John · Chapter 5

V. 1. A feast-Pentecost.

Verse 1. A feast] This is generally supposed, by the best critics, to have been the feast of the passover, which was the most eminent feast among the Jews. In several excellent MSS. the article is added, h eorth, THE feast, the grand, the principal festival. Petavius supposes that the feast of Purim, or lots, is here meant; and one MS. reads h skhnophgia, the feast of Tabernacles. Several of the primitive fathers believe Pentecost to be intended; and they are followed by many of the moderns, because, in John 7:2, mention is made of the feast of Tabernacles, which followed Pentecost, and was about the latter end of our September; and, in John 10:22, mention is made of the feast of Dedication, which was held about the latter end of November. See Bp. Pearce. See John 10:22. Calmet, however, argues that there is no other feast with which all the circumstances marked here so well agree as with the passover; and Bp. Newcome, who is of Calmet’s opinion, thinks Bp. Pearce’s argument concerning the succession of the feasts to be inconclusive; because it is assumed, not proved, that the three feasts which he mentions above must have happened in the same year. See much on the same subject in Bp. Newcome’s notes to his Harmony, p. 15, &c.

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

Verse 1. After this there was a feast — Greek, h eorth, the feast; of the Jews — This, in all probability, was the feast of the passover; because that solemnity was called the feast, by way of eminence, (Matthew 27:15; Mark 15:6;) and because immediately after it, we find the disciples on the sabbath in the fields, rubbing the ears, probably of barley, a kind of grain which was always fit for reaping at the passover. It is generally thought this was the second passover that Christ attended after the commencement of his public ministry.

1. A feast of the Jews—According to most ancient commentators, the Passover; by the latest critics, more generally, the Feast of Purim, held in honour of the preservation of the Jews under Esther.

V. 2. There is in Jerusalem-Hence it appears, that St. John wrote his Gospel before Jerusalem was destroyed: it is supposed about thirty years after the ascension.

Having five porticos-Built for the use of the sick. Probably the basin had five sides!

Bethesda signifies the house of mercy.

Verse 2. There IS] This is thought by some to be a proof that John wrote his Gospel before the destruction of Jerusalem; and that the pool and its porticoes were still remaining. Though there can be little doubt that Jerusalem was destroyed many years before John wrote, yet this does not necessarily imply that the pool and its porticoes must have been destroyed too. It, or something in its place, is shown to travellers to the present day. See Maundrell’s Jour. p. 108. But instead of esti, IS, both the Syriac, all the Arabic, Persic, Armenian, and Nonnus, read hn, WAS; which is to me some proof that it did not exist when these versions were made, and that the pool which is shown now is not the original.

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

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

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

Verses 2-4. Now there is at Jerusalem — The Syriac seems to have read, hn, there was, as it is rendered in that version in the past time. Cyril, Chrysostom, and Theophylact favour this reading, as also does Nonnus. “If tolerably supported,” says Dr. Campbell, “it would be accounted preferable, as this gospel was written after the destruction of Jerusalem.” But if Jerusalem was destroyed, as it probably was, when St. John wrote this, it does not follow that the pool and its porticoes were destroyed also. The pool, or what is said to be it, is shown to travellers at the present time. By the sheep-market a pool — Or, by the sheep-gate, as Dr. Campbell renders epi th probatikh, observing, however, that there is nothing in the Greek which answers to either gate or market; but the word used being an adjective, requires some such addition to complete the sense: and we have good evidence that one of the gates of Jerusalem was called the sheep-gate. See Nehemiah 3:32; 12:39. But we have no evidence that any place there was called the sheep-market. The word kolumbhqra, here rendered a pool, signifies a place to swim in. Doddridge, Macknight, Campbell, and many other learned men, understand by it, a bath, like those near Jericho, where Aristobulus was drowned by Herod’s order, as he was swimming. Called in the Hebrew tongue, Bethesda — That is, the house of mercy; having five porticoes — Piazzas, or covered walks, being a most agreeable and salutary building in those warm climates, where excessive heat was not only troublesome, but prejudicial to health. Probably the basin had five sides. In these lay a great multitude of impotent folk — The water being highly esteemed on account of some medicinal virtues which attended it, and the benefit many had received by bathing in it: waiting for the moving of the water — For an extraordinary commotion to be caused in it. For an angel went down at a certain season — Or, as some understand kata kairon, at that season, the season of the feast, mentioned verse 1, confining the miracle of the pool to this particular feast. For, since the evangelist does not say that the waters of this pool had their healing quality at any other feast, we are at liberty to make what supposition seems to us most probable. Perhaps the silence of Philo and Josephus upon this miracle may induce some to think that it happened only at one passover. For though many infirm people lay in these porticoes, if the angel, as is probable, descended frequently during that solemnity, the miracle would be no sooner known than multitudes would come and wait at the pool, to be cured by the moving waters. However, if the number of the sick, collected together on this occasion, and the phrase kata kairon, rendered, at a certain season, shall incline any to believe that these waters had a healing quality at other passovers also, the silence of the writers before mentioned needs not to be much regarded, it being well known that they have omitted much greater transactions, which they had as good an opportunity to know; namely, that multitude and variety of miracles which our Lord performed in the course of his ministry. See Macknight. As the word rendered angel means also messenger, and is frequently used of any messenger whatever, Dr. Hammond conjectures, that not an angel of God, but an officer, sent by the priests and rulers at a certain time to stir up the waters of this pool, is here intended; and that the warm entrails of animals, which he supposed were cast into it to be washed, communicated this healing virtue to it. But surely all the circumstances of this history, as Dr. Whitby justly observes, render this hypothesis highly improbable. For how is it likely, 1st, That this should be a natural means of curing all sorts of diseased persons, without exception, the blind, the halt, and the withered? 2d, That it should only cure the person that stepped in first, though he might be followed by others the same instant; for how should the natural virtue of this pool, impregnated with the warm entrails of so many sacrifices, extend itself only to one man? 3d, That it should do this only at one time of the year, namely, at the feast of passover; for this was done, not at several times, but only at a certain time, or season, or at that time, or season. And, lastly, the very foundation of this conjecture is taken away by that observation of Dr. Lightfoot, that there was a laver in the temple for the washing of those entrails, and so they were not likely to be washed in this pool. It is further to be observed, that these waters of Siloam were a type of the kingdom of David, according to Isaiah 8:6; and of Christ, according to John 12:3 of the same prophet; whence Siloam is interpreted sent, by this evangelist, John 9:7. To this type of the Messiah, God might therefore give this virtue about that time, to prepare the Jews to receive his advent, who was sent to them; and, at the same time, when a fountain was to be opened for sin and for uncleanness, (Zechariah 13:1,) he might communicate this virtue to this pool, as a prefiguration of it: whence, as Tertullian observes, “the virtue of this pool then ceased, when they, persisting in their infidelity, rejected our Saviour.” And this might be one reason why the Jewish writers are so silent as to its virtue, because, by its signification, it related to Christ, and by this miracle confirmed his doctrine. “That the waters of Bethesda,” says Dr. Macknight, “should at this time have obtained a miraculous healing quality, was, without doubt, in honour of the personal appearance of the Son of God on earth. Perhaps it was intended to show that Ezekiel’s vision of waters, (Ezekiel 47:1, 7,) issuing out of the sanctuary, was about to be fulfilled; of which waters it is said, (verse 9,) They shall be healed, and every thing shall live whither the river cometh.

Verse 2. Now there is at Jerusalem — a pool, called Bethesda, which signifies a house of mercy, beneficence, or alms. The pool was situate at too great a distance from the temple to be a place for washing the sacrifices, but people washed here who had any ceremonial impurity. — The verb being in the present tense, proves that both Jerusalem and the pool existed when the evangelist wrote, as stated in the introduction. This gospel therefore was written before the destruction of the city.

2. By the sheep market—Market is in italics, indicating that the word is not found in the original, but supplied by the English translators. It should be sheep-gate; so called, because the sheep for sacrifice were driven through it into the city. (See plan of city, vol. i, p. 274.) But the place of this gate and of Bethesda, near it, is very uncertain. Popular tradition had given the name to a pool, which later research has ascertained to have been a fosse, dug for the defence of the Castle of Antonia. (See note on Matthew 22:12.) Dr. Strong, agreeing with Lightfoot and Robinson, identifies Bethesda with the “Fountain of the Virgin;” Dr. Olin, with the pool of Siloam. Dr. Barclay pronounces both these suppositions incredible, as neither will meet the requirements of the passage; but believes himself to have identified the spot, near the sheep-gate, at which this pool will be found, when the rubbish is removed. Five porches—Small apartments, recesses for the diseased, lining the edge of the pool; covered, as some think, upon the top only, but more probably with three sides closed, and the fourth open, like a shed, toward the pool.

Verse 3. Blind, halt, withered] To these the Codex Bezæ, three copies of the Itala, and both the Persic, add paralutikwn, paralytic; but they are probably included among the withered.

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

Verses 2-4. Now there is at Jerusalem — The Syriac seems to have read, hn, there was, as it is rendered in that version in the past time. Cyril, Chrysostom, and Theophylact favour this reading, as also does Nonnus. “If tolerably supported,” says Dr. Campbell, “it would be accounted preferable, as this gospel was written after the destruction of Jerusalem.” But if Jerusalem was destroyed, as it probably was, when St. John wrote this, it does not follow that the pool and its porticoes were destroyed also. The pool, or what is said to be it, is shown to travellers at the present time. By the sheep-market a pool — Or, by the sheep-gate, as Dr. Campbell renders epi th probatikh, observing, however, that there is nothing in the Greek which answers to either gate or market; but the word used being an adjective, requires some such addition to complete the sense: and we have good evidence that one of the gates of Jerusalem was called the sheep-gate. See Nehemiah 3:32; 12:39. But we have no evidence that any place there was called the sheep-market. The word kolumbhqra, here rendered a pool, signifies a place to swim in. Doddridge, Macknight, Campbell, and many other learned men, understand by it, a bath, like those near Jericho, where Aristobulus was drowned by Herod’s order, as he was swimming. Called in the Hebrew tongue, Bethesda — That is, the house of mercy; having five porticoes — Piazzas, or covered walks, being a most agreeable and salutary building in those warm climates, where excessive heat was not only troublesome, but prejudicial to health. Probably the basin had five sides. In these lay a great multitude of impotent folk — The water being highly esteemed on account of some medicinal virtues which attended it, and the benefit many had received by bathing in it: waiting for the moving of the water — For an extraordinary commotion to be caused in it. For an angel went down at a certain season — Or, as some understand kata kairon, at that season, the season of the feast, mentioned verse 1, confining the miracle of the pool to this particular feast. For, since the evangelist does not say that the waters of this pool had their healing quality at any other feast, we are at liberty to make what supposition seems to us most probable. Perhaps the silence of Philo and Josephus upon this miracle may induce some to think that it happened only at one passover. For though many infirm people lay in these porticoes, if the angel, as is probable, descended frequently during that solemnity, the miracle would be no sooner known than multitudes would come and wait at the pool, to be cured by the moving waters. However, if the number of the sick, collected together on this occasion, and the phrase kata kairon, rendered, at a certain season, shall incline any to believe that these waters had a healing quality at other passovers also, the silence of the writers before mentioned needs not to be much regarded, it being well known that they have omitted much greater transactions, which they had as good an opportunity to know; namely, that multitude and variety of miracles which our Lord performed in the course of his ministry. See Macknight. As the word rendered angel means also messenger, and is frequently used of any messenger whatever, Dr. Hammond conjectures, that not an angel of God, but an officer, sent by the priests and rulers at a certain time to stir up the waters of this pool, is here intended; and that the warm entrails of animals, which he supposed were cast into it to be washed, communicated this healing virtue to it. But surely all the circumstances of this history, as Dr. Whitby justly observes, render this hypothesis highly improbable. For how is it likely, 1st, That this should be a natural means of curing all sorts of diseased persons, without exception, the blind, the halt, and the withered? 2d, That it should only cure the person that stepped in first, though he might be followed by others the same instant; for how should the natural virtue of this pool, impregnated with the warm entrails of so many sacrifices, extend itself only to one man? 3d, That it should do this only at one time of the year, namely, at the feast of passover; for this was done, not at several times, but only at a certain time, or season, or at that time, or season. And, lastly, the very foundation of this conjecture is taken away by that observation of Dr. Lightfoot, that there was a laver in the temple for the washing of those entrails, and so they were not likely to be washed in this pool. It is further to be observed, that these waters of Siloam were a type of the kingdom of David, according to Isaiah 8:6; and of Christ, according to John 12:3 of the same prophet; whence Siloam is interpreted sent, by this evangelist, John 9:7. To this type of the Messiah, God might therefore give this virtue about that time, to prepare the Jews to receive his advent, who was sent to them; and, at the same time, when a fountain was to be opened for sin and for uncleanness, (Zechariah 13:1,) he might communicate this virtue to this pool, as a prefiguration of it: whence, as Tertullian observes, “the virtue of this pool then ceased, when they, persisting in their infidelity, rejected our Saviour.” And this might be one reason why the Jewish writers are so silent as to its virtue, because, by its signification, it related to Christ, and by this miracle confirmed his doctrine. “That the waters of Bethesda,” says Dr. Macknight, “should at this time have obtained a miraculous healing quality, was, without doubt, in honour of the personal appearance of the Son of God on earth. Perhaps it was intended to show that Ezekiel’s vision of waters, (Ezekiel 47:1, 7,) issuing out of the sanctuary, was about to be fulfilled; of which waters it is said, (verse 9,) They shall be healed, and every thing shall live whither the river cometh.

3. Impotent folk—Infirm people. Halt—Limping or lame. The word is cognate with hold, and implies the holding, or withholding, in the walk of a lame person.

V. 4. An angel-Yet many undoubtedly thought the whole thing to be purely natural.

At certain times-Perhaps at a certain hour of the day, during this paschal week,

went down-The Greek word implies that he had ceased going down, before the time of St. John's writing this. God might design this to raise expectation of the acceptable time approaching, to add a greater lustre to his Son's miracles, and to show that his ancient people were not entirely forgotten of him.

The first-Whereas the Son of God healed every day not one only, but whole multitudes that resorted to him.

Verse 4. Angel] “Of the Lord,” is added by AKL, about 20 others, the Æthiopic, Armenian, Slavonic, Vulgate, Anglo-Saxon, and six copies of the Itala: Cyril and Ambrose have also this reading. If this reading be genuine, and the authorities which support it are both ancient and respectable, it destroys Dr. Hammond’s conjecture, that, by the angel, a messenger only, sent from the Sanhedrin, is meant, and that these cures were all performed in a natural way.

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

Went down] katebainen, descended. The word seems to imply that the angel had ceased to descend when John wrote. In the second verse, he spoke of the pool as being still in existence; and in this verse he intimates that the Divine influence ceased from these waters. When it began, we know not; but it is likely that it continued no longer than till the crucifixion of our Lord. Some think that this never took place before nor after this time. Neither Josephus, Philo, nor any of the Jewish authors mention this pool; so that it is very likely that it had not been long celebrated for its healing virtue, and that nothing of it remained when those authors wrote. Certain season] This probably refers to the time of the feast, during which only this miraculous virtue lasted. It is not likely that the angel appeared to the people-his descent might be only known by the ebullition caused in the waters. Was not the whole a type of Christ? See Zechariah 13:1. He is the true Bethesda, or house of mercy, the fountain opened to the house of David, and to the inhabitants of Jerusalem, for sin and for uncleanness; unto which all the diseased may come, and find health and life eternal.

Verses 2-4. Now there is at Jerusalem — The Syriac seems to have read, hn, there was, as it is rendered in that version in the past time. Cyril, Chrysostom, and Theophylact favour this reading, as also does Nonnus. “If tolerably supported,” says Dr. Campbell, “it would be accounted preferable, as this gospel was written after the destruction of Jerusalem.” But if Jerusalem was destroyed, as it probably was, when St. John wrote this, it does not follow that the pool and its porticoes were destroyed also. The pool, or what is said to be it, is shown to travellers at the present time. By the sheep-market a pool — Or, by the sheep-gate, as Dr. Campbell renders epi th probatikh, observing, however, that there is nothing in the Greek which answers to either gate or market; but the word used being an adjective, requires some such addition to complete the sense: and we have good evidence that one of the gates of Jerusalem was called the sheep-gate. See Nehemiah 3:32; 12:39. But we have no evidence that any place there was called the sheep-market. The word kolumbhqra, here rendered a pool, signifies a place to swim in. Doddridge, Macknight, Campbell, and many other learned men, understand by it, a bath, like those near Jericho, where Aristobulus was drowned by Herod’s order, as he was swimming. Called in the Hebrew tongue, Bethesda — That is, the house of mercy; having five porticoes — Piazzas, or covered walks, being a most agreeable and salutary building in those warm climates, where excessive heat was not only troublesome, but prejudicial to health. Probably the basin had five sides. In these lay a great multitude of impotent folk — The water being highly esteemed on account of some medicinal virtues which attended it, and the benefit many had received by bathing in it: waiting for the moving of the water — For an extraordinary commotion to be caused in it. For an angel went down at a certain season — Or, as some understand kata kairon, at that season, the season of the feast, mentioned verse 1, confining the miracle of the pool to this particular feast. For, since the evangelist does not say that the waters of this pool had their healing quality at any other feast, we are at liberty to make what supposition seems to us most probable. Perhaps the silence of Philo and Josephus upon this miracle may induce some to think that it happened only at one passover. For though many infirm people lay in these porticoes, if the angel, as is probable, descended frequently during that solemnity, the miracle would be no sooner known than multitudes would come and wait at the pool, to be cured by the moving waters. However, if the number of the sick, collected together on this occasion, and the phrase kata kairon, rendered, at a certain season, shall incline any to believe that these waters had a healing quality at other passovers also, the silence of the writers before mentioned needs not to be much regarded, it being well known that they have omitted much greater transactions, which they had as good an opportunity to know; namely, that multitude and variety of miracles which our Lord performed in the course of his ministry. See Macknight. As the word rendered angel means also messenger, and is frequently used of any messenger whatever, Dr. Hammond conjectures, that not an angel of God, but an officer, sent by the priests and rulers at a certain time to stir up the waters of this pool, is here intended; and that the warm entrails of animals, which he supposed were cast into it to be washed, communicated this healing virtue to it. But surely all the circumstances of this history, as Dr. Whitby justly observes, render this hypothesis highly improbable. For how is it likely, 1st, That this should be a natural means of curing all sorts of diseased persons, without exception, the blind, the halt, and the withered? 2d, That it should only cure the person that stepped in first, though he might be followed by others the same instant; for how should the natural virtue of this pool, impregnated with the warm entrails of so many sacrifices, extend itself only to one man? 3d, That it should do this only at one time of the year, namely, at the feast of passover; for this was done, not at several times, but only at a certain time, or season, or at that time, or season. And, lastly, the very foundation of this conjecture is taken away by that observation of Dr. Lightfoot, that there was a laver in the temple for the washing of those entrails, and so they were not likely to be washed in this pool. It is further to be observed, that these waters of Siloam were a type of the kingdom of David, according to Isaiah 8:6; and of Christ, according to John 12:3 of the same prophet; whence Siloam is interpreted sent, by this evangelist, John 9:7. To this type of the Messiah, God might therefore give this virtue about that time, to prepare the Jews to receive his advent, who was sent to them; and, at the same time, when a fountain was to be opened for sin and for uncleanness, (Zechariah 13:1,) he might communicate this virtue to this pool, as a prefiguration of it: whence, as Tertullian observes, “the virtue of this pool then ceased, when they, persisting in their infidelity, rejected our Saviour.” And this might be one reason why the Jewish writers are so silent as to its virtue, because, by its signification, it related to Christ, and by this miracle confirmed his doctrine. “That the waters of Bethesda,” says Dr. Macknight, “should at this time have obtained a miraculous healing quality, was, without doubt, in honour of the personal appearance of the Son of God on earth. Perhaps it was intended to show that Ezekiel’s vision of waters, (Ezekiel 47:1, 7,) issuing out of the sanctuary, was about to be fulfilled; of which waters it is said, (verse 9,) They shall be healed, and every thing shall live whither the river cometh.

Ver. 4. An angel — troubled the water, making the pool turbid. This was not produced by any natural cause whatever, but was purely the effect of an angelic agency, to display a particular providence, and God’s favour to the afflicted. How often the angel did this we are not told; and enquiry in that case is a kind of presumption. The virtue of this pool ceased, when the jews persevered in rejecting our Saviour. So at least Tertullian affirms. It has been alleged that earthquakes occasion great changes in fountains and rivers. And further, that about the time of the battle of Actium between Cæsar and Antony, which happened in the seventh year of Herod the great, there was a great earthquake in Asia. But this occurrence is quite irrelevant. It does not affect the evangelist’s testimony, that the occasional agitation of this pool emanated from an angelic ministry. Ancient history by profane authors abounds with inexplicable occurrences. Herodotus was shown by the priests of Egypt a record, that the sun had four times altered its hour of rising and setting. Livy, in the ancient history of Rome, records omens: so does Josephus prior to the fall of Jerusalem. And what else was the strong gale from the north-east, which in 1797 drove the French grand fleet out of Bantry Bay, with twenty two thousand troops on board, while the protestants were engaged in prayer. Had they landed, Ireland had been deluged in blood. “Verily there is a God that judgeth in the earth.”

4. For an angel went down—The best biblical scholars decide that this verse was not written by John, as it is wanting or defective in many of the best manuscripts. It was probably inserted early in the second century; first as a gloss or explanatory, comment, and then gradually became incorporated into the text. This moving of the water at irregular intervals probably arose from the underground connection of the pool with the water-works of the city. The popular belief of its power to heal is narrated by John, but not acknowledged as his own.

Verse 5. Had an infirmity thirty and eight years.] St. Chrysostom conjectured that blindness was the infirmity of this person: what it was, the inspired writer does not say-probably it was a palsy: his case was deplorable-he was not able to go into the pool himself, and he had no one to help him; so that poverty and disease were here connected. The length of the time he had been afflicted makes the miracle of his cure the greater. There could have been no collusion in this case: as his affliction had lasted thirty-eight years, it must have been known to multitudes; therefore he could not be a person prepared for the occasion. All Christ’s miracles have been wrought in such a way, and on such persons and occasions, as absolutely to preclude all possibility of the suspicion of imposture.

Verses 5, 6. A certain man was there — Among the crowds which now lay in the porticoes of Bethesda, was one who had an infirmity — A weakness, as the word asqeneia means; thirty and eight years — He had probably lost the use of his limbs, at least, on one side, by a paralytic stroke. It is a great affliction to have the body so disabled, that instead of being the soul’s instrument, it is become, even in the affairs of this life, its burden. What reason many of us have to thank God for bodily health and strength, to use them for him, and to sympathize with those who are deprived of them, and especially with those, who, like this afflicted man, have been deprived of them for many years! This poor man had been in a state of great weakness, attended, doubtless, frequently with much pain, longer than most persons live. Shall we complain of one or two, or a few wearisome nights, or some short fits of affliction or pain, who, perhaps, for many years, have scarce known what it has been to be a day ill, when many others, holier than we, have scarce known what it has been to be a day well? When Jesus saw him lie — Singling him out from the rest, and fixing his eyes upon him; he saith unto him — With great compassion; Wilt thou be made whole? — The length and greatness of this man’s affliction, well known to Jesus, as is here observed, together with his poverty, (verse 7,) were sufficient reasons for his making choice of him to experience the mercy of his healing power, a power infinitely superior to the virtue of the waters, while he let the rest remain in their affliction. Our Lord seems to have asked this afflicted man the above-mentioned question, to give him an opportunity of declaring his case in the hearing of the multitude: because such a declaration would tend to make the miracle more conspicuous, and to awaken the attention of the inhabitants of the Jewish capital to the evidence he was daily giving of his divine mission.

5. An infirmity—Probably a paralysis. From verse 14 it seems probable that it was the consequence of his own vices. Thirty and eight years—Strange, say some, that in thirty-eight years this man should have found no friend to help him into the pool. But it is said, not that he had lain there thirty-eight years, but that his disease had been of that duration. He may not have been there a week.

Verse 6. Wilt thou be made whole?] Christ, by asking this question, designed to excite in this person faith, hope, and a greater desire of being healed. He wished him to reflect on his miserable state, that he might be the better prepared to receive a cure, and to value it when it came. Addresses of this kind are always proper from the preachers of the Gospel, that the hearts, as well of hardened as of desponding sinners, may be stirred up to desire and expect salvation. Do you wish to be healed? Do you know that you are under the power of a most inveterate and dangerous disease? If so, there is a remedy-have immediate recourse to the physician. Questions of this kind are frequently asked in the secret of our souls, by the inspirations of God’s Spirit. Happy those who pay attention to them, and give right answers.

Verses 5, 6. A certain man was there — Among the crowds which now lay in the porticoes of Bethesda, was one who had an infirmity — A weakness, as the word asqeneia means; thirty and eight years — He had probably lost the use of his limbs, at least, on one side, by a paralytic stroke. It is a great affliction to have the body so disabled, that instead of being the soul’s instrument, it is become, even in the affairs of this life, its burden. What reason many of us have to thank God for bodily health and strength, to use them for him, and to sympathize with those who are deprived of them, and especially with those, who, like this afflicted man, have been deprived of them for many years! This poor man had been in a state of great weakness, attended, doubtless, frequently with much pain, longer than most persons live. Shall we complain of one or two, or a few wearisome nights, or some short fits of affliction or pain, who, perhaps, for many years, have scarce known what it has been to be a day ill, when many others, holier than we, have scarce known what it has been to be a day well? When Jesus saw him lie — Singling him out from the rest, and fixing his eyes upon him; he saith unto him — With great compassion; Wilt thou be made whole? — The length and greatness of this man’s affliction, well known to Jesus, as is here observed, together with his poverty, (verse 7,) were sufficient reasons for his making choice of him to experience the mercy of his healing power, a power infinitely superior to the virtue of the waters, while he let the rest remain in their affliction. Our Lord seems to have asked this afflicted man the above-mentioned question, to give him an opportunity of declaring his case in the hearing of the multitude: because such a declaration would tend to make the miracle more conspicuous, and to awaken the attention of the inhabitants of the Jewish capital to the evidence he was daily giving of his divine mission.

6. Wilt thou—Our Lord puts the question as part of the manifestation that the healing is produced by his own divine will. But it is in truth the same great question which Jesus is putting to a world of sinners lying in disease and death. It is his will to save them, but not without their wilt thou concurring. Whole—The word whole is cognate with the words heal and hale, health. In the old English a man is called whole as free from any wound or disease.

V. 7. The sick man answered-Giving the reason why he was not made whole, notwithstanding his desire.

Verse 7. Sir, I have no man] nai, kurie-“Yes, sir; but I have no man:”-this is the reading of C*GH, fourteen others, both the Syriac, later Persic, Arabic, and Chrysostom. Reader, be thankful to God for health and outward comforts. When long affliction has been allied to deep poverty, how deplorable is the state!

Verse 7. The impotent man answered, I have no man — I am poor as well as lame, and unable to hire any one to put me into the pool when the water is troubled, and I have neither friend nor relation to do this kind office for me. He seems to consider Christ’s question as implying an imputation of carelessness and neglect in him, and, therefore, gives the reason why he was not made whole, notwithstanding his desire. While I am coming, another steppeth down before me — He signifies that he had made many efforts to get into the pool, but hitherto without success, one or another always preventing him; and none having the charity to say, Your case is worse than mine; do you go in now, and I will stay till the next time; for the old maxim is but too true, Every one for himself. Observe, reader, how mildly this man speaks of the unkindness of those about him, making no peevish reflections on any one. As we should be thankful for the least kindness, so we should be patient under the greatest contempts: and whatever cause we may think we have for resentment, yet we should take care that our expressions be always calm. And observe further, to his praise, that though he had waited so long in vain, yet still he continued lying by the pool side, hoping that some time or other help would come.

7. I have no man—Doubtless the paralytic expected either some medicine or some aid from Jesus in moving into the pool at the proper instant. He knew not the presence of the great physician.

Verse 8. Rise, take up thy bed, and walk.] Jesus speaks here as God. He speaks in no name but his own, and with an authority which belongs to God alone. And what is the consequence? The man became whole immediately; and this sudden restoration to health and strength was an incontestable proof of the omnipotence of Christ. It has been remarked, that our Lord, after having performed a miracle, was accustomed to connect some circumstance with it, which attested its truth. After the miracle of the five loaves, he ordered the fragments to be collected, which were more in quantity than the loaves themselves, though several thousands had been fed. When he changed the water into wine, he ordered some to be taken first to the steward of the feast, that he might taste and bear testimony to its genuineness and excellency. When he cured the lepers, he commanded them to show themselves to the priests, whose business it was to judge of the cure. So here, he judged it necessary, after having cured this infirm man, to order him not only to arise, but to take up his bed, and walk, which sufficiently attested the miracle which he had wrought. God’s work is ever known by its excellence and good effects. The bed of a poor Hindoo is seldom any thing besides a single mat, or a cloth as thick as a bed-quilt. Men carrying such beds may be seen daily on the highways.

Verse 8. Jesus saith, Rise, take up thy bed, and walk — A strange command to be given to an impotent man, that had been long disabled; but this divine word was to be the vehicle of a divine power; it was a command to the disease to be gone, to nature to be strong. But it is expressed as a command to him to exert himself. He must rise and walk, that is, attempt to do so, and, in the essay, he shall receive strength. Thus the conversion of a sinner is the cure of a chronical disease, and is ordinarily effected by the word, a word of command; arise and walk; turn and live; make ye a new heart: but this no more supposes a power in us to obey such commands, without the grace of God, than these words of Christ supposed such a power in the impotent man. But if he had not attempted to help himself, he would not have been cured, but must have borne the blame of his continuing to be weak and helpless. Christ commanded him to take up his bed, 1st, That it might be evident a perfect cure was wrought, and that miraculously; for the man did not recover strength by degrees, but from the extremity of weakness, he suddenly stepped into the highest degree of bodily strength; so that he was able to carry as great a load as any porter, who had been as long used to carry burdens as he had been unaccustomed to any thing of the kind. 2d, Christ intended hereby to proclaim the cure, and make it public: for as it was the sabbath day, by carrying a burden through the streets he made himself very remarkable, and every one would inquire why he did it, by which means the notice of the miracle would spread, to the honour of God. 3d, Christ intended thus to witness against the traditions of the elders, who had stretched the law of the sabbath beyond its intention; and likewise to show, that he was Lord of the sabbath, and had power to make what alterations he pleased respecting it, and to overrule the law. The case may be such, that it may become a work of necessity, or mercy, to carry a bed on the sabbath day; but here it was more; it was a work of piety, being designed purely for the glory of God. 4th, He meant hereby to try the faith and obedience of his patient, who, by carrying his bed, would publicly expose himself to the censure of the ecclesiastical court, and become liable, at least, to be scourged in the synagogue. Now will he venture to subject himself to this reproach and suffering in obedience to Christ? Yes, he will. Those that have been healed by Christ’s word, ought to be ruled by his word, whatever it may cost them.

8. Take up thy bed—A small rug upon which he lay; but he whom the bed once bore must now bear his bed, a trophy and proof of miracle and mercy.

Verse 9. The same day was the sabbath.] Mr. Toynard supposes that this miracle was wrought on the 11th of Nisan, the sabbath before the passover, which was celebrated the 14th of Nisan, or 28th of March. But why did our Lord command this man to carry his bed on the sabbath, as the law prohibited all servile work, and especially the carrying of burthens? See Exodus 20:8; Jeremiah 17:21; Nehemiah 13:15. To this it may be answered, 1. The man was a poor man, and if he had left his bed he might have lost it; and he could not have conveniently watched it till the next morning. 2. Christ showed by this that he was Lord of the sabbath: see Matthew 12:8. 3. This was not contrary to the spirit of the law: the sabbath was made to honour God in, and this was a public monument of his power and goodness. 4. It was consistent with the wisdom of Christ to do his miracles so that they might be seen and known by a multitude of people, and especially in Jerusalem, which was the capital of the country, and the centre of the Jewish religion; and this very circumstance of the healed man carrying his bed on the sabbath day must call the attention of many to this matter, and cause the miracle to be more generally known.

Verses 9-11. And immediately the man was made whole — A divine power going along with the command of Christ. What a joyful surprise was this to the poor cripple, to find himself, all of a sudden, so easy, so strong, so able to help himself! What a new world was he in, in an instant! Reader, nothing is too hard for Christ to do! And took up his bed, and walked — Finding himself whole, he did not object against his Deliverer’s command, though contrary to the precepts of the doctors. He rose up immediately, and, by carrying away his bed with uncommon vigour, showed the greatness and perfection of his cure, not caring who blamed him, or threatened him for doing it. Thus the proof of our spiritual cure is our rising and walking. Hath Christ healed our spiritual diseases? Let us go whithersoever he sends us, and take up and bear whatever he is pleased to lay upon us, and walk before him. And the same day was the sabbath — That is, Either the first holy convocation in the feast of unleavened bread, that is, the morrow after the passover solemnity, which was one of the greatest sabbaths, (John 19:31,) or the ordinary sabbath happening on the passover week, and consequently the day on which the disciples plucked the ears of corn, as mentioned Matthew 12:1-8. The Jews — Who saw him pass along the streets in this manner; said, It is the sabbath day, it is not lawful to carry thy bed — How is it, then, that thou art so presumptuous as to profane this holy day? It does not appear whether they who thus spoke were magistrates, who had power to punish him, or common people, who could only inform against him; but thus far was commendable, that while they knew not by what authority he did it, they were jealous for the honour of the sabbath, and could not, without concern, see it profaned; like Nehemiah 13:17. He answered, He that made me whole — He that with a word restored my strength in an instant; said unto me, Take up thy bed, &c. — As if he had said, I do not do this in contempt of the law and the sabbath, but in obedience to one who, by making me whole, hath given an undeniable proof that he is greater than either. He that could work such a miracle as to heal me in a moment of an inveterate disease, doubtless might give me such a command as to carry my bed; he that could overrule the powers of nature, might doubtless overrule a positive law, especially in an instance not of the essence of the law; he that was so kind as to make me whole, would not be so unkind as to bid me do what was sinful. Christ, by curing another paralytic, proved his power to forgive sins; here to give law: if his pardons are valid, his edicts are so, and his miracles prove both.

9. Took up… and walked—With the command was given the gracious power of obedience. The man had to venture the volition, and the strength would be present, and the act would follow. So the sinner who is bidden to commit himself to Christ, need not wait for any compulsion or for any sensible moving of the Spirit. Let him do the deed, and the divine strength, the gracious ability, will he find within himself. Same day… sabbath—The prophet Jeremiah had commanded, “Take heed to yourselves, and bear no burden on the Sabbath-day,” (John 17:21;) and the Jewish doctors interpreted this to forbid carrying the lightest weight. But the nature of the forbidden burdens appears from Nehemiah 13:15: “treading wine-presses on the Sabbath, and bringing in sheaves, and lading asses,” etc.

Verses 9-11. And immediately the man was made whole — A divine power going along with the command of Christ. What a joyful surprise was this to the poor cripple, to find himself, all of a sudden, so easy, so strong, so able to help himself! What a new world was he in, in an instant! Reader, nothing is too hard for Christ to do! And took up his bed, and walked — Finding himself whole, he did not object against his Deliverer’s command, though contrary to the precepts of the doctors. He rose up immediately, and, by carrying away his bed with uncommon vigour, showed the greatness and perfection of his cure, not caring who blamed him, or threatened him for doing it. Thus the proof of our spiritual cure is our rising and walking. Hath Christ healed our spiritual diseases? Let us go whithersoever he sends us, and take up and bear whatever he is pleased to lay upon us, and walk before him. And the same day was the sabbath — That is, Either the first holy convocation in the feast of unleavened bread, that is, the morrow after the passover solemnity, which was one of the greatest sabbaths, (John 19:31,) or the ordinary sabbath happening on the passover week, and consequently the day on which the disciples plucked the ears of corn, as mentioned Matthew 12:1-8. The Jews — Who saw him pass along the streets in this manner; said, It is the sabbath day, it is not lawful to carry thy bed — How is it, then, that thou art so presumptuous as to profane this holy day? It does not appear whether they who thus spoke were magistrates, who had power to punish him, or common people, who could only inform against him; but thus far was commendable, that while they knew not by what authority he did it, they were jealous for the honour of the sabbath, and could not, without concern, see it profaned; like Nehemiah 13:17. He answered, He that made me whole — He that with a word restored my strength in an instant; said unto me, Take up thy bed, &c. — As if he had said, I do not do this in contempt of the law and the sabbath, but in obedience to one who, by making me whole, hath given an undeniable proof that he is greater than either. He that could work such a miracle as to heal me in a moment of an inveterate disease, doubtless might give me such a command as to carry my bed; he that could overrule the powers of nature, might doubtless overrule a positive law, especially in an instance not of the essence of the law; he that was so kind as to make me whole, would not be so unkind as to bid me do what was sinful. Christ, by curing another paralytic, proved his power to forgive sins; here to give law: if his pardons are valid, his edicts are so, and his miracles prove both.

10. The Jews—Who beheld him bearing his burden home, but knew not the cause of his cure.

Verse 11. He that made me whole, &c.] The poor man reasoned conclusively:-He who could work such a miracle must be at least the best of men: now a good man will neither do evil himself, nor command others to do it: but he who cured me ordered me to carry my bed; therefore, there can be no evil in it.

Verses 9-11. And immediately the man was made whole — A divine power going along with the command of Christ. What a joyful surprise was this to the poor cripple, to find himself, all of a sudden, so easy, so strong, so able to help himself! What a new world was he in, in an instant! Reader, nothing is too hard for Christ to do! And took up his bed, and walked — Finding himself whole, he did not object against his Deliverer’s command, though contrary to the precepts of the doctors. He rose up immediately, and, by carrying away his bed with uncommon vigour, showed the greatness and perfection of his cure, not caring who blamed him, or threatened him for doing it. Thus the proof of our spiritual cure is our rising and walking. Hath Christ healed our spiritual diseases? Let us go whithersoever he sends us, and take up and bear whatever he is pleased to lay upon us, and walk before him. And the same day was the sabbath — That is, Either the first holy convocation in the feast of unleavened bread, that is, the morrow after the passover solemnity, which was one of the greatest sabbaths, (John 19:31,) or the ordinary sabbath happening on the passover week, and consequently the day on which the disciples plucked the ears of corn, as mentioned Matthew 12:1-8. The Jews — Who saw him pass along the streets in this manner; said, It is the sabbath day, it is not lawful to carry thy bed — How is it, then, that thou art so presumptuous as to profane this holy day? It does not appear whether they who thus spoke were magistrates, who had power to punish him, or common people, who could only inform against him; but thus far was commendable, that while they knew not by what authority he did it, they were jealous for the honour of the sabbath, and could not, without concern, see it profaned; like Nehemiah 13:17. He answered, He that made me whole — He that with a word restored my strength in an instant; said unto me, Take up thy bed, &c. — As if he had said, I do not do this in contempt of the law and the sabbath, but in obedience to one who, by making me whole, hath given an undeniable proof that he is greater than either. He that could work such a miracle as to heal me in a moment of an inveterate disease, doubtless might give me such a command as to carry my bed; he that could overrule the powers of nature, might doubtless overrule a positive law, especially in an instance not of the essence of the law; he that was so kind as to make me whole, would not be so unkind as to bid me do what was sinful. Christ, by curing another paralytic, proved his power to forgive sins; here to give law: if his pardons are valid, his edicts are so, and his miracles prove both.

11. He that made me whole—A most sensible answer. He who possesses divine power, possesses also divine authority. The man wisely thought that he who could cure him could sustain the responsibility for obedience to his command. Besides, the man uttered sound rabbinical doctrine. The Jews held that even the Sabbath might be broken at a prophet’s command; adducing the Sabbatical overthrow of Jericho by Joshua’s order: “If a prophet shall say unto thee, transgress the words of the law, hear him except to commit idolatry.”

Verses 12, 13. Then asked they, What man is that, &c. — Dropping all mention of the cure, they only fix on what seemed liable to exception. They do not ask, Who made thee well? but, Who bade thee take up this bed on the sabbath day? that is, as they interpreted it, Who bade thee profane the sabbath? 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 on some occasion to find fault, to gratify the pride and malice of a censorious temper. And he that was healed wist not — Did not know at that time; who it was — That had cured him; for Jesus had conveyed himself away — Greek, exeneusen, had slipped away. The word, as Casaubon observes, is an elegant metaphor borrowed from swimming, and well expresses the easy, unobserved manner in which Christ, as it were, glided through the multitude, leaving no trace behind of the way he had taken.

12. What man… said… Take—The man describes Jesus, gratefully, as the one who made him whole; the Jews specify him, maliciously, as the one who made him break the Sabbath. He remembers the benefaction: they can only think of the crimination. It is clear that they suspect the author of the cure to be Jesus.

Verse 13. Jesus had conveyed himself away] Or, had withdrawn himself. And this he might easily do, as there was a crowd in the place. Some think the words indicate, that Jesus withdrew on seeing a multitude in the place, i.e. raising a tumult, because of the man’s carrying his bed. See the margin. He had not yet finished his work, and would not expose himself to the envy and malice of the Jewish rulers.

Verses 12, 13. Then asked they, What man is that, &c. — Dropping all mention of the cure, they only fix on what seemed liable to exception. They do not ask, Who made thee well? but, Who bade thee take up this bed on the sabbath day? that is, as they interpreted it, Who bade thee profane the sabbath? 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 on some occasion to find fault, to gratify the pride and malice of a censorious temper. And he that was healed wist not — Did not know at that time; who it was — That had cured him; for Jesus had conveyed himself away — Greek, exeneusen, had slipped away. The word, as Casaubon observes, is an elegant metaphor borrowed from swimming, and well expresses the easy, unobserved manner in which Christ, as it were, glided through the multitude, leaving no trace behind of the way he had taken.

13. Wist not—Knew not; from the old Saxon verb witan, to know, whence our words wit and wise. Conveyed himself away—Quietly and silently glided through the multitude as the excitement at the cure commenced. The man had thus no chance to identify his unknown benefactor. In that place—At the porches of the pool.

V. 14. Sin no more-It seems his former illness was the effect or punishment of sin.

Verse 14. Jesus findeth him in the temple] The man being conscious that it was through the mercy of God that he was restored, (though he did not as yet know distinctly who Christ was,) went to the temple to return thanks to God for his cure. Whether this was on the same day, or some other, does not distinctly appear: it was probably the same day, after he had carried home his couch. How many, when they are made well, forget the hand that has healed them, and, instead of gratitude and obedience to God, use their renewed health and strength in the service of sin! Those who make this use of God’s mercies may consider their restoration as a respite only from perdition.

Sin no more, lest a worse thing come unto thee.] Our Lord, intending to discover to this man who he was, gave him two proofs of the perfection of his knowledge. 1. He showed him that he knew the secret of the past-sin no more: thereby intimating that his former sins were the cause of his long affliction. 2. He showed him that he knew the future-lest a worse thing come unto thee: if thy iniquity be repeated, thy punishment will be increased.

Verses 14-16. Afterward, Jesus findeth him in the temple — The same day, probably, in which he was healed, whither, it is likely, he had repaired to return thanks to God for his signal recovery. Thus, when God has, at any time, restored us to our health, we ought to attend him with solemn praises; and the sooner the better; while the sense of the mercy is fresh in our minds. Jesus, happening to be now in the temple, and meeting with the man, that he might render the mercy he had conferred on him complete, takes this opportunity to put him in mind of his having brought the distemper upon himself by his wicked courses; and said, Behold, thou art made whole — By the singular mercy of God, thou art now restored to health and vigour; sin no more — Guard against all known sin; lest a worse thing come unto thee — Lest some heavier judgment should be inflicted on thee: for the deliverance thou hast now received would be a dreadful aggravation of any future guilt thou mightest contract. The man — Having received information from those that stood by who it was that spoke to him, and knowing him to be the person to whom he was indebted for his cure; departed — From the temple; and told the Jews — Who had before examined him, that it was Jesus who had made him whole, expecting, no doubt, by this discovery, to have procured him that honour and respect which were due to so much power and goodness. And therefore did the Jews persecute Jesus — One would have expected, that as soon as the man who had been thus miraculously healed had published the name of his benefactor, crowds would have immediately thronged about Jesus to have heard the words of his mouth, and to have received the blessings of his gospel. But, instead of this, behold the malignity of our fallen nature, and force of stubborn prejudice! They surround him with a hostile intent; they even conspire against his life; and, for an imagined transgression in point of ceremony, would have put out this Light of Israel. Let us not wonder, then, if our good be evil spoken of; if even candour, benevolence, and usefulness, do not disarm the enmity of those who have been taught to prefer sacrifice to mercy; and who, dis-relishing the genuine gospel, naturally seek to slander and persecute the professors, and especially the defenders of it.

14. Afterward—A day or so. In the temple—A fit place to offer thanks to Jehovah for his cure. He knew not that Jehovah incarnate was present in that temple. And said—A recognition of Jesus by the man took place and converse ensued, from which the man was enabled to identify Jesus as the celebrated prophet of the day. Sin no more—Blessed and Christ-like advice! How should the forgiven soul dread the sin by which it has once been exposed to eternal death! A worse thing—A paralysis from which no pool can restore, and no Saviour will deliver; the most terrible catastrophe of the soul’s eternal history.

V. 15. The man went and told the Jews, that it was Jesus who had made him whole-One might have expected, that when he had published the name of his benefactor, crowds would have thronged about Jesus, to have heard the words of his mouth, and to have received the blessings of the Gospel. Instead of this, they surround him with a hostile intent: they even conspire against his life, and for an imagined transgression in point of ceremony, would have put out this light of Israel. Let us not wonder then, if our good be evil spoken of: if even candour, benevolence, and usefulness, do not disarm the enmity of those who have been taught to prefer sacrifice to mercy; and who, disrelishing the genuine Gospel, naturally seek to slander and persecute the professors, but especially the defenders of it.

Verse 15. The man departed, and told the Jews] He did not say it was Jesus who had ordered him to carry his bed, but it was Jesus who had cured him; and he left them to draw the inference, viz. That this Jesus must be the miraculous power of God.

Verses 14-16. Afterward, Jesus findeth him in the temple — The same day, probably, in which he was healed, whither, it is likely, he had repaired to return thanks to God for his signal recovery. Thus, when God has, at any time, restored us to our health, we ought to attend him with solemn praises; and the sooner the better; while the sense of the mercy is fresh in our minds. Jesus, happening to be now in the temple, and meeting with the man, that he might render the mercy he had conferred on him complete, takes this opportunity to put him in mind of his having brought the distemper upon himself by his wicked courses; and said, Behold, thou art made whole — By the singular mercy of God, thou art now restored to health and vigour; sin no more — Guard against all known sin; lest a worse thing come unto thee — Lest some heavier judgment should be inflicted on thee: for the deliverance thou hast now received would be a dreadful aggravation of any future guilt thou mightest contract. The man — Having received information from those that stood by who it was that spoke to him, and knowing him to be the person to whom he was indebted for his cure; departed — From the temple; and told the Jews — Who had before examined him, that it was Jesus who had made him whole, expecting, no doubt, by this discovery, to have procured him that honour and respect which were due to so much power and goodness. And therefore did the Jews persecute Jesus — One would have expected, that as soon as the man who had been thus miraculously healed had published the name of his benefactor, crowds would have immediately thronged about Jesus to have heard the words of his mouth, and to have received the blessings of his gospel. But, instead of this, behold the malignity of our fallen nature, and force of stubborn prejudice! They surround him with a hostile intent; they even conspire against his life; and, for an imagined transgression in point of ceremony, would have put out this Light of Israel. Let us not wonder, then, if our good be evil spoken of; if even candour, benevolence, and usefulness, do not disarm the enmity of those who have been taught to prefer sacrifice to mercy; and who, dis-relishing the genuine gospel, naturally seek to slander and persecute the professors, and especially the defenders of it.

15. Jesus… made… whole—The man still thinks and tells of the miracle of mercy; the Jews in the following verse can only think of the Sabbath-breaking He meant his statement for a eulogy and justification of Jesus; they used it for his persecution.

First great discourse, furnished by John, of Jesus to the hostile Jews, 17-47.

The best biblical scholars consider this defence, or self-explanation, to have been delivered by Jesus before the Sanhedrim. It bears, hence, some slight resemblance to the Apologia, or defence of Socrates before the Helioea, or popular court, of Athens. The two discourses resemble at least in this, that both refuse to extenuate, but boldly magnify and glory in the matter charged. Hence Luther calls this “a sublime apology, which makes the matter worse.” We have here, doubtless, rather an outline than full report of the discourse. It consists of two parts: The first, 17-30, bases his defence for an apparent act of Sabbath-breaking upon his eternal Sonship of God. The second, 31-47, adduces the threefold witness to his Sonship. I. The eternal Sonship of Christ.

Verse 16. And sought to slay him] This clause is omitted by BCDL, some others, and several ancient versions. Griesbach has left it out of the text; and Professor White says, certissime delenda: but it does not appear to me that it should be omitted. However, it was true of the Jews, whether the words were originally in the evangelist or not. For what cause did these persons seek to destroy our Lord? Because he had healed a poor man, who had been diseased thirty-eight years, and ordered him to carry home the couch on which he lay! How implacable must their malice have been! The spirit of religious persecution has always been the most fell and dangerous of all on this side perdition. Every other disposition appears to have its moderator; but this is wholly abandoned to the guidance of Satan, and has for its objects the men who know the truth, and who live to the glory of their God, and for the benefit of mankind. How strange that such should ever be objects of malice and hatred! But the Satanic nature in fallen man is ever opposed to whatever comes from God.

Verses 14-16. Afterward, Jesus findeth him in the temple — The same day, probably, in which he was healed, whither, it is likely, he had repaired to return thanks to God for his signal recovery. Thus, when God has, at any time, restored us to our health, we ought to attend him with solemn praises; and the sooner the better; while the sense of the mercy is fresh in our minds. Jesus, happening to be now in the temple, and meeting with the man, that he might render the mercy he had conferred on him complete, takes this opportunity to put him in mind of his having brought the distemper upon himself by his wicked courses; and said, Behold, thou art made whole — By the singular mercy of God, thou art now restored to health and vigour; sin no more — Guard against all known sin; lest a worse thing come unto thee — Lest some heavier judgment should be inflicted on thee: for the deliverance thou hast now received would be a dreadful aggravation of any future guilt thou mightest contract. The man — Having received information from those that stood by who it was that spoke to him, and knowing him to be the person to whom he was indebted for his cure; departed — From the temple; and told the Jews — Who had before examined him, that it was Jesus who had made him whole, expecting, no doubt, by this discovery, to have procured him that honour and respect which were due to so much power and goodness. And therefore did the Jews persecute Jesus — One would have expected, that as soon as the man who had been thus miraculously healed had published the name of his benefactor, crowds would have immediately thronged about Jesus to have heard the words of his mouth, and to have received the blessings of his gospel. But, instead of this, behold the malignity of our fallen nature, and force of stubborn prejudice! They surround him with a hostile intent; they even conspire against his life; and, for an imagined transgression in point of ceremony, would have put out this Light of Israel. Let us not wonder, then, if our good be evil spoken of; if even candour, benevolence, and usefulness, do not disarm the enmity of those who have been taught to prefer sacrifice to mercy; and who, dis-relishing the genuine gospel, naturally seek to slander and persecute the professors, and especially the defenders of it.

V. 17. My Father worketh until now, and I work-From the creation till now he hath been working without intermission. I do likewise. This is the proposition which is explained John 5:19-30, confirmed and vindicated in John 5:31 and following verses.

Verse 17. My Father worked hitherto, and I work.] Or, As my Father worketh until now, &c., kaqwv being understood. God created the world in six days: on the seventh he rested from all creating acts, and set it apart to be an everlasting memorial of his work. But, though he rested from creating, he never ceased from preserving and governing that which he had formed: in this respect he can keep no sabbaths; for nothing can continue to exist, or answer the end proposed by the Divine wisdom and goodness, without the continual energy of God. So I work-I am constantly employed in the same way, governing and supporting all things, comforting the wretched, and saving the lost; and to me, in this respect, there is no sabbath.

Verses 17-20. Jesus answered — “By the Jews, who in the preceding verses are said to have persecuted Jesus, we are to understand the rulers, as appears from verse 33, where Jesus, speaking to the persons who sought to kill him, (verse 18,) says unto them, Ye sent unto John, and he bare witness unto the truth. But the messengers that were sent to John were priests and Levites, (John 1:19,) persons of character who would not have undertaken the office, unless by the appointment of the rulers, called on that occasion, as well as here, the Jews. Hence the apology which Jesus now made for himself is such as was proper to be pronounced before the most capable judges; for it is the most regular defence of his character and mission that is anywhere to be found in the gospels, comprehending the principal arguments in behalf of both, setting them forth with the greatest strength of reason, clearness of method, and conciseness of expression.” — Macknight. My Father worketh hitherto — From the beginning of the creation till now he hath been working without intermission, particularly in doing good to men by his unwearied providence. For on the sabbath day, as well as on other days, through the invisible operation of his almighty power, he supports the whole frame of nature, and carries on the motions of the heavens, upon which the vicissitudes of day and night, and of the seasons depend, so necessary to the production of food, with the other means of life. And I work — I imitate my Father, and work also continually. This is the proposition which is explained from verses 19-30, and confirmed and vindicated in the 31st and following verses. As the Jews built their observation of the sabbath upon God’s having rested thereon from the works of creation, this argument was decisive: nevertheless, the apology offended them exceedingly, and they sought the more to kill him, because he not only had broken the sabbath — Which they were confident he had done; but said also, that God was his Father — Greek, Patera idion, his own proper Father, as the expression signifies; his Father in so peculiar and appropriating a sense as, in effect, to make himself equal with God; and therefore asserting that he acted like God, and arguing his own right to work on the sabbath day from God’s working upon it. Since the whole nation of the Jews thought God to be their Father, (John 8:41,) they would not have accounted it blasphemy in Christ to have called God his Father, had they not interpreted it in so high and appropriating a sense. The conclusion which they drew from his words, our Lord did not deny, but showed that in all things he acted agreeably to the will of God, and that he was equal in power to God, doing whatever he saw the Father do, an honour which flowed to him from the immense love of the Father. The expression, the Son can do nothing of himself, manifests, not his imperfection, but his glory, for it implies his eternal, intimate, indissoluble unity with the Father. Hence it is absolutely impossible that the Son should judge, will, testify, or teach any thing, without the Father, verse 30, &c.; John 6:38; 7:16: or that he should be known or believed on separately from the Father. And he here defends his doing good every day without intermission, by the example of his Father, from which he cannot depart. For the Father loveth the Son — Namely, with a peculiar, an infinite love; and showeth him all things that himself doeth — A proof of the most intimate unity; his most secret counsels lie open to the Son: and he will show him — By doing them; greater works than these — Which he has hitherto performed; will enable him to do greater miracles than any he has done hitherto; that ye may marvel — Which though they may not convince, will certainly astonish you, and make it impossible for you to gainsay him, at least, with any show of reason. Thus they marvelled, and were astonished, when he raised Lazarus, and when they were compelled to witness the awful prodigies that attended his death.

17. Worketh hitherto—By virtue of his oneness with God, Jesus is truly Lord of the Sabbath; and he no more violates the Sabbath by sending the current of vitality through the limbs of this paralytic, than the Father violates the Sabbath by keeping the stars in their courses, or sustaining the generations of men in the flow of life. God, having indeed closed the work of original creation with the creation of man, rested therefrom through a long Sabbath of time, even until now. God’s creative days were each perhaps an age; and this world’s long age may be his Sabbath. But he breaks neither that Sabbath, nor the Sabbath-day that commemorates that repose, by carrying on the ordinary train of nature or redemption. And as he has hitherto worked even through these Sabbaths, so do I work. I create nothing absolutely; but I control, hasten, or even vary, the processes of ordinary nature. Hitherto—From the close of his creative work until now. I work—My secret power in healing this man worked, just as God’s secret power worked in his generation and birth.

V. 18. His own Father-The Greek word means his own Father in such a sense as no creature can speak.

Making himself equal with God-It is evident all the hearers so understood him, and that our Lord never contradicted, but confirmed it.

Verse 18. Making himself equal with God.] This the Jews understood from the preceding verse: nor did they take a wrong meaning out of our Lord’s words; for he plainly stated that, whatever was the Father’s work, his was the same; thus showing that He and the Father were ONE. They had now found out two pretenses to take away his life: one was that he had broken the Sabbath-elue, dissolved, as they pretended, the obligation of keeping it holy. The other was that he was guilty of blasphemy, in making himself equal to God: for both which crimes, a man, according to the law, must suffer death. See Numbers 15:32; Leviticus 24:11, 14, 16.

Verses 17-20. Jesus answered — “By the Jews, who in the preceding verses are said to have persecuted Jesus, we are to understand the rulers, as appears from verse 33, where Jesus, speaking to the persons who sought to kill him, (verse 18,) says unto them, Ye sent unto John, and he bare witness unto the truth. But the messengers that were sent to John were priests and Levites, (John 1:19,) persons of character who would not have undertaken the office, unless by the appointment of the rulers, called on that occasion, as well as here, the Jews. Hence the apology which Jesus now made for himself is such as was proper to be pronounced before the most capable judges; for it is the most regular defence of his character and mission that is anywhere to be found in the gospels, comprehending the principal arguments in behalf of both, setting them forth with the greatest strength of reason, clearness of method, and conciseness of expression.” — Macknight. My Father worketh hitherto — From the beginning of the creation till now he hath been working without intermission, particularly in doing good to men by his unwearied providence. For on the sabbath day, as well as on other days, through the invisible operation of his almighty power, he supports the whole frame of nature, and carries on the motions of the heavens, upon which the vicissitudes of day and night, and of the seasons depend, so necessary to the production of food, with the other means of life. And I work — I imitate my Father, and work also continually. This is the proposition which is explained from verses 19-30, and confirmed and vindicated in the 31st and following verses. As the Jews built their observation of the sabbath upon God’s having rested thereon from the works of creation, this argument was decisive: nevertheless, the apology offended them exceedingly, and they sought the more to kill him, because he not only had broken the sabbath — Which they were confident he had done; but said also, that God was his Father — Greek, Patera idion, his own proper Father, as the expression signifies; his Father in so peculiar and appropriating a sense as, in effect, to make himself equal with God; and therefore asserting that he acted like God, and arguing his own right to work on the sabbath day from God’s working upon it. Since the whole nation of the Jews thought God to be their Father, (John 8:41,) they would not have accounted it blasphemy in Christ to have called God his Father, had they not interpreted it in so high and appropriating a sense. The conclusion which they drew from his words, our Lord did not deny, but showed that in all things he acted agreeably to the will of God, and that he was equal in power to God, doing whatever he saw the Father do, an honour which flowed to him from the immense love of the Father. The expression, the Son can do nothing of himself, manifests, not his imperfection, but his glory, for it implies his eternal, intimate, indissoluble unity with the Father. Hence it is absolutely impossible that the Son should judge, will, testify, or teach any thing, without the Father, verse 30, &c.; John 6:38; 7:16: or that he should be known or believed on separately from the Father. And he here defends his doing good every day without intermission, by the example of his Father, from which he cannot depart. For the Father loveth the Son — Namely, with a peculiar, an infinite love; and showeth him all things that himself doeth — A proof of the most intimate unity; his most secret counsels lie open to the Son: and he will show him — By doing them; greater works than these — Which he has hitherto performed; will enable him to do greater miracles than any he has done hitherto; that ye may marvel — Which though they may not convince, will certainly astonish you, and make it impossible for you to gainsay him, at least, with any show of reason. Thus they marvelled, and were astonished, when he raised Lazarus, and when they were compelled to witness the awful prodigies that attended his death.

Ver. 18. The jews sought the more to kill him, as a sabbath breaker, and for blasphemy in saying that God was his Father. These jews were doctors of the council. To which our Saviour replies, that,

18. Making himself equal—Not only his claim of Sonship, but the high position he assigned to that Sonship, both caused and justified their interpretation of his words as making himself God’s equal. He placed his work as on a par with the Father’s work, and justified his Sabbath action on the same ground as justifies God. He was no more bound to withhold his healing power on the Sabbath, than God was bound to arrest the progress of vegetation, or the waves of the ocean.

V. 19. The Son can do nothing of himself-This is not his imperfection, but his glory, resulting from his eternal, intimate, indissoluble unity with the Father. Hence it is absolutely impossible, that the Son should judge, will, testify, or teach any thing without the Father, John 5:30, &c; John 6:38; 7:16; or that he should be known or believed on, separately from the Father. And he here defends his doing good every day, without intermission, by the example of his Father, from which he cannot depart: these doth the Son likewise-All these, and only these; seeing he and the Father are one.

Verse 19. The Son can do nothing of himself] Because of his inseparable union with the Father: nor can the Father do any thing of himself, because of his infinite unity with the Son.

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

Verses 17-20. Jesus answered — “By the Jews, who in the preceding verses are said to have persecuted Jesus, we are to understand the rulers, as appears from verse 33, where Jesus, speaking to the persons who sought to kill him, (verse 18,) says unto them, Ye sent unto John, and he bare witness unto the truth. But the messengers that were sent to John were priests and Levites, (John 1:19,) persons of character who would not have undertaken the office, unless by the appointment of the rulers, called on that occasion, as well as here, the Jews. Hence the apology which Jesus now made for himself is such as was proper to be pronounced before the most capable judges; for it is the most regular defence of his character and mission that is anywhere to be found in the gospels, comprehending the principal arguments in behalf of both, setting them forth with the greatest strength of reason, clearness of method, and conciseness of expression.” — Macknight. My Father worketh hitherto — From the beginning of the creation till now he hath been working without intermission, particularly in doing good to men by his unwearied providence. For on the sabbath day, as well as on other days, through the invisible operation of his almighty power, he supports the whole frame of nature, and carries on the motions of the heavens, upon which the vicissitudes of day and night, and of the seasons depend, so necessary to the production of food, with the other means of life. And I work — I imitate my Father, and work also continually. This is the proposition which is explained from verses 19-30, and confirmed and vindicated in the 31st and following verses. As the Jews built their observation of the sabbath upon God’s having rested thereon from the works of creation, this argument was decisive: nevertheless, the apology offended them exceedingly, and they sought the more to kill him, because he not only had broken the sabbath — Which they were confident he had done; but said also, that God was his Father — Greek, Patera idion, his own proper Father, as the expression signifies; his Father in so peculiar and appropriating a sense as, in effect, to make himself equal with God; and therefore asserting that he acted like God, and arguing his own right to work on the sabbath day from God’s working upon it. Since the whole nation of the Jews thought God to be their Father, (John 8:41,) they would not have accounted it blasphemy in Christ to have called God his Father, had they not interpreted it in so high and appropriating a sense. The conclusion which they drew from his words, our Lord did not deny, but showed that in all things he acted agreeably to the will of God, and that he was equal in power to God, doing whatever he saw the Father do, an honour which flowed to him from the immense love of the Father. The expression, the Son can do nothing of himself, manifests, not his imperfection, but his glory, for it implies his eternal, intimate, indissoluble unity with the Father. Hence it is absolutely impossible that the Son should judge, will, testify, or teach any thing, without the Father, verse 30, &c.; John 6:38; 7:16: or that he should be known or believed on separately from the Father. And he here defends his doing good every day without intermission, by the example of his Father, from which he cannot depart. For the Father loveth the Son — Namely, with a peculiar, an infinite love; and showeth him all things that himself doeth — A proof of the most intimate unity; his most secret counsels lie open to the Son: and he will show him — By doing them; greater works than these — Which he has hitherto performed; will enable him to do greater miracles than any he has done hitherto; that ye may marvel — Which though they may not convince, will certainly astonish you, and make it impossible for you to gainsay him, at least, with any show of reason. Thus they marvelled, and were astonished, when he raised Lazarus, and when they were compelled to witness the awful prodigies that attended his death.

Ver. 19. The Son can do nothing of himself. Nothing separate from the wisdom, power, and love of the Father. Being one in essence, whatever works the Father does, they are equally the works of the Son. By consequence this miracle, not less than a creation, to heal a man lame for eight and thirty years, was small compared with what he was about to do, in giving life to every believer, in raising the dead, and judging the world. See on John 8:58.

19. The Son—See note on Luke 1:25. Nothing of himself—Nothing from himself; that is, separately and independently of the unsearchable, unknowable Father. Seeth the Father—Not with a bodily eye, but by the inmost view of consciousness. Doeth the Son likewise—The doings of the Son are the doings of the unknowable Father. And the doings of that Son through his humanity are the doings of the eternal Son, and are the true expression of the eternal Father. The Father, as the original unknowable subsistence, is recognized in the God manifest, the Son; and all he is and does is in and by and through him. So that this Sabbath work of mine is endowed with all the divinity and authority of God the Father Almighty. And so these Jews were right in holding him responsible for “making himself equal with God.”

V. 20. The Father showeth him all things that himself doth-A proof of the most intimate unity.

And he will show him-By doing them. At the same time (not at different times) the Father showeth and doth, and the Son seeth and doth. Greater works-Jesus oftener terms them works, than signs or wonders, because they were not wonders in his eyes.

Ye will marvel-So they did, when he raised Lazarus.

Verse 20. Greater works than these] Two of these he immediately mentions: Raising the dead, John 5:21. And judging the world, John 5:22.

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

Verses 17-20. Jesus answered — “By the Jews, who in the preceding verses are said to have persecuted Jesus, we are to understand the rulers, as appears from verse 33, where Jesus, speaking to the persons who sought to kill him, (verse 18,) says unto them, Ye sent unto John, and he bare witness unto the truth. But the messengers that were sent to John were priests and Levites, (John 1:19,) persons of character who would not have undertaken the office, unless by the appointment of the rulers, called on that occasion, as well as here, the Jews. Hence the apology which Jesus now made for himself is such as was proper to be pronounced before the most capable judges; for it is the most regular defence of his character and mission that is anywhere to be found in the gospels, comprehending the principal arguments in behalf of both, setting them forth with the greatest strength of reason, clearness of method, and conciseness of expression.” — Macknight. My Father worketh hitherto — From the beginning of the creation till now he hath been working without intermission, particularly in doing good to men by his unwearied providence. For on the sabbath day, as well as on other days, through the invisible operation of his almighty power, he supports the whole frame of nature, and carries on the motions of the heavens, upon which the vicissitudes of day and night, and of the seasons depend, so necessary to the production of food, with the other means of life. And I work — I imitate my Father, and work also continually. This is the proposition which is explained from verses 19-30, and confirmed and vindicated in the 31st and following verses. As the Jews built their observation of the sabbath upon God’s having rested thereon from the works of creation, this argument was decisive: nevertheless, the apology offended them exceedingly, and they sought the more to kill him, because he not only had broken the sabbath — Which they were confident he had done; but said also, that God was his Father — Greek, Patera idion, his own proper Father, as the expression signifies; his Father in so peculiar and appropriating a sense as, in effect, to make himself equal with God; and therefore asserting that he acted like God, and arguing his own right to work on the sabbath day from God’s working upon it. Since the whole nation of the Jews thought God to be their Father, (John 8:41,) they would not have accounted it blasphemy in Christ to have called God his Father, had they not interpreted it in so high and appropriating a sense. The conclusion which they drew from his words, our Lord did not deny, but showed that in all things he acted agreeably to the will of God, and that he was equal in power to God, doing whatever he saw the Father do, an honour which flowed to him from the immense love of the Father. The expression, the Son can do nothing of himself, manifests, not his imperfection, but his glory, for it implies his eternal, intimate, indissoluble unity with the Father. Hence it is absolutely impossible that the Son should judge, will, testify, or teach any thing, without the Father, verse 30, &c.; John 6:38; 7:16: or that he should be known or believed on separately from the Father. And he here defends his doing good every day without intermission, by the example of his Father, from which he cannot depart. For the Father loveth the Son — Namely, with a peculiar, an infinite love; and showeth him all things that himself doeth — A proof of the most intimate unity; his most secret counsels lie open to the Son: and he will show him — By doing them; greater works than these — Which he has hitherto performed; will enable him to do greater miracles than any he has done hitherto; that ye may marvel — Which though they may not convince, will certainly astonish you, and make it impossible for you to gainsay him, at least, with any show of reason. Thus they marvelled, and were astonished, when he raised Lazarus, and when they were compelled to witness the awful prodigies that attended his death.

20. Father loveth the Son—Love is, as it were, the cement by and in which the Trinity is Unity. Showeth him—The consciousness of the Son knows the works, and he reveals them, to the marvel of men.

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

Verse 21. As the Father raised up the dead] This he did in the case of the widow’s son at Sarepta, 1 Kings 17:22, by the ministry of the Prophet Elijah. And again, in the case of the Shunamite’s son, 2 Kings 4:32-35, by the ministry of the Prophet Elisha.

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

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

Verses 21-23. For as the Father raiseth up the dead, &c. — Here he declares what are those greater works, namely, raising the dead and judging the world. These two, quickening and judging, are proposed, verses 21, 22. The acquittal of believers, which presupposes judgment, is treated of in verse 24; the quickening some of the dead, verse 25; and the general resurrection, verse 28. For the Father judgeth no man — Without the Son; but he doth judge by that man whom he hath ordained, Acts 17:31. That all men should honour the Son, even as they honour the Father — Honour him as the Maker, Upholder, Redeemer, Saviour, Governor, and Judge of the world, and that either willingly, by yielding to him the homage of faith, love, and obedience, and so escaping condemnation, and attaining eternal life; or unwillingly, and so feeling the wrath of the Judge. This demonstrates the equality, or sameness, rather, of the Godhead of the Son and the Father. If our Lord were God only by office, or investiture, and not in the unity of the divine essence, he would not be honoured even as, that is, with the same honour as that wherewith the Father is honoured. He that honoureth not the Son — With the same equal honour, greatly dishonoureth the Father which sent him.

Ver. 21. As the Father raiseth up the dead, as when Elisha prayed over the Shunamite’s son, and if we may so speak, when he revived the bodies of Abraham and Sarah, and heard Hannah’s prayer for a son. Even so the Son quickeneth whom he will. Thus, whatsoever the Father doeth, that also doeth the Son likewise, for he and the Father are one. These delicate words are no concession to the doctors, but a confirmation that he was the ineffable SON of the Father.

21. Son quickeneth—As the Father is the bestower and restorer of life, so the Son, in his union with humanity, will exert the resurrection power. Whom he will—This phrase implies no mere arbitrary exercise of will; for the will of Christ ever acts by most just reason and rule. Upon his wise will and power resurrection depends.

V. 22. For neither doth the Father judge-Not without the Son: but he doth judge by that man whom he hath ordained, Acts 17:31.

Verse 22. The Father judgeth no man] This confirms what he had said before, John 5:17, 19, that the Father acts not without the Son, nor the Son without the Father; their acts are common, their power equal.

Verses 21-23. For as the Father raiseth up the dead, &c. — Here he declares what are those greater works, namely, raising the dead and judging the world. These two, quickening and judging, are proposed, verses 21, 22. The acquittal of believers, which presupposes judgment, is treated of in verse 24; the quickening some of the dead, verse 25; and the general resurrection, verse 28. For the Father judgeth no man — Without the Son; but he doth judge by that man whom he hath ordained, Acts 17:31. That all men should honour the Son, even as they honour the Father — Honour him as the Maker, Upholder, Redeemer, Saviour, Governor, and Judge of the world, and that either willingly, by yielding to him the homage of faith, love, and obedience, and so escaping condemnation, and attaining eternal life; or unwillingly, and so feeling the wrath of the Judge. This demonstrates the equality, or sameness, rather, of the Godhead of the Son and the Father. If our Lord were God only by office, or investiture, and not in the unity of the divine essence, he would not be honoured even as, that is, with the same honour as that wherewith the Father is honoured. He that honoureth not the Son — With the same equal honour, greatly dishonoureth the Father which sent him.

22. The Father—In his primitive essence. Judgeth no man—The manifestive act of judgment is performed by his Son; and even by that Son as Son of man, as well as Son of God.

V. 23. That all men may honour the Son, even as they honour the Father-Either willingly, and so escaping condemnation, by faith: or unwillingly, when feeling the wrath of the Judge. This demonstrates the EQUALITY of the Son with the Father. If our Lord were God only by office or investiture, and not in the unity of the Divine essence, and in all respects equal in Godhead with the Father, he could not be honoured even as, that is, with the same honour that they honoured the Father. He that honoureth not the Son-With the same equal honour, greatly dishonoureth the Father that sent him.

Verse 23. That all men should honour the Son, &c.] If then the Son is to be honoured, EVEN AS the Father is honoured, then the Son must be God, as receiving that worship which belongs to God alone. To worship any creature is idolatry: Christ is to be honoured even as the Father is honoured; therefore Christ is not a creature; and, if not a creature, consequently the Creator. See John 1:3.

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

Verses 21-23. For as the Father raiseth up the dead, &c. — Here he declares what are those greater works, namely, raising the dead and judging the world. These two, quickening and judging, are proposed, verses 21, 22. The acquittal of believers, which presupposes judgment, is treated of in verse 24; the quickening some of the dead, verse 25; and the general resurrection, verse 28. For the Father judgeth no man — Without the Son; but he doth judge by that man whom he hath ordained, Acts 17:31. That all men should honour the Son, even as they honour the Father — Honour him as the Maker, Upholder, Redeemer, Saviour, Governor, and Judge of the world, and that either willingly, by yielding to him the homage of faith, love, and obedience, and so escaping condemnation, and attaining eternal life; or unwillingly, and so feeling the wrath of the Judge. This demonstrates the equality, or sameness, rather, of the Godhead of the Son and the Father. If our Lord were God only by office, or investiture, and not in the unity of the divine essence, he would not be honoured even as, that is, with the same honour as that wherewith the Father is honoured. He that honoureth not the Son — With the same equal honour, greatly dishonoureth the Father which sent him.

23. Even as they honour the Father—Alike should they be adored; both as one Deity, and inasmuch as the Son is the representative of the Father.

V. 24. And cometh not into condemnation-Unless he make shipwreck of the faith.

Verse 24. He that heareth my word] My doctrine-and believeth on him that sent me-he who credits my Divine mission, that I am come to give light and life to the world by my doctrine and death-hath eternal life-the seed of this life is sown in his heart the moment he believes-and shall not come into condemnation, eiv krisin, into judgment-that which will speedily come on this unbelieving race; and that which shall overwhelm the wicked in the great day.

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

Verses 24-30. Verily, he that heareth my word, &c., hath everlasting life — Such a person is already entitled to it, yea, it is already begun in his soul, and he shall shortly possess it in its full perfection: and shall not come into condemnation — For any former offences; but is passed from death unto life — That is, from that state of spiritual death, or of alienation from the life of God, (see Ephesians 4:18,) in which men naturally are, to spiritual life and felicity, in union and communion with God. Verily, verily, I say unto you — I renew the important declaration in the strongest terms; the hour is coming, and now is — That is, it is just at hand; when the dead shall hear the voice of the Son of God — Within the space of a few months some dead bodies shall be raised to life by the word of his power. See Mark 5:41; Luke 7:14; John 11:43; and Matthew 27:52,

53. Or rather, he meant, that many souls then dead in sin, should be quickened by his grace, and made spiritually alive. For as the Father hath life in himself — Originally and essentially; so hath he given to the Son — In order to these purposes of glorious and divine operation; to have life in himself — To be communicated unto whomsoever he will. Hence the apostle (1 Corinthians 15:45) terms the second Adam, a quickening spirit: and hath given him authority — Not only to quicken men now, but also to execute final judgment; because he is the Son of man — Because he humbled himself so low as to become the Son of man, the Father conferred on him the high honour and glorious power of judging men and angels, that is, exalted the human nature, united to the divine, to this dignity and authority, Philippians 2:9-11. Marvel not at this, the hour is coming, in which all that are in the graves shall hear his voice, &c. — “Be not surprised at my saying, the Son of man has power to raise a few particular persons from the dead. There is a far greater power committed to him, even that of raising all men at the last day, and of judging and rewarding them according to their works.” I can of my own self do nothing — Now in this judgment I will not act absolutely or arbitrarily, but according to the laws of equity, unalterably established by my Father; so that I shall not act therein so properly by my own, as by my Father’s authority. As I hear I judge — In allusion to human courts, where the judges found their sentences upon the testimony of witnesses, and the laws of the country. Yet the expression by no means implies that our Lord, at the great day, shall receive information from any one whatsoever, concerning the persons he is to judge. Having been himself privy to their actions, he needs no evidence, but knows all things that ever were thought, said, or done by mankind, from the beginning to the end of time, fully and certainly. And my judgment is just — Not only because it is thus a judgment according to truth and equity, but likewise, because I seek not my own will, but the will of my Father, &c. — I have no interest to pursue, no inclination to fulfil, different from that of my Father.

24-29. The twofold quickening power of the Son; exercised (John 1:24, 25) in quickening the believing soul with spiritual life, and (John 2:26-30) in raising the bodies of all to the resurrection. The present conditional, spiritual resurrection of the soul, 24, 25.

24. Heareth my word and believeth—This is a conditional quickening or resurrection to the life of the soul. The conditions are hearing, that is listening, voluntarily attending; and believing, that is, accepting the word into our heads, hearts, and lives. Hath everlasting life—Everlasting life is already in him. That life is a present possession which heaven will perpetuate. Shall not—While that life is thus within him. So, on the other hand, John 3:36, he that believeth not shall not see life; that is, unless his unbelief be removed; for the wrath of God abideth on him. So that as eternal death is upon the unbeliever until he is converted, so eternal life is in the believer so long as he is a believer and does not apostatize. When a man is converted his death is removed; when a believer loses his faith, his eternal life is removed from within him. Is passed—Has passed from death unto life. To him this resurrection is already past. The seed or principle of life is within his soul. It is in him a well of water springing up to everlasting life. The life cannot expire, but the well may be removed. See notes on John 4:14.

V. 25. The dead shall hear the voice of the Son of God-So did Jairus's daughter, the widow's son, Lazarus.

Verse 25. The dead shall hear the voice] Three kinds of death are mentioned in the Scriptures: natural, spiritual, and eternal. The first consists in the separation of the body and soul. The second in the separation of God and the soul. The third in the separation of body and soul from God in the other world. Answerable to these three kinds of death, there is a threefold life: Natural life, which consists in the union of the soul and body. Spiritual life, which consists in the union of God and the soul, by faith and love. Eternal life, which consist in the communion of the body and soul with God, by holiness, in the realms of bliss. Of the dead, our Lord says, the hour is coming, and now is, when they shall hear the voice of the Son of God, and live. The hour is coming, when all that sleep in the dust shall awake at the voice of the Son of man, and come to judgment: for he giveth life to the dead, John 5:21, 28, 29. Again, the hour is coming, when some of those who have died a natural death shall hear the voice of the Son of God and live again here. It is likely that our Lord had not as yet raised any from the dead; and he refers to those whom he intended to raise: see Clarke on “John 5:21”. Lastly, the hour now is, when many who are dead in trespasses and sins, shall hear the voice (the word) of the Son of God, believe, and receive spiritual life through him.

Verses 24-30. Verily, he that heareth my word, &c., hath everlasting life — Such a person is already entitled to it, yea, it is already begun in his soul, and he shall shortly possess it in its full perfection: and shall not come into condemnation — For any former offences; but is passed from death unto life — That is, from that state of spiritual death, or of alienation from the life of God, (see Ephesians 4:18,) in which men naturally are, to spiritual life and felicity, in union and communion with God. Verily, verily, I say unto you — I renew the important declaration in the strongest terms; the hour is coming, and now is — That is, it is just at hand; when the dead shall hear the voice of the Son of God — Within the space of a few months some dead bodies shall be raised to life by the word of his power. See Mark 5:41; Luke 7:14; John 11:43; and Matthew 27:52,

53. Or rather, he meant, that many souls then dead in sin, should be quickened by his grace, and made spiritually alive. For as the Father hath life in himself — Originally and essentially; so hath he given to the Son — In order to these purposes of glorious and divine operation; to have life in himself — To be communicated unto whomsoever he will. Hence the apostle (1 Corinthians 15:45) terms the second Adam, a quickening spirit: and hath given him authority — Not only to quicken men now, but also to execute final judgment; because he is the Son of man — Because he humbled himself so low as to become the Son of man, the Father conferred on him the high honour and glorious power of judging men and angels, that is, exalted the human nature, united to the divine, to this dignity and authority, Philippians 2:9-11. Marvel not at this, the hour is coming, in which all that are in the graves shall hear his voice, &c. — “Be not surprised at my saying, the Son of man has power to raise a few particular persons from the dead. There is a far greater power committed to him, even that of raising all men at the last day, and of judging and rewarding them according to their works.” I can of my own self do nothing — Now in this judgment I will not act absolutely or arbitrarily, but according to the laws of equity, unalterably established by my Father; so that I shall not act therein so properly by my own, as by my Father’s authority. As I hear I judge — In allusion to human courts, where the judges found their sentences upon the testimony of witnesses, and the laws of the country. Yet the expression by no means implies that our Lord, at the great day, shall receive information from any one whatsoever, concerning the persons he is to judge. Having been himself privy to their actions, he needs no evidence, but knows all things that ever were thought, said, or done by mankind, from the beginning to the end of time, fully and certainly. And my judgment is just — Not only because it is thus a judgment according to truth and equity, but likewise, because I seek not my own will, but the will of my Father, &c. — I have no interest to pursue, no inclination to fulfil, different from that of my Father.

Ver. 25. The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live. On this subject St. Paul speaks of the Saviour as the Saviour spoke of himself. “In him dwelt all the fulness of the Godhead bodily — It pleased the Father that in him should all fulness dwell.” He hath given to him the name JEHOVAH, which is above every name, having existence, life, and all perfections in himself. In these replies to the doctors, who had accused the Lord with blasphemy in making himself equal with God, we have a full defence of the truth. The time was not yet come for him to be declared the Son of God with power; that must be reserved till after his resurrection, every jew being decided in opinion that there was no place on earth for the Messiah, but the throne. The Lord therefore justified himself in using the strong words of their own prophets, because of his works. Whatever works the Father did in healing the sick, in raising the dead, in judging the world, the Son did likewise, because he is the Son of God. He is sent to be the mediator, the healer, the prophet, the judge. In all his miracles he exercised the same power as the Father; the same honour was therefore due to him as to the Father. Under those displays of the Godhead he could say, “He that hath seen me, hath seen the Father also.”

25. And now is—It is even now here; but not with the fulness in which it cometh. They that hear—They that listen; this resurrection is conditional and of a part only; and being present as well as future in time, is spiritual, and of the soul.

The final universal resurrection of the body, 26-30.

V. 26. He hath given to the Son-By eternal generation, to have life in himself-Absolute, independent.

Verse 26. Hath he given to the Son to have life, &c.] Here our Lord speaks of himself in his character of Messiah, or envoy of God.

Verses 24-30. Verily, he that heareth my word, &c., hath everlasting life — Such a person is already entitled to it, yea, it is already begun in his soul, and he shall shortly possess it in its full perfection: and shall not come into condemnation — For any former offences; but is passed from death unto life — That is, from that state of spiritual death, or of alienation from the life of God, (see Ephesians 4:18,) in which men naturally are, to spiritual life and felicity, in union and communion with God. Verily, verily, I say unto you — I renew the important declaration in the strongest terms; the hour is coming, and now is — That is, it is just at hand; when the dead shall hear the voice of the Son of God — Within the space of a few months some dead bodies shall be raised to life by the word of his power. See Mark 5:41; Luke 7:14; John 11:43; and Matthew 27:52,

53. Or rather, he meant, that many souls then dead in sin, should be quickened by his grace, and made spiritually alive. For as the Father hath life in himself — Originally and essentially; so hath he given to the Son — In order to these purposes of glorious and divine operation; to have life in himself — To be communicated unto whomsoever he will. Hence the apostle (1 Corinthians 15:45) terms the second Adam, a quickening spirit: and hath given him authority — Not only to quicken men now, but also to execute final judgment; because he is the Son of man — Because he humbled himself so low as to become the Son of man, the Father conferred on him the high honour and glorious power of judging men and angels, that is, exalted the human nature, united to the divine, to this dignity and authority, Philippians 2:9-11. Marvel not at this, the hour is coming, in which all that are in the graves shall hear his voice, &c. — “Be not surprised at my saying, the Son of man has power to raise a few particular persons from the dead. There is a far greater power committed to him, even that of raising all men at the last day, and of judging and rewarding them according to their works.” I can of my own self do nothing — Now in this judgment I will not act absolutely or arbitrarily, but according to the laws of equity, unalterably established by my Father; so that I shall not act therein so properly by my own, as by my Father’s authority. As I hear I judge — In allusion to human courts, where the judges found their sentences upon the testimony of witnesses, and the laws of the country. Yet the expression by no means implies that our Lord, at the great day, shall receive information from any one whatsoever, concerning the persons he is to judge. Having been himself privy to their actions, he needs no evidence, but knows all things that ever were thought, said, or done by mankind, from the beginning to the end of time, fully and certainly. And my judgment is just — Not only because it is thus a judgment according to truth and equity, but likewise, because I seek not my own will, but the will of my Father, &c. — I have no interest to pursue, no inclination to fulfil, different from that of my Father.

Ver. 26, 27. As the Father hath life in himself, so hath he given to the Son to have life in himself; and hath given him authority to execute judgment also, because he is the Son of man. These words are to be understood in unison with correspondent declarations. “All things are delivered unto me of the Father — All power is given unto me in heaven and in earth.” As St. Paul says, “All things are put under him.” And again, “All that the Father hath are mine.” Daniel had said the same: Daniel 7:13. “Behold, one like the Son of man came with clouds, and came to the Ancient of days; and there was given unto him dominion and glory.” The comments of the rabbins on the last place, as in Dr. Lightfoot, are, This is the king, the Messiah. Rabbi Solomon. Again, This is the Messiah our righteousness. Rabbi Saadias. — Therefore when our Saviour cited the above words of Daniel before the sanhedrim on the morning of his crucifixion, the question being put to him by Caiaphas, Art thou the Christ, the Son of the blessed; he witnessed a good confession, that he was the Christ, the Son of God. All men should therefore honour the Son as they honour the Father, because the Father, the whole Theotes or Divinity, is in the Son.

24-29. The twofold quickening power of the Son; exercised (John 1:24, 25) in quickening the believing soul with spiritual life, and (John 2:26-30) in raising the bodies of all to the resurrection. The present conditional, spiritual resurrection of the soul, 24, 25.

24. Heareth my word and believeth—This is a conditional quickening or resurrection to the life of the soul. The conditions are hearing, that is listening, voluntarily attending; and believing, that is, accepting the word into our heads, hearts, and lives. Hath everlasting life—Everlasting life is already in him. That life is a present possession which heaven will perpetuate. Shall not—While that life is thus within him. So, on the other hand, John 3:36, he that believeth not shall not see life; that is, unless his unbelief be removed; for the wrath of God abideth on him. So that as eternal death is upon the unbeliever until he is converted, so eternal life is in the believer so long as he is a believer and does not apostatize. When a man is converted his death is removed; when a believer loses his faith, his eternal life is removed from within him. Is passed—Has passed from death unto life. To him this resurrection is already past. The seed or principle of life is within his soul. It is in him a well of water springing up to everlasting life. The life cannot expire, but the well may be removed. See notes on John 4:14.

V. 27. Because he is the Son of man-He is appointed to judge mankind because he was made man.

Verse 27. Because he is the Son of man.] Because he is the Messiah; for in this sense the phrase, Son of man, is often to be understood. But some join this to the next verse thus:-Marvel not at this, because he is the Son of man.

Verses 24-30. Verily, he that heareth my word, &c., hath everlasting life — Such a person is already entitled to it, yea, it is already begun in his soul, and he shall shortly possess it in its full perfection: and shall not come into condemnation — For any former offences; but is passed from death unto life — That is, from that state of spiritual death, or of alienation from the life of God, (see Ephesians 4:18,) in which men naturally are, to spiritual life and felicity, in union and communion with God. Verily, verily, I say unto you — I renew the important declaration in the strongest terms; the hour is coming, and now is — That is, it is just at hand; when the dead shall hear the voice of the Son of God — Within the space of a few months some dead bodies shall be raised to life by the word of his power. See Mark 5:41; Luke 7:14; John 11:43; and Matthew 27:52,

53. Or rather, he meant, that many souls then dead in sin, should be quickened by his grace, and made spiritually alive. For as the Father hath life in himself — Originally and essentially; so hath he given to the Son — In order to these purposes of glorious and divine operation; to have life in himself — To be communicated unto whomsoever he will. Hence the apostle (1 Corinthians 15:45) terms the second Adam, a quickening spirit: and hath given him authority — Not only to quicken men now, but also to execute final judgment; because he is the Son of man — Because he humbled himself so low as to become the Son of man, the Father conferred on him the high honour and glorious power of judging men and angels, that is, exalted the human nature, united to the divine, to this dignity and authority, Philippians 2:9-11. Marvel not at this, the hour is coming, in which all that are in the graves shall hear his voice, &c. — “Be not surprised at my saying, the Son of man has power to raise a few particular persons from the dead. There is a far greater power committed to him, even that of raising all men at the last day, and of judging and rewarding them according to their works.” I can of my own self do nothing — Now in this judgment I will not act absolutely or arbitrarily, but according to the laws of equity, unalterably established by my Father; so that I shall not act therein so properly by my own, as by my Father’s authority. As I hear I judge — In allusion to human courts, where the judges found their sentences upon the testimony of witnesses, and the laws of the country. Yet the expression by no means implies that our Lord, at the great day, shall receive information from any one whatsoever, concerning the persons he is to judge. Having been himself privy to their actions, he needs no evidence, but knows all things that ever were thought, said, or done by mankind, from the beginning to the end of time, fully and certainly. And my judgment is just — Not only because it is thus a judgment according to truth and equity, but likewise, because I seek not my own will, but the will of my Father, &c. — I have no interest to pursue, no inclination to fulfil, different from that of my Father.

Ver. 26, 27. As the Father hath life in himself, so hath he given to the Son to have life in himself; and hath given him authority to execute judgment also, because he is the Son of man. These words are to be understood in unison with correspondent declarations. “All things are delivered unto me of the Father — All power is given unto me in heaven and in earth.” As St. Paul says, “All things are put under him.” And again, “All that the Father hath are mine.” Daniel had said the same: Daniel 7:13. “Behold, one like the Son of man came with clouds, and came to the Ancient of days; and there was given unto him dominion and glory.” The comments of the rabbins on the last place, as in Dr. Lightfoot, are, This is the king, the Messiah. Rabbi Solomon. Again, This is the Messiah our righteousness. Rabbi Saadias. — Therefore when our Saviour cited the above words of Daniel before the sanhedrim on the morning of his crucifixion, the question being put to him by Caiaphas, Art thou the Christ, the Son of the blessed; he witnessed a good confession, that he was the Christ, the Son of God. All men should therefore honour the Son as they honour the Father, because the Father, the whole Theotes or Divinity, is in the Son.

27. Judgment also—In addition to the resurrection of the body. And now we have in the present passage a brief but most explicit description of the simultaneous resurrection and universal judgment of mankind. Because he is the Son of man—As the dying Son of man he is our atoning Redeemer; and so as the living Son of man he is our just Judge. As by man was our death, so by man is our life and our judgment. The cross and the judgment throne bear the same Son of man.

V. 28. The time is coming-When not two or three, but all shall rise.

Verse 28. Marvel not at this] I think it quite necessary to follow here, as noted above, the punctuation of both the Syriac, the Armenian, Chrysostom, Damascenus, Theophylact, Euthymius, and others; which is found also in some very good MSS. Theophylact says that the common method of reading this, which he highly objects to, was the invention of Paul of Samosata. In John 5:26, 27, our Lord, speaking of himself as envoy of God, said, the Father had given him to have life in himself, so that, like any of the ancient prophets, he could vivify others; and that he had given him authority to execute judgment, probably referring to that judgment which he was shortly to execute on this unbelieving nation, and apparently in direct reference to Daniel 7:13, Behold one like the Son of man came with the clouds, &c., a place which the Jews expound of the promised Messiah. In this verse he anticipates an objection, as if they had said: “This cannot be: thou art a man-thou wast born among us.” Our Lord answers: Don’t marvel at this, BECAUSE I am a man-for greater things than these shall be done by me: he who now addresses you, though disguised under the form of a man, shall appear in the great day to be the Judge of quick and dead: by his almighty power, he shall raise all the dead; and, by his unerring wisdom and justice, shall adjudge the wicked to hell, and the righteous to heaven. The first sense, however, of this passage, appears to some the most probable; though they both amount nearly to the same meaning.

Verses 24-30. Verily, he that heareth my word, &c., hath everlasting life — Such a person is already entitled to it, yea, it is already begun in his soul, and he shall shortly possess it in its full perfection: and shall not come into condemnation — For any former offences; but is passed from death unto life — That is, from that state of spiritual death, or of alienation from the life of God, (see Ephesians 4:18,) in which men naturally are, to spiritual life and felicity, in union and communion with God. Verily, verily, I say unto you — I renew the important declaration in the strongest terms; the hour is coming, and now is — That is, it is just at hand; when the dead shall hear the voice of the Son of God — Within the space of a few months some dead bodies shall be raised to life by the word of his power. See Mark 5:41; Luke 7:14; John 11:43; and Matthew 27:52,

53. Or rather, he meant, that many souls then dead in sin, should be quickened by his grace, and made spiritually alive. For as the Father hath life in himself — Originally and essentially; so hath he given to the Son — In order to these purposes of glorious and divine operation; to have life in himself — To be communicated unto whomsoever he will. Hence the apostle (1 Corinthians 15:45) terms the second Adam, a quickening spirit: and hath given him authority — Not only to quicken men now, but also to execute final judgment; because he is the Son of man — Because he humbled himself so low as to become the Son of man, the Father conferred on him the high honour and glorious power of judging men and angels, that is, exalted the human nature, united to the divine, to this dignity and authority, Philippians 2:9-11. Marvel not at this, the hour is coming, in which all that are in the graves shall hear his voice, &c. — “Be not surprised at my saying, the Son of man has power to raise a few particular persons from the dead. There is a far greater power committed to him, even that of raising all men at the last day, and of judging and rewarding them according to their works.” I can of my own self do nothing — Now in this judgment I will not act absolutely or arbitrarily, but according to the laws of equity, unalterably established by my Father; so that I shall not act therein so properly by my own, as by my Father’s authority. As I hear I judge — In allusion to human courts, where the judges found their sentences upon the testimony of witnesses, and the laws of the country. Yet the expression by no means implies that our Lord, at the great day, shall receive information from any one whatsoever, concerning the persons he is to judge. Having been himself privy to their actions, he needs no evidence, but knows all things that ever were thought, said, or done by mankind, from the beginning to the end of time, fully and certainly. And my judgment is just — Not only because it is thus a judgment according to truth and equity, but likewise, because I seek not my own will, but the will of my Father, &c. — I have no interest to pursue, no inclination to fulfil, different from that of my Father.

28. Marvel not at this—We may suppose that as he uttered the last words, claiming to be the Son of man, (Daniel 7:13,) tokens of indignant marvel or surprise appeared on the faces and gestures of his hostile audience. But the Lord, so far from retracting, rather gave the idea a still more explicit shape and language. The hour is coming—But not now is. This resurrection is wholly future. All that are in the grave—It is universal, ALL. It is bodily, and of the same body that was buried. The very bodies that are laid in the graves are the bodies that arise. The very body that dies is the body that revives.

V. 29. The resurrection of life-That resurrection which leads to life everlasting.

Verses 24-30. Verily, he that heareth my word, &c., hath everlasting life — Such a person is already entitled to it, yea, it is already begun in his soul, and he shall shortly possess it in its full perfection: and shall not come into condemnation — For any former offences; but is passed from death unto life — That is, from that state of spiritual death, or of alienation from the life of God, (see Ephesians 4:18,) in which men naturally are, to spiritual life and felicity, in union and communion with God. Verily, verily, I say unto you — I renew the important declaration in the strongest terms; the hour is coming, and now is — That is, it is just at hand; when the dead shall hear the voice of the Son of God — Within the space of a few months some dead bodies shall be raised to life by the word of his power. See Mark 5:41; Luke 7:14; John 11:43; and Matthew 27:52,

53. Or rather, he meant, that many souls then dead in sin, should be quickened by his grace, and made spiritually alive. For as the Father hath life in himself — Originally and essentially; so hath he given to the Son — In order to these purposes of glorious and divine operation; to have life in himself — To be communicated unto whomsoever he will. Hence the apostle (1 Corinthians 15:45) terms the second Adam, a quickening spirit: and hath given him authority — Not only to quicken men now, but also to execute final judgment; because he is the Son of man — Because he humbled himself so low as to become the Son of man, the Father conferred on him the high honour and glorious power of judging men and angels, that is, exalted the human nature, united to the divine, to this dignity and authority, Philippians 2:9-11. Marvel not at this, the hour is coming, in which all that are in the graves shall hear his voice, &c. — “Be not surprised at my saying, the Son of man has power to raise a few particular persons from the dead. There is a far greater power committed to him, even that of raising all men at the last day, and of judging and rewarding them according to their works.” I can of my own self do nothing — Now in this judgment I will not act absolutely or arbitrarily, but according to the laws of equity, unalterably established by my Father; so that I shall not act therein so properly by my own, as by my Father’s authority. As I hear I judge — In allusion to human courts, where the judges found their sentences upon the testimony of witnesses, and the laws of the country. Yet the expression by no means implies that our Lord, at the great day, shall receive information from any one whatsoever, concerning the persons he is to judge. Having been himself privy to their actions, he needs no evidence, but knows all things that ever were thought, said, or done by mankind, from the beginning to the end of time, fully and certainly. And my judgment is just — Not only because it is thus a judgment according to truth and equity, but likewise, because I seek not my own will, but the will of my Father, &c. — I have no interest to pursue, no inclination to fulfil, different from that of my Father.

29. Shall come forth—The coming forth of all precedes the judgment. At one hour, one voice, one coming forth, is the resurrection of all, preparatory to the judgment at once performed. Resurrection of life—In which the spiritual life, implanted in the soul at the first resurrection, (verses 24, 25,) is developed into the glorified life. Resurrection of damnation—Opposed to the resurrection of life; and so, is a resurrection to eternal death.

V. 30. I can do nothing of myself-It is impossible I should do any thing separately from my Father.

As I hear-Of the Father, and see, so I judge and do; A because I am essentially united to him. See John 5:19.

Verse 30. I can of mine own self do nothing] Because of my intimate union with God. See Clarke on “John 5:19”.

I seek not mine own will] I do not, I cannot attempt to do any thing without God. This, that is, the Son of man, the human nature which is the temple of my Divinity, John 1:14, is perfectly subject to the Deity that dwells in it. In this respect our blessed Lord is the perfect pattern of all his followers. In every thing their wills should submit to the will of their heavenly Father. Nothing is more common than to hear people say, I will do it because I choose. He who has no better reason to give for his conduct than his own will shall in the end have the same reason to give for his eternal destruction. “I followed my own will, in opposition to the will of God, and now I am plunged in the lake that burneth with fire and brimstone.”

Reader, God hath sent thee also to do his will: his will is that thou shouldst abandon thy sins, and believe in the Lord Jesus. Hast thou yet done it?

Verses 24-30. Verily, he that heareth my word, &c., hath everlasting life — Such a person is already entitled to it, yea, it is already begun in his soul, and he shall shortly possess it in its full perfection: and shall not come into condemnation — For any former offences; but is passed from death unto life — That is, from that state of spiritual death, or of alienation from the life of God, (see Ephesians 4:18,) in which men naturally are, to spiritual life and felicity, in union and communion with God. Verily, verily, I say unto you — I renew the important declaration in the strongest terms; the hour is coming, and now is — That is, it is just at hand; when the dead shall hear the voice of the Son of God — Within the space of a few months some dead bodies shall be raised to life by the word of his power. See Mark 5:41; Luke 7:14; John 11:43; and Matthew 27:52,

53. Or rather, he meant, that many souls then dead in sin, should be quickened by his grace, and made spiritually alive. For as the Father hath life in himself — Originally and essentially; so hath he given to the Son — In order to these purposes of glorious and divine operation; to have life in himself — To be communicated unto whomsoever he will. Hence the apostle (1 Corinthians 15:45) terms the second Adam, a quickening spirit: and hath given him authority — Not only to quicken men now, but also to execute final judgment; because he is the Son of man — Because he humbled himself so low as to become the Son of man, the Father conferred on him the high honour and glorious power of judging men and angels, that is, exalted the human nature, united to the divine, to this dignity and authority, Philippians 2:9-11. Marvel not at this, the hour is coming, in which all that are in the graves shall hear his voice, &c. — “Be not surprised at my saying, the Son of man has power to raise a few particular persons from the dead. There is a far greater power committed to him, even that of raising all men at the last day, and of judging and rewarding them according to their works.” I can of my own self do nothing — Now in this judgment I will not act absolutely or arbitrarily, but according to the laws of equity, unalterably established by my Father; so that I shall not act therein so properly by my own, as by my Father’s authority. As I hear I judge — In allusion to human courts, where the judges found their sentences upon the testimony of witnesses, and the laws of the country. Yet the expression by no means implies that our Lord, at the great day, shall receive information from any one whatsoever, concerning the persons he is to judge. Having been himself privy to their actions, he needs no evidence, but knows all things that ever were thought, said, or done by mankind, from the beginning to the end of time, fully and certainly. And my judgment is just — Not only because it is thus a judgment according to truth and equity, but likewise, because I seek not my own will, but the will of my Father, &c. — I have no interest to pursue, no inclination to fulfil, different from that of my Father.

30. Of mine own self—Either as Son of God or Son of man he received the sustentation of the Father, and hence his action was sustained by omnipotent authority. Judgment is just—Even though human, the work of a man, that judgment has no human fallibility or wrong. Seek not mine own will—At his temptation Satan would have seduced him to seek his own will. But, in the freedom of his own will, he chose to lose his own will in the will of his Father; and thenceforth forever does his finite will, freely and with all the force of its energies, enter into and cooperate with the will of his Father.

II. The threefold witness to the Sonship of Christ, 31-47. As in the first part of this defence Jesus (17-30) unfolds the truth of his Sonship, so now he adduces the testimonies to that Sonship, of all which the real Author is truly God, (verse 32;) but, instrumentally, there are: 1. John the Baptist, 31-35. 2. His works, 36. And, 3. The Scripture, 37-40. Our Lord’s mention of each witness is closed with an allusion to the Jews’ rejection of it. See verses 35, 38, 40.

1. The witness of the Father, through John, 31-35.

V. 31. If I testify of myself-That is, if I alone, (which indeed is impossible,) my testimony is not valid.

Verse 31. If I bear witness] If I had no proof to bring of my being the Messiah, and equal to God, common sense would direct you to reject my testimony; but the mighty power of God, by which I work my miracles, sufficiently attests that my pretensions are well founded. Bishop Pearce gives a different turn to this verse, by translating it interrogatively, thus: “If I only bear witness of myself, is not my witness true? i.e. is it, on that account, not true? In John 8:14, he says, Though I bear record of myself, yet my record is true. And in John 8:18, he says, I am one that bear witness of myself.”

Verses 31-35. If I bear witness of myself my witness is not true — Heylin and Wesley read, is not valid; Doddridge, is not [to be admitted as] true; and Campbell, is not to be regarded; observing, “In every country, where there are standing laws, and a regular constitution, there is what is called a forensic, or judicial use of certain words, which differs considerably from familiar use.” Thus the word dikaiov, rendered a just person, (Matthew 27:24,) seems to mean no more than, not guilty of the crime charged. “The like holds of the word alhqhv, (here rendered true,) which, when used in reference to the procedure in judicatories, denotes, not what is in itself true, but what is proved, or what is accounted legal proof. Thus it is said, that a man’s testimony of himself is not true. A man may certainly give a true testimony of himself; but, in law, it is not evidence; and is therefore held as untrue. This sense of the word often occurs in this gospel.” As if he had said, I have certainly entered a very high claim, and asserted my dignity in very strong terms, but I do not require any man to believe me merely on the authority of my own testimony. There is another that beareth witness of me — A person of undoubted reputation and veracity. He refers to the testimony of John, given him in the hearing of their own deputies. But at the same time he observed, that the truth of his mission did not depend on human testimony, though it was given by one who was a burning and shining light, and in whom they greatly rejoiced, because the prophetic spirit, which had so long ceased, seemed to be again revived in him. For he proceeds; But I receive not — Or, I have no need to receive; testimony from man: but these things — Concerning John, whom ye yourselves reverence; I say, that ye may be saved — Namely, from that destruction which John foretold would be the portion of those who should reject me. So really and seriously did Christ will their salvation. Yet they were not saved. Most, if not all of them, died in their sins. He was a burning and a shining light — Inwardly burning with love and zeal; outwardly shining with all holiness. Some infer from this expression that the Baptist was now dead; yet he does not seem to have been killed till a little before the third passover. The reason is, the miracle of the loaves, performed in the desert of Bethsaida immediately after word was brought of John’s death, is said to have happened a little before that feast, John 6:4. If so, our Lord’s meaning is, that John was a burning and a shining light, not while he lay in prison, but while his ministry lasted; for during his imprisonment his light may be said to have been extinguished. Accordingly it is added, And ye were willing for a season — Prov wran, for an hour; to rejoice in his light — Ye hearkened to him with great pleasure, till his credit was impaired in your estimation by his imprisonment. Or the meaning may be, that they did not continue long to manifest that regard for his preaching, which, at his first appearance, they seemed to promise; because his doctrine was too strict and severe to be approved of, or endured long by so carnal and worldly-minded a people.

31. My witness is not true—It was the province of the Son to be authenticated by another, whom he will adduce in the following verse. HE by whom the Son was sent furnishes all the credentials of his genuineness. If Jesus is without His testimony, his own claims, and all his self-witnessing, are false. The universal maxim applies to him, that no man’s evidence, uncorroborated, is valid in his own case.

V. 32. There is another-The Father, John 5:37, and I know that, even in your judgment, his testimony in beyond exception.

Verse 32. There is another] God the Father, who, by his Spirit in your prophets, described my person, office, and miracles. You read these scriptures, and you cannot help seeing that they testify of me:-no person ever did answer the description there given, but myself; and I answer to that description in the fullest sense of the word. See John 5:39. And I know] Instead of oida, I know, oidate, ye know, is the reading of the Codex Bezæ, Armenian, and two of the Itala. Ye believe the Scriptures to be of God, and that he cannot lie; and yet ye will not believe in me, though these Scriptures have so clearly foretold and described me! It is not one of the least evils attending unbelief, that it acts not only in opposition to God, but it also acts inconsistently with itself. It receives the Scriptures in bulk, and acknowledges them to have come through Divine inspiration; and yet believes no part separately. With it the whole is true, but no part is true! The very unreasonableness of this conduct shows the principle to have come from beneath, were there no other evidences against it.

Verses 31-35. If I bear witness of myself my witness is not true — Heylin and Wesley read, is not valid; Doddridge, is not [to be admitted as] true; and Campbell, is not to be regarded; observing, “In every country, where there are standing laws, and a regular constitution, there is what is called a forensic, or judicial use of certain words, which differs considerably from familiar use.” Thus the word dikaiov, rendered a just person, (Matthew 27:24,) seems to mean no more than, not guilty of the crime charged. “The like holds of the word alhqhv, (here rendered true,) which, when used in reference to the procedure in judicatories, denotes, not what is in itself true, but what is proved, or what is accounted legal proof. Thus it is said, that a man’s testimony of himself is not true. A man may certainly give a true testimony of himself; but, in law, it is not evidence; and is therefore held as untrue. This sense of the word often occurs in this gospel.” As if he had said, I have certainly entered a very high claim, and asserted my dignity in very strong terms, but I do not require any man to believe me merely on the authority of my own testimony. There is another that beareth witness of me — A person of undoubted reputation and veracity. He refers to the testimony of John, given him in the hearing of their own deputies. But at the same time he observed, that the truth of his mission did not depend on human testimony, though it was given by one who was a burning and shining light, and in whom they greatly rejoiced, because the prophetic spirit, which had so long ceased, seemed to be again revived in him. For he proceeds; But I receive not — Or, I have no need to receive; testimony from man: but these things — Concerning John, whom ye yourselves reverence; I say, that ye may be saved — Namely, from that destruction which John foretold would be the portion of those who should reject me. So really and seriously did Christ will their salvation. Yet they were not saved. Most, if not all of them, died in their sins. He was a burning and a shining light — Inwardly burning with love and zeal; outwardly shining with all holiness. Some infer from this expression that the Baptist was now dead; yet he does not seem to have been killed till a little before the third passover. The reason is, the miracle of the loaves, performed in the desert of Bethsaida immediately after word was brought of John’s death, is said to have happened a little before that feast, John 6:4. If so, our Lord’s meaning is, that John was a burning and a shining light, not while he lay in prison, but while his ministry lasted; for during his imprisonment his light may be said to have been extinguished. Accordingly it is added, And ye were willing for a season — Prov wran, for an hour; to rejoice in his light — Ye hearkened to him with great pleasure, till his credit was impaired in your estimation by his imprisonment. Or the meaning may be, that they did not continue long to manifest that regard for his preaching, which, at his first appearance, they seemed to promise; because his doctrine was too strict and severe to be approved of, or endured long by so carnal and worldly-minded a people.

32. There is another—Who is properly the sole original testifier, namely, God. All others are his signatures and seals.

V. 33. He bare testimony-That I am the Christ.

Verse 33. Ye sent unto John] I am not without human testimony of the most respectable kind:-Ye sent to John, and he bare witness. There are several circumstances in John’s character which render his testimony unexceptionable. 1. He is consulted by the very enemies of Christ, as a very holy and extraordinary man. 2. He is perfectly free from all self-interest, having declined making the least advantage by his own reputation. 3. He is sincere, undaunted, and so averse from all kinds of flattery that he reproves Herod at the hazard of his liberty and life. 4. He was so far from being solicited by Christ to give his testimony that he had not even seen him when he gave it. See John 1:19-28.

Verses 31-35. If I bear witness of myself my witness is not true — Heylin and Wesley read, is not valid; Doddridge, is not [to be admitted as] true; and Campbell, is not to be regarded; observing, “In every country, where there are standing laws, and a regular constitution, there is what is called a forensic, or judicial use of certain words, which differs considerably from familiar use.” Thus the word dikaiov, rendered a just person, (Matthew 27:24,) seems to mean no more than, not guilty of the crime charged. “The like holds of the word alhqhv, (here rendered true,) which, when used in reference to the procedure in judicatories, denotes, not what is in itself true, but what is proved, or what is accounted legal proof. Thus it is said, that a man’s testimony of himself is not true. A man may certainly give a true testimony of himself; but, in law, it is not evidence; and is therefore held as untrue. This sense of the word often occurs in this gospel.” As if he had said, I have certainly entered a very high claim, and asserted my dignity in very strong terms, but I do not require any man to believe me merely on the authority of my own testimony. There is another that beareth witness of me — A person of undoubted reputation and veracity. He refers to the testimony of John, given him in the hearing of their own deputies. But at the same time he observed, that the truth of his mission did not depend on human testimony, though it was given by one who was a burning and shining light, and in whom they greatly rejoiced, because the prophetic spirit, which had so long ceased, seemed to be again revived in him. For he proceeds; But I receive not — Or, I have no need to receive; testimony from man: but these things — Concerning John, whom ye yourselves reverence; I say, that ye may be saved — Namely, from that destruction which John foretold would be the portion of those who should reject me. So really and seriously did Christ will their salvation. Yet they were not saved. Most, if not all of them, died in their sins. He was a burning and a shining light — Inwardly burning with love and zeal; outwardly shining with all holiness. Some infer from this expression that the Baptist was now dead; yet he does not seem to have been killed till a little before the third passover. The reason is, the miracle of the loaves, performed in the desert of Bethsaida immediately after word was brought of John’s death, is said to have happened a little before that feast, John 6:4. If so, our Lord’s meaning is, that John was a burning and a shining light, not while he lay in prison, but while his ministry lasted; for during his imprisonment his light may be said to have been extinguished. Accordingly it is added, And ye were willing for a season — Prov wran, for an hour; to rejoice in his light — Ye hearkened to him with great pleasure, till his credit was impaired in your estimation by his imprisonment. Or the meaning may be, that they did not continue long to manifest that regard for his preaching, which, at his first appearance, they seemed to promise; because his doctrine was too strict and severe to be approved of, or endured long by so carnal and worldly-minded a people.

33. Ye sent unto John—Our Lord quotes John, first, as a witness whose testimony they have once acknowledged. Here is an argument from their concession. He bare witness—You were ready to take his assurance that he was Messiah; but lo! he balked you by testifying to me.

V. 34. But I have no need to receive, &c.

But these things-Concerning John, whom ye yourselves reverence, I say, that ye may be saved-So really and seriously did he will their salvation. Yet they were not saved. Most, if not all of them, died in their sins.

Verse 34. But I receive not testimony from man [only.] I have no need of John’s testimony: the works that I do bear sufficient testimony to me, John 5:36.

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

Verses 31-35. If I bear witness of myself my witness is not true — Heylin and Wesley read, is not valid; Doddridge, is not [to be admitted as] true; and Campbell, is not to be regarded; observing, “In every country, where there are standing laws, and a regular constitution, there is what is called a forensic, or judicial use of certain words, which differs considerably from familiar use.” Thus the word dikaiov, rendered a just person, (Matthew 27:24,) seems to mean no more than, not guilty of the crime charged. “The like holds of the word alhqhv, (here rendered true,) which, when used in reference to the procedure in judicatories, denotes, not what is in itself true, but what is proved, or what is accounted legal proof. Thus it is said, that a man’s testimony of himself is not true. A man may certainly give a true testimony of himself; but, in law, it is not evidence; and is therefore held as untrue. This sense of the word often occurs in this gospel.” As if he had said, I have certainly entered a very high claim, and asserted my dignity in very strong terms, but I do not require any man to believe me merely on the authority of my own testimony. There is another that beareth witness of me — A person of undoubted reputation and veracity. He refers to the testimony of John, given him in the hearing of their own deputies. But at the same time he observed, that the truth of his mission did not depend on human testimony, though it was given by one who was a burning and shining light, and in whom they greatly rejoiced, because the prophetic spirit, which had so long ceased, seemed to be again revived in him. For he proceeds; But I receive not — Or, I have no need to receive; testimony from man: but these things — Concerning John, whom ye yourselves reverence; I say, that ye may be saved — Namely, from that destruction which John foretold would be the portion of those who should reject me. So really and seriously did Christ will their salvation. Yet they were not saved. Most, if not all of them, died in their sins. He was a burning and a shining light — Inwardly burning with love and zeal; outwardly shining with all holiness. Some infer from this expression that the Baptist was now dead; yet he does not seem to have been killed till a little before the third passover. The reason is, the miracle of the loaves, performed in the desert of Bethsaida immediately after word was brought of John’s death, is said to have happened a little before that feast, John 6:4. If so, our Lord’s meaning is, that John was a burning and a shining light, not while he lay in prison, but while his ministry lasted; for during his imprisonment his light may be said to have been extinguished. Accordingly it is added, And ye were willing for a season — Prov wran, for an hour; to rejoice in his light — Ye hearkened to him with great pleasure, till his credit was impaired in your estimation by his imprisonment. Or the meaning may be, that they did not continue long to manifest that regard for his preaching, which, at his first appearance, they seemed to promise; because his doctrine was too strict and severe to be approved of, or endured long by so carnal and worldly-minded a people.

34. From man—John’s testimony as John’s, as a mere man, even though accepted and conceded by you, I do not receive. It is only God’s testimony through him, and not any mere human honour, that I can accept. Ye might be saved—It is not a matter of man’s esteem, but of their own salvation.

V. 35. He was a burning and a shining light-Inwardly burning with love and zeal, outwardly shining in all holiness. And even ye were willing for a season-A short time only.

Verse 35. He was a burning and a shining light] hn o lucnov o kaiomenov kai fainwn, should be translated, He was a burning and a shining LAMP. He was not to fwv tou kosmou, the light of the world, i.e. the sun; but he was o lucnov, a lamp, to give a clear and steady light till the sun should arise. It is supposed that John had been cast into prison about four months before this time. See Clarke’s note on “John 4:35”. As his light continued no longer to shine, our Lord says he WAS. The expression of lamp our Lord took from the ordinary custom of the Jews, who termed their eminent doctors the lamps of Israel. A lighted candle is a proper emblem of a minister of God; and, Alteri serviens consumor-“In serving others, I myself destroy:”-a proper motto. There are few who preach the Gospel faithfully that do not lose their lives by it. Burning may refer to the zeal with which John executed his message; and shining may refer to the clearness of the testimony which he bore concerning Christ. Only to shine is but vanity; and to burn without shining will never edify the Church of God. Some shine, and some burn, but few both shine and burn; and many there are who are denominated pastors, who neither shine nor burn. He who wishes to save souls must both burn and shine: the clear light of the knowledge of the sacred records must fill his understanding; and the holy flame of loving zeal must occupy his heart. Zeal without knowledge is continually blundering; and knowledge without zeal makes no converts to Christ.

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

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

Verses 31-35. If I bear witness of myself my witness is not true — Heylin and Wesley read, is not valid; Doddridge, is not [to be admitted as] true; and Campbell, is not to be regarded; observing, “In every country, where there are standing laws, and a regular constitution, there is what is called a forensic, or judicial use of certain words, which differs considerably from familiar use.” Thus the word dikaiov, rendered a just person, (Matthew 27:24,) seems to mean no more than, not guilty of the crime charged. “The like holds of the word alhqhv, (here rendered true,) which, when used in reference to the procedure in judicatories, denotes, not what is in itself true, but what is proved, or what is accounted legal proof. Thus it is said, that a man’s testimony of himself is not true. A man may certainly give a true testimony of himself; but, in law, it is not evidence; and is therefore held as untrue. This sense of the word often occurs in this gospel.” As if he had said, I have certainly entered a very high claim, and asserted my dignity in very strong terms, but I do not require any man to believe me merely on the authority of my own testimony. There is another that beareth witness of me — A person of undoubted reputation and veracity. He refers to the testimony of John, given him in the hearing of their own deputies. But at the same time he observed, that the truth of his mission did not depend on human testimony, though it was given by one who was a burning and shining light, and in whom they greatly rejoiced, because the prophetic spirit, which had so long ceased, seemed to be again revived in him. For he proceeds; But I receive not — Or, I have no need to receive; testimony from man: but these things — Concerning John, whom ye yourselves reverence; I say, that ye may be saved — Namely, from that destruction which John foretold would be the portion of those who should reject me. So really and seriously did Christ will their salvation. Yet they were not saved. Most, if not all of them, died in their sins. He was a burning and a shining light — Inwardly burning with love and zeal; outwardly shining with all holiness. Some infer from this expression that the Baptist was now dead; yet he does not seem to have been killed till a little before the third passover. The reason is, the miracle of the loaves, performed in the desert of Bethsaida immediately after word was brought of John’s death, is said to have happened a little before that feast, John 6:4. If so, our Lord’s meaning is, that John was a burning and a shining light, not while he lay in prison, but while his ministry lasted; for during his imprisonment his light may be said to have been extinguished. Accordingly it is added, And ye were willing for a season — Prov wran, for an hour; to rejoice in his light — Ye hearkened to him with great pleasure, till his credit was impaired in your estimation by his imprisonment. Or the meaning may be, that they did not continue long to manifest that regard for his preaching, which, at his first appearance, they seemed to promise; because his doctrine was too strict and severe to be approved of, or endured long by so carnal and worldly-minded a people.

35. He was a… light—Not that he would depreciate John; he will rather pronounce a beautiful eulogy on his martyred forerunner. Burning… shining—Some lights are shining, but not burning John was both. Burning he was with the fire of holy zeal; burning, as consumed away in his Master’s service. For a season to rejoice in his light—They could be pleased, like children, with his light; but they could not stand his burning. God’s testimony to Jesus through John they therefore rejected.

Verse 36. But I have greater witness] However decisive the judgment of such a man as John may be, who was the lamp of Israel, a miracle of grace, filled with the spirit of Elijah, and more than any prophet, because he pointed out, not the Messiah who was to come, but the Messiah who was already come: nevertheless, I am not obliged to depend on his testimony alone; for I have a greater one, that of Him whom you acknowledge to be your God. And how do I prove that this God bears testimony to me? By my works: these miracles, which attest my mission, and prove by themselves that nothing less than unlimited power and boundless love could ever produce them. By my word only, I have perfectly and instantly healed a man who was diseased thirty and eight years. Ye see the miracle-the man is before you whole and sound. Why then do ye not believe in my mission, that ye may embrace my doctrine, and be saved?

Verses 36-38. But I have greater witness than that of John — The testimony of one who has infinitely greater authority and power than he; for the works which the Father hath given me to finish — The miracles which he hath commissioned me to perform; bear witness of me — In a manner most convincing to every unprejudiced mind; that the Father hath sent me — As his Ambassador to men, with full authority to reveal his will. And the Father himself hath borne witness of me — And that in the most public manner, namely, at my baptism. Ye have neither heard his voice, &c. — As if he had said, I speak not of my supposed father, Joseph. Ye are utter strangers to him of whom I speak. Or, You show yourselves to be as ignorant of him as men are of a person they never either saw or heard. Bishop Pearce considers the clause as a parenthesis, and thinks the sense, in connection with what precedes and follows, is, “Not that my Father ever appeared visibly, or spake audibly to any of you; but he did it by the mouths of his prophets.” To their testimony, however, he had lately added his own voice from heaven. But the sense in which Dr. Whitby takes the words, seems to connect them more naturally with the preceding verse: thus, “Nor are you to expect that the Father should testify of me otherwise than by his works, for that which was granted to your fathers belongs not to you, namely, to see his glory and hear his voice out of the midst of the fire. And have not his word abiding in you — You do not show a due regard even to those sacred oracles, which you acknowledge to be divine; either you do not cordially believe them, or they have not that influence upon your spirit and conduct which, in all reason, they ought to have.” The scriptures of the Old Testament, if they had understood, believed, and laid them to heart as they ought to have done, would, doubtless, have disposed them to receive Christ. But this revelation of the divine will was not in them. It was among them, in their country, in their hands, but not in their hearts; they beheld it with their eyes, and it sounded in their ears; but it did not rule in their souls. But how did it appear that they had not the word of God abiding in them? it appeared by their not believing and receiving him whom God had sent. There was so much said in the Old Testament concerning Christ, to direct people when and where to look for him, and so to facilitate the discovery of him, that if they had duly considered those things, they could not have avoided the conviction that Jesus was the Christ, and that he was sent of God; so that their not believing in him, and receiving his doctrine, was a certain sign that the word of God did not abide in them. Observe, reader, 1st, The indwelling of the Word and Spirit, or grace of God in us, is best tried and known by the effects which it produces: particularly by our receiving whom and what he sends, the messengers, the commands, the threatenings, the promises, the providences, which he sends; and especially Christ whom he has sent. 2d, If his word abide in us, if we converse with it by frequent meditation, consult it upon every occasion, and conform to it in our conversation, we shall then readily receive the testimony of the Father concerning Christ, and therefore shall believe in and receive him in all the characters and offices which he sustains, and in which he is offered to us in the gospel.

Ver. 36. The works which the Father hath given me to finish — bear witness of me. The number of his miracles, the variety of cases, the presence of the multitude, or the distance of the sick, the obedience of all nature to his voice, are demonstrations of the glory of Him that spake. The success of the works, in the conversion of those in whose presence they were achieved, complete the divinity of their character.

36. Greater witness—John’s testimony was indeed divine; it furnished a strong personal argument from their own past concessions; but it was only preparatory and subordinate. Works… I do—These were higher, closer, and more conclusive than John’s announcements. Father hath given me— This working testimony is God’s testimony given to him. The same works—Miracles are, in their place, not only a demonstration of Christ, but they were held by himself to be such a demonstration. If Christ performed supernatural works, he uttered supernatural truth, and his religion is true.

V. 37. He hath testified of me-Namely at my baptism. I speak not of my supposed father Joseph. Ye are utter strangers to him of whom I speak.

Verse 37. The Father himself-hath borne witness] That is, by his prophets.

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

Verses 36-38. But I have greater witness than that of John — The testimony of one who has infinitely greater authority and power than he; for the works which the Father hath given me to finish — The miracles which he hath commissioned me to perform; bear witness of me — In a manner most convincing to every unprejudiced mind; that the Father hath sent me — As his Ambassador to men, with full authority to reveal his will. And the Father himself hath borne witness of me — And that in the most public manner, namely, at my baptism. Ye have neither heard his voice, &c. — As if he had said, I speak not of my supposed father, Joseph. Ye are utter strangers to him of whom I speak. Or, You show yourselves to be as ignorant of him as men are of a person they never either saw or heard. Bishop Pearce considers the clause as a parenthesis, and thinks the sense, in connection with what precedes and follows, is, “Not that my Father ever appeared visibly, or spake audibly to any of you; but he did it by the mouths of his prophets.” To their testimony, however, he had lately added his own voice from heaven. But the sense in which Dr. Whitby takes the words, seems to connect them more naturally with the preceding verse: thus, “Nor are you to expect that the Father should testify of me otherwise than by his works, for that which was granted to your fathers belongs not to you, namely, to see his glory and hear his voice out of the midst of the fire. And have not his word abiding in you — You do not show a due regard even to those sacred oracles, which you acknowledge to be divine; either you do not cordially believe them, or they have not that influence upon your spirit and conduct which, in all reason, they ought to have.” The scriptures of the Old Testament, if they had understood, believed, and laid them to heart as they ought to have done, would, doubtless, have disposed them to receive Christ. But this revelation of the divine will was not in them. It was among them, in their country, in their hands, but not in their hearts; they beheld it with their eyes, and it sounded in their ears; but it did not rule in their souls. But how did it appear that they had not the word of God abiding in them? it appeared by their not believing and receiving him whom God had sent. There was so much said in the Old Testament concerning Christ, to direct people when and where to look for him, and so to facilitate the discovery of him, that if they had duly considered those things, they could not have avoided the conviction that Jesus was the Christ, and that he was sent of God; so that their not believing in him, and receiving his doctrine, was a certain sign that the word of God did not abide in them. Observe, reader, 1st, The indwelling of the Word and Spirit, or grace of God in us, is best tried and known by the effects which it produces: particularly by our receiving whom and what he sends, the messengers, the commands, the threatenings, the promises, the providences, which he sends; and especially Christ whom he has sent. 2d, If his word abide in us, if we converse with it by frequent meditation, consult it upon every occasion, and conform to it in our conversation, we shall then readily receive the testimony of the Father concerning Christ, and therefore shall believe in and receive him in all the characters and offices which he sustains, and in which he is offered to us in the gospel.

Ver. 37. The Father himself — hath borne witness of me, with a voice from heaven. John also, whom the jews acknowledged as a burning and a shining light, had borne witness of him, John 1:19; and above all, the miracles that he wrought sealed the testimony. Thus, there are three that bear witness in heaven, the Father, the Word, by whom he spake, and the Holy Ghost in all his miracles. 1 John 5:7.

37. Father himself… borne witness—By giving him a miraculous incarnation, rendering him a living miracle; by an audible voice at his baptism; by dwelling in him with all the Godhead bodily, and speaking to the world through him; and by accompanying him with signs and wonders. Nor seen his shape—His shape you have not seen; you have only seen the effects of his divine power attached to my person, and in testimony to my divinity.

3. God’s testimony to Christ through the Holy Scripture, 39, 40. The mention of voice has prepared a transition to the written word of the Old Testament.

V. 38. Ye have not his word-All who believe have the word of the Father (the same with the word of the Son) abiding in them, that is, deeply ingrafted in their hearts.

Verse 38. Ye have not his word abiding in you] Though ye believe the Scriptures to be of God, yet ye do not let them take hold of your hearts-his word is in your mouth, but not in your mind. What a miserable lot! to read the Scriptures as the true sayings of God, and yet to get no salvation from them! Thy word, says David, (Psalm 119:11,) have I hid in my heart, that I might not sin against thee. This, these Jews had not done. Reader, hast thou?

Verses 36-38. But I have greater witness than that of John — The testimony of one who has infinitely greater authority and power than he; for the works which the Father hath given me to finish — The miracles which he hath commissioned me to perform; bear witness of me — In a manner most convincing to every unprejudiced mind; that the Father hath sent me — As his Ambassador to men, with full authority to reveal his will. And the Father himself hath borne witness of me — And that in the most public manner, namely, at my baptism. Ye have neither heard his voice, &c. — As if he had said, I speak not of my supposed father, Joseph. Ye are utter strangers to him of whom I speak. Or, You show yourselves to be as ignorant of him as men are of a person they never either saw or heard. Bishop Pearce considers the clause as a parenthesis, and thinks the sense, in connection with what precedes and follows, is, “Not that my Father ever appeared visibly, or spake audibly to any of you; but he did it by the mouths of his prophets.” To their testimony, however, he had lately added his own voice from heaven. But the sense in which Dr. Whitby takes the words, seems to connect them more naturally with the preceding verse: thus, “Nor are you to expect that the Father should testify of me otherwise than by his works, for that which was granted to your fathers belongs not to you, namely, to see his glory and hear his voice out of the midst of the fire. And have not his word abiding in you — You do not show a due regard even to those sacred oracles, which you acknowledge to be divine; either you do not cordially believe them, or they have not that influence upon your spirit and conduct which, in all reason, they ought to have.” The scriptures of the Old Testament, if they had understood, believed, and laid them to heart as they ought to have done, would, doubtless, have disposed them to receive Christ. But this revelation of the divine will was not in them. It was among them, in their country, in their hands, but not in their hearts; they beheld it with their eyes, and it sounded in their ears; but it did not rule in their souls. But how did it appear that they had not the word of God abiding in them? it appeared by their not believing and receiving him whom God had sent. There was so much said in the Old Testament concerning Christ, to direct people when and where to look for him, and so to facilitate the discovery of him, that if they had duly considered those things, they could not have avoided the conviction that Jesus was the Christ, and that he was sent of God; so that their not believing in him, and receiving his doctrine, was a certain sign that the word of God did not abide in them. Observe, reader, 1st, The indwelling of the Word and Spirit, or grace of God in us, is best tried and known by the effects which it produces: particularly by our receiving whom and what he sends, the messengers, the commands, the threatenings, the promises, the providences, which he sends; and especially Christ whom he has sent. 2d, If his word abide in us, if we converse with it by frequent meditation, consult it upon every occasion, and conform to it in our conversation, we shall then readily receive the testimony of the Father concerning Christ, and therefore shall believe in and receive him in all the characters and offices which he sustains, and in which he is offered to us in the gospel.

38. His word—His revealed truth; whether by work, by spirit, by testimony, or by Scripture. Ye believe not—The very fact that they accepted not Him to whom the word testified, proved that the word dwelt not in their heads or hearts.

V. 39. Search the Scriptures-A plain command to all men. In them ye are assured ye have eternal life-Ye know they show you the way to eternal life. And these very Scriptures testify of me.

Verse 39. Search the Scriptures] ereunate tav grafav. This should be translated, not in the imperative, but in the indicative mood-thus, Ye search the Scriptures diligently. That these words are commonly read in the imperative mood is sufficiently known; but this reading can never accord well with the following verse, nor can the force and energy of the words be perceived by this version.

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

Perhaps the Scriptures were never more diligently searched than at that very time: first, because they were in expectation of the immediate appearing of the Messiah; secondly, because they wished to find out allegories in them; (see Philo;) and, thirdly, because they found these scriptures to contain the promise of an eternal life. He, said they, who studies daily in the law, is worthy to have a portion in the world to come, Sohar. Genes. fol. 31. Hence we may infer: 1st. That the Jews had the knowledge of a future state before the coming of Christ; and 2ndly. That they got that knowledge from the Old Testament Scriptures. The word ereunate, which might be translated, Ye search diligently, is very expressive. Homer, IL. xviii. l. 321, applies it to a lion deprived of his whelps, who “scours the plains, and traces the footsteps of the man.” And in ODYSS. xix. l. 436, to dogs tracing their game by the scent of the foot. In the Septuagint, the verb ereunaw answers to the Hebrew vpj chapash, to search by uncovering; to rqj chakar, to search minutely, to explore; to ãvj chashaph, to strip, make bare; and to vvm mashash, to feel, search by feeling. It is compounded of erew, I seek, and eunh, a bed; “and is, “says St. Chrysostom, “a metaphor taken from those who dig deep, and search for metals in the bowels of the earth. They look for the bed where the metal lies, and break every clod, and sift and examine the whole, in order to discover the ore.” Those who read the verse in the imperative mood consider it an exhortation to the diligent study of the Sacred Writings. Search; that is, shake and sift them, as the word also signifies: search narrowly, till the true force and meaning of every sentence, yea, of every word and syllable, nay, of every letter and yod therein, be known and understood. Confer place with place; the scope of one place with that of another; things going before with things coming after: compare word with word, letter with letter, and search the whole thoroughly. See Parkhurst, Mintert, and Leigh.

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

Verses 39, 40. Search the Scriptures — Because the Jews were exceedingly averse to acknowledge Jesus for their Messiah, notwithstanding that the evidences of his mission were so unexceptionable, he appeals, lastly, to their own scriptures, which, for further proof, and their full satisfaction, he desires them to search, because these writings, as they justly supposed, contained the knowledge of eternal life, and of the way leading to it, and therefore the knowledge of the Messiah. As if he had said, I can with confidence refer you to them, knowing that they confirm my pretensions in the most ample manner, the characters of the Messiah pointed out by them, being all fulfilled in my person. It must be observed that the word ereunate, here rendered imperatively, search, may with equal propriety be translated as Le Clerc, L’Enfant, Vitringa, Raphelius, &c., contend it ought to be, in the present tense, ye search, the ambiguity of the word justifying either translation. If thus rendered, the sense of the passage will be; Ye search the Scriptures, because in them ye think ye have eternal life, or, infallible directions from God, concerning the true way of obtaining it. Now they testify of me; yet, or, nevertheless, ye will not come to me that ye might have life. — Dr. Doddridge, who reads the clause in that manner, observes, he thinks the following words, which express their high opinion of the Scriptures, rather suit this translation than the common one, and that 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 must be observed, however, that Origen, Chrysostom, and Austin, confirm our version, which certainly is fully as agreeable to the scope of the passage; for having told them that they would find abundant evidence of his mission in the Scriptures, he observed, that their want of faith was not owing to any deficiency in the proofs of his mission, but to the wickedness and obstinacy of their own dispositions. It is justly observed by Grotius, on the word ereunate, search, or, ye search, that it does not merely mean to read, but to weigh and consider with an attentive mind, as it is taken John 7:52, where the Jews bid Nicodemus search and look; and 1 Peter 1:10, 11, where we read of the ancient prophets inquiring and searching diligently, respecting the salvation to be received through the Messiah, and the time of its manifestation, of which they had prophesied. The expression means the same with that used Acts 17:11, namely, anakrinein tav grafav, where we read of the Jews at Berea searching the Scriptures daily, to know whether the things declared to them by Paul and Silas really accorded with those divine oracles or not. For in them ye think — Or rather, as dokeite evidently means, ye know, or, are assured; ye have eternal life — Ye know they show you the way to eternal life; and these very Scriptures testify of me, and of the necessity of believing in, receiving and obeying me, in order thereto. And yet, such is the obstinacy of your hearts, that, notwithstanding you profess so great a regard for them, ye will not come to me — Will not believe in, and make application to me; that ye may have life — Even that eternal life which they direct you to seek, and assure you may be obtained in this way; but you rather choose to die under the force of your inveterate prejudices. It is justly observed by Dr. Whitby here, that if the Jews were justified in supposing that the doctrine of eternal life was contained in the scriptures of the Old Testament, and that they, by searching, might find it there, it must be to them a sufficient rule of faith and practice: but that, if in this they erred, it behooved Christ to correct in them an error so pernicious.

Ver. 39. Search the scriptures. Greek. Ye search the scriptures, because they had there the promise of eternal life. How was it then that they did not discern the Saviour, for the old testament is full of him. Had they believed Moses, they would have believed that Christ was that prophet of whom Moses wrote. We should read the scriptures as though we were reading the last will and testament of our father.

39. Search the Scriptures—Whether the word search should be, as it is in our translation, imperative, or whether it should be in the indicative, is a matter on which commentators differ. We prefer the indicative. It is one of a series of indicatives, in the plural second person, both preceding and succeeding. It is given as a proof of the last preceding proposition. Verse 38 says the word abides not in you, since ye believe not Him whom the word declares. Verse 39, expanding and confirming the same thought, says, Ye do indeed search the Scriptures, because ye think therein is eternal life; and yet, though they contain me, ye will not come to me to obtain that same eternal life revealed by them as being in me.

The cause of all this unbelief—their desire for human honour, 41-44. The true Messiah seeks the divine glory, and honour from God alone. The Jews seek human power and honour, and desire Messiahs after their own heart. The true Messiah is spiritual, holy, and divine; their false Messiah, like themselves, is political, self-seeking, and ready for the mutual exchange of honours.

V. 40. Yet ye will not come unto me-As they direct you.

Verse 40. And ye will not come to me] Though ye thus search the Scriptures, in hopes of finding the Messiah and eternal life in them, yet ye will not come unto me, believe in me, and be my disciples, though so clearly pointed out by them, that ye may have that eternal life which can only come through me.

Verses 39, 40. Search the Scriptures — Because the Jews were exceedingly averse to acknowledge Jesus for their Messiah, notwithstanding that the evidences of his mission were so unexceptionable, he appeals, lastly, to their own scriptures, which, for further proof, and their full satisfaction, he desires them to search, because these writings, as they justly supposed, contained the knowledge of eternal life, and of the way leading to it, and therefore the knowledge of the Messiah. As if he had said, I can with confidence refer you to them, knowing that they confirm my pretensions in the most ample manner, the characters of the Messiah pointed out by them, being all fulfilled in my person. It must be observed that the word ereunate, here rendered imperatively, search, may with equal propriety be translated as Le Clerc, L’Enfant, Vitringa, Raphelius, &c., contend it ought to be, in the present tense, ye search, the ambiguity of the word justifying either translation. If thus rendered, the sense of the passage will be; Ye search the Scriptures, because in them ye think ye have eternal life, or, infallible directions from God, concerning the true way of obtaining it. Now they testify of me; yet, or, nevertheless, ye will not come to me that ye might have life. — Dr. Doddridge, who reads the clause in that manner, observes, he thinks the following words, which express their high opinion of the Scriptures, rather suit this translation than the common one, and that 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 must be observed, however, that Origen, Chrysostom, and Austin, confirm our version, which certainly is fully as agreeable to the scope of the passage; for having told them that they would find abundant evidence of his mission in the Scriptures, he observed, that their want of faith was not owing to any deficiency in the proofs of his mission, but to the wickedness and obstinacy of their own dispositions. It is justly observed by Grotius, on the word ereunate, search, or, ye search, that it does not merely mean to read, but to weigh and consider with an attentive mind, as it is taken John 7:52, where the Jews bid Nicodemus search and look; and 1 Peter 1:10, 11, where we read of the ancient prophets inquiring and searching diligently, respecting the salvation to be received through the Messiah, and the time of its manifestation, of which they had prophesied. The expression means the same with that used Acts 17:11, namely, anakrinein tav grafav, where we read of the Jews at Berea searching the Scriptures daily, to know whether the things declared to them by Paul and Silas really accorded with those divine oracles or not. For in them ye think — Or rather, as dokeite evidently means, ye know, or, are assured; ye have eternal life — Ye know they show you the way to eternal life; and these very Scriptures testify of me, and of the necessity of believing in, receiving and obeying me, in order thereto. And yet, such is the obstinacy of your hearts, that, notwithstanding you profess so great a regard for them, ye will not come to me — Will not believe in, and make application to me; that ye may have life — Even that eternal life which they direct you to seek, and assure you may be obtained in this way; but you rather choose to die under the force of your inveterate prejudices. It is justly observed by Dr. Whitby here, that if the Jews were justified in supposing that the doctrine of eternal life was contained in the scriptures of the Old Testament, and that they, by searching, might find it there, it must be to them a sufficient rule of faith and practice: but that, if in this they erred, it behooved Christ to correct in them an error so pernicious.

V. 41. I receive not honour from men-I need it not. I seek it not from you for my own sake.

Verse 41. I receive not honour from men.] I do not stand in need of you or your testimony. I act neither through self-interest nor vanity. Your salvation can add nothing to me, nor can your destruction injure me: I speak only through my love for your souls, that ye may be saved.

Verses 41-43. I receive not honour from men — I need it not; I seek it not from you for my own sake. As if he had said, Though I speak of your coming to me as necessary in order to your salvation, it is not out of an ambition of drawing multitudes after me, who may approve and applaud my teaching; for the whole of my conduct proves that I seek not the praise of men. But I say it out of a tender regard for your salvation and reformation; for I know you — I am fully acquainted with the state of your minds, and the conduct of your lives; that ye have not the love of God in you — That, notwithstanding the distinguished profession of piety which you make, you are destitute of that great and only principle of true religion, the love of God: For I am come in my Father’s name — With evident credentials from him; and yet ye receive me not — Which, if you had really loved him, you would undoubtedly have done: if another shall come in his own name — Without such credentials, and without any commission from God; him ye will receive — Provided he assume the majesty of a king, and promise you temporal wealth, power, and glory. Of this infatuation the Jews gave many proofs during their wars with the Romans, and a little before the destruction of Jerusalem. For then many impostors arose, pretending to be the Messiah, and promising them deliverance, by which, although they wrought no miracles, yet they drew great multitudes after them, as their own historian, Josephus, informs us; and met with a much better reception, even from the Pharisees and rulers, than Christ did, notwithstanding all his miracles. And no doubt Christ meant to include these, and all who appeared while the sanhedrim existed.

41. I receive not—He rejects the crown of secular Messiahship; he receives not the testimony of even John and the prophets as the endorsement of even those great MEN. His commissioner and endorser is God alone.

V. 42. But I know you-With this ray he pierces the hearts of the hearers. And this doubtless he spake with the tenderest compassion.

Verse 42. But I know you, that ye have not, &c.] Don’t say that you oppose me through zeal for God’s honour, and love for his name, because I make myself equal to him: no, this is not the case. I know the dispositions of your souls; and I know ye have neither love for his name, nor zeal for his glory. Incorrigible ignorance, and malicious jealousy, actuate your hearts. Ye read the Scriptures, but ye do not enter into their meaning. Had you been as diligent to find out the truth, as you have been to find out allegories, false glosses, and something to countenance you in your crimes, you would have known that the Messiah, who is equal with God, must be the Son of man also, and the inheritor of David’s throne; and that the very works which I do are those which the prophets have foretold the Messiah should perform. See Daniel 7:13, 14; Isaiah 9:6, 7; 11:1-5, 10; 35:4-6.

Verses 41-43. I receive not honour from men — I need it not; I seek it not from you for my own sake. As if he had said, Though I speak of your coming to me as necessary in order to your salvation, it is not out of an ambition of drawing multitudes after me, who may approve and applaud my teaching; for the whole of my conduct proves that I seek not the praise of men. But I say it out of a tender regard for your salvation and reformation; for I know you — I am fully acquainted with the state of your minds, and the conduct of your lives; that ye have not the love of God in you — That, notwithstanding the distinguished profession of piety which you make, you are destitute of that great and only principle of true religion, the love of God: For I am come in my Father’s name — With evident credentials from him; and yet ye receive me not — Which, if you had really loved him, you would undoubtedly have done: if another shall come in his own name — Without such credentials, and without any commission from God; him ye will receive — Provided he assume the majesty of a king, and promise you temporal wealth, power, and glory. Of this infatuation the Jews gave many proofs during their wars with the Romans, and a little before the destruction of Jerusalem. For then many impostors arose, pretending to be the Messiah, and promising them deliverance, by which, although they wrought no miracles, yet they drew great multitudes after them, as their own historian, Josephus, informs us; and met with a much better reception, even from the Pharisees and rulers, than Christ did, notwithstanding all his miracles. And no doubt Christ meant to include these, and all who appeared while the sanhedrim existed.

42. Not the love of God—In its place was an eager hunger for the honour of men; for power, with individual and national aggrandizement.

V. 43. If another shall come-Any false Christ.

Verse 43. I am come in my Father’s name] With all his influence and authority. Among the rabbins, it was essential to a teacher’s credit that he should be able to support his doctrine by the authority of some eminent persons who had gone before. Hence the form, Coming in the name of another.

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

Verses 41-43. I receive not honour from men — I need it not; I seek it not from you for my own sake. As if he had said, Though I speak of your coming to me as necessary in order to your salvation, it is not out of an ambition of drawing multitudes after me, who may approve and applaud my teaching; for the whole of my conduct proves that I seek not the praise of men. But I say it out of a tender regard for your salvation and reformation; for I know you — I am fully acquainted with the state of your minds, and the conduct of your lives; that ye have not the love of God in you — That, notwithstanding the distinguished profession of piety which you make, you are destitute of that great and only principle of true religion, the love of God: For I am come in my Father’s name — With evident credentials from him; and yet ye receive me not — Which, if you had really loved him, you would undoubtedly have done: if another shall come in his own name — Without such credentials, and without any commission from God; him ye will receive — Provided he assume the majesty of a king, and promise you temporal wealth, power, and glory. Of this infatuation the Jews gave many proofs during their wars with the Romans, and a little before the destruction of Jerusalem. For then many impostors arose, pretending to be the Messiah, and promising them deliverance, by which, although they wrought no miracles, yet they drew great multitudes after them, as their own historian, Josephus, informs us; and met with a much better reception, even from the Pharisees and rulers, than Christ did, notwithstanding all his miracles. And no doubt Christ meant to include these, and all who appeared while the sanhedrim existed.

Ver. 43. I am come in my Father’s name, unblameable in life, and clothed with miracles; yet ye receive me not. Here lay their sin. The pride of their hearts was touched: they sought to kill him, because he sprung as a root out of the dry ground.

43. In my Father’s name—The truly sent of God. In… own name—Though pretendedly sent of God. No less than sixty-four false Messiahs have risen to deceive and destroy that deluded race.

V. 44. While ye receive honour-That is, while ye seek the praise of men rather than the praise of God. At the feast of pentecost, kept in commemoration of the giving the law from Mount Sinai, their sermons used to be full of the praises of the law, and of the people to whom it was given. How mortifying then must the following words of our Lord be to them, while they were thus exulting in Moses and his law!

Verse 44. How can ye believe, which receive honour, &c.] The grand obstacle to the salvation of the scribes and Pharisees was their pride, vanity, and self-love. They lived on each other’s praise. If they had acknowledged Christ as the only teacher, they must have given up the good opinion of the multitude; and they chose rather to lose their souls than to forfeit their reputation among men! This is the ruin of millions. They would be religious, if religion and worldly honour were connected; but as the kingdom of Christ is not of this world, and their hearts and souls are wedded to the earth, they will not accept the salvation which is offered to them on these terms-Deny thyself: take up thy cross, and follow ME. It is no wonder that we never find persons making any progress in religion who mix with the world, and in any respect regulate their conduct by its anti-Christian customs, maxims, and fashions.

From God only?] Or, from the only God-para tou monou qeou. Two of the ancient Slavonic versions read, From the only begotten Son of God.

Verse 44. How can ye believe which receive honour one of another — That is, while ye seek the praise of men, rather than the praise of God? In other words, “How can such persons as you believe in me, whose character and station are entirely different from what you have all along told the people the Scriptures teach concerning the Messiah? This confession of your own ignorance is not to be expected from you, who, in all your actions, seek the praise of men, (Matthew 23:5,) and not the praise of God, which is the only true praise, and is to be obtained by a steady regard to truth and virtue, in opposition to all earthly passions whatever.” Thus our Lord shows, that “their infidelity was owing, in a great measure, to their pride. They who had all along preached glorious things concerning the empire and grandeur of the Messiah, would not ascribe that august character to a mere teacher, who was destitute even of the ordinary advantages of birth, fortune, and erudition; because it would have been such a confession of ignorance and unskilfulness in the Scriptures, as must have exposed them to the contempt of those whom they had misled.” — Macknight.

44. Receive honour one of another—We should indeed honour all men. But the excited ambition of these Jews, unable to gratify itself in triumph over foreign nations, exhausted itself in exacting and exchanging honours with each other. The honour that cometh from God only is alone eternal, enduring with our immortal existence. While this contrary feeling of earthly honour filled their hearts, belief in Christ was impossible. That worldly temper and that heavenly faith were incompatible.

Who is their accuser?—not Christ, but their own Moses, 45-47. Though in all these misdoings he is their Admonisher, (in order to be their Saviour, as he must be their final Judge,) he is not their Accuser. Their true accuser is their own Moses. Christ is the gospel, and Moses is the law, and the law condemns. Their own Old Testament is the indictment. Through its representative, Moses, it charges them with rejecting the true Messiah. And as in rejecting the Messiah they reject the propitiation for sin, so they stand exposed to the indictment from Moses as wholly guilty before the Father.

V. 45. There is one that accuseth you-By his writings.

Verse 45. Do not think that I will accuse you] You have accused me with a breach of the Sabbath, which accusation I have demonstrated to be false: I could, in return, accuse you, and substantiate the accusation, with the breach of the whole law; but this I need not do, for Moses, in whom ye trust, accuses you. You read his law, acknowledge you should obey it, and yet break it both in the letter and in the spirit. This law, therefore, accuses and condemns you. It was a maxim among the Jews that none could accuse them but Moses: the spirit of which seems to be, that only so pure and enlightened a legislator could find fault with such a noble and excellent people! For, notwithstanding their abominations, they supposed themselves the most excellent of mankind!

Verse 45. Do not think that I only will accuse you to the Father — Our Lord proceeds to caution them against supposing, “that in rejecting him they sinned against no person but him, and that he alone would accuse them to the Father for their infidelity; for that Moses, in whose laws they trusted to have salvation, was likewise dishonoured by it, inasmuch as he wrote of him, namely, under the names of the Seed of Abraham; Shiloh; and a Prophet like to himself whom God would raise up unto them from among their brethren, and whom he commanded them to hear. Wherefore, seeing they refused to believe in him, Moses would accuse them as guilty of disbelieving his writings.” “This,” says Dr. Doddridge, “is one of the most expressive passages that can be imagined, in which Moses, their great lawgiver, is represented as looking down with indignation upon these elders, who gloried in being the most distinguished of his disciples; and seeing how injuriously they treated Jesus, the great Prophet, turning himself to God with a severe accusation against them, and urging his own predictions as an aggravation of their inexcusable infidelity.” For had ye believed Moses — Had ye believed his writings, which are daily read in your synagogues; you would have believed me — For these writings describe me not by types and figures only, but by particular and direct prophecies. See the margin. But if ye believe not his writings — Which it is plain from your conduct that you do not, though they are daily in your hands, and you strenuously assert their divine authority; how shall ye believe my words — I have no reason to be surprised that you do not credit me upon my own testimony. Thus Jesus asserted his own personal dignity, as the Son of God and Judge of the world, at the same time that he proposed the evidences of his mission from God with such strength of reason, perspicuity, and brevity, as are unequalled.

V. 46. He wrote of me-Every where; in all his writings; particularly Deuteronomy 18:15, 18.

Verse 46. He wrote of me.] For instance, in reciting the prophecy of Jacob, Genesis 49:10. The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until SHILOH come; and unto him shall the gathering of the people be. And in Deuteronomy 18:18: I will raise them up a Prophet from among their brethren like unto thee; and I will put my words in his mouth, &c. Confer this with Acts 3:22, and Acts 7:37. Besides, Moses pointed out the Messiah in a multitude of symbols and figures, which are found in the history of the patriarchs, the ceremonial laws, and especially in the whole sacrificial system. All these were well-defined, though shadowy representations of the birth, life, sufferings, death, and resurrection of the Saviour of the world. Add to this, Moses has given you certain marks to distinguish the false from the true prophet, Deuteronomy 13:1-3; 18:22, which, if you apply to me, you will find that I am not a false but a true prophet of the Most High God.

46. Had ye believed Moses—They wilfully, but falsely, believed that they believed Moses. But the Moses they believed, like the Messiah they believed, was a false one. They substituted a false Moses because they desired a false Messiah. And so it is that false religions, and false moralities, and false philosophies are formed. They are false beliefs engendered by corrupt desires and dispositions. He wrote of me—The Old Testament is prophet of the New. To prepare for Christ was the purpose of its whole system. He who rejects the Old Testament can never find the true Christ. A Colenso rejects Moses, and of course he diminishes and mutilates Jesus.

Verse 47. But if ye believe not his writings, &c.] If you lay them not to heart-if you draw not those conclusions from them which their very letter, as well as their spirit, authorizes you to draw, how shall ye believe my words, against which ye have taken up the most ungrounded prejudice? It is no wonder that we find the Jews still in the gall of bitterness, and bond of iniquity: as they believe not Moses and the prophets, in reference to the Messiah, it is no marvel that they reject Christ and the apostles. Till they see and acknowledge, from the law and the prophets, that Christ must have come, they will never believe the Gospel. St. Paul says, 2 Corinthians 3:15, that even until this day, when Moses (i.e. the law) is read, the VEIL is upon their hearts:-so that they see not to the end of that which is abolished: 2 Corinthians 3:13. Nor will this veil be taken away, till they turn from worldly gain and atheism (which appears to be their general system) to the Lord, 2 Corinthians 3:16; and then the light of the glory of God shall shine on them in the face (through the mediation and merits) of Jesus Christ.

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

1. IN all periods of their history, the Jews were both an incredulous and disobedient people: perhaps it was on this ground that God first chose them to be keepers of his testimonies; for had they not had the most incontrovertible proofs that God did speak, they would neither have credited nor preserved his oracles.

Their incredulity is, therefore, no mean proof of the Divine authority of the law and the prophets. The apostles, who were all Jews, partook deeply of the same spirit, as various places in the Gospel prove; and, had not they had the fullest evidence of the divinity of their Master, they would not have believed, much less have sealed the truth with their blood. Thus their incredulity is a strong proof of the authenticity of the Gospel.

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

ST. JOHN

47. His writings… my words?—The same question Christ addresses to the rationalists of our age. Their unbelief is the result of a predisposition, and its consequence is a terrible accusation from the Moses they disbelieve in behalf of the Christ they reject. Their belief is grounded in the heart, and that heart is a wilful and guilty heart that refuses the means of its own regeneration.