We have in the gospels a faithful record of all
that Jesus began both to do and to teach,
1 After this there was a feast of the Jews; and Jesus went up to Jerusalem. 2 Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches. 3 In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water. 4 For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had. 5 And a certain man was there, which had an infirmity thirty and eight years. 6 When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole? 7 The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. 8 Jesus saith unto him, Rise, take up thy bed, and walk. 9 And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath. 10 The Jews therefore said unto him that was cured, It is the sabbath day: it is not lawful for thee to carry thy bed. 11 He answered them, He that made me whole, the same said unto me, Take up thy bed, and walk. 12 Then asked they him, What man is that which said unto thee, Take up thy bed, and walk? 13 And he that was healed wist not who it was: for Jesus had conveyed himself away, a multitude being in that place. 14 Afterward Jesus findeth him in the temple, and said unto him, Behold, thou art made whole: sin no more, lest a worse thing come unto thee. 15 The man departed, and told the Jews that it was Jesus, which had made him whole. 16 And therefore did the Jews persecute Jesus, and sought to slay him, because he had done these things on the sabbath day.
This miraculous cure is not recorded by any other of the evangelists, who confine themselves mostly to the miracles wrought in Galilee, but John relates those wrought at Jerusalem. Concerning this observe,
I. The time when this cure was
wrought: it was at a feast of the Jews, that is, the
passover, for that was the most celebrated feast. Christ, though
residing in Galilee, yet went up to Jerusalem at the feast,
II. The place where this cure was
wrought: at the pool of Bethesda, which had a miraculous
healing virtue in it, and is here particularly described,
1. Where it was situated: At Jerusalem,
by the sheep-market; epi te probatike. It might
as well be rendered the sheep-cote, where the sheep were
kept, or the sheep-gate, which we read of,
2. How it was called: It was a pool
(a pond or bath), which is called in Hebrew, Bethesda—the house
of mercy; for therein appeared much of the mercy of God
to the sick and diseased. In a world of so much misery as this is,
it is well that there are some Bethesdas—houses of mercy
(remedies against those maladies), that the scene is not all
melancholy. An alms-house, so Dr. Hammond. Dr. Lightfoot's
conjecture is that this was the upper pool (
3. How it was fitted up: It had five porches, cloisters, piazzas, or roofed walks, in which the sick lay. Thus the charity of men concurred with the mercy of God for the relief of the distressed. Nature has provided remedies, but men must provide hospitals.
4. How it was frequented with sick and
cripples (
5. What virtue it had for the cure of these
impotent folks (
(1.) The preparation of the medicine by an angel, who went down into the pool, and stirred the water. Angels are God's servants, and friends to mankind; and perhaps are more active in the removing of diseases (as evil angels in the inflicting of them) than we are aware of. Raphael, the apocryphal name of an angel, signifies medicina Dei—God's physic, or physician rather. See what mean offices the holy angels condescend to, for the good of men. If we would do the will of God as the angels do it, we must think nothing below us but sin. The troubling of the water was the signal given of the descent of the angel, as the going upon the tops of the mulberry trees was to David, and then they must bestir themselves. The waters of the sanctuary are then healing when they are put in motion. Ministers must stir up the gift that is in them. When they are cold and dull in their ministrations, the waters settle, and are not apt to heal. The angel descended, to stir the water, not daily, perhaps not frequently, but at a certain season; some think, at the three solemn feasts, to grace those solemnities; or, now and then, as Infinite Wisdom saw fit. God is a free agent in dispensing his favours.
(2.) The operation of the medicine: Whoever first stepped in was made whole. here is, [1.] miraculous extent of the virtue as to the diseases cured; what disease soever it was, this water cured it. Natural and artificial baths are as hurtful in some cases as they are useful in others, but this was a remedy for every malady, even for those that came from contrary causes. The power of miracles succeeds where the power of nature succumbs. [2.] A miraculous limitation of the virtue as to the persons cured: He that first stepped in had the benefit; that is, he or they that stepped in immediately were cured, not those that lingered and came in afterwards. This teaches us to observe and improve our opportunities, and to look about us, that we slip not a season which may never return. The angel stirred the waters, but left the diseased to themselves to get in. God has put virtue into the scriptures and ordinances, for he would have healed us; but, if we do not make a due improvement of them, it is our own fault, we would not be healed.
Now this is all the account we have of this
standing miracle; it is uncertain when it began and when it
ceased. Some conjecture it began when Eliashib the high priest
began the building of the wall about Jerusalem, and sanctified it
with prayer; and that God testified his acceptance by putting this
virtue into the adjoining pool. Some think it began now lately at
Christ's birth; nay, others at his baptism. Dr. Lightfoot, finding
in Josephus, Antiq. 15. 121-122, mention of a great
earthquake in the seventh year of Herod, thirty years before
Christ's birth, supposed, since there used to be earthquakes at the
descent of angels, that then the angel first descended to stir this
water. Some think it ceased with this miracle, others at Christ's
death; however, it is certain it had a gracious signification.
First, it was a token of God's good will to that
people, and an indication that, though they had been long without
prophets and miracles, yet God had not cast them off; though
they were now an oppressed despised people, and many were ready to
say, Where are all the wonders that our fathers told us of?
God did hereby let them know that he had still a kindness for the
city of their solemnities. We may hence take occasion to
acknowledge with thankfulness God's power and goodness in the
mineral waters, that contribute so much to the health of mankind;
for God made the fountains of water,
III. The patient on whom this cure was
wrought (
IV. The cure and the circumstances of it
briefly related,
1. Jesus saw him lie. Observe, When Christ came up to Jerusalem he visited not the palaces, but the hospitals, which is an instance of his humility, and condescension, and tender compassion, and an indication of his great design in coming into the world, which was to seek and save the sick and wounded. There was a great multitude of poor cripples here at Bethesda, but Christ fastened his eye upon this one, and singled him out from the rest, because he was senior of the house, and in a more deplorable condition than any of the rest; and Christ delights to help the helpless, and hath mercy on whom he will have mercy. Perhaps his companions in tribulation insulted over him, because he had often been disappointed of a cure; therefore Christ took him for his patient: it is his honour to side with the weakest, and bear up those whom he sees run down.
2. He knew and considered how long he had lain in this condition. Those that have been long in affliction may comfort themselves with this, that God keeps account how long, and knows our frame.
3. He asked him, Wilt thou be made
whole? A strange question to be asked one that had been so long
ill. Some indeed would not be made whole, because their sores serve
them to beg by and serve them for an excuse for idleness; but this
poor man was as unable to go a begging as to work,
yet Christ put it to him, (1.) To express his own pity and
concern for him. Christ is tenderly inquisitive concerning the
desires of those that are in affliction, and is willing to know
what is their petition: "What shall I do for you?" (2.) To
try him whether he would be beholden for a cure to him against whom
the great people were so prejudiced and sought to prejudice others.
(3.) To teach him to value the mercy, and to excite in him desires
after it. In spiritual cases, people are not willing to be cured of
their sins, are loth to part with them. If this point therefore
were but gained, if people were willing to be made whole,
the work were half done, for Christ is willing to heal, if we be
but willing to be healed,
4. The poor impotent man takes this
opportunity to renew his complaint, and to set forth the misery of
his case, which makes his cure the more illustrious: Sir, I have
no man to put me into the pool,
5. Our Lord Jesus hereupon cures him with a word speaking, though he neither asked it nor thought of it. Here is,
(1.) The word he said: Rise, take up thy
bed,
(2.) The efficacy of this word (
V. What became of the poor man after he was cured. We are here told,
1. What passed between him and the Jews who
saw him carry his bed on the sabbath day; for on that day this cure
was wrought, and it was the sabbath that fell within the passover
week, and therefore a high day,
(1.) The Jews quarrelled with the man for
carrying his bed on the sabbath day, telling him that it was not
lawful,
(2.) The man justified himself in what he
did by a warrant that would bear him out,
(3.) The Jews enquired further who it was
that gave him this warrant (
(4.) The poor man was unable to give them
any account of him: He wist not who he was,
[1.] Christ was unknown to him when
he healed him. Probably he had heard of the name of Jesus, but had
never seen him, and therefore could not tell that this was he.
Note, Christ does many a good turn for those that know him not,
[2.] For the present he kept himself unknown; for as soon as he had wrought the cure he conveyed himself away, he made himself unknown (so some read it), a multitude being in that place. This is mentioned to show, either, First, How Christ conveyed himself away—by retiring into the crowd, so as not to be distinguished from a common person. He that was the chief of ten thousand often made himself one of the throng. It is sometimes the lot of those who have by their services signalized themselves to be levelled with the multitude, and overlooked. Or Secondly, Why he conveyed himself away, because there was a multitude there, and he industriously avoided both the applause of those who would admire the miracle and cry that up, and the censure of those who would censure him as a sabbath-breaker, and run him down. Those that are active for God in their generation must expect to pass through evil report and good report; and it is wisdom as much as may be to keep out of the hearing of both; lest by the one we be exalted, and by the other depressed, above measure. Christ left the miracle to commend itself, and the man on whom it was wrought to justify it.
2. What passed between him and our Lord
Jesus at their next interview,
(1.) Where Christ found him: in the
temple, the place of public worship. In our attendance on
public worship we may expect to meet with Christ, and improve our
acquaintance with him. Observe, [1.] Christ went to the
temple. Though he had many enemies, yet he appeared in public,
because there he bore his testimony to divine institutions, and had
opportunity of doing good. [2.] The man that was cured went to
the temple. There Christ found him the same day, as it should
seem, that he was healed; thither he straightway went,
First, Because he had, by his infirmity, been so long
detained thence. Perhaps he had not been there for
thirty-eight years, and therefore, as soon as ever the embargo is
taken off, his first visit shall be to the temple, as Hezekiah
intimates his shall be (
(2.) What he said to him. When Christ has
cured us, he has not done with us; he now applies himself to the
healing of his soul, and this by the word too. [1.] He gives
him a memento of his cure: Behold thou art made
whole. He found himself made whole, yet Christ calls his
attention to it. Behold, consider it seriously, how sudden,
how strange, how cheap, how easy, the cure was: admire it;
behold, and wonder: Remember it; let the impressions of it
abide, and never be lost,
VI. Now, after this interview between
Christ and his patient, observe in the
17 But Jesus answered them, My Father worketh hitherto, and I work. 18 Therefore the Jews sought the more to kill him, because he not only had broken the sabbath, but said also that God was his Father, making himself equal with God. 19 Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise. 20 For the Father loveth the Son, and showeth him all things that himself doeth: and he will show him greater works than these, that ye may marvel. 21 For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will. 22 For the Father judgeth no man, but hath committed all judgment unto the Son: 23 That all men should honour the Son, even as they honour the Father. He that honoureth not the Son honoureth not the Father which hath sent him. 24 Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life. 25 Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live. 26 For as the Father hath life in himself; so hath he given to the Son to have life in himself; 27 And hath given him authority to execute judgment also, because he is the Son of man. 28 Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, 29 And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation. 30 I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me.
We have here Christ's discourse upon occasion of his being accused as a sabbath-breaker, and it seems to be his vindication of himself before the sanhedrim, when he was arraigned before them: whether on the same day, or two or three days after, does not appear; probably the same day. Observe,
I. The doctrine laid down, by which he
justified what he did on the sabbath day (
II. The offence that was taken at his
doctrine (
1. Because he had broken the sabbath; for, let him say what he would in his own justification, they are resolved, right or wrong, to find him guilty of sabbath breaking. When malice and envy sit upon the bench, reason and justice may even be silent at the bar, for whatever they can say will undoubtedly be over-ruled.
2. Not only so, but he had said also
that God was his Father. Now they pretend a jealousy for
God's honour, as before for the sabbath day, and charge
Christ with it as a heinous crime that he made himself equal with
God; and a heinous crime it had been if he had not really been so.
It was the sin of Lucifer, I will be like the Most High.
Now, (1.) This was justly inferred from what he said, that he was
the Son of God, and that God was his Father,
patera idion—his own Father; his, so as he
was no one's else. He had said that he worked with his Father, by
the same authority and power, and hereby he made himself equal with
God. Ecce intelligunt Judæi, quod non intelligunt
Ariani—Behold, the Jews understand what the Arians do not.
(2.) Yet it was unjustly imputed to him as an offence that he
equalled himself with God, for he was and is God, equal with the
Father (
III. Christ's discourse upon this occasion,
which continues without interruption to the end of the chapter. In
1. In general. He is one with the
Father in all he does as Mediator, and there was a perfectly good
understanding between them in the whole matter. It is ushered in
with a solemn preface (
[1.] That the Son conforms to the
Father (
[2.] That the Father communicates to
the Son,
First, The inducement to it: The
Father loveth the Son; he declared, This is my beloved
Son. He had not only a good will to the undertaking, but an
infinite complacency in the undertaker. Christ was now hated of
men, one whom the nation abhorred (
Secondly, The instances of it. He
shows it, 1. In what he does communicate to him: He shows
him all things that himself doth. The Father's measures in
making and ruling the world are shown to the Son, that he may take
the same measures in framing and governing the church, which work
was to be a duplicate of the work of creation and providence, and
it is therefore called the world to come. He shows him all
things ha autos poiei—which he does, that is,
which the Son does, so it might be construed; all that the
Son does is by direction from the Father; he shows him. 2.
In what he will communicate; he will show him, that
is, will appoint and direct him to do greater works than
these. (1.) Works of greater power than the curing of
the impotent man; for he should raise the dead, and should
himself rise from the dead. By the power of nature, with the use of
means, a disease may possibly in time be cured; but nature can
never, by the use of any means, in any time raise the dead. (2.)
Works of greater authority than warranting the man to
carry his bed on the sabbath day. They thought this a daring
attempt; but what was this to his abrogating the whole ceremonial
law, and instituting new ordinances, which he would shortly do,
"that you may marvel!" Now they looked upon his works with
contempt and indignation, but he will shortly do that which they
will look upon with amazement,
2. In particular. He proves his
equality with the Father, by specifying some of those works which
he does that are the peculiar works of God. This is enlarged upon,
(1.) Observe what is here said concerning
the Mediator's power to raise the dead and give life.
See [1.] His authority to do it (
[2.] His ability to do it.
Therefore he has power to quicken whom he will as the Father
does, because he has life in himself, as the Father has,
[3.] His acting according to this authority and ability. Having life in himself, and being authorized to quicken whom he will, by virtue hereof there are, accordingly, two resurrections performed by his powerful word, both which are here spoken of:—
First, A resurrection that now
is (
Secondly, A resurrection yet to
come; this is spoken of,
a. When this resurrection shall be:
The hour is coming; it is fixed to an hour, so very
punctual is this great appointment. The judgment is not adjourned
sine die—to some time not yet pitched upon; no, he hath
appointed a day. The hour is coming. (a.) It is not
yet come, it is not the hour spoken of at
b. Who shall be raised: All that
are in the graves, all that have died from the beginning of
time, and all that shall die to the end of time. It was said
(
c. How they shall be raised. Two
things are here told us:—(a.) The efficient of this
resurrection: They shall hear his voice; that is, he shall
cause them to hear it, as Lazarus was made to hear that word,
Come forth; a divine power shall go along with the voice, to
put life into them, and enable them to obey it. When Christ rose,
there was no voice heard, not a word spoken, because he rose by his
own power; but at the resurrection of the children of men we find
three voices spoken of,
d. To what they shall be raised; to a different state of happiness or misery, according to their different character; to a state of retribution, according to what they did in the state of probation.
(a.) They that have done good shall come forth to the resurrection of life; they shall live again, to live for ever. Note, [a.] Whatever name men are called by, or whatever plausible profession they make, it will be well in the great day with those only that have done good, have done that which is pleasing to God and profitable to others. [b.] The resurrection of the body will be a resurrection of life to all those, and those only, that have been sincere and constant in doing good. They shall not only be publicly acquitted, as a pardoned criminal, we say, has his life, but they shall be admitted into the presence of God, and that is life, it is better than life; they shall be attended with comforts in perfection. To live is to be happy, and they shall be advanced above the fear of death; that is life indeed in which mortality is for ever swallowed up.
(b.) They that have done evil to the resurrection of damnation; they shall live again, to be for ever dying. The Pharisees thought that the resurrection pertained only to the just, but Christ here rectifies that mistake. Note, [a.] Evil doers, whatever they pretend, will be treated in the day of judgment as evil men. [b.] The resurrection will be to evil doers, who did not by repentance undo what they had done amiss, a resurrection of damnation. They shall come forth to be publicly convicted of rebellion against God, and publicly condemned to everlasting punishment; to be sentenced to it, and immediately sent to it without reprieve. Such will the resurrection be.
(2.) Observe what is here said concerning
the Mediator's authority to execute judgment,
[1.] Christ's commission or delegation to
the office of a judge, which is twice spoken of here (
First, The Father judges no man; not that the Father hath resigned the government, but he is pleased to govern by Jesus Christ; so that man is not under the terror of dealing with God immediately, but has the comfort of access to him by a Mediator. Having made us, he may do what he pleases with us, as the potter with the clay; yet he does not take advantage of this, but draws us with the cords of a man. 2. He does not determine our everlasting condition by the covenant of innocency, nor take the advantage he has against us for the violation of that covenant. The Mediator having undertaken to make a vicarious satisfaction, the matter is referred to him, and God is willing to enter upon a new treaty; not under the law of the Creator, but the grace of the Redeemer.
Secondly, He has committed all judgment
to the Son, has constituted him Lord of all (
Thirdly, He has given him
authority to execute judgment also,
[2.] Here are the reasons (reasons of state) for which this commission was given him. He has all judgment committed to him for two reasons:—
First, Because he is the Son of
man; which denotes these three things:—1. His humiliation and
gracious condescension. Man is a worm, the son of man a worm; yet
this was the nature, this the character, which the Redeemer
assumed, in pursuance of the counsels of love; to this low estate
he stooped, and submitted to all the mortifications attending it,
because it was his Father's will; in recompence therefore of
this wonderful obedience, God did thus dignify him. Because he
condescended to be the Son of man, his Father made him
Lord of all,
Secondly, That all men should honour the
Son,
[3.] Here is the rule by which the Son goes
in executing this commission, so those words seem to come in
(
First, The character of a
Christian: He that heareth my word, and believeth on him that
sent me. To be a Christian indeed is, 1. To hear the word of
Christ. It is not enough to be within hearing of it, but we
must attend on it, as scholars on the instructions of their
teachers; and attend to it, as servants to the commands of
their masters; we must hear and obey it, must abide by the gospel
of Christ as the fixed rule of our faith and practice. 2. To
believe on him that sent him; for Christ's design is to
bring us to God; and, as he is the first original of all
grace, so is he the last object of all faith. Christ is our
way; God is our rest. We must believe on God as having
sent Jesus Christ, and recommended himself to our faith and
love, by manifesting his glory in the face of Jesus Christ
(
Secondly, The charter of a
Christian, in which all that are Christians indeed are interested.
See what we get by Christ. 1. A charter of pardon: He shall not
come into condemnation. The grace of the gospel is a full
discharge from the curse of the law. A believer shall not only not
lie under condemnation eternally, but shall not come into
condemnation now, not come into the danger of it (
[4.] Here is the righteousness of his
proceedings pursuant to this commission,
First, By the Father's wisdom: I
can of my ownself do nothing, nothing without the Father, but
as I hear I judge, as he had said before (
Secondly, By the Father's will: My judgment is just, and cannot be otherwise, because I seek not my own will, but his who sent me. Not as if the will of Christ were contrary to the will of the Father, as the flesh is contrary to the spirit in us; but, 1. Christ had, as man, the natural and innocent affections of the human nature, sense of pain and pleasure, an inclination to life, an aversion to death: yet he pleased not himself, did not confer with these, nor consult these, when he was to go on his undertaking, but acquiesced entirely in the will of his Father. 2. What he did as Mediator was not the result of any peculiar or particular purpose and design of his own; what he did seek to do was not for his own mind's sake, but he was therein guided by his Father's will, and the purpose which he had purposed to himself. This our Saviour did upon all occasions refer himself to and govern himself by.
31 If I bear witness of myself, my witness is not true. 32 There is another that beareth witness of me; and I know that the witness which he witnesseth of me is true. 33 Ye sent unto John, and he bare witness unto the truth. 34 But I receive not testimony from man: but these things I say, that ye might be saved. 35 He was a burning and a shining light: and ye were willing for a season to rejoice in his light. 36 But I have greater witness than that of John: for the works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me. 37 And the Father himself, which hath sent me, hath borne witness of me. Ye have neither heard his voice at any time, nor seen his shape. 38 And ye have not his word abiding in you: for whom he hath sent, him ye believe not. 39 Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me. 40 And ye will not come to me, that ye might have life. 41 I receive not honour from men. 42 But I know you, that ye have not the love of God in you. 43 I am come in my Father's name, and ye receive me not: if another shall come in his own name, him ye will receive. 44 How can ye believe, which receive honour one of another, and seek not the honour that cometh from God only? 45 Do not think that I will accuse you to the Father: there is one that accuseth you, even Moses, in whom ye trust. 46 For had ye believed Moses, ye would have believed me: for he wrote of me. 47 But if ye believe not his writings, how shall ye believe my words?
In these verses our Lord Jesus proves and confirms the commission he had produced, and makes it out that he was sent of God to be the Messiah.
I. He sets aside his own testimony
of himself (
II. He produces other witnesses that bear testimony to him that he was sent of God.
1. The Father himself bore testimony to him
(
(1.) The seal which the Father put to his commission: He beareth witness of me, not only has done so by a voice from heaven, but still does so by the tokens of his presence with me. See who they are to whom God will bear witness. [1.] Those whom he sends and employs; where he gives commissions he give credentials. [2.] Those who bear witness to him; so Christ did. God will own and honour those that own and honour him. [3.] Those who decline bearing witness of themselves; so Christ did. God will take care that those who humble and abase themselves, and seek not their own glory, shall not lose by it.
(2.) The satisfaction Christ had in this testimony: "I know that the witness which he witnesseth of me is true. I am very well assured that I have a divine mission, and do not in the least hesitate concerning it; thus he had the witness in himself." The devil tempted him to question his being the Son of God, but he never yielded.
2. John Baptist witnessed to Christ,
(1.) Now the testimony of John was, [1.] A solemn and public testimony: "You sent an embassy of priests and Levites to John, which gave him an opportunity of publishing what he had to say; it was not a popular, but a judicial testimony." [2.] It was a true testimony: He bore witness to the truth, as a witness ought to do, the whole truth, and nothing but the truth. Christ does not say, He bore witness to me (though every one knew he did), but, like an honest man, He bore witness to the truth. Now John was confessedly such a holy, good man, so mortified to the world, and so conversant with divine things, that it could not be imagined he should be guilty of such a forgery and imposture as to say what he did concerning Christ if it had not been so, and if he had not been sure of it.
(2.) Two things are added concerning John's testimony:—
[1.] That it was a testimony ex
abundanti—more than he needed to vouch (
[2.] That it was a testimony ad
hominem—to the man, because John Baptist was one whom
they had a respect for (
First, The character of John
Baptist: He was a burning and a shining light. Christ often
spoke honourably of John; he was now in prison under a cloud, yet
Christ gives him his due praise, which we must be ready to
do to all that faithfully serve God. 1. He was a light, not
phos—lux, light (so Christ was the
light), but lyknos—lucerna, a luminary, a
derived subordinate light. His office was to enlighten a dark world
with notices of the Messiah's approach, to whom he was as the
morning star. 2. He was a burning light, which
denotes sincerity; painted fire may be made to shine, but
that which burns is true fire. It denotes also his activity,
zeal, and fervency, burning in love to God and the souls of men;
fire is always working on itself or something else, so is a good
minister. 3. He was a shining light, which denotes either
his exemplary conversation, in which our light should shine
(
Secondly, The affections of the people to him: you were willing for a season to rejoice in his light. 1. It was a transport that they were in, upon the appearing of John: "You were willing— ethelesate, you delighted to rejoice in his light; you were very proud that you had such a man among you, who was the honour of your country; you were willing agalliasthenai—willing to dance, and make a noise about this light, as boys about a bonfire." 2. It was but transient, and soon over: "You were fond of him, pros horan—for an hour, for a season, as little children are fond of a new thing, you were pleased with John awhile, but soon grew weary of him and his ministry, and said that he had a devil, and now you have him in prison." Note, Many, that seem to be affected and pleased with the gospel at first, afterwards despise and reject it; it is common for forward and noisy professors to cool and fall off. These here rejoiced in John's light, but never walked in it, and therefore did not keep to it; they were like the stony ground. While Herod was a friend to John Baptist, the people caressed him; but when he fell under Herod's frowns he lost their favours: "You were willing to countenance John, pros horan that is, for temporal ends" (so some take it); "you were glad of him, in hopes to make a tool of him, by his interest and under the shelter of his name to have shaken off the Roman yoke, and recovered the civil liberty and honour of your country." Now, (1.) Christ mentions their respect to John, to condemn them for their present opposition to himself, to whom John bore witness. If they had continued their veneration for John, as they ought to have done, they would have embraced Christ. (2.) He mentions the passing away of their respect, to justify God in depriving them, as he had now done, of John's ministry, and putting that light under a bushel.
3. Christ's own works witnessed to him
(
4. He produces, more fully than before, his
Father's testimony concerning him (
5. The last witness he calls is the Old
Testament, which witnessed of him, and to it he appeals (
(1.) This may be read, either, [1.] "You
search the scriptures, and you do well to do so; you read them
daily in your synagogues, you have rabbies, and doctors, and
scribes, that make it their business to study them, and criticize
upon them." The Jews boasted of the flourishing of
scripture-learning in the days of Hillel, who died about twelve
years after Christ's birth, and reckoned some of those who were
then members of the sanhedrim the beauties of their wisdom
and the glories of their law; and Christ owns that they did
indeed search the scriptures, but it was in search of their own
glory: "You search the scriptures, and therefore, if you were
not wilfully blind, you would believe in me." Note,
It is possible for men to be very studious in the letter of the
scripture, and yet to be strangers to the power and influence of
it. Or, [2.] As we read it: Search the scriptures; and so,
First, It was spoken to them in the nature of an
appeal: "You profess to receive and believe the scripture;
here I will join issue with you, let this be the judge,
provided you will not rest in the letter" (hærere in
cortice), "but will search into it." Note, when appeals
are made to the scriptures, they must be searched. Search the whole
book of scripture throughout, compare one passage with
another, and explain one by another. We must likewise search
particular passages to the bottom, and see not what they
seem to say prima facie—at the first appearance, but
what they say indeed. Secondly, It is spoken to us in
the nature of an advice, or a command to all Christians to
search the scriptures. Note, All those who would find Christ
must search the scriptures; not only read them, and hear
them, but search them, which denotes, 1. Diligence in
seeking, labour, and study, and close application of mind. 2.
Desire and design of finding. We must aim at some
spiritual benefit and advantage in reading and studying the
scripture, and often ask, "What am I now searching for?" We must
search as for hidden treasures (
(2.) Now there are two things which we are
here directed to have in our eye, in our searching the scripture:
heaven our end, and Christ our way. [1.] We must
search the scriptures for heaven as our great end: For in
them you think you have eternal life. The scripture assures us
of an eternal state set before us, and offers to us an eternal life
in that state: it contains the chart that describes
it, the charter that conveys it, the direction
in the way that leads to it, and the foundation upon which
the hope of it is built; and this is worth searching for where we
are sure to find it. But to the Jews Christ saith only, You
think you have eternal life in the scriptures, because,
though they did retain the belief and hope of eternal life, and
grounded their expectations of it upon the scriptures, yet herein
they missed it, that they looked for it by the bare reading and
studying of the scripture. It was a common but corrupt saying among
them, He that has the words of the law has eternal life;
they thought they were sure of heaven if they could say by
heart, or rather by rote, such and such passages of
scripture as they were directed to by the tradition of the elders;
as they thought all the vulgar cursed because they did not
thus know the law (
(3.) To this testimony he annexes a reproof of their infidelity and wickedness in four instances; particularly,
[1.] Their neglect of him and his
doctrine: "You will not come tome, that you might have life,
[2.] Their want of the love of God
(
[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
(
[4.] They are here charged with pride and
vain-glory, and unbelief, the effect of them,
First, Their ambition of worldly
honour. Christ despised it,
Secondly, Their neglect of spiritual
honour, called here the honour that comes from God only;
this they sought not, nor minded. Note, 1. True honour is that
which comes from God only, that is real and lasting honour;
those are honourable indeed whom he takes into covenant and
communion with himself. 2. This honour have all the saints.
All that believe in Christ, through him receive the honour that
comes from God. He is not partial, but will give glory wherever he
gives grace. 3. This honour that comes from God we must
seek, must aim at it, and act for it, and take up with
nothing short of it (
Thirdly, The influence this had upon their infidelity. How can you believe who are thus affected? Observe here, 1. The difficulty of believing arises from ourselves and our own corruption; we make our work hard to ourselves, and then complain it is impracticable. 2. The ambition and affectation of worldly honour are a great hindrance to faith in Christ. How can they believe who make the praise and applause of men their idol? When the profession and practice of serious godliness are unfashionable, are every where spoken against,—when Christ and his followers are men wondered at, and to be a Christian is to be like a speckled bird (and this is the common case),—how can they believe the summit of whose ambition is to make a fair show in the flesh?
6. The last witness here called is Moses,
(1.) That Moses was a witness against the
unbelieving Jews, and accused them to the Father: There is one
that accuses you, even Moses. This may be understood either,
[1.] As showing the difference between the law and the gospel.
Moses, that is, the law, accuses you, for by the law is the
knowledge of sin; it condemns you, it is to those that trust
to it a ministration of death and condemnation. But it is not the
design of Christ's gospel to accuse us: Think not that I
will accuse you. Christ did not come into the world as a
Momus, to find fault and pick quarrels with every body, or
as a spy upon the actions of men, or a promoter, to
fish for crimes; no, he came to be an advocate, not an accuser; to
reconcile God and man, and not to set them more at variance. What
fools were they then that adhered to Moses against Christ, and
desired to be under the law!
(2.) That Moses was a witness for Christ
and to his doctrine (