the glory of God, as the man's carrying his bed had. (2.) I work; not only therefore I may work, like him, in doing good on sabbath days as well as other days, but I also work with him. As God created all things by Christ, so he supports and governs all by him, Heb. i. 3. This sets what he does above all exception; he that is so great a worker must needs be an uncontrollable governor; he that does all is Lord of all, and therefore Lord of the sabbath, which particular branch of his authority he would now assert, because he was shortly to show it further, in the change of the day from the seventh to the first.

II. The offence that was taken at his doctrine (v. 18): The Jews sought the more to kill him. His defence was made his offence, as if by justifying himself he had made bad worse. Note, Those that will not be enlightened by the word of Christ will be enraged and exasperated by it, and nothing more vexes the enemies of Christ than his asserting his authority; see Ps. ii. 3-5. They sought to kill him,

1. Because he had broken the sabbath; for, let him say what he would in his own justification, they are resolved, right or wrong, to find him guilty of sabbath breaking. When malice and envy sit upon the bench, reason and justice may even be silent at the bar, for whatever they can say will undoubtedly be over-ruled.

2. Not only so, but he had said also that God was his Father. Now they pretend a jealousy for God's honour, as before for the sabbath day, and charge Christ with it as a heinous crime that he made himself equal with God; and a heinous crime it had been if he had not really been so. It was the sin of Lucifer, I will be like the Most High. Now, (1.) This was justly inferred from what he said, that he was the Son of God, and that God was his Father, patera idion—his own Father; his, so as he was no one's else. He had said that he worked with his Father, by the same authority and power, and hereby he made himself equal with God. Ecce intelligunt Judæi, quod non intelligunt Ariani—Behold, the Jews understand what the Arians do not. (2.) Yet it was unjustly imputed to him as an offence that he equalled himself with God, for he was and is God, equal with the Father (Phil. ii. 6); and therefore Christ, in answer to this charge, does not except against the innuendo as strained or forced, makes out his claim and proves that he is equal with God in power and glory.

III. Christ's discourse upon this occasion, which continues without interruption to the end of the chapter. In these verses he explains, and afterwards confirms, his commission, as Mediator and plenipotentiary in the treaty between God and man. And, as the honours he is hereby entitled to are such as it is not fit for any creature to receive, so the work he is hereby entrusted with is such as it is not possible for any creature to go through with, and therefore he is God, equal with the Father.

1. In general. He is one with the Father in all he does as Mediator, and there was a perfectly good understanding between them in the whole matter. It is ushered in with a solemn preface (v. 19): Verily, verily, I say unto you; I the Amen, the Amen, say it. This intimates that the things declared are, (1.) Very awful and great, and such as should command the most serious attention. (2.) Very sure, and such as should command an unfeigned assent. (3.) That they are matters purely of divine revelation; things which Christ has told us, and which we could not otherwise have come to the knowledge of. Two things he saith in general concerning the Son's oneness with the Father in working:—

[1.] That the Son conforms to the Father (v. 19): The Son can do nothing of himself but what he sees the Father do; for these things does the Son. The Lord Jesus, as Mediator, is First, Obedient to his Father's will; so entirely obedient that he can do nothing of himself, in the same sense as it is said, God cannot lie, cannot deny himself, which expresses the perfection of his truth, not any imperfection in his strength; so here, Christ was so entirely devoted to his Father's will that it was impossible for him in any thing to act separately. Secondly, He is observant of his Father's counsel; he can, he will, do nothing but what he sees the Father do. No man can find out the work of God, but the only-begotten Son, who lay in his bosom, sees what he does, is intimately acquainted with his purposes, and has the plan of them ever before him. What he did as Mediator, throughout his whole undertaking, was the exact transcript or counterpart of what the Father did; that is, what he designed, when he formed the plan of our redemption in his eternal counsels, and settled those measures in every thing which never could be broken, nor ever needed to be altered. It was the copy of that great original; it was Christ's faithfulness, as it was Moses's, that he did all according to the pattern shown him in the mount. This is expressed in the present tense, what he sees the Father do, for the same reason that, when he was here upon earth, it was said, He is in heaven (ch. iii. 13), and is in the bosom of the Father (ch. i. 18); as he was even then by his divine nature present in heaven, so the things done in heaven were present to his knowledge. What the Father did in his counsels, the Son had ever in his view, and still he had his eye upon it, as David in spirit spoke of him, I have set the Lord always before me, Ps. xvi. 8. Thirdly, Yet he is equal with the Father in working; for what things soever the Father does these also does the Son likewise; he did the same things, not such things, but tauta, the same things; and he did them in the same manner, homoios, likewise, with the same authority, and liberty, and wisdom, the same energy and efficacy. Does the Father enact, repeal, and alter, positive laws? Does he over-rule the course of nature, know men's hearts? So does the Son. The power of the Mediator is a divine power.

[2.] That the Father communicates to the Son, v. 20. Observe,

First, The inducement to it: The Father loveth the Son; he declared, This is my beloved Son. He had not only a good will to the undertaking, but an infinite complacency in the undertaker. Christ was now hated of men, one whom the nation abhorred (Isa. xlix. 7); but he comforted himself with this, that his Father loved him.

Secondly, The instances of it. He shows it, 1. In what he does communicate to him: He shows him all things that himself doth. The Father's measures in making and ruling the world are shown to the Son, that he may take the same measures in framing and governing the church, which work was to be a duplicate of the work of creation and providence, and it is therefore called the world to come. He shows him all things ha autos poiei—which he does, that is, which the Son does, so it might be construed; all that the Son does is by direction from the Father; he shows him. 2. In what he will communicate; he will show him, that is, will appoint and direct him to do greater works than these. (1.) Works of greater power than the curing of the impotent man; for he should raise the dead, and should himself rise from the dead. By the power of nature, with the use of means, a disease may possibly in time be cured; but nature can never, by the use of any means, in any time raise the dead. (2.) Works of greater authority than warranting the man to carry his bed on the sabbath day. They thought this a daring attempt; but what was this to his abrogating the whole ceremonial law, and instituting new ordinances, which he would shortly do, "that you may marvel!" Now they looked upon his works with contempt and indignation, but he will shortly do that which they will look upon with amazement, Luke vii. 16. Many are brought to marvel at Christ's works, whereby he has the honour of them, who are not brought to believe, by which they would have the benefit of them.

2. In particular. He proves his equality with the Father, by specifying some of those works which he does that are the peculiar works of God. This is enlarged upon, v. 21-30. He does, and shall do, that which is the peculiar work of God's sovereign dominion and jurisdiction—judging and executing judgment, v. 22-24, 27. These two are interwoven, as being nearly connected; and what is said once is repeated and inculcated; put both together, and they will prove that Christ said not amiss when he made himself equal with God.

(1.) Observe what is here said concerning the Mediator's power to raise the dead and give life. See [1.] His authority to do it (v. 21): As the Father raiseth up the dead, so the Son quickeneth whom he will. First, It is God's prerogative to raise the dead, and give life, even his who first breathed into man the breath of life, and so made him a living soul; see Deut. xxxii. 30; 1 Sam. ii. 6; Ps. lxviii. 20; Rom. iv. 17. This God had done by the prophets Elijah and Elisha, and it was a confirmation of their mission. A resurrection from the dead never lay in the common road of nature, nor ever fell within the thought of those that studied only the compass of nature's power, one of whose received axioms was point blank against it: A privatione ad habitum non datur regressus—Existence, when once extinguished, cannot be rekindled. It was therefore ridiculed at Athens as an absurd thing, Acts xvii. 32. It is purely the work of a divine power, and the knowledge of it purely by divine revelation. This the Jews would own. Secondly, The Mediator is invested with this prerogative: He quickens whom he will; raises to life whom he pleases, and when he pleases. He does not enliven things by natural necessity, as the sun does, whose beams revive of course; but he acts as a free agent, has the dispensing of his power in his own hand, and is never either constrained, or restrained, in the use of it. As he has the power, so he has the wisdom and sovereignty, of a God; has the key of the grave and of death (Rev. i. 18), not as a servant, to open and shut as he is bidden, for he has it as the key of David, which he is master of, Rev. iii. 7. An absolute prince is described by this (Dan. v. 19): Whom he would he slew or kept alive; it is true of Christ without hyperbole.

[2.] His ability to do it. Therefore he has power to quicken whom he will as the Father does, because he has life in himself, as the Father has, v. 26. First, It is certain that the Father has life in himself. Not only he is a self-existent Being, who does not derive from, or depend upon, any other (Exod. iii. 14), but he is a sovereign giver of life; he has the disposal of life in himself; and of all good (for so life sometimes signifies); it is all derived from him, and dependent on him. He is to his creatures the fountain of life, and all good; author of their being and well-being; the living God, and the God of all living. Secondly, It is as certain that he has given to the Son to have life in himself. As the Father is the original of all natural life and good, being the great Creator, so the Son, as Redeemer, is the original of all spiritual life and good; is that to the church which the Father is to the world; see 1 Cor. viii. 6; Col. i. 19. The kingdom of grace, and all the life in that kingdom, are as fully and absolutely in the hand of the Redeemer as the kingdom of providence is in the hand of the Creator; and as God, who gives being to all things, has his being of himself, so Christ, who gives life, raised himself to life by his own power, ch. x. 18.

[3.] His acting according to this authority and ability. Having life in himself, and being authorized to quicken whom he will, by virtue hereof there are, accordingly, two resurrections performed by his powerful word, both which are here spoken of:—

First, A resurrection that now is (v. 29), a resurrection from the death of sin to the life of righteousness, by the power of Christ's grace. The hour is coming, and now is. It is a resurrection begun already, and further to be carried on, when the dead shall hear the voice of the Son of God. This is plainly distinguished from that in v. 28, which speaks of the resurrection at the end of time. This says nothing, as that does, of the dead in their graces, and of all of them, and their coming forth. Now, 1. Some think this was fulfilled in those whom he miraculously raised to life, Jairus's daughter, the widow's son, and Lazarus; and it is observable that all whom Christ raised were spoken to, as, Damsel, arise; Young man, arise; Lazarus, come forth; whereas those raised under the Old Testament were raised, not by a word, but other applications, 1 Kings xvii. 21; 2 Kings iv. 34; xiii. 21. Some understand it of those saints that rose with Christ; but we do not read of the voice of the Son of God calling them. But, 2. I rather understand it of the power of the doctrine of Christ, for the recovering and quickening of those that were dead in trespasses and sins, Eph. ii. 1. The hour was coming when dead souls should be made alive by the preaching of the gospel, and a spirit of life from God accompanying it: nay, it then was, while Christ was upon earth. It may refer especially to the calling of the Gentiles, which is said to be as life from the dead, and, some think, was prefigured by Ezekiel's vision (ch. xxxvii. 1), and foretold, Isa. xxvi. 19. Thy dead men shall live. But it is to be applied to all the wonderful success of the gospel, among both Jews and Gentiles; an hour which still is, and is still coming, till all the elect be effectually called. Note, (1.) Sinners are spiritually dead, destitute of spiritual life, sense, strength, and motion, dead to God, miserable, but neither sensible of their misery nor able to help themselves out of it. (2.) The conversion of a soul to God is its resurrection from death to life; then it begins to live when it begins to live to God, to breathe after him, and move towards him. (3.) It is by the voice of the Son of God that souls are raised to spiritual life; it is wrought by his power, and that power conveyed and communicated by his word: The dead shall hear, shall be made to hear, to understand, receive, and believe, the voice of the Son of God, to hear it as his voice; then the Spirit by it gives life, otherwise the letter kills. (4.) The voice of Christ must be heard by us, that we may live by it. They that hear, and attend to what they hear, shall live. Hear and your soul shall live, Isa. lv. 3.

Secondly, A resurrection yet to come; this is spoken of, v. 28, 29, introduced with, "Marvel not at this, which I have said of the first resurrection, do not reject it as incredible and absurd, for at the end of time you shall all see a more sensible and amazing proof of the power and authority of the Son of man." As his own resurrection was reserved to be the final and concluding proof of his personal commission, so the resurrection of all men is reserved to be a like proof of his commission to be executed by his spirit. Now observe here,

a. When this resurrection shall be: The hour is coming; it is fixed to an hour, so very punctual is this great appointment. The judgment is not adjourned sine die—to some time not yet pitched upon; no, he hath appointed a day. The hour is coming. (a.) It is not yet come, it is not the hour spoken of at v. 25, that is coming, and now is. Those erred dangerously who said that the resurrection was past already, 2 Tim. ii. 18, But, (b.) It will certainly come, it is coming on, nearer every day than other; it is at the door. How far off it is we know not; but we know that it is infallibly designed and unalterably determined.

b. Who shall be raised: All that are in the graves, all that have died from the beginning of time, and all that shall die to the end of time. It was said (Dan. xii. 2), Many shall arise; Christ here tells us that those many shall be all; all must appear before the Judge, and therefore all must be raised; every person, and the whole of every person; every soul shall return to its body, and every bone to its bone. The grave is the prison of dead bodies, where they are detained; their furnace, where they are consumed (Job xxiv. 19); yet, in prospect of their resurrection, we may call it their bed, where they sleep to be awaked again; their treasury, where they are laid up to be used again. Even those that are not put into graves shall arise; but, because most are put into graves, Christ uses this expression, all that are in the graves. The Jews used the word sheol for the grave, which signifies the state of the dead; all that are in that state shall hear.

c. How they shall be raised. Two things are here told us:—(a.) The efficient of this resurrection: They shall hear his voice; that is, he shall cause them to hear it, as Lazarus was made to hear that word, Come forth; a divine power shall go along with the voice, to put life into them, and enable them to obey it. When Christ rose, there was no voice heard, not a word spoken, because he rose by his own power; but at the resurrection of the children of men we find three voices spoken of, 1 Thess. iv. 16. The Lord shall descend with a shout, the shout of a king, with the voice of the archangel; either Christ himself, the prince of the angels, or the commander-in-chief, under him, of the heavenly hosts; and with the trumpet of God: the soldier's trumpet sounding the alarm of war, the judge's trumpet publishing the summons to the court. (b.) The effect of it: They shall come forth out of their graves, as prisoners out of their prison-house; they shall arise out of the dust, and shake themselves from it; see Isa. lii. 1, 2, 11. But this is not all; they shall appear before Christ's tribunal, shall come forth as those that are to be tried, come forth to the bar, publicly to receive their doom.

d. To what they shall be raised; to a different state of happiness or misery, according to their different character; to a state of retribution, according to what they did in the state of probation.

(a.) They that have done good shall come forth to the resurrection of life; they shall live again, to live for ever. Note, [a.] Whatever name men are called by, or whatever plausible profession they make, it will be well in the great day with those only that have done good, have done that which is pleasing to God and profitable to others. [b.] The resurrection of the body will be a resurrection of life to all those, and those only, that have been sincere and constant in doing good. They shall not only be publicly acquitted, as a pardoned criminal, we say, has his life, but they shall be admitted into the presence of God, and that is life, it is better than life; they shall be attended with comforts in perfection. To live is to be happy, and they shall be advanced above the fear of death; that is life indeed in which mortality is for ever swallowed up.

(b.) They that have done evil to the resurrection of damnation; they shall live again, to be for ever dying. The Pharisees thought that the resurrection pertained only to the just, but Christ here rectifies that mistake. Note, [a.] Evil doers, whatever they pretend, will be treated in the day of judgment as evil men. [b.] The resurrection will be to evil doers, who did not by repentance undo what they had done amiss, a resurrection of damnation. They shall come forth to be publicly convicted of rebellion against God, and publicly condemned to everlasting punishment; to be sentenced to it, and immediately sent to it without reprieve. Such will the resurrection be.

(2.) Observe what is here said concerning the Mediator's authority to execute judgment, v. 22-24, 27. As he has an almighty power, so he has a sovereign jurisdiction; and who so fit to preside in the great affairs of the other life as he who is the Father and fountain of life? Here is,

[1.] Christ's commission or delegation to the office of a judge, which is twice spoken of here (v. 22): He hath committed all judgment to the Son; and again (v. 27): he hath given him authority.

First, The Father judges no man; not that the Father hath resigned the government, but he is pleased to govern by Jesus Christ; so that man is not under the terror of dealing with God immediately, but has the comfort of access to him by a Mediator. Having made us, he may do what he pleases with us, as the potter with the clay; yet he does not take advantage of this, but draws us with the cords of a man. 2. He does not determine our everlasting condition by the covenant of innocency, nor take the advantage he has against us for the violation of that covenant. The Mediator having undertaken to make a vicarious satisfaction, the matter is referred to him, and God is willing to enter upon a new treaty; not under the law of the Creator, but the grace of the Redeemer.

Secondly, He has committed all judgment to the Son, has constituted him Lord of all (Acts x. 36; Rom. xiv. 9), as Joseph in Egypt, Gen. xli. 40. This was prophesied of, Ps. lxxii. 1; Isa. xii. 3, 4; Jer. xxiii. 5; Mic. v. 1-4; Ps. lxvii. 4; xcvi. 13; xcviii. 9. All judgment is committed to our Lord Jesus; for 1. He is entrusted with the administration of the providential kingdom, is head over all things (Eph. i. 11), head of every man, 1 Cor. xii. 3. All things consist by him, Col. i. 17. 2. He is empowered to make laws immediately to bind conscience. I say unto you is now the form in which the statues of the kingdom of heaven run. Be it enacted by the Lord Jesus, and by his authority. All the acts now in force are touched with his sceptre. 3. He is authorized to appoint and settle the terms of the new covenant, and to draw up the articles of peace between God and man; it is God in Christ that reconciles the world, and to him he has given power to confer eternal life. The book of life is the Lamb's book; by his award we must stand or fall. 4. He is commissioned to carry on and complete the war with the powers of darkness; to cast out and give judgment against the prince of this world, ch. xii. 31. He is commissioned not only to judge, but to make war, Rev. xix. 11. All that will fight for God against Satan must enlist themselves under his banner. 5. He is constituted sole manager of the judgment of the great day. The ancients generally understood these words of that crowning act of his judicial power. The final and universal judgment is committed to the Son of man; the tribunal is his, it is the judgment-seat of Christ; the retinue is his, his mighty angels; he will try the causes, and pass the sentence. Acts xvii. 31.

Thirdly, He has given him authority to execute judgment also, v. 27. Observe, 1. What the authority is which our Redeemer is invested with: An authority to execute judgment; he has not only a legislative and judicial power, but an executive power too. The phrase here is used particularly for the judgment of condemnation, Jude 15. poiesai krisin—to execute judgment upon all; the same with his taking vengeance, 2 Thess. i. 8. The ruin of impenitent sinners comes from the hand of Christ; he that executes judgment upon them is the same that would have wrought salvation for them, which makes the sentence unexceptionable; and there is no relief against the sentence of the Redeemer; salvation itself cannot save those whom the Saviour condemns, which makes the ruin remediless. 2. Whence he has that authority: the Father gave it to him. Christ's authority as Mediator is delegated and derived; he acts as the Father's Viceregent, as the Lord's Anointed, the Lord's Christ. Now all this redounds very much to the honour of Christ, acquitting him from the guilt of blasphemy, in making himself equal with God; and very much to the comfort of all believers, who may with the greatest assurance venture their all in such hands.

[2.] Here are the reasons (reasons of state) for which this commission was given him. He has all judgment committed to him for two reasons:—

First, Because he is the Son of man; which denotes these three things:—1. His humiliation and gracious condescension. Man is a worm, the son of man a worm; yet this was the nature, this the character, which the Redeemer assumed, in pursuance of the counsels of love; to this low estate he stooped, and submitted to all the mortifications attending it, because it was his Father's will; in recompence therefore of this wonderful obedience, God did thus dignify him. Because he condescended to be the Son of man, his Father made him Lord of all, Phil. ii. 8, 9. 2. His affinity and alliance to us. The Father has committed the government of the children of men to him, because, being the Son of man, he is of the same nature with those whom he is set over, and therefore the more unexceptionable, and the more acceptable, as a Judge. Their governor shall proceed from the midst of them, Jer. xxx. 21. Of this that law was typical; One of thy brethren shalt thou set king over thee, Deut. xvii. 15. 3. His being the Messiah promised. In that famous vision of his kingdom and glory, Dan. vii. 13, 14, he is called the Son of man; and Ps. viii. 4-6. Thou has made the Son of man have dominion over the works of thy hands. He is the Messiah, and therefore is invested with all this power. The Jews usually called the Christ the Son of David; but Christ usually called himself the Son of man, which was the more humble title, and bespeaks him a prince and Saviour, not the Jewish nation only, but to the whole race of mankind.

Secondly, That all men should honour the Son, v. 23. The honouring of Jesus Christ is here spoken of as God's great design (the Son intended to glorify the Father, and therefore the Father intended to glorify the Son, ch. xii. 32); and as man's great duty, in compliance with that design. If God will have the Son honoured, it is the duty of all to whom he is made known to honour him. Observe here, 1. The respect that is to be paid to our Lord Jesus: We must honour the Son, must look upon him as one that is to be honoured, both on account of his transcendent excellences and perfections in himself, and of the relations he stands in to us, and must study to give him honour accordingly; must confess that he is Lord, and worship him; must honour him who was dishonoured for us. 2. The degree of it: Even as they honour the Father. This supposes it to be our duty to honour the Father; for revealed religion is founded on natural religion, and directs us to honour the Son, to honour him with divine honour; we must honour the Redeemer with the same honour with which we honour the Creator. So far was it from blasphemy for him to make himself equal with God that it is the highest injury that can be for us to make him otherwise. The truths and laws of the Christian religion, so far as they are revealed, are as sacred and honourable as those of natural religion, and to be equally had in estimation; for we lie under the same obligations to Christ, the Author of our being; and have as necessary a dependence upon the Redeemer's grace as upon the Creator's providence, which is a sufficient ground for this law—to honour the Son as we honour the Father. To enforce this law, it is added, He that honours not the Son honours not the Father who has sent him. Some pretend a reverence for the Creator, and speak honourably of him, who make light of the Redeemer, and speak contemptibly of him; but let such know that the honours and interests of the Father and Son are so inseparably twisted and interwoven that the Father never reckons himself honoured by any that dishonour the Son. Note, (1.) Indignities done to the Lord Jesus reflect upon God himself, and will so be construed and reckoned for in the court of heaven. The Son having so far espoused the Father's honour as to take to himself the reproaches cast on him (Rom. xv. 3), the Father does no less espouse the Son's honour, and counts himself struck at through him. (2.) The reason of this is because the Son is sent and commissioned by the Father; it is the Father who hath sent him. Affronts to an ambassador are justly resented by the prince that sends him. And by this rule those who truly honour the Son honour the Father also; see Phil. ii. 11.

[3.] Here is the rule by which the Son goes in executing this commission, so those words seem to come in (v. 24): He that heareth and believeth hath everlasting life. Here we have the substance of the whole gospel; the preface commands attention to a thing most weighty, and assent to a thing most certain: "Verily, verily, I say unto you, I, to whom you hear all judgment is committed, I, in whose lips is a divine sentence; take from me the Christian's character and charter."

First, The character of a Christian: He that heareth my word, and believeth on him that sent me. To be a Christian indeed is, 1. To hear the word of Christ. It is not enough to be within hearing of it, but we must attend on it, as scholars on the instructions of their teachers; and attend to it, as servants to the commands of their masters; we must hear and obey it, must abide by the gospel of Christ as the fixed rule of our faith and practice. 2. To believe on him that sent him; for Christ's design is to bring us to God; and, as he is the first original of all grace, so is he the last object of all faith. Christ is our way; God is our rest. We must believe on God as having sent Jesus Christ, and recommended himself to our faith and love, by manifesting his glory in the face of Jesus Christ (2 Cor. iv. 6), as his Father and our Father.

Secondly, The charter of a Christian, in which all that are Christians indeed are interested. See what we get by Christ. 1. A charter of pardon: He shall not come into condemnation. The grace of the gospel is a full discharge from the curse of the law. A believer shall not only not lie under condemnation eternally, but shall not come into condemnation now, not come into the danger of it (Rom. viii. 1), not come into judgment, not be so much as arraigned. 2. A charter of privileges: He is passed out of death to life, is invested in a present happiness in spiritual life and entitled to a future happiness in eternal life. The tenour of the first covenant was, Do this and live; the man that doeth them shall live in them. Now this proves Christ equal with the Father that he has power to propose the same benefit to the hearers of his word that had been proposed to the keepers of the old law, that is, life: Hear and live, believe and live, is what we may venture our souls upon, when we are disabled to do and live; see ch. xvii. 2.

[4.] Here is the righteousness of his proceedings pursuant to this commission, v. 30. All judgment being committed to him, we cannot but ask how he manages it. And here he answers, My judgment is just. All Christ's acts of government, both legislative and judicial, are exactly agreeable to the rules of equity; see Prov. viii. 8. There can lie no exceptions against any of the determinations of the Redeemer; and therefore, as there shall be no repeal of any of his statutes, so there shall be no appeal from any of his sentences. His judgments are certainly just, for they are directed,

First, By the Father's wisdom: I can of my ownself do nothing, nothing without the Father, but as I hear I judge, as he had said before (v. 19), The Son can do nothing but what he sees the Father do; so here, nothing but what he hears the Father say: As I hear, 1. From the secret eternal counsels of the Father, so I judge. Would we know what we may depend upon in our dealing with God? Hear the word of Christ. We need not dive into the divine counsels, those secret things which belong not to us, but attend to the revealed dictates of Christ's government and judgment, which will furnish us with an unerring guide; for what Christ has adjudged is an exact copy or counterpart of what the Father has decreed. 2. From the published records of the Old Testament. Christ, in all the execution of his undertaking, had an eye to the scripture, and made it his business to conform to this, and fulfil it: As it was written in the volume of the book. Thus he taught us to do nothing of ourselves, but, as we hear from the word of God, so to judge of things, and act accordingly.

Secondly, By the Father's will: My judgment is just, and cannot be otherwise, because I seek not my own will, but his who sent me. Not as if the will of Christ were contrary to the will of the Father, as the flesh is contrary to the spirit in us; but, 1. Christ had, as man, the natural and innocent affections of the human nature, sense of pain and pleasure, an inclination to life, an aversion to death: yet he pleased not himself, did not confer with these, nor consult these, when he was to go on his undertaking, but acquiesced entirely in the will of his Father. 2. What he did as Mediator was not the result of any peculiar or particular purpose and design of his own; what he did seek to do was not for his own mind's sake, but he was therein guided by his Father's will, and the purpose which he had purposed to himself. This our Saviour did upon all occasions refer himself to and govern himself by.

Christ Proves His Divine Mission; Infidelity of the Jews Reproved.

31 If I bear witness of myself, my witness is not true. 32 There is another that beareth witness of me; and I know that the witness which he witnesseth of me is true. 33 Ye sent unto John, and he bare witness unto the truth. 34 But I receive not testimony from man: but these things I say, that ye might be saved. 35 He was a burning and a shining light: and ye were willing for a season to rejoice in his light. 36 But I have greater witness than that of John: for the works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me. 37 And the Father himself, which hath sent me, hath borne witness of me. Ye have neither heard his voice at any time, nor seen his shape. 38 And ye have not his word abiding in you: for whom he hath sent, him ye believe not. 39 Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me. 40 And ye will not come to me, that ye might have life. 41 I receive not honour from men. 42 But I know you, that ye have not the love of God in you. 43 I am come in my Father's name, and ye receive me not: if another shall come in his own name, him ye will receive. 44 How can ye believe, which receive honour one of another, and seek not the honour that cometh from God only? 45 Do not think that I will accuse you to the Father: there is one that accuseth you, even Moses, in whom ye trust. 46 For had ye believed Moses, ye would have believed me: for he wrote of me. 47 But if ye believe not his writings, how shall ye believe my words?

In these verses our Lord Jesus proves and confirms the commission he had produced, and makes it out that he was sent of God to be the Messiah.

I. He sets aside his own testimony of himself (v. 31): "If I bear witness of myself, though it is infallibly true (ch. viii. 14), yet, according to the common rule of judgment among men, you will not admit it as legal proof, nor allow it to be given in evidence." Now, 1. This reflects reproach upon the sons of men, and their veracity and integrity. Surely we may say deliberately, what David said in haste, All men are liars, else it would never have been such a received maxim that a man's testimony of himself is suspicious, and not to be relied on; it is a sign that self-love is stronger than the love of truth. And yet, 2. It reflects honour on the Son of God, and bespeaks his wonderful condescension, that, though he is the faithful witness, the truth itself, who may challenge to be credited upon his honour, and his own single testimony, yet he is pleased to waive his privilege, and, for the confirmation of our faith, refers himself to his vouchers, that we may have full satisfaction.

II. He produces other witnesses that bear testimony to him that he was sent of God.

1. The Father himself bore testimony to him (v. 32): There is another that beareth witness. I take this to be meant of God the Father, for Christ mentions his testimony with his own (ch. viii. 18): I bear witness of myself, and the Father beareth witness of me. Observe,

(1.) The seal which the Father put to his commission: He beareth witness of me, not only has done so by a voice from heaven, but still does so by the tokens of his presence with me. See who they are to whom God will bear witness. [1.] Those whom he sends and employs; where he gives commissions he give credentials. [2.] Those who bear witness to him; so Christ did. God will own and honour those that own and honour him. [3.] Those who decline bearing witness of themselves; so Christ did. God will take care that those who humble and abase themselves, and seek not their own glory, shall not lose by it.

(2.) The satisfaction Christ had in this testimony: "I know that the witness which he witnesseth of me is true. I am very well assured that I have a divine mission, and do not in the least hesitate concerning it; thus he had the witness in himself." The devil tempted him to question his being the Son of God, but he never yielded.

2. John Baptist witnessed to Christ, v. 33, &c. John came to bear witness of the light (ch. i. 7); his business was to prepare his way, and direct people to him: Behold the Lamb of God.

(1.) Now the testimony of John was, [1.] A solemn and public testimony: "You sent an embassy of priests and Levites to John, which gave him an opportunity of publishing what he had to say; it was not a popular, but a judicial testimony." [2.] It was a true testimony: He bore witness to the truth, as a witness ought to do, the whole truth, and nothing but the truth. Christ does not say, He bore witness to me (though every one knew he did), but, like an honest man, He bore witness to the truth. Now John was confessedly such a holy, good man, so mortified to the world, and so conversant with divine things, that it could not be imagined he should be guilty of such a forgery and imposture as to say what he did concerning Christ if it had not been so, and if he had not been sure of it.

(2.) Two things are added concerning John's testimony:—

[1.] That it was a testimony ex abundanti—more than he needed to vouch (v. 34): I receive not testimony from man. Though Christ saw fit to quote John's testimony, it was with a protestation that it shall not be deemed or construed so as to prejudice the prerogative of his self-sufficiency. Christ needs no letters or commendation, no testimonials or certificates, but what his own worth and excellency bring with him; why then did Christ here urge the testimony of John? Why, these things I say, that you may be saved. This he aimed at in all this discourse, to save not his own life, but the souls of others; he produced John's testimony because, being one of themselves, it was to be hoped that they would hearken to it. Note, First, Christ desires and designs the salvation even of his enemies and persecutors. Secondly, The word of Christ is the ordinary means of salvation. Thirdly, Christ in his word considers our infirmities and condescends to our capacities, consulting not so much what it befits so great a prince to say as what we can bear, and what will be most likely to do us good.

[2.] That it was a testimony ad hominem—to the man, because John Baptist was one whom they had a respect for (v. 35): He was a light among you.

First, The character of John Baptist: He was a burning and a shining light. Christ often spoke honourably of John; he was now in prison under a cloud, yet Christ gives him his due praise, which we must be ready to do to all that faithfully serve God. 1. He was a light, not phos—lux, light (so Christ was the light), but lyknos—lucerna, a luminary, a derived subordinate light. His office was to enlighten a dark world with notices of the Messiah's approach, to whom he was as the morning star. 2. He was a burning light, which denotes sincerity; painted fire may be made to shine, but that which burns is true fire. It denotes also his activity, zeal, and fervency, burning in love to God and the souls of men; fire is always working on itself or something else, so is a good minister. 3. He was a shining light, which denotes either his exemplary conversation, in which our light should shine (Matt. v. 16), or an eminent diffusive influence. He was illustrious in the sight of others; though he affected obscurity and retirement, and was in the deserts, yet such were his doctrine, his baptism, his life, that he became very remarkable, and attracted the eyes of the nation.

Secondly, The affections of the people to him: you were willing for a season to rejoice in his light. 1. It was a transport that they were in, upon the appearing of John: "You were willing— ethelesate, you delighted to rejoice in his light; you were very proud that you had such a man among you, who was the honour of your country; you were willing agalliasthenai—willing to dance, and make a noise about this light, as boys about a bonfire." 2. It was but transient, and soon over: "You were fond of him, pros horan—for an hour, for a season, as little children are fond of a new thing, you were pleased with John awhile, but soon grew weary of him and his ministry, and said that he had a devil, and now you have him in prison." Note, Many, that seem to be affected and pleased with the gospel at first, afterwards despise and reject it; it is common for forward and noisy professors to cool and fall off. These here rejoiced in John's light, but never walked in it, and therefore did not keep to it; they were like the stony ground. While Herod was a friend to John Baptist, the people caressed him; but when he fell under Herod's frowns he lost their favours: "You were willing to countenance John, pros horan that is, for temporal ends" (so some take it); "you were glad of him, in hopes to make a tool of him, by his interest and under the shelter of his name to have shaken off the Roman yoke, and recovered the civil liberty and honour of your country." Now, (1.) Christ mentions their respect to John, to condemn them for their present opposition to himself, to whom John bore witness. If they had continued their veneration for John, as they ought to have done, they would have embraced Christ. (2.) He mentions the passing away of their respect, to justify God in depriving them, as he had now done, of John's ministry, and putting that light under a bushel.

3. Christ's own works witnessed to him (v. 36): I have a testimony greater than that of John; for if we believe the witness of men sent of God, as John was, the witness of God immediately, and not by the ministry of men, is greater, 1 John v. 9. Observe, Though the witness of John was a less cogent and less considerable witness, yet our Lord was pleased to make use of it. We must be glad of all the supports that offer themselves for the confirmation of our faith, though they may not amount to a demonstration, and we must not invalidate any, under pretence that there are others more conclusive; we have occasion for them all. Now this greater testimony was that of the works which his Father had given him to finish. That is, (1.) In general the whole course of his life and ministry—his revealing God and his will to us, setting up his kingdom among men, reforming the world, destroying Satan's kingdom, restoring fallen man to his primitive purity and felicity, and shedding abroad in men's hearts the love of God and of one another—all that work of which he said when he died, It is finished, it was all, from first to last, opus Deo dignum—a work worthy of God; all he said and did was holy and heavenly, and a divine purity, power, and grace shone in it, proving abundantly that he was sent of God. (2.) In particular. The miracles he wrought for the proof of his divine mission witnessed of him. Now it is here said, [1.] That these works were given him by the Father, that is, he was both appointed and empowered to work them; for, as Mediator, he derived both commission and strength from his Father. [2.] They were given to him to finish; he must do all those works of wonder which the counsel and foreknowledge of God had before determined to be done; and his finishing them proves a divine power; for as for God his work is perfect. [3.] These works did bear witness of him, did prove that he was sent of God, and that what he said concerning himself was true; see Heb. ii. 4; Acts ii. 22. That the Father had sent him as a Father, not as a master sends his servant on an errand, but as a father sends his son to take possession for himself; if God had not sent him, he would not have seconded him, would not have sealed him, as he did by the works he gave him to do; for the world's Creator will never be its deceiver.

4. He produces, more fully than before, his Father's testimony concerning him (v. 37): The Father that sent me hath borne witness of me. The prince is not accustomed to follow his ambassador himself, to confirm his commission viva voce—by speaking; but God was pleased to bear witness of his Son himself by a voice from heaven at his baptism (Matt. iii. 17): This is my ambassador, This is my beloved Son. The Jews reckoned Bath-kol;—the daughter of a voice, a voice from heaven, one of the ways by which God made known his mind; and in that way he had owned Christ publicly and solemnly, and repeated it, Matt. xvii. 5. Note, (1.) Those whom God sends he will bear witness of; where he gives a commission, he will not fail to seal it; he that never left himself without witness (Acts xiv. 17) will never leave any of his servants so, who go upon his errand. (2.) Where God demands belief, he will not fail to give sufficient evidence, as he has done concerning Christ. That which was to be witnessed concerning Christ was chiefly this, that the God we had offended was willing to accept of him as a Mediator. Now concerning this he has himself given us full satisfaction (and he was fittest to do it), declaring himself well-pleased in him; if we be so, the work is done. Now, it might be suggested, if God himself thus bore witness of Christ, how came it to pass that he was not universally received by the Jewish nation and their rulers? To this Christ here answers that it was not to be thought strange, nor could their infidelity weaken his credibility, for two reasons:—[1.] Because they were not acquainted with such extraordinary revelations of God and his will: You have neither heard his voice at any time, nor seen his shape, or appearance. They showed themselves to be as ignorant of God, though they professed relation to him, as we are of a man we never either saw or heard. "But why do I talk to you of God's bearing witness of me? He is one you know nothing of, nor have any acquaintance or communion with." Note, Ignorance of God is the true reason of men's rejecting the record he has given concerning his Son. A right understanding of natural religion would discover to us such admirable congruities in the Christian religion as would greatly dispose our minds to the entertainment of it. Some give this sense of it: "The Father bore witness of me by a voice, and the descent of a dove, which is such an extraordinary thing that you never saw or heard the like; and yet for my sake there was such a voice and appearance; yea, and you might have heard that voice, you might have seen that appearance, as others did, if you had closely attended the ministry of John, but by slighting it you missed of that testimony." [2.] Because they were not affected, no, not with the ordinary ways by which God had revealed himself to them: You have not his word abiding in you, v. 38. They had the scriptures of the Old Testament; might they not by them be disposed to receive Christ? Yes, if they had had their due influence upon them. But, First, The word of God was not in them; it was among them, in their country, in their hands, but not in them, in their hearts; not ruling in their souls, but only shining in their eyes and sounding in their ears. What did it avail them that they had the oracles of God committed to them (Rom. iii. 2), when they had not these oracles commanding in them? If they had, they would readily have embraced Christ. Secondly, It did not abide. Many have the word of God coming into them, and making some impressions for awhile, but it does not abide with them; it is not constantly in them, as a man at home, but only now and then, as a wayfaring man. If the word abide in us, if we converse with it by frequent meditation, consult with it upon every occasion, and conform to it in our conversation, we shall then readily receive the witness of the Father concerning Christ; see ch. vii. 17. But how did it appear that they had not the word of God abiding in them? It appeared by this, Whom he hath sent, him ye believe not. There was so much said in the Old Testament concerning Christ, to direct people when and where to look for him, and so to facilitate the discovery of him, that, if they had duly considered these things, they could not have avoided the conviction of Christ's being sent of God; so that their not believing in Christ was a certain sign that the word of God did not abide in them. Note, The in-dwelling of the word, and Spirit, and grace of God in us, is best tried by its effects, particularly by our receiving what he sends, the commands, the messengers, the providences he sends, especially Christ whom he hath sent.

5. The last witness he calls is the Old Testament, which witnessed of him, and to it he appeals (v. 39, &c.): Search the scriptures, ereunate.

(1.) This may be read, either, [1.] "You search the scriptures, and you do well to do so; you read them daily in your synagogues, you have rabbies, and doctors, and scribes, that make it their business to study them, and criticize upon them." The Jews boasted of the flourishing of scripture-learning in the days of Hillel, who died about twelve years after Christ's birth, and reckoned some of those who were then members of the sanhedrim the beauties of their wisdom and the glories of their law; and Christ owns that they did indeed search the scriptures, but it was in search of their own glory: "You search the scriptures, and therefore, if you were not wilfully blind, you would believe in me." Note, It is possible for men to be very studious in the letter of the scripture, and yet to be strangers to the power and influence of it. Or, [2.] As we read it: Search the scriptures; and so, First, It was spoken to them in the nature of an appeal: "You profess to receive and believe the scripture; here I will join issue with you, let this be the judge, provided you will not rest in the letter" (hærere in cortice), "but will search into it." Note, when appeals are made to the scriptures, they must be searched. Search the whole book of scripture throughout, compare one passage with another, and explain one by another. We must likewise search particular passages to the bottom, and see not what they seem to say prima facie—at the first appearance, but what they say indeed. Secondly, It is spoken to us in the nature of an advice, or a command to all Christians to search the scriptures. Note, All those who would find Christ must search the scriptures; not only read them, and hear them, but search them, which denotes, 1. Diligence in seeking, labour, and study, and close application of mind. 2. Desire and design of finding. We must aim at some spiritual benefit and advantage in reading and studying the scripture, and often ask, "What am I now searching for?" We must search as for hidden treasures (Prov. ii. 4), as those that sink for gold or silver, or that dive for pearl, Job xxviii. 1-11. This ennobled the Bereans, Acts xvii. 11.

(2.) Now there are two things which we are here directed to have in our eye, in our searching the scripture: heaven our end, and Christ our way. [1.] We must search the scriptures for heaven as our great end: For in them you think you have eternal life. The scripture assures us of an eternal state set before us, and offers to us an eternal life in that state: it contains the chart that describes it, the charter that conveys it, the direction in the way that leads to it, and the foundation upon which the hope of it is built; and this is worth searching for where we are sure to find it. But to the Jews Christ saith only, You think you have eternal life in the scriptures, because, though they did retain the belief and hope of eternal life, and grounded their expectations of it upon the scriptures, yet herein they missed it, that they looked for it by the bare reading and studying of the scripture. It was a common but corrupt saying among them, He that has the words of the law has eternal life; they thought they were sure of heaven if they could say by heart, or rather by rote, such and such passages of scripture as they were directed to by the tradition of the elders; as they thought all the vulgar cursed because they did not thus know the law (ch. vii. 49), so they concluded all the learned undoubtedly blessed. [2.] We must search the scriptures for Christ, as the new and living way that leads to this end. These are they, the great and principal witnesses, that testify of me. Note, First, The scriptures, even those of the Old Testament, testify of Christ, and by them God bears witness to him. The Spirit of Christ in the prophets testified beforehand of him (1 Pet. i. 11), the purposes and promises of God concerning him, and the previous notices of him. The Jews knew very well that the Old Testament testified of the Messiah, and were critical in their remarks upon the passages that looked that way; and yet were careless, and wretchedly overseen, in the application of them. Secondly, Therefore we must search the scriptures, and may hope to find eternal life in that search, because they testify of Christ; for this is life eternal, to know him; see 1 John v. 11. Christ is the treasure hid in the field of the scriptures, the water in those wells, the milk in those breasts.

(3.) To this testimony he annexes a reproof of their infidelity and wickedness in four instances; particularly,

[1.] Their neglect of him and his doctrine: "You will not come tome, that you might have life, v. 40. You search the scriptures, you believe the prophets, who you cannot but see testify of me; and yet you will not come to me, to whom they direct you." Their estrangement from Christ was the fault not so much of their understandings as of their wills. This is expressed as a complaint; Christ offered life, and it was not accepted. Note, First, There is life to be had with Jesus Christ for poor souls; we may have life, the life of pardon and grace, and comfort and glory: life is the perfection of our being, and inclusive of all happiness; and Christ is our life. Secondly, Those that would have this life must come to Jesus Christ for it; we may have it for the coming for. It supposes an assent of the understanding to the doctrine of Christ and the record given concerning him; it lies in the consent of the will to his government and grace, and it produces an answerable compliance in the affections and actions. Thirdly, The only reason why sinners die is because they will not come to Christ for life and happiness; it is not because they cannot, but because they will not. They will neither accept the life offered, because spiritual and divine, nor will they agree to the terms on which it is offered, nor apply themselves to the use of the appointed means: they will not be cured, for they will not observe the methods of cure. Fourthly, The wilfulness and obstinacy of sinners in rejecting the tenders of grace are a great grief to the Lord Jesus, and what he complains of. Those words (v. 41), I receive not honour from men, come in a parenthesis, to obviate an objection against him, as if he sought his own glory, and made himself the head of a party, in obliging all to come to him, and applaud him. Note, 1. He did not covet nor court the applause of men, did not in the least affect that worldly pomp and splendour in which the carnal Jews expected their Messiah to appear. He charged those whom he cured not to make him known, and withdrew from those that would have made him king. 2. He had not the applause of men. Instead of receiving honour from men, he received a great deal of dishonour and disgrace from men, for he made himself of no reputation. 3. He needed not the applause of men; it was no addition to his glory whom all the angels of God worship, nor was he any otherwise pleased with it than as it was according to his Father's will, and for the happiness of those who, in giving honour to him, received much greater honour from him.

[2.] Their want of the love of God (v. 42): "I know you very well, that you have not the love of God in you. Why should I wonder that you do not come to me, when you want even the first principle of natural religion, which is the love of God?" Note, The reason why people slight Christ is because they do not love God; for, if we did indeed love God, we should love him who is his express image, and hasten to him by whom only we may be restored to the favour of God. He charged them (v. 37) with ignorance of God, and here with want of love to him; therefore men have not the love of God because they desire not the knowledge of him. Observe, First, The crime charged upon them: You have not the love of God in you. They pretended a great love to God, and thought they proved it by their zeal for the law, the temple, and the sabbath; and yet they were really without the love of God. Note, There are many who make a great profession of religion who yet show they want the love of God by their neglect of Christ and their contempt of his commandments; they hate his holiness and undervalue his goodness. Observe, It is the love of God in us, that love seated in the heart, a living active principle there, that God will accept; the love shed abroad there, Rom. v. 5. Secondly, The proof of this charge, by the personal knowledge of Christ, who searches the heart (Rev. ii. 23) and knows what is in man: I know you. Christ sees through all our disguises, and can say to each of us, I know thee. 1. Christ knows men better than their neighbours know them. The people thought that the scribes and Pharisees were very devout and good men, but Christ knew that they had not the love of God in them. 2. Christ knows men better than they know themselves. These Jews had a very good opinion of themselves, but Christ knew how corrupt their inside was, notwithstanding the speciousness of their outside; we may deceive ourselves, but we cannot deceive him. 3. Christ knows men who do not, and will not, know him; he looks on those who industriously look off from him, and calls by their own name, their true name, those who have not known him.

[3.] Another crime charged upon them is their readiness to entertain false Christs and false prophets, while they obstinately opposed him who was the true Messias (v. 43): I am come in my Father's name, and you receive me not. If another shall come in his own name, him you will receive. Be astonished, O heavens, at this (Jer. ii. 12, 13); for my people have committed two evils, great evils indeed. First, They have forsaken the fountain of living waters, for they would not receive Christ, who came in his Father's name, had his commission from his Father, and did all for his glory. Secondly, They have hewn out broken cisterns, they hearken to every one that will set up in his own name. They forsake their own mercies, which is bad enough; and it is for lying vanities, which is worse. Observe here, 1. Those are false prophets who come in their own name, who run without being sent, and set up for themselves only. 2. It is just with God to suffer those to be deceived with false prophets who receive not the truth in the love of it. 2 Thess. ii. 10, 11. The errors of antichrist are the just punishment of those who obey not the doctrine of Christ. They that shut their eyes against the true light are by the judgment of God given up to wander endlessly after false lights, and to be led aside after every ignis fatuus. 3. It is the gross folly of many that, while they nauseate ancient truths, they are fond of upstart errors; they loathe manna, and at the same time feed upon ashes. After the Jews had rejected Christ and his gospel, they were continually haunted with spectres, with false Christs and false prophets (Matt. xxiv. 24), and their proneness to follow such occasioned those distractions and seditions that hastened their ruin.

[4.] They are here charged with pride and vain-glory, and unbelief, the effect of them, v. 44. Having sharply reproved their unbelief, like a wise physician, he here searches into the cause, lays the axe to the root. They therefore slighted and undervalued Christ because they admired and overvalued themselves. Here is,

First, Their ambition of worldly honour. Christ despised it, v. 41. They set their hearts upon it: You receive honour one of another; that is, "You look for a Messiah in outward pomp, and promise yourselves worldly honour by him." You receive honour:—1. "You desire to receive it, and aim at this in all you do." 2. "You give honour to others, and applaud them, only that they may return it, and may applaud you." Petimus dabimusque vicissim—We ask and we bestow. It is the proud man's art to throw honour upon others only that it may rebound upon himself. 3. "You are very careful to keep all the honours to yourselves, and confine them to your own party, as if you had the monopoly of that which is honourable." 4. "What respect is shown to you you receive yourselves, and do not transmit to God, as Herod." Idolizing men and their sentiments, and affecting to be idolized by them and their applauses, are pieces of idolatry as directly contrary to Christianity as any other.

Secondly, Their neglect of spiritual honour, called here the honour that comes from God only; this they sought not, nor minded. Note, 1. True honour is that which comes from God only, that is real and lasting honour; those are honourable indeed whom he takes into covenant and communion with himself. 2. This honour have all the saints. All that believe in Christ, through him receive the honour that comes from God. He is not partial, but will give glory wherever he gives grace. 3. This honour that comes from God we must seek, must aim at it, and act for it, and take up with nothing short of it (Rom. ii. 29); we must account it our reward, as the Pharisees accounted the praise of men. 4. Those that will not come to Christ, and those that are ambitious of worldly honour, make it appear that they seek not the honour that comes from God, and it is their folly and ruin.

Thirdly, The influence this had upon their infidelity. How can you believe who are thus affected? Observe here, 1. The difficulty of believing arises from ourselves and our own corruption; we make our work hard to ourselves, and then complain it is impracticable. 2. The ambition and affectation of worldly honour are a great hindrance to faith in Christ. How can they believe who make the praise and applause of men their idol? When the profession and practice of serious godliness are unfashionable, are every where spoken against,—when Christ and his followers are men wondered at, and to be a Christian is to be like a speckled bird (and this is the common case),—how can they believe the summit of whose ambition is to make a fair show in the flesh?

6. The last witness here called is Moses, v. 45, &c. The Jews had a great veneration for Moses, and valued themselves upon their being the disciples of Moses, and pretended to adhere to Moses, in their opposition to Christ; but Christ here shows them,

(1.) That Moses was a witness against the unbelieving Jews, and accused them to the Father: There is one that accuses you, even Moses. This may be understood either, [1.] As showing the difference between the law and the gospel. Moses, that is, the law, accuses you, for by the law is the knowledge of sin; it condemns you, it is to those that trust to it a ministration of death and condemnation. But it is not the design of Christ's gospel to accuse us: Think not that I will accuse you. Christ did not come into the world as a Momus, to find fault and pick quarrels with every body, or as a spy upon the actions of men, or a promoter, to fish for crimes; no, he came to be an advocate, not an accuser; to reconcile God and man, and not to set them more at variance. What fools were they then that adhered to Moses against Christ, and desired to be under the law! Gal. iv. 21. Or, [2.] As showing the manifest unreasonableness of their infidelity: "Think not that I will appeal from your bar to God's and challenge you to answer there for what you do against me, as injured innocency usually does; no, I do not need; you are already accused, and cast, in the court of heaven; Moses himself says enough to convict you of, and condemn you for, your unbelief." Let them not mistake concerning Christ; though he was a prophet, he did not improve his interest in heaven against those that persecuted him, did not, as Elias, make intercession against Israel (Rom. vi. 2), nor as Jeremiah desire to see God's vengeance on them. Nor let them mistake concerning Moses, as if he would stand by them in rejecting Christ; no, There is one that accuses you, even Moses in whom you trust. Note, First, External privileges and advantages are commonly the vain confidence of those who reject Christ and his grace. The Jews trusted in Moses, and thought their having his laws and ordinances would save them. Secondly, Those that confide in their privileges, and do not improve them, will find not only that their confidence is disappointed, but that those very privileges will be witnesses against them.

(2.) That Moses was a witness for Christ and to his doctrine (v. 46, 47): He wrote of me. Moses did particularly prophesy of Christ, as the Seed of the woman, the Seed of Abraham, the Shiloh, the great Prophet; the ceremonies of the law of Moses were figures of him that was to come. The Jews made Moses the patron of their opposition to Christ; but Christ here shows them their error, that Moses was so far from writing against Christ that he wrote for him, and of him. But, [1.] Christ here charges it on the Jews that they did not believe Moses. He had said (v. 45) that they trusted in Moses, and yet here he undertakes to make out that they did not believe Moses; they trusted to his name, but they did not receive his doctrine in its true sense and meaning; they did not rightly understand, nor give credit to, what there was in the writings of Moses concerning the Messiah. [2.] He proves this charge from their disbelief of him: Had you believed Moses, you would have believed me. Note, First, The surest trial of faith is by the effects it produces. Many say that they believe whose actions give their words the lie; for had they believed the scriptures they would have done otherwise than they did. Secondly, Those who rightly believe one part of scripture will receive every part. The prophecies of the old Testament were so fully accomplished in Christ that those who rejected Christ did in effect deny those prophecies, and set them aside. [3.] From their disbelief of Moses he infers that it was not strange that they rejected him: If you believe not his writings, how shall you believe my words? How can it be thought that you should? First, "If you do not believe sacred writings, those oracles which are in black and white, which is the most certain way of conveyance, how shall you believe my words, words being usually less regarded?" Secondly, "If you do not believe Moses, for whom you have such a profound veneration, how is it likely that you should believe me, whom you look upon with so much contempt?" See Exod. vi. 12. Thirdly, "If you believe not what Moses spoke and wrote of me, which is a strong and cogent testimony for me, how shall you believe me and my mission?" If we admit not the premises, how shall we admit the conclusion? The truth of the Christian religion, it being a matter purely of divine revelation, depends upon the divine authority of the scripture; if therefore we believe not the divine inspiration of those writings, how shall be receive the doctrine of Christ?

CHAP. V.

THis was the feaſt of Pentecoſt. Others ſay, the Paſſeover which came but once a year. The true Chriſtians (for whom the true Paſſeover was ſacrificed, 1 Cor. 5.7.) keep a continuall feaſt, or holy-day, [non-Latin text not transcribed]. with the unleavened bread of ſinceritie and truth, ver. 8. Diogenes could ſay, That a good man keeps holy-daie, and hath gaudies all the year about, Exod. 5.1. [non-Latin text not transcribed]. Laert. Let my people goe, that they may hold a feaſt unto me. In other meſſages it is, that they may ſerve me.

Verſe 2. Having five porches,] Built, belike, by ſome well-affected perſons, at the motion of Gods Miniſters, for the uſe of ſuch impotent folk, as here lay looking and languiſhing at Hopes Hoſpitall: K. Edward 6. his life [illegible: 1 word] Sir I. He [illegible: 2 letters]. p. 169 &c. Like as King Edward the 6. was moved by a Sermon of Biſhop Ridley, touching works of charity, to grant his two Houſes in London, [illegible: 1 word] and the Savoy, for ſuch like good uſes, together with lands and monies, for their maintenance.

Verſe 3. Of impotent folk.] that had tried all other waies, Iſidor. and could not otherwiſe be cured, Omnipotenti medico nullut inſ[illegible: 1 letter]nabilis occurrat [illegible: 1 word].

Verſe 4. For an Angel [illegible: 1 span].] The [illegible: 1 span] of this pool was granted to the Jews, par[illegible: 4 letters] [illegible: 1 span] the true worſhip of God under the perſecution of [illegible: 1 span] the fail of prophecie a partly to retain them in their religion[illegible: 1 letter] courſe of [illegible: 2 letters]crificing to the true God, againſt the ſcoffs of the Romans. (that were now their Lords.) Such a vertue being given to that water, wherein their Sacrifices were wont to be waſhed. See a [illegible: 1 word] ſoveraign bath then this, Zech. 13.1. an ever-flowing, and over-flowing fountain, not for one at once, as here, but for all that come, they may waſh and be clean, waſh and be whole.

At a certain ſeaſon,] Once a year only, ſaith Tertullian. Others (more probably) at all their great feaſts, Semel quotannis. Tert. when the people met out of all parts at Ieruſalem, taking [non-Latin text not transcribed] diſtributively, as Matth. 27.15.

Troubled the water] Not in a viſible ſhape, likely; but as it appeared, by a viſible troubling of the waters, and a miraculous healing of the diſeaſed. But, that troubled waters ſhould doe cures was the greater wonder: ſith holy-wels (as they call them) and waters that heal, are commonly moſt calm and clear. It was a witty alluſion hereunto of him that ſaid, Angels trouble the clear ſtream of Juſtice at certain times.

Verſe 5. Thirty and eight years.] A long while to be in miſery: but what is this to eternity of extremity? Wee need have ſome thing to minde us of God, to bring us to Chriſt. King Alvered pray'd God to ſend him alwaies ſome ſickneſſe, whereby his body might be tamed, and he the better diſpoſed and affectioned to God-ward.

Verſe 6. Lam. 3. And knew that he had been, &c.] Chriſts eye affected his heart, he could not but ſympathize, and ſuccour this poor creeple, out of his meer Philanthropy, which moveth him ſtill [non-Latin text not transcribed], to ſhew mercy according to the meaſure of our miſery, whereof he bears a part, Heb. 5.2.

Verſe 7. I have no man, &c.] He looked that Chriſt ſhould have done him that good office; and could not think of any other way of cure. How eaſie is it with us to meaſure God by our [illegible: 2 letters]odell, to caſt him into our mould, to think that he muſt need[illegible: 1 letter] go our way to work?

Verſe 8. Riſe, take up thy bed, &c.] A ſervile work upon the Sabbath-day. This our Saviour here commands, not as a ſervile work, but for confirmation of the truth of a miracle, greatly tending to Gods glory: like as another time, he bad them give meat to the Damoſell he had raiſed, not for any neceſſity, but to enſure the cure.

Verſe 9. Dei dicere, eſt efficere. Andimmediately the man.] Chriſts words are operative (together with his commands there goes forth a power, as Luk. 5.17.) So they were in the Creation, Gen. 1. So they are ſtill in regeneration, Iſa. 59.21.

Verſe 10. It is the Sabbath, it is not lawfull, &c.] Verè, ſed non ſincerè. It more troubled them that Chriſt had healed him, then that the Sabbath had been broken by him. The poorer Swedes alwaies break the Sabbath; ſaying that its only for Gentlemen to keep that day.

Verſe 11. He that made me whole, &c.] So, it ſeems, Chriſt had healed him, in part, on the inſide alſo: and given him a ready heart to obey, though it were contra gentes, as they ſay.

Verſe 12. What man is he.] Not that made thee whole, but that bad thee take up thy bed, &c. They diſſembled the former, and inſiſted only upon the later, which ſhews the naughtineſſe of their hearts.

Verſe 13. Had convey'd himſelf away.] Leſt, by his preſent, that work ſhould be hinder'd. True goodneſſe is publike ſpirited, though to private diſadvantage; and works for moſt part unobſerved, as the engine that doth all in great buſineſſes, is oft inward, hidden, not taken notice of.

Verſe 14. Findeth him in the Temple,] Praiſing God, likely, for his unexpected recovery. So Hezekiah; the firſt work he did, when off his ſick-bed, Iſa. 38.22.

Behold, thou art made whole, &c.] Hence is, 1. Magdeburgenſ. praef. ad cent. 5. Commemoratio beneficij. 2. Commonitio off[illegible: 1 letter]eij. 3. Comminatio ſupplicij. Ingentia beneficia, ingentia flagitia, ingentia ſupplicia.

Verſe 15. Told the Jews] Of a good intent, ſurely, to honour Chriſt: however it were taken by the ſpitefull Jews, Probi ex ſuà naturâ caeteros fingunt. The Diſciples could not imagine ſo ill of Judas, as it proved. Mary Magdalen thought the Gardener (who ever he were) ſhould have known as much, and loved Jeſus as well, as ſhe did.

Verſe 16. Therefore did the Jews perſecute Jeſus] This he foreknew would follow, and yet he forbare not. In the diſcharge of our conſciences (rightly informed and regulated) we muſt not ſtand to caſt perils: but doe our duties zealouſly, what ever come of it. This courage in Chriſtians, Heathens counted obſtinacy, but they knew not the power of [illegible: 1 letter]he Spirit, [illegible: 1 word] the privie armour of prooff that Saints have about their [illegible: 1 word].

Verſe 17. My Father worketh.] Yet [illegible: 1 word] labour or laſſitude, in conſerving the whole creature. This he doth every day, and yet breaketh not the Sabbath. Erge nec ego.

Verſe 18. The Jews ſought the more] Perſecution is (as Calvin wrote to the French King) Evangelij genius, the bad genius, the devil that dogs the Goſpel. Eccleſia harts crucis (ſaith Luther.) Veritas odiurn parit. Ter. Truth breeds hatred, ſaith the Heathen, as the fair Nymphes did the ill-favoured Fauns and Satyrs.

Verſe 19. The Sonne can doe nothing, &c.] He denies not himſelf to be the Son, though they quarrell'd him: but ſweetly ſets forth the doctrine of his Deity, which they ſo much ſtomacked, and ſtumbled at.

Verſe 20. For the Father loveth the Son.] This noteth that eternall power of doing miracles, that is in Chriſt. As that which follows, He will ſhew him greater works, &c. is to be referred to the declaration of that his power.

That ye may wonder] Though ye beleeve not; for ſuch was the hardneſſe of their hearts grown; as neither miniſtery, miſery, miracle, nor mercy, could poſſibly mollifie: Behold, ye deſpiſers, and wonder, and periſh, Acts 13.41.

Verſe 21. Raiſeth up the dead] Bringing them from the jawes of death, to the joyes of eternall life: which none can do but God alone.

Verſe 22. The Father judgeth no man] viz. The Father alone, but by the Son, to whom all judicatory power is committed.

Verſe 23. He that honoureth not the Son] As Jews and Turks do not. Nor Papiſts, that (upon the matter) deſpoile him of his threefold office, and ſo deny the Lord that bought them.

Verſe 24. He that heareth my Word] As death came into the world by the door of the ear, ſo doth life eternall, Iſa. 55.3. God was in the ſtill voice, and the Oracle bad, Hear ye [illegible: 1 word] Mat. 17.

Verſe 25. The dead ſhall hear the voice] The [illegible: 1 span] ſhall beleeve the promiſes, and ſhall live the life of [illegible: 1 span], and of glory in Heaven.

Verſe 26. So hath he given to the Son] What wonder then, if faith, apprehending the infinite fountain of life, derive thence ſome rivelet of [illegible: 1 word]. and apply the ſame to us, for ſpirituall quickning?

Verſe 27. [non-Latin text not transcribed] id eſt [non-Latin text not transcribed], Beza. Becauſe he is the Son of man] Or, as he is the Son of man. By vertue of the hyp[illegible: 1 letter]ſt ar[illegible: 3 letters]ll union, his manhood came as neer to God as could be. He had the beſt naturall parts both of minde. Iſa. 11.2, 3. and body, Pſal. 45.2. and the beſt ſupernaturall, whereby he found favour alſo with God, Luk. 2.52. for he had more neer familiarity with the Godhead, then ever had any creature; together, with a partner-agency with his Godhead, in the works of mediation, 1 Tim. 2.5. In the ſtate of exaltation, the Manhood hath 1. exceſſe of glory. 2, the grace of adoration; together, with the Godhead. 3. Judiciary power, as here, and Act. 17.30.

Verſe 28. Marvell not at this] And yet who can but marvell at this great myſtery of godlineſſe, whereat Angels ſtand amazed? yea, whereat he himſelfe wonders; and therefore calls his own Name Wonderfull, Iſa. 9.6. It is truly affirmed of Chriſt, Mirari decet, non rimari. that he is created, and uncreated, without beginning, and yet began in time, a Jew, according to the fleſh, and yet God, bleſſed forever, &c. The manner hereof is to be beleeved, not diſcuſſed, admired, not pried into, &c.

His voice] Put forth by the Miniſtery of mighty Angels, 1 Theſ. 4.16. and called by the Apoſtle [non-Latin text not transcribed]; a metaphor from Water-men, [illegible: 1 word] call upon one another, and ſtrike oars together, as it were with one conſent.

Verſe 29. They that have done good] In die judicii, plus valebit conſcientia pura, quam marſupia plena. Bern. Dan. 12.1, 2. Though other things be darkly delivered; yet when the Jews were to loſe land, and life, the Reſurrection is plainly deſcribed. So Heb. 11.35.

Ʋnto the Reſurrection of damnation] As Pharaohs Baker came forth to be hanged, when the Butler was exalted. Good therefore is the counſell given us by the heathen Oratour, Ita vivamus, Cic. quar[illegible: 1 letter]â in Ʋerrem. ut rationem nobis reddendam arbitremur. The wicked ſhall come forth of their graves like filthy Toads, againſt that terrible ſtorm, Pſal. 9. the Elements ſhall melt like ſcalding lead upon them, &c. [illegible: 1 word]. 3.

Verſ. 30. [illegible: 1 word] of mine own ſelf do nothing] But by the power communicated unto me, in that ere nall generation.

As I hear] So verſ. 19 as I ſee, which Beza underſtandeth to be ſpoken in reſpect of his humane nature, as it is hypoſtatically united to the Divine.

Verſe 31. My [illegible: 4 letters]neſſe is not true] That is, fir, firm, valid, foro humano. Conceſſio Rhe[illegible: 5 letters]. [illegible: 1 span].

Verſe 32. There is another [illegible: 1 span]] God the Father, by this miracle wrought upon [illegible: 1 span]. Virtutis ſtragulam pudefacis, ſaid Diogenes to Antipater; who being vicious, wore a white. cloak. Give we reall teſtimony to our profeſſion by our [illegible: 1 span] [illegible: 2 letters]edire quam miracula facer[illegible: 1 letter] [illegible: 2 letters]id Lather. Profliga[illegible: 3 letters] [illegible: 1 span], do put Religion to an open ſhame.

Verſe 34. That ye might be ſaved] That was that he fought [illegible: 1 word] all his oracles and miracles. [illegible: 3 letters]lvation properly notes the privative part of our happineſſe; becauſe it is eaſier to tell from what we are ſaved, then to what.

Verſe 35. Nazianz. He was a burning, &c.] Burning in himſelf, and ſhining to others: or, as it was ſaid of Baſil, thundering in his doctrine, Acts and Monuments. Fol. 1781. and lightning in his life. And of Rogers and Bradford, that it was hard to ſay, whether there were more force of eloquence and utterance in preaching, or more holineſſe of life and converſation to be found in them.

For a ſeaſon to rejoyce] But he ſoon grew ſtale to them; ſo that they made no more reckoning of him, [non-Latin text not transcribed], to dance a galliard. It was a formall joy, or jollity rather. Joh. Manl loc. com. 698. then of a reed ſhaken with the winde, Matth. 11.7. Principes favebant Luthero, ſed jam it erum videtis ingratitudinem mundi erga miniſtros, &c. ſaid good Melancthon, in the year of Grace, 1559.

Verſe 36. The works which the Father hath given me] Loe, Chriſt accounts his work, a gift: So Joh. 17.4.

The works that I do, bear witneſſe] Let our works likewiſe ſpeak for us, Matth. 5.16. as they did for the Primitive Chriſtians; of whom Athenagoras (their Embaſſadour to the Emperour) boldly ſaith; [non-Latin text not transcribed]. Athan. Tert. ad Scapulam. No Chriſtian is evil-mannered, unleſſe it be ſuch as diſſemble themſelves to be Chriſtians. And Juſtin Martyr confeſſeth of himſelf; that beholding the piety of Chriſtians in life, and conſtancy in death; he gathered, that it was the true Religion that they profeſſed. Non aliunde noſcibiles quam de emendationt vitiorum, ſaith Tertullian of the Chriſtians of his time. And Chryſoſtom ſpeaketh of ſome in his dayes, whoſe lives were Angelicall, they ſo walked up to their principles.

Verſe 37. Hath borne witneſſe of me] By they [illegible: 1 span] Heaven, and the deſcending of the holy Ghoſt in the ſhape [illegible: 1 word] a Dove, Matth. 3. Iſa. 42.19. yet ye have neither heard his voice, nor ſeen his ſhape. Who ſo blinde as he that will not ſee?

Verſe 38. And you have not his Word abiding in you] As an ingraffed words ye have heard it, Jam. 1.21. but with your bodily ears only, with thoſe griſtles that grow upon your heads: ye have not drawn up the ears of your mindes, to the ears of your bodies, that one ſound piercing both, ye might believe, ye have not mixt the word with faith in your hearts, as in a [illegible: 4 letters]ell, &c.

Verſe 39. Search the Scriptures] Audite ſaeculares, comparate vobis Bibli[illegible: 1 letter], animae pharmaca, ſaith Chryſoſtome. But Bibles lye (like old Alman[illegible: 1 letter]cks) moulding in corners, whiles play-books (the Devils Catechiſmes) are even worne out with over-diligent peruſall. It is a ſad complaint which Reverend Moulin makes of his Countrymen, the French Proteſtants, whiles they burned us, ſaith he, for reading the Scriptures, we burnt with zeal, to be reading of them. Now with our liberty, is bred alſo negligence, Moulins Theophilus. pag. 278. and diſeſteem of Gods Word. Is it not ſo alſo with us?

They are they which teſtifie of me] The Babe of Bethlehem is bound up in theſe ſwathing-bands. He is both Authour and Matter of the Scriptures, and is therefore called the Word. The dignity of the Scriptures (ſaith one) and the Majeſty of Chriſt mutually look on one another; as the Sun doth on the Stars, and the Stars on the Sun. For as the excellency of the Sun appears by the glory of the Stars, to whom it giveth light: So the Majeſty of Chriſt is manifeſt by the Scriptures, to whom he giveth credit. On the otherſide, as the glory of the Star is magnified, becauſe it is the light of the Sun: ſo the credit of the Scripture is exalted, becauſe they concern the Son of God.

Verſe 40. Ye will not come to me] Though clearly convinced by the Scriptures. See their obſtinacy and malice. Amos compareth ſuch untameable, untractable, maſterleſſe monſters, to horſes running upon a rock, where firſt they break their hoofs, Amos 6.12. and then their necks.

Verſe 41. I receive not honour from men] q. d. I need you not, though I complain you come not to me. It is for your ſakes that I ſeek to you, Chriſt could be happy, though all men ſhould miſcarry: as the Sun would ſhine, though all the world were blinde. He ſeeks not ours, but us.

Verſe 42. Ye have not the love of God] Though ye pretend zeal for his glory, to your oppoſing of me, yet there is aliud in titulo, aliud in pixide. Hypocrites are like Egyptian Temples, beautifull without, but within, ſome Cat or ſuch like thing to be worſhipped.

Verſe 43. Him will ye receive] As they did Barchochab; and that Pſeudo-Moſes (the Devil he was) that cozened ſo many of them in Creet, An. dom. 434. perſwading them to caſt themſelves after him into the ſea, which ſhould part, Funco. Chron. and make them way into their own Countrey again, whereby many of them periſhed.

Verſe 44. Which receive honour one of another] Faith empties a man of himſelf, purgeth upon ambit on, and is an act of the will; elſe the ſeeking of praiſe with men, could be no impediment to the act of beleeving. Surely, as Pharaoh ſaid of the Iſraelites, they are entangled in the Land, the wilderneſſe hath ſhut them in: ſo may [illegible: 1 page] [illegible: 1 page] we ſay of many, They are entangled in the creature, the world hath ſhut them in, they cannot come to Chriſt. They are ſhut up in the cave of the world, Ioſh. 10.18. as thoſe five Kings in a cave, Joſh. 10. have hardneſſe of heart, as a great ſtone, rolled to the mouth, and honours, riches, and pleaſures, as ſo many keepers, &c.

Verſe 45. Do not think that I] That is, that I only.

Even Moſes] So your faithfull Miniſters (whom men pretend to love and reverence, but obey not their doctrine) theſe ſhall judge you.

Verſe 46. For he wrote of me] Both clearly and myſtically, in the many ſacrifices and ceremonies of the Law. [non-Latin text not transcribed] Serm. [illegible: 1 letter]. de prin[illegible: 1 letter]. Whence Theodoret calleth Moſes, the main Ocean of Divinity, out of whom all the Prophets and Apoſtles have watered their ſeverall gardens. And Pareus cloſeth up his Commentary upon Geneſis, with theſe words, Quicquid Scripturarum ſacrarum dehinc ſequitur, hujus est Commentarius.

Verſe 47. But if ye beleeve not his writings] He that will not take Gods word in one place, will take it in no place.

A feast. Probably the Passover, though it is not certain. There were two other feasts--the Pentecost and the Feast of Tabernacles--at which all the males were required to be present, and it might have been one of them. It is of no consequence, however, which of them is intended.

(a) "A feast" Lev 23:2, De 16:16, Jn 2:3

The sheep-market. This might have been rendered the sheep-gate, or the gate through which the sheep were taken into the city for sacrifice. The marginal rendering is gate, and the word "market" is not in the original, nor is a "sheep-market" mentioned in the Scriptures or in any of the Jewish writings. A sheep-gate is repeatedly mentioned by Nehemiah (Neh 3:1,32, 12:39) being that by which sheep and oxen were brought into the city. As these were brought mainly for sacrifice, the gate was doubtless near the temple, and near the present place which is shown as the pool of Bethesda.

A pool. This word may either mean a small lake or pond in which one can swim, or a place for fish, or any waters collected for bathing or washing.

Hebrew tongue. Hebrew language. The language then spoken, which did not differ essentially from the ancient Hebrew.

Bethesda. The house of mercy. It was so called on account of its strong healing properties--the property of restoring health to the sick and infirm.

Five porches. The word porch commonly means a covered place surrounding a building, in which people can walk or sit in hot or wet weather. Here it probably means that there were five covered places, or apartments, in which the sick could remain, from each one of which they could have access to the water. This "pool" is thus described by Professor Hackett (Illustrations of Scripture, p. 291, 292) "Just to the east of the Turkish garrison, and under the northern wall of the mosque, is a deep excavation, supposed by many to be the ancient pool of Bethesda, into which the sick descended `after the troubling of the water,' and were healed, Jn 5:1, sq. It is 360 feet long, 130 feet wide, and 75 deep. The evangelist says that this pool was near the sheep-gate, as the Greek probably signifies, rather than sheep-market, as rendered in the English version. That gate, according to Neh 3:1, sq., was on the north side of the temple, and hence the situation of this reservoir would agree with that of Bethesda. The present name, Birket Israil, Pool of Israil, indicates the opinion of the native inhabitants in regard to the object of the excavation. The general opinion of the most accurate travellers is that the so-called pool was originally part of a trench or fosse which protected the temple on the north. Though it contains no water at present except a little which trickles through the stones at the west end, it has evidently been used at some period as a reservoir. It is lined with cement, and adapted in other respects to hold water." Dr. Robinson established by personal inspection the fact of the subterranean connection of the pool of Siloam with the Fountain of the Virgin, and made it probable that the fountain under the mosque of Omar is connected with them. This spring is, as he himself witnessed, an intermittent one, and there may have been some artificially constructed basin in connection with this spring to which was given the name of Bethesda. He supposes, however, that there is not the slightest evidence that the place or reservoir now pointed out as Bethesda was the Bethesda of the New Testament (Bib. Res., i. 501,506, 509). In the time of Sandys (1611) the spring was found running, but in small quantities; in the time of Maundrell (1697) the stream did not run. Probably in his time, as now, the water which had formerly filtered through the rocks was dammed up by the rubbish.

(1) "sheep-market", or "gate", Neh 3:1, 12:39

Impotent folk. Sick people; or people who were weak and feeble by long disease. The word means those who were feeble rather than those who were afflicted with acute disease.

Halt. Lame.

Withered. Those who were afflicted with one form of the palsy that withered or dried up the part affected. Mt 4:24.

Moving of the water. It appears that this pool had medicinal properties only when it was agitated or stirred. It is probable that at regular times or intervals the fountain put forth an unusual quantity of water, or water of peculiar properties, and that about these times the people assembled in multitudes who were to be healed.

An angel. It is not affirmed that the angel did this visibly, or that they saw him do it. They judged by the effect, and when they saw the waters agitated, they concluded that they had healing properties, and descended to them. The Jews were in the habit of attributing all favours to the minis try of the angels of God, Gen 19:15, Heb 1:14, Mt 4:11, 18:10, Lk 16:22, Acts 7:53, Gal 3:19; Acts 12:11. This fountain, it seems, had strong medicinal properties. Like many other waters, it had the property of healing certain diseases that were incurable by any other means. Thus the waters of Bath, of Saratoga, &c., are found to be highly medicinal, and to heal diseases that are otherwise incurable. In the case of the waters of Bethesda there does not appear to have been anything miraculous, but the waters seem to have been endued with strong medicinal properties, especially after a periodical agitation. All that is peculiar about them in the record is that this was produced by the ministry of an angel. This was m accordance with the common sentiment of the Jews, the common doctrine of the Bible, and the belief of the sacred writers. Nor can it be shown to be absurd or improbable that such blessings should be imparted to man by the ministry of an angel. There is no more absurdity in the belief that a pure spirit or holy angel should aid man, than that a physician or a parent should; and no more absurdity in supposing that the healing properties of such a fountain should be produced by his aid, than that any other blessing should be, Heb 1:12. What man can prove that all his temporal blessings do not come to him through the medium of others--of parents, of teachers, of friends, of angels? And who can prove that it is unworthy the benevolence of angels to minister to the wants of the poor, the needy, and the afflicted, when man does it, and Jesus Christ did it, and God himself does it daily?

Went down. Descended to the pool.

At a certain season. At a certain time; periodically. The people knew about the time when this was done, and assembled in multitudes to partake of the benefits. Many medicinal springs are more strongly impregnated at some seasons of the year than others.

Troubled the water. Stirred or agitated the water. There was probably an increase, and a bubbling and agitation produced by the admission of a fresh quantity.

Whosoever then first. This does not mean that but one was healed, and that the first one, but that those who first descended into the pool were healed. The strong medicinal properties of the waters soon subsided, and those who could not at first enter into the pool were obliged to wait for the return of the agitation.

Stepped in. Went in.

Was made whole. Was healed. It is not implied that this was done instantaneously or by a miracle. The water had such properties that he was healed, though probably gradually. It is not less the gift of God to suppose that this fountain restored gradually, and in accordance with what commonly occurs, than to suppose, what is not affirmed, that it was done at once and in a miraculous manner.

In regard to this passage, it should be remarked that the account of the angel in the 4th verse is wanting in many manuscripts, and has been by many supposed to be spurious. There is not conclusive evidence, however, that it is not a part of the genuine text, and the best critics suppose that it should not be rejected. One difficulty has been that no such place as this spring is mentioned by Josephus. But John is as good a historian, and as worthy to be believed as Josephus. Besides, it is known that many important places and events have not been mentioned by the Jewish historian, and it is no evidence that there was no such place as this because he did not mention it. When this fountain was discovered, or how long its healing properties continued to be known, it is impossible now to ascertain. All that we know of it is what is mentioned here, and conjecture would be useless. We may remark, however, that such a place anywhere is an evidence of the great goodness of God. Springs or fountains having healing properties abound on earth, and nowhere more than in our own country. Diseases are often healed in such places which no human skill could remove. The Jews regarded such a provision as proof of the mercy of God. They gave this healing spring the name of a "house of mercy." They regarded it as under the care of an angel. And there is no place where man should be more sensible of the goodness of God, or be more disposed to render him praise as in a "house of mercy," than when at such a healing fountain. And yet how lamentable is it that such places--watering places--should be mere places of gaiety and thoughtlessness, of balls, and gambling, and dissipation! How melancholy that amid the very places where there is most evidence of the goodness of God, and of the misery of the poor, the sick, the afflicted, men should forget all the goodness of their Maker, and spend their time in scenes of dissipation, folly, and vice!

(b) "first after" Prov 8:17, Eccl 9:10, Mt 11:12 (c) "was made whole" Eze 47:8,9, Zech 13:1

An infirmity A weakness. We know not what his disease was. We know only that it disabled him from walking, and that it was of very long standing. It was doubtless regarded as incurable.

(d) "had an infirmity" Lk 8:43, 13:16

Sir, I have no man, &c. The answer of the man implied that he did wish it, but, in addition to all his other trials, he had no friend to aid him. This is an additional circumstance that heightened his affliction.

(f) "I have no man" De 32:36, Ps 72:12, 142:4, Rom 5:6, 2Cor 1:9,10

Rise, take up, &c. Jesus not only restored him to health, but he gave evidence to those around him that this was a real miracle, and that he was really healed. For almost forty years he had been afflicted. He was not even able to walk. Jesus commanded him not only to walk, but to take up his bed also, and carry that as proof that he was truly made whole. In regard to this we may observe,

1st. That it was a remarkable command. The poor man had been long infirm, and it does not appear that he expected to be healed except by being put into the waters. Yet Jesus, when he gives a commandment, can give strength to obey it.

2nd. It is our business to obey the commands of Jesus, however feeble we feel ourselves to be. His grace will be sufficient for us, and his burden will be light.

3rd. The weak and helpless sinner should put forth his efforts in obedience to the command of Jesus. Never was a sinner more helpless than was this man. If God gave him strength to do his will, so he can all others; and the plea that we can do nothing could have been urged with far more propriety by this man than it can be by any impenitent sinner.

4th. This narrative should not be abused. It should not be supposed as intended to teach that a sinner should delay repentance, as if waiting for God. The narrative neither teaches nor implies any such thing. It is a simple record of a fact in regard to a man who had no power to heal himself, and who was under no obligation to heal himself. There is no reference in the narrative to the difficulties of a sinner-- no intimation that it was intended to refer to his condition; and to make this example an excuse for delay, or an argument for waiting, is to abuse and pervert the Bible. Seldom is more mischief done than by attempting to draw from the Bible what it was not intended to teach, and by an effort to make that convey spiritual instruction which God has not declared designed for that purpose.

Thy bed. Thy couch; or the mattress or clothes on which he lay.

(g) "Rise" Mt 9:6, Mk 2:11, Lk 5:24

The Sabbath. To carry burdens on the Sabbath was forbidden in the Old Testament, Jer 17:21, Neh 13:15, Ex 20:8-10. If it be asked, then, why Jesus commanded a man to do on the Sabbath what was understood to be a violation of the day, it may be answered,

1st. That the Son of man was Lord of the Sabbath, and had a right to declare what might be done, and even to dispense with a positive law of the Jews, Mt 12:8, Jn 5:17.

2nd. This was a poor man, and Jesus directed him to secure his property.

3rd. The Jews extended the obligation of the Sabbath beyond what was intended by the appointment. They observed it superstitiously, and Jesus took every opportunity to convince them of their error, and to restore the day to its proper observance, Mt 12:6-11, Lk 6:9; Lk 13:14, 14:5. This method he took to show them what the law of God really permitted on that day, and that works of necessity and mercy were lawful.

(h) "and on the same day" Jn 9:14

Not lawful. It was forbidden, they supposed, in the Old Testament. The Jews were very strenuous in the observation of the external duties of religion.

(i) "It is the sabbath day" Jer 17:21, Mt 12:2

He that made me whole. The man reasoned correctly. If Jesus had power to work so signal a miracle, he had a right to explain the law. If he had conferred so great a favour on him, he had a right to expect obedience; and we may learn that the mercy of God in pardoning our sins, or in bestowing any signal blessing, imposes the obligation to obey him. We should yield obedience to him according to what we know to be his will, whatever may be the opinions of men, or whatever interpretation they may put on the law of God. Our business is a simple, hearty, child-like obedience, let the men of the world say or think of us as they choose.

What man is he, &c. In this verse there is a remarkable instance of the perverseness of men, of their want of candour, and of the manner in which they often look at a subject. Instead of looking at the miracle, and at the man's statement of the manner in which he was healed, they look only at what they thought to be a violation of the law. They assumed it as certain that nothing could make his conduct, in carrying his bed on the Sabbath-day, proper; and they meditated vengeance, not only on the man who was carrying his bed, but on him, also, who had told him to do it. Thus men often assume that a certain course or opinion is proper, and when anyone differs from them they look only at the difference, but not at the reasons for it. One great source of dispute among men is that they look only at the points in which they differ, but are unwilling to listen to the reasons why others do not believe as they do. It is always enough to condemn one in the eyes of a bigot that he differs from him, and he looks upon him who holds a different opinion, as the Jews did at this man, as certainly wrong; and such a bigot looks at the reasons why others differ from him just as the Jews did at the reason why this man bore his bed on the Sabbath--as not worth regarding or hearing, or as if they could not possibly be right.

Wist not. Knew not.

Had conveyed himself away. Was lost in the crowd. He had silently mingled with the multitude, or had passed on with the crowd unobserved, and the man had been so rejoiced at his cure that he had not even inquired the name of his benefactor.

(l) "for Jesus" Lk 4:30 (2) "a multitude" or, "from the multitude that was"

Findeth him. Fell in with him, or saw him.

In the temple. The man seems to have gone at once to the temple--perhaps a privilege of which he had been long deprived. They who are healed from sickness should seek the sanctuary of God and give him thanks for his mercy. Comp. Is 38:20. There is nothing more improper, when we are raised up from a bed of pain, than to forget God our benefactor, and neglect to praise him for his mercies.

Thou art made whole. Jesus calls to his remembrance the fact that he was healed, in order that he might admonish him not to sin again.

Sin no more. By this expression it was implied that the infirmity of this man was caused by sin--perhaps by vice in his youth. His crime or dissipation had brought on him this long and distressing affliction. Jesus shows him that he knew the cause of his sickness, and takes occasion to warn him not to repeat it. No man who indulges in vice can tell what may be its consequences. It must always end in evil, and not unfrequently it results in loss of health, and in long and painful disease. This is always the case with intemperance and all gross pleasures. Sooner or later, sin will always result in misery.

Sin no more. Do not repeat the vice. You have had dear-bought experience, and if repeated it will be worse. When a man has been restored from the effects of sin, he should learn to avoid the very appearance of evil. He should shun the place of temptation; he should not mingle again with his old companions; he should touch not, taste not, handle not. God visits with heavier judgment those who have been once restored from the ways of sin and who return again to it. The drunkard that has been reformed, and that returns to his habits of drinking, becomes more beastly; the man that professes to have experienced a change of heart, and who then indulges in sin, sinks deeper into pollution, and is seldom restored. The only way of safety in all such cases is to sin no more; not to be in the way of temptation; not to expose ourselves; not to touch or approach that which came near to working our ruin. The man who has been intemperate and is reformed, if he tastes the poison at all, may expect to sink deeper than ever into drunkenness and pollution.

A worse thing. A more grievous disease, or the pains of hell. "The doom of apostates is a worse thing than thirty-eight years' lameness" (Henry).

(m) "sin no more" Jn 8:11

Persecuted Jesus. They opposed him; attempted to ruin his character; to destroy his popularity; and probably held him up before the people as a violator of the law of God. Instead of making inquiry whether he had not given proof that he was the Messiah, they assumed that he must be wrong, and ought to be punished. Thus every bigot and persecutor does in regard to those who differ from them.

To slay him. To put him to death. This they attempted to do because it was directed in the law of Moses, Ex 31:15, 35:2, Lk 6:7, 11, 13:14. We see here,

1st. How full of enmity and how bloody was the purpose of the Jews. All that Jesus had done was to restore an infirm man to health--a thing which they would have done for their cattle (Lk 6:7, 13:14), and yet they sought his life because he had done it for a sick man.

2nd. Men are often extremely envious because good is done by others, especially if it is not done according to the way of their denomination or party.

3rd. Here was an instance of the common feelings of a hypocrite. He often covers his enmity against the power of religion by great zeal for the form of it. He hates and persecutes those who do good, who seek the conversion of sinners, who love revivals of religion and the spread of the gospel, because it is not according to some matter of form which has been established, and on which he supposes the whole safety of the church to hang. There was nothing that Jesus was more opposed to than hypocrisy, and nothing that he set himself more against than those who suppose all goodness to consist in forms, and all piety in the shibboleths of a party.

My Father. God.

Worketh hitherto. Worketh until now, or till this time. God has not ceased to work on the Sabbath. He makes the sun to rise; he rolls the stars; he causes the grass, the tree, the flower to grow. He has not suspended his operations on the Sabbath, and the obligation to rest on the Sabbath does not extend to him. He created the world in six days, and ceased the work of creations; but he has not ceased to govern it, and to carry forward, by his providence, his great plans on the Sabbath.

And I work. "As God does good on that day; as he is not bound by the law which requires his creatures to rest on that day, so I do the same. The law on that subject may be dispensed with, also, in my case, for the Son of man is Lord of the Sabbath." In this reply it is implied that he was equal with God from two circumstances:

1st. Because he called God his Father, Jn 5:18.

2nd. Because he claimed the same exemption from law which God did, asserting that the law of the Sabbath did not bind him or his Father, thus showing that he had a right to impose and repeal laws in the same manner as God. He that has a right to do this must be God.

(n) "My father" Jn 9:4, 14:10

The more to kill him. The answer of Jesus was fitted greatly to irritate them. He did not deny what he had done, but he added to that what he well knew would highly, offend them. That he should claim the right of dispensing with the law, and affirm that, in regard to its observance, he was in the same condition with God, was eminently fitted to enrage them, and he doubtless knew that it might endanger his life. We may learn from his answer, That we are not to keep back truth because it may endanger us.

2nd. That we are not to keep back truth because it will irritate and enrage sinners. The fault is not in the truth, but in the sinner.

3rd. That when any one portion of truth enrages hypocrites, they will be enraged the more they hear.

Had broken the sabbath. They supposed he had broken it.

Making himself equal with God. This shows that, in the view of the Jews, the name Son of God, or that calling God his Father, implied equality with God. The Jews were the best interpreters of their own language, and as Jesus did not deny the correctness of their interpretations, it follows that he meant to be so understood. See Jn 10:29-38. The interpretation of the Jews was a very natural and just one. He not only said that God was his Father, but he said that he had the same right to work on the Sabbath that God had; that by the same authority, and in the same manner, he could dispense with the obligation of the day. They had now two pretences for seeking to kill him--one for making himself equal with God, which they considered blasphemy, and the other for violating the Sabbath. For each of these the law denounced death, Nu 15:35, Lev 24:11-14.

(p) "making himself equal with God" Zech 13.7, Jn 10:30,33, Php 2:6

The Son can do nothing of himself. Jesus, having stated the extent of his authority, proceeds here to show its source and nature, and to prove to them that what he had said was true. The first explanation which he gives is in these words: The Son--whom he had just impliedly affirmed to be equal with God-- did nothing of himself; that is, nothing without the appointment of the Father; nothing contrary to the Father, as he immediately explains it. When it is said that he CAN do nothing OF HIMSELF, it is meant that such is the union subsisting between the Father and the Son that he can do nothing independently or separate from the Father. Such is the nature of this union that he can do nothing which has not the concurrence of the Father, and which he does not command. In all things he must, from the necessity of his nature, act in accordance with the nature and will of God. Such is the intimacy of the union, that the fact that he does anything is proof that it is by the concurring agency of God. There is no separate action--no separate existence; but, alike in being and in action, there is the most perfect oneness between him and the Father. Comp. Jn 10:30; 17:21.

What he seeth the Father do. In the works of creation and providence, in making laws, and in the government of the universe. There is a peculiar force in the word seeth here. No man can see God acting in his works; but the word here implies that the Son sees him act, as we see our fellow-men act, and that he has a knowledge of him, therefore, which no mere mortal could possess.

What things soever. In the works of creation and of providence, and in the government of the worlds. The word is without limit--ALL that the Father does the Son likewise does. This is as high an assertion as possible of his being equal with God. If one does all that another does or can do, then there must be equality. If the Son does all that the Father does, then, like him, he must be almighty, omniscient, omnipresent, and infinite in every perfection; or, in other words, he must be God. If he had this power, then he had authority, also, to do on the Sabbath-day what God did.

(q) "The Son can do nothing of himself" Jn 5:30

The Father loveth the Son. This authority he traces to the love which the Father has for him--that peculiar, ineffable, infinite love which God has for his only-begotten Son, feebly and dimly illustrated by the love which an earthly parent has for an only child.

Showeth him. Makes him acquainted with. Conceals nothing from him. From apostles, prophets, and philosophers no small part of the doings of God are concealed. From the Son nothing is. And as God shows him all that he does, he must be possessed of omniscience, for to no finite mind could be imparted a knowledge of all the works of God.

Will show Him. Will appoint and direct him to do greater works than these.

Greater works than these. Than healing the impotent man, and commanding him to carry his bed on the Sabbath-day. The greater works to which he refers are those which he proceeds to specify--he will raise the dead and judge the world, &c.

May marvel. May wonder, or be amazed.

As the Father raiseth up the dead. God has power to raise the dead. By his power it had been done in at least two instances--by the prophet Elijah, in the case of the son of the widow of Sarepta (1Kgs 17:22), and by the prophet Elisha, in the case of the Shunamite's son, 2Kgs 4:32-35. The Jews did not doubt that God had power to raise the dead. Jesus here expressly affirms it, and says he has the same power.

Quickeneth them. Gives them life. This is the sense of the word quickeneth throughout the Bible.

Even so. In the same manner. By the same authority and power. The power of raising the dead must be one of the highest attributes of the divinity. As Jesus affirms that he has the power to do this in the same manner as the Father, so it follows that he must be equal with God.

The Son quickeneth. Gives life to. This may either refer to his raising the dead from their graves, or to his giving spiritual life to those who are dead in trespasses and sins. The former he did in the case of Lazarus and the widow's son at Nain, Jn 11:43,44; Lk 7:14,15. The latter he did in the case of all those who were converted by his power, and still does it in any instance of conversion. Whom he will. It was in the power of Jesus to raise up any of the dead as well as Lazarus. It depended on his will whether Lazarus and the widow's son should come to life. So it depends on his will whether sinners shall live. He has power to renew them, and the renewing of the heart is as much the result of his will as the raising of the dead.

(s) "the Son quickeneth" Lk 8:54, Jn 11:25, 17:2

Judgeth no man. Jesus in these verses is showing his equality with God. He affirmed (Jn 5:17) that he had the same power over the Sabbath that his Father had; in Jn 5:19 that he did the same things as the Father; in Jn 5:21 particularly that he had the same power to raise the dead. He now adds that God has given him the authority to judge men. The Father pronounces judgment on no one. This office he has committed to the Son. The power of judging the world implies ability to search the heart, and omniscience to understand the motives of all actions. This is a work which none but a divine being can do, and it shows, therefore, that the Son is equal to the Father.

Hath committed, Hath appointed him to be the judge of the world. In the previous verse he had said that he had power to raise the dead; he here adds that it will be his, also, to judge them when they are raised. See Mt 25:31-46, Acts 17:31.

(t) "hath committed" Mt 11:27, Acts 17:31, 2Cor 5:10

That all men should honour, &c. To honour is to esteem, reverence, praise, do homage to. We honour one when we ascribe to him in our hearts, and words, and actions the praise and obedience which are due to him. We honour God when we obey him and worship him aright. We honour the Son when we esteem him to be as he is; when we have right views and feelings toward him. As he is declared to be God (Jn 1:1), as he here says he has power and authority equal with God, so we honour him when we regard him as such. The primitive Christians are described by Pliny, in a letter to the Emperor Trajan, as meeting together to sing hymns to Christ as God. So we honour him aright when we regard him as possessed of wisdom, goodness, power, eternity, omniscience -- equal with God.

Even as. To the same extent; in the same manner. Since the Son is to be honoured EVEN AS the Father, it follows that he must be equal with the Father. To honour the Father must denote religious homage, or the rendering of that honour which is due to God; so to honour the Son must also denote religious homage. If our Saviour here did not intend to teach that he ought to be worshipped, and to be esteemed as equal with God, it would be difficult to teach it by any language which we could use.

He that honoureth not the Son. He that does not believe on him, and render to him the homage which is his due as the equal of God.

Honoureth not the Father. Does not worship and obey the Father, the first person of the Trinity--that is, does not worship God. He may imagine that he worships God, but there is no God but the God subsisting as Father, Son, and Holy Ghost. He that withholds proper homage from one, withholds it from all. He that should refuse to honour the Father, could not be said to honour God; and in the like manner, he that honoureth not the Son, honoureth not the Father. This appears farther from the following considerations:--

1st. The Father wills that the Son should be honoured. He that refuses to do it disobeys the Father.

2nd. They are equal. He that denies the one denies also the other.

3rd. The same feeling that leads us to honour the Father will also lead us to honour the Son, for he is "the brightness of his glory, and the express image of his person," Heb 1:3.

4th. The evidence of the existence of the Son is the same as that of the Father. He has the same wisdom, goodness, omnipresence, truth, power.

And from these verses we may learn --

1st. That those who do not render proper homage to Jesus Christ do not worship the true God.

2nd. There is no such God as the infidel professes to believe in. There can be but one God; and if the God of the Bible be the true God, then all other gods are false gods.

3rd. Those who withhold proper homage from Jesus Christ, who do not honour him EVEN AS they honour the Father, cannot be Christians.

4th. One evidence of piety is when we are willing to render proper praise and homage to Jesus Christ --to love him, and serve and obey him, with all our hearts.

5th. As a matter of fact, it may be added that they who do not honour the Son do not worship God at all. The infidel has no form of worship; he has no place of secret prayer, no temple of worship, no family altar. Who ever yet heard of an infidel that prayed? Where do such men build houses of worship? Where do they meet to praise God? Nowhere. As certainly as we hear the name infidel, we are certain at once that we hear the name of a man who has no form of religion in his family, who never prays in secret, and who will do nothing to maintain the public worship of God. Account for it as men may, it is a fact that no one can dispute, that it is only they who do honour to the Lord Jesus that have any form of the worship of God, or that honour him; and their veneration for God is just in proportion to their love for the Redeemer--just as they honour him.

He that heareth my word. To hear, in this place, evidently denotes not the outward act of hearing, but to receive in a proper manner; to suffer it to make its proper impression on the mind; to obey. The word hear is often used in this sense, Mt 11:15, Jn 8:47, Acts 3:23. Many persons outwardly hear the gospel who neither understand nor obey it.

My word. My doctrine, my teaching. All that Jesus taught about himself, as well as about the Father.

On him that sent me. On the Father, who, in the plan of redemption, is represented as sending his Son to save men. See Jn 3:17. Faith in God, who sent his Son, is here represented as being connected with everlasting life; but there can be no faith in him who sent his Son, without faith also in him who is sent. The belief of one of the true doctrines of religion is connected with, and will lead to, the belief of all.

Hath everlasting life. The state of man by nature is represented as death in sin, Eph 2:1. Religion is the opposite of this, or is life. The dead regard not anything. They are unaffected by the cares, pleasures, amusements of the world. They hear neither the voice of merriment nor the tread of the living over their graves. So with sinners. They are unmoved with the things of religion. They hear not the voice of God; they see not his loveliness; they care not for his threatenings. But religion is life. The Christian lives with God, and feels and acts as if there was a God. Religion, and its blessings here and hereafter, are one and the same. The happiness of heaven is living unto God--being sensible of his presence, and glory, and power--and rejoicing in that. There shall be no more death there, Rev 21:4. This life, or this religion, whether on earth or in heaven, is the same--the same joys extended and expanded for ever. Hence, when a man is converted, it is said that he has everlasting life; not merely shall have, but is already in possession of that life or happiness which shall be everlasting. It is life begun, expanded, ripening for the skies. He has already entered on his inheritance--that inheritance which is everlasting.

Shall not come into condemnation. He was by nature under condemnation. See Jn 3:18. Here it is declared that he shall not return to that state, or he will not be again condemned. This promise is sure; it is made by the Son of God, and there is no one that can pluck them out of his hand, Jn 10:28. Comp. Rev 8:1.

But is passed from death unto life. Has passed over from a state of spiritual death to the life of the Christian. The word translated is passed would be better expressed by has passed. It implies that he has done it voluntarily; that none compelled him; and that the passage is made unto everlasting life. Because Christ is the author of this life in the soul, he is called the life (Jn 1:4); and as he has always existed, and is the source of all life, he is called the eternal life, 1Jn 5:20.

(v) "passed from death" 1Jn 3:14

The hour. The time.

Is coming. Under the preaching of the gospel, as well as in the resurrection of the dead.

Now is. It is now taking place. Sinners were converted under his ministry and brought to spiritual life.

The dead. Either the dead in sins, or those that are in their graves. The words of the Saviour will apply to either. Language, in the Scriptures, is often so used as to describe two similar events. Thus the destruction of Jerusalem and the end of the world are described by Jesus in the same language, Matthew 24 and 25. The return of the Jews from Babylon, and the coming of the Messiah, and the spread of his gospel, are described in the same language by Isaiah, Isaiah 40-41. Comp. Is 7:14. The renewal of the heart, and the raising of the dead at the judgment, are here also described in similar language, because they so far resemble each other that the same language will apply to both.

The voice of the Son of God. The voice is that by which we give command. Jesus raised up the dead by his command, or by his authority. When he did it he spoke, or, commanded it to be done. Mk 5:41, "He took the damsel by the hand, and said, `Talitha cumi.'" Lk 7:14: "And he came and touched the bier, and said, `Young man, I say unto thee, Arise.'" Jn 11:43: "He cried with a loud voice, `Lazarus, come forth.'" So it is by his command that those who are dead in sins are quickened or made alive, Jn 5:21. And so at the day of judgment the dead will be raised by his command or voice, though there is no reason to think that his voice will be audibly heard, Jn 5:28.

Shall live. Shall be restored to life.

(w) "the dead shall hear" Jn 5:28, Eph 2:1.

As the Father hath life. God is the source of all life. He is thence called the living God, in opposition to idols which have no life. Acts 14:15: "We preach unto you that ye should turn from these vanities (idols) unto the living God," Josh 3:10, 1Sam 17:26; Jer 10:10. See also Isa 40:18-31.

In himself. This means that life in God, or existence, is not derived from any other being. Our life is derived from God. Gen 2:7: God "breathed into his nostrils the breath of life, and man became a living soul"--that is, a living being. All other creatures derive their life from him. Ps 104:29, 30: "Thou sendest forth thy spirit, they are created; thou takest away their breath, they die and return to their dust." But God is underived. He always existed as he is. Ps 90:2 "From everlasting to everlasting thou art God." He is unchangeably the same, Jas 1:17. It cannot be said that he is self-existent, because that is an absurdity; no being can originate or create himself; but he is not dependent on any other for life. Of course, no being can take away his existence; and of course, also, no being can take away his happiness. He has in himself infinite sources of happiness, and no other being, no change in his universe can destroy that happiness.

So. In a manner like his. It corresponds to the first "as," implying that one is the same as the other; life in the one is the same, and possessed in the same manner, as in the other.

Hath he given. This shows that the power or authority here spoken of was given or committed to the Lord Jesus. This evidently does not refer to the manner in which the second person of the Trinity exists, for the power and authority of which Christ here speaks is that which he exercises as Mediator. It is the power of raising the dead and judging the world. In regard to his divine nature, it is not affirmed here that it is in any manner derived; nor does the fact that God is said to have given him this power prove that he was inferior in his nature or that his existence was derived. For,

1st. It has reference merely to office. As Mediator, he may be said to have been appointed by the Father.

2nd. Appointment to office does not prove that the one who is appointed is inferior in nature to him who appoints him. A son may be appointed to a particular work by a parent, and yet, in regard to talents and every other qualification, may be equal or superior to the father. He sustains the relation of a son, and in this relation there is an official inferiority. General Washington was not inferior in nature and talents to the men who commissioned him. He simply derived authority from them to do what he was otherwise fully able to do. So the Son, as Mediator, is subject to the Father; yet this proves nothing about his nature.

To have life. That is, the right or authority of imparting life to others, whether dead in their graves or in their sins.

In himself. There is much that is remarkable in this expression. It is IN him as it is IN God. He has the control of it, and can exercise it as he will. The prophets and apostles are never represented as having such power in themselves. They were dependent; they performed miracles in the name of God and of Jesus Christ (Acts 3:6, 4:30, 16:18); but Jesus did it by his own name, authority, and power. He had but to speak, and it was done, Mk 5:41, Lk 7:14, Jn 11:43. This wonderful commission he bore from God to raise up the dead as he pleased; to convert sinners when and where he chose; and finally to raise up all the dead, and pronounce on them an eternal doom according to the deeds done in the body. None could do this but he who had the power of creation--equal in omnipotence to the Father, and the power of searching all hearts--equal in omniscience to God.

(x) "life in himself" 1Cor 15:45

Hath given him authority. Hath appointed him to do this. Has made him to be judge of all. This is represented as being the appointment of the Father, Acts 17:31. The word authority here (commonly rendered power) implies all that is necessary to execute judgment--all the physical power to raise the dead, and to investigate the actions and thoughts of the life; and all the moral right or authority to sit in judgment on the creatures of God, and to pronounce their doom.

To execute judgment. To do judgment--that is, to judge. He has appointment to do justice; to see that the universe suffers no wrong, either by the escape of the guilty or by the punishment of the innocent.

Because he is the Son of man. The phrase Son of man here seems to be used in the sense of "because he is a man," or because he has human nature. The term is one which Jesus often gives to himself, to show his union with man and his interest in man. Mt 8:19,20. It is to be remarked here that the word son has not the article before it in the original: "Because he is a Son of man"--that is, because he is a man. It would seem from this that there is a propriety that one in our nature should judge us. What this propriety is we do not certainly know. It may be,

1st. Because one who has experienced our infirmities, and who possesses our nature, may be supposed by those who are judged to be better qualified than one in a different nature.

2nd. Because he is to decide between man and God, and it is proper that our feelings, and nature, and views should be represented in the judge, as well as those of God.

3rd. Because Jesus has all the feelings of compassion we could ask--all the benevolence we could desire in a judge; because he has shown his disposition to defend us by giving his life, and it can never be alleged by those who are condemned that their judge was a distant, cold, and unfriendly being. Some have supposed that the expression Son of man here means the same as Messiah Dan 7:13,14, and that the meaning is that God hath made him judge because he was the Messiah. Some of the ancient versions and fathers connected this with the following verse, thus: "Marvel not because I am a man, or because this great work is committed to a man apparently in humble life. You shall see greater things than these." Thus the Syriac version reads it, and Chrysostom, Theophylact, and some others among the fathers.

(y) "authority" Jn 5:22

Marvel not. Do not wonder or be astonished at this.

The hour is coming. The time is approaching or will be.

All that are in the graves. All the dead, of every age and nation. They are described as in the graves. Though many have turned to their native dust and perished from human view, yet God sees them, and can regather their remains and raise them up to life. The phrase all that are in the graves does not prove that the same particles of matter will be raised up, but it is equivalent to saying all the dead. 1Cor 15:35-38.

Shall hear his voice. He will restore them to life, and command them to appear before him. This is a most sublime description, and this will be a wonderful display of almighty power. None but God can see all the dead, none but he could remould their frames, and none else could command them to return to life.

Shall come forth. Shall come out of their graves. This was the language which he used when he raised up Lazarus, Jn 11:43,4.

They that have done good. That is, they who are righteous, or they who have by their good works shown that they were the friends of Christ. See Mt 25:34-36.

Resurrection of life. Religion is often called life, and everlasting life. Jn 5:24. In the resurrection the righteous will be raised up to the full enjoyment and perpetual security of that life. It is also called the resurrection of life, because there shall be no more death, Rev 21:4. The enjoyment of God himself and of his works; of the society of the angels and of the redeemed; freedom from sickness, and sin, and dying, will constitute the life of the just in the resurrection. The resurrection is also called the resurrection of the just (Lk 14:14), and the first resurrection, Rev 20:5,6.

The resurrection of damnation. The word damnation means the sentence passed on one by a judge--judgment or condemnation. The word, as we use it, applies only to the judgment pronounced by God on the wicked; but this is not its meaning always in the Bible. Here it has, however, that meaning. Those who have done evil will be raised up to be condemned or damned. This will be the object in raising them up--this the sole design. It is elsewhere said that they shall then be condemned to everlasting punishment (Mt 25:46), and that they shall be punished with everlasting destruction (2Thes 1:8,9); and it is said of the unjust that they are reserved unto the day of judgment to be punished, 2Pet 2:9. That this refers to the future judgment--to the resurrection then, and not to anything that takes place in this life-- is clear from the following considerations:

1st. Jesus had just spoken of what would be done in this life--of the power of the gospel, Jn 5:25. He adds here that something still more wonderful--something beyond this--would take place. All that are in the graves shall hear his voice.

2nd. He speaks of those who are in their graves, evidently referring to the dead. Sinners are sometimes said to be dead in sin. This is applied in the Scriptures only to those who are deceased.

3rd. The language used here of the righteous cannot be applied to anything in this life. When God converts men, it is not because they have been good.

4th. Nor is the language employed of the evil applicable to anything here. In what condition among men can it be said, with any appearance of sense, that they are brought forth from their graves to the resurrection of damnation? The doctrine of those Universalists who hold that all men will be saved immediately at death, therefore, cannot be true. This passage proves that at the day of judgment the wicked will be condemned. Let it be added that if then condemned they will be lost for ever. Thus (Mt 25:46) it is said to be everlasting punishment; 2Thes 1:8,9, it is called everlasting destruction. There is no account of redemption in hell--no Saviour, no Holy Spirit, no offer of mercy there.

Of mine own self. See Jn 5:19. The Messiah, the Mediator, does nothing without the concurrence and the authority of God. Whatever he does, he does according to the will of God.

As I hear I judge. To hear expresses the condition of one who is commissioned or instructed. Thus (Jn 8:26), "I speak to the world those things which I have heard of him;" Jn 8:18, "As the father hath taught me, I speak those things." Jesus here represents himself as commissioned, taught, or sent of God. When he says, "as I hear," he refers to those things which the Father had showed him Jn 5:20--that is, he came to communicate the will of God; to show to man what God wished man to know.

I judge. I determine or decide. This was true respecting the institutions and doctrines of religion, and it will be true respecting the sentence which he will pass on mankind at the day of judgment. He will decide their destiny according to what the Father will and wishes--that is, according to justice.

Because I seek, &c. This does not imply that his own judgment would be wrong if he sought his own will, but that he had no private ends, no selfish views, no improper bias. He came not to aggrandize himself, or to promote his own views, but he came to do the will of God. Of course his decision would be impartial and unbiased, and there is every security that it will be according to truth. See Lk 22:42 where he gave a memorable instance, in the agony of the garden, of his submission to his Father's will.

(c) "the will of the Father" Ps 40:7,8, Mt 26:39, Jn 4:34, 6:38

If I bear witness of myself. If I have no other evidence than my own testimony about myself.

My witness. My testimony; my evidence, The proof would not be decisive.

Is not true. The word true. here, means worthy of belief, or established by suitable evidence. See Mt 22:16: "We know that thou art true"--that is, worthy of confidence, or that thou hast been truly sent from God, Lk 20:21; Jn 8:13,17. The law did not admit a man to testify in his own case, but required two witnesses, De 17:6. Though what Jesus said true Jn 8:13,17, yet he admitted it was not sufficient testimony alone to claim their belief. They had a right to expect that his statement that he came from God would be confirmed by other evidence. This evidence he gave in the miracles which he wrought as proof that God had sent him.

(d) "If I bear witness" Ps 27:2, Jn 8:14, Rev 3:14

There is another. That is, God. See Jn 5:36.

(e) "another" Jn 8:18, Acts 10:43, 1Jn 5:7-9

Ye sent unto John. See Jn 1:19.

He bare witness, &c. This testimony of John ought to have satisfied them. John was an eminent man; many of the Pharisees believed on him; he was candid, unambitious, sincere, and his evidence was impartial. On this Jesus might have rested the proof that he was the Messiah, but he was willing, also, to adduce evidence of a higher order.

(f) "he bare witness" Jn 1:7,32

I receive not testimony from men. I do not depend for proof of my Messiahship on the testimony of men, nor do I pride myself on the commendations or flattery of men.

But these thing, &c. "This testimony of John I adduce that you might be convinced. It was evidence of your own seeking. It was clear, full, explicit. You sent to make inquiry, and he gave you a candid and satisfactory answer. Had you believed that, you would have believed in the Messiah and been saved."

Men are often dissatisfied with the very evidence of the truth of religion which they sought, and on which they professed themselves willing to rely.

(g) "but these things" Jn 20:31, Rom 3:3

He was. It is probable that John had been cast into prison before this, Hence his public ministry had ceased, and our Saviour says he was such a light.

Light. The word in the original properly means a lamp, and is not the same which in Jn 1:4,5 is translated light. That is a word commonly applied to the sun, the fountain of light; this means a lamp, or a light that is lit up or kindled artificially from oil or tallow. A teacher is often called a light, because he guides or illuminates the minds of others. Rom 2:19. "Thou art confident that thou art a guide of the blind, a light of them that sit in darkness;" Jn 8:12, 12:46, Mt 5:14.

A burning. A lamp lit up that burns with a steady lustre.

Shining. Not dim, not indistinct. The expression means that he was an eminent teacher; that his doctrines were clear, distinct, consistent.

Ye were willing. You willed, or you chose; you went out voluntarily. This shows that some of those whom Jesus was now addressing were among the great multitudes of Pharisees that came unto John in the wilderness, Mt 3:7. As they had at one time admitted John to be a prophet, so Jesus might with great propriety adduce his testimony in his favour.

For a season. In the original, for an hour--denoting only a short time. They did it, as many others do, while he was popular, and it was the fashion to follow him.

To rejoice in his light. To rejoice in his doctrines, and in admitting that he was a distinguished prophet; perhaps, also, to rejoice that he professed to be sent to introduce the Messiah, until they found that he bore testimony to Jesus of Nazareth.

(h) "ye were willing" Mt 21:26, Mk 6:20

Greater witness. Stronger, more decisive evidence.

The works. The miracles--healing the sick and raising the dead.

Hath given me. Hath committed to me, or appointed me to do. Certain things he intrusted in his hands to accomplish.

To finish. To do or to perform until the task is completed. the word is applied to the termination of anything, as we say a task is ended or a work is completed. So Jesus said, when he expired, It is "finished," Jn 19:30. From this it appears that Jesus came to accomplish a certain work; and hence we see the reason why he so often guarded his life and sought his safety until the task was fully completed. These works or miracles bore witness of him; that is, they showed that he was sent from god, because none but God could perform them, and because God would not give such power to any whose life and doctrines he did not approve. They were more decisive proof than the testimony of John, because,

1st. John worked no miracles Jn 10:41

2nd. It was possible that a man might be deceived or be an imposter. It was not possible for God to deceive.

3rd. The miracles which Jesus wrought were such as no man could work, and no angel. He that could raise the dead must have all power, and he who commissioned Jesus, therefore, must be God.

(i) "the works" Jn 10:25, 15:24, Acts 2:22 (k) "the Father" Mt 3:17, 17:5

The Father himself--hath borne witness of me. This God had done,

1st. By the miracles which Jesus had wrought, and of which he was conversing.

2nd. At the baptism of Jesus, where he said, "This is my beloved Son," Mt 3:17.

3rd. In the prophecies of the Old Testament. It is not easy to say here to which of these he refers. Perhaps he has reference to all.

Ye have neither heard his voice. This difficult passage has been interpreted in various ways. The main design of it seems to be clear--to reprove the Jews for not believing the evidence that he was the Messiah. In doing this he says that they were indisposed to listen to the testimony of God. He affirmed that God had given sufficient evidence of his divine mission, but they had disregarded it. The first thing that he notices is that they had not heard his voice. The word hear, in this place, is to be understood in the sense of obey or listen to. Jn 5:25. The voice of God means his commands or his declarations, however made; and the Saviour said that it had been the characteristic of the Jews that they had not listened to the voice or command of God. As this had been their general characteristic, it was not wonderful that they disregarded now his testimony in regard to the Messiah. The voice of God had been literally heard on the mount. See De 4:12: "Ye heard the voice of the words." At any time. This has been the uniform characteristic of the nation that they have disregarded and perverted the testimony of God, and it was as true of that generation as of their fathers.

Nor seen his shape. No man hath seen God at any time, Jn 1:18. But the word shape, here, does not mean God himself. It refers to the visible manifestation of himself; to the appearance which he assumed. It is applied in the Septuagint to his manifesting himself to Moses, Nu 12:8: "With him will I speak mouth to mouth, even apparently;" in Greek, in a form or shape--the word used here. It is applied to the visible symbol of God that appeared in the cloud and that rested on the tabernacle, Nu 9:15,16. It is the same word that is applied to the Holy Spirit appearing in bodily shape like a dove, Lk 3:22. Jesus does not here deny that God had appeared in this manner, but he says they had not seen--that is, had not paid attention to, or regarded, the appearance of God. He had manifested himself, but they disregarded it, and, in particular, they had disregarded his manifestations in attestation of the Messiah. As the word hear means to obey, to listen to, so the word see means to pay attention to, to regard (2Jn 1:8, 1Jn 3:6), and thus throws light on Jn 14:9: "He that hath seen me hath seen the Father." "I am a manifestation of God--God appearing in human flesh, as he appeared formerly in the symbol of the cloud; and he that regards me, or attends to me, regards the Father."

(m) "Ye have neither heard" De 4:12, 1Timm 6:16

His word abiding in you. His law does not abide in you--that is, you do not regard or obey it. This was the third thing that he charged them with.

1st. They had not obeyed the command of God.

2nd. They had not regarded his manifestations, either in the times of the old dispensation, or now through the Messiah.

3rd. They did not yield to what he had said in the revelation of the Old Testament.

For whom he hath sent. God had foretold that the Messiah would come. He had now given evidence that Jesus was he; but now they rejected him, and this was proof that they did not regard the word of God.

(n) "And you have not" 1Jn 2:14

Search the scriptures. The word translated search here means to search diligently or anxiously. It is applied to miners, who search for precious metals--who look anxiously for the bed of the ore with an intensity or anxiety proportionate to their sense of the value of the metal. Comp. Job 28:3. It is applied by Homer to a lioness robbed of her whelps, and who searches the plain to trace out the footsteps of the man who has robbed her. It is also applied by him to dogs tracing their game by searching them out by the scent of the foot. It means a diligent, faithful, anxious investigation. The word may be either in the indicative or imperative mood. In our translation it is in the imperative, as if Jesus commanded them to search the Scriptures, Cyril, Erasmus, Beza, Bengel, Kuinoel, Tholuck, De Wette, and others, give it as in the indicative; Chrysostom, Augustine, Luther, Calvin, Wetstein, Stier, Alford, and others, regard it as in the imperative, or as a command. It is impossible to determine which is the true interpretation. Either of them makes good sense, and it is proper to use the passage in either signification. There is abundant evidence that the Jews did search the books of the Old Testament. It is equally clear that all men ought to do it.

The scriptures. The writings or books of the Old Testament, for those were all the books of revelation that they then possessed.

In them ye think ye have eternal life. The meaning of this is: "Ye think that by studying the Scriptures you will obtain eternal life. You suppose that they teach the way to future blessedness, and that by diligently studying them you will attain it." We see by this--

1. That the Jews in the time of Jesus were expecting a future state.

2. The Scriptures teach the way of life, and it is our duty to study them. The Bereans are commended for searching the Scriptures (Acts 17:11); and Timothy is said from a child to have "known the holy scriptures, which are able to make us wise unto salvation," 2Ti 3:15. Early life is the proper time to search the Bible, for they who seek the Lord early shall find him.

They are they, &c. They bear witness to the Messiah. They predict his coming, and the manner of his life and death, Isa 53:1-12; Dan 9:26,27, &c. Lk 24:27.

(p) "they are" Lk 24:27, 1Pet 1:10,11

And ye will not come, &c. Though the Old Testament bears evidence that I am the Messiah; though you professedly search it to learn the way to life, and though my works prove it, yet you will not come to me to obtain life. From this we may learn,

1st. That life is to be obtained in Christ. He is the way, the truth, and the life, and he only can save us.

2nd. That, in order to do that, we must come to him--that is, must come in the way appointed, as lost sinners, and be willing to be saved by him alone.

3rd. That the reason why sinners are not saved lies in the will. "The only reason why sinners die is because they will not come to Christ for life and happiness: it is not because they cannot, but because they will not" (Henry).

4th. Sinners have a particular opposition to going to Jesus Christ for eternal life. They would prefer any other way, and it is commonly not until all other means are tried that they are willing to submit to him.

(q) "ye will not come to me" Jn 3:19

I receive not honour, &c. "I do not say these things because I am desirous of human applause, but to account for the fact that you do not believe on me. The reason is, that you have not the love of God in you." In this passage we see,

1st. That we should not seek for human applause. It is of very little value, and it often keeps men from the approbation of God, Jn 5:44.

2nd. They who will not believe on Jesus Christ give evidence that they have no love for God.

3rd. The reason why they do not believe on him is because they have no regard for his character, wishes, or law.

Love of God. Love to God.

In you. In your hearts. You do not love God.

(r) "honour from men" Jn 5:34, 1Thes 2:6

I am come in my Father's name. By the authority of God; or giving proof that I am sent by him.

If another shall come in his own name. A false teacher setting up himself, and not even pretending to have a divine commission. The Jews were much accustomed to receive and follow particular teachers. In the time of Christ they were greatly divided between the schools of Hillel and Shammai, two famous teachers.

Ye will receive. You will follow, or obey him as a teacher.

Which receive honour one of another. Who are studious of praise, and live for pride, ambition, and vainglory. This desire, Jesus says, was the great reason, why they would not believe on him. They were unwilling to renounce their worldly honours, and become the followers of one so humble and unostentatious as he was. They expected a Messiah of pomp and splendour, and would not submit to one so despised and of so lowly a rank. Had the Messiah come, as they expected, with pomp and power, it would have been an honour, in their view, to follow him; as it was, they despised and rejected him. The great reason why multitudes do not believe is their attachment to human honours, or their pride, and vanity, and ambition. These are so strong, that while they continue they cannot and will not believe. They might, however, renounce these things, and then, the obstacles being removed, they would believe. Learn,

1. A man cannot believe the gospel while he is wholly under the influence of ambition. The two are not compatible. The religion of the gospel is humility, and a man who has not that cannot be a Christian.

2. Great numbers are deterred from being Christians by pride and ambition. Probably there is no single thing that prevents so many young men from becoming Christians as this passion. The proud and ambitious heart refuses to bow to the humiliating terms of the gospel.

3. Though while a man is under this governing principle he cannot believe the gospel, yet this proves nothing about his ability to lay that aside, and to yield to truth. That is another question. A child CANNOT open a trunk when he gets on the lid and attempts to raise his own weight and the cover of the trunk too; but that settles nothing about the inquiry whether he might not get off and then open it. The true question is whether a man can or cannot lay aside his ambition and pride, and about that there ought not to be any dispute. No one doubts that it may be done; and if that can be done, he can become a Christian.

Seek not the honour. The praise, the glory, the approbation of God. The honour which comes from men is their praise, flattery, commendation; the honour that comes from God is his approbation for doing his will. God alone can confer the honours of heaven--the reward of having done our duty here. That we should seek, and if we seek that, we shall come to Christ, who is the way and the life.

(t) "seek not the honour" Rom 2:10

Do not think that I will accuse you. Do not suppose that I intend to follow your example. They had accused Jesus of breaking the law of God, Jn 5:16. He says that he will not imitate their example, though he implies that he might accuse them.

To the Father. To God.

There is one that accuseth you. Moses might be said to accuse or reprove them. He wrote of the Messiah, clearly foretold his coming, and commanded them to hear him. As they did not do it, it might be said that they had disregarded his command; and as Moses was divinely commissioned and had a right to be obeyed, so his command reproved them: they were disobedient and rebellious.

He wrote of me. He wrote of the Messiah, and I am the Messiah, Gen 3:15, 12:3; comp. Jn 8:56, Gen 49:10, De 18:15

(u) "there is one" Rom 2:12.

If ye believe not his writings. If you do not credit what he has written which you profess to believe, it is not to be expected that you will believe my declarations. And from this we may learn,

1st. That many men who profess to believe the Bible have really no regard for it when it crosses their own views and inclinations.

2nd. It is our duty to study the Bible, that we may be established in the belief that Jesus is the Messiah.

3rd. The prophecies of the Old Testament are conclusive proofs of the truth of the Christian religion.

4th. He that rejects one part of the Bible, will, for the same reason, reject all.

5th. The Saviour acknowledged the truth of the writings of Moses, built his religion upon them, appealed to them to prove that he was the Messiah, and commanded men to search them. We have the testimony of Jesus, therefore, that the Old Testament is a revelation from God. He that rejects his testimony on this subject must reject his authority altogether; and it is vain for any man to profess to believe in the New Testament, or in the Lord Jesus, without also acknowledging the authority of the Old Testament and of Moses.

We have in this chapter an instance of the profound and masterly manner in which Jesus could meet and silence his enemies. There is not anywhere a more conclusive argument, or a more triumphant meeting of the charges which they had brought against him. No one can read this without being struck with his profound wisdom; and it is scarcely possible to conceive that there could be a more distinct declaration and proof that he was equal with God.

(w) "if you believe not" Lk 16:31

[After this there was a feast of the Jews.] The other evangelists speak but sparingly of Christ's acts in Judea; this of ours something more copiously. They mention nothing of the Passovers from his baptism to his death, excepting the very last; but St. John points at them all. The first he speaks of chapter 2:13; the third, chapter 6:4; the fourth, chapter 13:1; and the second, in this place. It is true he does not call it by the name of the Passover here, but only a feast in general. However, the words of our Saviour mentioned above, chapter 4:35, do give some kind of light into this matter.

[In the Hebrew tongue.] That is, in the language beyond Euphrates, or the Chaldean.

Aruch: that is, the language of those beyond the flood.

If the Holy Books be written in the Egyptian, or Medes', or Hebrew language. Gloss, In the Hebrew, that is, the language of those beyond Euphrates.

The Hebrew writing is that of those beyond the river.

So that by in the Hebrew tongue they mean the Chaldee language, which, from their return out of Babylon, had been their mother-tongue; and they call it "the language of those beyond Euphrates" (although used also in common with the Syrians on this side Euphrates), that, with respect to the Jews, they might distinguish it from the ancient holy tongue; q.d. "not the tongue they used before they went into captivity, but that which they brought along with them from beyond Euphrates."

The Jews to whom this was the mother-tongue were called Hebrews; and from thence are distinguished from the Hellenists; which every one knows. Whence St. Paul should call himself a Hebrew, 2 Corinthians 11:22, when he was born in Tarsus of Cilicia, might deserve our consideration.

[Having five porches.] It mightily obtains amongst some, that in Bethesda the sacrifices were washed before they offered them: but here I am a little at a stand. For,

I. It is very difficult proving that the sacrifices were washed at all either here or in any place else, before they were offered. The Holy Scriptures are wholly silent as to any such thing; nor, as far as I have yet found, do the traditional writings speak of it. It is confessed, the entrails were washed after the beast had been slain; and for this service there was set apart in the very Temple the washing-room. But for their bodies, their skins, or backs, whether they were washed before they were slain, is justly questionable.

II. Amongst all the blemishes and defects whereby the beast was rendered unfit for sacrifice, we do not read that this was ever reckoned, "that they had not been washed." Do we believe that Abraham washed the ram caught in thicket, Genesis 22, before he sacrificed it? It is said, indeed, "that he took it and wiped it. But this was after he had taken off the skin. He took it, and taking off the skin, he said, 'Behold this, O Lord, as if the skin of thy servant Isaac was taken off before thee.' He wiped it [Gloss, he wiped it with a sponge], and said, 'Behold this, as if Isaac was wiped.' He burnt it, and said," &c.

And let that be well considered in Siphra, fol. 18. 1, where a dispute is had upon those words, Leviticus 6:27; "If the blood of the sacrifice for sin be sprinkled upon a garment, &c. When the discourse is of a garment, I would understand it of nothing but a garment. Whence is to be added, the skin when it is pulled off. The text saith, 'Upon whatsoever the blood shall be sprinkled, ye shall wash.' Perhaps, therefore, one may add the skin before it is pulled off. The text saith, a garment: as a garment that is capable of uncleanness, so whatsoever is capable of uncleanness. Except the skin before it be pulled off. They are the words of R. Judah." Mark, the skin as yet cleaving to the beast's back, and not flayed off, is not capable of uncleanness.

I. I would therefore judge rather, that men, and not beasts, were washed in the pool of Bethesda. I mean the unclean, that by washing they might be purified. For whoever considers the numbers of the unclean that did every day stand in need of being washed, and whoever would a little turn over the Talmudic treatises about purifications, and the gatherings of waters for those purposes, might easily persuade himself that both Bethesda, and all the other pools in Jerusalem, did serve rather for the washing of men, and not of beasts.

I would further judge, that the Syriac interpreter, when he renders that passage, "There was at Jerusalem a certain place of baptistery," that he intended rather the washing unclean person than beasts.

II. "There was not any like to Benaiah, the son of Jehoiada, under the second Temple. He one day struck his foot against a dead tortoise, and went down to Siloam, where, breaking all the little particles of hail, he washed himself......This was on the shortest day in winter, the tenth of the month Tebeth."

I do not concern myself for the truth of this story; but must take notice what he hints that telleth it; viz. that in such a case men were wont to wash themselves in Siloam, not the fountain, but the pool.

"Simeon Sicuensis dug wells, cisterns, and caves in Jerusalem. Rabban Jochanan Ben Zacchai saith to him, 'If a woman should come to thee, and ask thee about her menstrua, thou sayest to her, Dip thyself in this well, for the waters thereof will purify.'"

III. Those five porches, therefore, seem to be the several entrances by which the unclean went down into the waters to be washed; and in which, before washing, they might lay up their clothes, and after it put them on again, being there always protected from the rain. And perhaps they had their different entrances and descents according to the different sorts of uncleanness, that all those that were one and the same way defiled should have one and the same entrance and descent into the pool. That this was the first design and use of these porches I do not at all doubt, though afterward there was another use for them brought in. And as to the washing of the unclean in this pool, let me also superadd this one remark: That when they allowed (and that of necessity, because of the multitudes of unclean persons) the lesser gatherings of waters, viz. forty seahs of water in a place fitted on purpose both for breadth and depth, if there was no greater plenty of water, then we must not suppose that they would by any means neglect the ponds and pools.

[An angel went down at a certain season.] It is hardly imaginable that these impotent people lay day and night throughout the whole year at this pool. It seems rather that the troubling of the waters and healing the sick was usual only at the solemn feasts, probably only the feast of the Passover. And so it may not be amiss to interpret the certain season with this restriction, "It was a feast of the Jews, and an angel went down at that certain season into the pool," &c.

[And troubled the water.] We have this story, or rather this tale, concerning a certain fountain troubled by an evil angel: "It is a story in our city concerning Abba Joses (saith R. Berechiah in the name of R. Simeon), that when he sat at the fountain and required something, there appeared to him the spirit that resided there, and said, 'You know well enough how many years I have dwelt in this place, and how yourselves and your wives have come and returned without any damage done to you. But now you must know, that an evil spirit endeavours to supply my room, who would prove very mischievous amongst you.' He saith to him, 'What must we do then?' He answered him and said, 'Go and tell the townspeople, that whoever hath a hammer and an iron pin or bolt, let him come hither tomorrow morning, and have his eyes intent upon the waters; and when you see the waters troubled, then let them knock with the iron, and say, "The victory is ours": and so let them not go back, till they see thick drops of blood upon the face of the waters.'" The Gloss is: "By this sign it will appear that the spirit was conquered and killed." And the rest of the legend tells us that they did as was commanded, and did not depart till they saw the thick drops of blood upon the waters. Let them enjoy themselves in their doughty victory.

When the time was not afar off wherein "there should be a fountain opened for sin and for uncleanness," Zechariah 13:1, viz. the fountain of the blood of Christ; Divine Providence would have it, that a thing of that inconceivable excellency and benefit should not want some notable prognostic and forerunner. And therefore, amongst all the fountains and pools that were in Jerusalem for washing the unclean, he chose the most noble and celebrated pool of Bethesda, or Siloam, that in that might appear some prefiguration of his blood that should heal the world. Those waters, therefore, that had been only cleansing before, were made healing now; that, by their purifying and healing quality, they might prefigure and proclaim that that true and living Fountain was not far off, who should both purge and heal mankind in the highest degree.

How many years before our Saviour's suffering this miraculous virtue of the pool discovered itself, the holy story doth not tell us: and as for the traditional books, I do not find that they once mention the thing, although I have turned over not a few of their writings (if possible) to have met with it. From what epocha, therefore, to date the beginning of it, would seem rashness in us to undertake the determining. Whether from the first structure of the sheepgate by Eliashib, as some persons of great note judge, or whether from the extinction of the Asmonean family, or the rebuilding of the Temple by Herod, or from the nativity of our Saviour, or from any other time, let the reader make his own choice. What if we should date it from that great earthquake of which Josephus hath this passage: "About that time, about the battle of Actium betwixt Caesar and Antony, the seventh year of the reign of king Herod, there was a mighty earthquake in Judea, that made an infinite slaughter of beasts in that country; and near ten thousand people slain by the fall of houses?" Perhaps in that ruin the tower of Siloam fell, of which Luke 13:4; and what if then the angel made his descent first into the pool? as Matthew 28:2, "There was a great earthquake, for the angel of the Lord descended," &c. But in this matter I had rather learn than dogmatize.

It might be further inquired, at what time it was first known that the healing quality followed the troubling of the waters; but this is as dark and obscure as the former: especially when the spirit of prophecy, appearance of angels, and working of miracles, had been things so long unwonted in that nation.

The masters attribute such a kind of a healing virtue to the fountain of Miriam, as they call it, in the sea of Tiberias.

"The story is of a certain ulcerous man, who went down to the sea of Tiberias that he might dip himself: and it happened to be the time when the well of Miriam flowed, so that he swam there and was healed."

They have a fiction about a certain well that opened itself to the Israelites in the wilderness for the merits of Miriam, which at her departure disappeared. They suppose, also, as it should seem, that a certain well or gulf in some part of the sea of Gennesaret had obtained this medicinal virtue for her sake. It is a wonder they had not got the story of this pool by the end too, and attributed its virtue to the merits of Solomon, because this once was Solomon's pool.

There was a time when God shewed wonders upon the fountains and rivers about Jerusalem in a very different manner, that is, in great severity and judgment, as now in mercy and compassion.

These are the words of Josephus, exhorting the people to surrender themselves: "Those springs flow abundantly to Titus, which, as to us, had dried away long before. For you know how, before his coming, Siloam and all the springs about the city failed so much, that water was bought by the bottle: but now they bubble up afresh for your enemies, and that in such abundance, that they have sufficient, not only for themselves, but for their cattle and gardens. Which very miracle this nation hath formerly experienced, when this city was taken by the king of Babylon."

If there was such a miracle upon the waters upon the approach of the enemy and destroyer, it is less wonder that there should be some miraculous appearance there, though in a different manner, at the approach of him who was to be our Saviour.

How long the virtue of this pool lasted for healing the impotent, whether to the destruction of Jerusalem, or whether it ceased before, or from this very time, it would be to as little business to inquire, as after the original and first appearance of it, being both so very uncertain and unintelligible.

[Wilt thou be made whole?] It is no question but he desired to be healed, because for that very end he had lain there so long. But this question of our Saviour hath respect to the sabbath; q.d. "Wouldst thou be healed on the sabbath day?" For that they were infinitely superstitious in this matter, there are several instances in the evangelists, not to mention their own traditions, Mark 3:2; Luke 13:14, 14:3.

[Take up thy bed, and walk.] He said elsewhere, "Take up thy bed, and go thy way into thine house," Mark 2:11. Whether this be the same with that, it is not so very clear.

I. The common distinction must be observed respecting the sabbath: that is, so that there may be a difference betwixt a private place, or what is any one's peculiar right, and a public place, or what is of more public and common right. Let nothing be carried out on the sabbath out of a private place into a public; and so on the contrary.

"Whoever on the sabbath carries out any thing either from a private place to a public, or from a public place to a private, or brings in, if he do this unadvisedly, he is bound to offer sacrifice for his sin; but if presumptuously, he is punished by cutting off, and being stoned."

II. But it was lawful, within places of private propriety, such as were the porches, entries, and courts, where various families dwelling together might be joined; it was lawful for them to remove and bear from one place to another; but not all things, nor indeed any thing, unless upon very urgent necessity.

"They remove four or five chests of straw or fruits for the sakes of passengers, or want of Beth Midrash; but they remove not their treasure," &c. The Gloss is, "They remove these things if they have need of the place they take up, either for passengers to eat or scholars to learn in; neither are solicitous for their labour on the sabbath," &c.

But why do we speak of these things, when as, by the canons and rules of the scribes, it is forbidden them to carry any thing of the least weight or burden on the sabbath day? So that it would be plainly contrary to those rules to take his bed hither or thither in the porch itself, much more out of the porch into the streets. It is worthy our observing, therefore, that our Saviour did not think it enough merely to heal the impotent man on the sabbath day, which was against their rules; but further commanded him to take up his bed, which was much more against that rule. From whence it is very evident that Christ had determined within himself either to try the faith and obedience of this man; or else, at this time, openly to shake the Jewish sabbath, which, ere long, he knew must be thrown off the hinges it now turned upon; or both.

[My Father worketh hitherto.] Our Saviour being called before the Sanhedrim, 1, asserts the Messiah to be God: and, 2, that he himself is the Messiah. 'The Son of God' and 'the Messiah' are convertible terms, which the Jews deny not; and yet have very wrong conceptions about 'filiation,' or being made a son.

St. Peter confesseth, Matthew 16:16, "Thou art the Christ, the Son of the living God." So also Caiaphas in his interrogatory, Matthew 26:63, "Tell us whether thou be the Christ, the Son of God?" But they hardly agree in the same sense and notion of sonship. Aben Ezra upon Psalm 2:12, Kiss the Son, confesseth that this is properly spoken of the Messiah; but in Midras Tillin there is a vehement dispute against true filiation. The same Aben Ezra likewise confesseth, that in Daniel 3:25, one like the Son of God is to be taken in the same sense with that of Proverbs 31:2, What, my son? and what, the son of my womb? But Saadias and R. Solomon understand it of an angel.

"There is one who hath neither son nor brother; the Holy Blessed; who hath neither brother nor son: he hath no brother, how should he have a son? only that God loved Israel, and so called them his children."

It is not unknown with what obstinacy the Jews deny the Godhead of the Messiah. Whence the apostle, writing to the Hebrews, lays this down as his first foundation of discourse, That the Messiah is truly God, Hebrews 1. Which they, being ignorant of the great mystery of the Trinity, deny; fearing lest, if they should acknowledge Messiah to be God, they should acknowledge more Gods than one. Hence they every day repeated in the recitals of their phylacteries, "Hear, O Israel: The Lord our God is one Lord." And so, being blind as to the mystery of the Trinity, are the more hardened to deny that.

Our Saviour strenuously asserts here the Godhead of the Son, or Messiah; namely, that he hath the same power with the Father, the same honour due to him as to the Father, that he hath all things in common with the Father. And hence he makes this reply upon them about healing on the sabbath; "My Father worketh on the sabbath day, so do I also."

[The Son can do nothing of himself.] That is, "The Messiah can do nothing of himself." For he is a servant, and sent by his Father; so that he must work, not of his own will and pleasure, but his Father's, Isaiah 42:1, "Behold my servant": Targum, Behold my servant the Messiah. So Kimchi in loc. and St. Paul, Philippians 2:7.

The Jew himself, however he may endeavour to elude the sense of that phrase 'the Son of God,' yet cannot deny the truth of this maxim, 'That the Messiah can do nothing, but according to the will and prescription of his Father that sent him.' Which he also will expound, not of the weakness and impotency, but the perfection and obedience, of the Son that he so doeth.

[The hour is coming, and now is, when the dead shall hear, &c.] The Jews, as we have said before, looked for the resurrection of the dead at the coming of Messiah: and that truly, and with great reason, though it was not to be in their sense.

The vision of Ezekiel about the dry bones living, chapter, 37, and those words of Isaiah, "thy dead men shall live," &c., chapter 26:19, suggest to them some such thing, although they grope exceedingly in the dark as to the true interpretation of this matter.

That of R. Eliezer is well enough; The people of the earth [the Gentiles] do not live: which somewhat agrees with that of the apostle, Ephesians 2:1, "Ye were dead in trespasses and sins." Nor does that of Jeremiah Bar Abba sound much differently: "The dry bones [Eze 37] are the sons of men, in whom is not the moisture of the law."

It is true, "many bodies of the saints arose" when Christ himself arose, Matthew 27:52: but as to those places in Scripture which hint the resurrection of the dead at his coming, I would not understand them so much of these, as the raising the Gentiles from their spiritual death of sin, when they lay in ignorance and idolatry, to the light and life of the gospel. Nor need we wholly expound Ezekiel's dry bones recovered to life, of the return of the tribes of Israel from their captivity, (though that may be included in it) but rather, or together with that, the resuscitation of 'the Israel of God' (that is, those Gentiles that were to believe in the Messiah) from their spiritual death.

The words in Revelation 20:5, "This is the first resurrection," do seem to confirm this. Now what, and at what time, is this resurrection? When the great Angel of the covenant, Christ, had bound the old dragon with the chains of the gospel, and shut him up that he should no more seduce the nations by lying wonders, oracles, and divinations, and his false gods, as formerly he had done: that is, when the gospel, being published amongst the heathen nations, had laid open all the devices and delusions of Satan, and had restored them from the death of sin and ignorance to a true state of life indeed. This was 'the first resurrection.'

That our Saviour in this place speaks of this resurrection, I so much the less doubt, because that resurrection he here intends, he plainly distinguishes it from the last and general resurrection of the dead, verses 28, 29; this first resurrection from that last: which he points therefore to, as it were, with his finger, by saying, "The hour is coming, and now is," &c.

[To execute judgment also, because he is the Son of man.] Daniel 7:13: "Behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days...and there was given him dominion, and glory," &c. To this our blessed Saviour seems to have respect in these words, as the thing itself plainly shews. R. Solomon upon the place: "One like the Son of man, this is the King, the Messiah." R. Saadias, this is the Messiah our righteousness. When our Saviour declared before the Sanhedrim, "Ye shall see the Son of man sitting on the right hand of power, and coming in the clouds"; they all said, "Art thou Christ, the Son of the blessed God?" by which they imply, that the 'Son of God' and 'Christ' are convertible terms: as also are 'Christ' and the Son of man. And it plainly shews that their eyes were intent upon this place: "Art thou that Son of man spoken of in Daniel, who is the Son of God, the Messiah?" So did Christ in these words look that way.

[As I hear, I judge.] He seems to allude to a custom amongst them. The judge of an inferior court, if he doubts in any matter, goes up to Jerusalem and takes the determination of the Sanhedrim; and according to that he judgeth.

[A burning and a shining light.] He speaks according to the vulgar dialect of that nation; who were wont to call any person famous for life or knowledge a candle. "Shuah" [the father-in-law of Judah, Genesis 38] "was the candle or light of the place where he lived." The Gloss is, "One of the most famous men in the city enlightening their eyes." Hence the title given to the Rabbins, the candle of the law: the lamp of light.

[Search the Scriptures.] This seems not to be of the imperative, but indicative mood: "Ye search the Scriptures, for in them ye think ye have eternal life; and they are they which testify of me. And ye will not come to me, that ye might have life."

This chapter begins with a description of the famous pool of Bethesda; whose waters were medicinal, to cure the first come thereunto, whatsoever disease he had.

Some think this was effected in a natural way, and that the intrails of the sacrificed beasts being washed in this pool, an healing virtue was communicated for curing the palsy, and such cold diseases: as persons that have lame and withered hands, are at this day directed to put them into the belly of a beast newly opened.

But others look upon the healing virtue of this pool to be supernatural and miraculous, because it cured all diseases how great and desperate soever, and this in a moment, or very quickly; and but one at a time; and that one, the first that stepped in only, after an angel had descended and troubled the waters: all which shew, that the healing virtue came not from the goodness of the waters, but that it was a supernatural work.

Some think that the miracle of this pool was granted to the Jews, partly to strengthen them in the true worship of God, and to confirm them in their religious course of sacrificing, against the scoffs of the Romans, who were now their lords; such a virtue being given to that water wherein their sacrifices were wont to be washed.

Learn thence, That means of God's appointment, how improbable and unlikely soever, must not be despised, but awfully admird, and thankfully used; although the way and manner of their working be not understood or comprehended by us.

It was very commendable that the rich men did not engross this pool, and the benefit of it, to themselves, but suffered poor people to come to it. In this college of cripples, a poor man, that had been lame thirty-eight years, was found, who wanted strength to help himself, wanting money to hire others, and others wanting mercy to help him. Christ takes pity on him, and because he could not go to health, health is graciously brought to him, and that by the hand of the great physician Christ Jesus.

Observe here, 1. That not only are men's bodies subject to innumerable infirmities and diseases, but it pleases God, for wise ends, to continue some of his servants labouring under bodily weakness for many years together, yea, even all the days of their life. Here is a poor man, for eight and thirty years together, under the discipline of God's rod by bodily weakness.

Observe, 2. That it is the duty of the afflicted, to wait upon God in a diligent use of all means which God has appointed for their help and healing: as to trust to means, is to neglect God; so to neglect the means, is to tempt God. This poor man, no doubt, had made use of the means before, yet waits at the pool now.

Observe, 3. Though Christ well knew the ease of this afflicted person, and wanted no information, yet he asks him, if he were willing to be made whole: to make him sensible of his misery, to quicken his desires after healing, and to raise his expectations of help from him. Though Christ knows our wants, yet he takes no notice of them, till we make them known to him by prayer.

Observe, 4. The time when Christ wrought this miracle of healing upon the impotent man, it was upon the sabbath-day; and, as evidence of the certainty of the cure, Christ bids him, Take up your bed and walk.

Our Saviour's miracles were real and beneficial, they were obvious to sense, and would bear the examination of all persons. The miracles which the church of Rome boast of will net bear the examination of our senses: their great miracle, transubstantiation, is so far from being obvious to sense, that it contradicts the sense and reason of mankind, and is the greatest affront to human nature that ever the world was acquainted with. And our Saviour's working this and many other miracles on the sabbath-day, was for the testification of the miracles to all persons that would take notice of them.

Observe, 5. How unjustly the Jews tax the cripple that was healed with the breach of the sabbath, for taking up his bed, and walking on the sabbath-day? whereas the law only forbade carrying burthens on the sabbath-day for profit, in way of trade: but this man's carrying his bed, was a testimony of God's goodness and mercy towards him, and of his gratitude and thankfulness towards God.

Hypocritical and superstitious persons often-times pretend much zeal for observing the letter of the law, little respecting the moral sense and signification of it. Besides, our Saviour has a mind to let the Jews know that he was Lord of the sabbath, and that he hath power over it, and could dispense with it as he thought good.

Observe, lastly, The great modesty and humility of our blessed Saviour, how hateful all ostentation and vain-glory was unto him; for having wrought this famous miracle before the people at a public time, the feast of the passover, to shun all applause from the multitude, he conveys himself privately away from them: Jesus conveyed himself away, a multitude being in that place. Our Saviour's business was to do much good, and make but little noise; he sought not his own glory.

These words are our Saviour's seasonable advice and counsel to the poor impotent cripple, whom he had miraculously restored to health and soundness.

Whence observe, 1. The person admonishing, Jesus; he that had been his physician before, is his monitor and teacher now: Behold, thou art made whole, sin no more. Oh, how much is it the duty, but seldom the practice, of those whom God makes instruments for recovering bodily health, to put their patients in mind of their obligations to thankfulness and new obedience! Thus did our Saviour. The recovered man's physician gave him instruction: his healer became his monitor. Sin no more.

Observe, 2. The person admonished, the recovered cripple: Thou art made whole. But what was he? Not a disciple, not a believer; For he that was healed wist not who Jesus was, ver 13. he knew not Christ, therefore believed not on him, and yet was healed by him.

Thence learn, That there are many outward mercies and common blessings, which Christ bestows upon those that have no spiritual knowledge of him, or saving acquiantance with him. The man that was healed, wist not who he was that had healed him.

Observe, 3. The place where Christ meets this his recovered patient; not at the tavern, but in the temple, returning thanks to God for his recovered health: when God sends forth his word and healeth us, it is our duty to make our first visit to God's house, and to pay our vows in the great congregation and sound forth the praises of our great and gracious deliverer.

Observe, 4. The circumstance of time when Christ found him in the temple soon after his recovery. Afterwards Jesus findeth him in the temple. We must not be clamorous and importunate to receive mercies, and dumb and tongue-tied in returning thanks: but make haste, and not delay the time to pay our acknowledgments to him that healeth.

Observe, 5. The admonition itself; Behold, thou art made whole; sin no more, lest a worse thing come unto thee; where it is farther implied, that Almighty God has sorer plagues and severer judgments in store for those sinners who go on obstinately in a course of sin and rebellion against God, notwithstanding all the signal rebukes of his avenging anger.

From the whole note, That when the Lord doth greaciously heal a person or a people, it is a mercy to be much observed, and thankfully acknowledged.

After the man understood who his healer and benefactor was, he went and told the Jewish magistrates that it was Christ that had healed him. This he did, not with any evil design, no doubt, to inform against him, and stir up the Jews to persecute him; but desirous to publish what Christ had done, to his honour, and to direct others to make use of him.

Learn thence, That it is the duty of all those that have experienced the power and pity of Christ themselves, to proclaim and publish it to others, to the intent that all that need him may experience help and healing from him. This seems to be the poor man's design: but behold the blindness, obstinacy, and malice of the Jews, who persecuted Christ, and sought to kill him for doing good, and healing a cripple that had been thirty-eight years so: Therefore did the Jews persecute Jesus, and sought to slay him:

Yet observe the cloak and pretence they have for their malicious persecution of our Saviour; namely, the supposed violation of the sabbath-day; They sought to slay him, because he had done these things on the sabbath-day.

Learn hence, That great cruelty against Christ and his members has always been, and still is, masked and disguised with a fair pretence of zeal for God and his commands. The Pharisees mortally hated our Saviour, therefore to cover their malice, they traduce him as a profaner of the Sabbath, and seek to take away his life.

From this verse to the end of the chapter, we have our Saviour's apology for his working the foregoing cure on the impotent man on the sabbath day. And the chief argument he insists upon, is drawn from his unity and eqaulity in nature and operation with his Father; As the Father worketh, says he, so I work. Here he speaks of himself, not as a servant, or instrument in the Father's hand, but as the fellow-worker with the Father, both in the works of creation, and in the works of providence, and preservation also.

Learn hence, 1. That though Almighty God has long since ceased from the work of creation, yet not from the work of preservation. My father worketh hitherto; not by creating new kinds of creatures but by upholding and preserving what he has already created.

Learn, 2. That Christ the Son of God, is joined with, and undivided from the Father, in working. As the Father created all things by him (not as a man, and as an instrument in his Father's hand; for then he was not such) but as his fellow-worker, being equal in nature and power with the Father: in like manner as the Father preserveth, sustaineth, governeth, and upholdeth all things, so doth Christ; the Father's actions and his being the same, My Father worketh hitherto, and I work.

Observe here, The Jews instead of being satisfied, were the more enraged; not only because he had violated the sabbath (as they pretended) by healing the cripple on the sabbath-day, but because Christ had asserted that God was his Father in a peculiar manner, and made himself equal with God, our Saviour therefore goes on to assert his equality and conjunction with the Father in his operations and workings; which doth at once justify his work on the Sabbath-day, and prove him to be truly and really God. Now our holy Lord, to prove himself equal with God the Father produces first many arguments, to verse 31, and then alledges the testimony of many witnesses to the end of the chapter.

Our Saviour's first argument to prove himself equal with the Father in essence and nature, is this, that the Father and he are equal in operation, in will and consent for working; that the Son doth all that the Father doth, and the Father doth nothing without the Son, ver 19. The Son can do nothing of himself; that is, as man, as the Messias, and as Mediator, he could do nothing of himself. His perfect obedience to, and compliance with, the will of his Father that sent him, would not suffer him to do any thing without him: but as God, he could do all things of himself.

Learn hence, That it is an undeniable proof that the Father and Son are one in nature, essence, and being; in that they are inseparable in operation and working; What things soever the Father doth, these also doth the Son likewise; and the Son doth nothing of himself, but what he seeth the Father do: therefore Father and Son being equal in operation and working, are equal in nature and being; and consequently, both essentially, truly and really, God: Therefore the Arians of old, and the Socinians at this day, are wide when they produce this text? The Son can do nothing of himself, to prove that Christ is not equal with God the Father, They forget or neglect to distinguish between his divine nature, which could do all things, and his mediatorial office: which could not do, but what the Father that sent him had appointed him to do.

The second argument which our Saviour produces to prove his unity in nature, and equality in operation with the Father, is drawn from that special love which the Father beareth to the Son: which inclines him to communicate all things to him by a divine and ineffable communication.

Learn hence, 1. That God the Father loved Jesus Christ his Son, with an essential, natural, and necessary love, as being the substantial image of himself, and the splendor and brightness of his glory. The Father loveth the Son: that is, with an essential, eternal and ineffable love.

2. That the Father's love to Christ was communicative; his essence and nature, his wisdom an power for operation, to the Son; The Father sheweth the Son all things that himself doth: namely, by a divine, inconceivable, and unspeakable communication.

A third argument, proving Christ to be God, and equal with the Father, is here produced? namely, his raising of the dead; he is joined with the Father in that work, and equal with him: As the Father quickeneth whom he pleaseth, so doth the Son quicken whom he will; that is, not as the Father's instrument, but as a principal agent, by the same authority, with the like absolute freedom of will which the Father uses, being a sovereign and independant being as the father is: As the Father raiseth the dead, and quickeneth them, so the Son quickeneth whom he will. This is more than ever was said of any prophet or apostle, that he did such works at his will.

Learn hence, 1. That quickening or raising of the dead, is an act of omnipotency, and proper to God only: The Father raiseth the dead, and quickeneth them.

2. That Christ's power to raise the dead, as well as the father's, is a proof of his equality with his Father, and an evidence of his being truly and really God; The Son quickeneth whom he will.

A fourth instance of Christ's godhead, and proof of his equality with the Father, is, That it is his work to judge the world: The Father, says Christ, judges no man: that is, no man without me, but all men by me, to this intent, That all men should honour the Son, even as they honour the Father: that is, honour him with the same faith, love, fear, and worship, that is due and payable to God the Father.

Hence learn, 1. That Christ, as God, hath the absolute power of life and death, of absolution and condemnation, which he executes in conjunction with his Father.

2. That having this power of judging the world with the Father, doth shew that the same glory is due to him, which is due unto the Father. All men should honour the Son, even as they honour the Father.

3. That such as pretend to honour Christ, but deny him to be God, equal with the Father, withdraw the highest honour from him: and such as withdraw the honour from the Son, deny it to the Father, who will not be honoured but in and through honouring of the Son. This text speaks dread and terror to the Socinians, who pretend to honour Christ, but not with the same honour with which they pretend to honour the Father: in God's account they honour him not at all: For he that honoureth not the Son, honoureth not the Father. True, they pray to Christ, and give him divine worship, though they believe him to be but a creature; but what is this but idolatry, to worship that which by nature is not God, and to do that to a creature which God requires to be given to himself, having said, My glory will I not give unto another? Isa 48:11

Divine honour can be only due to a divine person; that is, to him that is God blessed for evermore.

Here we have fifth evidence of Christ's godhead, and equality with the Father: namely, that he is the author of spiritual and eternal life to all that believe on him. He that hath a fountain of life equal with the Father, and communicated to him from the Father, is God: But Christ hath this, ver.26. For as the Father hath life in himself, so he has given to the Son to have life in himself. Again, He that hath authority to execute judgement upon angels and men, is God: and Christ hath such authority, ver 27. He hath given him authority to execute judgment.

Farther, He that with his voice quickeneth and maketh alive them that hear it, is God: and Christ doth this, ver. 25. The dead shall hear the voice of the Son of God, and live. The dead: that is, 1. The spiritually dead; such as are dead in trespasses and sins: these hearing the voice of Christ in the ministry of the world, shall live a life of grace on earth, and a life of glory in heaven.

2. Such as are corporally dead also: these are likewise quickened and raised by Christ as God,

Learn hence, 1. That God the Father hath communicated to Christ his Son a power to quicken and enliven such as are spiritually and corporally dead.

2. That the Father's communicating this power to the Son argues no inequality or inferiority in the Son, but he hath the same life infinitely, independently, and equally with the Father: as the Father hath it, so hath the Son. the Father hath it in himself, and so hath the Son also; therefore the Son as well as the Father is essentially and truly God.

3. Others, by the dead, understand those whom Christ raised from the dead, when he himself arose. When many of the bodies of the saints arose with him, it being said, The hour now is, &c. Dr. Whitby. Matt 26:45-28:10

Our Saviour, finding the Jews amazed and astonished at his declaring his sovereign and supreme authority and power to quicken and raise whom he pleased from the dead, doth in these verses assure them that there should be a general resurrection, and an universal day of judgment both of the righteous and the wicked, and a future distribution of rewards and punishments in another life, according to men's actions here in this life. All that are in the graves shall hear his voice, and shall come forth.

Here observe, 1. The certainty and universality of the resurrection of the dead declared: The hour is coming, in which all that are in the graves shall come forth.

Observe, 2. The powerful and efficacious means, by which this great and sudden change shall be effected and accomplished in the morning of the resurrection; namely, the omnipotent voice of Christ: All that are in the graves shall hear his voice, and shall come forth.

3. Here are the different ends of the resurrection declared, according to the difference of persons which shall then be raised, good and bad; Those that have done good, to the resurrection of life; and those that have done evil, to the resurrection of damnation.

Learn, 1. That there shall certainly be a resurrection of the body.

2. That all in the graves shall be raised, though not all alike: the wicked shall be raised by the power of Christ, as their judge; the righteous shall be raised by virtue of their union with Christ, as their head.

3. According as men live in this world, and go out of it, so will they be found at the resurrection, without any change of their estate; there will be then only two sorts of persons, good and bad. All that have done good, how small soever the degree of their goodness hath been, shall be rewarded: and all that have done evil, shall be everlastingly punished; for all persons shall be eternally happy, or intolerably miserable in the other world, accordingly as they manage their deportment and behaviour in this life; They that have done good, shall go, &c.

Here Christ declares to the Jews, and in them all mankind, that they might assure themselves his judgment would be exactly righteous, because he had no private will or power of his own, contrary to, or different from, his Father.

Learn hence, that the Lord Jesus Christ, being the same in essence and nature, in power and operation, with the Father, had no private will or interest of his own, but acted all things as God, in co-ordination with the Father; and, as man, insubordination to him; I can of mine own self do nothing; that is, neither as God nor as Mediator: not as God, for God the Father and Christ being one, equal in power, what one person did, the other doth; not as Mediator, for so Christ finished the work which his Father gave him to do: the will of the Father, and the will of Christ, being both one. As Christ was sent by his Father's order, so he was altogether guided by his Father's will, wherewith his own will exactly concurred.

Our blessed Saviour having produced these five foregoing arguments, to prove his unity in essence, and his equality in power, with the Father, comes now at the end of the chapter, to produce several testimonies for the proof of it: and the first of them is, the testimony of God his Father: There is another that beareth witness of me whose witness is true. Now the Father had lately, at Christ's baptism, by a voice from heaven, declared him to be his beloved Son, in whom he was well pleased; which illustrious testimony, given to Christ, they had not regarded.

Learn hence, That as Christ came into the world in obedience to his Father, and to bear witness of him, and his testimony concerning his Son is undoubtedly true, and to be depended and rested upon: for we make the Father a liar, if we do not depend upon the record which he hath given of his Son.

The second testimony to prove Christ to be the Messias, was that of John the Baptist. We read, Joh 1:19 how the Jews were sent to enquire of him, whether he were the Christ, or not; and he denied it, and pointed at Jesus, saying, Behold the Lamb of God; yet would not the Jews abide by this testimony of John concerning the Messias. Nevertheless, says Christ, I receive not testimony from John; that is, "John by his testimony added nothing to me; I was what I was, and I am what I am, before John testified of me, and since."

Learn hence, That the divinity of Christ's person, and the verity of his doctrine, needs no man's testimony for the confirmation of it, being sufficiently confirmed by Christ's own authority, and his Father's testimony; I receive nothing from man; that is, "I need it not, I desire it not upon my own account, but upon yours only, that upon the credit of John's testimony ye might believe in me, and be saved by me; These things I say, that ye might be saved.

Observe here, John's character, and the people's carriage.

1. John's character; he was a light, a burning and a shining light: he had in him a light of knowledge, to enlighten, direct, and comfort others; and this his knowledge was accompanied with zeal: he was a burning light in his doctrine and a shining lamp in his conversation: he had the light of knowledge in his head, the warmth of zeal in his heart, and the influence of both in his life.

Learn hence, 1. That those whom God calls to the office and work of the ministry, he furnishes with abilities and endowments suitable to their great employment, he endows them with a light of knowledge, which is animated by the heat and warmth of zeal.

2. That ministerial gifts and abilities are not bestowed alike upon all, but dispensed variously. All are lights according to their measure, but all are not equally burning and shining lights for proportion and degree.

3. That the brightest burning and clearest shining lights in the church of Christ, have but their time in this world; they are subject, as well as other men, to the common condition of mortality, and the lamps of their lives burn out the faster, by lighting others to heaven. John was a burning and a shining light; but now is put out and gone.

Observe, 2. As John's character, so the people's carriage; Ye were willing for a season to rejoice in his light. Here is a three-fold gradation; they rejoiced, they rejoiced in his light, and they rejoiced for a season.

1. They rejoiced. The word signifies, they leaped for joy, and danced about him as children do about a bonfire, when he first began his ministry among them. O, how warm are the affections of a people, when a pious and zealous minister comes first among them.

2. They rejoiced in his light, not in his heat. Or, they rejoiced in John's light, not in Christ's; for when they found that John bare record to Christ, they soon grew cold in their affections towards John.

3. They rejoiced only for a season; for an hour, as the word signifies. For a short time John's ministry was acceptable.

Learn hence, 1. That it has been an old practice among the professors, not to like their pastors long, though they have been ever such burning and shining lights. John was not ever such burning and shining lights. John was not changed, but his hearers were changed; he did burn and shine in the candlestick of the church with equal zeal and lustre to the last: but they had changed their thoughts of him, and lost their esteem for him.

Learn, 2. That as nothing in general is so mutable as the mind of man, so nothing in particular is so variable as the affections and opinions of people towards their ministers. The lamp of John's ministry was always alike burning and shining, his oil did not waste, but his hearer's zeal wasted, and their affection cooled: those whose gifts are not all abated, may yet find a great abatement in the acceptation of their gifts: therefore let no man live upon the breath of men; least of all let ministers live upon the popular air, or the speech of the people.

O, let us live upon the credit which we have with God, and rejoice chiefly in his esteem. If our performances find acceptance with God, we are safe and happy, though they fall under contempt with men.

The third testimony produced by Christ, to evidence and prove himself to be the promised Messias, and Saviour of the world, tis that of his miracles; which, by an omnipotent power, as God, he was enabled to work. Christ's miracles were speaking testimonies of his unity with the Father, and of the divinity of his person. Not so the miracles of his apostles; for he wrought his miracles in his own name, and by his own power and authority: but the apostles expressly declared the contrary, Why look ye stedfastly on us, as if we by our own power had made this man whole? His name, through faith in his name, hath made this man strong. Acts 3:12,16

Learn hence, That the testimony of Christ's own works, his miracles wrought in his own name, and by his own authority and power, is a clearer confirmation of his godhead, office, and doctrine, than the best of men's testimonies; yea, than John Baptist's own testimony, That he saw the Spirit descending on him.

Here our blessed Saviour produces again the testimony of his Father, that he was the true and promised Messias: this was given him both at his baptism and his transfiguration: when God the Father owned Christ to be his Son, by an audible voice from heaven, saying, This is my beloved Son in whom I am well pleased. Which testimony the Jews ought the more to have regarded, because though their forefathers had heard the voice of God at certain times, Exod 20:1; Deut 4:1 yet they in their times had never heard his voice.

Learn hence, That the Father's immediate testimony of Christ from heaven, is greater than all the testimonies given to him here on earth; greater than John's, greater than his miracles. The presence of the glorious Trinity, when that testimony was given, Matt 3:1-17 ult. made that witness most awful and solemn.

The next testimony which Christ appeals to, is the testimony of the scriptures; that is, the writings of Moses and the prophets, which Christ bids the Jews diligently search, and they shall find that they abundantly testified of him, and that all the prophecies and types were fulfilled in him. The word (search) signifying to search, as men do for a golden mine in the bowels of the earth, which they must dig deep for, before they can come at.

It intimates, 1. That there is an inestimable treasure lying hid in the holy scriptures, which we shall never fathom by a slight, superficial search.

2. That this inestimable treasure may be found out by the painful searcher: and it is the duty of all the members of the visible church to read and search the scriptures, which point out the way to eternal life.

Here our Saviour upbraids the Jews for thier obstinate infidelity; that notwithstanding God the Father by a voice from heaven, and John the Baptist by his testimony on earth, notwithstanding all the miracles which they had seen wrought by Christ himself, and notwithstanding the scriptures, which they pretended so highly to esteem, did prove him to be the Messias, and the author of eternal life, which they professed to seek: yet such was their obstinacy, that they would not come unto him, nor believe in him. Ye will not come unto me, that ye may have life.

Hence observe, 1. A choice and invaluable mercy, which Christ stands ready to bestow upon poor sinners, that is life, both spiritual and eternal. A life of grace, in order to a life of glory.

Observe, 2. The gracious condition upon which this invaluable blessing may be had; and that is, upon coming to Christ, believing on him, and receiving of him.

3. Here is the true reason declared why sinners do miss of life and salvation by Jesus Christ, when he has so dearly purchased it for them, and does so freely tender it unto them, and that lies in their own willfulness and obstinacy; Ye will not come unto me.

Learn hence, That the true reason why so many sinners miss of salvation and eternal life, after all that Christ has done and suffered for them, is their own obstinacy and unwillingness to come to him, that they may have life. Man, by nature, has not only an inability, but a fixed enmity in his will against Jesus Christ.

Here observe, 1. How little our Saviour sought the approbation and vain-glorious estimation of men, I receive not honour from men. The same should all his disciples and followers do; rest satisfied in the secret testimony and silent applause of their own consciences, without pumping for popular applause.

Observe, 2. The dreadful sin which Christ charges upon the Jews, as the cause why they rejected him, I know that ye have not the love of God in you. Oh! deplorable state and case, to be void of all true love to God! Love being the spring of all action, and the root of all true obedience, he that loves God, will not only sweat at his work, but bleed at his work too, if his work cannot be carried on without bleeding. But where love of God is wanting, and no care to please God is found, his authority is despised, his Son rejected: as the Jews here would not come to Christ, that they might have life, because they had not the love of God in them.

Observe, 3. The high affront which the Jews offered to the Son of God in preferring any seducers or impostors before him, who came in their own names; whilst he was rejected, who came in the name of his Father.

Learn hence, That though Christ was the great Ambassador of his Father, not a servant, but a son, and had his mission, his approbation, and his testimony from heaven, yet so far did the perverseness and prejudices of the Jews prevail, that he was rejected, whilst impostors and deceivers, false Christs and anti-christs, without any evidence and authority from God (because promising them a temporal kingdom) were embraced and entertained; I am come in my Father's name, and ye receive me not; but if another (a seducer) should come in his own name, him ye will receive.

As if Christ had said, You are incredulous to none but me: every cheat, that has but wit or wickedness to tell you, "The Lord hath sent him," is believed by you; but though I come in my Father's name, shewing a commission signed and sealed by him, and doing those works that none but a God can do, yet you receive me not. O unreasonable infidelity!

Here Christ tells the Jews, that it is impossible they should believe aright in him, because they were so in love with the praise of men, that they would own him for the Messias, who could promsie them a temporal kingdom, and in the mean time reject himself, who came authorized with the testimony and approbation of God; you will receive honour one of another, but reject the honour that cometh from God only.

Learn, That such as ambitiously hunt after vain-glory and respect from men, do evidence themselves to be regardless of God's approbation and acceptation.

Think not that I will accuse you; that is, that I only will accuse you to the Father; there is one that accuseth you, even Moses; that is, the writings of Moses, which you pretend to depend upon, and to trust to; for had you believed his writings, that is, the prophecies and types contained in his writings, you would have been led by them to believe in me; for they all pointed at me, and recieved their accomplishment in me; but if Moses cannot be heard by you, I must expect no authority with you.

Learn, 1. That the whole scope of Moses's ceremonial law, was to point out and prefigure Jesus Christ; Christ was the sum of the law, as well as the substance of the gospel; he was Abraham's promised seed, Moses's great Prophet, Jacob's Shilo, Esay's Emanuel, Daniel's Holy One, Zachary's Branch, and Malachi's Angel.

2. That such as believed the ancient prophesies before Christ came, did see their accomplishment in him, when he was come.