CHRIST GOES UP TO A FEAST AT JERUSALEM. 93 impious for men to claim it; but their application was evidently wrong. The miraculous effect plainly showed SECT. the divine authority of the blessed Jesus. And he has still the key of David: he openeth and no man shutteth; 45. and shutteth and no man openeth. (Rev. iii. 7.) Almighty Saviour, may we each of us receive from thee forgiveness of our sins; and we will not complain, though our sicknesses should not immediately be removed! Let us glorify LUKE God, who has given this power to his Son; and thankfully acknowledge, that we are ourselves, in many respects, 26 the monuments both of his pardoning and healing mercy. 9 V. To conclude; let us view, with humble wonder and pleasure, this further instance of the condescension and MATT. grace of the Redeemer, in the call of Matthew: his condescension in calling to so near an attendance, and so IX. intimate a friendship, a man who was a publican, infamous as that employment was; and his grace, which could immediately inspire him with so firm a resolution of quitting all the profits of it, that he might reduce himself to circumstances of life as precarious as those of his Divine Master. Many, no doubt, censured him as a rash enthusiast, or a lunatic, rather than a sober convert; but he is even now reaping the abundant reward; his loss is gain, and his contempt glory. SECTION XLVI. Christ goes up to a feast at Jerusalem, (generally supposed to be his second passover,) and there cures a poor impotent man at the pool of Bethesda. JOHN V. 1. went up to Jerusalem. AFTER this there was a AFTER this, there was a great feast of the Jews, even the feast of the passover; and SECT. feast of the Jews; and Jesus Jesus, according to his custom, went up to Jerusalem, both that he might pay a religious 46. regard to the ceremonial law, and that he might take an opportunity of teaching considerable numbers of people, assembled from distant parts and countries where he did not JOHN appear in person. ? Now there is at Jerusa lem, by the sheep-market, a pool, which is called in the Hebrew tongue Bethesda, having five porches. 3 In these lay a great multitude of impotent folk, of for the moving of the water. blind, halt, withered, waiting Now, it is well known, that there is at Jerusalem, near the sheep-[market], a_pool, or 2 great reservoir of water, which is called in the Hebrew language, Bethesda, or the House of Mercy; and was indeed, as the name intimates, a kind of hospital, having five porticos, or cloisters, built round it, to accommodate and shelter those who might resort to it for pleasure, convenience, or cure for the water was highly esteemed on account of some medicinal virtues which attended it, and the benefit many had received by bathing in it; and its reputation was greatly advanced, since those miraculous circumstances had been observed which we shall presently mention. In these cloisters were laid a great number of sick and diseased persons, such as were 3 either blind, or lame, or had any part of their body withered; who either came, or were brought thither, in expectation of a cure, and lay there waiting for the moving of the 4 For an angel went down water. For God, to add the greater lustre to his Son's miracles, as well as to show that 4 at a certain season into the his ancient people were not entirely forgotten by him, had been pleased of late to perform whosoever then first, after the some supernatural cures at this place. For at a certain season, which returned at some troubling of the water, stepped in, was made whole of particular periods, an unusual motion was discovered in the water; and from the marwhatsoever disease he had. vellous effects of it, it was rightly concluded, that at that time an angel descended into the pool, and stirred the water, by which a healing virtue was communicated to it; and the pool, and troubled the water: mention. a A feast of the Jews, even the feast of the passover.] It is certain is a spurious addition of some ignorant monk, in the eighth or ninth from Luke vi. 1. (note b, 6 49.) that a passover happened soon after the century; because that part is wanting in Beza's manuscript, and is facts recorded in the preceding section; and most critics (after the ex- written by a later hand in the margin of that in the French king's ample of Irenæus, lib. 1. cap. 39.) conclude that this was it. And in- library, which Lamy in his Harmony so much extols. But I cannot deed, as the passover was the greatest of all their feasts, it is sometimes acquiesce in this omission, since the passage in question is found in all denoted by the word eoprn, even without the article. (See Mark xv. 6. the other most celebrated manuscripts, as also in the Syriac version, and and Luke xxiii. 17.) This chapter may, at least, be as well introduced all the rest in the Polyglot Bible: and besides this, the seventh verse here as any where else: and one has little temptation to recede from this (which none dispute) implies, that there was a miraculous virtue in the order in favour of Mr. Manne's singular hypothesis; who supposes, that water after it was troubled, which extended only to the first that went in, the feast here spoken of was the feast of Pentecost, and that this whole and cured his disease, whatever it were; so that the chief difficulties chapter is transposed, and should come in at the end of the sixth. How would still remain, were Mr. Fleming's criticisin to be allowed. (See little this is capable of defence, we shall endeavour to show in the notes his Christology, vol. i. p. 13-15.)-I cannot here discuss the matter at on John vi. 1, and 4. See 78. note b and e. large; but beg leave, in a few words, to hint at what seems to me the b Near the sheep-market.] I choose to retain the common translation easiest solution of this greatest of difficulties in the history of the evange of sheep-market rather than gate; because, if the report of the best lists, in which, of all others, the learned answerers of Mr. Woolston have travellers is to be credited, the place shown for the pool of Bethesda is generally given me the least satisfaction, and which few commentators much nearer the temple than the sheep-gate could be. (Compare Neh. enter into; and I am pleased to find, long since I wrote this note, that iii. 1. and xii. 39.) the ingenious Dr. Pearce agrees with me in the most material circumA pool, or great reservoir of water.] The etymology of the word stances of this hypothesis. (See his excellent Vindication of Christ's RoAußnopa intimates, it was a place to swim in; so that it seems to me Miracles, p. 68, et seq.)-1 imagine this pool might have been remarkable to have been a kind of bath, like those near Jericho, where Aristobulus for some mineral virtue attending the water; which is the more probable, was drowned by Herod's order as he was swimming. Joseph. Antiq. as Jerome tells us, it was of a very high colour: this, together with its lib. xv. cap. 3. 3.) I do not find any satisfactory proof, (though many being so very near the temple, where a bath was so much needed for rehave asserted it.) that the sheep to be sacrificed were washed here, or ligious purposes, may account for the building such stately cloisters that the blood of the sacrifices ran into it: yet this is the foundation of round it, three of which remain to this day. (See Maundrell's Travels, that strange conjecture of Dr. Hammond, which we shall presently p. 108.) Some time before this passover, an extraordinary commotion was probably observed in the water; and Providence so ordered it, that Having fire porticos, or cloisters.] It is a very probable thought of the next person who accidentally bathed here, being under some great Dr. Lightfoot, [in his Harmony, in loc.] that the basin itself might be in disorder, found an immediate and unexpected cure: the like phenomethe form of a pentagon, and that these cloisters might correspond to its non in some other desperate case was probably observed on a second five sides. commotion: and these commotions and cures might happen periodi* To add the greater lustre to his Son's miracles, &c.] These reasons cally, perhaps every sabbath, (for that it was yearly none can prove,) are suggested, and well illustrated, in Mr. Calvin's judicious notes on for some weeks or months. This the Jews would naturally ascribe to this story. some angelic power, as they did afterwards the voice from heaven, (John f At a certain season.] Though Kara Kapoy might be sometimes ren- xii. 29.) though no angel appeared. And they and St. John had reason dered at that time, (as Rom. v. 6.) and some have therefore thought the to do it, as it was the Scripture scheme that these benevolent spirits had passover, or the feast that was mentioned just before, to be the season been, and frequently are, the invisible instruments of good to the chilwhen the angel came and stirred the water; yet, as the words will very dren of men. (See Psal. xxxiv. 7. xci. 11. Dan, iii. 28. and vi. 22.) On justly bear the sense that has been given them in our translation, there their making so ungrateful a return to Christ for this miracle, and those is no reason why we should suppose it to have only been an annual wrought at the former passover, and in the intermediate space, this miracle, which would but needlessly increase the dithculty. Indeed the celestial visitant probably from this time returned no more; and thereexpectation of the people intimates it was at some particular periods, fore it may be observed, that though the evangelist speaks of the pool as though probably they were not fixed in such a way as that they certainly still at Jerusalem when he wrote, yet he mentions the descent of the could tell the stated times of their return; at least we know not what angel as a thing which had been, but not as still continuing. (Compare they were, nor can it be determined from this indefinite expression. ver. 2, and 4.) This may account for the surprising silence of Josephus, And if it be thus taken to refer to a certain hour of the day, or day of in a story which made so much for the honour of his nation. He was the week, (perhaps the sabbath, which was the day that they were now himself not born when it happened; and though he might have heard expecting it,) Kara Kapoy will signify, at every such time, as Kar' the report of it, he would perhaps (as is the modern way) oppose specuEurov, every year, Héb. x. 1. and ka huepav, every day, Acts ii. lation and hypothesis to fact; and, like Dr. Wellwood in a much plainer 46.47. case, (see his Letter relating to Maillard's cure,) have recourse to some An angel descended into the pool, and stirred the water.] The late indigested and unmeaning harangues on the unknown force of imaginaEnglish version renders it a messenger, agreeable to the strange hy- tion: or if he secretly suspected it to be true, his dread of the marvelpothesis of Dr. Hammond; who thinks that this water had contracted a lous, and fear of disgusting his Pagan readers with it, might as well natural virtue by washing the carcases and entrails of the sacrifices in lead him to suppress this, as to disguise the passage through the Red sea, this pool; and that on stirring it up, that virtue exerted itself the more; and the divine voice from mount Sinai, in so mean and foolish a manso that a proper officer was appointed for that purpose: a thought so ner as it is known he does. And the relation in which this fact stood to unphilosophical, as well as ungrounded in history and antiquity, that the history of Jesus, would make him peculiarly cautions in touching One would wonder how so learned a man could fall upon it.-Mr. upon it, as it would have been so difficult to handle it at once with Fleming, to avoid the apparent difficulties of the literal interpretation, decency and safety. concludes, that the latter part of the third, and the whole fourth verse, V. 94 THE IMPOTENT MAN HEALED AT THE POOL OF BETHESDA. SECT. first person therefore that went in, after the stirring of the water, was instantly cured, 46. whatever the distemper was that he before was seized with. V. now a long time in that case, And it now happened, that a certain man was lying there, who had been thirty-eight 5 And a certain man was JOHN years disabled by an illness which had seized his nerves, and taken away the use of all his there, which had an infirmilimbs. Jesus then seeing him, as he lay by the side of the pool, and knowing that he had 6 been now a long time [in this melancholy condition,] says to him, with a view to stir up his and knew that he had been ty thirty and eight years. attention to himself, and to engage him to reflect on his own helpless state, and on the he saith unto him, Wilt thou 6 When Jesus saw him lie, greatness of the mercy he designed him, Dost thou desire to be cured of thine infirmity? be made whole? 7 The poor disabled man answered him, Sir, I cannot but earnestly desire it, but am now ready to despair of being so happy; for I am poor as well as lame; and I have no man swered him, Sir, I have no to wait on me, and put me into the pool when the water is stirred; and my own motions bled, to put me into the pool: 7 The impotent man anare so slow that, while I am coming towards it, another descends before me, and enjoys the but while I am coming, anobenefit of the miracle. '8 Upon this, Jesus says to him, with an air of divine majesty and authority, Arise, take up 14 man, when the water is trou ther steppeth down before me. take up thy bed, and walk. 8 Jesus saith unto him, Rise, 9 And immediately the man his bed, and walked : was made whole, and took up And on the same day was sabbath. 10 The Jews therefore said is the sabbath-day; it is not bed. 11 He answered them, He said unto me, Take up thy 12 Then asked they him. What man is that which said sus had conveyed himself 13 And he that was healed wist not who it was: for Je Now on that day that this miraculous cure was wrought, it was the sabbath: yet Christ commanded him, even on that day, to carry his couch, both to show his own authority, the 10 and to exercise the faith and obedience of his patient. The Jews therefore, who saw him pass by in this manner, said to him that was cured, It is the sabbath-day; and therefore it unto him that was cured, It is not lawful for thee thus to carry a couch, or to bear any burthen whatsoever. (Compare lawful for thee to carry thy Jer. xvii. 21, 22. and Neh. xiii. 15-19.) How is it then, that thou art so presumptuous 11 as to profane this holy day? But he answered them, by giving an account of his cure, and only added, He that miraculously healed and made me well, and restored me with a word that made me whole, the same to this health and strength, even he said to me, Take up thy couch, and walk away with it; bed, and walk. 12 and I could not question his authority to dispense with such a ceremonial precept. And upon this, dropping all mention of the cure, and only fixing on what seemed liable to unto thee, Take up thy bed, exception, they asked him then, Who is the man that said unto thee, on this sacred day, and walk? 13 Take up thy couch, and walk away with it? Now he that was healed did not at that time know who it was that had cured him; for as there was a crowd of people in the place, Jesus had modestly slipped away among them, as soon as he had spoken the healing word. But afterwards Jesus findeth him in the court of the temple, and said unto him, Behold, by the singular mercy of God, thou art now recovered to health and vigour; but take eth him in the temple, and away, a multitude being in heed that thou sin no more, lest something yet worse befall thee; for thou knowest in thine art made whole: sin no more, that place. 14 Afterwards Jesus findown conscience, that the iniquities of thy youth brought this calamity upon thee, and lest a worse thing come unto said unto him, Behold, thou the deliverance thou hast now received will be a dreadful aggravation of thy future guilt. The man then informed himself of those that stood by, who it was that spoke to him; and knowing him to be the person to whom he was obliged for his cure, he went away sus which had made him from the temple, and told the Jews who had before examined him, that it was Jesus of whole. Nazareth who had restored him to health expecting, no doubt, by this discovery, to have procured him that honour and respect which was due to so much power and goodness. 16 And yet the Jews were so far from paying him any just acknowledgments, that on the contrary, they persecuted Jesus on this account, and endeavoured to put him to death, as an sought to slay him, because impious transgressor of the law, because he had done these things on the sabbath-day: and, he had done these things on in pursuance of that unrighteous and barbarous purpose, they brought an accusation against him before the sanhedrim," which occasioned the large and excellent apology related in the two following sections. 15 Ver. 4 3 IMPROVEMENT. thee. 15 The man departed, and told the Jews that it was Je 16 And therefore did the Jews persecute Jesus, and the sabbath-day. WHAT reason have we humbly to adore that Almighty Being who kills and makes alive, who wounds and heals! (Deut. xxxii. 39.) If the Jews had cause of thankfulness for this miraculous interposition, surely those virtues which God has in a natural way bestowed on medicines, and that sagacity which he has given to men for the discovery of those virtues, are matter of much greater acknowledgment, as the blessing is so much more extensive and lasting. But how much greater still are our obligations to him for the blessings of his gospel, and the ordinances of his worship, those waters of life by which our spiritual maladies are healed, and vigour restored to our enfeebled souls! Let us humbly attend them; yet, during that attendance, let us look beyond them: for surely the efficacy of this pool of Bethesda did not more depend upon the descent of the angel, than the efficacy of the noblest ordinances depends on that blessed Spirit which operates in and by them. Multitudes were continually attending at this pool : and why then is the house of God forsaken, where not one alone, but many, at the same moment, may receive spiritual sight and strength; yea, and life from the dead? Yet 6 alas! under the diseases of the soul, how few desire to be made whole! Blessed Jesus! if thou hast awakened that desire in us, we would adore thee for it, as a token for good; and would lift up our believing eyes to thee, in humble expectation that thou wilt graciously fulfil it. 14 The man who was lately languishing on his couch, we quickly after find in the temple: and where should they be found, who have been raised up from beds of weakness, and brought out from chambers of confinement, but in the sanctuary, rendering their praises to the God of their mercies? How reasonable is the caution which our h The first that went in-was cured.] This may be well considered as a circumstance wisely ordered by Providence, to illustrate the superior power and goodness of the Son of God, who, not at distant periods of time, but every day, not only performed a single cure, but healed whole multitudes that resorted to him. Even he] There seems to be this emphasis in the word ekeos, in this connexion after ο ποιήσας. though few versions take any notice of it." It is very far from being an expletive, k Only fixing on what seemed liable to exception.] They do not ask, Who is it that has made thee well? but, Who is it that bade thee to take up thy couch upon the sabbath-day? though he had just told them it was the author of his cure that gave him that command; for all that they proposed was, not to hear of any good that had been done, to engage their admiration and applause, but to lay hold of some occasion to find fault, to gratify the pride and malice of a censorious temper.-I am obliged to Grotius for this delicate remark, which well illustrates their par tiality and malignity. in his learned note on the place) is an elegant metaphor borrowed from next section, ver. 17. note a, compared with ver. 33. CHRIST VINDICATES THE MIRACLE WROUGHT ON THE SABBATH. 46. 95 Lord gave him there! Sin no more, lest a worse thing come unto thee. May we see sin as the root of all our afflic- SECT. tions; and, by the bitterness of them, may sin be imbittered to us, and our hearts fortified against relapsing into it, especially when we have been chastised, and restored again! One would have expected that, when this grateful creature published the name of his Benefactor, crowds should Ver. 15 have thronged about Jesus, to have heard the words of his mouth, and to have received the blessings of his gospel; and that the whole nation should have gloried in the presence of such a person, as far more valuable than the descent of a heavenly spirit at some particular seasons for the cure of their diseases, or even the abode of an incarnate angel among them would have been. But instead of this, behold the malignity of our fallen nature, and the force of stubborn prejudice! They surround him with an hostile intent; they even conspire against his bene- 16 ficial life; and for an imagined transgression in a point of ceremony, would have put out this light in Israel. Let us not wonder then, if our good be evil spoken of. (Rom. xiv. 16.) Let us not wonder if even candour, benevolence, and usefulness do not wholly disarm the enmity of some; especially of those who have been taught to prefer sacrifice to mercy; and who, disrelishing the genuine contents of the gospel, naturally seek occasion to slander and persecute the professors, and especially the defenders, of it. SECTION XLVII. Christ vindicates the miracle which he had wrought at the pool on the sabbath-day, and solemniy declares the dignity of his person and office. JOHN V. 17. and I work. 17 V. BUT Jesus answered them, THE miracle which he had just performed, was a plain evidence of his divine authority SECT. My Father worketh hitherto, and power: but Jesus being questioned by the Jews, and, as it seems, examined before their 47. most solemn council, for the cure he had wrought on the sabbath-day, he took the opportunity of declaring at large the dignity of his person, the evidence of his mission, and the JOHN absolute necessity of faith in him to their eternal salvation; while, in reply to the malicious charge which they brought against him, he answered them as follows: My heavenly Father, in the administration of his providential kingdom, worketh continually from the beginning of the world even till now; and upon sabbath-days, as well as others, he exerts that unremitting and unwearied energy which is the life of the creation: and, in like manner, I also work, in obedience to the intimations of his will, and in subserviency to his glory. And in this very action I have given you so visible a proof that I am directed and assisted by him, that you ought humbly to acquiesce in it, without presuming to cavil at what is so evidently divine, or to limit the Majesty of heaven by those rules which he has prescribed to his creatures. 13 Therefore the Jews because he not only had But upon hearing this suggested by our Lord in vindication of himself, they were so far 18 sou ht the more to kill him from yielding to the argument, that, for this very reason, the resentment of his adversaries broken the sabbath, but said was increased; and being therefore more incensed against him than before, the rulers of also that God was his Father, the Jews endeavoured the more eagerly to put him to death, because (as they imagined) he making himself equal with God. had not only violated the sabbath, but had now also gone so far as even to have called God his own Father, in so peculiar and appropriating a sense, as in effect to make himself equal with God: while he thus argued his own right to work on the sabbath-day, from God's working upon it; though this was evidently no argument with respect to mankind in general, nor had ever been pleaded by the greatest of the prophets in such a view. 19 Then answered Jesus Jesus, therefore, to explain the matter more fully to them, and to leave them yet more 19 and said unto them, Verily, inexcusable in their malicious opposition to him, answered and said unto them, Verily, verily, I say unto you, The Son can do nothing of him- verily, I say unto you, and do most faithfully and solemnly declare, That the Son of God, self, but what he seeth the great and glorious as he is, now acts in an avowed subjection to the authority of the Father, soever he doeth, these also and can do nothing of himself, in pursuance of any distinct schemes or separate interest Father do for what things doeth the Son likewise. things that himself doeth : marvel. of his own, unless he see the Father doing it, or perceive him intimating it as his pleasure that it should be done for whatsoever are the things that he (that is, the Father) doth, even these likewise doth the Son in a most intimate conjunction with him; at all times cheerfully complying with his purposes, and esteeming it his honour always to be employed 20 For the Father loveth the in his service. For the Father loveth the Son, and that with so entire an affection, that 20 Son, and sheweth him all he showeth him all things that he himself doth, letting him into the secret of his councils, and he will shew him greater and teaching him in the most wonderful and divine manner, to act in prosecution of works than these, that ye may them; and he will show, or point out to him, far greater works than these which he has hitherto performed; which shall hereafter be accomplished by him, that you may all be 21 For as the Father raiseth filled with wonder, though you will not be open to conviction. You have now seen the 21 up the dead, and quickeneth them; even so the Son quick-cure of one who had been long disabled by a disease, but I have not yet raised any from eneth whom he will. the dead yet you shall quickly see that it is not for want of power for as the Father, whenever he pleases, raises up and animates the dead, so also you shall have sufficient evi22 For the Father judgeth dence that the Son animates whom he will. Nor is it to be wondered at, that he should 22 no man, but hath committed have so great a power lodged in him; for the Father now in his own person judges no all judgment unto the Son: man, but has given the administration of all judgment to the Son, before whom all men are ment. that instance, I cannot certainly determine; but rather incline to the a Before their most solemn council.] I here follow Mr. Fleming's felt upon his mind, leading him to exert his miraculous power in this or f Showeth him all things that he himself doth.] The editors of the Prussian Testament say that the word deukvvat, which we have rendered showeth, signifies here to teach or form to any thing, as a master forms his scholar to do what he himself doth, and teaches him the secrets of his art or profession: but I cannot acquiesce in this sense, as expressing the whole meaning of the phrase. It rather refers to the ample and comprehensive knowledge which the Son has of the whole plan of the Father's councils, in all their mutual relations and dependences; whereas the prophets and the apostles too, had, in comparison of this, but very limited and contracted views. Compare Isa. xl. 10. where it is said (as we have no room to doubt) of Christ, and probably in this sense-his work is before him.-Dr. Whitby refers autos to the Son; and understands it as if it had been said, Whatever the Son doth, is by the direction of the Father: but I think the genius of the Greek language would not in that sense have allowed the repetition of autos, but it would rather have been said, πάντα ά ποιει δείκνυσιν αυτω : not to insist upon it, that the sense in which I have explained it is much nobler, and not so nearly the same with what Christ had said in the preceding verse, 96 CHRIST SOLEMNLY DECLARES HIS OWN MAJESTY. SECT. at last to appear, and by whom they are to be assigned to their final and eternal state. 47. V. honour the Father. He that noureth not the Father which And this important power God has committed to me, that notwithstanding the humble 23 That all men should form in which I now appear, all may be engaged to honour the Son, even as they honour honour the Son, even as they JOHN the Father himself: yielding an unreserved homage and obedience to him, as what is honoureth not the Son, honecessary to approve their duty and fidelity to God: for he that, in such a circumstance, hath sent him. and on such a discovery, honoureth not the Son, as worthy of the highest veneration, honoureth not the Father that sent him; but affronting him in the person of so dear and so great an ambassador, must expect to be treated as an enemy and a rebel. 23 unto you, He that heareth my life, and shall not come into and now is, when the dead shall live. 24 This is a truth of the utmost consequence to your final happiness, and therefore I 24 Verily, verily, I say insist the more largely upon it: see then that none of you presume to pass it slightly word, and believeth on him over for verily, verily, I say unto you, and solemnly declare it in the presence of you all, that sent me, hath everlasting He that heareth my word with an attentive regard, and truly believeth in him that sent me, condemnation; but is passed hath everlasting life: he is already entitled to it, yea, it is already begun in his soul; and from death unto life. he shall shortly possess it in its full perfection, and shall not come into condemnation for any former offences; but is passed from that state of death in which men naturally are, to a 25 state of life, security, and felicity. Think not this an incredible assertion; for verily, 25 Verily, verily, I say verily, I say unto you, and in the strongest terms renew the important declaration, That unto you. The hour is coming the season cometh, and is now just at hand, when the dead shall hear the voice of the Son of shall hear the voice of the Son God, and they that hear [it] shall immediately live; for within these few months there of God: and they that hear shall be some dead bodies raised to life by the word of his power, (see Mark v. 41. Luke vii. 14. John xi. 43. and compare Matt. xxvii. 52, 53.) and many souls that are dead in 26 sin shall, by his grace, be quickened and made spiritually alive. For as the Father has 26 For as the Father hath originally and essentially life in himself, so he has also given to the Son, that he should, for life in himself, so hath he these purposes of glorious and divine operation, have a principle of life in himself to be in himself; 27 communicated unto whom he will. (See 1 Cor. xv. 45.) And he has given him authority, 27 And hath given him not only to quicken men now, but also to execute final judgment, because he is the Son of authority to execute judgment also, because he is the man; and as he has voluntarily humbled himself to so lowly a form, (see Phil. ii. 5—11.) Son of man. God will accomplish to him all those glorious predictions which represent him as possessed of universal and perpetual dominion, and coming in the clouds of heaven, in that day when the judgment is set, and the books are opened. (See Dan. vii. 9-14. Phil. ii. 8, 9. and Heb. xii. 2.) 28 given to the Son to have life 28 Marvel not at this: for which all that are in the graves they that have done good, un unto the resurrection of And therefore, wonder not at this which I have now declared concerning the resurrection of a few, shortly to be expected; for the hour is coming, in which all that are dead the hour is coming, in the and buried now, and all that shall then be lying in the graves, though mouldered away shall hear his voice, 29 and consumed there, shall hear his voice, And shall come forth out of the dust, they thất 29 And shall come forth; have done good, to the resurrection of eternal life, and they that have done evil, to the resur- to the resurrection of life; rection of final damnation. See to it, therefore, that you show a due regard to him, and they that have done evil before whom you yourselves are to stand; and do not rashly condemn a Person, from damnation. 30 whose lips you are to receive your decisive sentence. Not that any corrupt bias of partial 30 I can of mine own self resentment will be brought into the proceedings of that day, or into any of my conduct; judge; and my judgment is for I can of myself do nothing, but now act by a delegated power as the minister of a just; because I seek not mine righteous God and therefore as I hear I judge, pronouncing according to the evidence Father which hath sent me. of facts before me; and upon this account it must appear that my judgment is just; because I seek not any distinct will or separate interest of my own, but the wise and holy will of the Father who sent me; which is, that every man should be treated according to his real character, and be the object of favour or of wrath, as his temper and conduct have been upright or wicked. : IMPROVEMENT. do nothing as I hear I own will, but the will of my WITH What humble prostration of soul should we bow before the Lord Jesus Christ, while we read such words Ver. 19 as these! Though he appeared under the form of a servant, and, as man and mediator, confessed a holy subjec20 tion to his Father and his God, yet is he his own, his only-begotten Son, the Son whom he loves, whom he 23 honours, whom he commands all men to honour even as himself, and to whom such power and authority are 26 committed, that he is the principle of life, and the administrator of judgment. Let us adore the wisdom of such 27 a contrivance, that he who humbled himself thus low, should be so highly exalted. Let us labour to secure an interest in him; treating him with that submission, duty, and obedience, which becomes at once the divinity of his nature, and the dignity of his office. 25 May we be enabled by divine grace so to hear the voice of his gospel, that we may arise to a life of holy 28 obedience; that we may another day hear him with joy calling forth our sleeping dust, and arise to the resurrec 29 tion of life; while those that have despised and rejected him, shall find themselves the helpless prisoners of his justice, and with reluctance and terror come forth to the resurrection of damnation! SECTION XLVIII. SECT. Christ having declared to the Jews (and, as it seems, to the sanhedrim) the dignity of his person, office, and character, goes on to represent the 48. proofs of his mission; and concludes his discourse with proper admonitions and cautions. John v. 31, to the end. JOHN V. 31. V. JOHN V. 31. JOHN OUR Lord proceeded in his discourse to the Jews, and said, I have certainly entered a IF I bear witness of myself, 31 very high claim, and represented myself as a person of great dignity and authority; nor my witness is not true. g This important power God has committed to me.] Though our Lord here speaks of himself in the third person, yet afterwards, in ver. 30, et seg. he speaks in the first; and common sense would teach all that heard him, that by the Son he here meant himself. Now I appeal to any unprejudiced person to judge, whether our Lord's making such a declaration as this before the Jewish rulers, and probably in full council, was not far more liable to exception, than merely his calling the temple his Father's house (John ii. 16.) at his first passover; in the same manner as he long before had done, in calling God his Father, even when he was but twelve years old. (Luke ii. 49. So little is there in Mr. Manne's argument from that text. (See note c, on John ii. 16. p. 55.)-And it is also to be remembered that, according to Mr. Manne's Scheme of the Harmony, he makes this to have happened about ten months before Christ's death, and long before many of those charges to his disciples not to make him known; from whence this gentleman argues, that the forecited words in John ii. 16. could not be spoken till his last pass over. h Renew the important declaration.] These repetitions of this solemn asseveration are by no means vain, considering the vast importance of the truth; and how incredible it would appear, that he who stood before them in so humble a form, was in reality the Lord of life, and the universal Judge. See note g, on John i. 51. p. 52. i Some dead bodies raised to life, and many souls made spiritually alive.] I express it thus ambiguously, because I am something doubtful whether it may not refer to the conversion of sinners by Christ's ministry, rather than the resurrection of a few by his miraculous power. It is well known, sinners are often represented in Scripture as dead; (Matt. viii. 20. Eph. ii. 1. v. 14. 1 Tim. v. 6. and Jude, ver. 12.) and if the expres sion, oi akovaavтes, is to be taken as we render it, with the most literal exactness, for they that hear, or they, and they alone, that so attend unto the voice of Christ as to believe in him-it will then limit it to this sense; which seems also favoured by ver. 24. where death plainly signifies a state of sin and condemnation. k I seek not any distinct will or separate interest of my own.] This 32 There is another that beareth witness of me; and he witnesseth of me is true. Know that the witness which he bare witness unto the truth. THE PROOFS OF CHRIST'S MISSION. 48. 97 do I say it without sufficient proof. Indeed, If I bear this witness of myself alone, it SECT. I would then first observe, that, besides what I have told you of myself, there is another 32 of undoubted reputation and veracity that beareth witness of me; and I know that the witness which he beareth of me is true and credible; and well remember, by the happiest tokens, the great fact on which it especially turned: nor can you reasonably take upon you to dispute it; for the person I refer to is John the Baptist, whom your whole nation 33 Ye sent unto John, and agreed to reverence as a prophet: And you know, that you yourselves sent messengers on 33 purpose from your own court unto this John, (John i. 19-27. sect. xx.) and he, in the most express terms, bore a faithful and honourable testimony to the truth of what I have now attested and referred to, assuring you that he saw the Spirit in a visible form descend upon me. I do not indeed receive the chief testimony on which I rest the credit of my 34 things I say, that ye might be mission, from man; nevertheless, I say these things to you on your own principles, out of a tender and compassionate concern for your conviction, that you, who are now conspiring against my life, may be saved from that destruction which he foretold as the portion of those who should reject me, and which the greatest of them shall not be able to escape. a (Matt. iii. 10, 12. sect. xvi.) He was indeed a burning and a shining light, (Ecclus. xlviii. 35 1.) who, to his bright and distinct knowledge of the mysteries of the kingdom of heaven, joined a most fervent zeal in bearing his testimony to them; and for a while you were disposed greatly to rejoice in his light; but you did not express that continued regard to his preaching, which at his first appearance you seemed to promise. 34 But I receive not testimony from man: but these Saved. 35 He was a burning and shining light; and ye were willing for a season to rejoice in his light. 36 But I have greater wit Dess than that of John: for the works which the Father I will not therefore insist further on this topic, but proceed to other evidence. And I 36 have indeed a testimony which is much greater still than [that] of John; for the works of bath given me to finish, the wonder and mercy which the Father has assigned and given in commission to me, that iness of me, that the Father according to his wise and gracious purposes I might accomplish them among you, even these miraculous works which I daily perform, are also witnesses in my behalf, and bear a most convincing testimony to me, that the Father hath sent me as his Ambassador to men, with the most ample commission to reveal his will. same works that I do, bear haus sent me. 37 And the Father himself, which hath sent me, hath And indeed I may say with the greatest propriety, that by these miracles, as well as by 37 borne witness of me. Ye have the public testimony that he gave me at my baptism, the Father who has sent me has with neither heard his voice at any the strongest evidence confirmed my mission, and has himself borne witness to me: nor time, nor seen his shape. have you any reason to dispute the testimony that he thus hath given me, [though] you have never either heard his voice, or seen his form, as being one whom no man hath seen, nor can see; for he has testified the same concerning me in his word, where he has And ye have not his spoken of me in the clearest manner. But, notwithstanding the submission you profess 38 word abiding in you for to his authority, you will not be persuaded to receive the testimony he has given; and whom he hath sent, him ye believe not. after all that he has said, it is still evident that you have not his word cordially abiding in you, nor do you show a due regard even to those former revelations which you acknowledge as divine; for notwithstanding all the reasons that are there given to induce you to it, you do not believe him whom he hath sent with a much fuller and clearer discovery of himself than any of his former messengers have brought. 39 Search the scriptures; eternal life and they are they which testify of me. You make it your employment and your study to peruse and search the scriptures, and 39 for in thein ye think ye have enter into deep inquiries concerning the contents of them; because you very rightly apprehend that you have the doctrine of eternal life in them, that they contain the promises, and instruct you in the way of obtaining it; and these now are [the very writings] which in 40. And ye will not come to numberless passages bear a most important testimony to me. And yet the obstinacy of 40 your hearts is such, that, notwithstanding you profess so great a regard for them, you will not come to me, that you may have that eternal life which they direct you to obtain in this method, but rather choose to die under the force of your inveterate prejudices. me, that ye might have life. 41 I receive not honour from men. in you. I speak of your coming to me: but let me remind you that it is not out of an ambition 41 of drawing multitudes about me, to follow and applaud my teaching; for the whole of 42 But I know you, that my conduct proves, that I receive not glory from men. But I say it out of a tender 42 ye have not the love of God regard for your instruction and reformation; for notwithstanding your distinguished profession of piety, and the eminent station in which you are placed, I know you, and have observed it for some time concerning you, that you have not the love of God in you, that 43 I am come in my Father's great and only principle of true religion and happiness. For I am come to you in my 43 name, and ye receive me not: Father's name, and with evident credentials from him; yet you receive me not; which, if own name, him ye will re- you had really loved him, you would undoubtedly have done; whereas if another should come in his own name, without such credentials, and set up a scheme of temporal gran it another shall come in his ceive. limitation the sense evidently requires. See Heb. x. 9, 10. Matt. xxvi. 39. and note h, on Matt. xii. 7. $49. a Is not to be admitted as] true.] That this is the sense of the word true here, is very evident; and appears in part from comparing John vii. 13. 17. § 103. b The great fact on which it especially turned.] The propriety and spirit of our Lord's expression, I know that the witness which he beareth of me is true, is much illustrated, by supposing that here is an oblique reference to that great event, the descent of the Holy Spirit on Christ at has baptism, on which John so expressly grounded the testimony he bore to Christ the very next day after their messengers came to him, who probably staid some time to make their remarks on his preaching and conduct. (See John i. 29-34. 21.) And the blessed effects of this fusion on Christ still continued, and incessantly wrought in him. For a while you were disposed greatly to rejoice in his light.] Our Lord might speak thus of John though he was yet living, as his light Was now in a great measure extinguished by his imprisonment; so that the argument from this text. for transposing this chapter, seems inconclusive, Had the sanhedrim, as some have supposed, imprisoned John before he was seized by Herod, (see the preface to the Prussian Testament, p. 244,) our Lord would hardly have failed to reprove them for it on so natural an occasion as this. d You have not his word abiding in you.] Some would render it. You have not his LOGOS, that is, me, residing among you for any continuance of time, (see Mr. Locke's Reasonableness of Christianity, p. 65.) and refer it to Christ's making so short an abode at Jerusalem; but I prefer the more obvious sense. Compare John xv. 7. e You search the scriptures.] There is a known ambiguity in the word ερευνάτε, which may justify either this translation or the common one; nor is it very material which is preferred. I thought the following words, which express their high opinion of the Scriptures, rather suited the former; and it is exceeding probable that, at a time when the Pharisees were so impatient of the Roman yoke, they would with great diligence search the sacred oracles for predictions relating to the Messiah; though it is too plain, they had an unhappy bias on their minds. which prevented the good effects which might have been expected from that inquiry, had it been impartial.-It is also well known, that refined criticisins on their sacred writings made the most fashionable branch of learning among the Jews; in comparison of which, profane literature was held in great contempt, and indeed by many of their zealots in great abhorrence. See Joseph. Antiq. Jud. lib. xx. cap. ult. ult. and Mr. Biscoe's Sermons at Boyle's Lecture, p. 89, 90. t I receive not glory from men. The whole series of this discourse excellently shows how far our Lord was from soothing the vanity of great and learned men, in order to obtain their favour. g If another should come in his own name.] Some think here is a reference to Barchochebas, a noted impostor in the following age, for adhering to whom the Jews were severely chastised by Adrian. (Euseb. Hist. Eccles, lib. i. cap. 6.) But it is certain there were many other pretended Messiahs who wrought no miracles, and yet met with a much better reception from the Pharisees than Christ did; and 1 doubt not but Christ meant to include, at least, all those who appeared while the sanhedrim existed. V. H |