John 7 commentary

The brethren or kinsmen of Jesus were disgusted, when they found there was no prospect of worldly advantages from him. Ungodly men sometimes undertake to counsel those employed in the work of God; but they only advise what appears likely to promote present advantages. The people differed about his doctrine and miracles, while those who favoured him, dared not openly to avow their sentiments. Those who count the preachers of the gospel to be deceivers, speak out, while many who favour them, fear to get reproach by avowing regard for them.

Every faithful minister may humbly adopt Christ's words. His doctrine is not his own finding out, but is from God's word, through the teaching of his Spirit. And amidst the disputes which disturb the world, if any man, of any nation, seeks to do the will of God, he shall know whether the doctrine is of God, or whether men speak of themselves. Only those who hate the truth shall be given up to errors which will be fatal. Surely it was as agreeable to the design of the sabbath to restore health to the afflicted, as to administer an outward rite. Jesus told them to decide on his conduct according to the spiritual import of the Divine law. We must not judge concerning any by their outward appearance, but by their worth, and by the gifts and graces of God's Spirit in them.

Christ proclaimed aloud, that they were in error in their thoughts about his origin. He was sent of God, who showed himself true to his promises. This declaration, that they knew not God, with his claim to peculiar knowledge, provoked the hearers; and they sought to take him, but God can tie men's hands, though he does not turn their hearts.

The discourses of Jesus convinced many that he was the Messiah; but they had not courage to own it. It is comfort to those who are in the world, but not of it, and therefore are hated by it and weary of it, that they shall not be in it always, that they shall not be in it long. Our days being evil, it is well they are few. The days of life and of grace do not last long; and sinners, when in misery, will be glad of the help they now despise. Men dispute about such sayings, but the event will explain them.

On the last day of the feast of tabernacles, the Jews drew water and poured it out before the Lord. It is supposed that Christ alluded to this. If any man desires to be truly and for ever happy, let him apply to Christ, and be ruled by him. This thirst means strong desires after spiritual blessings, which nothing else can satisfy; so the sanctifying and comforting influences of the Holy Spirit, were intended by the waters which Jesus called on them to come to Him and drink. The comfort flows plentifully and constantly as a river; strong as a stream to bear down the opposition of doubts and fears. There is a fulness in Christ, of grace for grace. The Spirit dwelling and working in believers, is as a fountain of living, running water, out of which plentiful streams flow, cooling and cleansing as water. The miraculous gifts of the Holy Spirit we do not expect, but for his more common and more valuable influences we may apply. These streams have flowed from our glorified Redeemer, down to this age, and to the remote corners of the earth. May we be anxious to make them known to others.

The malice of Christ's enemies is always against reason, and sometimes the staying of it cannot be accounted for. Never any man spake with that wisdom, and power, and grace, that convincing clearness, and that sweetness, wherewith Christ spake. Alas, that many, who are for a time restrained, and who speak highly of the word of Jesus, speedily lose their convictions, and go on in their sins! People are foolishly swayed by outward motives in matters of eternal moment, are willing even to be damned for fashion's sake. As the wisdom of God often chooses things which men despise, so the folly of men commonly despises those whom God has chosen. The Lord brings forward his weak and timid disciples, and sometimes uses them to defeat the designs of his enemies.

1. Jesus walked in Galilee. The Evangelist appears not to pursue a continued narrative, but to select out of what occurred at different times those events which were worthy of being related. He says that Christ sojourned for a time in Galilee, because he could not remain in safety anywhere among the Jews. If any person think it strange that Christ sought a place of concealment, who, by the mere act of his will, could break and render powerless all the efforts of his enemies, it is easy to reply, that he remembered the commission which he had received from the Father, and determined to confine himself within the limits which belonged to him as man; for,

having taken upon him the form of a servant, he emptied himself, till the Father exalted him, (Philippians 2:6-8.)

If it be objected that, as he knew the time of his death, which had been foreordained and determined in the purpose of God, “Determine au conseil de Dieu.” he had no reason for avoiding it, the former solution applies here also; for he conducted himself as a man who was liable to dangers, and, therefore, it was not proper that he should throw himself at random into dangerous situations. In encountering dangers, it is not our business to inquire what God has determined respecting us in his decree, but what he commands and enjoins on us, what our office requires and demands, and what is the proper method of regulating our life. Besides, while Christ avoided dangers, he did not turn aside a hairsbreadth from the course of duty; for to what purpose would life be maintained and defended, but that we may serve the Lord? We ought always to take care, therefore, that we do not, for the sake of life, lose the reasons for living. When a small and despised corner of Galilee grants a lodging to Christ, whom Judea cannot endure, we learn from it that piety and the fear of God are not always to be found in the chief places of the Church.

2. Now a feast of the Jews was at hand. Though I do not affirm it, yet it is probable that this happened during the second year after Christ’s baptism. As to this feast, which the Evangelist mentions, it is not necessary at present to say much. For what purpose and use it was enjoined, Moses shows, (Leviticus 23:34.) It was, that by this annual ceremony the Jews might call to remembrance, that their fathers lived forty years in tabernacles, when they had no houses, that they might thus celebrate the grace of God displayed in their deliverance. We have formerly said that there were two reasons why Christ came to Jerusalem during this feast. One was, that, being subject to the Law, in order to redeem us all from its bondage, he wished to omit no part of the observation of it; and the other was, that, amidst a numerous and extraordinary assemblage of people, he had a better opportunity of advancing the Gospel. But now the Evangelist relates that Christ kept himself in retirement at Galilee, as if he did not intend to come to Jerusalem.

3. His brethren therefore said to him. Under the word brethren the Hebrews include all cousins and other relations, whatever may be the degree of affinity. He says that they mocked at Christ, because he shunned to be seen or known, and concealed himself in a mean and despised district of Judea. There is reason to doubt, however, if they were excited by ambition to desire that Christ should obtain celebrity. But granting this, still it is evident that they ridicule him, because they do not think that his conduct is rational and judicious; and they even upbraid him with folly, because, while he wishes to be something, he wants confidence in himself, and does not venture to appear openly before men. When they say, that thy disciples also may see, they mean not only his domestics, but all those whom he wished to procure out of the whole nation; for they add, “Thou wishest to be known by all, and yet thou concealest thyself.”

4. If thou dost these things; that is, if thou aspirest to such greatness that all may applaud thee, direct towards thee the eyes of all. And they add, show thyself to the world, using the word world, as contrasted with the small number of persons among whom he was spending his time without honor. We might also draw from it another meaning. “If thou dost these things, that is, since thou art endued with so great power as to procure reputation for thyself by miracles, do not throw them away; for all that has been given to thee by God thou spendest here to no purpose, because there are none to bear thee testimony, or to hold thee in just estimation.” Hence we perceive how great is the indolence of men in considering the works of God; for the relations of Christ would never have spoken in this manner, if they had not — as it were — trampled under foot the manifest proofs of his Divine power, which they ought to have beheld with the greatest admiration and reverence. What is here told us concerning Christ happens in daily experience, that the children of God suffer greater annoyance from their near relations than from strangers; for they are instruments of Satan which tempt, sometimes to ambition, and sometimes to avarice, those who desire to serve God purely and faithfully. But such Satans receive a vigorous repulse from Christ, who thus instructs us by his example, that we ought not to yield to the foolish wishes of brethren or relations. “De nos parens.”

5. For even his brethren did not believe in him. Hence we infer how small is the value of carnal relationship; for the Holy Spirit stamps with a perpetual mark of infamy the relations of Christ, because, though convinced by the testimonies of so many works, they did not even then believe. Therefore, whosoever wishes to be thought to be in Christ, as Paul says, let him be a new creature, (2 Corinthians 5:17; Galatians 6:15;) for they who dedicate themselves wholly to God obtain the place of father, and mother, and brethren to Christ, and all others he utterly disavows, (Matthew 12:50.) So much the more ridiculous is the superstition of Papists, who, disregarding everything else in the Virgin Mary, extol her only on the ground of relationship, bestowing on her the title of the Mother of Christ, “Le titre de Mere de Christ.” as if Christ himself had not reproved the woman who exclaimed from the midst of the crowd,

Blessed is the womb that bore thee, and the breasts that suckled thee; for Christ replied, Nay, rather, blessed are they who hear the word of God, (Luke 11:27, 28.)

6. My time is not yet come. There are some who erroneously interpret this as referring to the time of his death, for it denotes the time of his setting out on the journey to go to the feast. “De se mettre en chemin pour aller a la feste.” He assures them that, in this respect, he differs from his relations. They may freely and without danger appear, at all hours, before the world, because the world is friendly and favorable to them; but he is in dread of his person, and justly, because the world is his mortal enemy. By these words he means that they do wrong in giving advice on a matter which they do not understand.

7. The world cannot hate you. When he says that the world cannot hate them, he reproves them for being altogether carnal; for peace with the world can only be purchased by a wicked consent to vices and to every kind of wickedness.

But me it hateth, because I testify. The world here denotes men who are not born again, who retain their natural disposition; and accordingly he declares that all who have not yet been regenerated by the Spirit are Christ’s adversaries. And why? Because he condemns their works And if we acquiesce in the decision of Christ, we are under the necessity of acknowledging that the whole nature of man is so sinful and wicked, that nothing right, or sincere, or good, can proceed from it. This is the only reason why any of us is pleased with himself, so long as he is in his natural state.

Because I testify of it, that its works are evil. When Christ says that the world hateth him on this account, he means that the Gospel cannot be faithfully preached without summoning the whole world, as guilty, to the judgment-seat of God, that flesh and blood may thus be crushed and reduced to nothing, according to that saying,

When the Spirit shall come, he will reprove the world of sin, (John 16:8.)

We learn from it also, that so great is the pride natural to men, that they flatter and applaud themselves in their vices; for they would not kindle into rage, when they are reproved, were it not that they are blinded by excessive love of themselves, and on that account flatter themselves in their sins. Even among the vices of men, the chief and most dangerous is pride and arrogance. The Holy Spirit alone softens us, so as to endure reproofs patiently, and thus to offer ourselves willingly to be slain by the sword of the Church.

John 7:9-13

9. And having said these things, he remained in Galilee. 10. And when his brethren had gone up, then he also went up to the feast, not openly, but, as it were, in secret. 11. The Jews therefore sought him at the feast, and said, Where is he? 12. And there was much murmuring concerning him among the crowds; for some said, He is a good man, and others said, No, but he seduceth the multitude. 13. Yet no man spoke openly about him for fear of the Jews.

9. He remained in Galilee. The Evangelist here places before our eyes the cousins of our Lord Jesus Christ, “Les cousins de nostre Seigneur Jesus Christ.” who, in compliance with ordinary customs, pretend to worship God, but yet are on friendly terms with unbelievers, and therefore walk without any alarm. On the other hand, he places before our eyes Christ himself, who hated by the world, comes secretly into the city, till the necessity arising out of his office compels him to show himself openly. But if there be nothing more wretched than to be separated from Christ, accursed be that peace which costs so high a price as to leave and abandon the Son of God. “De quitter et renoncer le Fils de Dieu.”

11. The Jews therefore sought him. Here we ought to consider what was the condition of the Church. For the Jews, at that time, gaped for the promised redemption like hungry men; yet, when Christ appears to them, they remain in suspense. Hence arose that murmuring and that variety of opinions. That they whisper secretly is an indication of the tyranny which the priests and scribes exercised over them. It is a shocking exhibition, indeed, that this Church, which was at that time the only Church on earth, is here represented to us as a confused and shapeless chaos. “Comme un abysme de confusion et disordre;” — “as a gulf of confusion and disorder.” They who rule, instead of pastors, hold the people oppressed by fear and terror, and throughout the whole body there is shameful desolation and lamentable disorder. By the Jews he means the common people, who, having been accustomed for two years to hear Christ, inquire about him, because he does not appear according to his custom. For when they say, Where is he? they describe a man whom they knew, and yet that word shows that they had not yet been earnestly moved, and that they always remained in doubt and suspense.

12. And there was much murmuring. He means that, wherever men were collected in crowds, as usually happens in large assemblies, they held secret conversations about Christ. The diversity of opinion, which is here related, proves that it is not a new evil, that men should differ in their opinions about Christ, even in the very bosom of the Church. And as we do not hesitate to receive Christ, who was formerly condemned by the greater part of his own nation, so we ought to be armed with the same kind of shield, that the dissensions which we see daily may not disturb us. Again, we may perceive how great is the rashness of men in the things of God. In a matter of no importance, they would not have taken so great liberty, but when the question relates to the Son of God and to his most holy doctrine, they immediately hasten to give judgment respecting it. So much the greater moderation ought we to maintain, that we may not thoughtlessly condemn our life with the eternal truth of God. And if the world holds us for impostors, let us remember that these are the marks and brands of Christ, provided that we show, at the same time, that we are faithful. This passage shows likewise that in a great multitude, even when the whole body is in a state of confusion, there are always some who think aright; but those few persons, whose minds are well regulated, are swallowed up by the multitude of those whose understandings are bewildered.

13. Yet no man spoke openly of him for fear of the Jews. By the Jews he here means the rulers, who had the government in their hands. They burned with such hatred against Christ, that they did not permit a word to be uttered on either side. Not that they were displeased at any reproaches which were heaped upon him, but because they could discover no better expedient than that his name should be buried in oblivion. Thus the enemies of the truth, after having found that they gain nothing by their cruelty, desire nothing more than to suppress the remembrance of him, and this object alone they strive to attain. That all were silent, being subdued by fear, was a proof of gross tyranny, as I have already said; for as unbridled licentiousness has no place in a well-regulated Church, so when all freedom is held oppressed by fear, it is a most wretched condition. But the power of our Lord Jesus Christ shone forth with greater and more wonderful brightness, when — causing himself to be heard amidst armed foes, and amidst their furious resentment, and under so formidable a government — he openly maintained and asserted the truth of God.

John 7:14-19

14. And about the middle of the feast, Jesus went up into the temple, and taught. 15. And the Jews wondered, saying, How doth this man know letters, since he did not learn them? 16. Jesus answered them, and said, My doctrine is not mine, but that of him who sent me. 17. If any man wish to do his will, he shall know of the doctrine, if it be of God, or if I speak from myself. 18. He who speaketh from himself seeketh his own glory; but he who seeketh the glory of him who sent him is true, and there is no unrighteousness in him. 19. Did not Moses give you the law, and not one of you keepeth the law? Why do you seek to kill me?

14. Jesus went up into the temple. We now see that Christ was not so much afraid as to desist from the execution of his office; for the cause of his delay was, that he might preach to a very large assembly. We may sometimes, therefore, expose ourselves to dangers, but we ought never to disregard or omit a single opportunity of doing good. As to his teaching in the temple, he does so according to the ancient ordinance and custom; for while God commanded so many ceremonies, he did not choose that his people should be occupied with cold and useless spectacles. That their usefulness might be known, it was necessary that they should be accompanied by doctrine; and in this manner, external rites are lively images of spiritual things, when they take their shape from the word of God. But almost all the priests being at that time dumb, and the pure doctrine being corrupted by the leaven and false inventions of the scribes, Christ undertook the office of a teacher; and justly, because he was the great High Priest, as he affirms shortly afterwards, that he attempts nothing but by the command of the Father.

15. And the Jews wondered Those who think that Christ was received in such a manner as to be esteemed and honored are mistaken; for the wonder or astonishment of the Jews is of such a nature, that they seek occasion from it to despise him. For such is the ingratitude of men that, in judging of the works of God, they always seek deliberately an occasion of falling into error. If God acts by the usual means and in the ordinary way, those means which are visible to the eyes are — as it were — veils which hinder us from perceiving the Divine hand; and therefore we discern nothing in them but what is human. But if an unwonted power of God shines above the order of nature and the means generally known, we are stunned; and what ought to have deeply affected all our senses passes away as a dream. For such is our pride, that we take no interest in any thing of which we do not know the reason.

How doth this man know letters? It was an astonishing proof of the power and grace of God, that Christ, who had not been taught by any master, was yet eminently distinguished by his knowledge of the Scriptures; and that he, who had never been a scholar, should be a most excellent teacher and instructor. But for this very reason the Jews despise the grace of God, because it exceeds their capacity. Admonished by their example, therefore, let us learn to exercise deeper reverence for God than we are wont to do in the consideration of his works.

16. My doctrine is not mine. Christ shows that this circumstance, which was an offense to the Jews, was rather a ladder by which they ought to have risen higher to perceive the glory of God; as if he had said, “When you see a teacher not trained in the school of men, know that I have been taught by God.” For the reason why the Heavenly Father determined that his Son should go out of a mechanic’s workshop, rather than from the schools of the scribes, was, that the origin of the Gospel might be more manifest, that none might think that it had been fabricated on the earth, or imagine that any human being was the author of it. Thus also Christ chose ignorant and uneducated men to be his apostles, and permitted them to remain three years in gross ignorance, that, having instructed them in a single instant, he might bring them forward as new men, and even as angels who had just come down from heaven.

But that of him who sent me. Meanwhile, Christ shows whence we ought to derive the authority of spiritual doctrine, from God alone. And when he asserts that the doctrine of his Father is not his, he looks to the capacity of the hearers, who had no higher opinion of him than that he was a man. By way of concession, therefore, he allows himself to be reckoned different from his Father, but so as to bring forward nothing but what the Father had enjoined. The amount of what is stated is, that what he teaches in the name of his Father is not a doctrine of men, and did not proceed from men, so as to be capable of being despised with impunity. We see by what method he procures authority for his doctrine. It is by referring it to God as its Author. We see also on what ground, and for what reason, he demands that he shall be heard. It is, because the Father sent him to teach. Both of these things ought to be possessed by every man who takes upon himself the office of a teacher, and wishes that he should be believed.

17. If any man wish to do his will. He anticipates the objections that might be made. For since he had many adversaries in that place, some one might readily have murmured against him in this manner: “Why dost thou boast to us of the name of God? For we do not know that thou hast proceeded from him. Why, then, dost thou press upon us that maxim, which we do not admit to thee, that thou teachest nothing but by the command of God?” Christ, therefore, replies that sound judgment flows from fear and reverence for God; so that, if their minds be well disposed to the fear of God, they will easily perceive if what he preaches be true or not. He likewise administers to them, by it, an indirect reproof; for how comes it that they cannot distinguish between falsehood and truth, “Entre la faussete et la verite.” but because they want the principal requisite to sound understanding, namely, piety, and the earnest desire to obey God?

This statement is highly worthy of observation. Satan continually plots against us, and spreads his nets in every direction, that he may take us unawares by his delusions. Here Christ most excellently forewarns us to beware of exposing ourselves to any of his impostures, assuring us that if we are prepared to obey God, he will never fail to illuminate us by the light of his Spirit, so that we shall be able to distinguish between truth and falsehood. Nothing else, therefore, hinders us from judging aright, but that we are unruly and headstrong; and every time that Satan deceives us, we are justly punished for our hypocrisy. In like manner Moses gives warning that, when false prophets arise, we are tried and proved by God; for they whose hearts are right will never be deceived, (Deuteronomy 13:3.) Hence it is evident how wickedly and foolishly many persons in the present day, dreading the danger of falling into error, by that very dread shut the door against all desire to learn; as if our Savior had not good ground for saying,

Knock, and it shall be opened to you, (Matthew 7:7.)

On the contrary, if we be entirely devoted to obedience to God, let us not doubt that He will give us the spirit of discernment, to be our continual director and guide. If others choose to waver, they will ultimately find how flimsy are the pretences for their ignorance. And, indeed, we see that all who now hesitate, and prefer to cherish their doubt rather than, by reading or hearing, to inquire earnestly where the truth of God is, have the hardihood to set God at defiance by general principles. One man will say that he prays for the dead, because, distrusting his own judgment, he cannot venture to condemn the false doctrines invented by wicked men about purgatory; and yet he will freely allow himself to commit fornication. Another will say that he has not so much acuteness as to be able to distinguish between the pure doctrine of Christ and the spurious contrivances of men, but yet he will have acuteness enough to steal or commit perjury. In short, all those doubters, who cover themselves with a veil of doubt in all those matters which are at present the subject of controversy, display a manifest contempt of God on subjects that are not at all obscure.

We need not wonder, therefore, that the doctrine of the Gospel is received by very few persons in the present day, since there is so little of the fear of God in the world. Besides, these words of Christ contain a definition of true religion; that is, when we are prepared heartily to follow the will of God, which no man can do, unless he has renounced his own views.

Or if I speak from myself. We ought to observe in what manner Christ wishes that a judgment should be formed about any doctrine whatever. He wishes that what is from God should be received without controversy, but freely allows us to reject whatever is from man; for this is the only distinction that he lays down, by which we ought to distinguish between doctrines.

18. He who speaketh from himself. Hitherto he has showed that there is no other reason why men are blind, but because they are not governed by the fear of God. He now puts another mark on the doctrine itself, by which it may be known whether it is of God or of man. For every thing that displays the glory of God is holy and divine; but every thing that contributes to the ambition of men, and, by exalting them, obscures the glory of God, not only has no claim to be believed, but ought to be vehemently rejected. He who shall make the glory of God the object at which he aims will never go wrong; he who shall try and prove by this touchstone what is brought forward in the name of God will never be deceived by the semblance of right. We are also reminded by it that no man can faithfully discharge the office of teacher in the Church, unless he be void of ambition, and resolve to make it his sole object to promote, to the utmost of his power, the glory of God. When he says that there is no unrighteousness in him, he means that there is nothing wicked or hypocritical, but that he does what becomes an upright and sincere minister of God.

19. Did not Moses give you the Law? The Evangelist does not give a full and connected narrative of the sermon delivered by Christ, but only a brief selection of the principal topics, which contain the substance of what was spoken. The scribes mortally hated him, “Les scribes le haissoyent mortellement.” and the priests had been kindled into rage against him, because he had cured a paralytic; and they professed that this arose from their zeal for the Law. To confute their hypocrisy, he reasons, not from the subject, but from the person. All of them having freely indulged in their vices, as if they had never known any law, he infers from it that they are not moved by any love or zeal for the Law. True, this defense would not have been sufficient to prove the point. Granting that — under a false pretense — they concealed their wicked and unjust hatred, still it does not follow that Christ did right, if he committed any thing contrary to the injunction of the Law; for we must not attempt to extenuate our own blame by the sins of others.

But Christ connects here two clauses. In the former, he addresses the consciences of his enemies, and, since they proudly boasted of being defenders of the Law, he tears from them this mask; for he brings against them this reproach, that they allow themselves to violate the Law as often as they please, and, therefore, that they care nothing about the Law. Next, he comes to the question itself, as we shall afterwards see; so that the defense is satisfactory and complete in all its parts. Consequently, the amount of this clause is, that no zeal for the Law exists in its despisers. Hence Christ infers that something else has excited the Jews to so great rage, when they seek to put him to death. In this manner we ought to drag the wicked from their concealments, whenever they fight against God and sound doctrine, and pretend to do so from pious motives.

Those who, in the present day, are the fiercest enemies of the Gospel and the most strenuous defenders of Popery, have nothing more plausible to urge in their behalf than that they are excited by ardor of zeal. But if their life be narrowly examined, they are all filled with base crimes, and openly mock at God. Who knows not that the Pope’s court is filled with Epicureans? “Que la cour du Pape est remplie d’Epicuriens.” And as to Bishops and Abbots, have they as much modesty as to conceal their baseness, that some appearance of religion may be observed in them? Again, as to monks and other brawlers, are they not abandoned to all wickedness, to uncleanness, covetousness, and every kind of shocking crimes, so that their life cries aloud that they have altogether forgotten God? And now that they are not ashamed to boast of their zeal for God and the Church, ought we not to repress them by this reply of Christ?

John 7:20-24

20. The multitude answered, and said, Thou hast a devil; who seeketh to kill thee? 21. Jesus answered, and said to them, I have done one work, and you all wonder. 22. Therefore Moses gave you circumcision, not because it is of Moses, but of the fathers, and on the Sabbath you circumcise a man. 23. If a man receives circumcision on the Sabbath, that the law of Moses may not be broken, are you offended at me, because I have completely cured a man on the Sabbath? 24. Judge not according to the appearance, but judge right judgment.

20. Thou hast a devil. The meaning is, “Thou art mad;” for it was a customary phrase among the Jews, who had been trained to the doctrine that, when men are excited to rage, or when they have lost sense and reason, they are tormented by the devil. And, indeed, as gentle and moderate chastisements are God’s fatherly rods, so when He treats us with greater harshness and severity, He appears not to strike us with his own hand, but rather to employ the devil as the executioner and minister of his wrath. Again, the multitude reproach Christ with simplicity; for the common people were not acquainted with the intentions of the priests. Those foolish men, therefore, ascribe it to madness, when Christ complains that they are endeavoring to put him to death. We learn from it that we ought to be exceedingly cautious not to form an opinion about subjects which we do not understand; but, if it ever happens that we are rashly condemned by ignorant men, mildly to digest such an affront.

21. I have done one work. Now, leaving their persons, he begins to speak of the fact; for he proves that the miracle which he performed is not inconsistent with the Law of God. When he says that he has done one work, the meaning is, that it is only of a single crime that he is held guilty, or that it is only for a single work that he is blamed, which is, that he cured a man on the day of Rest; “An jour de Repos.” but that they, on every day of Rest, do many works of the same, or a similar description, and do not reckon them criminal; for not a day of Rest passed on which there were not many infants circumcised in Judea. By this example he defends his action, although he does not merely argue from what is similar, but draws a comparison between the greater and the less. There was this similarity between circumcision and the cure of the paralytic, that both were works of God; but Christ maintains that the latter is more excellent, because the benefit of it extends to the whole man. Now if he had merely cured the man of bodily disease, the comparison would not have been applicable; for circumcision would have greater excellence as to the cure of the soul. Christ, therefore, connects the spiritual advantage of the miracle with the outward benefit granted to the body; and on this account he justly prefers to circumcision the entire cure of a man.

There might also be another reason for the comparison, namely, that the sacraments are not always attended by power and efficacy, while Christ wrought efficaciously in curing the paralytic. But I prefer the former exposition, that the Jews maliciously and slanderously blame a work, in which the grace of God shines more illustriously than in circumcision, on which they bestow so much honor that they think the Sabbath is not violated by it. And you all wonder The wonder, of which he speaks, means that what Christ had done caused this murmur, because they thought that he had ventured to do more than was lawful.

22. Therefore Moses gave you circumcision The particle therefore appears to be unsuitable; and, accordingly, some take διὰ τούτο (on this account, or therefore) in the sense of διὰ τούτο, (because;) but the Greek syntax is unfavourable to their opinion. The difficulty is obviated by reading the words διὰ τούτο, (with Scholz, Bloomfield, and others,) as the conclusion of the 21st, and not as the commencement of the 22nd verse; καὶ πάντες Θαυμάζετε διὰ τούτο, and you all wonder at it, or, on this account Our Author, with his usual sagacity, has, in this instance, also anticipated the results of modern criticism; for his French version, which contains his latest views, runs thus: “J’ay fait une oeuvre, et vous en estes tous emerveillez, ou, et vous estes esmerveillez de cela Moise vous a donne la Circoncision.” — “I have done one work, and you are all astonished at it, or, and you are all astonished at that Moses gave you Circumcision.” It is remarkable that, while a modern French version copies Calvin’s rendering very closely, et vous en etes tous etonnes, (and you are all astonished at it,) the translator has overlooked the force of διὰ τούτο, for en (at it) is marked by him in Italics, as a supplement. — Ed. I explain it simply as meaning, that circumcision was enjoined in such a manner that the practice of that symbolical rite was necessary even on the Sabbath-day Therefore, says he; that is, it has in this manner been sufficiently demonstrated to them, that the worship of the Sabbath is not violated by the works of God. And although Christ accommodates the instance of circumcision to the present subject, yet he immediately makes use of a correction, when he says, that Moses was not the first minister of circumcision. But it was enough for his purpose, that Moses, who so rigidly demanded the keeping of the Sabbath, commanded that infants should be circumcised on the eighth day, even though it should fall on the day of Rest “An jour de Repos.”

24. Judge not according to the appearance. Having concluded his defense, he likewise administers a reproof on this ground, that they are carried away by wicked dispositions, and do not form a judgment according to the fact and the matter in hand. Circumcision was properly held by them in reverence; and when it was performed on the Sabbath-day, they knew that the Law was not violated by it, because the works of God agree well with each other. Why do they not arrive at the same conclusion as to the work of Christ, but because their minds are preoccupied by a prejudice which they have formed against his person? Judgment, therefore, will never be right, unless it be regulated by the truth of the fact; for as soon as persons appear in public, they turn their eyes and senses on them, so that the truth immediately vanishes. While this admonition ought to be observed in all causes and affairs, it is peculiarly necessary when the question relates to the heavenly doctrine; for there is nothing to which we are more prone than to dislike that doctrine on account of the hatred or contempt of men.

John 7:25-30

25. Some of the inhabitants of Jerusalem therefore said, Is not this he whom they seek to kill? 26. And, lo, he speaketh boldly, and they say nothing to him. Do the rulers actually know that this is truly the Christ? 27. But we know whence this man is; but when Christ shall come, no man will know whence he is. 28. Jesus therefore exclaimed in the temple, teaching and saying, You both know me, and you know whence I am; and I did not come of myself, but he who sent me is true, whom you know not. 29. But I know him, for I am from him, and he hath sent me. 30. Therefore they sought to seize him; but no man laid hands on him, because his hour was not yet come.

25. Some of the inhabitants of Jerusalem; that is, those to whom the rulers had communicated their plots, and who knew how much Christ was hated; for the people at large — as we saw lately — looked upon this as a dream, or as madness. Those persons, therefore, who knew with what inveterate rage the rulers of their nation burned against Christ, have some reason for wondering that, while Christ in the temple not only converses openly but preaches freely, the rulers say nothing to him. But they err in this respect, that in a miracle altogether Divine they do not take into account the providence of God. Thus carnal men, whenever they behold any unusual work of God, do indeed wonder, but no consideration of the power of God ever enters into their mind. But it is our duty to examine more wisely the works of God; and especially when wicked men, with all their contrivances, do not hinder the progress of the Gospel so much as they would desire, we ought to be fully persuaded that their efforts have been rendered fruitless, because God, by interposing his word, has defeated them.

27. But we know whence this man is. Here we see not only how great is the blindness of men, when they ought to judge about the things of God, but this vice is almost natural to them, to be ingenious in contriving what may hinder them from arriving at the knowledge of the truth. It is frequently, indeed, from the craft of Satan that offenses arise, which cause many to turn away from Christ; but though the road were plain and smooth, every man would contrive an offense for himself. So long as the rulers were opposed to Christ, their unbelief would of itself have kept back this multitude; but when that obstacle has been removed, they contrive a new reason for themselves, that they may not come to the faith. And even though it were proper that they should be influenced by the example of their rulers, they are so far from following what is right, that they willingly stumble at the first step. Thus it frequently happens, that men who had begun well fall away quickly, unless the Lord conduct them to the very end of their career.

But when Christ shall come. The argument by which they obstruct their own progress is this: “The Prophets have testified that the origin of Christ will be unknown. Now we know whence this man is, and therefore we cannot reckon him to be the Christ.” Hence we are reminded how pernicious it is to mangle the Scriptures, and even Christ himself, so as not to admit more than the half of him. God promised that the Redeemer would be of the seed of David; but he frequently claims this office as peculiar to himself; therefore, he must have been God manifested in the flesh, that he might be the Redeemer of his Church. Thus Micah points out the place where Christ would be born. Out of thee, Bethlehem, he says, a Prince shall come, to govern my people But, immediately afterwards, he speaks of another going forth which is far loftier, and then he says that it is hidden and secret, (Micah 5:2.) Yet those wretched men, when they perceived in Christ nothing but what is liable to contempt, draw the absurd conclusion, that he is not the person who had been promised. On the mean condition of Christ in the flesh let us therefore learn to look in such a manner, that this state of humiliation, which is despised by wicked men, may raise us to his heavenly glory. Thus Bethlehem, where the man was to be born, will be to us a door by which we may enter into the presence of the eternal God.

28. Jesus therefore exclaimed in the temple. He bitterly reproaches them for their rashness, because they arrogantly flattered themselves in a false opinion, and in this manner excluded themselves from a knowledge of the truth; as if he had said, “You know all things, and yet you know nothing.” And, indeed, there is not a more destructive plague than when men are so intoxicated by the scanty portion of knowledge which they possess, that they boldly reject every thing that is contrary to their opinion.

You both know me, and you know whence I am. This is ironical language. With the false opinion which they had formed concerning him, he contrasts what is true; as if he had said, “While you have your eyes fixed on the earth, you think that every part of me is before your eyes; and therefore you despise me as mean and unknown. But God will testify that I have come from heaven; and though I may be rejected by you, God will acknowledge that I am truly his own Son.”

But he who hath sent me is true. He calls God true in the same sense that Paul calls him faithful

If we are unbelievers, says he, he remaineth faithful, he cannot deny himself, (2 Timothy 2:13.)

For his object is to prove, that the credit due to the Gospel is not in the smallest degree diminished by the utmost exertions of the world to overthrow it; that though wicked men may attempt to take from Christ what belonged to him, still he remains unimpaired, because the truth of God is firm and is always like itself. Christ sees that he is despised; but so far is he from yielding, that, on the contrary, he boldly repels the furious arrogance of those who hold him in no estimation. With such unshaken and heroic fortitude all believers ought to be endued; nay, more, our faith will never be solid or lasting, unless it treat with contempt the presumption of wicked men, when they rise up against Christ. Above all, godly teachers, relying on this support, ought to persevere in maintaining sound doctrine, even though it should be opposed by the whole world. Thus Jeremiah appeals to God as his defender and guardian, because he is condemned as an impostor:

Thou hast deceived me, O Lord, says he, and I was deceived, (Jeremiah 20:7.)

Thus Isaiah, overwhelmed on all sides by calumnies and reproaches, flies to this refuge, that God will approve his cause, (Isaiah 50:8.) Thus Paul, oppressed by unjust judgments, appeals against all to the day of the Lord, (1 Corinthians 4:5,) reckoning it enough to have God alone to place against the whole world, however it may rage and storm.

Whom you knew not. He means that it is not wonderful that he is not known by the Jews, because they do not know God; for the beginning of wisdom is, to behold God.

29. But I know him. When he says that he knoweth God, he means that it is not without good grounds that he has risen to so great confidence; and by his example he warns us not to assume lightly the name of God, so as to vaunt of Him as the patron and defender of our cause. For many are too presumptuous in boasting of the authority of God; and, indeed, it is impossible to imagine greater readiness and boldness in rejecting the opinions of all men, than is to be found among fanatics who give out their own inventions as the oracles of God. But we are taught by these words of our Lord Jesus Christ that we ought especially to beware of proud and foolish confidence; and that, when we have fully ascertained the truth of God, we ought boldly to resist men. And he who is fully aware that God is on his side has no reason to dread the charge of being insolent, in trampling under foot all the haughtiness of the world.

Because I am from him, and he hath sent me. Some distinguish these two clauses in this manner. They refer the former clause — I am from him — to the Divine essence of Christ; and the latter clause — he hath sent me — to the office enjoined on him by the Father, for the sake of executing which he took upon him the flesh and human nature. Though I do not venture to reject this view, still I do not know if Christ intended to speak so abstrusely. I readily acknowledge that Christ’s heavenly descent may be inferred from it, but it would not be a sufficiently strong proof of his eternal Divinity against the Arians.

30. Therefore they sought to seize him. They had no want of will to do him mischief; they even made the attempt, and they had strength to do it. Why, then, amidst so much ardor, are they benumbed, as if they had their hands and feet bound? The Evangelist replies, because Christ’s hour was not yet come; by which he means that, against all their violence and furious attacks, Christ was guarded by the protection of God. And at the same time he meets the offense of the cross; for we have no reason to be alarmed when we learn that Christ was dragged to death, not through the caprice of men, but because he was destined for such a sacrifice by the decree of the Father. And hence we ought to infer a general doctrine; for though we live from day to day, still the time of every man’s death has been fixed by God. It is difficult to believe that, while we are subject to so many accidents, exposed to so many open and concealed attacks both from men and beasts, and liable to so many diseases, we are safe from all risk until God is pleased to call us away. But we ought to struggle against our own distrust; and we ought to attend first to the doctrine itself which is here taught, and next, to the object at which it aims, and the exhortation which is drawn from it, namely, that each of us, casting all his cares on God, (Psalm 55:22; 1 Peter 5:7,) should follow his own calling, and not be led away from the performance of his duty by any fears. Yet let no man go beyond his own bounds; for confidence in the providence of God must not go farther than God himself commands.

John 7:31-36

31. And many of the multitude believed in him, and said, When Christ shall come, will he do more miracles than this man doth? 32. The Pharisees heard the multitude muttering these things concerning him; and the Pharisees and priests sent officers to seize him. 33. Jesus, therefore, said to them, Yet a little while am I with you, and I go to him who hath sent me. 34. You shall seek me, and shall not find me; and where I am, you cannot come. 35. The Jews, therefore, said among themselves, Whither will he go, that we shall not find him? Will he go to those who are scattered among the Greeks, “Vers ceux qui sont espars entre les Grecs.” and teach the Greeks? 36. What is this saying which he hath spoken, You shall seek me, and shall not find me, and whither I go, you cannot come?

31. And many of the multitude believed in him. We might have thought that Christ preached to deaf and altogether obstinate persons; and yet the Evangelist says that some fruit followed. And, therefore, though some may murmur, and others scorn, and others slander, and though many differences of opinion may arise, still the preaching of the Gospel will not be without effect; so that we must sow the seed, and wait with patience until, in process of time, the fruit appear. The word believe is here used inaccurately, for they depended more on miracles than they relied on doctrine, and were not convinced that Jesus was the Christ; but as they were prepared to listen to him, and showed themselves willing to receive instruction from him as their Teacher, such a preparation for faith is called faith When the Holy Spirit bestows so honorable a designation on a small spark of good disposition, it ought to encourage us, so as not to doubt that faith, however small it may be, is acceptable to God.

32. The Pharisees heard. Hence it appears that the Pharisees, like persons set on the watch, were anxious on all occasions not to permit Christ to be known. In the first instance the Evangelist calls them only Pharisees, and next he adds to them the priests of whom the Pharisees were a part. There can be no doubt that, as they wished to be reckoned the greatest zealots for the Law, they opposed Christ more bitterly than all the other sects; but finding that their unaided exertions were not sufficient to oppress Christ, they committed the affair to the whole order of the priests. Thus they who, in other respects, differed among themselves now conspire together, under the guidance of Satan, against the Son of God. Meanwhile, since the Pharisees had such ardent zeal and such incessant toil for defending their tyranny and the corrupt state of the Church, how much more zealous ought we to be in maintaining the kingdom of Christ! The Papists in the present day are not less mad or less eager to extinguish the Gospel; and yet it is monstrously wicked that their example does not, at least, whet our desires, and cause us to labor with greater boldness in the defense of true and sound doctrine.

33. Yet a little while am I with you. Some think that this sermon was addressed to the assembly of the people who were present, and others, that it was addressed to the officers who had been sent to seize Christ. But for my own part, I have no doubt that Christ particularly addresses his enemies, who had taken counsel to destroy him; for he ridicules their efforts, because they will be utterly ineffectual, until the time decreed by the Father be come And at the same time, he reproaches them for their obstinacy, because they not only reject, but furiously oppose, the grace which is offered to them; and threatens that ere long it will be taken from them. When he says, I am with you, he rebukes their ingratitude, because, though he had been given to them by the Father, though he had come down to them from the heavenly glory, though, by calling them to be his familiar associates, he desired nothing more than to assist them, still there were few who received him. When he says, Yet a little while, he warns them that God will not long endure that his grace should be exposed to such shameful contempt. Yet he also means, that neither his life nor his death is placed at their disposal, but that his Father has fixed a time, which must be fulfilled.

I go to him who hath sent me. By these words he testifies that he will not be extinguished by his death, but, on the contrary, when he shall have laid aside his mortal body, will be declared to be the Son of God by the magnificent triumph of his resurrection; as if he had said, “Labour as much as you please, yet you will never hinder my Father from receiving me into his heavenly glory, when I have discharged the embassy which he has committed to me. Thus not only will my rank remain undiminished after my death, but a more excellent condition is then provided for me.” Besides, we ought to draw from it a general admonition; for as often as Christ calls us to the hope of salvation by the preaching of the Gospel, he is present with us. For not without reason is the preaching of the Gospel called Christ’s descent to us, where it is said,

he came and preached peace to those who were far off, and to those who were near, (Ephesians 2:17.)

If we accept the hand which he holds out, he will lead us to the Father; and so long as we must sojourn in the world, not only will he show himself to be near us, but will constantly dwell in us. And if we disregard his presence, he will lose nothing, but, departing from us, will leave us altogether strangers to God and to life.

34. You shall seek me. They sought Christ, to put him to death. Here Christ alludes to the ambiguous signification of the word seek, for soon they shall seek him in another manner; as if he had said, “My presence, which is now irksome and intolerable to you, will last for a short time; but ere long you shall seek me in vain, for, far removed from you, not only by my body, but also by my power, I shall behold from heaven your destruction.” But here a question may be put, of what nature was this seeking of Christ? For it is plain enough that Christ speaks of the reprobate, whose obstinacy in rejecting Christ had reached the utmost point. Some refer it to doctrine, because the Jews, by foolishly pursuing the righteousness of works, did not obtain what they desired, (Romans 9:31.) Many understand it as referring to the person of the Messiah, because the Jews, reduced to extremities, in vain implored a Redeemer. But for my own part, I explain it as merely denoting the groans of distress uttered by the wicked, when, compelled by necessity, they look in some manner towards God.

And shall not find me. When they seek him, they do not seek him; for unbelief and obstinacy — by shutting up their hearts, as it were — hinders them from approaching to God. They would desire, indeed, that God should aid them, and should be their Redeemer, but, by impenitence and hardness of heart, they obstruct their path. We have a very striking example “Un fort bel exemple.” in Esau, who, on account of having lost his birthright, not only is oppressed with grief, but groans and gnashes his teeth, and breaks out into furious indignation, (Genesis 27:38; Hebrews 12:17.) But yet so far is he from the right way of seeking the blessing, that, at the very time when he is seeking it, “Quand il la cherche.” he renders himself more unworthy of it. In this manner God usually punishes the contempt of his grace in the reprobate, so that, either afflicted by severe punishments, or oppressed by a conviction of their misery, or reduced to other extremities, they complain, and cry, and howl, but without reaping any advantage; for, being always like themselves, they nourish within their hearts the same cruelty which they formerly displayed, and do not go to God, but rather wish that he were changed, since they cannot destroy him. Hence let us learn that we ought to receive Christ without delay, while he is still present with us, that the opportunity of enjoying him may not pass away from us; for if the door be once shut, it will be vain for us to try to open it.

Seek the Lord, says Isaiah, while he may be found; call upon him, while he is near, (Isaiah 55:6.)

We ought therefore to go to God early, while the time of his good pleasure lasts, as the prophet speaks, (Isaiah 49:8;) for we know not how long God will bear with our negligence. In these words, where I am, you cannot come, he employs the present tense instead of the future, where I shall be, you shall not be able to come

35. Whither will he go? This was added by the Evangelist, for the express purpose of showing how great was the stupidity of the people. Thus not only are wicked men deaf to hear God’s instruction, but even dreadful threatenings are allowed by them to pass by in mockery, as if they were listening to a fable. Christ spoke expressly of the Father, but they remain fixed on the earth, and think of nothing else than a departure to distant countries.

Will he go to the dispersion of the Greeks? It is well known that the Jews gave the name of Greeks to all nations beyond the sea; but they do not mean that Christ will go to the uncircumcised nations, but to the Jews, who were dispersed through the various countries of the world. For the word dispersion would not apply to those who are natives of the place, and who inhabit their native soil, but applies well to the Jews, who were fugitives and exiles. Thus Peter inscribes his First Epistle παρεπιδήμοις διασπορᾶς, to the strangers of the dispersion, that is, to the strangers who are scattered “Aux estrangers qui estes espars.” through Pontus, Galatia, Cappadocia, Asia, and Bithynia, (1 Peter 1:1;) and James salutes the twelve tribes ἐν τὣ διασπορᾷ, in the dispersion, that is, scattered abroad, (James 1:1.) The meaning of the words therefore is, “Will he cross the sea, to go to Jews who dwell in a world unknown to us?” And it is possible that they intended to teaze Christ by this mockery. “If this be the Messiah, will he fix the seat of his reign in Greece, since God has assigned to him the land of Canaan as his own habitation?” But however that may be, we see that the severe threatening which Christ had uttered did not at all affect them.

John 7:37-39

37. Now on the last day, which was the greatest day of the feast, Jesus stood, and exclaimed, saying, If any man thirst, let him come to me, and drink. 38. He who believeth in me, as the Scripture saith, out of his belly shall flow rivers of living water. 39 But this he spoke of the Spirit which they who believed in him were to receive. For the Holy Spirit was not yet given, because Jesus was not yet glorified.

37. On the last day. The first thing that ought to be observed here is, that no plots or intrigues of enemies terrified Christ, so as to cause him to desist from his duty; but, on the contrary, his courage rose with dangers, so that he persevered with greater firmness. This is proved by the circumstance of the time, the crowded assembly, and the freedom he used in exclaiming, while he knew that hands were stretched out on all sides to seize him; for it is probable that the officers were at that time ready to execute their commission.

We must next observe, that nothing else than the protection of God, on which he relied, enabled him to stand firm against such violent efforts of those men, who had every thing in their power. For what other reason can be assigned why Christ preached on the most public day of the festival, in the midst of the temple, over which his enemies enjoyed a quiet reign, and after that they had prepared a band of officers, but because God restrained their rage? Yet it is highly useful to us, that the Evangelist introduces Christ exclaiming aloud, Let all who thirst come to me For we infer from it that the invitation was not addressed to one or two persons only, or in a low and gentle whisper, but that this doctrine is proclaimed to all, in such a manner that none may be ignorant of it, but those who, of their own accord shutting their ears, will not receive this loud and distinct cry.

If any man thirst. By this clause he exhorts all to partake of his blessings, provided that, from a conviction of their own poverty, they desire to obtain assistance. For it is true that we are all poor and destitute of every blessing, but it is far from being true that all are roused by a conviction of their poverty to seek relief. Hence it arises that many persons do not stir a foot, but wretchedly wither and decay, and there are even very many who are not affected by a perception of their emptiness, until the Spirit of God, by his own fire, kindle hunger and thirst in their hearts. It belongs to the Spirit, therefore, to cause us to desire his grace.

As to the present passage, we ought to observe, first, that none are called to obtain the riches of the Spirit but those who burn with the desire of them. For we know that the pain of thirst is most acute and tormenting, so that the very strongest men, and those who can endure any amount of toil, are overpowered by thirst. And yet he invites the thirsty rather than the hungry, in order to pursue the metaphor which he afterwards employs in the word water and the word drink, that all the parts of the discourse may agree with each other. And I have no doubt that he alludes to that passage in Isaiah, All that thirst, come to the waters, (Isaiah 55:1.) For what the Prophet there ascribes to God must have been at length fulfilled in Christ, as also that which the blessed Virgin sung, that

those who are rich and full he sendeth empty away, (Luke 1:53.)

He therefore enjoins us to come direct to himself, as if he had said, that it is he alone who can fully satisfy the thirst of all, and that all who seek even the smallest alleviation of their thirst anywhere else are mistaken, and labor in vain.

And let him drink. To the exhortation a promise is added; for though the word — let him drink — conveys an exhortation, still it contains within itself a promise; because Christ testifies that he is not a dry and worn-out cistern, but an inexhaustible fountain, which largely and abundantly supplies all who will come to drink Hence it follows that, if we ask from him what we want, our desire will not be disappointed.

38. He who believeth in me. He now points out the manner of coming, which is, that we must approach, not with the feet, but by faith; or rather, to come is nothing else than to believe, at least, if you define accurately the word believe; as we have already said that we believe in Christ, when we embrace him as he is held out to us in the Gospel, full of power, wisdom, righteousness, purity, life, and all the gifts of the Holy Spirit. Besides, he now confirms more plainly and fully the promise which we lately mentioned; for he shows that he has a rich abundance to satisfy us to the full.

Out of his belly shall flow rivers of living water. The metaphor appears, no doubt, to be somewhat harsh, when he says that rivers of living water shall flow out of the belly of believers; but there can be no doubt as to the meaning, that they who believe shall suffer no want of spiritual blessings. He calls it living water, the fountain of which never grows dry, nor ceases to flow continually. As to the word rivers being in the plural number, I interpret it as denoting the diversified graces of the Spirit, which are necessary for the spiritual life of the soul. In short, the perpetuity, as well as the abundance, of the gifts and graces of the Holy Spirit, “Des dons et graces du Sainct Esprit.” is here promised to us. Some understand the saying — that waters flow out of the belly of believers — to mean, that he to whom the Spirit has been given makes a part to flow to his brethren, as there ought to be mutual communication between us. But I consider it to be a simpler meaning, that whosoever shall believe in Christ shall have a fountain of life springing up, as it were, in himself, as Christ said formerly,

He who shall drink of this water shall never thirst, (John 4:14;)

for while ordinary drinking quenches thirst only for a short time, Christ says that by faith we draw the Spirit, that he may become a fountain of water springing up into everlasting life

Still he does not say that, on the first day, believers are so fully satisfied with Christ, that ever afterwards they neither hunger nor thirst; but, on the contrary, the enjoyment of Christ kindles a new desire of him. But the meaning is, that the Holy Spirit is like a living and continually flowing fountain in believers; as Paul also declares that he is life in us, (Romans 8:10,) though we still carry about, in the remains of sin, the cause of death. And, indeed, as every one partakes of the gifts and graces of the Holy Spirit, according to the measure of his faith, we cannot possess a perfect fullness of them in the present life. But believers, while they make progress in faith, continually aspire to fresh additions of the Spirit, so that the first-fruits which they have tasted carry them forward to perpetuity of life. But we are also reminded by it, how small is the capacity of our faith, since the graces of the Spirit scarcely come into us by drops, which would flow like rivers, if we gave due admission to Christ; that is, if faith made us capable of receiving him.

As the Scripture saith. Some confine this to the former clause, and others to the latter clause; for my own part, I extend it to the entire scope of the discourse. Besides, Christ does not here, in my opinion, point out any particular passage of Scripture, but produces a testimony drawn from the ordinary doctrine of the Prophets. For whenever the Lord, promising an abundance of his Spirit, compares it to living waters, he looks principally to the kingdom of Christ, to which he directs the minds of believers. All the predictions of living waters, therefore, have their fulfillment in Christ, because he alone hath opened and displayed the hidden treasures of God. The reason why the graces of the Spirit are poured out on him is,

that we may all draw out of his fullness, (John 1:16.)

Those persons, therefore, whom Christ so kindly and graciously calls, and who wander in every direction, deserve to perish miserably.

39. But this he spoke of the Spirit. The word water is sometimes applied to the Spirit on account of its purity, because it is his office to cleanse our pollutions; but in this and similar passages this term is employed in a different acceptation, which is, that we are destitute of all the sap and moisture of life, unless when the Spirit of God quickens us, and when he waters us, as it were, by secret vigor. Under one part he includes the whole; “Sous une partie il comprend le tout.” for under the one word water he includes all the parts of life. Hence we infer also, that all who have not been regenerated by the Spirit of Christ ought to be reckoned dead, whatever may be the pretended life of which they boast.

For the Holy Spirit was not yet given. We know that the Spirit is eternal; but the Evangelist declares that, so long as Christ dwelt in the world in the mean form of a servant, that grace of the Spirit, which was poured out on men after the resurrection of Christ, had not been openly manifested. And, indeed, he speaks comparatively, in the same manner as when the New Testament is compared to the Old. God promises his Spirit to his elect and believers, “A ses eleus et fideles.” as if he had never given him to the Fathers. At that very time, the disciples had undoubtedly received the first-fruits of the Spirit; for whence comes faith but from the Spirit? The Evangelist, therefore, does not absolutely affirm that the grace of the Spirit was not offered and given “Offerte et donnee.” to believers before the death of Christ, but that it was not yet so bright and illustrious as it would afterwards become. For it is the highest ornament of the kingdom of Christ, that he governs his Church by his Spirit; but he entered into the lawful and — what may be called — the solemn possession of his kingdom, when he was exalted to the right hand of the Father; so that we need not wonder if he delayed till that time the full manifestation of the Spirit.

But one question still remains to be answered. Does he mean here the visible graces of the Spirit, or the regeneration which is the fruit of adoption? I answer: The Spirit, who had been promised at the coming of Christ, appeared in those visible gifts, as in mirrors; but here the question relates strictly to the power of the Spirit, by which we are born again in Christ, and become new creatures. That we lie on earth poor, and famished, and almost destitute of spiritual blessings, while Christ now sits in glory at the right hand of the Father, and clothed with the highest majesty of government, ought to be imputed to our slothfulness, and to the small measure of our faith.

John 7:40-44

40. Many of the multitude, therefore, having heard this sermon, said, This is truly a Prophet. “Cestuy-ci est veritablement Prophete, ou, le Prophete.” — “This is truly a Prophet, or, the Prophet.” 41. Others said, This is the Christ. And others said, But will Christ come out of Galilee? 42. Doth not the Scripture say that Christ will come from the seed of David, and from the town of Bethlehem, where David dwelt? 43. There was therefore a difference of opinion in the multitude on account of him. 44. And some of them wished to seize him, but no man laid hands on him.

40. Many of the multitude. The Evangelist now relates what fruit followed from this last sermon of our Lord Jesus Christ; namely, that some thought one thing and some another, so that a difference of opinion arose among the people It ought to be observed that John does not speak of the open enemies of Christ, or of those who were already filled with deadly hatred “De mortelle haine.” against sound doctrine, but of the common people, among whom there ought to have been greater integrity. He enumerates three classes of them.

He is truly a Prophet. The first acknowledged that Jesus was truly a Prophet, from which we infer that they did not dislike his doctrine. But, on the other hand, how light and trifling this confession was, is evident from the fact, that, while they approve of the Teacher, they neither understand what he means, nor relish what he says; for they could not truly receive him as a Prophet, without, at the same time, acknowledging that he is the Son of God and the Author of their salvation. Yet this is good in them, that they perceive in Christ something Divine, which leads them to regard him with reverence; for this willingness to learn might afterwards give an easy opening to faith.

41. Others said, He is the Christ. The second have a more correct opinion than the first; for they plainly acknowledge that he is the Christ; but the third “Les troisiemes.” rise up against them, and hence proceeds the debate. By this example we are warned that we ought not to think it strange in the present day, if men are divided among themselves by various controversies. We learn that Christ’s sermon produced a schism, and that not among Gentiles who were strangers to the faith, but in the midst of the Church of Christ, and even in the chief seat of the Church. Shall the doctrine of Christ be blamed on that account, as if it were the cause of disturbances? Nay rather, though the whole world were in commotion, the word of God is so precious, that we ought to wish that it were received, at least by a few. There is no reason, therefore, why our consciences should be distressed, when we see those who wish to be accounted the people of God fighting with each other by contrary opinions.

Yet it ought also to be observed that divisions do not properly draw their origin from the Gospel; for there can be no firm agreement among men except in undoubted truth. As to the peace maintained among those who know not God, it arises more from stupidity than from true agreement. In short, of all the differences which spring up, when the Gospel is preached, the cause and seed formerly lay concealed in men; but when they are awakened, as it were, out of sleep, they begin to move, just as vapours are produced by something else than the sun, although it is not till the sun arises that they make their appearance.

But will Christ come out of Galilee? That they may not be thought to reject Christ on insufficient grounds, they fortify themselves by the testimony of Scripture; and though they do violence to this passage, by turning it improperly against Christ, still they have some appearance of truth. In this point only they are in the wrong, that they make Christ a Galilean. But whence arises this ignorance but from contempt? For if they had taken the trouble to inquire, they would have seen that Christ was adorned with both titles; that he was born in Bethlehem, and that he was the son of David But such is our natural disposition; in matters of little consequence we are ashamed of being indolent, while, in the mysteries of the heavenly kingdom, we slumber without any concern. It is likewise of importance to observe, that those men are diligent and industrious in seeking an excuse for turning aside from Christ, but, at the same time, are astonishingly slow and dull in receiving sound doctrine. In this manner, out of the Scriptures themselves, which lead us by the hand to Christ, men frequently make obstacles for themselves, that they may not come to Christ.

44. Some of them wished to seize him. By these words the Evangelist means, that they not only despised Christ, but that their wicked rejection of him was accompanied by cruelty and eagerness to do him injury; for superstition is always cruel. That their efforts were unavailing, we ought to ascribe to the providence of God; for since Christ’s hour was not yet come, as has been formerly said, guarded by the protection of his Father, on which he relied, he surmounted all dangers.

John 7:45-53

45. So the officers came to the chief priests and Pharisees, and they said to them, Why have you not brought him? 46. The officers answered, Never man spoke like this man. 47. The Pharisees therefore answered them, And are you also seduced? 48. Hath any of the rulers, or of the Pharisees, believed in him? 49. But this multitude, who know not the law, are accursed. 50. Nicodemus said to them, (he who came to him by night, for he was one of them,) 51. Doth our law judge a man before it hath heard him, and knoweth what he doth? 52. They answered and said to him, Art thou also of Galilee? Search and see, that no Prophet hath arisen out of Galilee. 53. And every man went to his own house.

45. So the officers came. Here we may see how blind is the arrogance of men. To such an extent do they admire and adore the greatness which renders them eminent, that they have no hesitation in trampling under foot morality and religion. If any thing happen contrary to their wish, they would willingly mingle heaven and earth; for when these haughty and wicked priests “Ces orgueilleur et mechans sacrificateurs.” ask, why Christ was not brought, they magnify their power so greatly as if nothing ought to oppose their command.

46. Never man spoke like this man. Those officers acknowledge that they are subdued and vanquished by the word of Christ, and yet they do not on that account repent or give due honor to the word. If it be true, that never man spoke like this man, why did not the Divine power, which they were compelled to feel, touch their hearts in such a manner as to cause them to devote themselves wholly to God? But it was necessary that the prediction of Isaiah should thus be accomplished:

he will prostrate the wicked by the breath of his mouth, (Isaiah 11:4.)

Nay more, we shall afterwards see how those who were attempting to put him to death, overwhelmed by the voice of Christ alone, and as if they had been struck down with mallets, fell backwards, (John 18:6.) Let us, therefore, learn that the doctrine of Christ possesses such power as even to terrify the wicked; but as this tends to their destruction, let us take care that we be softened, instead of being broken. Even in the present day, we see many persons who too much resemble those officers, who are reluctantly drawn into admiration of the doctrine of the Gospel, and yet are so far from yielding to Christ, that they still remain in the enemy’s camp. There are others even worse, who, for the sake of obtaining favor with the wicked, employ all the opprobrious terms which they can find for basely slandering that doctrine, which, notwithstanding, they acknowledge to be from God, because they are convinced of it in their hearts. “Laquelle toutesfois ils confessent estre de Dieu, d’autant qu’ils en sont conveincus en leurs coeurs.”

47. And are you also seduced? While they reprove their officers, they endeavor, at the same time, to keep them in subjection. For by these words they mean, that it would be unreasonable and unbecoming that they should not remain steady, though the whole people should revolt. But we must see on what argument they rest, when they so haughtily insult Christ.

48. Has any of the rulers, or of the Pharisees, believed in him? “He has none on his side,” they say, “but low and ignorant men; the rulers, and every person of distinction, are opposed to him.” They expressly name the Pharisees, because they had a reputation above others, both for knowledge and holiness, so that they might be said to be the princes of the people. This objection appears to have some plausibility; for if the rulers and governors of the Church do not retain their authority, it is impossible that any thing shall ever be properly done, or that the good order of the Church shall long continue. We know what are the fierce passions of the common people; in consequence of which the most frightful disorder must follow, when every man is allowed to do what he pleases. The authority of those who rule is therefore a necessary bridle for preserving the good order of the Church; and, accordingly, it was provided by the Law of God that, if any question or controversy should arise, it should be submitted to the decision of the High Priest, (Deuteronomy 17:8.)

But they err in this respect, that, while they claim for themselves the highest authority, they are unwilling to submit to God. It is true that God conferred the power of judgment on the high priest, but God did not intend that the high priest should decide, except according to his Law. All the authority that is possessed by pastors, therefore, is subject to the word of God, that all may be kept in their own rank, from the greatest to the smallest, and that God alone may be exalted. If pastors who honestly and sincerely discharge their duty, claim authority for themselves, this glorying will be holy and lawful; but when the mere authority of men is supported, without the authority of God’s word, it is vain and useless boasting. But it often happens that wicked men rule in the Church; and therefore we must beware of giving any authority to men, as soon as they depart from the word of God.

We see that nearly all the prophets were tormented by this kind of annoyance; for, in order to bury their doctrine, men continually brought against them the magnificent titles of Princes, of Priests, and of the Church. Provided with the same armor, Papists in the present day rage not less fiercely than did the adversaries of Christ and of the Prophets in former times. It is a horrible blindness, indeed, when a mortal man is not ashamed to oppose himself to God; but to such a pitch of madness does Satan carry those who set a higher value on their own ambition than on the truth of God. Meanwhile, it is our duty to cherish such a reverence for the word of God as shall extinguish all the splendor of the world, and scatter its vain pretensions; for miserable would be our condition, if our salvation depended on the will of princes, and far too unsteady would our faith be, if it were to stand or fall according to their pleasure.

49. But this multitude. The first part of their pride was, that, relying on the title of Priests, they wished to subject all to them in a tyrannical manner. The next is, that they despise others as men of no estimation, as those who excessively flatter themselves are always disposed to abuse others, and an immoderate love of ourselves is accompanied by contempt of the brethren. They pronounce the whole populace to be accursed; and why? It is no doubt alleged by them that the people do not know the law; but another reason, which they concealed, was, that they thought that there was no holiness but in their own rank. In like manner, the Popish priests in our own day pretend that none but themselves deserve to be called the Church; and all others, whom they call the laity, they despise as if they were profane persons. But to throw down such madness of pride, God prefers the mean and despised to those who hold the highest authority and power. And it ought to be observed that they here boast of knowledge, not that which instructs men in religion and the fear of God, but such as they possessed while, with magisterial pride, they gave forth their responses, as if they alone had been qualified to interpret the law. It is undoubtedly true, that all who have not been instructed in the law of God are accursed, because by the knowledge of it we are truly sanctified. But this knowledge is not confined to a few who, swelled with false confidence, wish to exclude themselves from the rank of other men, but belongs in common to all the children of God, that all, from the smallest even to the greatest, may be united in the same obedience of faith.

50. Nicodemus said to them. The Evangelist describes Nicodemus as a neutral man, who does not venture to undertake in good earnest the defense of sound doctrine, and yet cannot endure to have the truth oppressed.

He who came to Jesus by night. This circumstance is mentioned by the Evangelist, partly to the praise, and partly to the disgrace, of Nicodemus. If he had not loved the doctrine of Christ, he would never have dared to meet the rage of wicked men; for he knew that, if any of them but opened his mouth, he would be immediately exposed to dislike and to danger. When, therefore, he ventures to throw out one word, however feeble it may be, some small spark of godliness shines from his heart; but in not defending Christ openly, he manifests excessive timidity. Thus the Evangelist means that he has still a hankering after the concealment of the night, and is not a true disciple of Christ. He says that he once came to Jesus by night, but remained openly among his enemies, and kept his place in their camp.

This ought to be the more carefully observed, because there are many in the present day who plead that they resemble Nicodemus, and hope that, by assuming this mask, they will mock God with impunity. Granting what they ask, that there is no difference between them and Nicodemus, what assistance, pray, do they derive from such an example? Nicodemus says that Christ ought not to be condemned until he be heard; and the same thing might be said of a robber or an assassin; for it is a well-known and proverbial sentiment, that it is better to acquit the innocent than to condemn the guilty. Besides, in his attempts to release the person of Christ, he leaves and abandons the doctrine. What shall we find here that is worthy of a believer or a Christian? “D’un homme fidele et Chrestien.” Thus the seed of the gospel, which afterwards bore fruit, was still concealed and choked in him. We shall apply this example far more profitably to another purpose, that the Lord frequently causes the doctrine, which seemed to have perished, gradually to take a concealed root, and, after a long period, to put forth some bud, first like an untimely plant, afterwards lively and vigorous; just as the faith of Nicodemus acquired new and sudden vigor from the death of Christ.

52. Art thou also from Galilee? They say that all who favor Christ are from Galilee, and this is spoken reproachfully, as if he could not have any person among his followers except from the small and unknown corner of Galilee “De ce petit coin incognee de Galilee.” The extreme violence to which they are excited against Nicodemus, shows with what furious hatred they burned against Christ; for he had not avowedly undertaken to defend Christ, but had only said that he ought not to be condemned before he was heard Thus among the Papists in our own day, no man can show the slightest token of candour that the Gospel may not be oppressed, but immediately the enemies fly into a passion, and exclaim that he is a heretic.

53. And every man went to his own house. Now follows an astonishing close of the transaction. If any one take into account what was the reign of the priests at that time, with what rage they were excited, and how vast was their retinue, and, on the other hand, if he consider that Christ was unarmed and defenceless, and that there was no body of men to protect him, the conclusion must be, that it was all over with him a hundred times. When so formidable a conspiracy is dissolved of its own accord, and when all those men, like waver of the sea, break themselves by their own violence, who will not acknowledge that they were scattered by the hand of God? But God always continues to be like himself; and therefore, whenever he pleases, he will bring to nothing all the efforts of enemies, so that, while they have everything in their power, and are ready and prepared to execute their design, they will depart without having done their work. And we have often found that, whatever contrivances our enemies have made to extinguish the Gospel, yet by the amazing kindness of God, it immediately fell powerless to the ground.

CHAPTER 8

John 8:1-11

1. But Jesus went to the mountain of Olives. 2. And early in the morning he again came to the temple, and all the people came to him; and sitting down, he taught them 3. And the scribes and Pharisees bring to him a woman caught in adultery, and placing her in the midst, 4. They say to him, Master, this woman was caught in the very act, while she was committing adultery. 5. Now in the law Moses commanded us to stone such persons; but what sayest thou? 6. Now they said this, trying him, that they might have ground for accusing him. But Jesus, casting down his eyes, “S’enclinant en bas.” — “Stooping down.” wrote with the finger on the ground. 7. And as they persisted in asking him, he lifted up his eyes, “Il se dressa.” and said to them, He who is without sin amongst you, let him first cast a stone at her. 8. And again he stooped down, and wrote on the ground. 9. And having heard that, and being reproved by their conscience, they went out one by one, beginning at the eldest even to the last; so that Jesus was left alone, and the woman who stood in the midst. 10. And Jesus, lifting up his eyes, having seen nobody but the woman, said to her, Woman, where are thy accusers? Hath no man condemned thee? 11. She said, No man, Lord. Jesus answered her, Neither do I condemn thee: go, and sin no more.

CHAPTER 7

Joh 7:1-53. Christ at the Feast of Tabernacles.

1-2. After these things--that is, all that is recorded after Joh 5:18.

walked in Galilee--continuing His labors there, instead of going to Judea, as might have been expected.

sought to kill him--referring back to Joh 5:18. Hence it appears that our Lord did not attend the Passover mentioned in Joh 6:4--being the third since His ministry began, if the feast mentioned in Joh 5:1 was a Passover.

3-5. His brethren said--(See on Mt 13:54-56).

Depart ... into Judea, &c.--In Joh 7:5 this speech is ascribed to their unbelief. But as they were in the "upper room" among the one hundred and twenty disciples who waited for the descent of the Spirit after the Lord's ascension (Ac 1:14), they seem to have had their prejudices removed, perhaps after His resurrection. Indeed here their language is more that of strong prejudice and suspicion (such as near relatives, even the best, too frequently show in such cases), than from unbelief. There was also, probably, a tincture of vanity in it. "Thou hast many disciples in Judea; here in Galilee they are fast dropping off; it is not like one who advances the claims Thou dost to linger so long here, away from the city of our solemnities, where surely 'the kingdom of our father David' is to be set up: 'seeking,' as Thou dost, 'to be known openly,' those miracles of Thine ought not to be confined to this distant corner, but submitted at headquarters to the inspection of 'the world.'" (See Psa 69:8, "I am become a stranger to my brethren, an alien unto my mother's children!")

6-10. My time is not yet come--that is, for showing Himself to the world.

your time is always ready--that is "It matters little when we go up, for ye have no great plans in life, and nothing hangs upon your movements. With Me it is otherwise; on every movement of Mine there hangs what ye know not. The world has no quarrel with you, for ye bear no testimony against it, and so draw down upon yourselves none of its wrath; but I am here to lift up My voice against its hypocrisy, and denounce its abominations; therefore it cannot endure Me, and one false step might precipitate its fury on its Victim's head before the time. Away, therefore, to the feast as soon as it suits you; I follow at the fitting moment, but 'My time is not yet full come.'"

11-13. Jews--the rulers.

sought him--for no good end.

Where is He?--He had not been at Jerusalem for probably a year and a half.

14-15. about the midst of the feast--the fourth or fifth day of the eight, during which it lasted.

went up into the temple and taught--The word denotes formal and continuous teaching, as distinguished from mere casual sayings. This was probably the first time that He did so thus openly in Jerusalem. He had kept back till the feast was half through, to let the stir about Him subside, and entering the city unexpectedly, had begun His "teaching" at the temple, and created a certain awe, before the wrath of the rulers had time to break it.

16-18. doctrine ... not mine, &c.--that is, from Myself unauthorized; I am here by commission.

19-20. Did not Moses, &c.--that is, In opposing Me ye pretend zeal for Moses, but to the spirit and end of that law which he gave ye are total strangers, and in "going about to kill Me" ye are its greatest enemies.

21-24. I have done one work, &c.--Taking no notice of the popular appeal, as there were those there who knew well enough what He meant, He recalls His cure of the impotent man, and the murderous rage it had kindled (Joh 5:9, 16, 18). It may seem strange that He should refer to an event a year and a half old, as if but newly done. But their present attempt "to kill Him" brought up the past scene vividly, not only to Him, but without doubt to them, too, if indeed they had ever forgotten it; and by this fearless reference to it, exposing their hypocrisy and dark designs, He gave His position great moral strength.

25-27. some of them of Jerusalem--the citizens, who, knowing the long-formed purpose of the rulers to put Jesus to death, wondered that they were now letting Him teach openly.

28-29. cried Jesus--in a louder tone, and more solemn, witnessing style than usual.

Ye both, &c.--that is, "Yes, ye know both Myself and My local parentage, and (yet) I am not come of Myself."

but he that sent me is true, &c.--Probably the meaning is, "He that sent Me is the only real Sender of any one."

30-32. sought to take ... none laid hands--their impotence being equal to their malignity.

33-34. Yet a little while, &c.--that is, "Your desire to be rid of Me will be for you all too soon fulfilled. Yet a little while and we part company--for ever; for I go whither ye cannot come: nor, even when ye at length seek Him whom ye now despise, shall ye be able to find Him"--referring not to any penitential, but to purely selfish cries in their time of desperation.

35-36. Whither will he go, &c.--They cannot comprehend Him, but seem awed by the solemn grandeur of His warning. He takes no notice, however, of their questions.

37-39. the last day, that great day of the feast--the eighth (Le 23:39). It was a sabbath, the last feast day of the year, and distinguished by very remarkable ceremonies. "The generally joyous character of this feast broke out on this day into loud jubilation, particularly at the solemn moment when the priest, as was done on every day of this festival, brought forth, in golden vessels, water from the stream of Siloah, which flowed under the temple-mountain, and solemnly poured it upon the altar. Then the words of Is 12:3 were sung, With joy shall ye draw water out of the wells of Salvation, and thus the symbolical reference of this act, intimated in Joh 7:39, was expressed" [Olshausen]. So ecstatic was the joy with which this ceremony was performed--accompanied with sound of trumpets--that it used to be said, "Whoever had not witnessed it had never seen rejoicing at all" [Lightfoot].

Jesus stood--On this high occasion, then, He who had already drawn all eyes upon Him by His supernatural power and unrivalled teaching--"Jesus stood," probably in some elevated position.

and cried--as if making proclamation in the audience of all the people.

If any man thirst, let him come unto me, and drink!--What an offer! The deepest cravings of the human spirit are here, as in the Old Testament, expressed by the figure of "thirst," and the eternal satisfaction of them by "drinking." To the woman of Samaria He had said almost the same thing, and in the same terms (Joh 4:13, 14). But what to her was simply affirmed to her as a fact, is here turned into a world-wide proclamation; and whereas there, the gift by Him of the living water is the most prominent idea--in contrast with her hesitation to give Him the perishable water of Jacob's well--here, the prominence is given to Himself as the Well spring of all satisfaction. He had in Galilee invited all the WEARY AND HEAVY-LADEN of the human family to come under His wing and they should find REST (Mt 11:28), which is just the same deep want, and the same profound relief of it, under another and equally grateful figure. He had in the synagogue of Capernaum (Joh 6:36) announced Himself, in every variety of form, as "the Bread of Life," and as both able and authorized to appease the "HUNGER," and quench the "THIRST," of all that apply to Him. There is, and there can be, nothing beyond that here. But what was on all those occasions uttered in private, or addressed to a provincial audience, is here sounded forth in the streets of the great religious metropolis, and in language of surpassing majesty, simplicity, and grace. It is just Jehovah's ancient proclamation now sounding forth through human flesh, "Ho, every one that thirsteth, come ye to the waters, and he that hath no Money!" &c. (Is 55:1). In this light we have but two alternatives; either to say with Caiaphas of Him that uttered such words, "He is guilty of death," or falling down before Him to exclaim with Thomas, " My Lord AND MY God!"

40-43. Many ... when they heard this ... said, Of a truth, &c.--The only wonder is they did not all say it. "But their minds were blinded."

44-49. would have taken him; but, &c.--(See on Joh 7:30).

50-53. Nicodemus--reappearing to us after nearly three years' absence from the history, as a member of the council, probably then sitting.

After these things - St. John passes from the preceding discourse of our Lord, which he delivered a little before the passover, Joh 6:4, to the Feast of Tabernacles, which happened six months after, and thus omits many things mentioned by the other evangelists, which our blessed Lord said and did during that time. He had already gone over Galilee four or five times; and he continued there, because he found that the hatred of the Jews was such that they would kill him if they could meet with him in Judea; and his time to suffer was not yet come.

For he would not walk in Jewry - Instead of this, some MSS., versions, and fathers read, ουγαρ ειχεν εξουσιαν, he had not authority, or liberty to walk, etc. That is, he was no longer tolerated, and could not preach publicly in Judea, but at the risk of his life. He found greater scope for the exercise of his important ministry in Galilee than in Judea, as the chief priests, etc., were continually plotting his death.

Feast of tabernacles - This feast was celebrated on the fifteenth day of the month Tisri, answering to the last half of our September, and the first half of October. This month was the seventh of the ecclesiastical, and first of the civil, year. The feast took its name from the tents which were erected about the temple, in public places, in courts, and on the flat roofs of their houses, and in gardens; in which the Jews dwelt for eight days, in commemoration of the forty years during which their fathers dwelt in the wilderness. It was one of the three solemn annual feasts in which all the males were obliged, by the law, to appear at Jerusalem.

This feast was celebrated in the following manner. All the people cut down branches of palm trees, willows, and myrtles, (and tied them together with gold and silver cords, or with ribbons), which they carried with them all day, took them into their synagogues, and kept them by them while at prayers. On the other days of the feast they carried them with them into the temple and walked round the altar with them in their hands, singing, Hosanna! i.e. Save, we beseech thee! - the trumpets sounding on all sides. To this feast St. John seems to refer, Rev 7:9, Rev 7:10, where he represents the saints standing before the throne, with palm branches in their hands, singing, Salvation to God, etc. On the seventh day of the feast, they went seven times round the altar, and this was called Hosanna rabba, the great Hosanna. See the notes on Mat 21:9. But the ceremony at which the Jews testified most joy was that of pouring out the water, which was done on the eighth day of the feast. A priest drew some water out of the pool Siloam, in a golden vessel, and brought it into the temple; and at the time of the morning sacrifice, while the members of the sacrifice were on the altar, he went up and poured this water mingled with wine upon it, the people all the while singing, with transports of joy, Isa 12:1-6, especially Isa 12:6 : With joy shall ye draw water out of the wells of salvation. To this part of the ceremony, our Lord appears to allude in Joh 7:37, of this chapter.

During this feast many sacrifices were offered. On the first day, besides the ordinary sacrifices, they offered, as a burnt-offering, thirteen calves, two rams, and fourteen lambs with the offerings of flour and the libations of wine that were to accompany them. They offered also a goat for a sin-offering. On all the succeeding days they offered the same sacrifices, only abating one of the calves each day, so that when the seventh day came, they had but seven calves to offer. On the eighth day, which was kept with greater solemnity than the rest, they offered but one calf, one ram, and seven lambs, for a burnt-offering, and one goat for a sin-offering, with the usual offerings and libations. On this day, they also offered in the temple the first fruits of their latter crops, or of those things which come latest to maturity. During the feast, the 113th, 114th, 115th, 116th, 117th, 118th, and 119th Psalms were sung. Leo of Modena says that, though Moses appointed but eight days, yet custom and the devotion of the people have added a ninth to it, which is called the joy of the law, because that on it they complete the reading of the Pentateuch. See Calmet's Com. and Dict., and father Lamy. For the law relative to this institution, see Lev 23:39, Lev 23:40 (note), etc., and the notes there; and Num 29:16, etc.

His brethren - said - It is generally supposed that these were the children of the sisters of his mother Mary; but some of the ancients have stated that Joseph had several children by a former wife. See the account of the evangelist prefixed to this Gospel. No solid proof can be alleged against this; nor can we pretend to say that these were not the children of Joseph and Mary. Our blessed Lord, it is true, was her first born, while she was yet a virgin; but no man can prove that he was her last. It is an article of faith, in the Popish Church, to believe in the perpetual virginity of Mary; and in this respect, without any reason, several Protestants seem to be Papists. However this may be, it is certain that the Hebrews gave the name of brethren to all the relatives of a particular family. See Gen 31:32, Gen 31:46.

That thy disciples also may see - That is, the disciples which he had made two years and six months before, at the Passover: Joh 2:23.

No man that doeth any thing in secret, etc. - They took it for granted that Christ was influenced by the same spirit which themselves felt; and that therefore he should use every opportunity of exhibiting himself to the public, that he might get into repute; and they hoped that a part of his honor would be reflected back upon themselves, as being his near relations. They seem to have said: "It is too little to employ thyself in working miracles in Galilee, in the country, and in small villages, among an ignorant and credulous people, from whom thou canst not get much credit: go to Jerusalem, the capital, and among the learned doctors, in the presence of the whole nation assembled at this feast, work thy miracles, and get thyself a name."

Neither did his brethren believe in him - They did not receive him as the promised Messiah; but, having seen so many of his miracles, they could not but consider him as an eminent prophet. They supposed that, if he were the Messiah, he would wish to manifest himself as such to the world; and, because he did not do so, they did not believe that he was the salvation of Israel.

My time is not yet come - It is probable our Lord meant no more than this, that he had some business to transact before he could go to Jerusalem; but his brethren, having nothing to hinder them might set off immediately. Others think he speaks of his passion: My time of suffering is not yet come: as ye are still in friendship with the world, ye need not be under any apprehension of danger: ye may go when ye please. The first sense I think is the best.

The world cannot hate you - The Jews will not persecute you, because ye are in their sentiments and interests. Ye also expect a worldly Messiah.

But me it hateth - Because I condemn its injustice, its pride, its ambition, and its maxims, by my life and doctrine. It is very likely that the term world means here the Jewish people only: this is an acceptation in which ὑ κοσμος frequently occurs in this Gospel. See on John 17 (note).

I go not up yet unto this feast - Porphyry accuses our blessed Lord of falsehood, because he said here, I will not go to this feast, and yet afterwards he went; and some interpreters have made more ado than was necessary, in order to reconcile this seeming contradiction. To me the whole seems very simple and plain. Our Lord did not say, I will not go to this feast; but merely, I go not yet, ουπω, or am not going, i.e. at present; because, as he said Joh 7:6, and repeats here, his time was not yet come - he had other business to transact before he could go. And it is very likely that his business detained him in Galilee till the feast was half over: for we do not find him at Jerusalem till the middle of the feast, Joh 7:14, i.e. till the feast had been begun four days. He might also be unwilling to go at that time, there being such a great concourse of people on the road to Jerusalem, and his enemies might say that he had availed himself of this time and multitude in order to excite sedition.

But when his brethren were gone up - Having despatched his business, and the concourse of people being now past, he went up also.

Then the Jews sought him - By Jews here are to be understood the scribes, Pharisees, and rulers of the people, and not the inhabitants of the province of Judea. It appears, from the following verses, that many of the people were prejudiced in his favor, but they dared not to own it publicly for fear of the Jews, i.e. for fear of the rulers of the people.

Some said, He is a good man - The multitude were divided in their opinions concerning him: those who knew him best said, He is a good man. Those who spoke according to the character given him by the priests, etc., said, Nay; but he deceiveth the people. Those who spoke evil of him spoke out, because they had the rulers on their side; but those who spoke good of him were obliged to do it in private, because they feared these rulers. Calumny and slander are among the privileged orders; they stalk abroad with their thousand brazen mouths, and blast the reputation of the followers of God. Benevolence and candor are only on sufferance; and a whisper in secret is the most they are permitted to give in behalf of Christ and his followers, whose laws and maxims condemn a vicious world, and goad it to revenge.

The midst of the feast - Though the canons required him to be there on the first day, for the performance of a great variety of rites, yet, as these were in general the invention of their doctors, he might think it very proper neither to attend nor perform them.

How knoweth this man letters, having never learned? - The Jewish learning consisted in the knowledge of their own scriptures, and the traditions of their elders. In this learning our blessed Lord excelled. No person ever spoke with more grace and dignity, or knew better how to make a more proper use, or a happier application, of Jewish allegories and parables; because none ever penetrated the sense of the Scriptures as he did; none ever cited them more successfully, or ever showed their accomplishment in so complete and satisfactory a manner. As these branches of learning were taught at the Jewish schools, and our Lord had never attended there, they were astonished to find him excelling in that sort of learning, of which they themselves professed to be the sole teachers.

My doctrine is not mine - Our blessed Lord, in the character of Messiah, might as well say, My doctrine is not mine, as an ambassador might say, I speak not my own words, but his who sent me: and he speaks these words to draw the attention of the Jews from the teaching of man to the teaching of God; and to show them that he was the promised Messiah, the very person on whom, according to the prophet, (Isa 11:2), the Spirit of Jehovah - the Spirit of wisdom, counsel, understanding, might, and knowledge, should rest.

If any man wilt do his will, etc. - I will give you a sure rule by which ye may judge of my doctrine: If you really wish to do the will of God, begin the practice of it; and take my doctrine, and apply it to all that you know God requires of man; and if you find one of my precepts contrary to the nature, perfections, and glory of God, or to the present or eternal welfare of men, then ye shall be at liberty to assert that my doctrine is human and erroneous, and God has not sent me. But if, on the contrary, ye find that the sum and substance of my preaching is, That men shall love God with all their heart, soul, mind, and strength, and their neighbor as themselves; and that this doctrine must bring glory to God in the highest, while it produces peace and good will among men; then acknowledge that God has visited you, and receive me as the Messiah promised to your fathers.

He that speaketh of himself, etc. - I will give you another rule, whereby you shall know whether I am from God or not: If I speak so as to procure my own glory, to gratify vanity, or to secure and promote my secular interests, then reject me as a deceiver and as a false prophet. But if I act only to promote the glory of God, to induce all men to love and obey him; if I propose nothing but what leads to the perfection of his law, and the accomplishment of its ordinances, you cannot help acknowledging me at least for a true prophet; and, if you add to this the proofs which I have given of my mission and power, you must acknowledge me as the mighty power of God, and the promised Messiah.

And no unrighteousness is in him - Or, there is no falsehood in him: so the word αδικια should be translated here; and it is frequently used by the Septuagint for שקר sheker, a lie, falsehood, etc. See in Psa 52:3; Psa 119:29, Psa 119:69, Psa 119:104, Psa 119:163; Psa 144:8. This is its meaning in Rom 2:8; where αδικια, falsehood, is put in opposition to αληθεια, truth.

Did not Moses give you the law, etc. - The scribes and Pharisees announced our Lord to the multitude as a deceiver; and they grounded their calumny on this, that he was not an exact observer of the law, for he had healed a man on the Sabbath day, Joh 5:9, Joh 5:10; and consequently must be a false prophet. Now they insinuated, that the interests of religion required him to be put to death:

1. As a violator of the law; and,

2. as a false prophet and deceiver of the people.

To destroy this evil reasoning, our Lord speaks in this wise: If I deserve death for curing a man on the Sabbath, and desiring him to carry home his bed, which you consider a violation of the law, you are more culpable than I am, for you circumcise a child on the Sabbath, which requires much more bustle, and is of so much less use than what I have done to the infirm man. But, if you think you do not violate the law by circumcising a child on the Sabbath, how can you condemn me for having cured one of yourselves, who has been afflicted thirty and eight years? If you consider my conduct with the same eye with which you view your own, far from finding any thing criminal in it, you will see much reason to give glory to God. Why, therefore, go ye about to kill me, as a transgressor of the law, when not one of yourselves keeps it?

Thou hast a devil - The crowd, who made this answer, were not in the secret of the chief priests. They could not suppose that any person desired to put him to death for healing a diseased man; and therefore, in their brutish manner, they say, Thou hast a demon - thou art beside thyself, and slanderest the people, for none of them desires to put thee to death. The Codex Cyprius (K), four others, and the margin of the later Syriac, attribute this answer to the Jews, i.e. those who were seeking his life. If the reading, therefore, of οἱ Ιουδαιοι, the Jews, be received instead of ὁ οχλος, the multitude, it serves to show the malice of his enemies in a still stronger light: for, fearing lest their wish to put him to death might not be gratified, and that his teaching should prevail among the common people; to ruin his credit, and prevent his usefulness, they give out that he was possessed by a demon; and that, though he might be pitied as a miserable man, yet he must not be attended to as a teacher of righteousness. Malice and envy are ever active and indefatigable, leaving no stone unturned, no mean unused, that they may win the object of their resentment. See the note on Joh 7:26.

I have done one work - That of curing the impotent man, already referred to. See Joh 5:9.

And ye all marvel - or, ye all marvel because of this. Some have δια τουτο, in connection with θαυμαζετε, which the common pointing makes the beginning of the next verse, and which, in our common version, is translated therefore; but this word conveys no meaning at all, in the connection in which it is thus placed. Proof of this construction Kypke gives from Themistius, Strabo, and Aelian. All the eminent critics are on the side of this arrangement of the words.

But of the fathers - That is, it came from the patriarchs. Circumcision was not, properly speaking, one of the laws of the Mosaic institution, it having been given at first to Abraham, and continued among his posterity till the giving of the law: Gen 17:9, Gen 17:10, etc.

Ye - circumcise a man - That is, a male child: for every male child was circumcised when eight days old; and if the eighth day after its birth happened to be a Sabbath, it was nevertheless circumcised, that the law might not be broken, which had enjoined the circumcision to take place at that time, Lev 12:3. From this and several other circumstances it is evident that the keeping of the Sabbath, even in the strictest sense of the word, ever admitted of the works of necessity and mercy to be done on it; and that those who did not perform such works on that day, when they had opportunity, were properly violators of every law founded on the principles of mercy and justice. If the Jews had said, Why didst thou not defer the healing of the sick man till the ensuing day? He might have well answered, Why do ye not defer the circumcising of your children to the ensuing day, when the eighth day happens to be a Sabbath? - which is a matter of infinitely less consequence than the restoration of this long-afflicted man.

Every whit whole - The law of circumcision required the removal of a small portion of flesh, which was considered a blot and reproach among the Hebrews, because it confounded them with the nations who were not in covenant with God. Christ, to this, opposes the complete cure of the infirm man, who was diseased throughout his whole body: if the one was permitted on the Sabbath day, for the reason already alleged, surely the other had stronger reasons to recommend it.

Some think that the original words, ὁλον ανθρωπον, should be translated, the whole man; and that the meaning is, that the blessed Savior made him whole both in body and soul. This makes the miracle the greater, and shows still more forcibly the necessity of doing it without delay.

Battier ap. Wets. supposes that, instead of ὁλον, χωλον should be read - I have made a Maimed man whole; but there is no countenance for this reading in any of the MSS., versions, or fathers.

Judge not according to the appearance - Attend to the law, not merely in the letter, but in its spirit and design. Learn that the law which commands men to rest on the Sabbath day is subordinate to the law of mercy and love, which requires them to be ever active to promote God's glory in the comfort and salvation of their fellow creatures; and endeavor to judge of the merit or demerit of an action, not from the first impression it may make upon your prejudices but from its tendency, and the motives of the person, as far as it is possible for you to acquaint yourselves with them; still believing the best, where you have no certain proof to the contrary.

That this is the very Christ? - In most of the common printed editions αληθως is found, the Very Christ; but the word is wanting in BDKLTX, twenty-two others, several editions; all the Arabic, Wheelock's Persic, the Coptic, Sahidic, Armenian, Slavonic, Vulgate, and all the Itala but one, Origen, Epiphanius, Cyril, Isidore, Pelusian, and Nonnus. Grotius, Mill, Bengel, and Griesbach, decide against it. Bishop Pearce says, I am of opinion that this second αληθως, in this verse, should be omitted, it seeming quite unnecessary, if not inaccurate, when the words αληθως εγνωσαν, had just preceded it.

Calmet observes that the multitude which heard our Lord at this time was composed of three different classes of persons:

1. The rulers, priests, and Pharisees, declared enemies of Christ.

2. The inhabitants of Jerusalem, who knew the sentiments of their rulers concerning him.

3. The strangers, who from different quarters had come up to Jerusalem to the feast, and who heard Christ attentively, being ignorant of the designs of the rulers, etc., against him.

Our Lord addresses himself in this discourse principally to his enemies. The strange Jews were those who were astonished when Christ said, Joh 7:20, that they sought to kill him, having no such design themselves, and not knowing that others had. And the Jews of Jerusalem were those who, knowing the disposition of the rulers, and seeing Christ speak openly, no man attempting to seize him, addressed each other in the foregoing words, Do the rulers know indeed that this is the Christ? imagining that the chief priests, etc., had at last been convinced that Jesus was the Messiah.

No man knoweth whence he is - The generality of the people knew very well that the Messiah was to be born in Bethlehem, in the city, and of the family, of David; see Joh 7:42. But, from Isa 53:8, Who shall declare his generation? they probably thought that there should be something so peculiarly mysterious in his birth, or in the manner of his appearing, that no person could fully understand. Had they considered his miraculous conception, they would have felt their minds relieved on this point. The Jews thought that the Messiah, after his birth, would hide himself for some considerable time; and that when he began to preach no man should know where he had been hidden, and whence he had come. The rabbins have the following proverb: Three things come unexpectedly:

1. A thing found by chance.

2. The sting of a scorpion: and,

3. The Messiah.

It was probably in reference to the above that the people said, No man knoweth whence he is. However, they might have spoken this of his parents. We know that the Messiah is to be born in Bethlehem, of the family of David; but no man can know his parents: therefore they rejected him: Joh 6:42, Is not this Jesus, the son of Joseph, whose father and mother we know?

Ye both know me, and ye know whence I am - Perhaps they should be read interrogatively: Do ye both know me, and know whence I am? Our Lord takes them up on their own profession, and argues from it. Since you have got so much information concerning me, add this to it, to make it complete; viz. that I am not come of myself; am no self-created or self-authorized prophet; I came from God: - the testimony of John the Baptist, the descent of the Holy Ghost, the voice from heaven, the purity and excellence of my doctrine, and the multitude of my miracles, sufficiently attest this. Now, God is true who has borne testimony to me; but ye know him not, therefore it is that this testimony is disregarded.

But I know him: for I am from him - Instead of εἰμὶ, I am, some editions, the Syriac Hieros. read εἷμι, I came, according to the Attics. Nonnus confirms this reading by paraphrasing the word by εληλυθα, I came. As the difference between the two words lies only in the accents, and as these are not found in ancient MSS., it is uncertain which way the word was understood by them: nor is the matter of much moment; both words amount nearly to the same meaning and εἷμι, I came, seems too refined.

Will he do more miracles - It was the belief of the Jews, and they founded it upon Isa 35:5, that, when the Messiah came, he would do all kinds of miracles; and, in order that they might have the fullest proof of the Divine mission of Christ, it had pleased God to cause miracles to cease for between four and five hundred years, and that John the Baptist himself had not wrought any. His miracles, therefore, were a full proof of his Divine mission.

The people murmured such things - The people began to be convinced that he was the Messiah; and this being generally whispered about, the Pharisees, etc., thought it high time to put him to death, lest the people should believe on him; therefore they sent officers to take him.

Yet a little while am I with you - As he knew that the Pharisees had designed to take and put him to death, and that in about six months from this time, as some conjecture, he should be crucified, he took the present opportunity of giving this information to the common people, who were best disposed towards him, that they might lay their hearts to his teaching, and profit by it, while they had the privilege of enjoying it.

The word αυτοις, to them, in the beginning of this verse, is wanting in BDEGHLMS, more than eighty others, both the Syriac, later Persic, Coptic, Sahidic, Armenian, Gothic, Slavonic, Saxon, most copies of the Vulgate and the Itala. It is omitted also by Euthymius, Theophylact, Augustin, and Bede. Our Lord did not speak these words to the officers who came to apprehend him, as αυτοις here implies, but to the common people, merely to show that he was not ignorant of the designs of the Pharisees, though they had not yet been able to put them into practice.

Ye shall seek me, and shall not find me - When the Roman armies come against you, you will vainly seek for a deliverer. But ye shall be cut off in your sins, because ye did not believe in me; and where I am - in the kingdom of glory, ye cannot come; for nothing that is unholy shall enter into the new Jerusalem. In this, and the thirty-sixth verse, εἰμὶ, I am, is read by several εἷμι, I came, as in the twenty-ninth verse; and in these two last places the Ethiopic, Arabic, three copies of the Itala, Nonnus, and Theophylact, agree. See the note on Joh 7:29.

The dispersed among the Gentiles - Or Greeks. By the dispersed, are meant here the Jews who were scattered through various parts of that empire which Alexander the Great had founded, in Greece, Syria, Egypt, and Asia Minor, where the Greek language was used, and where the Jewish Scriptures in the Greek version of the Septuagint were read. Others suppose that the Gentiles themselves are meant - others, that the ten tribes which had been long lost are here intended.

In the last day, that great day of the feast - This was the eighth day, and was called the great day, because of certain traditional observances, and not on account of any excellence which it derived from the original institution. On the seven days they professed to offer sacrifices for the seventy nations of the earth, but on the eighth day they offered sacrifices for Israel; therefore the eighth day was more highly esteemed than any of the others. It is probably to this that the evangelist refers when he calls the last day the great day of the feast. See the account of the feast of tabernacles, in the note on Joh 7:2 (note). It was probably when they went to draw water from the pool Siloam, and while they were pouring it out at the foot of the altar, that our Lord spoke these words; for, as that ceremony pointed out the gracious influences of the Holy Spirit, our Lord, who was the fountain whence it was to proceed, called the people to himself, that, by believing on him, they might be made partakers of that inestimable benefit.

He that believeth on me, as the Scripture hath said - He who receives me as the Messiah, according to what the Scripture has said concerning me; my person, birth, conduct, preaching, and miracles, being compared with what is written there as ascertaining the true Messiah. Out of his belly - from his heart and soul; for in his soul shall this Spirit dwell.

Living water - As a true spring is ever supplied with water from the great deep, with which it has communication, so shall the soul of the genuine believer be supplied with light, life, love, and liberty, and all the other graces of the indwelling Spirit, from the indwelling Christ. The Jews frequently compare the gifts and influences of the Holy Spirit to water in general - to rain, fountains, wells, rivers, etc., etc. The Scriptures abound in this metaphor. Psa 36:8, Psa 36:9; Isa 44:3, Isa 44:4; Joe 2:23.

Was not yet given - Δεδομενον, given is added by the Codex Vaticanus, (B.) the Syriac, all the Persic, later Syriac with an asterisk, three copies of the Slavonic, Vulgate, and all the Itala but three; and several of the primitive fathers. The word seems necessary to the completion of the sense.

Certain measures of the Holy Spirit had been vouchsafed from the beginning of the world to believers and unbelievers: but that abundant effusion of his graces spoken of by Joel, Joe 2:28, which peculiarly characterized the Gospel times, was not granted till after the ascension of Christ:

1. Because this Spirit in its plenitude was to come in consequence of his atonement; and therefore could not come till after his crucifixion.

2. It was to supply the place of Christ to his disciples and to all true believers; and therefore it was not necessary till after the removal of his bodily presence from among them. See our Lord's own words, Joh 14:16-18, Joh 14:26; Joh 15:26; Joh 16:7-15.

Of a truth this is the Prophet - The great prophet, or teacher, spoken of by Moses, Deu 18:15, which they improperly distinguished from the Messiah, Joh 7:41. Some no doubt knew that by the prophet, the Messiah was meant; but others seem to have thought that one of the ancient prophets should be raised from the dead, and precede the appearing of the Messiah.

Shalt Christ come out of Galilee? - As the prophets had declared that the Messiah was to come from the tribe of Judah, and from the family of David, and should be born in the city of Bethlehem, these Jews, imagining that Christ had been born in Galilee, concluded that he could not be the Messiah. Had they examined the matter a little farther, they would have found that he had his birth exactly as the prophets had foretold; but, for want of this necessary examination, they continued in unbelief, and rejected the Lord that bought them. Many still lose their souls nearly in the same way. They suffer themselves to be led away by common report, and become prejudiced against the truth, refuse to give it a fair hearing, or to examine for themselves. It is on this ground that deism and irreligion have established themselves, and still maintain their posts.

Where David was? - That is, where he was born, 1Sam 16:1, 1Sam 16:4, and where he was before he became king in Israel.

There was a division - Σχισμα, a schism; they were divided in sentiment, and separated into parties. This is the true notion of schism.

Would have taken him - Or, they wished to seize him. And this they would have done, and destroyed him too at that time, had they been unanimous; but their being divided in opinion, Joh 7:43, was the cause, under God, why his life was at that time preserved. How true are the words of the prophet: The wrath of man shall praise thee; and the remainder thereof thou wilt restrain! Psa 76:10.

Then came the officers - They had followed him for several days, seeking for a proper opportunity to seize on him, when they might fix some charge of sedition, etc., upon him; but the more they listened, the more they were convinced of his innocence, purity, and consummate wisdom.

Never man spake like this man - Though these officers had gone on the errand of their masters, they had not entered into their spirit. They were sent to apprehend a seditious man, and a false prophet. They came where Jesus taught; they found him to be a different person to the description they received from their masters, and therefore did not attempt to touch or molest him. No doubt they expected when they told their employers the truth, that they would have commended them, and acknowledged their own mistake: but these simple people were not in the secret of their masters' malice. They heard, they felt, that no man ever spoke with so much grace, power, majesty, and eloquence. They had never heard a discourse so affecting and persuasive. So Jesus still speaks to all who are simple of heart. He speaks pardon - he speaks holiness - he speaks salvation to all who have ears to hear. No man ever did or can speak as he does. He teaches The Truth, the whole Truth, and nothing but the Truth.

Have any of the rulers - believed on him? - Very few. But is this a proof that he is not of God? No, truly. If he were of the world, the world would love its own. The religion of Christ has been in general rejected by the rulers of this world. A life of mortification, self-denial, and humility, does not comport with the views of those who will have their portion in this life. It has ever been a mark of the truth of God that the great, the mighty, and the wise have in general rejected it. They are too much occupied with this world to attend to the concerns of the next.

This people - Ὁ οχλος, This rabble. The common people were treated by the Pharisees with the most sovereign contempt: they were termed עם הארץ am ha-arets, people of the earth; and were not thought worthy to have a resurrection to eternal life. Wagenseil and Schoettgen have given many proofs of the contempt in which the common people were held by the Pharisees. Those who were disciples of any of the rabbins were considered as being in a much better state. When they paid well, they purchased their masters' good opinion.

Nicodemus - being one of them - That is, a Pharisee, and a ruler of the Jews: see on Joh 3:1 (note).

Doth our law judge any man - Τον ανθρωπον, the man, i.e. who is accused. Perhaps Nicodemus did not refer so much to any thing in the law of Moses, as to what was commonly practiced among them. Josephus says, Ant. b. xiv. c. 9. s. 3, That the law has forbidden any man to be put to death, though wicked, unless he be first condemned to die by the Sanhedrin. It was probably to this law, which is not expressly mentioned in the five books of Moses, that Nicodemus here alludes. See laws relative to this point, Deu 17:8, etc.; Deu 19:15.

Art thou also of Galilee? - They knew very well that he was not; but they spoke this by way of reproach. As if they had said, thou art no better than he is, as thou takest his part. Many of the Galileans had believed on him, Which the Jews considered to be a reproach. Art thou his disciple, as the Galileans are?

Search, and look - Examine the Scriptures, search the public registers, and thou wilt see that out of Galilee there ariseth no prophet. Neither the Messiah, nor any other prophet, has ever proceeded from Galilee, nor ever can. This conclusion, says Calmet, was false and impertinent: false, because Jonah was of Gathheper, in Galilee: see 2Kgs 14:25, compared with Jos 19:13. The Prophet Nahum was also a Galilean, for he was of the tribe of Simeon; and some suppose that Malachi was of the same place. The conclusion was false, because there not having been a prophet from any particular place was no argument that there never could be one, as the place had not been proscribed.

And every man went, etc. - The authority and influence of Nicodemus, in this case, was so great that the Sanhedrin broke up without being able to conclude any thing. As the feast was now ended, they were not obliged to continue any longer in or about Jerusalem; and therefore all returned to their respective dwellings.

This verse and the first eleven verses of the following chapter are wanting in several MSS. Some of those which retain the paragraph mark it with obelisks, as a proof of spuriousness. Those which do retain it have it with such a variety of reading as is no where else found in the sacred writings. Professor Griesbach leaves the whole paragraph in the text with notes of doubtfulness. Most of the modern critics consider it as resting on no solid authority.

After these things Jesus walked in Galilee - That is, continued there, for some months after the second passover. For he would not walk - Continue in Judea; because the Jews - Those of them who did not believe; and in particular the chief priests, scribes, and Pharisees, sought an opportunity to kill him.

The feast of tabernacles - The time, manner, and reason of this feast may be seen, Lev 23:34, &c.

His brethren - So called according to the Jewish way of speaking. They were his cousins, the sons of his mother's sister. Depart hence - From this obscure place.

For no man doth any thing - Of this kind, in secret; but rather desireth to be of public use. If thou really dost these things - These miracles which are reported; show thyself to the world - To all men.

Jesus saith, Your time is always ready - This or any time will suit you.

The world cannot hate you - Because ye are of the world. But me it hateth - And all that bear the same testimony.

He also went up to the feast - This was his last journey but one to Jerusalem. The next time he went up he suffered.

The Jews - The men of Judea, particularly of Jerusalem.

There was much murmuring among the multitude - Much whispering; many private debates with each other, among those who were come from distant parts.

However no man spake openly of him - Not in favour of him: for fear of the Jews - Those that were in authority.

Now at the middle of the feast - Which lasted eight days. It is probable this was on the Sabbath day. Jesus went up into the temple - Directly, without stopping any where else.

How does this man know letters, having never learned? - How comes he to be so well acquainted with sacred literature as to be able thus to expound the Scripture, with such propriety and gracefulness, seeing he has never learned this, at any place of education?

My doctrine is not mine - Acquired by any labour of learning; but his that sent me - Immediately infused by him.

If any man be willing to do his will, he shall know of the doctrine, whether it be of God - This is a universal rule, with regard to all persons and doctrines. He that is thoroughly willing to do it, shall certainly know what the will of God is.

There is no unrighteousness in him - No deceit or falsehood.

But ye are unrighteous; for ye violate the very law which ye profess so much zeal for.

The people answered, Thou hast a devil - A lying spirit. Who seeketh to kill thee? - These, coming from distant parts, probably did not know the design of the priests and rulers.

I did - At the pool of Bethesda: one work - Out of many: and ye all marvelled at it - Are amazed, because I did it on the Sabbath day.

Moses gave you circumcision - The sense is, because Moses enjoined you circumcision (though indeed it was far more ancient than him) you think it no harm to circumcise a man on the Sabbath: and are ye angry at me (which anger had now continued sixteen months) for doing so much greater a good, for healing a man, body and soul, on the Sabbath?

When Christ cometh, none knoweth whence he is - This Jewish tradition was true, with regard to his Divine nature: in that respect none could declare his generation. But it was not true with regard to his human nature, for both his family and the place of his birth were plainly foretold.

Then cried Jesus - With a loud and earnest voice. Do ye both know me, and know whence I am ? - Ye do indeed know whence I am as a man. But ye know not my Divine nature, nor that I am sent from God.

l am from him - By eternal generation: and he hath sent me - His mission follows from his generation. These two points answer those: Do ye know me? Do ye know whence I am?

His hour - The time of his suffering.

Then said Jesus - Continuing his discourse (from John 7:29) which they had interrupted.

Ye shall seek me - Whom ye now despise. These words are, as it were, the text which is commented upon in this and the following chapter. Where I am - Christ's so frequently saying while on earth, where I am, when he spake of his being in heaven, intimates his perpetual presence there in his Divine nature: though his going thither was a future thing, with regard to his human nature.

Will he go to the dispersed among the Greeks - The Jews scattered abroad in heathen nations, Greece particularly. Or, Will he teach the Greeks? - The heathens themselves.

On the last, the great day of the feast - On this day there was the greatest concourse of people, and they were then wont to fetch water from the fountain of Siloam, which the priests poured out on the great altar, singing one to an other, With joy shall ye draw water from the wells of salvation. On this day likewise they commemorated God's miraculously giving water out of the rock, and offered up solemn prayers for seasonable rains.

He that believeth - This answers to let him come to me. And whosoever doth come to him by faith, his inmost soul shall be filled with living water, with abundance of peace, joy, and love, which shall likewise flow from him to others. As the Scripture hath said - Not expressly in any one particular place. But here is a general reference to all those scriptures which speak of the effusion of the Spirit by the Messiah, under the similitude of pouring out water. Zec 14:8.

The Holy Ghost was not yet given - That is, those fruits of the Spirit were not yet given even to true believers, in that full measure.

The prophet - Whom we expect to be the forerunner of the Messiah.

From Bethlehem - And how could they forget that Jesus was born there? Had not Herod given them terrible reason to remember it? Micah 5:2.

Hath any of the rulers - Men of rank or eminence, or of the Pharisees - Men of learning or religion, believed on him?

But this populace, who know not the law - This ignorant rabble; are accursed - Are by that ignorance exposed to the curse of being thus seduced.

Nicodemus, he that came to him by night - Having now a little more courage, being one of them - Being present as a member of the great council, saith to them - Do not we ourselves act as if we knew not the law, if we pass sentence on a man before we hear him?

They answered - By personal reflection; the argument they could not answer, and therefore did not attempt it. Art thou also a Galilean? - One of his party? Out of Galilee ariseth no prophet - They could not but know the contrary. They knew Jonah arose out of Gethhepher; and Nahum from another village in Galilee. Yea, and Thisbe, the town of Elijah, the Tishbite, was in Galilee also. They might likewise have known that Jesus was not born in Galilee, but at Bethlehem, even from the public register there, and from the genealogies of the family of David. They were conscious this poor answer would not bear examination, and so took care to prevent a reply.

And every man went to his own house - So that short plain question of Nicodemus spoiled all their measures, and broke up the council! A word spoken in season, how good it is! Especially when God gives it his blessing.

AFter these things, Jesus walked in Galilee : for he would not walk in Jewry , because the Jews sought to kill him .

After the third Passover, which happened after our Saviour had entred upon his Publick Ministry, of which we read, Chap. 5.1. and all those things which we read of, Chap. 5, & 6. done by our Saviour, both at the Feast at Hierusalem, Chap. 5. and after he went into Galilee, Chap. 6.1. and had made that Excellent Discourse, of which we had a large account, Chap. 6. Jesus continued still to converse in Galilee, where he was,

for he would not go into Iudea, nor converse there,

because the Iews, for the causes mentioned, Chap. 5.18. sought to kill him: They had two things (as appeareth from thence) against him. 1. His violation of the Sabbath (as they thought) by healing him that lay at the Pool of Bethesda. 2. His making himself equal with the Father.

2 Now the Jews feast of tabernacles was at hand .

The Feast of Tabernacles was a Feast which God ordained the Iews to keep the fifteeenth day of the seventh month (which some make to answer our September, others our October) Lev. 23.34, 39. after they had gathered in the Fruits of the Land. It was to be kept seven days, the first and last of which days were to be kept as Sabbaths; they were all the seven days to dwell in Tents or Booths, in remembrance of the forty years they so dwelt in the Wilderness, passing from Egypt to Canaan, as we read there, v. 43. Now this Festival was near at hand; so as we must understand the things following to have happened about the September or October before Christs Suffering, which was at the next Passover ▪ that is, the March or April following, as we count the Months.

Marginal references: Lev. 23.33, 34.

3 His brethren therefore said unto him, Depart hence, and go into Judea, that thy disciples also may see the works that thou doest .

His Friends and Kindred; see the Notes on Mat. 12.47, 48.

Either such as did believe in him, or such as did not believe; for v. 5. all of them did not believe in him, would have him leave Galilee, which was the far more obscure and ignoble part of the Countrey; and go into Iudea, which was the more nob[illegible: 1 letter]e and famous Province; that those who in that Province followed him, might also see the Miracles which he wrought.

Marginal references: Mark 3.31. Acts 1.14.

4 For there is no man that doeth any thing in secret, and he himself seeketh to be known openly : If thou do these things, shew thy self to the world .

The things which thou doest, thou doest out of a desire by them to be made known, and to spread thy own Fame and Glory. For this Galilee is not a proper place, because it is an obscure part in the Countrey. The Phrase which we Translate, to be made known, is in the Greek, [non-Latin text not transcribed]. The usage of it here seemeth to be something different from the use of it in other places of Holy Writ. It sometimes signifies confidence and security; and we Translate it boldness, Acts 13.46. and 26.26. and 28.31. Phil. 1.20. Heb. 3.6. and 10.19. But this cannot be the sense of this Text; for it were no sense to read it, seeketh to be known boldly, confidently, or securely: Sometimes we Translate it openly, as in this Text; and Chap. 11.54. and Col. 2.15. It sometimes signifieth a freedom of speech, Acts 2.29. & 4.13. 2 Cor. 7.4. Sometimes it signifieth clearness and plainness of speech, Ch. 10.24. and 11.14. Sometimes it signifieth a speaking in publick Meetings, as in Mark 8.32. Chap. 18.20. Dr. Hammond notes, that it also sometimes signifies to speak with Authority, Acts 4.29, 31. and Ephes. 6.19. Certainly the word in its primary signification, signifieth a freedom and boldness of speech; which freedom and boldness is necessary to him that speaketh openly, and in Publick Meetings; and is advantaged by the Authority which any man hath to speak: Hence in a secondary sense it may signifie both to speak with Authority, and also to speak in Publick Assemblies; and this last I take to be here signified. It is (as our Saviours Friends tell him) both against Reason, and the ordinary course of the World, for men desirous of Opportunities to speak boldly and freely in Publick Assemblies, to keep themselves in obscure places, where are no such Publick Assemblies.

They therefore advise him, that if indeed he wrought these Miraculous Operations, and were able to produce such Effects, he would not bury up himself and his Reputation in such an hole as Galilee, but shew himself to the more noted and Famous part of the World, which was, as to that part of the World, Hierusalem, and at the Feast now, where multitudes of the People would be to Celebrate the Feast of Tabernacles.

5 For neither did his brethren believe in him .

Not all his own Friends and Kindred; he came not onely amongst his own Countrey-men, but among his own Relations, and they received him not: Or if they had some Opinion of him, and some little hopes concerning him, yet they did not believe as they ought to have believed. Certainly there cannot be a greater Proof and Demonstration, that Faith is not of our selves, nor a thing in our own power; no, not with all the external Aids of Gospel Doctrine and Arguments, than is in this Text. We cannot imagine but our Lords Brethren were willing enough to have believed in Christ as the true Messiah and Saviour of the World (the very Honour of their Family would have so far inclined them.) It is impossible that they, or any others should have had greater external means, aids, and assistances for their Faith, than Christs Preaching amongst them; and confirming his Doctrine by Miraculous Operations before them, if now they had a power in their own wills, to have loo[illegible: 1 letter]t upon Christ as the true Messiah, and Saviour of the World; and accordingly to have received and embraced him; what was the matter they believed not, or as yet at least they believed not in him?

Marginal references: Mark 3.21.

6 Then Jesus said unto them, My time is not yet come ▪ but your time is alway ready .

The time of my Death (say some) of my manifestation to the World (say others); but questionless our Saviour intends no more than his time for his going up to this Feast, for we shall read that he did go up afterward; but (saith he) as yet I cannot go up;

you may go when you please: And this he further openeth, saying,

7 The world cannot hate you ; but me it hateth , because I testifie of it, that the works thereof are evil .

By the World, our Saviour plainly understandeth the men of the World; men not Regenerated, Renewed, and Sanctified. These men, saith he, cannot as yet hate you; there was a time afterward when this part of the World hated all the Disciples of Christ, as Christ foretold, Ch. 15.18. but that was after the Doctrine of the Gospel was more Preached, and made known to the World by the Preaching of the Apostles: And therefore Christ saith (in that place) that it hated him before it hated them. Christ first published the Doctrine of the Gospel, and so became the first object of the Worlds hatred on that account. These his Brethren were not concerned (that we read of) at this time in the publication of it, nor had any occasion to make themselves known, and odious to the World upon that account; therefore he saith, the World (the wicked Iews, here so called) could not be reasonably imagined to have any spight or malignity to them. But (saith he) me it hateth; that is apparent from what we met with Ch. 5.18.

But this was not for any fault in Christ, but onely for his Preaching the Doctrine of the Gospel, and free Reproving them for the evil of their works, the corruption of their Doctrine, and the Errors of their Life and Conversation.

Marginal references: Chap. 3.[illegible: 2 letters].

8 Go ye up unto this feast : I go not up yet unto this feast , for my time is not yet full come .

Let not my forbearance to go up, hinder your going up according to the Law.

I have some particular reasons, why as yet I will not go to be there at the beginning of it.

I know my time to go, when it will be most safe and proper for me. I shall be there some time during the Feast, but my time is not yet come. I shall not be there at the beginning of it; v. 14. it appeareth that he came not into the Temple till about the middle of it, which was three or four days after it was began, for it held seven days, Lev. 23.33, 34. Or his time was not come, because he designed to go very privately without any notice taken of his coming; which must have been, if he had at that time gone up with his Kindred and Acquaintance.

Marginal references: Chap. [illegible: 1 letter].2[illegible: 1 letter].

9 When he had said these words unto them, he abode still in Galilee .

He let them take their Journey to Hierusalem to the Feast, without him, and himself still abode in Galilee.

10 ¶ But when his brethren were gone up, then went he also up unto the feast , not openly, but as it were in secret .

He went up to shew his Obedience to his Fathers Commands, Exod. 23.17. The Feast of Tabernacles, was the same with the Feast of Ingathering in the end of the Year, when they had gathered their Labours out of the Field, mentioned Exod. 23.16. and that was one of those three times (as appears from that Chapter) when all the Males in Israel were to appear before the Lord, v. 17. Christ being born under the Law, sheweth a punctual Obedience to it; and therefore in Obedience to it, he would go up: But his Wisdom dwelt with Prudence; and therefore

he did not go up openly, not in any croud of Company, so as a publick notice could be taken of him; but secretly, to teach us, that we are not so strictly tyed up to Ritual Precepts, which concern onely Rites and Circumstances of Worship, that we may not abate them sometimes for the performance of Moral Duties. It was a Moral Duty incumbent upon our Saviour to preserve himself with what Wisdom and Prudence he could, from the rage of his Enemies, till his time should fully come to yield up himself to their rage; which was the reason why he, who went up now singly, without any company, when he went up to the last Passover, where he was to Suffer, went up with all imaginable boldness and alacrity; leading the way, to their amazement, Mark 10.32.

11 Then the Jews sought him at the feast, and said, VVhere is he ?

Our Saviours constant going up to the Iewish Feasts, made the Rulers of the Iews, who sought to slay him, Ch. 5.18. at the Feast of the Passover (which was but six Months before this) because he had violated the Sabbath (as they Interpreted his healing the Impotent man on that day, and bidding him take up his Bed and walk) and because he had made himself equal with God his Father, as Ch. 5.18. seek him the first days of the Feast, speaking of him with great contempt and slight.

Marginal references: Chap. 11.5[illegible: 1 letter].

12 And there was much murmuring amongst the people concerning him : For some said, He is a good man: others said, Nay, but he deceiveth the people .

Our Saviours constant attendance at these Publick Festivals, did not onely create an expectation of his being there amongst his Enemies, who therefore sought him there, that they might destroy him; but amongst the generality of the People, who had very different Opinions about him.

Some having heard his Doctrine, and hearing nothing from him but what was good and Spiritual, tending to shew them the way of Holiness, and the true Path-way to Eternal Life and Happiness, concluded that he was a good man: Others said, he was a mere Impostor, one that de[illegible: 1 letter]eived and cheated the more ignorant common People.

Marginal references: Chap. 9.16. [illegible: 1 word] 10.19.; at. 21.46. L[illegible: 1 letter]ke 7.16. Chap. 6.14. Ver. 40.

13 Howbeit, no man spake openly of him, for fear of the Jews .

Tho many, both of the Galileans, among whom he had conversed, and of the common People of Iudea, had a very good Opinion of Christ, yet the Rulers of the Iews were in such a Rage against him, that his Friends durst not freely discourse their thoughts concerning him.

Marginal references: Chap. 9.22. and 12.42. and 19.38.

14 ¶ Now about the midst of the feast, Jesus went up into the Temple, and taught .

About the third or fourth day of the Feast (which continued seven days) our Lord being (as was said before) come up privately and by stealth, as it were, to Hierusalem, first appears in the Temple Preaching. What our Saviour at this time Discoursed about, the Evangelist doth not tell us; but doubtless it was the things of the Kingdom of God, which were the usual Themes or Arguments of his Discourse, as we may also understand by the latter part of it. Our Lord probably deferred his Preaching to the middle of the Feast, partly, because the Pharisees hea[illegible: 1 letter] in hunting after him was now a little over; and that there might be a fuller concourse of People to hear him.

15 And the Jews marvelled, saying, How knoweth this man letters, having never learned ?

Having never sate as a constant Disciple at the Feet of any of the Iewish Doctors, nor been Educated in their Schools of the Prophets; they wonder how he should come by such Knowledge of the Law of God, as he discovered in his Discourses; wherein he made it appear, that he did not onely know the letter of the Law, but the more Mysterious sense of it, the great Mysteries of the Kingdom of God.

Marginal references: Or learning.

16 Jesus answered them, and said , My Doctrine is not mine, but his that sent me .

My Doctrine is not mine, considering me as the Son of Man; not taught, or to be taught me by men; not learned out of Books, or by the Precepts of men; not invented by me; but it is mine as it is the Doctrine of the Father that sent me, and I and my Father both are one, and agree in one, 1 Iohn 5.7, 8 and being so, there was no such need that Christ should be Learned, in their sense, viz. at the feet of their Doctors, and in their Schools. But Enthusiasts vainly argue from hence, That there is no need of Humane Learning for him who is to be a Preacher of the Gospel: For Christ was not mere man, but one in whom the fulness of the Godhead dwelt bodily. No such thing will follow from the Prophecying of Amos, who was an Herdsman, or the Apostles who were Fishermen; much less from the Preaching of Christ. We must distinguish betwixt an extraordinary and an ordinary Calling: And tho it be truth, That the Ministers of the Gospel Preach Doctrine which is not theirs, but his that sent them; yet it doth not follow, that they must come by the knowledge of this Doctrine in the same manner that Christ did; who was in the bosom of the Father, and knew his will, and came from him to communicate it to the World: Nor yet in the same manner that the Prophets and the Apostles came to the knowledge of it, as by Christs vocal Instruction. So also by the Influence of the Holy Spirit upon them in the days of Pentecost, which abode upon them.

Marginal references: Chap. 3.11. [illegible: 1 span] and 12.49. and 14▪ 12, 24.

17 If any man will do his will, he shall know of the doctrine, whether it be of God , or whether I speak of my self .

Here our Saviour seemeth to obviate an Objection which the Iews would make, viz. How they should know that the Doctrine which he Preached was the Doctrine of God? He indeed said so, but how should they have any Evidence of it? How could he make it appear to them to be of God? If any man (saith our Saviour) will do his will, &c. That is, If any man hath an Heart truly disposed to know and embrace whatsoever shall be revealed to him to be the will of God, how contrary soever it be to the Interest of his own Lust[illegible: 1 letter], and ready to do it in all things; and live according to the Prescript and Revelation of it▪ having a serious purpose of Heart to obey God in every thing. If he seeketh for Truth seriously, and in the fear of the Lord, laying aside all Wrath, Malice, Ha[illegible: 1 letter]red, and only corrupt Passions or Affections, God will reveal the Truth to him, so as he shall know the Doctrine that is of God:

And that I do not speak of or from my self, but by Authority from my Father. Now, from hence indeed followeth, That corrupt Affections, Passions, and Prejudices▪ and an ill Life, may prejudice, yea, and will prejudice men from receiving of the Free Grace of God, Spiritual Illuminations, and the Gift of Faith: So as men that give way to such Prejudices, or nourish such Passions, or live such Lives, shall be left of God to their Native blindness, and to strong delusions, and not discern the Truth in the light that openly shineth in their Faces. But from hence it will not follow, That a Moral Life, and a study of, and a seeking after Truth, are the cause of Faith, or effective of it, with the working of our own will.

18 He that speaketh of himself, seeketh his own glory : but he that seeketh his glory that sent him, the same is true , and no unrighteousness is in him .

Here our Saviour giveth them another note, by which they might know that his Doctrine was of God, because he spake not of himself, nor sought his own Glory in what he delivered. No man doth an Action of, and from himself, but he maketh himself the end of his Action: For to what purpose should a man devise and broach new Notions▪ but for some selfish Advantage, that he may get some Profit, or some Honour and Applause from men?

But if a man Acts as Servant to another, and seeketh onely the Honour and Applause of another, he is true, and cannot be presumed to have spoke of, and from himself, but of and from him whose Honour and Glory he seeketh to advance; and in reason ought to be judged sincere and faithful in the execution of the Trust committed to him: And

to be without fraud and deceit, having no unrighteousness in him; there being no just cause to be presumed which should move him to speak any thing that is false. Hence also may be learned a good Rule or Direction, which Divines ordinarily make use of to help us to judge of the truth of Doctrines. Those Doctrines which most tend to the advancing the Honour and Glory of God, and least to the advancement of the Creature, those are most likely to be of God. And this also much tendeth to confirm the Reputation of Holy Writ, and the Penmen of it; for it is manifest that the Penmen of it sought not their own Glory in their Writings, but the Honour and Glory of God, taking all shame to themselves.

Marginal references: Chap. 5.41.

19 Did not Moses give you the law , and yet none of you keepeth the law ? VVhy go ye about to kill me ?

Moses was Gods Instrument in delivering his Law to the People, Exod. 24.3. Deut. 33.4.

A Law which none of them exactly kept, but daily brake; why do you (saith our Saviour) make it such a Capital Crime (suppose you were not in an Error, but I had in this one point of the Sabbath violated the Law) in me, to break the Law, that you for it would have my Blood? how cometh it to be a more hainous Offence in me to break the Law in one thing, than it is in you, who violate it in so many things? Or,

do not you think it a Capital Crime maliciously to go about to destroy an Innocent Person? Is not that a greater breach, think you, of the sixth Commandment, than what I have done, is of the fourth? Supposing that had been any breach of the Law at all, which indeed it was not.

Marginal references: Acts 7.35, &c▪; John 5.16, 18. and 10.39. and 11.53.

20 The people answered and said , Thou hast a devil : who goeth about to kill thee .

The Iews had an Opinion, that whosoever was besides himself, and talked distractedly, was influenced with an Evil Spirit: So as, Thou hast a Devil, is no more than thou art Mad; unless we will take the Phrase as a mere term of Reproach, such as we ordinarily hear at this day from some men in their Passions, when they hear any speak what is false, and hath no congruity with truth, according to their apprehensions, [illegible: 1 letter]aying, The Devil is in you; the former is the milder Interpretation, tho in that was sin enough, considering who it is that spake.

It is very probable that the common People (to whom our Saviour was now speaking) knew nothing of the design of their Rulers, mentioned Chap. 5.18. so spake this innocently (tho in their Passion) having no such design in their Hearts; but they ought not so peremptorily to have denied what our Saviour positively affirmed, who knew the Designs and Counsels of all mens Hearts, tho they knew them not.

Marginal references: Chap. 8.48, 52. and 10.20.

21 Jesus answered and said unto them, I have done one work, and ye all marvel .

By the one Miracle it is plain by what followeth, that he meaneth healing the man who lay at the Pool of Bethesda; at this, he saith, they marvelled; by which is to be understood offended (for so it is expounded by [non-Latin text not transcribed] ver. 23. and to this sense is our Saviours subsequent Discourse.

22 Moses therefore gave unto you circumcision , (not because it is of Moses, but of the fathers) and ye on the Sabbath-day circumcise a man .

The Particle therefore, or for this [[non-Latin text not transcribed]] maketh in this Verse a great difficulty, what the meaning of it shou[illegible: 1 letter]d be. The most probable a[illegible: 1 letter]count of it is, that it belongeth to the former Verse, which should end th[illegible: 1 letter]s—and ye all marvel for this. This indeed maketh all plain; otherwise it is very hard to give an account what force it can have, if we consider it as a note of a cause.

Moses gave you Circumcision, that is, a Law about Circumcision; yet that Law had not its rise from Moses: The Law was given to your Father Abraham, Gen. 17.10. long before Moses his time.

In obedience to that Law, you Circumcise a Male Child, or a Proselyte, that is, a man grown, on the Sabbath-day.

Marginal references: Lev. 12.3.; Lev. 12.3.

23 If a man on the Sabbath-day receive Circumcision, that the law of Moses should not be broken , are ye angry at me, because I have made a man every whit whole on the Sabbath-day ?

The strength of this whole Argument seemeth to be this. If a Ritual Law (such was that for observation of the Sabbath, given in Mount Sinai, Exod. 20.) may give place to another Ritual Law which is ancienter (such was that of Circumcision, given to Abraham long before) much more ought it to give place to a Law of Nature wrote in every mans Heart, viz. That it is our Duty to help those that are in great degrees of Misery and Affliction; which is what I paid Obedience to in Curing the Impotent man that lay at the Pool of Bethesda.

Do you yield this in your daily practice, that a man may be Circumcised, yea, and ought to be Circumcised on the eight day, tho it happeneth to be the Sabbath-day; and not to do it, were a violation of the Law of Moses about Circumcision, which was a Law given you by Moses, tho before him, to Abraham also?

What reason then have you to be Angry with me, who on the Sabbath-day have onely healed a man, and made him every whit whole: That is (as some think) I have not onely Cured him as to his Body, but as to his Soul, (but that hardly seemeth probable; for if it were so, the Iews could have no Evidence of the Spiritual Cure.) Others therefore think that the term [non-Latin text not transcribed], signifieth no more than perfectly, or compleatly whole, as to his Body.

Marginal references: Or, without breaking the Law of Moses.

24 Judge not according to the appearance , but judge righteous judgment .

Do not Judge Persons, and condemn me for what I have done, merely out of your Hatred, Prejudice, and Malice against me. Or do not judge according to the first appearance of this Fact. It looketh to you as a violation of the Sabbath; it is not indeed so, but the performance of a Duty greater than that of Sanctifying the Sabbath is.

Judge Righteously, and do not condemn in me what you your selves do in other causes, because of your hatred to, and prejudice against me; nor condemn an Action which is in it self a Righteous Action, and not deserving Condemnation.

Marginal references: Deut. 1.16. Prov. 24.23.

25 Then said some of them of Jerusalem, Is not this he whom they seek to kill ?

Those who here speak, are said to be of Hierusalem (probably Citizens) who knew more of the Designs and Counsels of the Chief Priests and Elders, than those who said before, v. 20. Thou hast a Devil: who seeketh to kill thee?

26 But lo, he speaketh boldly, and they say nothing unto him : Do the rulers know indeed that this is the very Christ ?

The first search being over, it is probable that the Rulers had not heard that Christ was come up to the Feast; this made the People think,

That they had some knowledge that he was the Messias; otherwise they would have taken some course to have restrained his so free and open Discoursing: But we shall in the latter part of this Chapter find that they were mistaken; for as soon as they heard where he was, and what he was doing, they used all means they could to Apprehend him.

27 Howbeit we know this man whence he is : but when Christ cometh, no man knoweth whence he is .

We know he is of Nazareth, and that Ioseph is his reputed Father.

They also knew whence the Messias was to come; That he was [illegible: 1 word] of the Family of David, of the Tribe of Iuda, of [illegible: 1 word] Town of Bethlehem. The Chief Priests and Scribes [illegible: 1 span] Herod to that purpose, without the least hesitation, Mat. 2.6. but they had no Revelation to guide them to know of what particular Family he should be; thus this Verse is easily reconciled to v. 42, Others think, that they speak of the second manifestation of Christ. They had a Tradition, which was bottomed on Holy Writ, That he was to come out of Bethlehem: But then they had another Tradition; That he should be taken away from thence, and hidden for some Years, and then again appear as a Person unknown whence he came. Which Opinion, say some, was bottomed on the Revelations of the Old Testament concerning a double Regeneration of Christ, Isa. 53.8. Who shall declare his Generation? Micah 5.2. The one of which is to be understood of his Eternal Generation, which none can declare. The other, as to the Generation of his Humane Nature. But the Iews not understanding that the Messiah was to be God-man, understood both of his Humane Nature; which made them fancy, that tho he was to be Born at Bethlehem, according to Micah 5.2. yet he was to be carried away for some Years some whither; so as when he came to appear to the World, none should know whence he came; but he should appear as a man dropped down from Heaven Now Christ having been offered in the Temple at his Mothers Purification, went back again with his Parents, Luke 2.39. came to Nazareth, and ordinarily went up to Hierusalem; there he was found Disputing with the Doctors, v. 46. And at last, we find him resting with his Parents at Nazareth, and being subject to them; after which we read no more of him, till he came to Iohn to be Baptized; so as the Iews had known and observed the whole course of Christs Life.

Marginal references: Mat. 13.55. Mark 6.3. Luke 4.22.

28 Then cried Jesus in the Temple as he taught, saying, Ye both know me, and ye know whence I am : and I am not come of my self, but he that sent me is true, whom ye know not .

You might have known me by the Doctrine which I have taught, and the Miracles which I have wrought among you▪ and you had known me, if you had not shut your Eyes against the Light, which shone in your Face. Or you say, and think that you know me; others think that it is an Irony, or as a Question, Do you know me so well?

If you did, you would know that I came not of my self, but was sent by my Father; and he that sent me is Truth it self; but you know not the Father, and therefore cannot know me as indeed I am.

Marginal references: Chap. 5.43. and 8.42.; Chap. 5.32. and 8.26.; Chap. 1.1[illegible: 1 letter]. and 8.55.

29 But I know him , for I am from him , and he hath sent me .

I know him, so as no man else knoweth him, Mat. 11.27. I know his Essence, his Will, his Counsels, his Laws,

for I am from him by an Eternal Generation, his onely begotten Son;

and I am sent by him, as the Mediator and Saviour of the World, to declare, and to execute his Will and Pleasure, as to mans Salvation.

Marginal references: Chap. 10.1[illegible: 1 letter].

30 Then they sought to take him : but no man laid hands on him, because his hour was not yet come t.

By this time the News was come to the Sanhedrim, the great Court of the Iews, to whom belonged the cognisance of Church-Affairs, False Prophets, Blasphemy, Violation of the Sabbath, &c. they took Counsel, and used endeavours to Apprehend him; or it may be, some of the ruder sort of People that were his Enemies used some such endeavours, but not with any effect; for by the mighty Providence of God, who had set the time when Christ should suffer; till that hour was come, mentioned also Chap. 8.20. and 12.23. there was such a restraint upon the rage of the Rabble; yea (as we shall hereafter hear) the Spirits of the Officers, who were sent from the Sanhedrim to Apprehend him, that they had no power to lay hold upon him. Men shall do us no hurt, till Gods time comes. A Sparrow falls not to the ground without the will of our Father.

Marginal references: Mark 11.1[illegible: 1 letter]. Luke 19.47. and 20.19. Chap. 8.37.; Ver. 44.

31 And many of the people believed on him , and said, VVhen Christ cometh, will he do mo mira[illegible: 1 letter]les than these which this man hath done ?

Not as the true Messias; for the next words let us know, they did not believe him to be the Christ, but look'd for him to come; but they gave Credit to him, as a great Prophet sent from God: And

doubted whether the Miracles which he wrought, were not as many, and as great as ever the Messiah would do when he came. For tho Iohn reports but a few Miracles wrought by Christ, yet they were such as required a Divine Power to produce; such as turning the Water into Wine, multiplying the Loaves, raising Lazarus from the dead, &c. And Iohn tells us, Chap. 20.30. and 21.25. That he did many more works than he hath Recorded in this Book; and many more are Recorded by the other three Evangelists. From hence may be observed the falshood of the later Iews, who deny that the Messiah is to work any Miracles; for it is apparent from hence, that they had in our Saviours time a general expectation of great Miracles should be done by the Messiah; and their expectation was truly founded upon Isaiah 35.5, 6. as appeareth by Mat. 11.5.

Marginal references: Chap. 8.[illegible: 2 letters].

32 ¶ The Pharisees heard that the people murmured such things concerning him: and the Pharisees, and the chief Priests sent officers to take him .

Murmured here is taken in a different sense from what it was before, and signifieth as much as whispered, or talked privately among themselves.

The Chief Priests, who were afraid that their Honour would abate amongst the People; and the Pharisees, who were afraid the Credit of their Traditions would be lost, if they suffered him to go on; and being more especially troubled for the Miracles which he daily wrought, as Chap. 11.47. They send Messengers from their great Court (kept at Hierusalem) to Apprehend him.

33 Then said Jesus unto them, Yet a little while I am with you, and then I go to him that sent me .

Whether Christ spake these words to the Officers sent to Apprehend him, or to the people in the Temple, is not much material to be known: He by them plainly declareth, that all their endeavours against him were vain and foolish; for he should yet live with them six Months (this was in September or October, he dyed at the next Passover, which was about six Months after this) and then he should go and willingly lay down his Life for the sins of the World, rise again from the dead, and ascend unto his Father who sent him into the World.

Marginal references: Chap. 16.16.

34 Ye shall seek me, and shall not find me : and where I am, thither ye cannot come .

Some think the meaning is, You shall seek me, to execute your malice upon me, but to no purpose, for you shall not find me. Or, you shall seek me to destroy me in my Church, and to root out my Name, but to no purpose. But the most probable sense is this; you wicked Iews, that now contemn the means of Grace by me offered to you, shall one day be in distress and calamity enough; and when you are so, then you will wish I were again amongst you; but I shall be Ascended to my Father;

and as deaf to your Prayers, as above the reach of your malice. There is much the same thing said in Mat. 23.39. That he here speaketh of his Ascension is plain from Chap. 13.33. He speaketh of Heaven as a place where he was at that time, for so he was as to his Divine Nature. It is [non-Latin text not transcribed], whither I go; which makes some think, it should not here be [non-Latin text not transcribed], but [non-Latin text not transcribed] vado. But others reject it, because it is a Poetical word, hardly used in the New Testament.

Marginal references: Chap. 8.21.

35 Then said the Jews among themselves, Whither will he go, that we shall not find him c? will he go unto the dispersed among the Gentiles, and teach the Gentiles ?

In the Greek it is, Will he go into the dispersion of the Grecians. There were two most Famous dispersions, of which we read in story. The first was of the Iews, of which we read in Sacred History, in the Captivities of Assyria (whither the Ten Tribes were carried, 2 Kings 17.6.) and Babylon, whither the two Tribes were carried, 2 Kings 17.25. And that of the Grecians by the Macedonians; when also many of the Iews were dispersed by Alexander the Great, and his Successors. Peter directeth his Epistle to the Strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bythynia, 1 Pet. 1.1. And Iames directs his Epistle to the Twelve Tribes scattered abroad. They fancy that our Saviour would go into some of these places, and Preach; by which means the Gentiles would be taught the Mysteries of the Iewish Religion, which was what above all things they were impatient of hearing; and yet had reason from the Prophecies of the Old Testament, to fear, viz. their own Rejection, and the receiving in of the Gentiles, which afterward came to pass, Rom. 11.15.

The Iews, not at all believing the Divine Nature of Christ, notwithstanding all that Christ had said, and all the Miracles he had wrought, are at a mighty loss to conclude what our Saviour spake of, and whither he would go; they thought he could go no where in the Land of Iewry, but they should hear of him, and be able to come where he was; they conclude therefore that he would go into some Pagan Countrey.

Marginal references: Or, Greeks.

36 VVhat manner of saying is this that he said, Ye shall seek me, and shall not find me: and where I am, thither ye cannot come ?

This saying stuck in their Stomacks, and they knew not what sense to put upon it; owning nothing of the Divine Nature of Christ.

37 In the last day, that great day of the feast , Jesus stood and cryed, saying, If any man thirst, let him come unto me, and drink .

Our Saviour thinketh not fit to take any notice of their guess, whither he would go, nor replyeth any thing to it. The Feast of Tabernacles was to hold seven days, Lev. 23.34. in which they were to offer up Burnt-Offerings, v. 36. The Eight day was to be kept as a Sabbath; there was in it to be an Holy Convocation, no Servile Labour was to be done. Christ on that day Discoursed again to the People, crying aloud, and publickly,

If any man be a thirst, let him come unto me, and drink. That is, if any man stand in need of any Spiritual Good, Righteousness, Strength, Comfort, &c. it is to be found in me; let him come to me, by Faith acknowledging, receiving, and embracing me, as the Mediator and Saviour of the World, and he shall have from me whatsoever Spiritual Influence of Grace he stands in need of. Those who remember what our Saviour told the Woman of Samaria, Chap. 4.10, 14. where he compared himself to Living water, will easily understand this the sense of these words: The Condition on our parts is expressed under the notion of Thirsting; which we know is the Natural Appetite, craving some liquid thing to refresh the man under his Drought; and it is expressive of an exceeding great Passion, and so made use of both in the Old Testament and the New, to signifie a Souls passionate desire of Spiritual things, Isa. 55.1. Mat. 5.6.

Marginal references: Lev. 23.36.; Chap. 6.35. Rev. 22.17.

38 He that believeth on me, as the scripture hath said , out of his belly shall flow rivers of living water .

We have had frequent occasion to open the term of believing on Christ: It may be doubted, whether those words (as the Scripture hath said) be to be referred to the first or latter part of the Text. If to the former, they are words expressive of that Faith to which the following Promise is made, which is not any assent, or slightly credit given to the word; but such a Faith as the Scripture hath spoken of; as that Faith which is justifying and saving.

The general sense of the Promises, That his Soul shall abound with all saving and comfortable Influences of saving Grace. The Belly signifieth the Heart (that part of man, which is called the Heart, being in the Belly.) So Iob 15.35. Psal. 40.8. the flowing of Rivers of water, signifieth the plenty of Spiritual Influences with which Believers shall be supplied; whether Joy, Knowledge, Spiritual Gifts, or Graces. If any ask, where the Scripture speaketh this? I Answer, in all those Promises we meet with in the Old Testament, about pouring out the Spirit.

Marginal references: Deut. 18.15.; Isa. 44.3.

39 ( But this spake he of the Spirit, which they that believe on him, should receive : for the holy Ghost was not yet given, because that Jesus was not yet glorified l.)

For the Evangelist tells us, that this referred to the Spirit, which Believers were to receive after that Christ should be Ascended into Heaven. Those Scriptures, Isaiah 49.10. and 58.11. Zech. 14.8. seem, among others, to be referred to in this Promise of our Saviour.

Marginal references: Joel 2.28. Acts 2.17.

40 ¶ Many of the people therefore, when they heard this saying, said, Of a truth this is the Prophet .

The Prophet, mentioned Deut. 18.15. Some think that the Iews expected an eminent Prophet besides Elias, to come before the Messiah; and Iohn 1.21. would incline us to think so. But others say, it cannot be proved from their Writers, that they had any expectations of any but Elias and the Messiah. But the words may be read as well, This is a Prophet, as this is the Prophet; and I think that is the true sense of them. A Prophet had now for more than four hundred years been a great Rarity amongst them; they having had none but Iohn the Baptist who had such a Repute.

Marginal references: Chap. 6.14.

41 Others said, This is the Christ. But some said, Shall Christ come out of Galilee ?

The People were divided in their Opinions about Christ. Some of them were very well inclined to believe that he was the Promised Messiah; but they stumbled at the Countrey where alone they took notice of him. For tho he came not out of Galilee, but was Born in Bethlehem, Luke 2.4. according to the Prophecy of him, Micah 5.2. Sutable to which was their Tradition, Mat. 2.5. Yet they had seen nothing of this, tho possibly they had heard some relation of it, it being Two and Thirty years since his Birth: But he was ordinarily called Iesus of Nazareth, and of Galilee, there he had lived, and been Educated; so as they knew no better probably than that he came out of Galilee, which was contrary to the Prophecy, Micah 5.2.

Marginal references: Chap. 4.42.; Chap. 1.46. Ver. 52.

42 Hath not the scripture said, That Christ cometh of the seed of David, and out of the town of Bethlehem, where David was ?

The Scriptures of the Old Testament had both described the Family from whence the Messiah was to arise, viz. the Family of David, Psal. 132.11. and the Town, which was Bethlehem, Micah 5.2. which was Davids Fathers Town, where he lived also, till God called him out to the Kingdom, 1 Sam. 17.15. and 20.6.

Marginal references: Mat. 2.5. Luke 2.4.

43 So there was a division among the people because of him .

A Division as to their Opinions about him, as was before expressed.

Marginal references: Chap. 9.16. and 10.19.

44 And some of them would have taken him; but no man laid hands on him .

There were some that had an ill Opinion of Christ, and put on the Officers that came for the purpose to Apprehend him; but there was none so hardy as to do it.

Marginal references: Ver. 30.

45 ¶ Then came the officers to the chief Priests and Pharisees, and they said unto them, Why have ye not brought him ?

Probably the Officers, Christ being amongst a multitude of the People that had an high Opinion of him, durst not adventure to Apprehend him: Some of them, as appeareth from what follows, were astonished at his Doctrine; all of them agreed to return to their Masters without him; at which they are angry, and ask them, how it came to pass, that they did not execute their Commands, in bringing Christ before them as a Malefactor, to answer what they should lay to his Charge.

46 The officers answered, Never man spake like this man .

With so much Authority, Evidence of truth, &c. Yet they did not cordially believe in Christ; being under the power of Carnal and Worldly Affections, which onely supernatural Special Grace could subdue. These were some of those, in whom the Prophecy of Christ, Isaiah 11.4. was to be fulfilled.—He shall smite the earth with the rod of his mouth, and with the breath of his lips he shall slay the wicked. The word of the Lord doth often restrain, astonish, and amaze those on whom it hath no powerful effect to Eternal Life and Salvation. So it was with these poor Officers.

47 Then answered them the Pharisees, Are ye also deceived ?

You, who have us not onely for your Masters, whose Commands you ought not to dispute, but to execute; but for your Teachers also, from whom you might have learned better Doctrine; are you seduced? For so wicked men count all who embrace not their Notions, and follow not their ways.

48 Have any of the rulers, or of the Pharisees believed on him ?

You ought to be ruled by us, and guided by us, who are your Rulers, and your Teachers, (so early did the Doctrine of implicite Faith and Obedience creep into the World) which is indeed to suppose an Infallibility in Teachers and Rulers, to whom indeed we owe all imaginable Reverence; but we must live by our own Faith: And tho the Iews were bound up, Deut. 17.10, 11. to do according to the sentiments that the Priests and Levites in Hierusalem should shew them; yet v. 11. it must be the sentence of the Law, and it was in Civil matters, as appeareth by v. 8. Controversies between Blood and Blood, Plea and Plea, Stroak and Stroak.

Marginal references: Chap. 12.42. Acts 6.7. 1 Cor. 1.20. and 2.8.

49 But this people who knoweth not the Law are cursed .

Out of the great Pride of their Hearts they vilifie the people, as not Learned in the Law, and so were cursed, contemptible, and not to be regarded, as to their judgment and sentiments.

50 Nicodemus saith unto them, (he that came to Jesus by night, being one of them)

Of Nicodemus we read, Chap. 3.2. and of his coming by Night to Jesus. He now being one of this great Court, stands up to speak for Christ, yet faintly, or at least wonderfully prudently, and warily. He saith no more for him than he ought to have spoken for the greatest Malefactor, viz.

Marginal references: Or, to him.

51 Doth our law judge any man before it hear him, and know what he doeth ?

That no Law of God or Nature Condemneth any man before they had heard him speak, or had what he did deposed by Witnesses before them, that they might know what he did.

Marginal references: Deut. 1.17. and 17.8, &c. and 19.15.

52 They answered and said unto him, Art thou also of Galilee ? Search, and look: for out of Galilee ariseth no prophet .

Not that they thought Nicodemus was a Galilean; they knew him well enough; but they take up this as a term of Reproach against him, for that he would offer to speak one word (tho never so just) on the behalf of one against whom they had such a perfect hatred.

Search, say they, the Scriptures, and look if ever there came a Prophet out of Galilee. Suppose this had been truth; yet 1. What did this concern our Saviour? who was not Born in Galilee, but in Iuda in Bethlehem, the City of David, Luke 24. 2. Could not God when he pleased influence one of Galilee with the Spirit of Prophecy? But 3. Neither was it true; for Nahum and Ionah were both Galileans, 2 Kings 14.25. compared with Iosh. 19.13. (for the Tribe of Zebulon had their Lot in Galilee) Isaiah 9.1.

Marginal references: Mat. 4.15. Chap. 1.46.

53 And every man went unto his own house .

As little as Nicodemus said for Christ, it put a stop to their further proceedings against Christ at present: Some think that the party of the Sadduces in the Council, who valued not the Pharisees Rites and Traditions, took part with Nicodemus; so as by the over-ruling hand of God Christ at this time escaped their wicked Counsels against him. So much is certain; but what parties in the Council concurred in it, is uncertain.

Christ's Discourse with His Brethren; The Rumours Respecting Christ.

1 After these things Jesus walked in Galilee: for he would not walk in Jewry, because the Jews sought to kill him. 2 Now the Jews' feast of tabernacles was at hand. 3 His brethren therefore said unto him, Depart hence, and go into Judæa, that thy disciples also may see the works that thou doest. 4 For there is no man that doeth any thing in secret, and he himself seeketh to be known openly. If thou do these things, show thyself to the world. 5 For neither did his brethren believe in him. 6 Then Jesus said unto them, My time is not yet come: but your time is alway ready. 7 The world cannot hate you; but me it hateth, because I testify of it, that the works thereof are evil. 8 Go ye up unto this feast: I go not up yet unto this feast; for my time is not yet full come. 9 When he had said these words unto them, he abode still in Galilee. 10 But when his brethren were gone up, then went he also up unto the feast, not openly, but as it were in secret. 11 Then the Jews sought him at the feast, and said, Where is he? 12 And there was much murmuring among the people concerning him: for some said, He is a good man: others said, Nay; but he deceiveth the people. 13 Howbeit no man spake openly of him for fear of the Jews.

We have here, I. The reason given why Christ spent more of his time in Galilee than in Judea (v. 1): because the Jews, the people in Judea and Jerusalem, sought to kill him, for curing the impotent man on the sabbath day, ch. v. 16. They thought to be the death of him, either by a popular tumult or by a legal prosecution, in consideration of which he kept at a distance in another part of the country, very much out of the lines of Jerusalem's communication. It is not said, He durst not, but, He would not, walk in Jewry; it was not through fear and cowardice that he declined it, but in prudence, because his hour was not yet come. Note, 1. Gospel light is justly taken away from those that endeavour to extinguish it. Christ will withdraw from those that drive him from them, will hide his face from those that spit in it, and justly shut up his bowels from those who spurn at them. 2. In times of imminent peril it is not only allowable, but advisable, to withdraw and abscond for our own safety and preservation, and to choose the service of those places which are least perilous, Matt. x. 23. Then, and not till then, we are called to expose and lay down our lives, when we cannot save them without sin. 3. If the providence of God casts persons of merit into places of obscurity and little note, it must not be thought strange; it was the lot of our Master himself. He who was fit to have sat in the highest of Moses's seats willingly walked in Galilee among the ordinary sort of people. Observe, He did not sit still in Galilee, nor bury himself alive there, but walked; he went about doing good. When we cannot do what and where we would, we must do what and where we can.

II. The approach of the feast of tabernacles (v. 2), one of the three solemnities which called for the personal attendance of all the males at Jerusalem; see the institution of it, Lev. xxiii. 34, &c., and the revival of it after a long disuse, Neh. viii. 14. It was intended to be both a memorial of the tabernacle state of Israel in the wilderness, and a figure of the tabernacle state of God's spiritual Israel in this world. This feast, which was instituted so many hundred years before, was still religiously observed. Note, Divine institutions are never antiquated, nor go out of date, by length of time: nor must wilderness mercies ever be forgotten. But it is called the Jews' feast, because it was now shortly to be abolished, as a mere Jewish thing, and left to them that served the tabernacle.

III. Christ's discourse with his brethren, some of his kindred, whether by his mother or his supposed father is not certain; but they were such as pretended to have an interest in him, and therefore interposed to advise him in his conduct. And observe,

1. Their ambition and vain-glory in urging him to make a more public appearance than he did: "Depart hence," said they, "and go into Judea (v. 3), where thou wilt make a better figure than thou canst here."

(1.) They give two reasons for this advice: [1.] That it would be an encouragement to those in and about Jerusalem who had a respect for him; for, expecting his temporal kingdom, the royal seat of which they concluded must be at Jerusalem, they would have had the disciples there particularly countenanced, and thought the time he spent among his Galilean disciples wasted and thrown away, and his miracles turning to no account unless those at Jerusalem saw them. Or, "That thy disciples, all of them in general, who will be gathered at Jerusalem to keep the feast, may see thy works, and not, as here, a few at one time and a few at another." [2.] That it would be for the advancement of his name and honour: There is no man that does any thing in secret if he himself seeks to be known openly. They took it for granted that Christ sought to make himself known, and therefore thought it absurd for him to conceal his miracles: "If thou do these things, if thou be so well able to gain the applause of the people and the approbation of the rulers by thy miracles, venture abroad, and show thyself to the world. Supported with these credentials, thou canst not fail of acceptance, and therefore it is high time to set up for an interest, and to think of being great."

(2.) One would not think there was any harm in this advice, and yet the evangelist noted it is an evidence of their infidelity: For neither did his brethren believe in him (v. 5), if they had, they would not have said this. Observe, [1.] It was an honour to be of the kindred of Christ, but no saving honour; they that hear his word and keep it are the kindred he values. Surely grace runs in no blood in the world, when not in that of Christ's family. [2.] It was a sign that Christ did not aim at any secular interest, for then his kindred would have struck in with him, and he would have secured them first. [3.] There were those who were akin to Christ according to the flesh who did believe in him (three of the twelve were his brethren), and yet others, as nearly allied to him as they, did not believe in him. Many that have the same external privileges and advantages do not make the same use of them. But,

(3.) What was there amiss in the advice which they gave him? I answer, [1.] It was a piece of presumption for them to prescribe to Christ, and to teach him what measures to take; it was a sign that they did not believe him able to guide them, when they did not think him sufficient to guide himself. [2.] They discovered a great carelessness about his safety, when they would have him go to Judea, where they knew the Jews sought to kill him. Those that believed in him, and loved him, dissuaded him from Judea, ch. xi. 8. [3.] Some think they hoped that if his miracles were wrought at Jerusalem the Pharisees and rulers would try them, and discover some cheat in them, which would justify their unbelief. So. Dr. Whitby. [4.] Perhaps they were weary of his company in Galilee (for are not all these that speak Galileans?) and this was, in effect, a desire that he would depart out of their coasts. [5.] They causelessly insinuate that he neglected his disciples, and denied them such a sight of his works as was necessary to the support of their faith. [6.] They tacitly reproach him as mean-spirited, that he durst not enter the lists with the great men, nor trust himself upon the stage of public action, which, if he had any courage and greatness of soul, he would do, and not sneak thus and skulk in a corner; thus Christ's humility, and his humiliation, and the small figure which his religion has usually made in the world, have been often turned to the reproach of both him and it. [7.] They seem to question the truth of the miracles he wrought, in saying, "If thou do these things, if they will bear the test of a public scrutiny in the courts above, produce them there." [8.] They think Christ altogether such a one as themselves, as subject as they to worldly policy, and as desirous as they to make a fair show in the flesh; whereas he sought not honour from men. [9.] Self was at the bottom of all; they hoped, if he would make himself as great as he might, they, being his kinsmen, should share in his honour, and have respect paid them for his sake. Note, First, Many carnal people go to public ordinances, to worship at the feast, only to show themselves, and all their care is to make a good appearance, to present themselves handsomely to the world. Secondly, Many that seem to seek Christ's honour do really therein seek their own, and make it serve a turn for themselves.

2. The prudence and humility of our Lord Jesus, which appeared in his answer to the advice his brethren gave him, v. 6-8. Though there were so many base insinuations in it, he answered them mildly. Note, Even that which is said without reason should be answered without passion; we should learn of our Master to reply with meekness even to that which is most impertinent and imperious, and, where it is easy to find much amiss, to seem not to see it, and wink at the affront. They expected Christ's company with them to the feast, perhaps hoping he would bear their charges: but here,

(1.) He shows the difference between himself and them, in two things:—[1.] His time was set, so was not theirs: My time is not yet come, but your time is always ready. Understand it of the time of his going up to the feast. It was an indifferent thing to them when they went, for they had nothing of moment to do either where they were, to detain them there, or where they were going, to hasten them thither; but every minute of Christ's time was precious, and had its own particular business allotted to it. He had some work yet to do in Galilee before he left the country: in the harmony of the gospels betwixt this motion made by his kindred and his going up to this feast comes in the story of his sending forth the seventy disciples (Luke x. 1, &c.), which was an affair of very great consequence; his time is not yet, for that must be done first. Those who live useless lives have their time always ready; they can go and come when they please. But those whose time is filled up with duty will often find themselves straitened, and they have not yet time for that which others can do at any time. Those who are made the servants of God, as all men are, and who have made themselves the servants of all, as all useful men have, must not expect not covet to be masters of their own time. The confinement of business is a thousand times better than the liberty of idleness. Or, it may be meant of the time of his appearing publicly at Jerusalem; Christ, who knows all men and all things, knew that the best and most proper time for it would be about the middle of the feast. We, who are ignorant and short-sighted, are apt to prescribe to him, and to think he should deliver his people, and so show himself now. The present time is our time, but he is fittest to judge, and, it may be, his time is not yet come; his people are not yet ready for deliverance, nor his enemies ripe for ruin; let us therefore wait with patience for his time, for all he does will be most glorious in its season. [2.] His life was sought, so was not theirs, v. 7. They, in showing themselves to the world, did not expose themselves: "The world cannot hate you, for you are of the world, its children, its servants, and in with its interests; and no doubt the world will love its own;" see ch. xv. 19. Unholy souls, whom the holy God cannot love, the world that lies in wickedness cannot hate; but Christ, in showing himself to the world, laid himself open to the greatest danger; for me it hateth. Christ was not only slighted, as inconsiderable in the world (the world knew him not), but hated, as if he had been hurtful to the world; thus ill was he requited for his love to the world: reigning sin is a rooted antipathy and enmity to Christ. But why did the world hate Christ? What evil had he done to it? Had he, like Alexander, under colour of conquering it, laid it waste? "No, but because" (saith he) "I testify of it, that the works of it are evil." Note, First, The works of an evil world are evil works; as the tree is, so are the fruits: it is a dark world, and an apostate world, and its works are works of darkness and rebellion. Secondly, Our Lord Jesus, both by himself and by his ministers, did and will both discover and testify against the evil works of this wicked world. Thirdly, It is a great uneasiness and provocation to the world to be convicted of the evil of its works. It is for the honour of virtue and piety that those who are impious and vicious do not care for hearing of it, for their own consciences make them ashamed of the turpitude there is in sin and afraid of the punishment that follows after sin. Fourthly, Whatever is pretended, the real cause of the world's enmity to the gospel is the testimony it bears against sin and sinners. Christ's witnesses by their doctrine and conversation torment those that dwell on the earth, and therefore are treated so barbarously, Rev. xi. 10. But it is better to incur the world's hatred, by testifying against its wickedness, than gain its good-will by going down the stream with it.

(2.) He dismisses them, with a design to stay behind for some time in Galilee (v. 8): Go you up to this feast, I go not up yet. [1.] He allows their going to the feast, though they were carnal and hypocritical in it. Note, Even those who go not to holy ordinances with right affections and sincere intentions must not be hindered nor discouraged from going; who knows but they may be wrought upon there? [2.] He denies them his company when they went to the feast, because they were carnal and hypocritical. Those who go to ordinances for ostentation, or to serve some secular purpose, go without Christ, and will speed accordingly. How sad is the condition of that man, though he reckon himself akin to Christ, to whom he saith, "Go up to such an ordinance, Go pray, Go hear the word, Go receive the sacrament, but I go not up with thee? Go thou and appear before God, but I will not appear for thee," as Exod. xxxiii. 1-3. But, if the presence of Christ go not with us, to what purpose should we go up? Go you up, I go not up. When we are going to, or coming from, solemn ordinances, it becomes us to be careful what company we have and choose, and to avoid that which is vain and carnal, lest the coal of good affections be quenched by corrupt communication. I go not up yet to this feast; he does not say, I will not go up at all, but not yet. There may be reasons for deferring a particular duty, which yet must not be wholly omitted or laid aside; see Num. ix. 6-11. The reason he gives is, My time is not yet fully come. Note, Our Lord Jesus is very exact and punctual in knowing and keeping his time, and, as it was the time fixed, so it was the best time.

3. Christ's continuance in Galilee till his full time was come, v. 9. He, saying these things to them (tauta de eipon) abode still in Galilee; because of this discourse he continued there; for, (1.) He would not be influenced by those who advised him to seek honour from men, nor go along with those who put him upon making a figure; he would not seem to countenance the temptation. (2.) He would not depart from his own purpose. He had said, upon a clear foresight and mature deliberation, that he would not go up yet to this feast, and therefore he abode still in Galilee. It becomes the followers of Christ thus to be steady, and not to use lightness.

4. His going up to the feast when his time was come. Observe, (1.) When he went: When his brethren were gone up. He would not go up with them, lest they should make a noise and disturbance, under pretence of showing him to the world; whereas it agreed both with the prediction and with his spirit not to strive nor cry, nor let his voice be heard in the streets, Isa. xlii. 2. But he went up after them. We may lawfully join in the same religious worship with those with whom we should yet decline an intimate acquaintance and converse; for the blessing of ordinances depends upon the grace of God, and not upon the grace of our fellow-worshippers. His carnal brethren went up first, and then he went. Note, In the external performances of religion it is possible that formal hypocrites may get the start of those that are sincere. Many come first to the temple who are brought thither by vain-glory, and go thence unjustified, as he, Luke xviii. 11. It is not, Who comes first? that will be the question, but, Who comes fittest? If we bring our hearts with us, it is no matter who gets before us. (2.) How he went, os en krypto—a s if he were hiding himself: not openly, but as it were in secret, rather for fear of giving offence than of receiving injury. He went up to the feast, because it was an opportunity of honouring God and doing good; but he went up as it were in secret, because he would not provoke the government. Note, Provided the work of God be done effectually, it is best done when done with least noise. The kingdom of God need not come with observation, Luke xvii. 20. We may do the work of God privately, and yet not do it deceitfully.

5. The great expectation that there was of him among the Jews at Jerusalem, v. 11-14. Having formerly come up to the feasts, and signalized himself by the miracles he wrought, he had made himself the subject of much discourse and observation.

(1.) They could not but think of him (v. 11): The Jews sought him at the feast, and said, Where is he? [1.] The common people longed to see him there, that they might have their curiosity gratified with the sight of his person and miracles. They did not think it worth while to go to him into Galilee, though if they had they would not have lost their labour, but they hoped the feast would bring him to Jerusalem, and then they should see him. If an opportunity of acquaintance with Christ come to their door, they can like it well enough. They sought him at the feast. When we attend upon God in his holy ordinances, we should seek Christ in them, seek him at the gospel feasts. Those who would see Christ at a feast must seek him there. Or, [2.] Perhaps it was his enemies that were thus waiting an opportunity to seize him, and, if possible, to put an effectual stop to his progress. They said, Where is he? pou esin ekeinos—where is that fellow? Thus scornfully and contemptibly do they speak of him. When they should have welcomed the feast as an opportunity of serving God, they were glad of it as an opportunity of persecuting Christ. Thus Saul hoped to slay David at the new moon, 1 Sam. xx. 27. Those who seek opportunity to sin in solemn assemblies for religious worship profane God's ordinances to the last degree, and defy him upon his own ground; it is like striking within the verge of the court.

(2.) The people differed much in their sentiments concerning him (v. 12): There was much murmuring, or muttering rather, among the people concerning him. The enmity of the rulers against Christ, and their enquiries after him, caused him to be so much the more talked of and observed among the people. This ground the gospel of Christ has got by the opposition made to it, that it has been the more enquired into, and, by being every where spoken against, it has come to be every where spoken of, and by this means has been spread the further, and the merits of his cause have been the more searched into. This murmuring was not against Christ, but concerning him; some murmured at the rulers, because they did not countenance and encourage him: others murmured at them, because they did not silence and restrain him. Some murmured that he had so great an interest in Galilee; others, that he had so little interest in Jerusalem. Note, Christ and his religion have been, and will be, the subject of much controversy and debate, Luke xii. 51, 52. If all would agree to entertain Christ as they ought, there would be perfect peace; but, when some receive the light and others resolve against it, there will be murmuring. The bones in the valley, while they were dead and dry, lay quiet; but when it was said unto them, Live, there was a noise and a shaking, Ezek. xxxvii. 7. But the noise and rencounter of liberty and business are preferable, surely, to the silence and agreement of a prison. Now what were the sentiments of the people concerning him? [1.] Some said, he is a good man. This was a truth, but it was far short of being the whole truth. He was not only a good man, but more than a man, he was the Son of God. Many who have no ill thoughts of Christ have yet low thoughts of him, and scarcely honour him, even when they speak well of him, because they do not say enough; yet indeed it was his honour, and the reproach of those who persecuted him, that even those who would not believe him to be the Messiah could not but own he was a good man. [2.] Others said, Nay, but he deceiveth the people; if this had been true, he had been a very bad man. The doctrine he preached was sound, and could not be contested; his miracles were real, and could not be disproved; his conversation was manifestly holy and good; and yet it must be taken for granted, notwithstanding, that there was some undiscovered cheat at the bottom, because it was the interest of the chief priests to oppose him and run him down. Such murmuring as there was among the Jews concerning Christ there is still among us: the Socinians say, He is a good man, and further they say not; the deists will not allow this, but say, He deceived the people. Thus some depreciate him, others abuse him, but great is the truth. [3.] They were frightened by their superiors from speaking much of him (v. 13): No man spoke openly of him, for fear of the Jews. Either, First, They durst not openly speak well of him. While any one was at liberty to censure and reproach him, none durst vindicate him. Or, Secondly, They durst not speak at all of him openly. Because nothing could justly be said against him, they would not suffer any thing to be said of him. It was a crime to name him. Thus many have aimed to suppress truth, under colour of silencing disputes about it, and would have all talk of religion hushed, in hopes thereby to bury in oblivion religion itself.

Christ at the Feast of Tabernacles.

14 Now about the midst of the feast Jesus went up into the temple, and taught. 15 And the Jews marvelled, saying, How knoweth this man letters, having never learned? 16 Jesus answered them, and said, My doctrine is not mine, but his that sent me. 17 If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself. 18 He that speaketh of himself seeketh his own glory: but he that seeketh his glory that sent him, the same is true, and no unrighteousness is in him. 19 Did not Moses give you the law, and yet none of you keepeth the law? Why go ye about to kill me? 20 The people answered and said, Thou hast a devil: who goeth about to kill thee? 21 Jesus answered and said unto them, I have done one work, and ye all marvel. 22 Moses therefore gave unto you circumcision; (not because it is of Moses, but of the fathers;) and ye on the sabbath day circumcise a man. 23 If a man on the sabbath day receive circumcision, that the law of Moses should not be broken; are ye angry at me, because I have made a man every whit whole on the sabbath day? 24 Judge not according to the appearance, but judge righteous judgment. 25 Then said some of them of Jerusalem, Is not this he, whom they seek to kill? 26 But, lo, he speaketh boldly, and they say nothing unto him. Do the rulers know indeed that this is the very Christ? 27 Howbeit we know this man whence he is: but when Christ cometh, no man knoweth whence he is. 28 Then cried Jesus in the temple as he taught, saying, Ye both know me, and ye know whence I am: and I am not come of myself, but he that sent me is true, whom ye know not. 29 But I know him: for I am from him, and he hath sent me. 30 Then they sought to take him: but no man laid hands on him, because his hour was not yet come. 31 And many of the people believed on him, and said, When Christ cometh, will he do more miracles than these which this man hath done? 32 The Pharisees heard that the people murmured such things concerning him; and the Pharisees and the chief priests sent officers to take him. 33 Then said Jesus unto them, Yet a little while am I with you, and then I go unto him that sent me. 34 Ye shall seek me, and shall not find me: and where I am, thither ye cannot come. 35 Then said the Jews among themselves, Whither will he go, that we shall not find him? will he go unto the dispersed among the Gentiles, and teach the Gentiles? 36 What manner of saying is this that he said, Ye shall seek me, and shall not find me: and where I am, thither ye cannot come?

Here is, I. Christ's public preaching in the temple (v. 14): He went up into the temple, and taught, according to his custom when he was at Jerusalem. His business was to preach the gospel of the kingdom, and he did it in every place of concourse. His sermon is not recorded, because, probably, it was to the same purport with the sermons he had preached in Galilee, which were recorded by the other evangelists. For the gospel is the same to the plain and to the polite. But that which is observable here is that it was about the midst of the feast; the fourth or fifth day of the eight. Whether he did not come up to Jerusalem till the middle of the feast, or whether he came up at the beginning, but kept private till now, is not certain. But, Query, Why did he not go to the temple sooner, to preach? Answer, 1. Because the people would have more leisure to hear him, and, it might be hoped, would be better disposed to hear him, when they had spent some days in their booths, as they did at the feast of tabernacles. 2. Because he would choose to appear when both his friends and his enemies had done looking for him; and so give a specimen of the method he would observe in his appearances, which is to come at midnight, Matt. xxv. 6. But why did he appear thus publicly now? Surely it was to shame his persecutors, the chief priests and elders. (1.) By showing that, though they were very bitter against him, yet he did not fear them, nor their power. See Isa. l. 7, 8. (2.) By taking their work out of their hands. Their office was to teach the people in the temple, and particularly at the feast of tabernacles, Neh. viii. 17, 18. But they either did not teach them at all or taught for doctrines the commandments of men, and therefore he goes up to the temple and teaches the people. When the shepherds of Israel made a prey of the flock it was time for the chief Shepherd to appear, as was promised. Ezek. xxxiv. 22, 23; Mal. iii. 1.

II. His discourse with the Jews hereupon; and the conference is reducible to four heads:

1. Concerning his doctrine. See here,

(1.) How the Jews admired it (v. 15): They marvelled, saying, How knoweth this man letters, having never learned? Observe here, [1.] That our Lord Jesus was not educated in the schools of the prophets, or at the feet of the rabbin; not only did not travel for learning, as the philosophers did, but did not make any use of the schools and academies in his own country. Moses was taught the learning of the Egyptians, but Christ was not taught so much as the learning of the Jews; having received the Spirit without measure, he needed not receive any knowledge from man, or by man. At the time of Christ's appearing, learning flourished both in the Roman empire and in the Jewish church more than in any age before or since, and in such a time of enquiry Christ chose to establish his religion, not in an illiterate age, lest it should look like a design to impose upon the world; yet he himself studied not the learning then in vogue. [2.] That Christ had letters, though he had never learned them; was mighty in the scriptures, though he never had any doctor of the law for his tutor. It is necessary that Christ's ministers should have learning, as he had; and since they cannot expect to have it as he had it, by inspiration, they must take pains to get it in an ordinary way. [3.] That Christ's having learning, though he had not been taught it, made him truly great and wonderful; the Jews speak of it here with wonder. First, Some, it is likely, took notice of it to his honour: He that had no human learning, and yet so far excelled all that had, certainly must be endued with a divine knowledge. Secondly, Others, probably, mentioned it in disparagement and contempt of him: Whatever he seems to have, he cannot really have any true learning, for he was never at the university, nor took his degree. Thirdly, Some perhaps suggested that he had got his learning by magic arts, or some unlawful means or other. Since they know not how he could be a scholar, they will think him a conjurer.

(2.) What he asserted concerning it; three things:—

[1.] That his doctrine is divine (v. 16): My doctrine is not mine, but his that sent me. They were offended because he undertook to teach though he had never learned, in answer to which he tells them that his doctrine was such as was not to be learned, for it was not the product of human thought and natural powers enlarged and elevated by reading and conversation, but it was a divine revelation. As God, equal with the Father, he might truly have said, My doctrine is mine, and his that sent me; but being now in his estate of humiliation, and being, as Mediator, God's servant, it was more congruous to say, "My doctrine is not mine, not mine only, nor mine originally, as man and mediator, but his that sent me; it does not centre in myself, nor lead ultimately to myself, but to him that sent me." God had promised concerning the great prophet that he would put his words into his mouth (Deut. xviii. 18), to which Christ seems here to refer. Note, It is the comfort of those who embrace Christ's doctrine, and the condemnation of those who reject it, that it is a divine doctrine: it is of God and not of man.

[2.] That the most competent judges of the truth and divine authority of Christ's doctrine are those that with a sincere and upright heart desire and endeavour to do the will of God (v. 17): If any man be willing to do the will of God, have his will melted into the will of God, he shall know of the doctrine whether it be of God or whether I speak of myself. Observe here, First, What the question is, concerning the doctrine of Christ, whether it be of God or no; whether the gospel be a divine revelation or an imposture. Christ himself was willing to have his doctrine enquired into, whether it were of God or no, much more should his ministers; and we are concerned to examine what grounds we go upon, for, if we be deceived, we are miserably deceived. Secondly, Who are likely to succeed in this search: those that do the will of God, at least are desirous to do it. Now see, 1. Who they are that will do the will of God. They are such as are impartial in their enquiries concerning the will of God, and are not biassed by any lust or interest, and such as are resolved by the grace of God, when they find out what the will of God is, to conform to it. They are such as have an honest principle of regard to God, and are truly desirous to glorify and please him. 2. Whence it is that such a one shall know of the truth of Christ's doctrine. (1.) Christ has promised to give knowledge to such; he hath said, He shall know, and he can give an understanding. Those who improve the light they have, and carefully live up to it, shall be secured by divine grace from destructive mistakes. (2.) They are disposed and prepared to receive that knowledge. He that is inclined to submit to the rules of the divine law is disposed to admit the rays of divine light. To him that has shall be given; those have a good understanding that do his commandments, Ps. cxi. 10. Those who resemble God are most likely to understand him.

[3.] That hereby it appeared that Christ, as a teacher, did not speak of himself, because he did not seek himself, v. 18. First, See here the character of a deceiver: he seeketh his own glory, which is a sign that he speaks of himself, as the false Christs and false prophets did. Here is the description of the cheat: they speak of themselves, and have no commission nor instructions from God; no warrant but their own will, no inspiration but their own imagination, their own policy and artifice. Ambassadors speak not of themselves; those ministers disclaim that character who glory in this that they speak of themselves. But see the discovery of the cheat; by this their pretensions are disproved, they consult purely their own glory; self-seekers are self-speakers. Those who speak from God will speak for God, and for his glory; those who aim at their own preferment and interest make it to appear that they had no commission form God. Secondly, See the contrary character Christ gives of himself and his doctrine: He that seeks his glory that sent him, as I do, makes it to appear that he is true. 1. He was sent of God. Those teachers, and those only, who are sent of God, are to be received and entertained by us. Those who bring a divine message must prove a divine mission, either by special revelation or by regular institution. 2. He sought the glory of God. It was both the tendency of his doctrine and the tenour of his whole conversation to glorify God. 3. This was a proof that he was true, and there was no unrighteousness in him. False teachers are most unrighteous; they are unjust to God whose name they abuse, and unjust to the souls of men whom they impose upon. There cannot be a greater piece of unrighteousness than this. But Christ made it appear that he was true, that he was really what he said he was, that there was no unrighteousness in him, no falsehood in his doctrine, no fallacy nor fraud in his dealings with us.

2. They discourse concerning the crime that was laid to his charge for curing the impotent man, and bidding him carry his bed on the sabbath day, for which they had formerly prosecuted him, and which was still the pretence of their enmity to him.

(1.) He argues against them by way of recrimination, convicting them of far worse practices, v. 19. How could they for shame censure him for a breach of the law of Moses, when they themselves were such notorious breakers of it? Did not Moses give you the law? And it was their privilege that they had the law, no nation had such a law; but it was their wickedness that none of them kept the law, that they rebelled against it, and lived contrary to it. Many that have the law given them, when they have it do not keep it. Their neglect of the law was universal: None of you keepeth it: neither those of them that were in posts of honour, who should have been most knowing, nor those who were in posts of subjection, who should have been most obedient. They boasted of the law, and pretended a zeal for it, and were enraged at Christ for seeming to transgress it, and yet none of them kept it; like those who say that they are for the church, and yet never go to church. It was an aggravation of their wickedness, in persecuting Christ for breaking the law, that they themselves did not keep it: "None of you keepeth the law, why then go ye about to kill me for not keeping it?" Note, Those are commonly most censorious of others who are most faulty themselves. Thus hypocrites, who are forward to pull a mote out of their brother's eye, are not aware of a beam in their own. Why go ye about to kill me? Some take this as the evidence of their not keeping the law: "You keep not the law; if you did, you would understand yourselves better than to go about to kill me for doing a good work." Those that support themselves and their interest by persecution and violence, whatever they pretend (though they may call themselves custodes utriusque tabulæ—the guardians of both tables), are not keepers of the law of God. Chemnitius understands this as a reason why it was time to supersede the law of Moses by the gospel, because the law was found insufficient to restrain sin: "Moses gave you the law, but you do not keep it, nor are kept by it from the greatest wickedness; there is therefore need of a clearer light and better law to be brought in; why then do you aim to kill me for introducing it?"

Here the people rudely interrupted him in his discourse, and contradicted what he said (v. 20): Thou has a devil; who goes about to kill thee? This intimates, [1.] The good opinion they had of their rulers, who, they think, would never attempt so atrocious a thing as to kill him; no, such a veneration they had for their elders and chief priests that they would swear for them they would do no harm to an innocent man. Probably the rulers had their little emissaries among the people who suggested this to them; many deny that wickedness which at the same time they are contriving. [2.] The ill opinion they had of our Lord Jesus: "Thou hast a devil, thou art possessed with a lying spirit, and art a bad man for saying so;" so some: or rather, "Thou art melancholy, and art a weak man; thou frightenest thyself with causeless fears, as hypochondriacal people are apt to do." Not only open frenzies, but silent melancholies, were then commonly imputed to the power of Satan. "Thou art crazed, has a distempered brain." Let us not think it strange if the best of men are put under the worst of characters. To this vile calumny our Saviour returns no direct answer, but seems as if he took no notice of it. Note, Those who would be like Christ must put up with affronts, and pass by the indignities and injuries done them; must not regard them, much less resent them, and least of all revenge them. I, as a deaf man, heard not. When Christ was reviled, he reviled not again,

(2.) He argues by way of appeal and vindication.

[1.] He appeals to their own sentiments of this miracle: "I have done one work, and you all marvel, v. 21. You cannot choose but marvel at it as truly great, and altogether supernatural; you must all own it to be marvellous." Or, "Though I have done but one work that you have any colour to find fault with, yet you marvel, you are offended and displeased as if I had been guilty of some heinous or enormous crime."

[2.] He appeals to their own practice in other instances: "I have done one work on the sabbath, and it was done easily, with a word's speaking, and you all marvel, you make a mighty strange thing of it, that a religious man should dare do such a thing, whereas you yourselves many a time do that which is a much more servile work on the sabbath day, in the case of circumcision; if it be lawful for you, nay, and your duty, to circumcise a child on the sabbath day, when it happens to be the eighth day, as no doubt it is, much more was it lawful and good for me to heal a diseased man on that day." Observe,

First, The rise and origin of circumcision: Moses gave you circumcision, gave you the law concerning it. Here, 1. Circumcision is said to be given, and (v. 23) they are said to receive it; it was not imposed upon them as a yoke, but conferred upon them as a favour. Note, The ordinances of God, and particularly those which are seals of the covenant, are gifts given to men, and are to be received as such. 2. Moses is said to give it, because it was a part of that law which was given by Moses; yet, as Christ said of the manna (ch. vi. 32), Moses did not give it them, but God; nay, and it was not of Moses first, but of the fathers, v. 22. Though it was incorporated into the Mosaic institution, yet it was ordained long before, for it was a seal of the righteousness of faith, and therefore commenced with the promise four hundred and thirty years before, Gal. iii. 17. The church membership of believers and their seed was not of Moses or his law, and therefore did not fall with it; but was of the fathers, belonged to the patriarchal church, and was part of that blessing of Abraham which was to come upon the Gentiles, Gal. iii. 14.

Secondly, The respect paid to the law of circumcision above that of the sabbath, in the constant practice of the Jewish church. The Jewish casuists frequently take notice of it, Circumcisio et ejus sanatio pellit sabbbatum—Circumcision and its cure drive away the sabbath; so that if a child was born one sabbath day it was without fail circumcised the next. If then, when the sabbath rest was more strictly insisted on, yet those works were allowed which were in ordine ad spiritualia—for the keeping up of religion, much more are they allowed now under the gospel, when the stress is laid more upon the sabbath work.

Thirdly, The inference Christ draws hence in justification of himself, and of what he had done (v. 23): A man-child on the sabbath day receives circumcision, that the law of circumcision might not be broken; or, as the margin reads it, without breaking the law, namely, of the sabbath. Divine commands must be construed so as to agree with each other. "Now, if this be allowed by yourselves, how unreasonable are you, who are angry with me because I have made a man every whit whole on the sabbath day!" emoi cholate. The word is used only here, from choge—fel, gall. They were angry at him with the greatest indignation; it was a spiteful anger, anger with gall in it. Note, It is very absurd and unreasonable for us to condemn others for that in which we justify ourselves. Observe the comparison Christ here makes between their circumcising a child and his healing a man on the sabbath day. 1. Circumcision was but a ceremonial institution; it was of the fathers indeed, but not from the beginning; but what Christ did was a good work by the law of nature, a more excellent law than that which made circumcision a good work. 2. Circumcision was a bloody ordinance, and made sore; but what Christ did was healing, and made whole. The law works pain, and, if that work may be done on the sabbath day, much more a gospel work, which produces peace. 3. Especially considering that whereas, when they had circumcised a child, their care was only to heal up that part which was circumcised, which might be done and yet the child remain under other illnesses, Christ had made this man every whit whole, holon anthropon hygie—I have made the whole man healthful and sound. The whole body was healed, for the disease affected the whole body; and it was a perfect cure, such as left no relics of the disease behind; nay, Christ not only healed his body, but his soul too, by that admonition, Go, and sin no more, and so indeed made the whole man sound, for the soul is the man. Circumcision indeed was intended for the good of the soul, and to make the whole man as it should be; but they had perverted it, and turned it into a mere carnal ordinance; but Christ accompanied his outward cures with inward grace, and so made them sacramental, and healed the whole man.

He concludes this argument with that rule (v. 24): Judge not according to the appearance, but judge righteous judgment. This may be applied, either, First, In particular, to this work which they quarrelled with as a violation of the law. Be not partial in your judgment; judge not, kat opsin—with respect of persons; knowing faces, as the Hebrew phrase is, Deut. i. 17. It is contrary to the law of justice, as well as charity, to censure those who differ in opinion from us as transgressors, in taking that liberty which yet in those of our own party, and way, and opinion, we allow of; as it is also to commend that in some as necessary strictness and severity which in others we condemn as imposition and persecution. Or, Secondly, In general, to Christ's person and preaching, which they were offended at and prejudiced against. Those things that are false, and designed to impose upon men, commonly appear best when they are judged of according to the outward appearance, they appear most plausible prima facie—at the first glance. It was this that gained the Pharisees such an interest and reputation, that they appeared right unto men (Matt. xxiii. 27, 28), and men judged of them by that appearance, and so were sadly mistaken in them. "But," saith Christ, "be not too confident that all are real saints who are seeming ones." With reference to himself, his outward appearance was far short of his real dignity and excellency, for he took upon him the form of a servant (Phil. ii. 7), was in the likeness of sinful flesh (Rom. viii. 3), had no form nor comeliness, Isa. liii. 2. So that those who undertook to judge whether he was the Son of God or no by his outward appearance were not likely to judge righteous judgment. The Jews expected the outward appearance of the Messiah to be pompous and magnificent, and attended with all the ceremonies of secular grandeur; and, judging of Christ by that rule, their judgment was from first to last a continual mistake, for the kingdom of Christ was not to be of this world, nor to come with observation. If a divine power accompanied him, and God bore him witness, and the scriptures were fulfilled in him, though his appearance was ever so mean, they ought to receive him, and to judge by faith, and not by the sight of the eye. See Isa. xi. 3, and 1 Sam. xvi. 7. Christ and his doctrine and doings desire nothing but righteous judgment; if truth and justice may but pass the sentence, Christ and his cause will carry the day. We must not judge concerning any by their outward appearance, not by their titles, the figure they make in the world, and their fluttering show, but by their intrinsic worth, and the gifts and graces of God's Spirit in them.

3. Christ discourses with them here concerning himself, whence he came, and whither he was going, v. 25-36.

(1.) Whence he came, v. 25-31. In the account of this observe,

[1.] The objection concerning this stated by some of the inhabitants of Jerusalem, who seem to have been of all others most prejudiced against him, v. 25. One would think that those who lived at the fountain-head of knowledge and religion should have been most ready to receive the Messiah: but it proved quite contrary. Those that have plenty of the means of knowledge and grace, if they are not made better by them, are commonly made worse; and our Lord Jesus has often met with the least welcome from those that one would expect the best from. But it was not without some just cause that it came into a proverb, The nearer the church the further from God. These people of Jerusalem showed their ill-will to Christ,

First, By their reflecting on the rulers, because they let him alone: Is not this he whom they seek to kill? The multitude of the people that came up out of the country to the feast did not suspect there was any design on foot against him, and therefore they said, Who goes about to kill thee? v. 20. But those of Jerusalem knew the plot, and irritated their rulers to put it into execution: "Is not this he whom they seek to kill? Why do they not do it then? Who hinders them? They say that they have a mind to get him out of the way, and yet, lo, he speaketh boldly, and they say nothing to him; do the rulers know indeed that this is the very Christ?" v. 26. Here they slyly and maliciously insinuate two things, to exasperate the rulers against Christ, when indeed they needed to spur. 1. That by conniving at his preaching they brought their authority into contempt. "Must a man that is condemned by the sanhedrim as a deceiver be permitted to speak boldly, without any check or contradiction? This makes their sentence to be but brutem fulmen—a vain menace; if our rulers will suffer themselves to be thus trampled upon, they may thank themselves if none stand in awe of them and their laws." Note, The worst of persecutions have often been carried on under colour of the necessary support of authority and government. 2. That hereby they brought their judgment into suspicion. Do they know that this is the Christ? It is spoken ironically, "How came they to change their mind? What new discovery have they lighted on? They give people occasion to think that they believe him to be the Christ, and it behoves them to act vigorously against him to clear themselves from the suspicion." Thus the rulers, who had made the people enemies to Christ, made them seven times more the children of hell than themselves, Matt. xxiii. 15. When religion and the profession of Christ's name are out of fashion, and consequently out of repute, many are strongly tempted to persecute and oppose them, only that they may not be thought to favour them and incline to them. And for this reason apostates, and the degenerate offspring of good parents, have been sometimes worse than others, as it were to wipe off the stain of their profession. It was strange that the rulers, thus irritated, did not seize Christ; but his hour was not yet come; and God can tie men's hands to admiration, though he should not turn their hearts.

Secondly, By their exception against his being the Christ, in which appeared more malice than matter, v. 27. "If the rulers think him to be the Christ, we neither can nor will believe him to be so, for we have this argument against it, that we know this man, whence he is; but when Christ comes no man knows whence he is." Here is a fallacy in the argument, for the propositions are not body ad idem—adapted to the same view of the subject. 1. If they speak of his divine nature, it is true that when Christ comes no man knows whence he is, for he is a priest after the order of Melchizedek, who was without descent, and his goings forth have been from of old, from everlasting, Mic. v. 2. But then it is not true that as for this man they knew whence he was, for they knew not his divine nature, nor how the Word was made flesh. 2. If they speak of his human nature, it is true that they knew whence he was, who was his mother, and where he was bred up; but then it is false that ever it was said of the Messiah that none should know whence he was, for it was known before where he should be born, Matt. ii. 4, 5. Observe, (1.) How they despised him, because they knew whence he was. Familiarity breeds contempt, and we are apt to disdain the use of those whom we know the rise of. Christ's own received him not, because he was their own, for which very reason they should the rather have loved him, and been thankful that their nation and their age were honoured with his appearance. (2.) How they endeavoured unjustly to fasten the ground of their prejudice upon the scriptures, as if they countenanced them, when there was no such thing. Therefore people err concerning Christ, because they know not the scripture.

[2.] Christ's answer to this objection, v. 28, 29.

First, He spoke freely and boldly, he cried in the temple, as he taught, he spoke this louder than the rest of his discourse, 1. To express his earnestness, being grieved for the hardness of their hearts. There may be a vehemency in contending for the truth where yet there is no intemperate heat nor passion. We may instruct gainsayers with warmth, and yet with meekness. 2. The priests and those that were prejudiced against him, did not come near enough to hear his preaching, and therefore he must speak louder than ordinary what he will have them to hear. Whoever has ears to hear, let him hear this.

Secondly, His answer to their cavil is, 1. By way of concession, granting that they did or might know his origin as to the flesh: "You both know me, and you know whence I am. You know I am of your own nation, and one of yourselves." It is no disparagement to the doctrine of Christ that there is that in it which is level to the capacities of the meanest, plain truths, discovered even by nature's light, of which we may say, We know whence they are. "You know me, you think you know me; but you are mistaken; you take me to be the carpenter's son, and born at Nazareth, but it is not so." 2. By way of negation, denying that that which they did see in him, and know of him, was all that was to be known; and therefore, if they looked no further, they judged by the outward appearance only. They knew whence he came perhaps, and where he had his birth, but he will tell them what they knew not, from whom he came. (1.) That he did not come of himself; that he did not run without sending, nor come as a private person, but with a public character. (2.) That he was sent of his Father; this is twice mentioned: He hath sent me. And again, "He hath sent me, to say what I say, and do what I do." This he was himself well assured of, and therefore knew that his Father would bear him out; and it is well for us that we are assured of it too, that we may with holy confidence go to God by him. (3.) That he was from his Father, par autou eimi—I am from him; not only sent from him as a servant from his master, but from him by eternal generation, as a son from his father, by essential emanation, as the beams from the sun. (4.) That the Father who sent him is true; he had promised to give the Messiah, and, though the Jews had forfeited the promise, yet he that made the promise is true, and has performed it. He had promised that the Messiah should see his seed, and be successful in his undertaking; and, though the generality of the Jews reject him and his gospel, yet he is true, and will fulfil the promise in the calling of the Gentiles. (5.) That these unbelieving Jews did not know the Father: He that sent me, whom you know not. There is much ignorance of God even with many that have a form of knowledge; and the true reason why people reject Christ is because they do not know God; for there is such a harmony of the divine attributes in the work of redemption, and such an admirable agreement between natural and revealed religion, that the right knowledge of the former would not only admit, but introduce, the latter. (6.) Our Lord Jesus was intimately acquainted with the Father that sent him: but I know him. He knew him so well that he was not at all in doubt concerning his mission from him, but perfectly assured of it; nor at all in the dark concerning the work he had to do, but perfectly apprized of it, Matt. xi. 27.

[3.] The provocation which this gave to his enemies, who hated him because he told them the truth, v. 30. They sought therefore to take him, to lay violent hands on him, not only to do him a mischief, but some way or other to be the death of him; but by the restraint of an invisible power it was prevented; nobody touched him, because his hour was not yet come; this was not their reason why they did it not, but God's reason why he hindered them from doing it. Note, First, The faithful preachers of the truths of God, though they behave themselves with ever so much prudence and meekness, must expect to be hated and persecuted by those who think themselves tormented by their testimony, Rev. xi. 10. Secondly, God has wicked men in a chain, and, whatever mischief they would do, they can do no more than God will suffer them to do. The malice of persecutors is impotent even when it is most impetuous, and, when Satan fills their hearts, yet God ties their hands. Thirdly, God's servants are sometimes wonderfully protected by indiscernible unaccountable means. Their enemies do not do the mischief they designed, and yet neither they themselves nor any one else can tell why they do not. Fourthly, Christ had his hour set, which was to put a period to his day and work on earth; so have all his people and all his ministers, and, till that hour comes, the attempts of their enemies against them are ineffectual, and their day shall be lengthened as long as their Master has any work for them to do; nor can all the powers of hell and earth prevail against them, until they have finished their testimony.

[4.] The good effect which Christ's discourse had, notwithstanding this, upon some of his hearers (v. 31): Many of the people believed on him. As he was set for the fall of some, so for the rising again of others. Even where the gospel meets with opposition there may yet be a great deal of good done, 1 Thess. ii. 2. Observe here, First, Who they were that believed; not a few, but many, more than one would have expected when the stream ran so strongly the other way. But these many were of the people, ek tou ochlou—of the multitude, the crowd, the inferior sort, the mob, the rabble, some would have called them. We must not measure the prosperity of the gospel by its success among the great ones; nor much ministers say that they labour in vain, though none but the poor, and those of no figure, receive the gospel, 1 Cor. i. 26. Secondly, What induced them to believe: the miracles which he did, which were not only the accomplishment of the Old-Testament prophecies (Isa. xxxv. 5, 6), but an argument of a divine power. He that had an ability to do that which none but God can do, to control and overrule the powers of nature, no doubt had authority to enact that which none but God can enact, a law that shall bind conscience, and a covenant that shall give life. Thirdly, How weak their faith was: they do not positively assert, as the Samaritans did, This is indeed the Christ, but they only argue, When Christ comes will he do more miracles than these? They take it for granted that Christ will come, and, when he comes, will do many miracles. "Is not this he then? In him we see, though not all the worldly pomp we have fancied, yet all the divine power we have believed the Messiah should appear in; and therefore why may not this be he?" They believe it, but have not courage to own it. Note, Even weak faith may be true faith, and so accounted, so accepted, by the Lord Jesus, who despises not the day of small things.

(2.) Whither he was going, v. 32-36. Here observe,

[1.] The design of the Pharisees and chief priests against him, v. 32. First, The provocation given them was that they had information brought them by their spies, who insinuated themselves into the conversation of the people, and gathered stories to carry to their jealous masters, that the people murmured such things concerning him, that there were many who had a respect and value for him, notwithstanding all they had done to render him odious. Though the people did but whisper these things, and had not courage to speak out, yet the Pharisees were enraged at it. The equity of that government is justly suspected by others which is so suspicious of itself as to take notice of, or be influenced by, the secret, various, uncertain mutterings of the common people. The Pharisees valued themselves very much upon the respect of the people, and were sensible that if Christ did thus increase they must decrease. Secondly, The project they laid hereupon was to seize Jesus, and take him into custody: They sent officers to take him, not to take up those who murmured concerning him and frighten them; no, the most effectual way to disperse the flock is to smite the shepherd. The Pharisees seem to have been the ringleaders in this prosecution, but they, as such, had no power, and therefore they god the chief priests, the judges of the ecclesiastical court, to join with them, who were ready enough to do so. The Pharisees were the great pretenders to learning, and the chief priests to sanctify. As the world by wisdom knew not God, but the greatest philosophers were guilty of the greatest blunders in natural religion, so the Jewish church by their wisdom knew not Christ, but their greatest rabbin were the greatest fools concerning him, nay, they were the most inveterate enemies to him. Those wicked rulers had their officers, officers of their court, church-officers, whom they employed to take Christ, and who were ready to go on their errand, though it was an ill errand. If Saul's footmen will not turn and fall upon the priests of the Lord, he has a herdsman that will, 1 Sam. xxii. 17, 18.

[2.] The discourse of our Lord Jesus hereupon (v. 33, 34): Yet a little while I am with you, and then I go to him that sent me; you shall seek me, and shall not find me; and where I am, thither you cannot come. These words, like the pillar of cloud and fire, have a bright side and a dark side.

First, They have a bright side towards our Lord Jesus himself, and speak abundance of comfort to him and all his faithful followers that are exposed to difficulties and dangers for his sake. Three things Christ here comforted himself with:—1. That he had but a little time to continue here in this troublesome world. He sees that he is never likely to have a quiet day among them; but the best of it is his warfare will shortly be accomplished, and then he shall be no more in this world, ch. xvii. 11. Whomsoever we are with in this world, friends or foes, it is but a little while that we shall be with them; and it is a matter of comfort to those who are in the world, but not of it, and therefore are hated by it and sick of it, that they shall not be in it always, they shall not be in it long. We must be awhile with those that are pricking briars and grieving thorns; but thanks be to God, it is but a little while, and we shall be out of their reach. Our days being evil, it is well they are few. 2. That, when he should quit this troublesome world, he should go to him that sent him; I go. Not, "I am driven away by force," but, "I voluntarily go; having finished my embassy, I return to him on whose errand I came. When I have done my work with you, then, and not till then, I go to him that sent me, and will receive me, will prefer me, as ambassadors are preferred when they return." Their rage against him would not only not hinder him from, but would hasten him to the glory and joy that were set before him. Let those who suffer for Christ comfort themselves with this, that they have a God to go to, and are going to him, going apace, to be for ever with him. 3. That, though they persecuted him here, wherever he went, yet none of their persecutions could follow him to heaven: You shall seek me, and shall not find me. It appears, by their enmity to his followers when he was gone, that if they could have reached him they would have persecuted him: "But you cannot enter into that temple as you do into this." Where I am, that is, where I then shall be; but he expressed it thus because, even when he was on earth, by his divine nature and divine affections he was in heaven, ch. iii. 13. Or it denotes that he should be so soon there that he was as good as there already. Note, It adds to the happiness of glorified saints that they are out of the reach of the devil and all his wicked instruments.

Secondly, These words have a black and dark side towards those wicked Jews that hated and persecuted Christ. They now longed to be rid of him, Away with him from the earth; but let them know, 1. That according to their choice so shall their doom be. They were industrious to drive him from them, and their sin shall be their punishment; he will not trouble them long, yet a little while and he will depart from them. It is just with God to forsake those that think his presence a burden. They that are weary of Christ need no more to make them miserable than to have their wish. 2. That they would certainly repent their choice when it was too late. (1.) They should in vain seek the presence of the Messiah: "You shall seek me, and shall not find me. You shall expect the Christ to come, but your eyes shall fail with looking for him, and you shall never find him." Those who rejected the true Messiah when he did come were justly abandoned to a miserable and endless expectation of one that should never come. Or, it may refer to the final rejection of sinners from the favours and grace of Christ at the great day: those who now seek Christ shall find him, but the day is coming when those who now refuse him shall seek him, and shall not find him. See Prov. i. 28. They will in vain cry, Lord, Lord, open to us. Or, perhaps, these words might be fulfilled in the despair of some of the Jews, who possibly might be convinced and not converted, who would wish in vain to see Christ, and to hear him preach again; but the day of grace is over (Luke xvii. 22); yet this is not all. (2.) They should in vain expect a place in heaven: Where I am, and where all believers shall be with me, thither ye cannot come. Not only because they are excluded by the just and irreversible sentence of the judge, and the sword of the angel at every gate of the new Jerusalem, to keep the way of the tree of life against those who have no right to enter, but because they are disabled by their own iniquity and infidelity: You cannot come, because you will not. Those who hate to be where Christ is, in his word and ordinances on earth, are very unfit to be where he is in his glory in heaven; for indeed heaven would be no heaven to them, such are the antipathies of an unsanctified soul to the felicities of that state.

The Gospel Invitation.

37 In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink. 38 He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water. 39 (But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified.) 40 Many of the people therefore, when they heard this saying, said, Of a truth this is the Prophet. 41 Others said, This is the Christ. But some said, Shall Christ come out of Galilee? 42 Hath not the scripture said, That Christ cometh of the seed of David, and out of the town of Bethlehem, where David was? 43 So there was a division among the people because of him. 44 And some of them would have taken him; but no man laid hands on him.

In these verses we have,

I. Christ's discourse, with the explication of it, v. 37-39. It is probable that these are only short hints of what he enlarged upon, but they have in them the substance of the whole gospel; here is a gospel invitation to come to Christ, and a gospel promise of comfort and happiness in him. Now observe,

1. When he gave this invitation: On the last day of the feast of tabernacles, that great day. The eighth day, which concluded that solemnity, was to be a holy convocation, Lev. xxiii. 36. Now on this day Christ published this gospel-call, because (1.) Much people were gathered together, and, if the invitation were given to many, it might be hoped that some would accept of it, Prov. i. 20. Numerous assemblies give opportunity of doing the more good. (2.) The people were now returning to their homes, and he would give them this to carry away with them as his parting word. When a great congregation is to be dismissed, and is about to scatter, as here, it is affecting to think that in all probability they will never come all together again in this world, and therefore, if we can say or do any thing to help them to heaven, that must be the time. It is good to be lively at the close of an ordinance. Christ made this offer on the last day of the feast. [1.] To those who had turned a deaf ear to his preaching on the foregoing days of this sacred week; he will try them once more, and, if they will yet hear his voice, they shall live. [2.] To those who perhaps might never have such another offer made them, and therefore were concerned to accept of this; it would be half a year before there would be another feast, and in that time they would many of them be in their graves. Behold now is the accepted time.

2. How he gave this invitation: Jesus stood and cried, which denotes, (1.) His great earnestness and importunity. His heart was upon it, to bring poor souls in to himself. The erection of his body and the elevation of his voice were indications of the intenseness of his mind. Love to souls will make preachers lively. (2.) His desire that all might take notice, and take hold of this invitation. He stood, and cried, that he might the better be heard; for this is what every one that hath ears is concerned to hear. Gospel truth seeks no corners, because it fears no trials. The heathen oracles were delivered privately by them that peeped and muttered; but the oracles of the gospel were proclaimed by one that stood, and cried. How sad is the case of man, that he must be importuned to be happy, and how wonderful the grace of Christ, that he will importune him! Ho, every one, Isa. lv. 1.

3. The invitation itself is very general: If any man thirst, whoever he be, he is invited to Christ, be he high or low, rich or poor, young or old, bond or free, Jew or Gentile. It is also very gracious: "If any man thirst, let him come to me and drink. If any man desires to be truly and eternally happy, let him apply himself to me, and be ruled by me, and I will undertake to make him so."

(1.) The persons invited are such as thirst, which may be understood, either, [1.] Of the indigence of their cases; either as to their outward condition (if any man be destitute of the comforts of this life, or fatigued with the crosses of it, let his poverty and afflictions draw him to Christ for that peace which the world can neither give nor take away), or as to their inward state: "If any man want spiritual blessings, he may be supplied by me." Or, [2.] Of the inclination of their souls and their desires towards a spiritual happiness. If any man hunger and thirst after righteousness, that is, truly desire the good will of God towards him, and the good work of God in him.

(2.) The invitation itself: Let him come to me. Let him not go to the ceremonial law, which would neither pacify the conscience nor purify it, and therefore could not make the comers thereunto perfect, Heb. x. 1. Nor let him go to the heathen philosophy, which does but beguile men, lead them into a wood, and leave them there; but let him go to Christ, admit his doctrine, submit to his discipline, believe in him; come to him as the fountain of living waters, the giver of all comfort.

(3.) The satisfaction promised: "Let him come and drink, he shall have what he comes for, and abundantly more, shall have that which will not only refresh, but replenish, a soul that desires to be happy."

4. A gracious promise annexed to this gracious call (v. 38): He that believeth on me, out of his belly shall flow—(1.) See here what it is to come to Christ: It is to believe on him, as the scripture hath said; it is to receive and entertain him as he is offered to us in the gospel. We must not frame a Christ according to our fancy, but believe in a Christ according to the scripture. (2.) See how thirsty souls, that come to Christ, shall be made to drink. Israel, that believed Moses, drank of the rock that followed them, the streams followed; but believers drink of a rock in them, Christ in them; he is in them a well of living water, ch. iv. 14. Provision is made not only for their present satisfaction, but for their continual perpetual comfort. Here is, [1.] Living water, running water, which the Hebrew language calls living, because still in motion. The graces and comforts of the Spirit are compared to living (meaning running) water, because they are the active quickening principles of spiritual life, and the earnests and beginnings of eternal life. See Jer. ii. 13. [2.] Rivers of living water, denoting both plenty and constancy. The comfort flows in both plentifully and constantly as a river; strong as a stream to bear down the oppositions of doubts and fears. There is a fulness in Christ of grace for grace. [3.] These flow out of his belly, that is, out of his heart or soul, which is the subject of the Spirit's working and the seat of his government. There gracious principles are planted; and out of the heart, in which the Spirit dwells, flow the issues of life, Prov. iv. 23. There divine comforts are lodged, and the joy that a stranger doth not intermeddle with. He that believes has the witness in himself, 1 John v. 10. Sat lucis intus—Light abounds within. Observe, further, where there are springs of grace and comfort in the soul that will send forth streams: Out of his belly shall flow rivers. First, Grace and comfort will produce good actions, and a holy heart will be seen in a holy life; the tree is known by its fruits, and the fountain by its streams. Secondly, They will communicate themselves for the benefit of others; a good man is a common good. His mouth is a well of life, Prov. x. 11. It is not enough that we drink waters out of our own cistern, that we ourselves take the comfort of the grace given us, but we must let our fountains be dispersed abroad, Prov. v. 15, 16.

Those words, as the scripture hath said, seem to refer to some promise in the Old Testament to this purport, and there are many; as that God would pour out his Spirit, which is a metaphor borrowed from waters (Prov. i. 23; Joel ii. 28; Isa. xliv. 3; Zech. xii. 10); that the dry land should become springs of water (Isa. xli. 18); that there should be rivers in the desert (Isa. xliii. 19); that gracious souls should be like a spring of water (Isa. lviii. 11); and the church a well of living water, Cant. iv. 15. And here may be an allusion to the waters issuing out of Ezekiel's temple, Ezek. xlvii. 1. Compare Rev. xxii. 1, and see Zech. xiv. 8. Dr. Lightfoot and others tell us it was a custom of the Jews, which they received by tradition, the last day of the feast of tabernacles to have a solemnity, which they called Libatio aquæ—The pouring out of water. They fetched a golden vessel of water from the pool of Siloam, brought it into the temple with sound of trumpet and other ceremonies, and, upon the ascent to the altar, poured it out before the Lord with all possible expressions of joy. Some of their writers make the water to signify the law, and refer to Isa. xii. 3; lv. 1. Others, the Holy Spirit. And it is thought that our Saviour might here allude to this custom. Believers shall have the comfort, not of a vessel of water fetched from a pool, but of a river flowing from themselves. The joy of the law, and the pouring out of the water, which signified this, are not to be compared with the joy of the gospel in the wells of salvation.

5. Here is the evangelist's exposition of this promise (v. 39): This spoke he of the Spirit: not of any outward advantages accruing to believers (as perhaps some misunderstood him), but of the gifts, graces, and comforts of the Spirit. See how scripture is the best interpreter of scripture. Observe,

(1.) It is promised to all that believe on Christ that they shall receive the Holy Ghost. Some received his miraculous gifts (Mark xvi. 17, 18); all receive his sanctifying graces. The gift of the Holy Ghost is one of the great blessings promised in the new covenant (Acts ii. 39), and, if promised, no doubt performed to all that have an interest in that covenant.

(2.) The Spirit dwelling and working in believers is as a fountain of living running water, out of which plentiful streams flow, cooling and cleansing as water, mollifying and moistening as water, making them fruitful, and others joyful; see ch. iii. 5. When the apostles spoke so fluently of the things of God, as the Spirit gave them utterance (Acts ii. 4), and afterwards preached and wrote the gospel of Christ with such a flood of divine eloquence, then this was fulfilled, Out of his belly shall flow rivers.

(3.) This plentiful effusion of the Spirit was yet the matter of a promise; for the Holy Ghost was not yet given, because Jesus was not yet glorified. See here [1.] That Jesus was not yet glorified. It was certain that he should be glorified, and he was ever worthy of all honour; but he was as yet in a state of humiliation and contempt. He had never forfeited the glory he had before all worlds, nay, he had merited a further glory, and, besides his hereditary honours, might claim the achievement of a mediatorial crown; and yet all this is in reversion. Jesus is now upheld (Isa. xlii. 1), is now satisfied (Isa. liii. 11), is now justified (1 Tim. iii. 16), but he is not yet glorified. And, if Christ must wait for his glory, let not us think it much to wait for ours. [2.] That the Holy Ghost was not yet given. oupo gar hen pneuma—for the Holy Ghost was not yet. The Spirit of God was from eternity, for in the beginning he moved upon the face of the waters. He was in the Old-Testament prophets and saints, and Zacharias and Elisabeth were both filled with the Holy Ghost. This therefore must be understood of the eminent, plentiful, and general effusion of the Spirit which was promised, Joel ii. 28, and accomplished, Acts ii. 1, &c. The Holy Ghost was not yet given in that visible manner that was intended. If we compare the clear knowledge and strong grace of the disciples of Christ themselves, after the day of Pentecost, with their darkness and weakness before, we shall understand in what sense the Holy Ghost was not yet given; the earnests and first-fruits of the Spirit were given, but the full harvest was not yet come. That which is most properly called the dispensation of the Spirit did not yet commence. The Holy Ghost was not yet given in such rivers of living water as should issue forth to water the whole earth, even the Gentile world, not in the gifts of tongues, to which perhaps this promise principally refers. [3.] That the reason why the Holy Ghost was not given was because Jesus was not yet glorified. First, The death of Christ is sometimes called his glorification (ch. xiii. 31); for in his cross he conquered and triumphed. Now the gift of the Holy Ghost was purchased by the blood of Christ: this was the valuable consideration upon which the grant was grounded, and therefore till this price was paid (though many other gifts were bestowed upon its being secured to be paid) the Holy Ghost was not given. Secondly, There was not so much need of the Spirit, while Christ himself was here upon earth, as there was when he was gone, to supply the want of him. Thirdly, The giving of the Holy Ghost was to be both an answer to Christ's intercession (ch. xiv. 16), and an act of his dominion; and therefore till he is glorified, and enters upon both these, the Holy Ghost is not given. Fourthly, The conversion of the Gentiles was the glorifying of Jesus. When certain Greeks began to enquire after Christ, he said, Now is the Son of man glorified, ch. xii. 23. Now the time when the gospel should be propagated in the nations was not yet come, and therefore there was as yet no occasion for the gift of tongues, that river of living water. But observe, though the Holy Ghost was not yet given, yet he was promised; it was now the great promise of the Father, Acts i. 4. Though the gifts of Christ's grace are long deferred, yet they are well secured: and, while we are waiting for the good promise, we have the promise to live upon, which shall speak and shall not lie.

II. The consequents of this discourse, what entertainment it met with; in general, it occasioned differences: There was a division among the people because of him, v. 43. There was a schism, so the word is; there were diversities of opinions, and those managed with heat and contention; various sentiments, and those such as set them at variance. Think we that Christ came to send peace, that all would unanimously embrace his gospel? No, the effect of the preaching of his gospel would be division, for, while some are gathered to it, others will be gathered against it; and this will put things into a ferment, as here; but this is no more the fault of the gospel than it is the fault of a wholesome medicine that it stirs up the peccant humours in the body, in order to the discharge of them. Observe what the debate was:—

1. Some were taken with him, and well affected to him: Many of the people, when they heard this saying, heard him with such compassion and kindness invite poor sinners to him, and with such authority engage to make them happy, that they could not but think highly of him. (1.) Some of them said, O, a truth this is the prophet, that prophet whom Moses spoke of to the fathers, who should be like unto him; or, This is the prophet who, according to the received notions of the Jewish church, is to be the harbinger and forerunner of the Messiah; or, This is truly a prophet, one divinely inspired and sent of God. (2.) Others went further, and said, This is the Christ (v. 41), not the prophet of the Messiah, but the Messiah himself. The Jews had at this time a more than ordinary expectation of the Messiah, which made them ready to say upon every occasion, Lo, here is Christ, or Lo, he is there; and this seems to be only the effect of some such confused and floating notions which caught at the first appearance, for we do not find that these people became his disciples and followers; a good opinion of Christ is far short of a lively faith in Christ; many give Christ a good word that give him no more. These here said, This is the prophet, and this is the Christ, but could not persuade themselves to leave all and follow him; and so this their testimony to Christ was but a testimony against themselves.

2. Others were prejudiced against him. No sooner was this great truth started, that Jesus is the Christ, than immediately it was contradicted and argued against: and this one thing, that his rise and origin were (as they took it for granted) out of Galilee, was thought enough to answer all the arguments for his being the Christ. For, shall Christ come out of Galilee? Has not the scripture said that Christ comes of the seed of David? See here, (1.) A laudable knowledge of the scripture. They were so far in the right, that the Messiah was to be a rod out of the stem of Jesse (Isa. xi. 1), that out of Bethlehem should arise the Governor, Mic. v. 2. This even the common people knew by the traditional expositions which their scribes gave them. Perhaps the people who had these scriptures so ready to object against Christ were not alike knowing in other parts of holy writ, but had had these put into their mouths by their leaders, to fortify their prejudices against Christ. Many that espouse some corrupt notions, and spend their zeal in defence of them, seem to be very ready in the scriptures, when indeed they know little more than those scriptures which they have been taught to pervert. (2.) A culpable ignorance of our Lord Jesus. They speak of it as certain and past dispute that Jesus was of Galilee, whereas by enquiring of himself, or his mother, or his disciples, or by consulting the genealogies of the family of David, or the register at Bethlehem, they might have known that he was the Son of David, and a native of Bethlehem; but this they willingly are ignorant of. Thus gross falsehoods in matters of fact, concerning persons and things, are often taken up by prejudiced and partial men, and great resolves founded upon them, even in the same place and the same age wherein the persons live and the things are done, while the truth might easily be found out.

3. Others were enraged against him, and they would have taken him, v. 44. Though what he said was most sweet and gracious, yet they were exasperated against him for it. Thus did our Master suffer ill for saying and doing well. They would have taken him; they hoped somebody or other would seize him, and, if they had thought no one else would, they would have done it themselves. They would have taken him; but no man laid hands on him, being restrained by an invisible power, because his hour was not come. As the malice of Christ's enemies is always unreasonable, so sometimes the suspension of it is unaccountable.

The Officers' Testimony of Christ.

45 Then came the officers to the chief priests and Pharisees; and they said unto them, Why have ye not brought him? 46 The officers answered, Never man spake like this man. 47 Then answered them the Pharisees, Are ye also deceived? 48 Have any of the rulers or of the Pharisees believed on him? 49 But this people who knoweth not the law are cursed. 50 Nicodemus saith unto them, (he that came to Jesus by night, being one of them,) 51 Doth our law judge any man, before it hear him, and know what he doeth? 52 They answered and said unto him, Art thou also of Galilee? Search, and look: for out of Galilee ariseth no prophet. 53 And every man went unto his own house.

The chief priests and Pharisees are here in a close cabal, contriving how to suppress Christ; though this was the great day of the feast, they attended not the religious services of the day, but left them to the vulgar, to whom it was common for those great ecclesiastics to consign and turn over the business of devotion, while they thought themselves better employed in the affairs of church-policy. They sat in the council-chamber, expecting Christ to be brought a prisoner to them, as they had issued out warrants for apprehending him, v. 32. Now here we are told,

I. What passed between them and their own officers, who returned without him, re infecta—having done nothing. Observe,

1. The reproof they gave the officers for not executing the warrant they gave them: Why have you not brought him? He appeared publicly; the people were many of them disgusted, and would have assisted them in taking him; this was the last day of the feast, and they would not have such another opportunity; "why then did you neglect your duty?" It vexed them that those who were their own creatures, who depended on them, and on whom they depended, into whose minds they had instilled prejudices against Christ, should thus disappoint them. Note, Mischievous men fret that they cannot do the mischief they would, Ps. cxii. 10; Neh. vi. 16.

2. The reason which the officers gave for the non-execution of their warrant: Never man spoke like this man, v. 46. Now, (1.) This was a very great truth, that never any man spoke with that wisdom, and power, and grace, that convincing clearness, and that charming sweetness, wherewith Christ spoke; none of the prophets, no, not Moses himself. (2.) The very officers that were sent to take him were taken with him, and acknowledged this. Though they were probably men who had no quick sense of reason or eloquence, and certainly had no inclination to think well of Jesus, yet so much self-evidence was there in what Christ said that they could not but prefer him before all those that sat in Moses's seat. Thus Christ was preserved by the power God has upon the consciences even of bad men. (3.) They said this to their lords and masters, who could not endure to hear any thing that tended to the honour of Christ and yet could not avoid hearing this. Providence ordered it so that this should be said to them, that it might be a vexation in their sin and an aggravation of their sin. Their own officers, who could not be suspected to be biassed in favour of Christ, are witnesses against them. This testimony of theirs should have made them reflect upon themselves, with this thought, "Do we know what we are doing, when we are hating and persecuting one that speaks so admirably well?"

3. The Pharisees endeavour to secure their officers to their interest, and to beget in them prejudices against Christ, to whom they saw them begin to be well affected. They suggest two things:—

(1.) That if they embrace the gospel of Christ they will deceive themselves (v. 47): Are you also deceived? Christianity has, from its first rise, been represented to the world as a great cheat upon it, and they that embraced it as men deceived, then when they began to be undeceived. Those that looked for a Messiah in external pomp thought those deceived who believed in a Messiah that appeared in poverty and disgrace; but the event declares that none were ever more shamefully deceived, nor put a greater cheat upon themselves, than those who promised themselves worldly wealth and secular dominion with the Messiah. Observe what a compliment the Pharisees paid to these officers: "Are you also deceived? What! men of your sense, and thought, and figure; men that know better than to be imposed upon by every pretender and upstart teacher?" They endeavour to prejudice them against Christ by persuading them to think well of themselves.

(2.) That they will disparage themselves. Most men, even in their religion, are willing to be governed by the example of those of the first rank; these officers therefore, whose preferments, such as they were, gave them a sense of honour, are desired to consider,

[1.] That, if they become disciples of Christ, they go contrary to those who were persons of quality and reputation: "Have any of the rulers, or of the Pharisees, believed on him? You know they have not, and you ought to be bound up by their judgment, and to believe and do in religion according to the will of your superiors; will you be wiser than they?" Some of the rulers did embrace Christ (Matt. ix. 18; ch. iv. 53), and more believed in him, but wanted courage to confess him (ch. xii. 42); but, when the interest of Christ runs low in the world, it is common for its adversaries to represent it as lower than really it is. But it was too true that few, very few, of them did. Note, First, The cause of Christ has seldom had rulers and Pharisees on its side. It needs not secular supports, nor proposes secular advantages, and therefore neither courts nor is courted by the great men of this world. Self-denial and the cross are hard lessons to rulers and Pharisees. Secondly, This has confirmed many in their prejudices against Christ and his gospel, that the rulers and Pharisees have been no friends to them. Shall secular men pretend to be more concerned about spiritual things than spiritual men themselves, or to see further into religion than those who make its study their profession? If rulers and Pharisees do not believe in Christ, they that do believe in him will be the most singular, unfashionable, ungenteel people in the world, and quite out of the way of preferment; thus are people foolishly swayed by external motives in matters of eternal moment, are willing to be damned for fashion-sake, and to go to hell in compliment to the rulers and Pharisees.

[2.] That they will link themselves with the despicable vulgar sort of people (v. 43): But this people, who know not the law, are cursed, meaning especially those that were well-affected to the doctrine of Christ. Observe, First, How scornfully and disdainfully they speak of them: This people. It is not laos, this lay-people, distinguished from them that were the clergy, but ochlos outos, this rabble-people, this pitiful, scandalous, scoundrel people, whom they disdained to set with the dogs of their flock though God had set them with the lambs of his. If they meant the commonalty of the Jewish nation, they were the seed of Abraham, and in covenant with God, and not to be spoken of with such contempt. The church's common interests are betrayed when any one part of it studies to render the other mean and despicable. If they meant the followers of Christ, though they were generally persons of small figure and fortune, yet by owning Christ they discovered such a sagacity, integrity, and interest in the favours of Heaven, as made them truly great and considerable. Note, As the wisdom of God has often chosen base things, and things which are despised, so the folly of men has commonly debased and despised those whom God has chosen. Secondly, How unjustly they reproach them as ignorant of the word of God: They know not the law; as if none knew the law but those that knew it from them, and no scripture-knowledge were current but what came out of their mint; and as if none knew the law but such as were observant of their canons and traditions. Perhaps many of those whom they thus despised knew the law, and the prophets too, better than they did. Many a plain, honest, unlearned disciple of Christ, by meditation, experience, prayers, and especially obedience, attains to a more clear, sound, and useful knowledge of the word of God, than some great scholars with all their wit and learning. Thus David came to understand more than the ancients and all his teachers, Ps. cxix. 99, 100. If the common people did not know the law, yet the chief priests and Pharisees, of all men, should not have upbraided them with this; for whose fault was it but theirs, who should have taught them better, but, instead of that, took away the key of knowledge? Luke xi. 52. Thirdly, How magisterially they pronounce sentence upon them: they are cursed, hateful to God, and all wise men; epikatartoi—an execrable people. It is well that their saying they were cursed did not make them so, for the curse causeless shall not come. It is a usurpation of God's prerogative, as well as great uncharitableness, to say of any particular persons, much more of any body of people, that they are reprobates. We are unable to try, and therefore unfit to condemn, and our rule is, Bless, and curse not. Some think they meant no more than that the people were apt to be deceived and made fools of; but they use this odious word, They are cursed, to express their own indignation, and to frighten their officers from having any thing to do with them; thus the language of hell, in our profane age, calls every thing that is displeasing cursed, and damned, and confounded. Now, for aught that appears, these officers had their convictions baffled and stifled by these suggestions, and they never enquire further after Christ; one word from a ruler or Pharisee will sway more with many than the true reason of things, and the great interests of their souls.

II. What passed between them and Nicodemus, a member of their own body, v. 50, &c. Observe,

1. The just and rational objection which Nicodemus made against their proceedings. Even in their corrupt and wicked sanhedrim God left not himself quite without witness against their enmity; nor was the vote against Christ carried nemine contradicente—unanimously.Observe,

(1.) Who it was that appeared against them; it was Nicodemus, he that came to Jesus by night, being one of them, v. 50. Observe, concerning him, [1.] That, though he had been with Jesus, and taken him for his teacher, yet he retained his place in the council, and his vote among them. Some impute this to his weakness and cowardice, and think it was his fault that he did not quit his place, but Christ had never said to him, Follow me, else he would have done as others that left all to follow him; therefore it seems rather to have been his wisdom not immediately to throw up his place, because there he might have opportunity of serving Christ and his interest, and stemming the tide of the Jewish rage, which perhaps he did more than we are aware of. He might there be as Hushai among Absalom's counsellors, instrumental to turn their counsels into foolishness. Though we must in no case deny our Master, yet we may wait for an opportunity of confessing him to the best advantage. God has his remnant among all sorts, and many times finds, or puts, or makes, some good in the worst places and societies. There was Daniel in Nebuchadnezzar's court, and Nehemiah in Artaxerxes's. [2.] That though at first he came to Jesus by night, for fear of being known, and still continued in his post; yet, when there was occasion, he boldly appeared in defence of Christ, and opposed the whole council that were set against him. Thus many believers who at first were timorous, and ready to flee at the shaking of a leaf, have at length, by divine grace, grown courageous, and able to laugh at the shaking of a spear. Let none justify the disguising of their faith by the example of Nicodemus, unless, like him, they be ready upon the first occasion openly to appear in the cause of Christ, though they stand alone in it; for so Nicodemus did here, and ch. xix. 39.

(2.) What he alleged against their proceedings (v. 51): Doth our law judge any man before it hear him (akouse par autou—hear from himself) and know what he doeth? By no means, nor doth the law of any civilized nation allow it. Observe, [1.] He prudently argues from the principles of their own law, and an incontestable rule of justice, that no man is to be condemned unheard. Had he urged the excellency of Christ's doctrine or the evidence of his miracles, or repeated to them his divine discourse with him (ch. iii.), it had been but to cast pearls before swine, who would trample them under their feet, and would turn again and rend him; therefore he waives them. [2.] Whereas they had reproached the people, especially the followers of Christ, as ignorant of the law, he here tacitly retorts the charge upon themselves, and shows how ignorant they were of some of the first principles of the law, so unfit were they to give law to others. [3.] The law is here said to judge, and hear, and know, when magistrates that govern and are governed by it judge, and hear, and know; for they are the mouth of the law, and whatsoever they bind and loose according to the law is justly said to be bound and loosed by the law. [4.] It is highly fit that none should come under the sentence of the law, till they have first by a fair trial undergone the scrutiny of it. Judges, when they receive the complaints of the accuser, must always reserve in their minds room for the defence of the accused, for they have two ears, to remind them to hear both sides; this is said to be the manner of the Romans, Acts xxv. 18. The method of our law is Oyer and Terminer, first to hear and then to determine. [5.] Persons are to be judged, not by what is said of them, but by what they do. Our law will not ask what men's opinions are of them, or out-cries against them, but, What have they done? What overt-acts can they be convicted of? Sentence must be given, secundum allegata et probata—according to what is alleged and proved. Facts, and not faces, must be known in judgment; and the scale of justice must be used before the sword of justice.

Now we may suppose that the motion Nicodemus made in the house upon this was, That Jesus should be desired to come and give them an account of himself and his doctrine, and that they should favour him with an impartial and unprejudiced hearing; but, though none of them could gainsay his maxim, none of them would second his motion.

2. What was said to this objection. Here is no direct reply given to it; but, when they could not resist the force of his argument, they fell foul upon him, and what was to seek in reason they made up in railing and reproach. Note, It is a sign of a bad cause when men cannot bear to hear reason, and take it as an affront to be reminded of its maxims. Whoever are against reason give cause to suspect that reason is against them. See how they taunt him: Art thou also of Galilee? v. 52. Some think he was well enough served for continuing among those whom he knew to be enemies to Christ, and for his speaking no more on the behalf of Christ than what he might have said on behalf of the greatest criminal-that he should not be condemned unheard. Had he said, "As for this Jesus, I have heard him myself, and know he is a teacher come from God, and you in opposing him fight against God," as he ought to have said, he could not have been more abused than he was for this feeble effort of his tenderness for Christ. As to what they said to Nicodemus, we may observe,

(1.) How false the grounds of their arguing were, for, [1.] They suppose that Christ was of Galilee, and this was false, and if they would have been at the pains of an impartial enquiry they would have found it so. [2.] They suppose that because most of his disciples were Galileans they were all such, whereas he had abundance of disciples in Judea. [3.] They suppose that out of Galilee no prophet had risen, and for this appeal to Nicodemus's search; yet this was false too: Jonah was of Gath-hepher, Nahum an Elkoshite, both of Galilee. Thus do they make lies their refuge.

(2.) How absurd their arguings were upon these grounds, such as were a shame to rulers and Pharisees. [1.] Is any man of worth and virtue ever the worse for the poverty and obscurity of his country? The Galileans were the seed of Abraham; barbarians and Scythians are the seed of Adam; and have we not all one Father? [2.] Supposing no prophet had risen out of Galilee, yet it is not impossible that any should arise thence. If Elijah was the first prophet of Gilead (as perhaps he was), and if the Gileadites were called fugitives, must it therefore be questioned whether he was a prophet or no?

3. The hasty adjournment of the court hereupon. They broke up the assembly in confusion, and with precipitation, and every man went to his own house. They met to take counsel together against the Lord and his Anointed, but they imagined a vain think; and not only he that sits in heaven laughed at them, but we may sit on earth and laugh at them too, to see all the policy of the close cabal broken to pieces with one plain honest word. They were not willing to hear Nicodemus, because they could not answer him. As soon as they perceived they had one such among them, they saw it was to no purpose to go on with their design, and therefore put off the debate to a more convenient season, when he was absent. Thus the counsel of the Lord is made to stand, in spite of the devices in the hearts of men.

CHAP. VII.

THe Jews at this feaſt dwelt without doors, in boothes and bowers, in remembrance of their wandring of old thorow the wi[illegible: 1 letter]derneſſe. This gave occaſion to Plutarch, and other prophane Heathens, to deviſe and broach ſo many baſe lyes of the Jews, as if they were worſhippers of Bacchus. Florus cals the Temple of Jeruſalcm, Plut. [non-Latin text not transcribed]. cap. 5. impiae gentis arcanum. Another tels us, that the Jews were forced to reſt every ſeventh day, for an evil diſeaſe they had cleaving unto them.

Verſe 5. For neither did his brethren beleeve] This the Jewes at this day read with much wonderment; and take occaſion from this Text, Blunts voyage into Lev. 115. to ſlander our Saviours miracles, as nothing ſo manifeſt as we conceive them, ſith his own kinred beleeved not in him.

Verſe 11. Where is he?] Not, where is Jeſus? they could not finde in their hearts to call him by his name, they were ſo full of malice againſt him. So Joſephs brethren called him not Ioſeph, but the Dreamer: Saul asked not for David, but the Son of Ieſſe. Act. and Mon. fol. 810. After Stephen Brune the Martyr was put to death, his adverſaries commanded it to be cried, That none ſhould make any more mention of him, under pain of hereſic. And ubicunque invenitur nomen Calvini, Luk 6.22. delcatur, ſaith the Index expargatorius. But what ſaith our Saviour, Bleſſed are ye, when men ſhall hate you, Tacit. Annal. and caſt out your name as evil, for the Son of mans ſake. The wiſe Hiſtorian obſerved, that the Statues of Brutus and Caſſius, eo praefulgebant, quodnon viſebantur. And Cato ſaid, he had rather men ſhould queſtion why he had no Statue or Monument erected to him, then why he had?

Verſe 13. For fear of the Jews] Who had made an order (it ſeems) ſomewhat like that of the Jeſuites edict at Dola in the Countrey of Burgundy, that for prevention of hereſie, no man ſhould ſpeak of God, either in good ſort, or bad. This the Jewes did, 1. Heylin Geo. pag. 125. To ſave themſelves a labour of confuting our Saviours doctrine. 2. To perſwade the people that it was ſuch horrible blaſphemy, as was not fit to be named. So the Papiſts debar the people all ſound of the Religion, in prohibiting the books of the rformed Writers, and hiding their own Treatiſes, wherin the Tenet of the Proteſtants is recited, only to be confuted: Heyl. Geog. pag. 189. ſo that you ſhall ſeldome in all Italy meet with Bellarmines works, or any of the like nature to be ſold.

Verſe 20. Thou hast a devil] This he paſſeth by as a frontleſſe ſlander, not worth refuting: but proceeds to maintain the lawfulneſſe of that he had done on the Sabbath-day. Sincerity throwes off ſlanders, as Paul did the Viper; yea, in an holy ſcorn, it laughs at them, as the wilde aſſe doth at the horſe, and his rider. Wicelius and Cochleus ſay, that we betraied the Rhodes (ſaith Melancthon) and ſome other ſuch foul buſineſſes they lay to our charge. Dicant ipſi talia quoad velint. Theſe are ſuch groſſe lyes, that we need not diſprove them: let them tell as many ſuch lyes of us as they will, &c. our names are oyled, they will not ſtick.

Verſe 22. Ye on the Sabbath-day circumciſe] q. d. If you may wound a man on the Sabbath-day, may not I heal one? If you may heal on the Sabbath one member of the circumciſed, may not I make a man whole every whit? If you may be at pains to cure ſuch a one with your hand; may not I without pains cure a man with my word only? What if circumciſion be a Sacrament? Arbitror nonnal os opinaturos me ſenſiſſe quod non ſenſi, a [illegible: 1 letter]t non ſenſiſſe quod ſenſi, Aug. de Trin, lib. 1. cap. 3. ſo was this that I have done, a ſpeciall means of bringing much glory to God.

Verſe 24. Indge not according to the appearance] Nothing is more ordinary with many, then to precipitate a cenſure, to exerciſe their criticks, and to reprehend that which they do not comprehend. I ſuppoſe, ſaith Auguſtine, that divers in reading ſome places in my books, will think that I thought, Annal tom. 6. ad An. 450. n. 17. that which never came into my minde to think, and the contrary. This was his fear, and this befell him, as Baronius witneſſeth. Eraſm. epiſt. ad Cardinal. Moguntin. Compertum est, ſaith Eraſmus; It is well known, that many points are condemned as hereticall in Luthers books; which in Auſtins and Bernards books are read, and received for good and orthodox. Hill in his quartem of reaſons, ſaith, The Catholikes follow the Bible, but the Proteſtants force the Bible to follow them. Reaſ. 8. pag. 41. And the Authour of the Gagge for the new Goſpel aſſures his Catholikes, that our condemnation is ſo expreſly ſet down in our own Bibles, Pref. to the Cathol. Reader. and is ſo cleer to all the world, that nothing more needs hereto, then that they know to read, and to have their eyes in their heads, at the opening of our Bible. Qui totam li. em D[illegible: 3 letters]nicam vacat ten ulentiae, ſcor. tis & alcae. an dit bellus ho. mo &c. Ernſ. Schol. in Epiſt. ad Epiſc. Baſil. de delectu ciborum. Iſal. 119. This is their judgment of us. But what among themſelves? He that taſtes an egge, ſaith Eraſmus, at an undue time, is caſt in priſon, and made to anſwer for his hereſie: but he that ſpends all the Lords-day in drinking, drabbing, dicing, is called a good fellow, and paſſeth unpuniſhed.

Verſe 27. No man knoweth whence he is] This errour might ariſe out of ſome Texts of Scripture miſunderſtood, as Iſa. 53.8. Pſal. 110.4. We ſhould whenever we open the Bible, pray, Lord, open mine eyes, that I may ſee the wondrous things of thy Law.

Verſe 28. Ye both know me] Either this is an Ironie, or elſe a heavy aggravation of their ſin; a proofe that they ſinned that ſin unto death, 1 Ioh. 5.16. for which there remains no more ſacrifice, Heb. 10.26. Two ſorts of men in our times are in danger of this ſin. 1. Hypocriticall profeſſours. 2. Thoſe they call the Wits of the world, your moſt knowing men.

Verſe 33. Yet a little while am I with you] Chriſt is but a while with men in the opportunities of grace. There is a prime of mans life, yea, a prime of every mans miniſtery. Chriſt ſtands (not ſits at the door) and knocks. Now while one is ſtanding, he is going.

Verſe 34. Ye ſhall ſeek me, &c.] Becauſe ye ſhall dye in your ſins, which is worſe then to dye in a ditch.

Verſe 35. Teach the Gentiles] Which the Jews could not endure to think on. They profeſſe at this day, that rather then the Heathen-baſtards ſhould have benefit by their Meſſias, they would crucifie him over and over, Goi Mamzer. Luk. 4.25. The ruſticks of Nazareth underſtood our Saviour of preaching to the Gentiles, which put them into an anger, and him into a danger.

Verſe 36. What manner of ſaying is this?] He would not tell the Jews what he meant by this dark ſaying. His Diſciples he told afterwards, Pſal. 25. chap. 13. and 16. The ſecret of the Lord is with them that fear him: when the wicked ſhall be neither of his Court, nor Councell.

Verſe 37, 38. In the laſt day] In this eighth day (which the Jews called Hoſanna Rabbah) they read the laſt ſection of the Law, Tremel. ex Talmud. and likewiſe began the firſt; leſt they might otherwiſe ſeem more joyfull in ending their ſections, then willing to begin them. Upon this day alſo, by the inſtitution (ſay they) of Haggai and Zechary, (but more likely, by their own ſuperſtition) they did, with great ſolemnity and joy, Godw. Antiq. Heb. bring great ſtore of water from the River Shiloah to the Temple; where it being delivered unto the Prieſts, it was poured upon the Altar, together with wine; and all the people ſang that of the Prophet Iſa. 12.3. with joy ſhall ye draw water out of the Wels of ſalvation. Hereunto our Saviour is thought to allude, Verſ. 38. Out of his belly ſhall flow Rivers of water; provided, that he beleeve in me, ſo as the Scripture ſaith, he ſhould. For ſo (after Chryſoſtome) Heinſius De-dieu, and others expound it.

Verſe 41. Shall Chriſt come out of Galilee?] Satan, (that ſubtle Sophiſter) though he confeſſed Chriſt to be the Holy One of God, Mark. 1.24. Yet he calleth him Jeſus of Nazareth, to nouriſh the errour of the multitude, that thought he was born there, and ſo not the Meſſias. Neither did his cunning deceive him, as here appeareth. Satan etſi ſemel videatur verax, millies eſt mendax, Bucholcerus. & ſemper fallax, ſaith one. Diabolus capite blanditur, ventre oblectat, Rupertus. & caudâ ligat, ſaith another.

Verſe 46. Never man ſpake like this man] It is good to come to the Word, though with ill intent; they that come to ſee faſhions only, as Moſes came to the Buſh, may be called as he was. They that come but to ſleep, may be taken napping, as Father Latimer ſaith. They that come to catch, may be caught, as theſe in the Text. The ſerpent that comes forth to ſting, may be charmed ere he go back. When Henry Zutphen was preacher at Breme, the holy Catholikes could not be idle, but ſent their Chaplains to every Sermon, to trap him in his words. But God (whoſe foot-pathes are in the midſt of the flood) would have his marvellous power to be ſeen in them, for he converted many of them: inſomuch, that the greater part of them that were ſent to hearken, did openly witneſſe his doctrine to be Gods truth, againſt which no man could contend; Act. and Mon. ſol. 8[illegible: 1 letter]0. and ſuch as in all their life before they had not heard: perſwading them likewiſe, that they forſaking all impiety, ſhould follow the Word of God, and beleeve the ſame, if they would be ſaved. But the chief Prieſts, Canons, and Monkes were ſo indurate and hardened, with Pharaoh, that they became the worſe for theſe admonitions.

Verſe 48. Have any of the Rulers, &c.] Argumentum ſtultum, ſaith Theophylact. Sapientes ſapienter in infernum deſcendunt, ſaith one. And Potentes potenter torquebuntur, ſaith another. None ſo deep in hell, as knowing men; they are too wiſe to be ſaved by the fooliſhneſſe of Preaching. But Paul the babler muſt be heard, ere Heaven can be had.

Verſe 49. But this people, &c.] He howled and wept (ſaid D. Story concerning Philpot) in the Convocation-houſe, Act. and Mon. ſol. 1631. and made ſuch adoe, as never man did, even as all the heretikes do when they lack learning to anſwer. When as yet M. Philpot diſputing in the Convocation-houſe againſt the Sacrament of the Altar, made this offer: If I ſhall not be able to maintain by Gods Word that I have ſaid, and confound any ſix of you, let me be burned with as many fagots as be in London, [illegible: 1 letter]aid. 1285. before the Court-gate; and this he uttered with great vehemency of ſpirit, which the cankerd Doctour haply called howling and weeping.

Verſe 50. Nicodemus ſaith unto them] Good bloud will not belye it ſelf: [non-Latin text not transcribed]. Herodot. love, as fire, will not long be hid. Croeſus his dumb ſon could not but ſpeak, to ſee his father ready to be ſlain. Nicodemus, though hitherto a night-bird, now ſhews himſelf for Chriſt in a Councell. How far had Iudas outſtripped Nicodemus, till it came to the upſhot? Nicodemus was only a night-profeſſour, Iudas in the ſight of all. Nicodemus a ſlow-ſchollar, Iudas a forward Preacher. Yet at laſt, when Iudas betrayed Chriſt in the night; Nicodemus faithfully profeſſed him in the day, &c.

Verſe 52. Art thou alſo of Galilee] They thought to mock him out of his Religion, as the Devil doth many at this day. But Nicodemus was well reſolved: and if we can bear reproach for Chriſt, its an argument we mean to ſtick to him; as the ſervant in the Law, that was brought to be bored in the ear. And Cujetan gives the reaſon, Ʋt ſi non horreret ſervitutem, horreret ſaltem ignominiam publicam, ut multos habeat inſpectores & testes.

Verſe 53. And every man went, &c.] Nicodemus, with one word ſeaſonably put in, diſſolves the Councell, and keeps them, for this time, from attempting againſt Chriſt. See what one man may do againſt a miſchievous multitude otherwhiles; [illegible: 1 word] Ille regit dictis animos, & pector a mulcet. What a ſtickler was Nehamiah at Ieruſalem, Paphnutius at the Nicene Councell, Wicliffe, Hus, Luther, in their generations? Its good to be doing, though there be few or none to ſecond us: and though we be asked, as that good Biſhop Liberius was by the Arian Emperour Constantius, Theodoret. lib. 2. cap. 16. Quota pars es tu orbis terrarum? It is ſaid of Luther, quod unus homo ſolus totius orbis impetum ſuſtinuerit.

After these things. After the transactions which are recorded in the last chapters had taken place, and after the offence he had given the Jews. See Jn 5:18.

Jesus walked. Or Jesus lived, or taught. He travelled around Galilee teaching.

In Jewry. In Judea, the southern division of Palestine. Comp. Jn 4:3.

The Jews sought. That is, the rulers of the Jews. It does not appear that the common people ever attempted to take his life.

The Jews' feast of tabernacles. Or the feast of tents. This feast was celebrated on the fifteenth day of the month Tisri, answering to the last half of our month September and the first half of October, Nu 29:12, De 16:13-15. It was so called from the tents or tabernacles which on that occasion were erected in and about Jerusalem, and was designed to commemorate their dwelling in tents in the wilderness, Neh 8:16-18. During the continuance of this feast they dwelt in booths or tents, as their fathers did in the wilderness, Lev 23:42,43. The feast was continued eight days, and the eighth or last day was the most distinguished, and was called the great day of the feast, Jn 7:37, Nu 29:35. The Jews on this occasion not only dwelt in booths, but they carried about the branches of palms, willows, and other trees which bore a thick foliage, and also branches of the olive-tree, myrtle, &c., Neh 8:15. Many sacrifices were offered on this occasion (Nu 29:12-39, De 16:14-16), and it was a time of general joy. It is called by Josephus and Philo the greatest feast, and was one of the three feasts which every male among the Jews was obliged to attend.

(a) "feast of Tabernacles" Lev 23:24

His brethren. Mt 12:47.

Thy disciples. The disciples which he had made when he was before in Judea, Jn 4:1-3.

The works. The miracles.

For there is no man, &c. The brethren of Jesus supposed that he was influenced as others are. As it is a common thing among men to seek popularity, so they supposed that he would also seek it; and as a great multitude would be assembled at Jerusalem at this feast, they supposed it would be a favourable time to make himself known. What follows shows that this was said, probably, not in sincerity, but in derision; and to the other sufferings of our Lord was to be added, what is so common to Christians, derision from his relatives and friends on account of his pretensions. If our Saviour was derided, we also may expect to be by our relatives; and, having his example, we should be content to bear it.

If thou do, &c. It appears from this that they did not really believe that he wrought miracles; or, if they did believe it, they did not suppose that he was the Christ. Yet it seems hardly credible that they could suppose that his miracles were real, and yet not admit that he was the Messiah. Besides, there is no evidence that these relatives had been present at any of his miracles, and all that they knew of them might have been from report. Mk 3:21. On the word brethren in Jn 7:5, Mt 13:55 Gal 1:19.

My time, &c. The proper time for my going up to the feast. We know not why it was not yet a proper time for him to go. It might be because if he went then, in their company, while multitudes were going, it would have too much the appearance of parade and ostentation; it might excite too much notice, and be more likely to expose him to the envy and opposition of the rulers.

Your time, &c. It makes no difference to you when you go up. Your going will excite no tumult or opposition; it will not attract attention, and will not endanger your lives. Jesus therefore chose to go up more privately, and to remain until the multitude had gone. They commonly travelled to those feasts in large companies, made up of most of the families in the neighbourhood. Lk 2:44.

(c) "My time" @Joh 2:4 8:20 7:8,30

The world cannot hate you. You profess no principles in opposition to the world. You do not excite its envy, or rouse against you the civil rulers. As you possess the same spirit and principles with the men of the world, they cannot be expected to hate you.

I testify of it. I bear witness against it. This was the main cause of the opposition which was made to him. He proclaimed that men were depraved, and the result was that they hated him. We may expect that all who preach faith- fully against the wickedness of men will excite opposition. Yet this is not to deter us from doing our duty, and, after the example of Jesus, from proclaiming to men their sins, whatever may be the result.

(d) "the world" Jn 15:19

I go not up yet. Jesus remained until about the middle of the feast, Jn 7:14. That is, he remained about four days after his brethren had departed, or until the mass of the people had gone up, so that his going might excite no attention, and that it might not be said he chose such a time to excite a tumult. We have here a signal instance of our Lord's prudence and opposition to parade. Though it would have been lawful for him to go up at that time, and though it would have been a favourable period to make himself known, yet he chose to forego these advantages rather than to afford an occasion of envy and jealousy to the rulers, or to appear even to excite a tumult among the people.

Murmuring. Contention, disputing.

He deceiveth the people. That is, he is deluding them, or drawing them away by pretending to be the Messiah.

(f) "there was much murmuring" Jn 9:16

Spake openly of him. The word translated openly, here, is commonly rendered boldly. This refers, doubtless, to those who really believed on him. His enemies were not silent; but his friends had not confidence to speak of him openly or boldly--that is, to speak what they really thought. Many supposed that he was the Messiah, yet even this they did not dare to profess. All that they could say in his favour was that he was a good man. There are always many such friends of Jesus in the world who are desirous of saying something good about him, but who, from fear or shame, refuse to make a full acknowledgement of him. Many will praise his morals, his precepts, and his holy life, while they are ashamed to speak of his divinity or his atonement, and still more to acknowledge that they are dependent on him for salvation.

About the midst. Or about the middle of the feast. It continued eight days.

The temple. Mt 21:12

And taught. Great multitudes were assembled in and around the temple, and it was a favourable time and place to make known his doctrine.

Knoweth this man letters. The Jewish letters or science consisted in the knowledge of their Scriptures and traditions. Jesus exhibited in his discourses such a profound acquaintance with the Old Testament as to excite their amazement and admiration.

Having never learned. The Jews taught their law and tradition in celebrated schools. As Jesus had not been instructed in those schools, they were amazed at his learning. What early human teaching the Saviour had we have no means of ascertaining, farther than that it was customary for the Jews to teach their children to read the Scriptures. 2Ti 3:15: "From a child thou (Timothy) hast known the holy scriptures."

(1) "letters" or, "learning"

My doctrine. My teaching, or what I teach. This is the proper meaning of the word doctrine. It is what is taught us, and, as applied to religion, it is what is taught us by God in the holy Scriptures.

Is not mine. It is not originated by me. Though I have not learned in your schools, yet you are not to infer that the doctrine which I teach is devised or invented by me. I teach nothing that is contrary to the will of God, and which he has not ap- pointed me to teach.

His that sent me. God's. It is such as he approves, and such as he has commissioned me to teach. The doctrine is divine in its origin and in its nature.

(h) "not mine" Jn 8:28, 12:49

If any man will do his will. Literally, if any man wills or is willing to do the will of God. If there is a disposition in anyone to do that will, though he should not be able perfectly to keep his commandments. To do the will of God is to obey his commandments; to yield our hearts and lives to his requirements. A disposition to do his will is a readiness to yield our intellects, our feelings, and all that we have entirely to him, to be governed according to his pleasure.

He shall know. He shall have evidence, in the very attempt to do the will of God, of the truth of the doctrine. This evidence is internal, and to the individual it is satisfactory and conclusive. It is of two kinds.

1st. He will find that the doctrines which Jesus taught are such as commend themselves to his reason and conscience, and such as are consistent with all that we know of the perfections of God. His doctrines commend themselves to us as fitted to make us pure and happy, and of course they are such as must be from God.

2nd. An honest desire to obey God will lead a man to embrace the great doctrines of the Bible. He will find that his heart is depraved and inclined to evil, and he will see and feel the truth of the doctrine of depravity; he will find that he is a sinner and needs to be born again; he will learn his own weakness, and see his need of a Saviour, of an atonement, and of pardoning mercy; he will feel that he is polluted, and needs the purifying influence of the Holy Spirit. Thus we may learn,

1st. That an honest effort to obey God is the easiest way to become acquainted with the doctrines of the Bible.

2nd. Those who make such an effort will not cavil at any of the doctrines of the Scriptures.

3rd. This is evidence of the truth of revelation which every man can apply to his own case.

4th. It is such evidence as to lead to certainty. No man who has ever made an honest effort to live a pious life, and to do all the will of God, has ever had any doubt of the truth of the Saviour's doctrines, or any doubt that his religion is true and is fitted to the nature of man. They only doubt the truth of religion who wish to live in sin.

5th. We see the goodness of God in giving us evidence of his truth that may be within every man's reach. It does not require great learning to be a Christian, and to be convinced of the truth of the Bible. It requires an honest heart, and a willingness to obey God.

Whether it be of God. Whether it be divine.

Or whether I speak of myself. Of myself without being commissioned or directed by God.

(i) "if any man do his will" Jn 8:43

That speaketh of himself. This does not mean about or concerning himself, but he that speaks by his own authority, without being sent by God, as mere human teachers do.

Seeketh his own glory. His own praise, or seeks for reputation and applause. This is the case with mere human teachers, and as Jesus in his discourses manifestly sought to honour God, they ought to have supposed that he was sent by him.

No unrighteousness. This word here means, evidently, there is no falsehood, no deception in him. He is not an impostor. It is used in the same sense in 2Thes 2:10-12. It is true that there was no unrighteousness, no sin in Jesus Christ, but that is not the truth taught here. It is that he was not an impostor, and the evidence of this was that he sought not his own glory, but the honour of God. This evidence was furnished,

1st. In his retiring, unobtrusive disposition; in his not seeking the applause of men.

2nd. In his teaching such doctrines as tended to exalt God and humble man.

3rd. In his ascribing all glory and praise to God.

(l) "but he that seeketh" Prov 25:27

Did not Moses give you the law? This they admitted, and on this they prided themselves. Every violation of that law they considered as deserving of death. They had accused Jesus of violating it because he had healed a man on the Sabbath, and for that they had sought his life, Jn 5:10-16. He here recalls that charge to their recollection, and shows them that, though they pretended great reverence for that law, yet they were really its violators in having sought his life.

None of you, &c. None of you Jews. They had sought to kill him. This was a pointed and severe charge, and shows the great faithfulness with which he was accustomed to proclaim the truth.

Why go ye about to kill me? Why do ye seek to kill me? See Jn 5:16.

(m) "Moses" Jn 1:17, Gal 3:19 (n) "none of you" Rom 3:10-19 (o) "to kill me" Mt 12:14, Jn 5:16,18

The people. Perhaps some of the people who were not aware of the designs of the rulers.

Thou hast a devil. Thou art deranged or mad. See Jn 10:20. As they saw no effort to kill him, and as they were ignorant of the designs of the rulers, they supposed that this was the effect of derangement.

One work. The healing of the man on the Sabbath, John chapter 5.

Ye all marvel. You all wonder or are amazed, and particularly that it was done on the Sabbath. This was the particular ground of astonishment, that he should dare to do what they esteemed a violation of the Sabbath.

Moses therefore gave unto you circumcision. Moses commanded you to circumcise your children, Lev 12:3. The word "therefore" in this place--literally "on account of this"--means, "Moses on this account gave you circumcision, not because it is of Moses, but of the fathers;" that is, the reason was not that he himself appointed it as a new institution, but he found it already in existence, and incorporated it in his institutions and laws.

Not because, &c. Not that it is of Moses. Though Jesus spoke in accordance with the custom of the Jews, who ascribed the appointment of circumcision to Moses, yet he is careful to remind them that it was in observance long before Moses. So, also, the Sabbath was kept before Moses, and alike in the one case and the other they ought to keep in mind the design of the appointment.

Of the fathers. Of the patriarchs, Abraham, Isaac, and Jacob, Gen 17:10.

Ye on the sabbath-day, &c. The law required that the child should be circumcised on the eighth day. If that day happened to be the Sabbath, yet they held that he was to be circumcised, as there was a positive law to that effect; and as this was commanded, they did not consider it a breach of the Sabbath.

A man. Not an adult man, but a man-child. See Jn 16:21: "She remembereth no more the anguish for joy that a man is born into the world."

(q) "Moses" Lev 12:3 (r) "but of the fathers" Gen 17:10

That the law of Moses' should not be broken. In order that the law requiring it to be done at a specified time, though that might occur on the Sabbath, should be kept.

Are ye angry, &c. The argument of Jesus is this: "You yourselves, in interpreting the law about the Sabbath, allow a work of necessity to be done. You do that which is necessary as an ordinance of religion denoting separation from other nations, or external purity. As you allow this, you ought also, for the same reason, to allow that a man should be completely restored to health--that a work of much more importance should be done."

We may learn here that it would be happy for all if they would not condemn others in that thing which they allow. Men often accuse others of doing things which they themselves do in other ways.

Every whit whole. Literally, "I have restored the whole man to health," implying that the man's whole body was diseased, and that he had been entirely restored to health.

(2) "that the law of Moses" or, "without breaking the law of Moses"

Judge not according to the appearance. Not as a thing first offers itself to you, without reflection or candour. In appearance, to circumcise a child on the Sabbath might be a violation of the law; yet you do it, and it is right. So, to appearance, it might be a violation of the Sabbath to heal a man, yet it is right to do works of necessity and mercy.

Judge righteous judgment. Candidly; looking at the law, and inquiring what its spirit really requires.

(t) "judge" De 1:16,17

Do the rulers know indeed, &c. It seems from this that they supposed that the rulers had been convinced that Jesus was the Messiah, but that from some cause they were not willing yet to make it known to the people. The reasons of this opinion were these:

1st. They knew that they had attempted to kill him.

2nd. They now saw him speaking boldly to the people without interruption from the rulers. They concluded, therefore, that some change had taken place in the sentiments of the rulers in regard to him, though they had not yet made it public.

The rulers. The members of the Sanhedrim, or great council of the nation, who had charge of religious affairs.

Indeed. Truly; certainly. Have they certain evidence, as would appear from their suffering him to speak without interruption?

The very Christ. Is truly or really the Messiah.

(u) "Do the rulers" Jn 7:48

Howbeit. But. They proceeded to state a reason why they supposed that he could not be the Messiah, whatever the rulers might think.

We know this man whence he is. We know the place of his birth and residence.

No man knoweth whence he is. From Mt 2:5, it appears that the common expectation of the Jews was that the Messiah would be born at Bethlehem; but they had also reigned that after his birth he would be hidden or taken away in some mysterious manner, and appear again from some unexpected quarter. We find allusions to this expectation in the New Testament, where our Saviour corrects their common notions, Mt 24:23: "Then if any man shall say unto you, Lo, here is Christ, or there, believe it not." And again (Mt 24:26), "If they shall say unto you, Behold, he is in the desert, go not forth; behold, he is in the secret chambers, believe it not." The following extracts from Jewish writings show that this was the common expectation: "The Redeemer shall manifest himself, and afterward be hid. So it was in the redemption from Egypt. Moses showed himself and then was hidden." So on the passage, Song 2:9-- "My beloved is like a roe or a young hart"--they say: "A roe appears and then is hid; so the Redeemer shall first appear and then be concealed, and then again be concealed and then again appear." "So the Redeemer shall first appear and then be hid, and then, at the end of forty-five days, shall reappear, and cause manna to descend." See Lightfoot. Whatever may have been the source of this opinion, it explains the passage, and shows that the writer of this gospel was well acquainted with the opinions of the Jews, however improbable those opinions were.

(v) "Howbeit" Mt 13:55

Ye know whence I am. You have sufficient evidence of my divine mission, and that I am the Messiah.

Is true. Is worthy to be believed. He has given evidence that I came from him, and he is worthy to be believed. Many read this as a question--Do ye know me, and know whence I am? I am not come of myself, &c.

(w) "and I am not come" Jn 5:43 (x) "he that sent" Rom 3:4 (y) "whom ye know now" Jn 1:18, 8:55

Then they sought to take him. The rulers and their friends. They did this --

1st. Because of his reproof; and,

2nd. For professing to be the Messiah.

His hour. The proper and the appointed time for his death. See Mt 21:46.

(a) "Then" Mk 11:18, Lk 20:19, Jn 8:37

Will he do more miracles? It was a common expectation that the Messiah would work many miracles. This opinion was founded on such passages as Isa 35:5,6, &c.: "Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped; then shall the lame man leap as an hart," &c. Jesus had given abundant evidence of his power to work such miracles, and they therefore believed that he was the Messiah.

(b) "many of the people" Jn 4:39

The people murmured such things. That is, that the question was agitated whether he was the Messiah; that it excited debate and contention; and that the consequence was, he made many friends. They chose, therefore, if possible, to remove him from them.

Yet a little while am I with you. It will not be long before my death. This is supposed to have been about six months before his death. This speech of Jesus is full of tenderness. They were seeking his life. He tells them that he is fully aware of it; that he will not be long with them; and implies that they should be diligent to seek him while he was yet with them. He was about to die, but they might now seek his favour and find it. When we remember that this was said to his persecutors and murderers; that it was said even while they were seeking his life, we see the peculiar tenderness of his love. Enmity, and hate, and persecution did not prevent his offering salvation to them.

I go unto him that sent me. This is one of the intimations that he gave that he would ascend to God. Comp. Jn 6:62.

(c) "Yet a little while" Jn 13:33, 16:16

Ye shall seek me. This probably means simply, Ye shall seek the Messiah. Such will be your troubles, such the calamities that will come on the nation, that you will earnestly desire the coming of the Messiah. You will seek for a deliverer, and will look for him, that he may bring deliverance. This does not mean that they would seek for Jesus and not be able to find him, but that they would desire the aid and comfort of the Messiah, and would be disappointed. Jesus speaks of himself as the Messiah, and his own name as synonymous with the Messiah. Mt 23:39.

Shall not find me. Shall not find the Messiah. He will not come, according to your expectations, to aid you. Mt 24:1 and following.

Where I am. This whole clause is to be understood as future, though the words "am" and "cannot" are both in the present tense. The meaning is, Where I shall be you will not be able to come. That is, he, the Messiah, would be in heaven; and though they would earnestly desire his presence and aid to save the city and nation from the Romans, yet they would not be able to obtain it--represented here by their not being able to come to him. This does not refer to their individual salvation, but to the deliverance of their nation. It is not true of individual sinners that they seek Christ in a proper manner and are not able to find him; but it was true of the Jewish nation that they looked for the Messiah, and sought his coming to deliver them, but he did not do it.

(d) "Ye shall seek me" Hos 5:6, Jn 8:21

The dispersed among the Gentiles. To the Jews scattered among the Gentiles, or living in distant parts of the earth. It is well known that at that time there were Jews dwelling in almost every land. There were multitudes in Egypt, in Asia Minor, in Greece, in Rome, &c., and in all these places they had synagogues. The question which they asked was whether he would leave an ungrateful country, and go into those distant nations and teach them.

Gentiles. In the original, Greeks. All those who were not Jews were called Greeks, because they were chiefly acquainted with those heathens only who spake the Greek language. It is remark able that Jesus returned no answer to these inquiries. He rather chose to turn off their minds from a speculation about the place to which he was going, to the great affairs of their own personal salvation.

(e) "dispersed" Isa 11:12, Jas 1:1, 1Pet 1:1 (3) "Gentiles" or, "Greeks"

In the last day. The eighth day of the festival.

That great day. The day of the holy convocation or solemn assembly, Lev 23:36. This seems to have been called the great day,

1st. Because of the solemn assembly, and because it was the closing scene.

2nd. Because, according to their traditions, on the previous days they offered sacrifices for the heathen nations as well as for themselves, but on this day for the Jews only (Lightfoot).

3rd. Because on this day they abstained from all servile labour (Lev 23:39), and regarded it as a holy day.

4th. On this day they finished the reading of the law, which they commenced at the beginning of the feast.

5th. Because on this day probably occurred the ceremony of drawing water from the pool of Siloam. On the last day of the feast it was customary to perform a solemn ceremony in this manner: The priest filled a golden vial with water from the fount of Siloam (Jn 9:7), which was borne with great solemnity, attended with the clangour of trumpets, through the gate of the temple, and being mixed with wine, was poured on the sacrifice on the altar. What was the origin of this custom is unknown. Some suppose, and not improbably, that it arose from an improper understanding of the passage in Isa 12:3: "With joy shall ye draw water out of the wells of salvation." It is certain that no such ceremony is commanded by Moses. It is supposed to be probable that Jesus stood and cried while they were performing this ceremony, that he might,

1st. illustrate the nature of his doctrine by this; and

2nd. call off their attention from a rite that was uncommanded, and that could not confer eternal life.

Jesus stood. In the temple, in the midst of thousands of the people.

If any man thirst. Spiritually. If any man feels his need of salvation. See Jn 4:13,14, Mt 5:6, Rev 22:17. The invitation is full and free to all.

Let him come unto me, &c. Instead of depending on this ceremony of drawing water let him come to me, the Messiah, and he shall find an ever-abundant supply for all the wants of his soul.

(f) "last day" Lev 23:36 (g) "If any man thirst" Isa 55:1, Rev 22:17

He that believeth on me. He that acknowledges me as the Messiah, and trusts in me for salvation.

As the scripture hath said. This is a difficult expression, from the fact that no such expression as follows is to be found literally in the Old Testament. Some have proposed to connect it with what precedes--"He that believeth on me, as the Old Testament has commanded or required"-- but to this there are many objections. The natural and obvious meaning here is, doubtless, the true one; and Jesus probably intended to say, not that there was any particular place in the Old Testament that affirmed this in so many words, but that this was the substance of what the Scriptures taught, or this was the spirit of their declarations. Hence the Syriac translates it in the plural--the Scriptures. Probably there is a reference more particularly to Isa 58:11, than to any other single passage: "Thou shalt be like a watered garden, and like a spring of water whose waters fail not." See also Isa 44:3,4, Joel 3:18.

Out of his belly. Out of his midst, or out of his heart. The word belly is often put for the midst of a thing, the centre, and the heart, Mt 12:40. It means here that from the man shall flow; that is, his piety shall be of such a nature that it will extend its blessings to others. It shall be like a running fountain-- perhaps in allusion to statues or ornamented reservoirs in gardens, in which pipes were placed from which water was continually flowing. The Jews used the same figure: "His two reins are like fountains of water, from which the law flows." And again: "When a man turns himself to the Lord, he shall be as a fountain filled with living water, and his streams shall flow to all the nations and tribes of men" (Kuinoel).

Rivers. This word is used to express abundance, or a full supply. It means here that those who are Christians shall diffuse large, and liberal, and constant blessings on their fellow-men; or, as Jesus immediately explains it, that they shall be the instruments by which the Holy Spirit shall be poured down on the world.

Living water. Fountains, ever-flowing streams. That is, the gospel shall be constant and life-giving in its blessings. We learn here,

1st. That it is the nature of Christian piety to be diffusive.

2nd. That no man can believe on Jesus who does not desire that others should also, and who will not seek it.

3rd. That the desire is large and liberal--that the Christian desires the salvation of all the world.

4th. That the faith of the believer is to be connected with the influence of the Holy Spirit, and in that way Christians are to be like rivers of living water.

(h) "out if his belly" Prov 18:4, Isa 58:11, Jn 4:14

Of the Spirit. Of the Holy Spirit, that should be sent down to attend their preaching and to convert sinners.

For the Holy Ghost was not yet given. Was not given in such full and large measures as should be after Jesus had ascended to heaven. Certain measures of the influences of the Spirit had been always given in the conversion and sanctification of the ancient saints and prophets; but that abundant and full effusion which the apostles were permitted afterward to behold had not yet been given. See Acts 2:1-12, 10:44,45.

Jesus was not yet glorified. Jesus had not yet ascended to heaven--to the glory and honour that awaited him there. It was a part of the arrangement in the work of redemption that the influences of the Holy Spirit should descend chiefly after the death of Jesus, as that death was the procuring cause of this great blessing. Hence he said (Jn 16:7), "It is expedient for you that I go away; for if I go not away the Comforter will not come unto you; but if I depart I will send him unto you." See also Jn 16:8-12, 14:15,16,26. Comp. Eph 4:8-11.

(i) "the Spirit" Isa 44:3, Joel 2:28, Jn 16:7, Acts 2:17,33

The Prophet. That is, the prophet whom they expected to precede the coming of the Messiah--either Elijah or Jeremiah. See Mt 16:14.

(k) "the prophet" De 18:15, Jn 6:14

Mt 2:4, and following.

Where David was 1Sam 16:1-4.

(l) "This is the" Jn 4:42, 6:69 (m) "Shall Christ come out of Galilee?" Jn 1:46, 7:52

The officers. Those who had been appointed (Jn 7:32) to take him. It seems that Jesus was in the midst of the people addressing them, and that they happened to come at the very time when he was speaking. They were so impressed and awed with what he said that they dared not take him. There have been few instances of eloquence like this. His speaking had so much evidence of truth, so much proof that he was from God, and was so impressive and persuasive, that they were convinced of his innocence, and they dared not touch him to execute their commission. We have here,

1st. A remarkable testimony to the commanding eloquence of Jesus.

2nd. Wicked men may be awed and restrained by the presence of a good man, and by the evidence that he speaks that which is true.

3rd. God can preserve his friends. Here were men sent for a particular purpose. They were armed with power. They were commissioned by the highest authority of the nation. On the other hand, Jesus was without arms or armies, and without external protection. Yet, in a manner which the officers and the high-priests would have little expected, he was preserved. So, in ways which we little expect, God will defend and deliver us when in the midst of danger.

4th. No prophet, apostle, or minister has ever spoken the truth with as much power, grace, and beauty as Jesus. It should be ours, therefore, to listen to his words, and to sit at his feet and learn heavenly wisdom.

Are ye also deceived? They set down the claims of Jesus as of course an imposture. They did not examine, but were, like thousands, determined to believe that he was a deceiver. Hence they did not ask them whether they were convinced, or had seen evidence that he was the Messiah; but, with mingled contempt, envy, and anger, they asked if they were also deluded. Thus many assume religion to be an imposture; and when one becomes a Christian, they assume at once that he is deceived, that he is the victim of foolish credulity or superstition, and treat him with ridicule or scorn. Candour would require them to inquire whether such changes were not proof of the power and truth of the gospel, as candour in the case of the rulers required them to inquire whether Jesus had not given them evidence that he was from God.

The rulers. The members of the Sanhedrim, who were supposed to have control over the religious rites and doctrines of the nation.

The Pharisees. The sect possessing wealth, and office, and power. The name Pharisees sometimes denotes those who were high in honour and authority.

Believed on him. Is there any instance in which those who are high in rank or in office have embraced him as the Messiah? This shows the rule by which they judged of religion.

1st. They claimed the right of regulating the doctrines and rites of religion.

2nd. They repressed the liberty of private judgment, stifled investigation, assumed that a new doctrine must be heresy, and laboured to keep the people in inglorious bondage.

3rd. They treated the new doctrine of Jesus with contempt, and thus attempted to put it down, not by argument, but by contempt, and especially because it was embraced by the common people. This is the way in which doctrines contrary to the truth of God have been uniformly supported in the world; this is the way in which new views of truth are met; and this the way in which those in ecclesiastical power often attempt to lord it over God's heritage, and to repress the investigation of the Bible.

(r) "any of the rulers" Jer 5:4,5, Jn 12:42, 1Cor 1:26

This people. The word here translated people is the one commonly rendered the multitude. It is a word expressive of contempt, or, as we would say, the rabble. It denotes the scorn which they felt that the people should presume to judge for themselves in a case pertaining to their own salvation.

Who knoweth not the law. Who have not been instructed in the schools of the Pharisees, and been taught to interpret the Old Testament as they had. They supposed that any who believed on the humble and despised Jesus must be, of course, ignorant of the true doctrines of the Old Testament, as they held that a very different Messiah from him was foretold. Many instances are preserved in the writings of the Jews of the great contempt in which the Pharisees held the common people. It may here be remarked that Christianity is the only system of religion ever presented to man that in a proper manner regards the poor, the ignorant, and the needy. Philosophers and Pharisees, in all ages, have looked on them with contempt.

Are cursed. Are execrable; are of no account; are worthy only of contempt and perdition. Some suppose that there is reference here to their being worthy to be cut off from the people for believing on him, worthy to be put out of the synagogue (See Jn 9:22); but it seems to be an expression only of contempt; a declaration that they were a rabble, ignorant, unworthy of notice, and going to ruin. Observe, however,

1st. That of this despised people were chosen most of those who became Christians.

2nd. That if the people were ignorant, it was the fault of the Pharisees and rulers. It was their business to see that they were taught.

3rd. There is no way so common of attempting to oppose Christianity as by ridiculing its friends as poor, ignorant, and weak, and credulous. As well night food, and raiment, and friendship, and patriotism be held in contempt because the poor need the one or possess the other.

Nicodemus. See Jn 3:1.

One of them. That is, one of the great council or Sanhedrim. God often places one or more pious men in legislative assemblies to vindicate his honour and his law; and he often gives a man grace on such occasions boldly to defend his cause; to put men upon their proof, and to confound the proud and the domineering. We see in this case, also, that a man, at one time timid and fearful (comp.) Jn 3:1), may on other occasions be bold, and fearlessly defend the truth as it is in Jesus. This example should lead every man intrusted with authority or office fearlessly to defend the truth of God, and, when the rich and the mighty are pouring contempt on Jesus and his cause, to stand forth as its fearless defender.

(s) "he that came" Jn 3:2 (4) "to Jesus", "to him"

Doth our law, &c. The law required justice to be done, and gave every man the right to claim a fair and impartial trial, Lev 19:15,16, Ex 23:1,2, De 19:15,18. Their condemnation of Jesus was a violation of every rule of right. He was not arraigned; he was not heard in self-defence, and not a single witness was adduced. Nicodemus demanded that justice should be done, and that he should not be condemned until he had had a fair trial. Every man should be presumed innocent until he is proved to be guilty. This is a maxim of law, and a most just and proper precept in our judgments in private life.

(t) "Doth our law" De 17:8, Prov 18:13

Art thou also of Galilee? Here is another expression of contempt. To be a Galilean was a term of the highest reproach. They knew well that he was not of Galilee, but they meant to ask whether he also had become a follower of the despised Galilean. Ridicule is not argument, and there is no demonstration in a gibe; but, unhappily, this is the only weapon which the proud and haughty often used in opposing religion.

Ariseth no prophet. That is, there is no prediction that any prophet should come out of Galilee, and especially no prophet that was to attend or precede the Messiah. Comp. Jn 1:46. They assumed, therefore, that Jesus could not be the Christ.

(u) "Out of Galilee" Isa 9:1,2

And every man went unto his own house. There is every mark of confusion and disorder in this breaking up of the Sanhedrim. It is possible that some of the Sadducees might have joined Nicodemus in opposing the Pharisees, and thus increased the disorder. It is a most instructive and melancholy exhibition of the influence of pride, envy, contempt, and anger, when brought to bear on an inquiry, and when they are manifestly opposed to candour, to argument, and to truth. So wild and furious are the passions of men when they oppose the person and claims of the Son of God! It is remarkable, too, how God accomplishes his purposes. They wished to destroy Jesus. God suffered their passions to be excited, a tumult to ensue, the assembly thus to break up in disorder, and Jesus to be safe, for his time had not yet come. "The wrath of man shall praise thee; the remainder of wrath shalt thou restrain," Ps 76:10.

[The Jews' feast of Tabernacles.] Tisri. Let us draw down this month from its beginning to this feast of Tabernacles:

1. "The first day of the month Tisri was the beginning of the year, for stating the years, the intermissions of the seventh year, and the jubilees."

Upon this day was the 'blowing of trumpets,' Leviticus 23:24; and persons were sent out to give notice of the beginning of the year. On this day began the year of the world 3960, in the middle of which year Christ was crucified.

2. The second day; observed also as holy by the Jews that were in Babylon, that they might be sure not to miss the beginning of the year.

3. A fast for the murder of Gedaliah: for so they expound those words, (Zech 8:19) "the fast of the seventh month."

4. This day was the high priest in the apartment to which he then betook himself from his own house, that he might inure himself by exercise to the rites of the day of Atonement approaching, and be ready and fitted for the service of that day. "Seven days before the day of Expiation they sequestered the chief priest from his own house, and shut him up into an apartment, substituting to him another priest, lest accidentally there should some sort of uncleanness befall him."

5-8. All those seven days, after he betook himself from his own house to this chamber until the day of atonement, he sprinkles the blood of the daily sacrifice; offers the incense; snuffs the lamps; and brings the head and legs of the sacrifice to the altar, that he may be the more handy in his office upon the Expiation-day. In those seven days they send him some of the elders of the Beth Din, that they may read before him the office of that day. And at length those elders deliver him to the elders of the priesthood, who instruct him in handling the incense; and lead him into the apartment abtines; where they swear him, that he shall perform the service of that day according to rule, and not according to the Sadducees.

9. Whereas for the whole seven days they permitted him to eat according to his usual custom; the evening of this day approaching, they diet him more sparingly, lest a full stomach should occasion sleep. They spend the whole night waking; and when they find him nodding or inclining to sleepiness, then, either by words or some noise, they rouse and waken him.

10. The day of Expiation, a solemn fast. On this day began the year of jubilee, when it came about, Leviticus 25:9. And indeed this year, which is now under our consideration, was the twenty-eighth jubilee, reckoning from the seventh year of Joshua, wherein the land as subdued and rested from war, Joshua 11:23.

11-13. The multitude now gather together towards the feast of Tabernacles, that they might purify themselves before the feast, and prepare necessaries for it, viz. little tents, citrons, bundles of palms and willows, &c. But if any were defiled by the touch of a dead body, such were obliged to betake themselves to Jerusalem, before the feast of Expiation, that they might undergo seven days' purification before the feast of Tabernacles.

14. They were generally cut or trimmed on the vespers of the feast for the honour of it.

15. The first day of the feast of Tabernacles, a feast-day. Thirteen young bullocks offered, &c. Numbers 29:13, and so on. The preparation of the Chagigah. They lodge that night in Jerusalem.

16. The second day of the feast. Twelve young bullocks offered. The appearance of all the males in the court.

17. The third day. Eleven young bullocks.

18. The fourth day. Ten.

19. The fifth day. Nine.

20. The sixth day. Eight.

21. The seventh day. Seven.

22. The eighth day. One young bullock offered.

Upon all these days there was a pouring out of water upon the altar with wine (a thing not used at any other time); and for the sake of that, great joy, and singing, and dancing; such as was not all the year besides.

"At the close of the first day of the feast, they went down into the Court of the Women, and there prepared a great stage." [That is, benches on which the women stood above, and the men below.] "Golden candlesticks were there" fixed to the walls: "over these were golden cups, to which were four ladders set; by which four of the younger priests went up, having bottles in their hands that contained a hundred and twenty logs, which they emptied into every cup. Of the rags of the garments and girdles of the priests, they made wicks to light those lamps; and there was not a street throughout all Jerusalem that did not shine with that light."

"The religious and devout danced before them, having lighted torches in their hands, and sang songs and doxologies. The Levites with harps, psalteries, cymbals, and other instruments of music without number, stood upon those fifteen steps by which they went down from the Court of the Women, according to the fifteen psalms of degrees, and sang. Two priests also stood in the upper gate, which goes down from the Court of Israel to the Court of the Women, with two trumpets in their hands. When the cock crew [or the president gave his signal], the trumpets sounded: when they came to the tenth step, they sounded again: when they came to the court they sounded: when they came to the pavement they sounded: and so went on sounding the trumpets till they came to the east gate of the court. When they came thither, they turned their faces from the east to west, and said, 'Our fathers in this place, turning their backs upon the Temple, and their faces towards the east, worshipped the sun; but we turn our faces to God,'" &c.

"The Rabbins have a tradition. Some of them while they were dancing said, 'Blessed be our youth, for that they have not made our old men ashamed.' These were the religious, and men of good works. And some said, 'Blessed be our old men, that have made atonement for our youth.' And both one and the other said, 'Blessed be he who hath not sinned; and he who hath, let it be forgiven him.'"

As to the reason of this mirth and pleasantness, we shall see more in our notes on verse 38.

[In secret; openly.] these brethren of Christ, whoever they were, did not as yet believe; because they saw him live so obscure, and did not behave himself with that pomp and outward appearance which they expected in the Messiah. And therefore they persuade him to go into Judea, where he had baptized most disciples, John 3:22, that, upon the lustre of his miracles, he might shine with greater splendour and majesty.

[I go not up yet unto this feast.] That passage in St. Luke, chapter 9:51, "When the time was come that he should be received up, he steadfastly set his face to go to Jerusalem" must have relation to this story; as will be very evident to any one that will study the harmony of the gospel; especially if they observe, that this evangelist tells us of two journeys after this which Christ took to Jerusalem, viz. chapter 13:22, to the feast of the Dedication; and chapter 17:11, to the feast of the Passover. He had absented himself a long time from Judea, upon the account of those snares that had been laid for him; but now, when he had not above six months to live and converse in this world, he determines resolutely to give all due manifestations of himself, both in Judea, and wherever else he should happen to come. And for this cause he sent those seventy disciples before his face, into every city and place where he himself would come. Luke 10:1.

When therefore he tells his unbelieving brethren, I go not up yet, &c., he does not deny that he would go at all, but only that he would not go yet: partly, because he had no need of those previous cleansings which they had, if they had touched any dead body; partly, that he might choose the most fit season for the manifestation of himself.

But if we take notice how Christ was received into Jerusalem five days before the Passover, with those very rites and solemnities that were used at the feast of Tabernacles, viz. "with branches of palms," &c. chapter 12:13, these words may seem to relate to that time; and so the word feast might not denote the individual feast that was now instant, but the kind of feast, or festival-time. As if he had said, "You would have me go up to this feast, that I may be received by my disciples with applause; but I do not go up to that kind of festivity; the time appointed for that affair is not yet come."

[About the midst of the feast.] On some work-day of the feast. But was he not there on the first or second day of the feast, to perform those things that ought to have been performed, making ready the Chagigahs, and appearing in the court? If he was there the second day, he might be well enough said to be there about the midst of the feast, for that day was not a festival; unless perchance at that time it might have been the sabbath: and for absence the first day, there were certain compensations might be made.

"The compensations that might be made for the first day were these: if any one was obliged to offer on the first day, and did not do it, he compensated by offering upon any other day."

But that which is here said, that "he went up into the Temple and taught, about the midst of the feast," need not suppose he was absent from the beginning of it: nor ought we rashly to think that he would neglect any thing that had been prescribed and appointed in the law. But if may be reasonably enough questioned, whether he nicely observed all those rites and usages of the feast that had been invented by the scribes. That is, whether he had a little tent or tabernacle of his own, or made use of some friend's, which was allowed and lawful to be done. Whether he made fourteen meals in that little booth, as is prescribed. Whether he carried bundles of palms and willows about the altar, as also a citron; whether he made his tent for all those seven days his fixed habitation, and his own house only occasional; and many other things, largely and nicely prescribed in the canons and rules about this feast.

[Why go ye about to kill me?] The emphasis or force of this clause lies chiefly in the word me: "Why go you about to kill me? none of you all perform the law as you ought; and yet your great design is to kill me, as a transgressor of it: why me, and not others?"

[Ye on the sabbath day circumcise a man.] They do all things that are necessary towards circumcision on the sabbath day. "R. Akibah saith, Any work that may be done on the vespers of the sabbath must not be done on the sabbath; but circumcision, when it cannot be done on the vespers of the sabbath, may be done on the sabbath day."

"Danger of life nulleth the sabbath: circumcision also, and its cure, nulleth the sabbath."

But as to this matter, they distinguish in Bereshith Rabba: "Jacob of Nabor taught us in Tsur: It is lawful to circumcise the son of a stranger on the sabbath day. R. Haggai heard this, and sent to him saying, Come and be disciplined," &c. And a little after; "R. Haggai saith to him, Lie down [to take discipline] and I will teach you. If a heathen come to you, and say, I would be made a Jew, so that he would be circumcised on the sabbath day, or on the day of Expiation, will we, for his sake, profane those days? Do we ever profane those days either of the sabbath, or Expiation, for any other than one born of an Israelitess only?" We meet with the same also in Bemidbar Rabba, and Midras Coheleth.

Let us look a little into the way of Christ's arguing in this place: to me it seems thus: "Moses, therefore, gave you circumcision, that you might rightly understand the nature of the sabbath: for, I. Circumcision was to be observed by the fathers before Moses, punctually on the eight day. II. Now, therefore, when Moses established the laws about the sabbath, he did by no means forbid the work of circumcision on the sabbath, if it happened to be the eighth day. III. For this did Moses give and continue circumcision among you, that you might learn from hence to judge of the nature of the sabbath day. And let us, therefore, argue it: If by Moses' institution and allowance it was lawful, for the advantage of the infant, to circumcise him on the sabbath day, is it not warrantable, by Moses' law, for the advantage of a grown man, to heal him on the sabbath day? If it be lawful to wound an infant by circumcision, surely it is equally, if not much more, lawful to heal a man by a word's speaking."

[When Christ cometh, no man knoweth whence he is.] How doth this agree with verse 42, and with Matthew 2:5, 6? They doubted not, indeed, but he should give the first manifestation of himself from Bethlehem; but then they supposed he would be hid again; and after some space of time make a new appearance, from what place no one could tell.

Jewish authors tell you, that Christ, before their times, had indeed been born in Bethlehem, but immediately snatched away they knew not whither, and so hid that he could not be found. We related the whole story before in our notes at Matthew 2:1.

Their conceptions in this thing we have explained to us in Midras Schir: "'My beloved is like a roe or a young hart,' Canticles 2:9. A roe appears and is hid, appears and is hid again. So our first redeemer [Moses] appeared and was hid, and at length appeared again. So our latter Redeemer [Messiah] shall be revealed to them, and shall be hid again from them; and how long shall he be hid from them?" &c. A little after; "In the end of forty-five days he shall be revealed again, and cause manna to descend amongst them."

They conceive a twofold manifestation of the Messiah; the first, in Bethlehem; but will straightway disappear and lie hid. At length he will shew himself; but from what place and at what time that will be, no one knew. In his first appearance in Bethlehem, he should do nothing that was memorable; in his second was the hope and expectation of the nation. The Jews therefore who tell our Saviour here, that "when Christ cometh, no man knoweth whence he is," whether they knew him to have been born at Bethlehem or no, yet by his wonderful works they conceive this to have been the second manifestation of himself: and therefore only doubt whether he should be the Messiah or no, because they knew the place [Nazareth] from whence he came; having been taught by tradition, that Messiah should come the second time from a place perfectly unknown to all men.

[He that sent me is true, whom ye know not.] "The men of Judea may be credited as to the purity of the wine and the oil." Gloss: "Even the people of the land, the very vulgar sort, may be credited for the purity of the wine and the oil, which is dedicated by them to the altar in the time of the vintage or pressing."

Men not known by name or face to the priests, yet if they offered wine or oil, were credited as to the purity and fitness of either, from their place of habitation. There are numberless instances of men, though perfectly unknown, yet that may be credited, either as to tithes, or separating the Trumah, or giving their testimony, &c. To the same sense our Saviour, chapter 5:31, "If I bear witness of myself, my witness is not true"; i.e. in your judicatories it is not of any value with you, where no one is allowed to be a witness for himself. And in this place, "'He that hath sent me,' although you know him not, yet 'is he true, or worthy belief,' however I myself may not be so amongst you."

[To the dispersed among the Gentiles, &c.] I confess Gentiles, in the apostle's writings, does very frequently denote the Gentiles: to which that of the Rabbins agrees well enough, the wisdom of the Greeks, i.e. the wisdom of the Gentiles. But here I would take Gentiles in its proper signification for the Greeks. It is doubtful, indeed, whether by the dispersed among the Gentiles ought to be understood the dispersed Greeks, or the Jews dispersed amongst the Greeks. There was no nation under heaven so dispersed and diffused throughout the world as both Greeks and Jews were.

In the very heart of all the barbarous nations the Greeks had their cities, and their language spoken amongst the Indians and Persians, &c.

And into what countries the Jews were scattered, the writings, both sacred and profane, do frequently instance. So that if the words are to be taken strictly of the Greeks, they bear this sense with them; "Is he going here and there amongst the Greeks, so widely and remotely dispersed in the world?"

That distinction between the Hebrews and the Hellenists explains the thing. The Jews of the first dispersion, viz. into Babylon, Assyria, and the countries adjacent, are called Hebrews, because they used the Hebrew, or Transeuphratensian language: and how they came to be dispersed into those countries we all know well enough, viz. that they were led away captive by the Babylonians and Persians. But those that were scattered amongst the Greeks used the Greek tongue, and were called Hellenists: and it is not easy to tell upon what account, or by what accident, they came to be dispersed amongst the Greeks, or other nations about. Those that lived in Palestine, they were Hebrews indeed as to their language, but they were not of the dispersion, either to one place or another, because they dwelt in their own proper country. The Babylonish dispersion was esteemed by the Jews the more noble, the more famous, and the more holy of any other. "The land of Babylon is in the same degree of purity with the land of Israel." "The Jewish offspring in Babylon is more valuable than that among the Greeks, even purer than that in Judea itself." Whence for a Palestine Jew to go to the Babylonish dispersion, was to go to a people and country equal, if not superior, to his own: but to go to the dispersion among the Greeks, was to go into unclean regions, where the very dust of the land defiled them: it was to go to an inferior race of Jews, and more impure in their blood; it was to go into nations most heathenized.

[In the last day, that great day of the feast.] The evangelist speaks according to a received opinion of that people: for from divine institution it does not appear that the last day of the feast had any greater mark set upon it than the first: nay, it might seem of lower consideration than all the rest. For on the first day were offered thirteen young bullocks upon the altar; on the second, twelve; and so fewer and fewer, till on the seventh day it came to seven; and on this eighth and last day of the feast there was but one only. As also for the whole seven days there were offered each day fourteen lambs, but on this eighth day seven only, Numbers 29. So that if the numbers of the sacrifices add any thing to the dignity of the day, this last day, will seem the most inconsiderable, and not like the great day of the feast.

I. But what the Jews' opinion was about this matter and this day, we may learn from themselves:

"There were seventy bullocks, according to the seventy nations of the world. But for what is the single bullock? It is for the singular nation [the Jewish]. A parable. It is like a great king that said to his servants, 'Make ready a great feast'; but the last day said to his friend, 'Make ready some little matter, that I may refresh myself with thee.'" The Gloss is, "I have no advantage or refreshment in that great feast with them, but in this little one with thee."

"On the eighth day it shall be a holy day; for so saith the Scripture, 'For my love they are my adversaries, but my prayer is for them,' Psalm 109. Thou seest, O God, that Israel, in the feast of tabernacles, offers before thee seventy bullocks for the seventy nations. Israel, therefore, say unto thee, O eternal Lord, behold we offer seventy bullocks for these; it is but reasonable, therefore, that they should love us; but on the contrary, as it is written, 'For our love they are our adversaries.' The holy blessed God, therefore, saith to Israel, 'Offer for yourselves on the eighth day.'" A parable. "This is like a king, who made a feast for seven days, and invited all the men in that province, for those seven days of the feast: but when those seven days were past, he saith to his friend, 'We have done what is needful to be done towards these men; let thee and me return to enjoy together whatever comes to hand, be it but one pound of flesh, or fish, or herbs.' So the holy blessed God saith to Israel, 'The eighth day shall be a feast or holy day,'" &c.

"They offer seventy bullocks for the seventy nations, to make atonement for them, that the rain may fall upon the fields of all the world; for, in the feast of tabernacles, judgment is made as to the waters": i.e. God determines what rains shall be for the year following.

Hence, therefore, this last day of the feast grew into such esteem in that nation above the other days; because, on the other seven days they thought supplications and sacrifices were offered not so much for themselves as for the nations of the world, but the solemnities of the eighth day were wholly in their own behalf. And hence the determination and finishing of the feast when the seven days were over, and the beginning, as it were, of a new one on the eighth day. For,

II. They did not reckon the eighth day as included within the feast, but a festival day separately and by itself.

The eighth day is a feast by itself, according to these letters, by which are meant,

1. The casting of lots. Gloss: "As to the bullocks of the seven days, there were no lots cast to determine what course of priests should offer them, because they took it in order, &c.; but on the eighth day they cast lots."

2. A peculiar benediction by itself.

3. A feast by itself. Gloss: "For on this day they did not sit in their tents." Whence that is not unworthy our observation out of Maimonides; "If any one, either through ignorance or presumption, have not made a booth for himself on the first day of the feast [which is holy], let him do it on the next day; nay, at the very end of the seventh day." Note that, "at the very end of the seventh day"; and yet there was no use of booths on the eighth day.

4. A peculiar sacrifice. Not of six bullocks, which ought to have been, if that day were to have been joined to the rest of the feast, but one only.

5. A song by itself. Otherwise sung than on other days.

6. The benediction of the day by itself; or as others, the royal blessing; according to that 1 Kings 8:66, "On the eighth day Solomon sent the people away: and they blessed the king." But the former most obtains.

To all which may be added what follows in the same place about this day; "A man is bound to sing the Hallel" [viz. Psalms 113-118].

He is bound to rejoice; that is, to offer thank-offerings for the joy of that feast.

And he bound is to honour that last day, the eighth day of the feast, as well as all the rest.

On this day they did not use their booths, nor their branches of palms, nor their pome-citrons: but they had their offering of water upon this day as well as the rest.

[Out of his belly shall flow rivers of living water.] To this offering of water, perhaps, our Saviour's words may have some respect; for it was only at this feast that it was used, and none other. You have the manner of this service described in the place above quoted, to this purpose:

After what manner is this offering of water? "They filled a golden phial containing three logs out of Siloam. When they came to the water gate" [a gate of the Temple so called, as some would have it, because that water which was fetched from Siloam was brought through it], "they sounded their trumpets and sang. Then a priest goes up by the ascent of the altar, and turns to the left. There were two silver vessels, one with water, the other with wine: he pours some of the water into the wine, and some of the wine into the water, and so performs the service."

"R. Judah saith, They offer one log every of those eight days: and they say to him that offered it, 'Lift up thy hand': for upon a certain time there was one that offered it upon his feet" [Gemar. He was a Sadducee. Gloss: The Sadducees do not approve the offering of water], "and the whole congregation pelted him with their citrons. That day a horn of the altar was broke."

"Whoever hath not seen the rejoicing that was upon the drawing of this water, hath never seen any rejoicing at all."

This offering of water, they say, was a tradition given at mount Sinai: and that the prophet Jonah was inspired by the Holy Ghost upon this offering of water.

If you ask what foundation this usage hath, Rambam will tell us, "There are some kind of remote hints of it in the law. However, those that will not believe the traditional law, will not believe this article about the sacrifice of water."

I. They bring for it the authority of the prophet Isaiah, the house of drawing; for it is written, "With joy shall ye draw water," &c. Isaiah 12:3.

This rejoicing (which we have described before) they called the rejoicing of the law, or for the law: for by waters they often understand the law, Isaiah 55:1, and several other places; and from thence the rejoicing for these waters.

II. But they add moreover, that this drawing and offering of water signifies the pouring out of the Holy Spirit.

"Why do they call it the house of drawing? Because thence they draw the Holy Spirit." Gloss in Succah, ubi supr.: "In the Jerusalem Talmud it is expounded, that they draw there the Holy Spirit, for a divine breathing is upon the man through joy."

Another Gloss: "The flute also sounded for increase of the joy." Drawing of water, therefore, took its rise from the words of Isaiah: they rejoiced over the waters as a symbol and figure of the law; and they looked for the holy Spirit upon this joy of theirs.

III. But still they add further: "Why doth the law command, saying, Offer ye water on the feast of Tabernacles? The holy blessed God saith, Offer ye waters before me on the feast of Tabernacles, that the rains of the year may be blessed to you." For they had an opinion, that God, at that feast, decreed and determined on the rains that should fall the following year. Hence that in the place before mentioned, "In the feast of Tabernacles it is determined concerning the waters."

And now let us reflect upon this passage of our Saviour, "He that believeth in me, out of his belly shall flow rivers of living water." They agree with what he had said before to the Samaritan woman, chapter 4:14; and both expressions are upon the occasion of drawing of water.

The Jews acknowledge that the latter Redeemer is to procure water for them, as their former redeemer Moses had done. But as to the true meaning of this, they are very blind and ignorant, and might be better taught by the Messiah here, if they had any mind to learn.

I. Our Saviour calls them to a belief in him from their own boast and glorying in the law: and therefore I rather think those words, as the Scripture hath said, should relate to the foregoing clause, "Whosoever believeth in me, as the Scripture hath spoken about believing, Isaiah 28:16, 'I lay in Sion for a foundation a tried stone: he that believeth,' &c.: Habakkuk 2:4. 'The just shall live by his faith.'" And the Jews themselves confess, that six hundred and thirteen precepts of the law may all be reduced to this, "The just shall live by faith"; and to that of Amos 5:6, "Seek the Lord, and ye shall live."

II. Let these words, then, of our Saviour be set in opposition to this right and usage in the feast of Tabernacles of which we have been speaking: "Have you such wonderful rejoicing at drawing a little water from Siloam? He that believes in me, whole rivers of living waters shall flow out of his own belly. Do you think the waters mentioned in the prophets do signify the law? They do indeed denote the Holy Spirit, which the Messiah will dispense to those that believe in him: and do you expect the Holy Spirit from the law, or from your rejoicing in the law? The Holy Spirit is of faith, and not of the law," Galatians 3:2.

[For the Holy Ghost was not yet.] These words have relation to that most received opinion of the Jews about the departure of the Holy Spirit after the death of Zechariah and Malachi. To this also must that passage be interpreted, when those of Ephesus say, Acts 19:2, "We have not so much as heard whether there be any Holy Ghost": that is, We have indeed heard of the Holy Ghost's departure after the death of our last prophets, but of his return and redonation of him we have not yet heard. O Lord, revive thy work in the midst of the years, in the midst of the years make known, Habakkuk 3:2. He calls the seventy years of captivity the midst of the years: for, on the one hand, it had been seven times seventy years from the birth of Samuel, the first of the prophets, to the captivity, and, on the other hand, it was seven times seventy years from the end of the captivity to the death of Christ. The prayer is, that the gift of prophecy might not be lost, but preserved, whiles the people should live exiled in a heathen country. And according to the twofold virtue of prophecy, the one of working miracles, the other of foretelling things to come, he uses a twofold phrase, revive thy work, and make known. Nor indeed was that gift lost in the captivity, but was very illustrious in Daniel, Ezekiel, &c. It returned with those that came back from the captivity, and was continued for one generation; but then (the whole canon of the Old Testament being perfected and made up) it departed, not returning till the dawn of the gospel, at what time it appeared in inspiring the blessed Virgin, John Baptist and his parents, &c.: and yet "the Holy Ghost was not yet come," that is, not answerably to that large and signal promise of it in Joel 2:28.

[This people, &c.] The people of the earth, in common phrase, opposed to the disciples of the wise men, whom they call the holy people; but the former they call the accursed.

[Art thou also of Galilee?] It seems to be spoken scoffingly: "Art thou of those Galileans that believe in this Galilean?"

Expositors, almost with one consent, do note that this story of the woman taken in adultery, was not in some ancient copies; and whiles I am considering upon what accident this should be, there are two little stories in Eusebius that come to mind. The one we have in these words, He [Papias] tells us also another history concerning a woman accused of many crimes before our Lord, which history indeed the Gospel according to the Hebrews makes mention of. All that do cite that story do suppose he means this adulteress. The other story he tells us in his Life of Constantine: he brings in Constantine writing thus to him: "I think good to signify to your prudence, that you would take care that fifty volumes of those Scriptures, whose preparation and use you know so necessary for the church, and which beside may be easily read and carried about, may, by very skilful penmen, be written out in fair parchment."

So indeed the Latin interpreter: but may we not by the word volumes of those Scriptures understand the Gospels compacted into one body by way of harmony? The reason of this conjecture is twofold: partly those Eusebian canons formed into such a kind of harmony; partly because, cap. 37, he tells us that, having finished his work, he sent to the emperor threes and fours: which words if they are not to be understood of the evangelists, sometimes three, sometimes four, (the greater number including the less,) embodied together by such a harmony, I confess I cannot tell what to make of them.

But be it so that it must not be understood of such a harmony; and grant we further that the Latin interpreter hits him right, when he supposes Eusebius to have picked out here and there, according to his pleasure and judgment, some parts of the Holy Scriptures to be transcribed; surely he would never have omitted the evangelists, the noblest and the most profitable part of the New Testament.

If therefore he ascribed this story of the adulteress to the trifler Papias, or at least to the Gospel according to the Hebrews only, without doubt he would never insert it in copies transcribed by him. Hence possibly might arise the omission of it in some copies after Eusebius' times. It is in copies before his age, viz. in Ammonius, Tatianus, &c.

Our blessed Saviour knowing that the rage of the chief priests and Pharisees in Judea and at Jerusalem, was grown to that height, that they were resolved to kill him; to avoid their fury, he resolves to continue in Galilee, and would not come into Judea at present, nor go up to Jerusalem into the mouth of his enemies; his hour being not yet come.

Learn hence, That so long as it was necessary for Christ to save and preserve himself from danger, he was pleased to use the ordinary means for his own preservation; namely, retirement, and withdrawing himself: Christ as God could have rid himself out of the hands of his enemies by a miraculous preservation; but he uses the ordinary means when they would serve their turn. And as he would not decline danger when his hour was come, so he would not run before it was come; but used all prudential means and methods for his own safety and preservation. He would not come into Judea, because the Jews sought to kill him.

There were three great feasts which the Jews celebrated every year; namely, the feast of the passover, the feast of pentecost, and the feast of tabernacles; this last was observed in the month of September, after they had gathered in the fruits of the earth; whence it was also called the feast of ingathering: at this feast they went out of their houses, and dwelt in booths seven days, in remembrance of their living in tents or booths in the wilderness for forty years together, before they came to Canaan. Now the institution of this feast, being to call the Israelites to the remembrance of their former condition in the wilderness, teaches us how prone and ready we are to forget our troubles, and the mercies wherewith our troubles have been sweetened, when once they are past and over. The Jews, when settled in Canaan, going out of their houses yearly, and dwelling in booths, did thereby testify, that present mercies had not made them forget former trials and troubles.

Observe here, 1. The advice which Christ's brethren, that is, his kindness, gave him to render himself more famous and publicly known to the world: they advise him not to stay any longer in Galilee, an obscure place, but to go into the more noble and populous country of Judea, and work miracles there. But what high presumption was this in creatures to prescribe to Christ, and direct him whither to go, and what to do?

Observe, 2. The reason they offer for their advice; For no man that seeketh to be known openly, will do any thing in secret: that is, "If thou wilt be thought to be the Messias by thy working miracles, do them not in a corner; but up to Jerusalem with us at this next feast, that the great men may take notice of them." Such as hunt after reputation themselves, and are ambitious of vain-glory and commendation from men, measure others, even the most holy and religious, by their own inclinations and dispositions: and wonder that others do not follow their measures for gaining reputation and respect.

Thus did our Lord's brethren here: but the wonder ceases, if we consider the following words; Neither did his brethren believe in him. It is no new thing for the holiest servants of God to meet with great trials from their graceless friends. Christ met with this before us: his kindred, according to the flesh, not believing in him, were a sore trial and temptation to him. Some martyrs have confessed, that the hardest works they have met withal, have been to withstand the temptations, the tears, and entreaties, of their dearest and nearest relations.

Here we have Christ's answer and refusal returned to his brethren's desire: he tells them, That they might go up to the feast of Jerusalem, when they pleased, and as publicly; but it was not fit for him to appear so publicly, because the doctrine which he taught was odious to the pharisees, and the prevailing power at Jerusalem: he therefore resolves to go up privately, that he might not stir up the jealousy of the sanhedrim: but for them, they were out of danger of the world's hatred: for, being the children of it, the world would love its own; but him it hated because he reproved its sins.

Where we may remark, That though our Lord Jesus Christ was most freely willing, and ready, to lay down his life for sinners, when the time was come that God the Father called for it; yet he would not expose his life to hazard and danger unseasonalby. Teaching us by his example, as not to decline sufferings when God calls us to them: so not to tempt God by running into them, when we may inoffensively avoid them. Your time is always ready, mine is not yet come.

Observe here, 1. How our blessed Saviour, who came to fulfil the law, goes to Jerusalem at the Jewish feast, according to the command of God, Three times a year shall all thy males appear before me. Exod 23:17 Christ being made under the law, sheweth a punctual obedience to the law, and fulfilled it in his own person.

Observe, 2. The different opinions which the Jews at Jerusalem do express concerning our Saviour; some allowing him the charitable character of being a good man; others traducing him as being a deceiver of the people.

Our dear Lord, we see, when here on earth, passed through evil report and good report. Is it any wonder to find the friends of Christ branded with infamy and reproach, when Christ himself passes under the infamous character of a deceiver of the people? Some allowed him to be a good man; but others said, Nay, but he deceiveth the people.

Observe here, 1. Though Christ went up to Jerusalem privately, lest he should stir up the jealousy of the Pharisees against himself unseasonably; yet went he into the temple and taught publicly; his example teaches us thus much, "that although the servants of Christ may for a time, and in some cases, withdraw themselves from apprehended danger: yet, when God calls them to appear openly; they must do it courageously, without shrinking, though the danger be still impending." Jesus went up to Jerusalem, entered the temple and taught.

Observe, 2. So admirable was our holy Lord's doctrine, that the Jews marvel how he should come to the knowledge of such divine mysteries, considering the meanness of his education. They were struck with admiration, but they wanted faith; whereas the least degree of saving faith is beyond all admiration without it.

Observe, 3. Our Lord vindicates his doctrine, telling the Jews, That the doctrine he delivered was not his own; that is, not of his own inventing and devising; it was no contrivance of his, nor was it taught him by men: but received immediately from the Father, whose ambassador and great prophet he was.

Again, when Christ says, My doctrine is not mine, that is, not only mine, but my Father's and mine. For as he was God equal with the Father, so he naturally knew all his counsels; and as man had knowledge thereof by communication from his godhead.

Learn hence, That the doctrine of the gospel is a doctrine wholly from God; he contrived it, and sent his own Son into the world to publish and reveal it. Christ was sent, and his doctrine was not his own, but his that sent him.

Observe, 4. A double rule given by our Saviour, whereby the Jews might know, whether the doctrine he preached, were the doctrine of God.

First, If a man walk uprightly, and doth the will of God in the best manner according to his knowledge; If any man will do his will, he shall know of my doctrine whether it be of God. There is no such way to find out truth, as by doing the will of God.

The second rule by which they might know that his doctrine was from God was this. Because he sought his Father's glory, and not his own in the delivery of it. He that seeketh his glory that sent him, that same is true.

Hence learn, That the nature and scope of that doctrine which Christ delivered, eminently tending not to promote his own private glory, but the glorifying of his Father, is an undoubted proof and evidence that his doctrine was of God.

Observe here, 1. That our Lord, having vindicated his doctrine in the former verses, comes now to vindicate his practice in healing the impotent man on the sabbath-day, for which the Jews sought his life, as a violation of the fourth commandment given by Moses. Our Saviour tells them, That notwithstanding their pretended zeal for the law of Moses, they more notoriously broke the sixth commandment, by going about to kill him, an innocent person, than he had broken the fourth commandment, by making a man whole on the sabbath-day.

Hence learn, That it is damnable hypocrisy, when men pretend great zeal against the sins of others, and do allow and tolerate worse in themselves. This is for their practice to give their profession the lie: the Jews condemn our Saviour for a supposed breach of the fourth commandment; whilst they are guilty themselves of a real breach of the sixth commandment.

Observe, 2. The ignominy and reproach which the Jews fix upon our blessed Saviour, in the height of their rage and fury against him, Thou hast a devil. The king of saints in heaven, as well as the whole host of saints on earth, hath been frequently smitten and deeply wounded with reproach. Christ was reproached for our sake, and when we are reproached for his sake, he takes our reproach as his own. Moses's reproach was the reproach of Christ, Heb 11:26 And he esteemed it a treasure, which did more enrich him with its worth, than press him with its weight. Esteeming the reproach of Christ greater riches than the treasures of Egypt.

Observe, 3. The wonderful meekness of Christ, in passing over this reproach and calumny, without one word of reply. Guilt is commonly clamorous and impatient, but, innocence is silent and regardless of misreports. Our Saviour is not at the pains of a word to vindicate himself from their impotent censure, but goes on with his discourse, and justifies his own action, in healing a man on the sabbath-day, from the Jews own practice in circumcising their children on that day, if it happen to be the eighth day: and the argument runs thus: "If circumcision may be administered to a child on the sabbath-day, which is a servile kind of work, and bodily exercise, without blame or censure, why must I fall under censure, for healing a man on the sabbath-day thoroughly and perfectly, only by a word speaking?"

Hence learn, that the law of doing good, and relieving the miserable at all times, is a more ancient and excellent law, than either that of the sabbath rest, or of circumscion upon the eighth day. A ritual law must and ought to give place to the law of nature, which is written in every man's heart. As if our Lord had said, "If you may wound a man by circumcision on the sabbath-day, may not I heal one? If you may heal on that day one member of the circumcised, may not I make a man whole every whit. If you be at pains cure such a one with your hand, may not I without pains cure a man with the word of my mouth?

From the foregoing argument, Christ draws an inference or conclusion, That there is no making a judgment according to the first appearance of things: and that suddenness or rashness, prejudice or partiality, in judging, overthrows righteous judgment. This is the general application of what Christ had said before: and the particular application of it, as to himself, comes to this, Judge not according to appearance, but judge righteous judgment; as if Christ had said, "Lay aside your prejudices against my person, and compare these cases attentively and impartially with one another; and then see whether you can justly condemn me as a sabbath-breaker, and acquit yourselves." Such was the perfect innocency of our Saviour's actions, that he could and did submit them to the reason and judgment of his very enemies.

Observe here, 1. How enraged the Pharisees were, when they heard that so many of the common people were brought to believe in Christ, and to cleave unto Christ, insomuch that they sent public officers, armed with authority, to apprehend our blessed Saviour: The Pharisees and chief priests sent officers to take him.

Learn thence, That nothing more enrages the enemies of religion, and draws trouble on the preachers and professors of it, than the success which the gospel at any time meets with.

Observe, 2. Our Saviour tells them that as they desired to be rid of him, so ere long they should have their desire: he would leave them, and go to his Father, and in his absence they would wish for his bodily presence again, but should not have it.

Learn, The despisers of Christ have little cause to be weary of him, and to seek to put him away by violence and persecution; for their obstinate contempt of him will cause him to depart from them, and finally to forsake them.

Observe, 3. How the Jews, not understanding our Saviour's words aright, reasoned among themselves, whether, by leaving of them, he meant to go into some Pagan country, and teach the Gentiles the mysteries of the Jewish religion; which above all things they could not endure to hear.

Learn hence, That it is the ordinary sin of a people privileged with the means of grace, not to be sensible of the hazard or danger of Christ's leaving and forsaking them: till at last he forsakes them finally, and casts them off, to their inevitable unutterable condemnation. Thus did our Lord deal with the Jews here; I go my way, and whither I go, ye cannot come.

The feast of tabernacles (which is the first here meant) lasted eight days; the first and last of which were to be kept holy with religious assemblies and sacrifices; and it was a custom among the Jews, upon that solemn day, to offer up a pot of water unto God, which they drew out of the fountain of Siloam: with reference to this custom, Christ here cries with a loud voice, inviting the people to fetch and draw from him, as from a living fountain, all the sanctifying gifts and saving graces of the Holy Spirit.

Learn hence, That Jesus Christ is the original and fountain of all saving grace, whom, if we thirst after, repair to, and by faith depend upon, as a Mediator, we shall certainly receive what influences of grace soever we want and stand in need of.

Here again Christ alludes to a Jewish custom; the Jews were wont at fountains to build great vessels of stone, and in the midst or belly of them to have pipes, through which the water passes. "Now, says Christ, Thus shall it be with every one that believeth on me; he shall be abundantly filled with the spirit of God, in all the sanctifying and saving graces of it." Christ and his Holy Spirit are a living fountain, whose waters never fail; they are not a water-brook, but a spring of waters: we shall never miss of the waters of life, if we seek unto and wait upon Christ for them. For if we believe on him out of our belly shall flow rivers of living waters, sufficient for ourselves, and wherewith to refresh others.

These words are the Evangelist St. John's commentary upon the foregoing promise; he tells us, that Christ spoke this of the miraculous gifts of the Spirit, which did accompany the descent of the Holy Ghost at the feast of Pentecost. For the Holy Ghost was not yet given:

Learn hence, That although the Spirit was in some measure given by God from the beginning to good men, yet the more plentiful effusion of it was deferred, till the ascension and glorification of Jesus Christ.

In these verses an account is given of the various effects which our Lord's foregoing sermon had upon his hearers hearts: some were so affected with it, that they believed him to be the great prophet promised to Israel, Deut 18:18. Others apprehended him to be the Christ: others contradict both, supposing him to be born not at Bethlehem, but in Galilee. And upon this diversity of opinions, there arose a division amongst them: and some had a mind to have apprehended him, but, by an over-ruling providence, they were restrained from the doing of it at present.

Learn hence, That diversity of opinions in matters of religion, even concerning Christ himself, have been even from the beginning. Some accounted him a prophet, others the Messiah: some thought him neither; but a grand impostor and deceiver. Our dear Lord when here on earth, passed through evil report and good report; let his followers expect and prepare for the same: for innocence itself cannot protect him from slander and false accusation.

Observe here, 1. How God restrained the rage and malice of Christ's enemies, till his hour was come: the officers of the chief priests, who were sent forth with a commission to apprehend him, returned without him: but with this honourable mention of him in their mouths, Never man spake like this man. Such is the power of Christ's doctrine, that even those that come unto it with prejudice and with a persecuting purpose, may be surprized by it, and though not converted, yet bridled and restrained: the preaching of the gospel doth sometimes restrain the violence of the hand, when it works no change in or upon the heart. Thus it was with these poor officers.

Observe, 2. That the Pharisees being more enraged at the reason which the officers gave for neglecting their office, than for the neglect itself, upbraid them, that they should suffer themselves to be so deceived, whereas none of the grandees, or learned rabbies, had owned him: only an accursed crew of ignorant people followed him, and doated on him.

Here note, That when Christ came into the world, the great ones of the world not only refused to believe on him, but boasted of their unbelief, as an argument of their wisdom. Have any of the rulers believed on him? Oh no, they were too wise to believe! Faith is left to fools, and accounted folly by those wise men. Nay, farther, they count the common people cursed, who did believe on Christ. Oh prodigious stupidity! to account them accursed who receive Jesus Christ, the chiefest blessing: great men have not always the wisdom of a man, but more seldom have they the wisdom of a real Christian. Great in honour, and wise in understanding, are a sweet couple, but seldom seen together.

Here observe, 1. How God stirs up Nicodemus, though he durst not openly own Christ, yet to plead for him, that he might not be condemned before heard; this was a common rule of justice, and nothing but what might have been said on behalf of the greatest malefactor; he could not well have said less; but God so ordered it, that it was enough to divert the storm from falling upon Christ at this time. One word shall be sufficient to blow over a persecution, when God will have it so.

Observe, 2. They answer Nicodemus with a taunt, a mock, and a scorn, that no prophet ever did rise out of Galilee, nor ever should. Therefore Christ arising out of Galilee, as they thought, could be no prophet.

Observe, lastly, That though they were more and more enraged, yet they dispense without concluding any thing against Christ, for that time every one went to his own home. There is no wisdom, nor understanding, nor counsel against the Lord.