mh_parser/vol_split/43 - John/Chapter 5.xml

<div2 id="John.vi" n="vi" next="John.vii" prev="John.v" progress="74.16%" title="Chapter V">
<h2 id="John.vi-p0.1">J O H N.</h2>
<h3 id="John.vi-p0.2">CHAP. V.</h3>
<p class="intro" id="John.vi-p1">We have in the gospels a faithful record of all
that Jesus began both to do and to teach, <scripRef id="John.vi-p1.1" osisRef="Bible:Acts.1.1" parsed="|Acts|1|1|0|0" passage="Ac 1:1">Acts i. 1</scripRef>. These two are interwoven, because
what he taught explained what he did, and what he did confirmed
what he taught. Accordingly, we have in this chapter a miracle and
a sermon. I. The miracle was the cure of an impotent man that had
been diseased thirty-eight years, with the circumstances of that
cure, <scripRef id="John.vi-p1.2" osisRef="Bible:John.5.1-John.5.16" parsed="|John|5|1|5|16" passage="Joh 5:1-16">ver. 1-16</scripRef>. II. The
sermon was Christ's vindication of himself before the sanhedrim,
when he was prosecuted as a criminal for healing the man on the
sabbath day, in which, 1. He asserts his authority as Messiah, and
Mediator between God and man, <scripRef id="John.vi-p1.3" osisRef="Bible:John.5.17-John.5.29" parsed="|John|5|17|5|29" passage="Joh 5:17-29">ver.
17-29</scripRef>. 2. He proves it by the testimony of his Father,
of John Baptist, of his miracles, and of the scriptures of the Old
Testament, and condemns the Jews for their unbelief, <scripRef id="John.vi-p1.4" osisRef="Bible:John.5.30-John.5.47" parsed="|John|5|30|5|47" passage="Joh 5:30-47">ver. 30-47</scripRef>.</p>
<scripCom id="John.vi-p1.5" osisRef="Bible:John.5" parsed="|John|5|0|0|0" passage="Joh 5" type="Commentary"/>
<scripCom id="John.vi-p1.6" osisRef="Bible:John.5.1-John.5.16" parsed="|John|5|1|5|16" passage="Joh 5:1-16" type="Commentary"/><div class="Commentary" id="Bible:John.5.1-John.5.16">
<h4 id="John.vi-p1.7">The Cure at the Pool of
Bethesda.</h4>
<p class="passage" id="John.vi-p2">1 After this there was a feast of the Jews; and
Jesus went up to Jerusalem.   2 Now there is at Jerusalem by
the sheep <i>market</i> a pool, which is called in the Hebrew
tongue Bethesda, having five porches.   3 In these lay a great
multitude of impotent folk, of blind, halt, withered, waiting for
the moving of the water.   4 For an angel went down at a
certain season into the pool, and troubled the water: whosoever
then first after the troubling of the water stepped in was made
whole of whatsoever disease he had.   5 And a certain man was
there, which had an infirmity thirty and eight years.   6 When
Jesus saw him lie, and knew that he had been now a long time <i>in
that case,</i> he saith unto him, Wilt thou be made whole?   7
The impotent man answered him, Sir, I have no man, when the water
is troubled, to put me into the pool: but while I am coming,
another steppeth down before me.   8 Jesus saith unto him,
Rise, take up thy bed, and walk.   9 And immediately the man
was made whole, and took up his bed, and walked: and on the same
day was the sabbath.   10 The Jews therefore said unto him
that was cured, It is the sabbath day: it is not lawful for thee to
carry <i>thy</i> bed.   11 He answered them, He that made me
whole, the same said unto me, Take up thy bed, and walk.   12
Then asked they him, What man is that which said unto thee, Take up
thy bed, and walk?   13 And he that was healed wist not who it
was: for Jesus had conveyed himself away, a multitude being in
<i>that</i> place.   14 Afterward Jesus findeth him in the
temple, and said unto him, Behold, thou art made whole: sin no
more, lest a worse thing come unto thee.   15 The man
departed, and told the Jews that it was Jesus, which had made him
whole.   16 And therefore did the Jews persecute Jesus, and
sought to slay him, because he had done these things on the sabbath
day.</p>
<p class="indent" id="John.vi-p3">This miraculous cure is not recorded by any
other of the evangelists, who confine themselves mostly to the
miracles wrought in Galilee, but John relates those wrought at
Jerusalem. Concerning this observe,</p>
<p class="indent" id="John.vi-p4">I. <i>The time when</i> this cure was
wrought: it was at a <i>feast of the Jews,</i> that is, the
passover, for that was the most celebrated feast. Christ, though
residing in Galilee, yet <i>went up to Jerusalem</i> at the feast,
<scripRef id="John.vi-p4.1" osisRef="Bible:John.5.1" parsed="|John|5|1|0|0" passage="Joh 5:1"><i>v.</i> 1</scripRef>. 1. Because it
was an <i>ordinance of God,</i> which, as a <i>subject,</i> he
would observe, being made under the law; though as a <i>Son</i> he
might have pleaded an exemption. Thus he would teach us to attend
religious assemblies. <scripRef id="John.vi-p4.2" osisRef="Bible:Heb.10.25" parsed="|Heb|10|25|0|0" passage="Heb 10:25">Heb. x.
25</scripRef>. 2. Because it was an <i>opportunity of good;</i>
for, (1.) there were great numbers gathered together there at that
time; it was a general rendezvous, at least of all serious thinking
people, from all parts of the country, besides proselytes from
other nations: and Wisdom must <i>cry in the places of
concourse,</i> <scripRef id="John.vi-p4.3" osisRef="Bible:Prov.1.21" parsed="|Prov|1|21|0|0" passage="Pr 1:21">Prov. i. 21</scripRef>.
(2.) It was to be hoped that they were in a <i>good frame,</i> for
they came together to <i>worship God</i> and to spend their time in
religious exercises. Now a mind <i>inclined to devotion,</i> and
sequestering itself to the exercises of piety, <i>lies very
open</i> to the further discoveries of divine light and love, and
to it Christ will be acceptable.</p>
<p class="indent" id="John.vi-p5">II. The <i>place where</i> this cure was
wrought: at the <i>pool of Bethesda,</i> which had a miraculous
healing virtue in it, and is here particularly described, <scripRef id="John.vi-p5.1" osisRef="Bible:John.5.2-John.5.4" parsed="|John|5|2|5|4" passage="Joh 5:2-4"><i>v.</i> 2-4</scripRef>.</p>
<p class="indent" id="John.vi-p6">1. Where it was situated: <i>At Jerusalem,
by the sheep-market;</i> <b><i>epi te probatike</i></b>. It might
as well be rendered the <i>sheep-cote,</i> where the sheep were
kept, or the <i>sheep-gate,</i> which we read of, <scripRef id="John.vi-p6.1" osisRef="Bible:Neh.3.1" parsed="|Neh|3|1|0|0" passage="Ne 3:1">Neh. iii. 1</scripRef>, through which the sheep
were <i>brought,</i> as the <i>sheep-market,</i> where they were
<i>sold.</i> Some think it was near the temple, and, if so, it
yielded a melancholy but profitable spectacle to those that went up
to the temple to pray.</p>
<p class="indent" id="John.vi-p7">2. How it was called: It was a <i>pool</i>
(a pond or bath), <i>which is called in Hebrew, Bethesda—the house
of mercy;</i> for therein appeared much of the <i>mercy of God</i>
to the sick and diseased. In a world of so much misery as this is,
it is well that there are some <i>Bethesdas—houses of mercy</i>
(remedies against those maladies), that the scene is not all
melancholy. An <i>alms-house,</i> so Dr. Hammond. Dr. Lightfoot's
conjecture is that this was the <i>upper pool</i> (<scripRef id="John.vi-p7.1" osisRef="Bible:Isa.7.3" parsed="|Isa|7|3|0|0" passage="Isa 7:3">Isa. vii. 3</scripRef>), and the <i>old pool,</i>
<scripRef id="John.vi-p7.2" osisRef="Bible:Isa.22.11" parsed="|Isa|22|11|0|0" passage="Isa 22:11">Isa. xxii. 11</scripRef>; that it had
been used for <i>washing</i> from ceremonial pollutions, for
convenience of which the porches were built to dress and undress
in, but it was lately become medicinal.</p>
<p class="indent" id="John.vi-p8">3. How it was fitted up: It had <i>five
porches, cloisters, piazzas,</i> or <i>roofed walks,</i> in which
the sick lay. Thus the charity of men concurred with the mercy of
God for the relief of the distressed. Nature has provided
<i>remedies,</i> but men must provide <i>hospitals.</i></p>
<p class="indent" id="John.vi-p9">4. How it was frequented with sick and
cripples (<scripRef id="John.vi-p9.1" osisRef="Bible:John.5.3" parsed="|John|5|3|0|0" passage="Joh 5:3"><i>v.</i> 3</scripRef>):
<i>In these lay a great multitude of impotent folks.</i> How many
are the afflictions of the afflicted in this world! How full of
complaints are all places, and what multitudes of impotent folks!
It may do us good to visit the hospitals sometimes, that we may
take occasion, from the calamities of others, to thank God for our
comforts. The evangelist specifies three sorts of diseased people
that lay here, <i>blind, halt,</i> and <i>withered</i> or
<i>sinew—shrunk,</i> either in one particular part, as the man
with the <i>withered hand,</i> or all over paralytic. These are
mentioned because, being least able to help themselves into the
water, they lay longest waiting in the <i>porches.</i> Those that
were sick of these bodily diseases took the pains to come
<i>far</i> and had the patience to wait <i>long</i> for a cure; any
of us would have done the same, and we ought to do so: but O that
men were as wise for their souls, and as solicitous to get their
spiritual diseases healed! We are all by nature <i>impotent
folks</i> in spiritual things, <i>blind, halt,</i> and
<i>withered;</i> but effectual provision is made for our cure if we
will but observe orders.</p>
<p class="indent" id="John.vi-p10">5. What virtue it had for the cure of these
impotent folks (<scripRef id="John.vi-p10.1" osisRef="Bible:John.5.4" parsed="|John|5|4|0|0" passage="Joh 5:4"><i>v.</i>
4</scripRef>). <i>An angel went down,</i> and <i>troubled the
water;</i> and <i>whoso first stepped in was made whole.</i> That
this strange virtue in the pool was <i>natural,</i> or
<i>artificial</i> rather, and was the effect of the washing of the
sacrifices, which impregnated the water with I know not what
healing virtue even for <i>blind</i> people, and that the angel was
a <i>messenger,</i> a common person, sent down to stir the water,
is altogether groundless; there was a room in the temple on purpose
to wash the sacrifices in. Expositors generally agree that the
virtue this pool had was supernatural. It is true the Jewish
writers, who are not sparing in recounting the praises of
Jerusalem, do none of them make the least mention of this
<i>healing pool,</i> of which silence in this matter perhaps this
is the reason, that it was taken for a presage of the near approach
of the Messiah, and therefore those who denied him to be come
industriously concealed such an indication of his coming; so that
this is all the account we have of it. Observe,</p>
<p class="indent" id="John.vi-p11">(1.) The <i>preparation</i> of the medicine
by an angel, who <i>went down into the pool,</i> and <i>stirred the
water.</i> Angels are God's servants, and friends to mankind; and
perhaps are more active in the removing of diseases (as evil angels
in the inflicting of them) than we are aware of. Raphael, the
apocryphal name of an angel, signifies <i>medicina Dei—God's
physic,</i> or <i>physician</i> rather. See what mean offices the
holy angels condescend to, for the good of men. If we would do the
will of God as the angels do it, we must think nothing below us but
sin. The <i>troubling of the water</i> was the signal given of the
descent of the angel, as the <i>going upon the tops of the mulberry
trees</i> was to David, and then they must <i>bestir
themselves.</i> The waters of the sanctuary are then <i>healing</i>
when they are put in <i>motion.</i> Ministers must <i>stir up the
gift</i> that is in them. When they are cold and dull in their
ministrations, the waters <i>settle,</i> and are not apt to
<i>heal.</i> The angel descended, to <i>stir the water,</i> not
daily, perhaps not frequently, but <i>at a certain season;</i> some
think, at the three solemn feasts, to grace those solemnities; or,
<i>now and then,</i> as Infinite Wisdom saw fit. God is a free
agent in dispensing his favours.</p>
<p class="indent" id="John.vi-p12">(2.) The <i>operation</i> of the medicine:
<i>Whoever first stepped in was made whole.</i> here is, [1.]
miraculous extent of the virtue as to the <i>diseases</i> cured;
what disease soever it was, this water cured it. Natural and
artificial baths are as <i>hurtful</i> in some cases as they are
useful in others, but this was a remedy for every malady, even for
those that came from contrary causes. The power of miracles
<i>succeeds</i> where the power of nature <i>succumbs.</i> [2.] A
miraculous limitation of the virtue as to the <i>persons</i> cured:
He that first stepped in had the benefit; that is, he or they that
stepped in immediately were cured, not those that lingered and came
in afterwards. This teaches us to observe and improve our
opportunities, and to <i>look about us,</i> that we slip not a
season which may never return. The angel <i>stirred</i> the waters,
but left the diseased to themselves to <i>get in.</i> God has put
virtue into the scriptures and ordinances, for he would have healed
us; but, if we do not make a due improvement of them, it is our own
fault, we <i>would not be healed.</i></p>
<p class="indent" id="John.vi-p13">Now this is all the account we have of this
<i>standing</i> miracle; it is uncertain when it began and when it
ceased. Some conjecture it began when Eliashib the high priest
began the building of the wall about Jerusalem, and sanctified it
with prayer; and that God testified his acceptance by putting this
virtue into the adjoining pool. Some think it began now lately at
Christ's birth; nay, others at his baptism. Dr. Lightfoot, finding
in <i>Josephus, Antiq.</i> 15. 121-122, mention of a great
earthquake in the seventh year of Herod, thirty years before
Christ's birth, supposed, since there used to be earthquakes at the
descent of angels, that then the angel first descended to stir this
water. Some think it ceased with this miracle, others at Christ's
death; however, it is certain it had a gracious signification.
<i>First,</i> it was a <i>token</i> of God's good will to that
people, and an indication that, though they had been long without
prophets and miracles, yet God had not <i>cast them off;</i> though
they were now an oppressed despised people, and many were ready to
say, <i>Where are all the wonders that our fathers told us of?</i>
God did hereby let them know that he had still a kindness for the
<i>city of their solemnities.</i> We may hence take occasion to
acknowledge with thankfulness God's power and goodness in the
mineral waters, that contribute so much to the health of mankind;
for God <i>made the fountains of water,</i> <scripRef id="John.vi-p13.1" osisRef="Bible:Rev.14.7" parsed="|Rev|14|7|0|0" passage="Re 14:7">Rev. xiv. 7</scripRef>. <i>Secondly,</i> It was a type of
the Messiah, who is the <i>fountain opened;</i> and was intended to
raise people's expectations of him who is the <i>Sun of
righteousness,</i> that arises <i>with healing under his wings.</i>
These waters had formerly been used for purifying, now for healing,
to signify both the <i>cleansing</i> and <i>curing</i> virtue of
the blood of Christ, that incomparable bath, which <i>heals all our
diseases.</i> The waters of Siloam, which filled this pool,
signified the kingdom of David, and of Christ the Son of David
(<scripRef id="John.vi-p13.2" osisRef="Bible:Isa.8.6" parsed="|Isa|8|6|0|0" passage="Isa 8:6">Isa. viii. 6</scripRef>); fitly
therefore have they now this <i>sovereign</i> virtue put into them.
The laver of regeneration is to us as Bethesda's pool, healing our
spiritual diseases; not at certain seasons, but at all times.
<i>Whoever will, let him come.</i></p>
<p class="indent" id="John.vi-p14">III. The patient on whom this cure was
wrought (<scripRef id="John.vi-p14.1" osisRef="Bible:John.5.5" parsed="|John|5|5|0|0" passage="Joh 5:5"><i>v.</i> 5</scripRef>): one
that <i>had been infirm thirty-eight years.</i> 1. His
<i>disease</i> was <i>grievous:</i> He had an <i>infirmity,</i> a
weakness; he had lost the use of his limbs, at least on one side,
as is usual in palsies. It is sad to have the body so disabled
that, instead of being the soul's instrument, it is become, even in
the affairs of this life, its burden. What reason have we to thank
God for bodily strength, to use it for him, and to pity those who
are <i>his prisoners!</i> 2. The duration of it was <i>tedious:
Thirty-eight years.</i> He was lame longer than most live. Many are
so long disabled for the offices of life that, as the psalmist
complains, they seem to be <i>made in vain;</i> for suffering, not
for service; born to be always dying. Shall we complain of one
wearisome night, or one fit of illness, who perhaps for many years
have scarcely known what it has been to be a day sick, when many
others, better than we, have scarcely known what it has been to be
a day well? Mr. Baxter's note on this passage is very affecting:
"How great a mercy was it to live thirty-eight years under God's
wholesome discipline! O my God," saith he, "I thank thee for the
like discipline of fifty-eight years; how safe a life is this, in
comparison of full prosperity and pleasure!"</p>
<p class="indent" id="John.vi-p15">IV. The cure and the circumstances of it
briefly related, <scripRef id="John.vi-p15.1" osisRef="Bible:John.5.6-John.5.9" parsed="|John|5|6|5|9" passage="Joh 5:6-9"><i>v.</i>
6-9</scripRef>.</p>
<p class="indent" id="John.vi-p16">1. <i>Jesus saw him lie.</i> Observe, When
Christ came up to Jerusalem he visited not the palaces, but the
hospitals, which is an instance of his humility, and condescension,
and tender compassion, and an <i>indication</i> of his great design
in coming into the world, which was to seek and save the sick and
wounded. There was a great multitude of poor cripples here at
Bethesda, but Christ fastened his eye upon this one, and singled
him out from the rest, because he was <i>senior</i> of the house,
and in a more deplorable condition than any of the rest; and Christ
delights to help the helpless, and hath mercy <i>on whom he will
have mercy.</i> Perhaps his companions in tribulation insulted over
him, because he had often been disappointed of a cure; therefore
Christ took him for his patient: it is his honour to side with the
weakest, and bear up those whom he sees <i>run down.</i></p>
<p class="indent" id="John.vi-p17">2. He knew and considered <i>how long he
had lain</i> in this condition. Those that have been long in
affliction may comfort themselves with this, that God keeps account
<i>how long,</i> and knows our frame.</p>
<p class="indent" id="John.vi-p18">3. He asked him, <i>Wilt thou be made
whole?</i> A strange question to be asked one that had been so long
ill. Some indeed would not be made whole, because their sores serve
them to beg by and serve them for an excuse for idleness; but this
poor man was as unable to <i>go a begging</i> as to <i>work,</i>
yet Christ put it to him, (1.) To <i>express</i> his own pity and
concern for him. Christ is tenderly inquisitive concerning the
desires of those that are in affliction, and is willing to know
<i>what is their petition:</i> "What shall I do for you?" (2.) To
try him whether he would be beholden for a cure to him against whom
the great people were so prejudiced and sought to prejudice others.
(3.) To teach him to value the mercy, and to excite in him desires
after it. In spiritual cases, people are not willing to be cured of
their sins, are loth to part with them. If this point therefore
were but gained, if people were willing to be <i>made whole,</i>
the work were half done, for Christ is willing to heal, if we be
but willing to be healed, <scripRef id="John.vi-p18.1" osisRef="Bible:Matt.8.3" parsed="|Matt|8|3|0|0" passage="Mt 8:3">Matt. viii.
3</scripRef>.</p>
<p class="indent" id="John.vi-p19">4. The poor impotent man takes this
opportunity to renew his complaint, and to set forth the misery of
his case, which makes his cure the more illustrious: <i>Sir, I have
no man to put me into the pool,</i> <scripRef id="John.vi-p19.1" osisRef="Bible:John.5.7" parsed="|John|5|7|0|0" passage="Joh 5:7"><i>v.</i> 7</scripRef>. He seems to take Christ's
question as an imputation of carelessness and neglect: "If thou
hadst had a mind to be healed, thou wouldest have looked better to
thy hits, and have got into the healing waters long before now."
"No, Master," saith the poor man, "It is not for want of a <i>good
will,</i> but of a <i>good friend,</i> that I am unhealed. I have
done what I could to help myself, but in vain, for no one else will
help me." (1.) He does not think of any other way of being cured
than by these waters, and desires no other friendship than to be
helped into <i>them;</i> therefore, when Christ cured him, his
imagination or expectation could not contribute to it, for he
thought of no such thing. (2.) He complains for want of friends to
help him in: "<i>I have no man,</i> no friend to do me that
kindness." One would think that some of those who had been
themselves healed should have lent him a hand; but it is common for
the poor to be destitute of friends; <i>no man careth for their
soul.</i> To the sick and impotent it is as true a piece of charity
to work for them as to relieve them; and thus the poor are capable
of being charitable to one another, and ought to be so, though we
seldom find that they are so; I speak it to their shame. (3.) He
bewails his infelicity, that very often when <i>he</i> was coming
<i>another stepped in before him.</i> But a step between him and a
cure, and yet he continues impotent. None had the charity to say,
"Your case is worse than mine, do you go in now, and I will stay
till the next time;" for there is no getting over the old maxim,
<i>Every one for himself.</i> Having been so often disappointed, he
begins to despair, and now is Christ's time to come to his relief;
he delights to help in desperate cases. Observe, How mildly this
man speaks of the unkindness of those about him, without any
peevish reflections. As we should be thankful for the least
kindness, so we should be patient under the greatest contempts;
and, let our resentments be ever so <i>just,</i> yet our
expressions should ever be <i>calm.</i> 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, <scripRef id="John.vi-p19.2" osisRef="Bible:Hab.2.3" parsed="|Hab|2|3|0|0" passage="Hab 2:3">Hab. ii.
3</scripRef>.</p>
<p class="indent" id="John.vi-p20">5. Our Lord Jesus hereupon cures him with a
word speaking, though he neither asked it nor thought of it. Here
is,</p>
<p class="indent" id="John.vi-p21">(1.) The word he said: <i>Rise, take up thy
bed,</i> <scripRef id="John.vi-p21.1" osisRef="Bible:John.5.8" parsed="|John|5|8|0|0" passage="Joh 5:8"><i>v.</i> 8</scripRef>. [1.]
He is bidden to <i>rise and walk;</i> a strange command to be given
to an <i>impotent</i> 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 <i>be gone,</i> to nature to <i>be
strong,</i> but it is expressed as a command to him to <i>bestir
himself.</i> He must <i>rise and walk,</i> that is, attempt to do
it, and in the <i>essay</i> he should receive strength to do it.
The conversion of a sinner is the cure of a chronic disease; this
is ordinarily done by the word, a word of command: Arise, and walk;
<i>turn, and live; make ye a new heart;</i> which no more supposes
a power in us to do it, without the grace of God,
<i>distinguishing</i> grace, than this supposed such a power in the
impotent man. But, if he had not attempted to help himself, he had
not been cured, and he must have <i>borne the blame;</i> yet it
does not therefore follow that, when he did rise and walk, it was
by his own strength; no, it was by the power of Christ, and he must
have all the glory. Observe, Christ did not bid him rise and go
into the waters, but <i>rise and walk.</i> Christ did that for us
which the law could not do, and set that aside. [2.] He is bidden
to <i>take up his bed. First,</i> To make it to appear that it was
a <i>perfect cure,</i> and purely miraculous; for he did not
recover strength by degrees, but from the extremity of weakness and
impotency he suddenly stepped into the highest degree of bodily
strength; so that he was able to carry as great a load as any
porter that had been as long <i>used</i> to it as he had been
<i>disused.</i> He, who this minute was not able to turn himself in
his bed, the next minute was able to carry his bed. The man sick of
the palsy (<scripRef id="John.vi-p21.2" osisRef="Bible:Matt.9.6" parsed="|Matt|9|6|0|0" passage="Mt 9:6">Matt. ix. 6</scripRef>) was
bidden to <i>go to his house,</i> but probably this man had no
house to go to, the hospital was his home; therefore he is bidden
to <i>rise and walk. Secondly,</i> It was to <i>proclaim</i> the
cure, and make it public; for, being the sabbath day, whoever
carried a burden through the streets made himself very remarkable,
and every one would enquire what was the meaning of it; thereby
notice of the miracle would spread, to the honour of God.
<i>Thirdly,</i> Christ would thus witness against the tradition of
the elders, which had stretched the law of the sabbath beyond its
intention; and would likewise show that he was <i>Lord of the
sabbath,</i> and had power to make what alterations he pleased
about it, and to over-rule the law. Joshua, and the host of Israel,
marched about Jericho on the sabbath day, when God commanded them,
so did this man carry his bed, in obedience to a command. The case
may be such that it may become a work of <i>necessity,</i> or
<i>mercy,</i> to carry a bed on the sabbath day; but here it was
more, it was a work of <i>piety,</i> being designed purely for the
glory of God. <i>Fourthly,</i> He would hereby try the faith and
obedience of his patient. By carrying his bed publicly, he exposed
himself to the censure of the ecclesiastical court, and was liable,
at least, to be <i>scourged in the synagogue.</i> Now, will he run
the hazard of this, in obedience to Christ? Yes, he will. Those
that have been <i>healed by Christ's word</i> should be <i>ruled by
his word,</i> whatever it cost them.</p>
<p class="indent" id="John.vi-p22">(2.) The efficacy of this word (<scripRef id="John.vi-p22.1" osisRef="Bible:John.5.9" parsed="|John|5|9|0|0" passage="Joh 5:9"><i>v.</i> 9</scripRef>): a divine power went
alone with it, and immediately he was <i>made whole, took up his
bed, and walked.</i> [1.] He felt the power of Christ's word
healing him: <i>Immediately he was made whole.</i> What a joyful
surprise was this to the poor cripple, to find himself all of a
sudden so easy, so strong, so able to help himself! What a new
world was he in, in an instant! Nothing is too hard for Christ to
do. [2.] He obeyed the power of Christ's word commanding him. He
<i>took up his bed and walked,</i> and did not care who blamed him
or threatened him for it. The proof of our spiritual cure is our
rising and walking. Hath Christ healed our spiritual diseases? Let
us go whithersoever he sends us, and <i>take up</i> whatever he is
pleased to lay upon us, and <i>walk before him.</i></p>
<p class="indent" id="John.vi-p23">V. What became of the poor man after he was
cured. We are here told,</p>
<p class="indent" id="John.vi-p24">1. What passed between him and the Jews who
saw him carry his bed on the sabbath day; for on that day this cure
was wrought, and it was the sabbath that fell within the passover
week, and therefore a <i>high day,</i> <scripRef id="John.vi-p24.1" osisRef="Bible:John.19.31" parsed="|John|19|31|0|0" passage="Joh 19:31"><i>ch.</i> xix. 31</scripRef>. Christ's work was such
that he needed not make any difference between sabbath days and
other days, for he was always about his Father's business; but he
wrought many remarkable cures on that day, perhaps to encourage his
church to expect those spiritual favours from him, in their
observance of the Christian sabbath, which were typified by his
miraculous cures. Now here,</p>
<p class="indent" id="John.vi-p25">(1.) The Jews quarrelled with the man for
carrying his bed on the sabbath day, telling him that <i>it was not
lawful,</i> <scripRef id="John.vi-p25.1" osisRef="Bible:John.5.10" parsed="|John|5|10|0|0" passage="Joh 5:10"><i>v.</i> 10</scripRef>.
It does not appear whether they were magistrates, who had power to
<i>punish</i> him, or common people, who could only <i>inform</i>
against him; but thus far was commendable, that, while they knew
not by <i>what authority</i> he did it, they were jealous for the
honour of the sabbath, and could not unconcernedly see it
<i>profaned;</i> like Nehemiah. <scripRef id="John.vi-p25.2" osisRef="Bible:Neh.13.17" parsed="|Neh|13|17|0|0" passage="Ne 13:17">Neh.
xiii. 17</scripRef>.</p>
<p class="indent" id="John.vi-p26">(2.) The man justified himself in what he
did by a warrant that would bear him out, <scripRef id="John.vi-p26.1" osisRef="Bible:John.5.11" parsed="|John|5|11|0|0" passage="Joh 5:11"><i>v.</i> 11</scripRef>. "I do not do it in contempt of
the law and the sabbath, but in obedience to one who, by <i>making
me whole,</i> has given me an undeniable proof that he is greater
than either. He that could work such a miracle as to <i>make me
whole</i> no doubt might give me such a command as to carry <i>my
bed;</i> he that could overrule the powers of nature no doubt might
overrule a positive law, especially in an instance not of the
essence of the law. He that was so kind as to make me whole would
not be so unkind as to bid me do what is sinful." Christ, by curing
another paralytic, proved his power to <i>forgive sin,</i> here to
<i>give law;</i> if his pardons are valid, his edicts are so, and
his miracles prove both.</p>
<p class="indent" id="John.vi-p27">(3.) The Jews enquired further who it was
that gave him this warrant (<scripRef id="John.vi-p27.1" osisRef="Bible:John.5.12" parsed="|John|5|12|0|0" passage="Joh 5:12"><i>v.</i>
12</scripRef>): <i>What man is that?</i> Observe, How industriously
they <i>overlooked</i> that which might be a ground of their
<i>faith in Christ.</i> They enquire not, no, not for curiosity,
"Who is it that <i>made thee whole?</i>" While they industriously
caught at that which might be a ground of reflection upon Christ
(<i>What man is</i> it who said unto thee, <i>Take up thy bed?</i>)
they would fain <i>subpoena</i> the patient to be witness against
his physician, and to be his betrayer. In their question, observe,
[1.] They resolve to look upon Christ as a <i>mere man: What man is
that?</i> For, though he gave ever such convincing proofs of it,
they were resolved that they would never own him to be the <i>Son
of God.</i> [2.] They resolve to look upon him as a bad <i>man,</i>
and take it for granted that he who bade this man carry his bed,
whatever divine commission he might <i>produce,</i> was certainly a
delinquent, and as such they resolve to prosecute him. <i>What man
is that</i> who durst give such orders?</p>
<p class="indent" id="John.vi-p28">(4.) The poor man was unable to give them
any account of him: <i>He wist not who he was,</i> <scripRef id="John.vi-p28.1" osisRef="Bible:John.5.13" parsed="|John|5|13|0|0" passage="Joh 5:13"><i>v.</i> 13</scripRef>.</p>
<p class="indent" id="John.vi-p29">[1.] Christ was <i>unknown</i> to him when
he healed him. Probably he had heard of the name of Jesus, but had
never seen him, and therefore could not tell that this was he.
Note, Christ does many a good turn for those that know him not,
<scripRef id="John.vi-p29.1" osisRef="Bible:Isa.45.4-Isa.45.5" parsed="|Isa|45|4|45|5" passage="Isa 45:4,5">Isa. xlv. 4, 5</scripRef>. He
enlightens, strengthens, quickens, comforts us, and we <i>wist not
who he is;</i> nor are aware how much we receive daily by his
mediation. This man, being unacquainted with Christ, could not
actually believe in him for a cure; but Christ knew the
dispositions of his soul, and suited his favours to them, as to the
blind man in a like case, <scripRef id="John.vi-p29.2" osisRef="Bible:John.9.36" parsed="|John|9|36|0|0" passage="Joh 9:36"><i>ch.</i>
ix. 36</scripRef>. Our covenant and communion with God take rise,
not so much from our knowledge of him, as from his knowledge of us.
We <i>know God,</i> or, rather, are <i>known of him,</i> <scripRef id="John.vi-p29.3" osisRef="Bible:Gal.4.9" parsed="|Gal|4|9|0|0" passage="Ga 4:9">Gal. iv. 9</scripRef>.</p>
<p class="indent" id="John.vi-p30">[2.] For the present he <i>kept himself
unknown;</i> for as soon as he had wrought the cure he <i>conveyed
himself away,</i> he <i>made himself unknown</i> (so some read it),
<i>a multitude being in that place.</i> This is mentioned to show,
either, <i>First,</i> How Christ conveyed himself away—by retiring
into the crowd, so as not to be distinguished from a common person.
He that was the chief of ten thousand often made himself one of the
throng. It is sometimes the lot of those who have by their services
signalized themselves to be levelled with the multitude, and
overlooked. Or <i>Secondly, Why</i> he conveyed himself away,
because there was <i>a multitude</i> there, and he industriously
avoided both the <i>applause</i> of those who would admire the
miracle and <i>cry that up,</i> and the censure of those who would
censure him as a sabbath-breaker, and <i>run him down.</i> Those
that are active for God in their generation must expect to pass
through <i>evil report</i> and <i>good report;</i> and it is wisdom
as much as may be to keep out of the hearing of both; lest by the
one we be <i>exalted,</i> and by the other <i>depressed,</i> above
measure. Christ left the miracle to commend itself, and the man on
whom it was wrought to justify it.</p>
<p class="indent" id="John.vi-p31">2. What passed between him and our Lord
Jesus at their next interview, <scripRef id="John.vi-p31.1" osisRef="Bible:John.5.14" parsed="|John|5|14|0|0" passage="Joh 5:14"><i>v.</i> 14</scripRef>. Observe here,</p>
<p class="indent" id="John.vi-p32">(1.) Where Christ found him: <i>in the
temple,</i> the place of public worship. In our attendance on
public worship we may expect to meet with Christ, and improve our
acquaintance with him. Observe, [1.] Christ <i>went to the
temple.</i> Though he had many enemies, yet he appeared in public,
because there he bore his testimony to divine institutions, and had
opportunity of doing good. [2.] The man that was cured <i>went to
the temple.</i> There Christ found him the same day, as it should
seem, that he was healed; thither he straightway went,
<i>First,</i> Because he had, <i>by his infirmity,</i> been so long
<i>detained</i> thence. Perhaps he had not been there for
thirty-eight years, and therefore, as soon as ever the embargo is
taken off, his first visit shall be to the temple, as Hezekiah
intimates his shall be (<scripRef id="John.vi-p32.1" osisRef="Bible:Isa.38.22" parsed="|Isa|38|22|0|0" passage="Isa 38:22">Isa. xxxviii.
22</scripRef>): <i>What is the sign that I shall go up to the house
of the Lord? Secondly,</i> Because he had <i>by his recovery</i> a
good errand thither; he went up to the temple to return thanks to
God for his recovery. When God has at any time restored us our
health we ought to attend him with solemn praises (<scripRef id="John.vi-p32.2" osisRef="Bible:Ps.116.18-Ps.116.19" parsed="|Ps|116|18|116|19" passage="Ps 116:18,19">Ps. cxvi. 18, 19</scripRef>), and the sooner
the better, while the sense of the mercy is fresh. <i>Thirdly,</i>
Because he had, by <i>carrying his bed,</i> seemed to put a
contempt on the sabbath, he would thus show that he had an honour
for it, and made conscience of sabbath-sanctification, in that on
which the chief stress of it is laid, which is the <i>public
worship</i> of God. Works of necessity and mercy are allowed; but
when they are over we must <i>go to the temple.</i></p>
<p class="indent" id="John.vi-p33">(2.) What he said to him. When Christ has
cured us, he has not done with us; he now applies himself to the
healing of his soul, and this <i>by the word</i> too. [1.] He gives
him a <i>memento</i> of his cure: <i>Behold thou art made
whole.</i> He found himself made whole, yet Christ calls his
attention to it. <i>Behold, consider</i> it seriously, how sudden,
how strange, how cheap, how easy, the cure was: <i>admire it;</i>
behold, and wonder: <i>Remember it;</i> let the impressions of it
abide, and never be lost, <scripRef id="John.vi-p33.1" osisRef="Bible:Isa.38.9" parsed="|Isa|38|9|0|0" passage="Isa 38:9">Isa.
xxxviii. 9</scripRef>. [2.] He gives him a caution against sin, in
consideration hereof, <i>Being made whole, sin no more.</i> This
implies that his disease was the punishment of sin; whether of some
remarkably flagrant sin, or only of sin in general, we cannot tell,
but we know that sin is the procuring cause of sickness, <scripRef id="John.vi-p33.2" osisRef="Bible:Ps.107.17-Ps.107.18" parsed="|Ps|107|17|107|18" passage="Ps 107:17,18">Ps. cvii. 17, 18</scripRef>. Some observe
that Christ did not make mention of sin to any of his patients,
except to this <i>impotent</i> man, and another who was in like
manner diseased, <scripRef id="John.vi-p33.3" osisRef="Bible:Mark.2.5" parsed="|Mark|2|5|0|0" passage="Mk 2:5">Mark ii. 5</scripRef>.
While those chronical diseases lasted, they prevented the outward
acts of many sins, and therefore watchfulness was the more
necessary when the disability was removed. Christ intimates that
those who are <i>made whole,</i> who are eased of the present
sensible punishment of sin, are in danger of <i>returning</i> to
sin when the terror and restraint are over, unless divine grace dry
up the fountain. When the trouble which only dammed up the current
is over, the waters will return to their old course; and therefore
there is great need of watchfulness, lest after healing mercy we
return again to folly. The <i>misery</i> we were <i>made whole
from</i> warns us to sin no more, having felt the smart of sin; the
<i>mercy</i> we were <i>made whole by</i> is an engagement upon us
not to offend him who healed us. This is the voice of every
providence, <i>Go and sin no more.</i> This man began his new life
very hopefully <i>in the temple,</i> yet Christ saw it necessary to
give him this caution; for it is common for people, when they are
sick, to <i>promise much,</i> when newly recovered to <i>perform
something,</i> but after awhile to <i>forget all.</i> [3.] He gives
him warning of his danger, in case he should return to his former
sinful course: <i>Lest a worse thing come to thee.</i> Christ, who
knows all men's hearts, knew that he was one of those that must be
<i>frightened</i> from sin. Thirty-eight years' lameness, one would
think, was a thing bad enough; yet there is something <i>worse</i>
that will come to him if he relapse into sin after God has <i>given
him such a deliverance</i> as this, <scripRef id="John.vi-p33.4" osisRef="Bible:Ezra.9.13-Ezra.9.14" parsed="|Ezra|9|13|9|14" passage="Ezr 9:13,14">Ezra ix. 13, 14</scripRef>. The hospital where he lay
was a melancholy place, but hell is much more so: the doom of
apostates is a worse thing than thirty-eight years' lameness.</p>
<p class="indent" id="John.vi-p34">VI. Now, after this interview between
Christ and his patient, observe in the <scripRef id="John.vi-p34.1" osisRef="Bible:John.5.15-John.5.16" parsed="|John|5|15|5|16" passage="Joh 5:15,16">two following verses</scripRef>, 1. The notice which
the poor simple man gave to the Jews concerning Christ, <scripRef id="John.vi-p34.2" osisRef="Bible:John.5.15" parsed="|John|5|15|0|0" passage="Joh 5:15"><i>v.</i> 15</scripRef>. He told them it was
Jesus that had <i>made him whole.</i> We have reason to think that
he intended this for the honour of Christ and the benefit of the
Jews, little thinking that he who had so much power and goodness
could have <i>any</i> enemies; but those who wish well to Christ's
kingdom must have the <i>wisdom of the serpent,</i> lest they do
more hurt than good with their zeal, and must not cast pearls
before swine. 2. The rage and enmity of the Jews against him:
<i>Therefore did the</i> rulers of the Jews <i>persecute Jesus.</i>
See, (1.) How absurd and unreasonable their enmity to Christ was.
<i>Therefore,</i> because he had made a poor sick man well, and so
eased the public charge, upon which, it is likely, he had
subsisted; <i>therefore</i> they persecuted him, because he did
good in Israel. (2.) How bloody and cruel it was: <i>They sought to
slay him;</i> nothing less than his blood, his life, would satisfy
them. (3.) How it was varnished over with a colour of zeal for the
honour of the sabbath; for this was the pretended crime, <i>Because
he had done these things on the sabbath day,</i> as if that
circumstance were enough to vitiate the best and most divine
actions, and to render <i>him</i> obnoxious whose deeds were
otherwise most meritorious. Thus hypocrites often cover their real
enmity against the <i>power</i> of godliness with a pretended zeal
for the <i>form</i> of it.</p>
</div><scripCom id="John.vi-p34.3" osisRef="Bible:John.5.17-John.5.30" parsed="|John|5|17|5|30" passage="Joh 5:17-30" type="Commentary"/><div class="Commentary" id="Bible:John.5.17-John.5.30">
<h4 id="John.vi-p34.4">Christ's Discourse with the Jews; All
Judgment Committed to Christ; The Christian
Charter.</h4>
<p class="passage" id="John.vi-p35">17 But Jesus answered them, My Father worketh
hitherto, and I work.   18 Therefore the Jews sought the more
to kill him, because he not only had broken the sabbath, but said
also that God was his Father, making himself equal with God.  
19 Then answered Jesus and said unto them, Verily, verily, I say
unto you, The Son can do nothing of himself, but what he seeth the
Father do: for what things soever he doeth, these also doeth the
Son likewise.   20 For the Father loveth the Son, and showeth
him all things that himself doeth: and he will show him greater
works than these, that ye may marvel.   21 For as the Father
raiseth up the dead, and quickeneth <i>them;</i> even so the Son
quickeneth whom he will.   22 For the Father judgeth no man,
but hath committed all judgment unto the Son:   23 That all
<i>men</i> should honour the Son, even as they honour the Father.
He that honoureth not the Son honoureth not the Father which hath
sent him.   24 Verily, verily, I say unto you, He that heareth
my word, and believeth on him that sent me, hath everlasting life,
and shall not come into condemnation; but is passed from death unto
life.   25 Verily, verily, I say unto you, The hour is coming,
and now is, when the dead shall hear the voice of the Son of God:
and they that hear shall live.   26 For as the Father hath
life in himself; so hath he given to the Son to have life in
himself;   27 And hath given him authority to execute judgment
also, because he is the Son of man.   28 Marvel not at this:
for the hour is coming, in the which all that are in the graves
shall hear his voice,   29 And shall come forth; they that
have done good, unto the resurrection of life; and they that have
done evil, unto the resurrection of damnation.   30 I can of
mine own self do nothing: as I hear, I judge: and my judgment is
just; because I seek not mine own will, but the will of the Father
which hath sent me.</p>
<p class="indent" id="John.vi-p36">We have here Christ's discourse upon
occasion of his being accused as a sabbath-breaker, and it seems to
be his vindication of himself before the sanhedrim, when he was
arraigned before them: whether on the same day, or two or three
days after, does not appear; probably the same day. Observe,</p>
<p class="indent" id="John.vi-p37">I. The doctrine laid down, by which he
justified what he did on the sabbath day (<scripRef id="John.vi-p37.1" osisRef="Bible:John.5.17" parsed="|John|5|17|0|0" passage="Joh 5:17"><i>v.</i> 17</scripRef>): <i>He answered them.</i> This
supposes that he had something laid to his charge: or what they
suggested one to another, when they sought to slay him (<scripRef id="John.vi-p37.2" osisRef="Bible:John.5.16" parsed="|John|5|16|0|0" passage="Joh 5:16"><i>v.</i> 16</scripRef>), he <i>knew,</i> and
gave this reply to, <i>My Father worketh hitherto, and I work.</i>
At other times, in answer to the like charge, he had pleaded the
example of David's eating the show-bread, of the priests' slaying
the sacrifices, and of the people's watering their cattle on the
sabbath day; but here he goes higher and alleges the example of his
Father and his divine authority; waiving all other pleas, he
insists upon that which was <i>instar omnium—equivalent to the
whole,</i> and abides by it, which he had mentioned, <scripRef id="John.vi-p37.3" osisRef="Bible:Matt.12.8" parsed="|Matt|12|8|0|0" passage="Mt 12:8">Matt. xii. 8</scripRef>. <i>The Son of man is
Lord even of the sabbath day;</i> but he here enlarges on it. 1. He
pleads that he was the Son of God, <i>plainly intimated in his
calling God his Father;</i> and, if so, his holiness was
<i>unquestionable</i> and his sovereignty <i>incontestable;</i> and
he might make what alterations he pleased of the divine law.
<i>Surely they will reverence the Son,</i> the heir of all things.
2. That he was a worker together with God. (1.) <i>My Father
worketh hitherto.</i> The example of God's resting on the seventh
day from all his work is, in the fourth commandment, made the
ground of our observing it as a <i>sabbath</i> or <i>day of
rest.</i> Now God rested only from such work as he had done the six
days before; otherwise he <i>worketh hitherto,</i> he is every day
working, sabbath days and week-days, upholding and governing all
the creatures, and concurring by his common providence to all the
motions and operations of nature, <i>to his own glory;</i>
therefore, when we are appointed to rest on the sabbath day, yet we
are not restrained from doing that which has a direct tendency
<i>to the glory of God,</i> as the man's carrying his bed had. (2.)
<i>I work;</i> not only therefore I <i>may</i> work, <i>like
him,</i> in doing good on sabbath days as well as other days, but I
also <i>work with him.</i> As God created all things by Christ, so
he supports and governs all by him, <scripRef id="John.vi-p37.4" osisRef="Bible:Heb.1.3" parsed="|Heb|1|3|0|0" passage="Heb 1:3">Heb. i. 3</scripRef>. This sets what he does above all
exception; he that is so great a worker must needs be an
uncontrollable governor; he that does all is Lord of all, and
therefore <i>Lord of the sabbath,</i> which particular branch of
his authority he would now assert, because he was shortly to show
it further, in the change of the day from the seventh to the
first.</p>
<p class="indent" id="John.vi-p38">II. The offence that was taken at his
doctrine (<scripRef id="John.vi-p38.1" osisRef="Bible:John.5.18" parsed="|John|5|18|0|0" passage="Joh 5:18"><i>v.</i> 18</scripRef>):
<i>The Jews sought the more to kill him.</i> His defence was made
his offence, as if by justifying himself he had made bad worse.
Note, Those that will not be enlightened by the word of Christ will
be enraged and exasperated by it, and nothing more vexes the
enemies of Christ than his asserting his authority; see <scripRef id="John.vi-p38.2" osisRef="Bible:Ps.2.3-Ps.2.5" parsed="|Ps|2|3|2|5" passage="Ps 2:3-5">Ps. ii. 3-5</scripRef>. They sought to kill
him,</p>
<p class="indent" id="John.vi-p39">1. Because he had broken the sabbath; for,
let him say what he would in his own justification, they are
resolved, right or wrong, to <i>find him guilty</i> of sabbath
breaking. When malice and envy sit upon the bench, reason and
justice may even be silent at the bar, for whatever they can say
will undoubtedly be over-ruled.</p>
<p class="indent" id="John.vi-p40">2. Not only so, but he had said also
<i>that God was his Father.</i> Now they pretend a jealousy for
<i>God's honour,</i> as before for the sabbath day, and charge
Christ with it as a heinous crime that he made himself equal with
God; and a heinous crime it had been if he had not really been so.
It was the sin of Lucifer, <i>I will be like the Most High.</i>
Now, (1.) This was justly inferred from what he said, that he was
the <i>Son of God,</i> and that God was <i>his Father,</i>
<b><i>patera idion</i></b>—<i>his own Father;</i> his, so as he
was no one's else. He had said that he worked with his Father, by
the same authority and power, and hereby he made himself equal with
God. <i>Ecce intelligunt Judæi, quod non intelligunt
Ariani—Behold, the Jews understand what the Arians do not.</i>
(2.) Yet it was unjustly imputed to him as an offence that he
equalled himself with God, for he was and is God, equal with the
Father (<scripRef id="John.vi-p40.1" osisRef="Bible:Phil.2.6" parsed="|Phil|2|6|0|0" passage="Php 2:6">Phil. ii. 6</scripRef>); and
therefore Christ, in answer to this charge, does not except against
the innuendo as strained or forced, makes out his claim and proves
that he is equal with God in power and glory.</p>
<p class="indent" id="John.vi-p41">III. Christ's discourse upon this occasion,
which continues without interruption to the end of the chapter. In
<scripRef id="John.vi-p41.1" osisRef="Bible:John.5.19-John.5.47" parsed="|John|5|19|5|47" passage="Joh 5:19-47">these verses</scripRef> he
explains, and afterwards confirms, his commission, as Mediator and
plenipotentiary in the treaty between God and man. And, as the
honours he is hereby <i>entitled to</i> are such as it is not fit
for any creature to receive, so the work he is hereby entrusted
with is such as it is not possible for any creature to go through
with, and therefore he is God, equal with the Father.</p>
<p class="indent" id="John.vi-p42">1. <i>In general.</i> He is one with the
Father in all he does as Mediator, and there was a perfectly good
understanding between them in the whole matter. It is ushered in
with a solemn preface (<scripRef id="John.vi-p42.1" osisRef="Bible:John.5.19" parsed="|John|5|19|0|0" passage="Joh 5:19"><i>v.</i>
19</scripRef>): <i>Verily, verily, I say unto you;</i> I the Amen,
the Amen, say it. This intimates that the things declared are, (1.)
Very awful and great, and such as should command the most serious
attention. (2.) Very sure, and such as should command an unfeigned
assent. (3.) That they are matters purely of divine revelation;
things which Christ has told us, and which we could not otherwise
have come to the knowledge of. Two things he saith in general
concerning the Son's oneness with the Father in working:—</p>
<p class="indent" id="John.vi-p43">[1.] That the Son <i>conforms to the
Father</i> (<scripRef id="John.vi-p43.1" osisRef="Bible:John.5.19" parsed="|John|5|19|0|0" passage="Joh 5:19"><i>v.</i> 19</scripRef>):
<i>The Son can do nothing of himself but what he sees the Father
do;</i> for <i>these things does the Son.</i> The Lord Jesus, as
Mediator, is <i>First, Obedient to his Father's will;</i> so
entirely obedient that he <i>can do nothing of himself,</i> in the
same sense as it is said, <i>God cannot</i> lie, <i>cannot deny</i>
himself, which expresses the perfection of his truth, not any
imperfection in his strength; so here, Christ was so entirely
devoted to his Father's will that it was impossible for him in any
thing to act separately. <i>Secondly,</i> He is <i>observant of his
Father's counsel;</i> he can, he will, do nothing <i>but what he
sees the Father do.</i> No man can <i>find out the work of God,</i>
but the only-begotten Son, who lay in his bosom, sees what he does,
is intimately acquainted with his purposes, and has the plan of
them ever before him. What he did as Mediator, throughout his whole
undertaking, was the exact transcript or counterpart of what the
Father did; that is, what he designed, when he formed the plan of
our redemption in his eternal counsels, and settled those measures
in every thing which never could be <i>broken,</i> nor ever needed
to be <i>altered.</i> It was the copy of that <i>great
original;</i> it was Christ's faithfulness, as it was Moses's, that
he did all <i>according to the pattern shown him in the mount.</i>
This is expressed in the present tense, what he <i>sees the Father
do,</i> for the same reason that, when he was here upon earth, it
was said, He <i>is</i> in heaven (<scripRef id="John.vi-p43.2" osisRef="Bible:John.3.13" parsed="|John|3|13|0|0" passage="Joh 3:13"><i>ch.</i> iii. 13</scripRef>), and <i>is</i> in the
bosom of the Father (<scripRef id="John.vi-p43.3" osisRef="Bible:John.1.18" parsed="|John|1|18|0|0" passage="Joh 1:18"><i>ch.</i> i.
18</scripRef>); as he was even then by his divine nature present in
heaven, so the things done in heaven were <i>present</i> to his
knowledge. What the Father did in his counsels, the Son had ever in
his view, and still he had his eye upon it, as David in spirit
spoke of him, <i>I have set the Lord always before me,</i>
<scripRef id="John.vi-p43.4" osisRef="Bible:Ps.16.8" parsed="|Ps|16|8|0|0" passage="Ps 16:8">Ps. xvi. 8</scripRef>. <i>Thirdly,</i>
Yet he is <i>equal</i> with the Father in <i>working;</i> for
<i>what things soever</i> the Father does <i>these also does the
Son likewise;</i> he did the <i>same</i> things, not <i>such</i>
things, but <b><i>tauta</i></b>, the <i>same</i> things; and he did
them in the <i>same manner,</i> <b><i>homoios</i></b>,
<i>likewise,</i> with the same authority, and liberty, and wisdom,
the same energy and efficacy. Does the Father enact, repeal, and
alter, positive laws? Does he over-rule the course of nature, know
men's hearts? So does the Son. The power of the Mediator is a
divine power.</p>
<p class="indent" id="John.vi-p44">[2.] That the Father <i>communicates</i> to
the Son, <scripRef id="John.vi-p44.1" osisRef="Bible:John.5.20" parsed="|John|5|20|0|0" passage="Joh 5:20"><i>v.</i> 20</scripRef>.
Observe,</p>
<p class="indent" id="John.vi-p45"><i>First,</i> The inducement to it: <i>The
Father loveth the Son;</i> he declared, <i>This is my beloved
Son.</i> He had not only a good will to the undertaking, but an
infinite complacency in the undertaker. Christ was now hated of
men, one whom the nation abhorred (<scripRef id="John.vi-p45.1" osisRef="Bible:Isa.49.7" parsed="|Isa|49|7|0|0" passage="Isa 49:7">Isa. xlix. 7</scripRef>); but he comforted himself with
this, that his Father loved him.</p>
<p class="indent" id="John.vi-p46"><i>Secondly,</i> The instances of it. He
shows it, 1. In what he <i>does</i> communicate to him: <i>He shows
him all things that himself doth.</i> The Father's measures in
making and ruling the world are shown to the Son, that he may take
the same measures in framing and governing the church, which work
was to be a duplicate of the work of creation and providence, and
it is therefore called <i>the world to come.</i> He shows him all
things <b><i>ha autos poiei</i></b>—<i>which he does,</i> that is,
which the <i>Son</i> does, so it might be construed; all that the
Son does is by direction from the Father; he <i>shows</i> him. 2.
In what he <i>will</i> communicate; he will <i>show him,</i> that
is, will appoint and direct him to do <i>greater works than
these.</i> (1.) Works of greater <i>power</i> than the <i>curing of
the impotent man;</i> for he should raise the dead, and should
himself rise from the dead. By the power of nature, with the use of
means, a disease may possibly in time be cured; but nature can
never, by the use of any means, in any time raise the dead. (2.)
Works of greater <i>authority</i> than warranting the man to
<i>carry his bed on the sabbath day.</i> They thought this a daring
attempt; but what was this to his abrogating the whole ceremonial
law, and instituting new ordinances, which he would shortly do,
"<i>that you may marvel!</i>" Now they looked upon his works with
contempt and indignation, but he will shortly do that which they
will look upon with amazement, <scripRef id="John.vi-p46.1" osisRef="Bible:Luke.7.16" parsed="|Luke|7|16|0|0" passage="Lu 7:16">Luke
vii. 16</scripRef>. Many are brought to marvel at Christ's works,
whereby he has the honour of them, who are not brought to believe,
by which they would have the benefit of them.</p>
<p class="indent" id="John.vi-p47">2. <i>In particular.</i> He proves his
equality with the Father, by specifying some of those works which
he does that are the peculiar works of God. This is enlarged upon,
<scripRef id="John.vi-p47.1" osisRef="Bible:John.5.21-John.5.30" parsed="|John|5|21|5|30" passage="Joh 5:21-30"><i>v.</i> 21-30</scripRef>. He
does, and shall do, that which is the peculiar work of God's
sovereign dominion and jurisdiction—<i>judging</i> and
<i>executing judgment,</i> <scripRef id="John.vi-p47.2" osisRef="Bible:John.5.22-John.5.24 Bible:John.5.27" parsed="|John|5|22|5|24;|John|5|27|0|0" passage="Joh 5:22-24,27"><i>v.</i> 22-24, 27</scripRef>. These two are
interwoven, as being nearly connected; and what is said once is
repeated and inculcated; put both together, and they will prove
that Christ said not amiss when he made himself <i>equal with
God.</i></p>
<p class="indent" id="John.vi-p48">(1.) Observe what is here said concerning
the Mediator's power to <i>raise the dead</i> and <i>give life.</i>
See [1.] His <i>authority</i> to do it (<scripRef id="John.vi-p48.1" osisRef="Bible:John.5.21" parsed="|John|5|21|0|0" passage="Joh 5:21"><i>v.</i> 21</scripRef>): <i>As the Father raiseth up
the dead,</i> so <i>the Son quickeneth whom he will. First,</i> It
is God's prerogative to raise the dead, and give life, even his who
first <i>breathed</i> into man the <i>breath of life,</i> and so
made him a <i>living soul;</i> see <scripRef id="John.vi-p48.2" osisRef="Bible:Deut.32.30 Bible:1Sam.2.6 Bible:Ps.68.20 Bible:Rom.4.17" parsed="|Deut|32|30|0|0;|1Sam|2|6|0|0;|Ps|68|20|0|0;|Rom|4|17|0|0" passage="De 32:30,1Sa 2:6,Ps 68:20,Ro 4:17">Deut. xxxii. 30; 1 Sam. ii. 6;
Ps. lxviii. 20; Rom. iv. 17</scripRef>. This God had done by the
prophets Elijah and Elisha, and it was a confirmation of their
mission. A <i>resurrection from the dead</i> never lay in the
common road of nature, nor ever fell within the thought of those
that studied only the compass of nature's power, one of whose
received axioms was point blank against it: <i>A privatione ad
habitum non datur regressus—Existence, when once extinguished,
cannot be rekindled.</i> It was therefore ridiculed at Athens as an
<i>absurd</i> thing, <scripRef id="John.vi-p48.3" osisRef="Bible:Acts.17.32" parsed="|Acts|17|32|0|0" passage="Ac 17:32">Acts xvii.
32</scripRef>. It is purely the work of a divine power, and the
knowledge of it purely by divine revelation. This the Jews would
own. <i>Secondly,</i> The Mediator is invested with this
prerogative: <i>He quickens whom he will;</i> raises to life whom
he pleases, and when he pleases. He does not enliven things by
natural necessity, as the sun does, whose beams revive of course;
but he acts as a free agent, has the dispensing of his power in his
own hand, and is never either <i>con</i>strained, or
<i>re</i>strained, in the use of it. As he has the power, so he has
the wisdom and sovereignty, of a God; has the <i>key of the grave
and of death</i> (<scripRef id="John.vi-p48.4" osisRef="Bible:Rev.1.18" parsed="|Rev|1|18|0|0" passage="Re 1:18">Rev. i.
18</scripRef>), not as a servant, to open and shut as he is bidden,
for he has it as the <i>key of David,</i> which he is master of,
<scripRef id="John.vi-p48.5" osisRef="Bible:Rev.3.7" parsed="|Rev|3|7|0|0" passage="Re 3:7">Rev. iii. 7</scripRef>. An absolute
prince is described by this (<scripRef id="John.vi-p48.6" osisRef="Bible:Dan.5.19" parsed="|Dan|5|19|0|0" passage="Da 5:19">Dan. v.
19</scripRef>): <i>Whom he would he slew or kept alive;</i> it is
true of Christ without hyperbole.</p>
<p class="indent" id="John.vi-p49">[2.] His <i>ability</i> to do it.
<i>Therefore</i> he has power to quicken whom he will as the Father
does, because <i>he has life in himself, as the Father has,</i>
<scripRef id="John.vi-p49.1" osisRef="Bible:John.5.26" parsed="|John|5|26|0|0" passage="Joh 5:26"><i>v.</i> 26</scripRef>. <i>First,</i>
It is certain that the Father <i>has life in himself.</i> Not only
he is a <i>self-existent</i> Being, who does not derive from, or
depend upon, any other (<scripRef id="John.vi-p49.2" osisRef="Bible:Exod.3.14" parsed="|Exod|3|14|0|0" passage="Ex 3:14">Exod. iii.
14</scripRef>), but he is a sovereign giver of life; he has the
disposal of life in himself; and of all good (for so <i>life</i>
sometimes signifies); it is all derived from him, and dependent on
him. He is to his creatures the fountain of life, and all good;
author of their being and well-being; the living God, and the God
of all living. <i>Secondly,</i> It is as certain that he has
<i>given to the Son to have life in himself.</i> As the Father is
the original of all natural life and good, being the great Creator,
so the Son, as Redeemer, is the original of all spiritual life and
good; is that to the church which the Father is to the world; see
<scripRef id="John.vi-p49.3" osisRef="Bible:1Cor.8.6 Bible:Col.1.19" parsed="|1Cor|8|6|0|0;|Col|1|19|0|0" passage="1Co 8:6,Col 1:19">1 Cor. viii. 6; Col. i.
19</scripRef>. The kingdom of grace, and all the life in that
kingdom, are as fully and absolutely in the hand of the Redeemer as
the kingdom of providence is in the hand of the Creator; and as
God, who gives being to all things, has his being of himself, so
Christ, who gives life, raised himself to life by his own power,
<scripRef id="John.vi-p49.4" osisRef="Bible:John.10.18" parsed="|John|10|18|0|0" passage="Joh 10:18"><i>ch.</i> x. 18</scripRef>.</p>
<p class="indent" id="John.vi-p50">[3.] His <i>acting</i> according to this
authority and ability. Having <i>life in himself,</i> and being
authorized to <i>quicken whom he will,</i> by virtue hereof there
are, accordingly, two resurrections performed by his powerful word,
both which are here spoken of:—</p>
<p class="indent" id="John.vi-p51"><i>First,</i> A resurrection that <i>now
is</i> (<scripRef id="John.vi-p51.1" osisRef="Bible:John.5.29" parsed="|John|5|29|0|0" passage="Joh 5:29"><i>v.</i> 29</scripRef>), a
resurrection from the death of sin to the life of righteousness, by
the power of Christ's grace. <i>The hour is coming, and now is.</i>
It is a resurrection begun already, and further to be carried on,
<i>when the dead shall hear the voice of the Son of God.</i> This
is plainly distinguished from that in <scripRef id="John.vi-p51.2" osisRef="Bible:John.5.28" parsed="|John|5|28|0|0" passage="Joh 5:28"><i>v.</i> 28</scripRef>, which speaks of the
resurrection at the end of time. This says nothing, as that does,
of the dead in their graces, and of all of them, and their coming
forth. Now, 1. Some think this was fulfilled in those whom he
miraculously raised to life, Jairus's daughter, the widow's son,
and Lazarus; and it is observable that all whom Christ raised were
<i>spoken to,</i> as, <i>Damsel, arise; Young man, arise; Lazarus,
come forth;</i> whereas those raised under the Old Testament were
raised, not by a word, but other applications, <scripRef id="John.vi-p51.3" osisRef="Bible:1Kgs.17.21 Bible:2Kgs.4.34 Bible:2Kgs.13.21" parsed="|1Kgs|17|21|0|0;|2Kgs|4|34|0|0;|2Kgs|13|21|0|0" passage="1Ki 17:21,2Ki 4:34,13:21">1 Kings xvii. 21; 2 Kings iv. 34; xiii.
21</scripRef>. Some understand it of those saints that rose with
Christ; but we do not read of the <i>voice of the Son of God</i>
calling them. But, 2. I rather understand it of the power of the
doctrine of Christ, for the recovering and quickening of those that
were <i>dead in trespasses and sins,</i> <scripRef id="John.vi-p51.4" osisRef="Bible:Eph.2.1" parsed="|Eph|2|1|0|0" passage="Eph 2:1">Eph. ii. 1</scripRef>. The <i>hour</i> was <i>coming</i>
when dead souls should be made alive by the <i>preaching</i> of the
gospel, and a spirit of life from God accompanying it: nay, it
<i>then was,</i> while Christ was upon earth. It may refer
especially to the <i>calling of the Gentiles,</i> which is said to
be as life from the dead, and, some think, was prefigured by
Ezekiel's vision (<scripRef id="John.vi-p51.5" osisRef="Bible:Ezek.37.1" parsed="|Ezek|37|1|0|0" passage="Eze 37:1"><i>ch.</i> xxxvii.
1</scripRef>), and foretold, <scripRef id="John.vi-p51.6" osisRef="Bible:Isa.26.19" parsed="|Isa|26|19|0|0" passage="Isa 26:19">Isa.
xxvi. 19</scripRef>. <i>Thy dead men shall live.</i> But it is to
be applied to all the wonderful success of the gospel, among both
Jews and Gentiles; an hour which still <i>is,</i> and is still
<i>coming,</i> till all the elect be effectually called. Note, (1.)
Sinners are spiritually <i>dead,</i> destitute of spiritual life,
sense, strength, and motion, dead to God, miserable, but neither
sensible of their misery nor able to help themselves out of it.
(2.) The conversion of a soul to God is its resurrection from death
to life; then it begins to live when it begins to <i>live to
God,</i> to breathe after him, and move towards him. (3.) It is by
the <i>voice of the Son of God</i> that souls are raised to
spiritual life; it is wrought by his power, and that power conveyed
and communicated by his word: <i>The dead shall hear,</i> shall be
made to hear, to understand, receive, and believe, the <i>voice of
the Son of God,</i> to hear it as his voice; then the Spirit by it
gives life, otherwise the <i>letter kills.</i> (4.) The voice of
Christ must be heard by us, that we may live by it. They that hear,
and attend to what they hear, shall live. <i>Hear and your soul
shall live,</i> <scripRef id="John.vi-p51.7" osisRef="Bible:Isa.55.3" parsed="|Isa|55|3|0|0" passage="Isa 55:3">Isa. lv.
3</scripRef>.</p>
<p class="indent" id="John.vi-p52"><i>Secondly,</i> A resurrection yet <i>to
come;</i> this is spoken of, <scripRef id="John.vi-p52.1" osisRef="Bible:John.5.28-John.5.29" parsed="|John|5|28|5|29" passage="Joh 5:28,29"><i>v.</i> 28, 29</scripRef>, introduced with,
"<i>Marvel not at this,</i> which I have said of the <i>first</i>
resurrection, do not reject it as incredible and absurd, for at the
end of time you shall all see a more sensible and amazing proof of
the power and authority of the Son of man." As <i>his own</i>
resurrection was reserved to be the final and concluding proof of
his personal commission, so the resurrection of <i>all men</i> is
reserved to be a like proof of his commission to be executed by his
spirit. Now observe here,</p>
<p class="indent" id="John.vi-p53"><i>a.</i> When this resurrection shall be:
<i>The hour is coming;</i> it is <i>fixed</i> to an hour, so very
punctual is this great appointment. The judgment is not adjourned
<i>sine die—to some time not yet pitched upon;</i> no, <i>he hath
appointed a day. The hour is coming.</i> (<i>a.</i>) It is <i>not
yet</i> come, it is not the hour spoken of at <scripRef id="John.vi-p53.1" osisRef="Bible:John.5.25" parsed="|John|5|25|0|0" passage="Joh 5:25"><i>v.</i> 25</scripRef>, that is coming, and <i>now
is.</i> Those erred dangerously who said that the <i>resurrection
was past already,</i> <scripRef id="John.vi-p53.2" osisRef="Bible:2Tim.2.18" parsed="|2Tim|2|18|0|0" passage="2Ti 2:18">2 Tim. ii.
18</scripRef>, But, (<i>b.</i>) It <i>will certainly</i> come, it
is coming on, nearer every day than other; it is at the door. How
far off it is we know not; but we know that it is infallibly
designed and unalterably determined.</p>
<p class="indent" id="John.vi-p54"><i>b.</i> Who shall be raised: <i>All that
are in the graves,</i> all that have died from the beginning of
time, and all that shall die to the end of time. It was said
(<scripRef id="John.vi-p54.1" osisRef="Bible:Dan.12.2" parsed="|Dan|12|2|0|0" passage="Da 12:2">Dan. xii. 2</scripRef>), <i>Many</i>
shall arise; Christ here tells us that those <i>many</i> shall be
<i>all; all</i> must appear before the Judge, and therefore
<i>all</i> must be raised; every person, and the whole of every
person; every soul shall return to its body, and every <i>bone to
its bone.</i> The grave is the prison of dead bodies, where they
are <i>detained;</i> their furnace, where they are <i>consumed</i>
(<scripRef id="John.vi-p54.2" osisRef="Bible:Job.24.19" parsed="|Job|24|19|0|0" passage="Job 24:19">Job xxiv. 19</scripRef>); yet, in
prospect of their resurrection, we may call it their <i>bed,</i>
where they sleep to be <i>awaked</i> again; their treasury, where
they are laid up to be used again. Even those that are not <i>put
into graves</i> shall arise; but, because most are put into graves,
Christ uses this expression, <i>all that are in the graves.</i> The
Jews used the word <i>sheol</i> for the <i>grave,</i> which
signifies <i>the state of the dead;</i> all that are in that state
<i>shall hear.</i></p>
<p class="indent" id="John.vi-p55"><i>c.</i> How they shall be raised. Two
things are here told us:—(<i>a.</i>) The efficient of this
resurrection: <i>They shall hear his voice;</i> that is, he shall
cause them to hear it, as Lazarus was made to hear that word,
<i>Come forth;</i> a divine power shall go along with the voice, to
put life into them, and enable them to obey it. When Christ rose,
there was no voice heard, not a word spoken, because he rose by his
own power; but at the resurrection of the children of men we find
three voices spoken of, <scripRef id="John.vi-p55.1" osisRef="Bible:1Thess.4.16" parsed="|1Thess|4|16|0|0" passage="1Th 4:16">1 Thess. iv.
16</scripRef>. The Lord shall descend with a <i>shout,</i> the
shout of a king, with <i>the voice of the archangel;</i> either
Christ himself, the prince of the angels, or the
commander-in-chief, under him, of the heavenly hosts; and with
<i>the trumpet of God:</i> the soldier's trumpet sounding the alarm
of war, the judge's trumpet publishing the summons to the court.
(<i>b.</i>) The effect of it: <i>They shall come forth</i> out of
their graves, as prisoners out of their prison-house; they shall
<i>arise out</i> of the dust, and shake themselves from it; see
<scripRef id="John.vi-p55.2" osisRef="Bible:Isa.52.1-Isa.52.2 Bible:Isa.52.11" parsed="|Isa|52|1|52|2;|Isa|52|11|0|0" passage="Isa 52:1,2,11">Isa. lii. 1, 2, 11</scripRef>.
But this is not all; they shall <i>appear</i> before Christ's
tribunal, shall <i>come forth</i> as those that are to be tried,
<i>come forth</i> to the bar, publicly to receive their doom.</p>
<p class="indent" id="John.vi-p56"><i>d.</i> To what they shall be raised; to
a different state of happiness or misery, according to their
different character; to a state of retribution, according to what
they did in the state of probation.</p>
<p class="indent" id="John.vi-p57">(<i>a.</i>) <i>They that have done good
shall come forth to the resurrection of life;</i> they shall live
again, to live for ever. Note, [<i>a.</i>] Whatever name men are
called by, or whatever plausible profession they make, it will be
well in the great day with those only that have <i>done good,</i>
have done that which is pleasing to God and profitable to others.
[<i>b.</i>] The resurrection of the body will be a resurrection of
life to all those, and those only, that have been sincere and
constant in <i>doing good.</i> They shall not only be publicly
<i>acquitted,</i> as a pardoned criminal, we say, has <i>his
life,</i> but they shall be <i>admitted</i> into the presence of
God, and that is life, it is better than life; they shall be
<i>attended</i> with comforts in perfection. To live is to be
<i>happy,</i> and they shall be <i>advanced</i> above the fear of
death; that is <i>life</i> indeed in which <i>mortality</i> is for
ever <i>swallowed</i> up.</p>
<p class="indent" id="John.vi-p58">(<i>b.</i>) <i>They that have done evil to
the resurrection of damnation;</i> they shall live again, to be for
ever dying. The Pharisees thought that the resurrection pertained
only to the just, but Christ here rectifies that mistake. Note,
[<i>a.</i>] <i>Evil doers,</i> whatever they pretend, will be
treated in the day of judgment as <i>evil men.</i> [<i>b.</i>] The
resurrection will be to evil doers, who did not by repentance undo
what they had done amiss, a <i>resurrection</i> of damnation. They
shall come forth to be publicly convicted of rebellion against God,
and publicly <i>condemned</i> to everlasting punishment; to be
<i>sentenced</i> to it, and immediately <i>sent</i> to it without
reprieve. Such will the resurrection be.</p>
<p class="indent" id="John.vi-p59">(2.) Observe what is here said concerning
the Mediator's <i>authority to execute judgment,</i> <scripRef id="John.vi-p59.1" osisRef="Bible:John.5.22-John.5.24 Bible:John.5.27" parsed="|John|5|22|5|24;|John|5|27|0|0" passage="Joh 5:22-24,27"><i>v.</i> 22-24, 27</scripRef>. As he has
an almighty power, so he has a sovereign jurisdiction; and who so
fit to preside in the great affairs of the other life as he who is
the Father and fountain of life? Here is,</p>
<p class="indent" id="John.vi-p60">[1.] Christ's commission or delegation to
the office of a judge, which is twice spoken of here (<scripRef id="John.vi-p60.1" osisRef="Bible:John.5.22" parsed="|John|5|22|0|0" passage="Joh 5:22"><i>v.</i> 22</scripRef>): <i>He hath committed
all judgment to the Son;</i> and again (<scripRef id="John.vi-p60.2" osisRef="Bible:John.5.27" parsed="|John|5|27|0|0" passage="Joh 5:27"><i>v.</i> 27</scripRef>): <i>he hath given him
authority.</i></p>
<p class="indent" id="John.vi-p61"><i>First,</i> The <i>Father judges no
man;</i> not that the Father hath resigned the government, but he
is pleased to govern by Jesus Christ; so that man is not under the
terror of dealing with God immediately, but has the comfort of
access to him by a Mediator. Having made us, he <i>may</i> do what
he <i>pleases</i> with us, as the potter with the clay; yet he does
not take advantage of this, but draws us <i>with the cords of a
man.</i> 2. He does not determine our everlasting condition by the
<i>covenant of innocency,</i> nor take the advantage he has against
us for the violation of that covenant. The Mediator having
undertaken to make a <i>vicarious</i> satisfaction, the matter is
referred to him, and God is willing to enter upon a new treaty;
<i>not under the law</i> of the Creator, <i>but the grace</i> of
the Redeemer.</p>
<p class="indent" id="John.vi-p62"><i>Secondly, He has committed all judgment
to the Son,</i> has constituted him <i>Lord of all</i> (<scripRef id="John.vi-p62.1" osisRef="Bible:Acts.10.36 Bible:Rom.14.9" parsed="|Acts|10|36|0|0;|Rom|14|9|0|0" passage="Ac 10:36,Ro 14:9">Acts x. 36; Rom. xiv. 9</scripRef>), as
Joseph in Egypt, <scripRef id="John.vi-p62.2" osisRef="Bible:Gen.41.40" parsed="|Gen|41|40|0|0" passage="Ge 41:40">Gen. xli.
40</scripRef>. This was prophesied of, <scripRef id="John.vi-p62.3" osisRef="Bible:Ps.72.1 Bible:Isa.11.3-Isa.11.4 Bible:Jer.23.5 Bible:Mic.5.1-Mic.5.4 Bible:Ps.67.4 Bible:Ps.96.13 Bible:Ps.98.9" parsed="|Ps|72|1|0|0;|Isa|11|3|11|4;|Jer|23|5|0|0;|Mic|5|1|5|4;|Ps|67|4|0|0;|Ps|96|13|0|0;|Ps|98|9|0|0" passage="Ps 72:1,Isa 11:3,4,Jer 23:5,Mic 5:1-4,Ps 67:4,96:13,98:9">Ps.
lxxii. 1; Isa. xii. 3, 4; Jer. xxiii. 5; Mic. v. 1-4; Ps. lxvii. 4;
xcvi. 13; xcviii. 9</scripRef>. All judgment is committed to our
Lord Jesus; for 1. He is <i>entrusted</i> with the administration
of the <i>providential kingdom,</i> is <i>head over all things</i>
(<scripRef id="John.vi-p62.4" osisRef="Bible:Eph.1.11" parsed="|Eph|1|11|0|0" passage="Eph 1:11">Eph. i. 11</scripRef>), head of every
man, <scripRef id="John.vi-p62.5" osisRef="Bible:1Cor.11.3" parsed="|1Cor|11|3|0|0" passage="1Co 11:3">1 Cor. xii. 3</scripRef>. All
things consist by him, <scripRef id="John.vi-p62.6" osisRef="Bible:Col.1.17" parsed="|Col|1|17|0|0" passage="Col 1:17">Col. i.
17</scripRef>. 2. He is empowered to make laws immediately to bind
conscience. <i>I say unto you</i> is now the form in which the
statues of the kingdom of heaven run. <i>Be it enacted</i> by the
Lord Jesus, and by <i>his</i> authority. All the acts now in force
are touched with his sceptre. 3. He is authorized to appoint and
settle the terms of the new covenant, and to draw up the articles
of peace between God and man; it is God in Christ that reconciles
the world, and to him he has given power to confer eternal life.
The book of life is the Lamb's book; by his award we must stand or
fall. 4. He is commissioned to carry on and complete the war with
the powers of darkness; to cast out and <i>give judgment against
the prince of this world,</i> <scripRef id="John.vi-p62.7" osisRef="Bible:John.12.31" parsed="|John|12|31|0|0" passage="Joh 12:31"><i>ch.</i> xii. 31</scripRef>. He is commissioned not
only to <i>judge,</i> but to <i>make war,</i> <scripRef id="John.vi-p62.8" osisRef="Bible:Rev.19.11" parsed="|Rev|19|11|0|0" passage="Re 19:11">Rev. xix. 11</scripRef>. All that will fight <i>for God
against Satan</i> must enlist themselves under <i>his</i> banner.
5. He is constituted sole manager of the judgment of the great day.
The ancients generally understood these words of that <i>crowning
act</i> of his judicial power. The final and universal judgment is
committed to the Son of man; the tribunal is <i>his,</i> it is the
judgment-seat of Christ; the retinue is his, <i>his</i> mighty
angels; he will try the causes, and pass the sentence. <scripRef id="John.vi-p62.9" osisRef="Bible:Acts.17.31" parsed="|Acts|17|31|0|0" passage="Ac 17:31">Acts xvii. 31</scripRef>.</p>
<p class="indent" id="John.vi-p63"><i>Thirdly,</i> He has <i>given him
authority to execute judgment also,</i> <scripRef id="John.vi-p63.1" osisRef="Bible:John.5.27" parsed="|John|5|27|0|0" passage="Joh 5:27"><i>v.</i> 27</scripRef>. Observe, 1. What the authority
is which our Redeemer is invested with: <i>An authority to execute
judgment;</i> he has not only a legislative and judicial power, but
an <i>executive</i> power too. The phrase here is used particularly
for the judgment of condemnation, <scripRef id="John.vi-p63.2" osisRef="Bible:Jude.1.15" parsed="|Jude|1|15|0|0" passage="Jude 1:15">Jude 15</scripRef>. <b><i>poiesai krisin</i></b>—<i>to
execute judgment</i> upon all; the same with his <i>taking
vengeance,</i> <scripRef id="John.vi-p63.3" osisRef="Bible:2Thess.1.8" parsed="|2Thess|1|8|0|0" passage="2Th 1:8">2 Thess. i.
8</scripRef>. The ruin of impenitent sinners comes from the hand of
Christ; he that <i>executes judgment</i> upon them is the same that
would have <i>wrought salvation</i> for them, which makes the
sentence unexceptionable; and there is no relief against the
sentence of the Redeemer; salvation itself cannot save those whom
the Saviour <i>condemns,</i> which makes the ruin
<i>remediless.</i> 2. Whence he has that authority: the Father
<i>gave it to him.</i> Christ's authority as Mediator is delegated
and derived; he acts as the Father's Viceregent, as the Lord's
Anointed, the Lord's Christ. Now all this redounds very much to the
honour of Christ, acquitting him from the guilt of blasphemy, in
making himself <i>equal with God;</i> and very much to the comfort
of all believers, who may with the greatest assurance venture their
all in such hands.</p>
<p class="indent" id="John.vi-p64">[2.] Here are the reasons (reasons of
state) for which this commission was given him. He has all judgment
committed to him for two reasons:—</p>
<p class="indent" id="John.vi-p65"><i>First,</i> Because he is the <i>Son of
man;</i> which denotes these three things:—1. His humiliation and
gracious condescension. Man is a worm, the son of man a worm; yet
this was the nature, this the character, which the Redeemer
assumed, in pursuance of the counsels of love; to this low estate
he stooped, and submitted to all the mortifications attending it,
because it was <i>his Father's will;</i> in recompence therefore of
this wonderful obedience, God did thus dignify him. Because he
condescended to be the <i>Son of man,</i> his Father made him
<i>Lord of all,</i> <scripRef id="John.vi-p65.1" osisRef="Bible:Phil.2.8-Phil.2.9" parsed="|Phil|2|8|2|9" passage="Php 2:8,9">Phil. ii. 8,
9</scripRef>. 2. His affinity and alliance to us. The Father has
committed the government of the children of men to him, because,
being the <i>Son of man,</i> he is of the same nature with those
whom he is <i>set over,</i> and therefore the more unexceptionable,
and the more acceptable, as a Judge. <i>Their governor shall
proceed from the midst of them,</i> <scripRef id="John.vi-p65.2" osisRef="Bible:Jer.30.21" parsed="|Jer|30|21|0|0" passage="Jer 30:21">Jer. xxx. 21</scripRef>. Of this that law was typical;
<i>One of thy brethren shalt thou set king over thee,</i> <scripRef id="John.vi-p65.3" osisRef="Bible:Deut.17.15" parsed="|Deut|17|15|0|0" passage="De 17:15">Deut. xvii. 15</scripRef>. 3. His being the
Messiah promised. In that famous vision of his kingdom and glory,
<scripRef id="John.vi-p65.4" osisRef="Bible:Dan.7.13-Dan.7.14" parsed="|Dan|7|13|7|14" passage="Da 7:13,14">Dan. vii. 13, 14</scripRef>, he is
called the <i>Son of man;</i> and <scripRef id="John.vi-p65.5" osisRef="Bible:Ps.8.4-Ps.8.6" parsed="|Ps|8|4|8|6" passage="Ps 8:4-6">Ps.
viii. 4-6</scripRef>. Thou has made the Son of man have <i>dominion
over the works of thy hands.</i> He is the Messiah, and therefore
is invested with all this power. The Jews usually called the Christ
the <i>Son of David;</i> but Christ usually called himself the
<i>Son of man,</i> which was the more humble title, and bespeaks
him a prince and Saviour, not the Jewish nation only, but to the
whole race of mankind.</p>
<p class="indent" id="John.vi-p66"><i>Secondly, That all men should honour the
Son,</i> <scripRef id="John.vi-p66.1" osisRef="Bible:John.5.23" parsed="|John|5|23|0|0" passage="Joh 5:23"><i>v.</i> 23</scripRef>. The
honouring of Jesus Christ is here spoken of as God's great design
(the Son intended to glorify the Father, and therefore the Father
intended to glorify the Son, <scripRef id="John.vi-p66.2" osisRef="Bible:John.12.32" parsed="|John|12|32|0|0" passage="Joh 12:32"><i>ch.</i> xii. 32</scripRef>); and as man's great
duty, in compliance with that design. If God will have the Son
honoured, it is the duty of all to whom he is made known to honour
him. Observe here, 1. The <i>respect</i> that is to be paid to our
Lord Jesus: We must <i>honour the Son,</i> must look upon him as
one that is to be <i>honoured,</i> both on account of his
transcendent excellences and perfections in himself, and of the
relations he stands in to us, and must study to give him honour
accordingly; must <i>confess that he is Lord,</i> and worship him;
must honour him who was dishonoured for us. 2. The degree of it:
<i>Even as they honour the Father.</i> This <i>supposes</i> it to
be our duty to <i>honour the Father;</i> for revealed religion is
founded on natural religion, and <i>directs</i> us to <i>honour the
Son,</i> to honour him with <i>divine</i> honour; we must honour
the Redeemer with the same honour with which we honour the Creator.
So far was it from blasphemy for him to make himself <i>equal with
God</i> that it is the highest injury that can be for us to make
him otherwise. The truths and laws of the Christian religion, so
far as they are revealed, are as sacred and honourable as those of
natural religion, and to be equally had in estimation; for we lie
under the same obligations to Christ, the Author of our being; and
have as necessary a dependence upon the Redeemer's grace as upon
the Creator's providence, which is a sufficient ground for this
law—<i>to honour the Son as we honour the Father.</i> To enforce
this law, it is added, <i>He that honours not the Son honours not
the Father</i> who has sent him. Some pretend a reverence for the
Creator, and speak <i>honourably</i> of him, who make light of the
Redeemer, and speak <i>contemptibly</i> of him; but let such know
that the honours and interests of the Father and Son are so
inseparably twisted and interwoven that the Father never reckons
himself <i>honoured</i> by any that <i>dishonour</i> the Son. Note,
(1.) Indignities done to the Lord Jesus reflect upon God himself,
and will so be construed and reckoned for in the court of heaven.
The Son having so far espoused the Father's honour as to take <i>to
himself</i> the <i>reproaches cast on him</i> (<scripRef id="John.vi-p66.3" osisRef="Bible:Rom.15.3" parsed="|Rom|15|3|0|0" passage="Ro 15:3">Rom. xv. 3</scripRef>), the Father does no less espouse
the Son's honour, and counts himself struck at through him. (2.)
The reason of this is because the Son is sent and commissioned by
the Father; it is the <i>Father who hath sent him.</i> Affronts to
an ambassador are justly resented by the prince that sends him. And
by this rule those who truly <i>honour the Son honour the Father
also;</i> see <scripRef id="John.vi-p66.4" osisRef="Bible:Phil.2.11" parsed="|Phil|2|11|0|0" passage="Php 2:11">Phil. ii.
11</scripRef>.</p>
<p class="indent" id="John.vi-p67">[3.] Here is the rule by which the Son goes
in executing this commission, so those words seem to come in
(<scripRef id="John.vi-p67.1" osisRef="Bible:John.5.24" parsed="|John|5|24|0|0" passage="Joh 5:24"><i>v.</i> 24</scripRef>): <i>He that
heareth and believeth</i> hath <i>everlasting life.</i> Here we
have the substance of the whole gospel; the preface commands
<i>attention</i> to a thing most weighty, and <i>assent</i> to a
thing most certain: "<i>Verily, verily, I say unto you, I,</i> to
whom you hear <i>all judgment is committed,</i> I, in whose lips is
a divine sentence; take from <i>me</i> the Christian's
<i>character</i> and <i>charter.</i>"</p>
<p class="indent" id="John.vi-p68"><i>First,</i> The <i>character</i> of a
Christian: <i>He that heareth my word, and believeth on him that
sent me.</i> To be a Christian indeed is, 1. To <i>hear the word of
Christ.</i> It is not enough to be within hearing of it, but we
must <i>attend on</i> it, as scholars on the instructions of their
teachers; and <i>attend to</i> it, as servants to the commands of
their masters; we must hear and obey it, must abide by the gospel
of Christ as the fixed rule of our faith and practice. 2. To
<i>believe on him that sent him;</i> for Christ's design is to
<i>bring us to God;</i> and, as he is the first original of all
grace, so is he the last object of all faith. Christ is our
<i>way;</i> God is our rest. We must believe on God as <i>having
sent</i> Jesus Christ, and recommended himself to our faith and
love, by manifesting his glory in <i>the face of Jesus Christ</i>
(<scripRef id="John.vi-p68.1" osisRef="Bible:2Cor.4.6" parsed="|2Cor|4|6|0|0" passage="2Co 4:6">2 Cor. iv. 6</scripRef>), as
<i>his</i> Father and <i>our Father.</i></p>
<p class="indent" id="John.vi-p69"><i>Secondly,</i> The <i>charter</i> of a
Christian, in which all that are Christians indeed are interested.
See what we get by Christ. 1. A charter of pardon: <i>He shall not
come into condemnation.</i> The grace of the gospel is a full
discharge from the curse of the law. A believer shall not only not
<i>lie under</i> condemnation eternally, but shall not <i>come into
condemnation</i> now, not come into the danger of it (<scripRef id="John.vi-p69.1" osisRef="Bible:Rom.8.1" parsed="|Rom|8|1|0|0" passage="Ro 8:1">Rom. viii. 1</scripRef>), not <i>come into
judgment,</i> not be so much as arraigned. 2. A charter of
privileges: He is <i>passed out of death to life,</i> is invested
in a present happiness in spiritual life and entitled to a future
happiness in eternal life. The tenour of the first covenant was,
<i>Do this and live;</i> the man that doeth them shall live in
them. Now this proves Christ equal with the Father that he has
power to propose the <i>same</i> benefit to the <i>hearers of his
word</i> that had been proposed to the <i>keepers of the old
law,</i> that is, life: <i>Hear and live, believe and live,</i> is
what we may venture our souls upon, when we are disabled to <i>do
and live;</i> see <scripRef id="John.vi-p69.2" osisRef="Bible:John.17.2" parsed="|John|17|2|0|0" passage="Joh 17:2"><i>ch.</i> xvii.
2</scripRef>.</p>
<p class="indent" id="John.vi-p70">[4.] Here is the righteousness of his
proceedings pursuant to this commission, <scripRef id="John.vi-p70.1" osisRef="Bible:John.5.30" parsed="|John|5|30|0|0" passage="Joh 5:30"><i>v.</i> 30</scripRef>. All judgment being committed to
him, we cannot but ask <i>how he manages it.</i> And here he
answers, <i>My judgment is just.</i> All Christ's acts of
government, both <i>legislative</i> and <i>judicial,</i> are
exactly agreeable to the rules of equity; see <scripRef id="John.vi-p70.2" osisRef="Bible:Prov.8.8" parsed="|Prov|8|8|0|0" passage="Pr 8:8">Prov. viii. 8</scripRef>. There can lie no exceptions
against any of the determinations of the Redeemer; and therefore,
as there shall be no repeal of any of his statutes, so there shall
be no appeal from any of his sentences. His judgments are certainly
just, for they are directed,</p>
<p class="indent" id="John.vi-p71"><i>First,</i> By the Father's <i>wisdom: I
can of my ownself</i> do nothing, nothing without the Father, but
<i>as I hear I judge,</i> as he had said before (<scripRef id="John.vi-p71.1" osisRef="Bible:John.5.19" parsed="|John|5|19|0|0" passage="Joh 5:19"><i>v.</i> 19</scripRef>), The Son <i>can do nothing but
what he sees the Father do;</i> so here, nothing but what he hears
the Father <i>say: As I hear,</i> 1. From the secret eternal
counsels of the Father, <i>so I judge.</i> Would we know what we
may depend upon in our dealing with God? <i>Hear the word</i> of
Christ. We need not dive into the divine counsels, those <i>secret
things</i> which belong not to us, but attend to the revealed
dictates of Christ's government and judgment, which will furnish us
with an unerring guide; for what Christ has adjudged is an exact
copy or counterpart of what the Father has decreed. 2. From the
published records of the Old Testament. Christ, in all the
execution of his undertaking, had an eye to the scripture, and made
it his business to conform to this, and <i>fulfil</i> it: <i>As it
was written in the volume of the book.</i> Thus he taught us to do
<i>nothing of ourselves,</i> but, <i>as we hear</i> from the word
of God, <i>so to judge</i> of things, and act accordingly.</p>
<p class="indent" id="John.vi-p72"><i>Secondly,</i> By the Father's <i>will:
My judgment is just,</i> and cannot be otherwise, <i>because I seek
not my own will,</i> but <i>his who sent me.</i> Not as if the will
of Christ were contrary to the will of the Father, as the flesh is
contrary to the spirit in us; but, 1. Christ had, as man, the
natural and innocent affections of the human nature, <i>sense of
pain</i> and <i>pleasure,</i> an inclination to life, an aversion
to death: yet he <i>pleased not himself,</i> did not confer with
these, nor consult these, when he was to go on his undertaking, but
acquiesced entirely in the will of his Father. 2. What he did as
Mediator was not the result of any <i>peculiar</i> or
<i>particular</i> purpose and design of his own; what he did
<i>seek</i> to do was not for his own mind's sake, but he was
therein guided by his Father's will, and the purpose which he had
<i>purposed to himself.</i> This our Saviour did upon all occasions
<i>refer himself to</i> and govern himself by.</p>
</div><scripCom id="John.vi-p72.1" osisRef="Bible:John.5.31-John.5.47" parsed="|John|5|31|5|47" passage="Joh 5:31-47" type="Commentary"/><div class="Commentary" id="Bible:John.5.31-John.5.47">
<h4 id="John.vi-p72.2">Christ Proves His Divine Mission; Infidelity
of the Jews Reproved.</h4>
<p class="passage" id="John.vi-p73">31 If I bear witness of myself, my witness is
not true.   32 There is another that beareth witness of me;
and I know that the witness which he witnesseth of me is true.
  33 Ye sent unto John, and he bare witness unto the truth.
  34 But I receive not testimony from man: but these things I
say, that ye might be saved.   35 He was a burning and a
shining light: and ye were willing for a season to rejoice in his
light.   36 But I have greater witness than <i>that</i> of
John: for the works which the Father hath given me to finish, the
same works that I do, bear witness of me, that the Father hath sent
me.   37 And the Father himself, which hath sent me, hath
borne witness of me. Ye have neither heard his voice at any time,
nor seen his shape.   38 And ye have not his word abiding in
you: for whom he hath sent, him ye believe not.   39 Search
the scriptures; for in them ye think ye have eternal life: and they
are they which testify of me.   40 And ye will not come to me,
that ye might have life.   41 I receive not honour from men.
  42 But I know you, that ye have not the love of God in you.
  43 I am come in my Father's name, and ye receive me not: if
another shall come in his own name, him ye will receive.   44
How can ye believe, which receive honour one of another, and seek
not the honour that <i>cometh</i> from God only?   45 Do not
think that I will accuse you to the Father: there is <i>one</i>
that accuseth you, <i>even</i> Moses, in whom ye trust.   46
For had ye believed Moses, ye would have believed me: for he wrote
of me.   47 But if ye believe not his writings, how shall ye
believe my words?</p>
<p class="indent" id="John.vi-p74">In these verses our Lord Jesus proves and
confirms the commission he had produced, and makes it out that he
was sent of God to be the Messiah.</p>
<p class="indent" id="John.vi-p75">I. He <i>sets aside</i> his own testimony
of himself (<scripRef id="John.vi-p75.1" osisRef="Bible:John.5.31" parsed="|John|5|31|0|0" passage="Joh 5:31"><i>v.</i> 31</scripRef>):
"<i>If I bear witness of myself,</i> though it is infallibly true
(<scripRef id="John.vi-p75.2" osisRef="Bible:John.8.14" parsed="|John|8|14|0|0" passage="Joh 8:14"><i>ch.</i> viii. 14</scripRef>), yet,
according to the common rule of judgment among men, you will not
admit it as <i>legal proof,</i> nor allow it to be <i>given in
evidence.</i>" Now, 1. This reflects reproach upon the sons of men,
and their veracity and integrity. Surely we may say deliberately,
what David said in haste, <i>All men are liars,</i> else it would
never have been such a received maxim that a man's testimony of
himself is suspicious, and not to be relied on; it is a sign that
self-love is stronger than the love of truth. And yet, 2. It
reflects honour on the Son of God, and bespeaks his wonderful
condescension, that, though he is the <i>faithful witness,</i> the
truth itself, who may challenge to be credited <i>upon his
honour,</i> and his own single testimony, yet he is pleased to
<i>waive his privilege,</i> and, for the confirmation of our faith,
refers himself to his <i>vouchers,</i> that we may have full
satisfaction.</p>
<p class="indent" id="John.vi-p76">II. He produces other witnesses that bear
testimony to him that he was sent of God.</p>
<p class="indent" id="John.vi-p77">1. The Father himself bore testimony to him
(<scripRef id="John.vi-p77.1" osisRef="Bible:John.5.32" parsed="|John|5|32|0|0" passage="Joh 5:32"><i>v.</i> 32</scripRef>): <i>There is
another that beareth witness.</i> I take this to be meant of God
the Father, for Christ mentions <i>his</i> testimony with his own
(<scripRef id="John.vi-p77.2" osisRef="Bible:John.8.18" parsed="|John|8|18|0|0" passage="Joh 8:18"><i>ch.</i> viii. 18</scripRef>): <i>I
bear witness of myself, and the Father beareth witness of me.</i>
Observe,</p>
<p class="indent" id="John.vi-p78">(1.) The seal which the Father put to his
commission: He <i>beareth witness of me,</i> not only has done so
by a voice from heaven, but still does so by the tokens of his
presence with me. See who they are to whom God will bear witness.
[1.] Those whom he <i>sends</i> and <i>employs;</i> where he gives
commissions he give credentials. [2.] Those who <i>bear witness</i>
to him; so Christ did. God will own and honour those that own and
honour him. [3.] Those who decline <i>bearing witness of
themselves;</i> so Christ did. God will take care that those who
humble and abase themselves, and seek not their own glory, shall
not <i>lose by it.</i></p>
<p class="indent" id="John.vi-p79">(2.) The satisfaction Christ had in this
testimony: "<i>I know that the witness which he witnesseth of me is
true.</i> I am very well assured that I have a divine mission, and
do not in the least hesitate concerning it; thus he had the
<i>witness in himself.</i>" The devil tempted him to question his
being the Son of God, but he never yielded.</p>
<p class="indent" id="John.vi-p80">2. John Baptist witnessed to Christ,
<scripRef id="John.vi-p80.1" osisRef="Bible:John.5.33" parsed="|John|5|33|0|0" passage="Joh 5:33"><i>v.</i> 33</scripRef>, &amp;c. John
came to <i>bear witness of the light</i> (<scripRef id="John.vi-p80.2" osisRef="Bible:John.1.7" parsed="|John|1|7|0|0" passage="Joh 1:7"><i>ch.</i> i. 7</scripRef>); his business was to prepare
his way, and direct people to him: <i>Behold the Lamb of
God.</i></p>
<p class="indent" id="John.vi-p81">(1.) Now the testimony of John was, [1.] A
<i>solemn</i> and public testimony: "You sent an embassy of priests
and Levites to John, which gave him an opportunity of publishing
what he had to say; it was not a popular, but a judicial
testimony." [2.] It was a <i>true</i> testimony: <i>He bore witness
to the truth,</i> as a witness ought to do, the <i>whole truth,</i>
and <i>nothing but the truth.</i> Christ does not say, <i>He bore
witness to me</i> (though every one knew he did), but, like an
honest man, <i>He bore witness to the truth.</i> Now John was
confessedly such a holy, good man, so mortified to the world, and
so conversant with divine things, that it could not be imagined he
should be guilty of such a forgery and imposture as to say what he
did concerning Christ if it had not been so, and if he had not been
sure of it.</p>
<p class="indent" id="John.vi-p82">(2.) Two things are added concerning John's
testimony:—</p>
<p class="indent" id="John.vi-p83">[1.] That it was a testimony <i>ex
abundanti</i>—<i>more than he needed to vouch</i> (<scripRef id="John.vi-p83.1" osisRef="Bible:John.5.34" parsed="|John|5|34|0|0" passage="Joh 5:34"><i>v.</i> 34</scripRef>): <i>I receive not
testimony from man.</i> Though Christ saw fit to quote John's
testimony, it was with a protestation that it shall not be deemed
or construed so as to prejudice the prerogative of his
self-sufficiency. Christ needs no letters or commendation, no
testimonials or certificates, but what his own worth and excellency
bring with him; why then did Christ here urge the testimony of
John? Why, <i>these things I say, that you may be saved.</i> This
he aimed at in all this discourse, to save not his own life, but
the souls of others; he produced John's testimony because, being
one <i>of themselves,</i> it was to be hoped that they would
hearken to it. Note, <i>First,</i> Christ desires and designs the
salvation even of his enemies and persecutors. <i>Secondly,</i> The
word of Christ is the ordinary means of salvation. <i>Thirdly,</i>
Christ in his word considers our infirmities and condescends to our
capacities, consulting not so much what it befits so great a prince
to say as what we can bear, and what will be most likely to do us
good.</p>
<p class="indent" id="John.vi-p84">[2.] That it was a testimony <i>ad
hominem</i>—<i>to the man,</i> because John Baptist was one whom
<i>they</i> had a respect for (<scripRef id="John.vi-p84.1" osisRef="Bible:John.5.35" parsed="|John|5|35|0|0" passage="Joh 5:35"><i>v.</i> 35</scripRef>): <i>He was a light</i> among
you.</p>
<p class="indent" id="John.vi-p85"><i>First,</i> The character of John
Baptist: <i>He was a burning and a shining light.</i> Christ often
spoke honourably of John; he was now in prison under a cloud, yet
Christ gives him his <i>due praise,</i> which we must be ready to
do to all that faithfully serve God. 1. He was a <i>light,</i> not
<b><i>phos</i></b>—<i>lux, light</i> (so Christ was <i>the</i>
light), but <b><i>lyknos</i></b>—<i>lucerna, a luminary,</i> a
derived subordinate light. His office was to enlighten a dark world
with notices of the Messiah's approach, to whom he was as the
<i>morning star.</i> 2. He was a <i>burning</i> light, which
denotes <i>sincerity;</i> painted fire may be made to shine, but
that which burns is true fire. It denotes also his <i>activity,</i>
zeal, and fervency, burning in love to God and the souls of men;
fire is always working on itself or something else, so is a good
minister. 3. He was a <i>shining</i> light, which denotes either
his <i>exemplary conversation,</i> in which our light should shine
(<scripRef id="John.vi-p85.1" osisRef="Bible:Matt.5.16" parsed="|Matt|5|16|0|0" passage="Mt 5:16">Matt. v. 16</scripRef>), or an
<i>eminent</i> diffusive influence. He was illustrious in the sight
of others; though he affected obscurity and retirement, and was
<i>in the deserts,</i> yet such were his doctrine, his baptism, his
life, that he became very <i>remarkable,</i> and attracted the eyes
of the nation.</p>
<p class="indent" id="John.vi-p86"><i>Secondly,</i> The affections of the
people to him: <i>you were willing for a season to rejoice in his
light.</i> 1. It was a <i>transport</i> that they were <i>in,</i>
upon the appearing of John: "<i>You were willing</i>—
<b><i>ethelesate</i></b>, <i>you delighted to rejoice in his
light;</i> you were very proud that you had such a man among you,
who was the honour of your country; you were willing
<b><i>agalliasthenai</i></b>—willing to <i>dance,</i> and make a
noise about this light, as boys about a bonfire." 2. It was but
<i>transient,</i> and soon over: "You were fond of him, <b><i>pros
horan</i></b>—<i>for an hour,</i> for <i>a season,</i> as little
children are fond of a new thing, you were pleased with John
awhile, but soon grew weary of him and his ministry, and said that
<i>he had a devil,</i> and now you have him in prison." Note, Many,
that seem to be affected and pleased with the gospel at first,
afterwards despise and reject it; it is common for forward and
noisy professors to cool and fall off. These here rejoiced in
John's light, but never walked in it, and therefore did not keep to
it; they were like the stony ground. While Herod was a friend to
John Baptist, the people caressed him; but when he fell under
Herod's frowns he lost their favours: "<i>You were willing</i> to
countenance John, <b><i>pros horan</i></b> that is, for <i>temporal
ends</i>" (so some take it); "you were glad of him, in hopes to
make a tool of him, by his interest and under the shelter of his
name to have shaken off the Roman yoke, and recovered the civil
liberty and honour of your country." Now, (1.) Christ mentions
their respect to John, to <i>condemn</i> them for their present
opposition to himself, to whom John bore witness. If they had
continued their veneration for John, as they ought to have done,
they would have embraced Christ. (2.) He mentions the passing away
of their respect, to justify God in depriving them, as he had now
done, of John's ministry, and putting that light under a
bushel.</p>
<p class="indent" id="John.vi-p87">3. Christ's own works witnessed to him
(<scripRef id="John.vi-p87.1" osisRef="Bible:John.5.36" parsed="|John|5|36|0|0" passage="Joh 5:36"><i>v.</i> 36</scripRef>): <i>I have a
testimony greater than that of John;</i> for <i>if we believe the
witness of men</i> sent of God, as John was, the <i>witness of
God</i> immediately, and not by the ministry of men, <i>is
greater,</i> <scripRef id="John.vi-p87.2" osisRef="Bible:1John.5.9" parsed="|1John|5|9|0|0" passage="1Jo 5:9">1 John v. 9</scripRef>.
Observe, Though the witness of John was a less <i>cogent</i> and
less <i>considerable</i> witness, yet our Lord was pleased to make
use of it. We must be glad of all the supports that offer
themselves for the confirmation of our faith, though they may not
amount to a demonstration, and we must not <i>invalidate</i> any,
under pretence that there are others more <i>conclusive;</i> we
have occasion for them all. Now this greater testimony was that of
the <i>works</i> which <i>his Father had given him to finish.</i>
That is, (1.) In general the whole course of his life and
ministry—his revealing God and his will to us, setting up his
kingdom among men, reforming the world, destroying Satan's kingdom,
restoring fallen man to his primitive purity and felicity, and
shedding abroad in men's hearts the love of God and of one
another—all that work of which he said when he died, <i>It is
finished,</i> it was all, from first to last, <i>opus Deo dignum—a
work worthy of God;</i> all he said and did was <i>holy</i> and
<i>heavenly,</i> and a divine purity, power, and grace shone in it,
proving abundantly that he was <i>sent of God.</i> (2.) In
particular. The miracles he wrought for the proof of his divine
mission witnessed of him. Now it is here said, [1.] That these
works were <i>given him by the Father,</i> that is, he was both
<i>appointed</i> and <i>empowered</i> to work them; for, as
Mediator, he <i>derived</i> both commission and strength from his
Father. [2.] They were given to him to <i>finish;</i> he must do
all those works of wonder which the counsel and foreknowledge of
God had before determined to be done; and his finishing them proves
a divine power; for as <i>for God his work is perfect.</i> [3.]
These works did <i>bear witness of him,</i> did prove that he was
sent of God, and that what he said concerning himself was true; see
<scripRef id="John.vi-p87.3" osisRef="Bible:Heb.2.4 Bible:Acts.2.22" parsed="|Heb|2|4|0|0;|Acts|2|22|0|0" passage="Heb 2:4,Ac 2:22">Heb. ii. 4; Acts ii.
22</scripRef>. That the Father had sent him as <i>a Father,</i> not
as a master sends his servant on an errand, but as a father sends
his son to take possession for himself; if God had not sent him, he
would not have <i>seconded</i> him, would not have <i>sealed</i>
him, as he did by the works he gave him to do; for the world's
Creator will never be its deceiver.</p>
<p class="indent" id="John.vi-p88">4. He produces, more fully than before, his
Father's testimony concerning him (<scripRef id="John.vi-p88.1" osisRef="Bible:John.5.37" parsed="|John|5|37|0|0" passage="Joh 5:37"><i>v.</i> 37</scripRef>): <i>The Father that sent me
hath borne witness of me.</i> The prince is not accustomed to
follow his ambassador himself, to confirm his commission <i>viva
voce—by speaking;</i> but God was pleased to bear witness of his
Son himself by a voice from heaven at his baptism (<scripRef id="John.vi-p88.2" osisRef="Bible:Matt.3.17" parsed="|Matt|3|17|0|0" passage="Mt 3:17">Matt. iii. 17</scripRef>): This is my ambassador,
<i>This is my beloved Son.</i> The Jews reckoned <i>Bath-kol;—the
daughter of a voice,</i> a voice from heaven, one of the ways by
which God made known his mind; and in that way he had owned Christ
publicly and solemnly, and repeated it, <scripRef id="John.vi-p88.3" osisRef="Bible:Matt.17.5" parsed="|Matt|17|5|0|0" passage="Mt 17:5">Matt. xvii. 5</scripRef>. Note, (1.) Those whom God
<i>sends</i> he will <i>bear witness</i> of; where he gives a
commission, he will not fail to seal it; he that never <i>left
himself without witness</i> (<scripRef id="John.vi-p88.4" osisRef="Bible:Acts.14.17" parsed="|Acts|14|17|0|0" passage="Ac 14:17">Acts xiv.
17</scripRef>) will never leave any of his servants so, who go upon
his errand. (2.) Where God demands belief, he will not fail to give
sufficient <i>evidence,</i> as he has done concerning Christ. That
which was to be witnessed concerning Christ was chiefly this, that
the God we had offended was willing to accept of him as a Mediator.
Now concerning this he has <i>himself</i> given us full
satisfaction (and he was fittest to do it), declaring himself
well-pleased in him; if we be so, the work is done. Now, it might
be suggested, if God himself thus bore witness of Christ, how came
it to pass that he was not universally received by the Jewish
nation and their rulers? To this Christ here answers that it was
not to be thought strange, nor could their infidelity weaken his
credibility, for two reasons:—[1.] Because they were not
acquainted with such extraordinary revelations of God and his will:
<i>You have neither heard his voice at any time, nor seen his
shape,</i> or <i>appearance.</i> They showed themselves to be as
ignorant of God, though they professed relation to him, as we are
of a man we never either saw or heard. "But why do I talk to you of
God's bearing witness of me? He is one you know nothing of, nor
have any acquaintance or communion with." Note, Ignorance of God is
the true reason of men's rejecting the record he has given
concerning his Son. A right understanding of <i>natural
religion</i> would discover to us such admirable congruities in the
<i>Christian</i> religion as would greatly dispose our minds to the
entertainment of it. Some give this sense of it: "The Father bore
witness of me by a <i>voice,</i> and the <i>descent of a dove,</i>
which is such an extraordinary thing that you never saw or heard
the like; and yet for my sake there was such a voice and
appearance; yea, and you might have <i>heard that voice,</i> you
might have <i>seen that appearance,</i> as others did, if you had
closely attended the ministry of John, but by slighting it you
missed of that testimony." [2.] Because they were not affected, no,
not with the ordinary ways by which God had revealed himself to
them: <i>You have not his word abiding in you,</i> <scripRef id="John.vi-p88.5" osisRef="Bible:John.5.38" parsed="|John|5|38|0|0" passage="Joh 5:38"><i>v.</i> 38</scripRef>. They had the scriptures
of the Old Testament; might they not by them be disposed to receive
Christ? Yes, if they had had their due influence upon them. But,
<i>First,</i> The word of God was not in them; it was <i>among
them,</i> in their country, in their hands, but not <i>in them,</i>
in their hearts; not ruling in their souls, but only shining in
their eyes and sounding in their ears. What did it avail them that
they had the oracles of God <i>committed</i> to them (<scripRef id="John.vi-p88.6" osisRef="Bible:Rom.3.2" parsed="|Rom|3|2|0|0" passage="Ro 3:2">Rom. iii. 2</scripRef>), when they had not these
oracles <i>commanding</i> in them? If they had, they would readily
have embraced Christ. <i>Secondly,</i> It did not <i>abide.</i>
Many have the word of God coming into them, and making some
impressions for awhile, but it does not <i>abide</i> with them; it
is not constantly in them, as a man at home, but only now and then,
as a <i>wayfaring man.</i> If the word <i>abide in</i> us, if we
converse with it by frequent meditation, consult with it upon every
occasion, and conform to it in our conversation, we shall then
readily receive the witness of the Father concerning Christ; see
<scripRef id="John.vi-p88.7" osisRef="Bible:John.7.17" parsed="|John|7|17|0|0" passage="Joh 7:17"><i>ch.</i> vii. 17</scripRef>. But how
did it appear that they <i>had not the word of God abiding in
them?</i> It appeared by this, <i>Whom he hath sent, him ye believe
not.</i> There was so much said in the Old Testament concerning
Christ, to direct people when and where to look for him, and so to
facilitate the discovery of him, that, if they had duly considered
these things, they could not have avoided the conviction of
Christ's being sent of God; so that their not believing in Christ
was a certain sign that the word of God did not abide in them.
Note, The in-dwelling of the word, and Spirit, and grace of God in
us, is best tried by its effects, particularly by our <i>receiving
what he sends,</i> the commands, the messengers, the providences he
sends, especially Christ whom he hath sent.</p>
<p class="indent" id="John.vi-p89">5. The last witness he calls is the Old
Testament, which witnessed of him, and to it he appeals (<scripRef id="John.vi-p89.1" osisRef="Bible:John.5.39" parsed="|John|5|39|0|0" passage="Joh 5:39"><i>v.</i> 39</scripRef>, &amp;c.): <i>Search the
scriptures,</i> <b><i>ereunate</i></b>.</p>
<p class="indent" id="John.vi-p90">(1.) This may be read, either, [1.] "<i>You
search the scriptures,</i> and you do well to do so; you read them
daily in your synagogues, you have rabbies, and doctors, and
scribes, that make it their business to study them, and criticize
upon them." The Jews boasted of the flourishing of
scripture-learning in the days of Hillel, who died about twelve
years after Christ's birth, and reckoned some of those who were
then members of the sanhedrim the <i>beauties of their wisdom</i>
and the <i>glories of their law;</i> and Christ owns that they did
indeed search the scriptures, but it was in search of their <i>own
glory: "You search the scriptures,</i> and therefore, if you were
not <i>wilfully blind,</i> you would <i>believe in me.</i>" Note,
It is possible for men to be very studious in the letter of the
scripture, and yet to be strangers to the power and influence of
it. Or, [2.] As we read it: <i>Search the scriptures;</i> and so,
<i>First,</i> It was spoken to <i>them</i> in the nature of an
<i>appeal:</i> "You profess to receive and believe the scripture;
here I will <i>join issue</i> with you, let this be the judge,
provided you will not <i>rest in the letter" (hærere in
cortice</i>), "but will <i>search</i> into it." Note, when appeals
are made to the scriptures, they must be searched. Search the whole
book of scripture <i>throughout,</i> compare one passage with
another, and explain one by another. We must likewise search
particular passages <i>to the bottom,</i> and see not what they
<i>seem</i> to say <i>prima facie—at the first appearance,</i> but
what they say <i>indeed. Secondly,</i> It is spoken to <i>us</i> in
the nature of an <i>advice,</i> or a command to all Christians to
search the scriptures. Note, All those who would <i>find Christ</i>
must <i>search the scriptures;</i> not only read them, and hear
them, but search them, which denotes, 1. <i>Diligence</i> in
seeking, labour, and study, and close application of mind. 2.
<i>Desire</i> and <i>design</i> of finding. We must aim at some
spiritual benefit and advantage in reading and studying the
scripture, and often ask, "What am I now searching for?" We must
search as for <i>hidden treasures</i> (<scripRef id="John.vi-p90.1" osisRef="Bible:Prov.2.4" parsed="|Prov|2|4|0|0" passage="Pr 2:4">Prov. ii. 4</scripRef>), as those that <i>sink</i> for
gold or silver, or that <i>dive</i> for pearl, <scripRef id="John.vi-p90.2" osisRef="Bible:Job.28.1-Job.28.11" parsed="|Job|28|1|28|11" passage="Job 28:1-11">Job xxviii. 1-11</scripRef>. This ennobled the
Bereans, <scripRef id="John.vi-p90.3" osisRef="Bible:Acts.17.11" parsed="|Acts|17|11|0|0" passage="Ac 17:11">Acts xvii. 11</scripRef>.</p>
<p class="indent" id="John.vi-p91">(2.) Now there are two things which we are
here directed to have in our eye, in our searching the scripture:
<i>heaven</i> our end, and <i>Christ</i> our way. [1.] We must
search the scriptures for <i>heaven</i> as our <i>great end: For in
them you think you have eternal life.</i> The scripture assures us
of an eternal state set before us, and offers to us an eternal life
in that state: it contains the <i>chart</i> that <i>describes</i>
it, the <i>charter</i> that <i>conveys</i> it, the <i>direction</i>
in the way that leads to it, and the <i>foundation</i> upon which
the hope of it is built; and this is worth searching for where we
are sure to find it. But to the Jews Christ saith only, <i>You
think</i> you have <i>eternal life</i> in the scriptures, because,
though they did retain the belief and hope of eternal life, and
grounded their expectations of it upon the scriptures, yet herein
they missed it, that they looked for it by the bare reading and
studying of the scripture. It was a common but corrupt saying among
them, <i>He that has the words of the law has eternal life;</i>
they thought they were sure of heaven if they could say by
<i>heart,</i> or rather by <i>rote,</i> such and such passages of
scripture as they were directed to by the tradition of the elders;
as they thought all the <i>vulgar</i> cursed because they did not
thus know the law (<scripRef id="John.vi-p91.1" osisRef="Bible:John.7.49" parsed="|John|7|49|0|0" passage="Joh 7:49"><i>ch.</i> vii.
49</scripRef>), so they concluded all the <i>learned</i>
undoubtedly <i>blessed.</i> [2.] We must <i>search the
scriptures</i> for <i>Christ,</i> as the new and living <i>way</i>
that leads to this <i>end.</i> These are <i>they,</i> the great and
principal witnesses, <i>that testify of me.</i> Note, <i>First,</i>
The scriptures, even those of the Old Testament, <i>testify</i> of
Christ, and by them God <i>bears witness</i> to him. The Spirit of
Christ in the prophets testified beforehand of him (<scripRef id="John.vi-p91.2" osisRef="Bible:1Pet.1.11" parsed="|1Pet|1|11|0|0" passage="1Pe 1:11">1 Pet. i. 11</scripRef>), the purposes and
promises of God concerning him, and the previous notices of him.
The Jews knew very well that the Old Testament testified of the
Messiah, and were critical in their remarks upon the passages that
looked that way; and yet were careless, and wretchedly overseen, in
the application of them. <i>Secondly, Therefore</i> we must
<i>search the scriptures,</i> and may hope to find eternal life in
that search, because they testify of Christ; for this is <i>life
eternal, to know him;</i> see <scripRef id="John.vi-p91.3" osisRef="Bible:1John.5.11" parsed="|1John|5|11|0|0" passage="1Jo 5:11">1 John
v. 11</scripRef>. Christ is the treasure hid in the field of the
scriptures, the water in those wells, the milk in those
breasts.</p>
<p class="indent" id="John.vi-p92">(3.) To this testimony he annexes a reproof
of their infidelity and wickedness in four instances;
particularly,</p>
<p class="indent" id="John.vi-p93">[1.] Their <i>neglect of him</i> and his
doctrine: "<i>You will not come tome, that you might have life,</i>
<scripRef id="John.vi-p93.1" osisRef="Bible:John.5.40" parsed="|John|5|40|0|0" passage="Joh 5:40"><i>v.</i> 40</scripRef>. You search
the scriptures, you believe the prophets, who you cannot but see
testify of me; and yet you will not <i>come to me,</i> to whom they
direct you." Their estrangement from Christ was the fault not so
much of their <i>understandings</i> as of their <i>wills.</i> This
is expressed as a complaint; Christ offered life, and it was not
accepted. Note, <i>First,</i> There is <i>life</i> to be had with
Jesus Christ for poor souls; we may have life, the life of
<i>pardon</i> and <i>grace,</i> and <i>comfort</i> and
<i>glory:</i> life is the perfection of our being, and inclusive of
all happiness; and Christ is our life. <i>Secondly,</i> Those that
would have this life must <i>come</i> to Jesus Christ for it; we
may have it for the coming for. It <i>supposes</i> an assent of the
understanding to the doctrine of Christ and the record given
concerning him; it <i>lies in</i> the consent of the will to his
government and grace, and it <i>produces</i> an answerable
compliance in the affections and actions. <i>Thirdly,</i> The only
reason why sinners die is because they <i>will not come</i> to
Christ for life and happiness; it is not because they
<i>cannot,</i> but because they <i>will not.</i> They will neither
<i>accept</i> the life offered, because <i>spiritual</i> and
<i>divine,</i> nor will they <i>agree</i> to the terms on which it
is offered, nor <i>apply</i> themselves to the use of the appointed
means: they will not be cured, for they will not observe the
methods of cure. <i>Fourthly,</i> The wilfulness and obstinacy of
sinners in rejecting the tenders of grace are a great grief to the
Lord Jesus, and what he complains of. Those words (<scripRef id="John.vi-p93.2" osisRef="Bible:John.5.41" parsed="|John|5|41|0|0" passage="Joh 5:41"><i>v.</i> 41</scripRef>), <i>I receive not
honour from men,</i> come in a parenthesis, to obviate an objection
against him, as if he sought his own glory, and made himself the
head of a party, in obliging all to come to <i>him,</i> and applaud
him. Note, 1. He did not <i>covet</i> nor <i>court</i> the applause
of men, did not in the least affect that worldly pomp and splendour
in which the carnal Jews expected their Messiah to appear. He
charged those whom he cured not to make him known, and withdrew
from those that would have made him king. 2. He <i>had not</i> the
applause of men. Instead of <i>receiving honour</i> from men, he
received a great deal of <i>dishonour</i> and disgrace from men,
for he made himself of no reputation. 3. He <i>needed</i> not the
applause of men; it was no addition to his glory whom all the
angels of God worship, nor was he any otherwise pleased with it
than as it was according to his Father's will, and for the
happiness of those who, in giving honour <i>to him,</i> received
much greater honour <i>from him.</i></p>
<p class="indent" id="John.vi-p94">[2.] Their <i>want of the love of God</i>
(<scripRef id="John.vi-p94.1" osisRef="Bible:John.5.42" parsed="|John|5|42|0|0" passage="Joh 5:42"><i>v.</i> 42</scripRef>): "<i>I know
you</i> very well, <i>that you have not the love of God in you.</i>
Why should I wonder that you do not come to me, when you want even
the first principle of <i>natural religion,</i> which is the
<i>love of God?</i>" Note, The reason why people <i>slight
Christ</i> is because they do not <i>love God;</i> for, if we did
indeed love God, we should love him who is his express image, and
hasten to him by whom only we may be restored to the favour of God.
He charged them (<scripRef id="John.vi-p94.2" osisRef="Bible:John.5.37" parsed="|John|5|37|0|0" passage="Joh 5:37"><i>v.</i>
37</scripRef>) with <i>ignorance</i> of God, and here with want of
love to him; <i>therefore</i> men have not the love of God because
they desire not the knowledge of him. Observe, <i>First,</i> The
crime charged upon them: <i>You have not the love of God in
you.</i> They pretended a great love to God, and thought they
proved it by their zeal for the law, the temple, and the sabbath;
and yet they were really without the love of God. Note, There are
many who make a great profession of religion who yet show they want
the love of God by their neglect of Christ and their contempt of
his commandments; they hate his holiness and undervalue his
goodness. Observe, It is the love of God <i>in</i> us, that love
seated <i>in the heart,</i> a living active principle there, that
God will <i>accept;</i> the love <i>shed abroad</i> there,
<scripRef id="John.vi-p94.3" osisRef="Bible:Rom.5.5" parsed="|Rom|5|5|0|0" passage="Ro 5:5">Rom. v. 5</scripRef>. <i>Secondly,</i>
The proof of this charge, by the personal knowledge of Christ, who
<i>searches the heart</i> (<scripRef id="John.vi-p94.4" osisRef="Bible:Rev.2.23" parsed="|Rev|2|23|0|0" passage="Re 2:23">Rev. ii.
23</scripRef>) and knows what is <i>in man: I know you.</i> Christ
sees through all our disguises, and can say to each of us, <i>I
know thee.</i> 1. Christ knows men better than <i>their neighbours
know them.</i> The people thought that the scribes and Pharisees
were very devout and good men, but Christ knew that they had not
the love of God in them. 2. Christ knows men better than <i>they
know themselves.</i> These Jews had a very good opinion of
themselves, but Christ knew how corrupt their inside was,
notwithstanding the speciousness of their outside; we may deceive
ourselves, but we cannot deceive him. 3. Christ knows men who do
not, and will not, know him; he looks <i>on</i> those who
industriously look <i>off</i> from him, and calls by their own
name, their true name, those who have not known him.</p>
<p class="indent" id="John.vi-p95">[3.] Another crime charged upon them is
their readiness to entertain false Christs and false prophets,
while they obstinately opposed him who was the true Messias
(<scripRef id="John.vi-p95.1" osisRef="Bible:John.5.43" parsed="|John|5|43|0|0" passage="Joh 5:43"><i>v.</i> 43</scripRef>): <i>I am
come in my Father's name, and you receive me not. If another shall
come in his own name, him you will receive. Be astonished, O
heavens, at this</i> (<scripRef id="John.vi-p95.2" osisRef="Bible:Jer.2.12-Jer.2.13" parsed="|Jer|2|12|2|13" passage="Jer 2:12,13">Jer. ii. 12,
13</scripRef>); <i>for my people have committed two evils,</i>
great evils indeed. <i>First,</i> They have <i>forsaken the
fountain of living waters,</i> for they would not receive Christ,
who came in his Father's name, had his commission from his Father,
and did all for his glory. <i>Secondly,</i> They have <i>hewn out
broken cisterns,</i> they hearken to every one that will set up in
his own name. They forsake their own mercies, which is bad enough;
and it is for <i>lying vanities,</i> which is worse. Observe here,
1. Those are false prophets who come in their own name, who run
without being sent, and set up for themselves only. 2. It is just
with God to suffer those to be deceived with false prophets who
receive not the truth in the love of it. <scripRef id="John.vi-p95.3" osisRef="Bible:2Thess.2.10-2Thess.2.11" parsed="|2Thess|2|10|2|11" passage="2Th 2:10,11">2 Thess. ii. 10, 11</scripRef>. The errors of
antichrist are the just punishment of those who obey not the
doctrine of Christ. They that shut their eyes against the true
light are by the judgment of God given up to wander endlessly after
<i>false lights,</i> and to be led aside after every <i>ignis
fatuus.</i> 3. It is the gross folly of many that, while they
<i>nauseate</i> ancient truths, they are <i>fond</i> of upstart
errors; they loathe manna, and at the same time <i>feed upon
ashes.</i> After the Jews had rejected Christ and his gospel, they
were continually haunted with spectres, with <i>false Christs</i>
and <i>false prophets</i> (<scripRef id="John.vi-p95.4" osisRef="Bible:Matt.24.24" parsed="|Matt|24|24|0|0" passage="Mt 24:24">Matt. xxiv.
24</scripRef>), and their proneness to follow such occasioned those
distractions and seditions that hastened their ruin.</p>
<p class="indent" id="John.vi-p96">[4.] They are here charged with pride and
vain-glory, and unbelief, the effect of them, <scripRef id="John.vi-p96.1" osisRef="Bible:John.5.44" parsed="|John|5|44|0|0" passage="Joh 5:44"><i>v.</i> 44</scripRef>. Having sharply reproved their
unbelief, like a wise physician, he here searches into the cause,
lays the axe to the root. They <i>therefore</i> slighted and
undervalued Christ because they <i>admired</i> and
<i>overvalued</i> themselves. Here is,</p>
<p class="indent" id="John.vi-p97"><i>First,</i> Their ambition of worldly
honour. Christ despised it, <scripRef id="John.vi-p97.1" osisRef="Bible:John.5.41" parsed="|John|5|41|0|0" passage="Joh 5:41"><i>v.</i>
41</scripRef>. They set their hearts upon it: <i>You receive honour
one of another;</i> that is, "You look for a Messiah in outward
pomp, and promise yourselves worldly honour by him." <i>You receive
honour:</i>—1. "You desire to receive it, and aim at this in all
you do." 2. "You give honour to others, and applaud them, only that
they may return it, and may applaud you." <i>Petimus dabimusque
vicissim—We ask and we bestow.</i> It is the proud man's art to
throw honour upon others only that it may rebound upon himself. 3.
"You are very careful to keep all the honours to yourselves, and
confine them to your own party, as if you had the monopoly of that
which is honourable." 4. "What respect is shown to you you
<i>receive</i> yourselves, and do not transmit to God, as Herod."
Idolizing men and their sentiments, and affecting to be idolized by
them and their applauses, are pieces of idolatry as directly
contrary to Christianity as any other.</p>
<p class="indent" id="John.vi-p98"><i>Secondly,</i> Their neglect of spiritual
honour, called here <i>the honour that comes from God only;</i>
this they sought not, nor minded. Note, 1. True honour is that
which <i>comes from God only,</i> that is real and lasting honour;
those are honourable indeed whom he takes into covenant and
communion with himself. 2. <i>This honour have all the saints.</i>
All that believe in Christ, through him receive the honour that
comes from God. He is not partial, but will give glory wherever he
gives grace. 3. This honour that comes from God we must
<i>seek,</i> must aim at it, and act for it, and take up with
nothing short of it (<scripRef id="John.vi-p98.1" osisRef="Bible:Rom.2.29" parsed="|Rom|2|29|0|0" passage="Ro 2:29">Rom. ii.
29</scripRef>); we must account it <i>our reward,</i> as the
Pharisees accounted the praise of men. 4. Those that will not come
to Christ, and those that are ambitious of worldly honour, make it
appear that they seek not the honour that comes from God, and it is
their folly and ruin.</p>
<p class="indent" id="John.vi-p99"><i>Thirdly,</i> The influence this had upon
their infidelity. <i>How can you believe</i> who are thus affected?
Observe here, 1. The difficulty of believing arises from ourselves
and our own corruption; we make our work hard to ourselves, and
then complain it is impracticable. 2. The ambition and affectation
of worldly honour are a great hindrance to faith in Christ. How can
they believe who make the praise and applause of men their idol?
When the profession and practice of serious godliness are
unfashionable, are <i>every where spoken against,</i>—when Christ
and his followers are men wondered at, and to be a Christian is to
be like a <i>speckled bird</i> (and this is the common case),—how
can they believe the summit of whose ambition is to <i>make a fair
show in the flesh?</i></p>
<p class="indent" id="John.vi-p100">6. The last witness here called is Moses,
<scripRef id="John.vi-p100.1" osisRef="Bible:John.5.45" parsed="|John|5|45|0|0" passage="Joh 5:45"><i>v.</i> 45</scripRef>, &amp;c. The
Jews had a great veneration for Moses, and valued themselves upon
their being the <i>disciples</i> of Moses, and pretended to adhere
to Moses, in their opposition to Christ; but Christ here shows
them,</p>
<p class="indent" id="John.vi-p101">(1.) That Moses was a witness against the
unbelieving Jews, <i>and accused them to the Father: There is one
that accuses you, even Moses.</i> This may be understood either,
[1.] As showing the difference between the law and the gospel.
Moses, that is, the law, <i>accuses you,</i> for by the law is the
knowledge of sin; it <i>condemns</i> you, it is to those that trust
to it a ministration of death and condemnation. But it is not the
design of Christ's gospel to <i>accuse</i> us: <i>Think not that I
will accuse you.</i> Christ did not come into the world as a
<i>Momus,</i> to find fault and pick quarrels with every body, or
as a <i>spy</i> upon the actions of men, or a <i>promoter,</i> to
fish for crimes; no, he came to be an advocate, not an accuser; to
reconcile God and man, and not to set them more at variance. What
fools were they then that adhered to Moses against Christ, and
<i>desired to be under the law!</i> <scripRef id="John.vi-p101.1" osisRef="Bible:Gal.4.21" parsed="|Gal|4|21|0|0" passage="Ga 4:21">Gal. iv. 21</scripRef>. Or, [2.] As showing the manifest
unreasonableness of their infidelity: "Think not that I will appeal
from your bar to God's and challenge you to answer there for what
you do against me, as injured innocency usually does; no, I do not
need; you are already accused, and cast, in the court of heaven;
Moses himself says enough to convict you of, and condemn you for,
your unbelief." Let them not mistake <i>concerning Christ;</i>
though he was a prophet, he did not improve his interest in heaven
against those that persecuted him, did not, as Elias, <i>make
intercession against Israel</i> (<scripRef id="John.vi-p101.2" osisRef="Bible:Rom.6.2" parsed="|Rom|6|2|0|0" passage="Ro 6:2">Rom.
vi. 2</scripRef>), nor as Jeremiah desire to <i>see God's vengeance
on them.</i> Nor let them mistake concerning Moses, as if he would
stand by them in rejecting Christ; no, <i>There is one that accuses
you, even Moses in whom you trust.</i> Note, <i>First,</i> External
privileges and advantages are commonly the vain confidence of those
who reject Christ and his grace. The Jews <i>trusted</i> in Moses,
and thought their having his laws and ordinances would save them.
<i>Secondly,</i> Those that confide in their privileges, and do not
improve them, will find not only that their confidence is
disappointed, but that those very privileges will be witnesses
against them.</p>
<p class="indent" id="John.vi-p102">(2.) That Moses was a witness for Christ
and to his doctrine (<scripRef id="John.vi-p102.1" osisRef="Bible:John.5.46-John.5.47" parsed="|John|5|46|5|47" passage="Joh 5:46,47"><i>v.</i> 46,
47</scripRef>): <i>He wrote of me.</i> Moses did particularly
prophesy of Christ, as the Seed of the woman, the Seed of Abraham,
the Shiloh, the great Prophet; the ceremonies of the law of Moses
were <i>figures of him that was to come.</i> The Jews made Moses
the patron of their opposition to Christ; but Christ here shows
them their error, that Moses was so far from writing against Christ
that he wrote <i>for him,</i> and <i>of him.</i> But, [1.] Christ
here charges it on the Jews that they <i>did not believe Moses.</i>
He had said (<scripRef id="John.vi-p102.2" osisRef="Bible:John.5.45" parsed="|John|5|45|0|0" passage="Joh 5:45"><i>v.</i> 45</scripRef>)
that they <i>trusted</i> in Moses, and yet here he undertakes to
make out that they did not believe Moses; they trusted to his name,
but they did not receive his doctrine in its true sense and
meaning; they did not rightly understand, nor give credit to, what
there was in the writings of Moses concerning the Messiah. [2.] He
proves this charge from their disbelief of him: <i>Had you believed
Moses, you would have believed me.</i> Note, <i>First,</i> The
surest trial of faith is by the effects it produces. Many say that
they believe whose actions give their words the lie; for had they
believed the scriptures they would have done otherwise than they
did. <i>Secondly,</i> Those who rightly believe one part of
scripture will receive every part. The prophecies of the old
Testament were so fully accomplished in Christ that those who
rejected Christ did in effect deny those prophecies, and set them
aside. [3.] From their disbelief of Moses he infers that it was not
strange that they rejected him: <i>If you believe not his writings,
how shall you believe my words?</i> How can it be thought that you
should? <i>First,</i> "If you do not believe sacred
<i>writings,</i> those oracles which are in black and white, which
is the most certain way of conveyance, <i>how shall you believe my
words,</i> words being usually less regarded?" <i>Secondly,</i> "If
you do not believe Moses, for whom you have such a profound
veneration, how is it likely that you should believe me, whom you
look upon with so much contempt?" See <scripRef id="John.vi-p102.3" osisRef="Bible:Exod.6.12" parsed="|Exod|6|12|0|0" passage="Ex 6:12">Exod. vi. 12</scripRef>. <i>Thirdly,</i> "If you believe
not what Moses spoke and wrote of me, which is a strong and cogent
testimony for me, how shall you believe me and my mission?" If we
admit not the premises, how shall we admit the conclusion? The
truth of the Christian religion, it being a matter purely of divine
revelation, depends upon the divine authority of the scripture; if
therefore we believe not the divine inspiration of those writings,
how shall be receive the doctrine of Christ?</p>
</div></div2>