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<center><h1>Matthew Henry's Complete Commentary
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on the Whole Bible</h1>
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[<A HREF="MHC00000.HTM">Table of Contents</A>]<BR>
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Matthew Henry<BR><I>Commentary on the Whole Bible</I> (1721)
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<!-- (Begin Body) -->
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<CENTER>
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<BR><FONT SIZE=+3><B>J O H N.</B></FONT>
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<BR>
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<BR><FONT SIZE=+2>CHAP. V.</FONT>
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<HR SIZE=1 WIDTH=50>
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</CENTER>
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<FONT SIZE=-1>
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<P>
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We have in the gospels a faithful record of all that Jesus began both
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to do and to teach,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+1:1">Acts i. 1</A>.
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These two are interwoven, because what he taught explained what he did,
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and what he did confirmed what he taught. Accordingly, we have in this
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chapter a miracle and a sermon.
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I. The miracle was the cure of an impotent man that had been diseased
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thirty-eight years, with the circumstances of that cure,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+5:1-16">ver. 1-16</A>.
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II. The sermon was Christ's vindication of himself before the
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sanhedrim, when he was prosecuted as a criminal for healing the man on
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the sabbath day, in which,
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1. He asserts his authority as Messiah, and Mediator between God and
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man,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+5:17-29">ver. 17-29</A>.
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2. He proves it by the testimony of his Father, of John Baptist, of his
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miracles, and of the scriptures of the Old Testament, and condemns the
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Jews for their unbelief,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+5:30-47">ver. 30-47</A>.</P>
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</FONT>
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<A NAME="Joh5_1"> </A>
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<A NAME="Joh5_2"> </A>
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<A NAME="Joh5_3"> </A>
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<A NAME="Joh5_4"> </A>
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<A NAME="Joh5_5"> </A>
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<A NAME="Joh5_6"> </A>
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<A NAME="Joh5_7"> </A>
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<A NAME="Joh5_8"> </A>
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<A NAME="Joh5_9"> </A>
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<A NAME="Joh5_10"> </A>
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<A NAME="Joh5_11"> </A>
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<A NAME="Joh5_12"> </A>
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<A NAME="Joh5_13"> </A>
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<A NAME="Joh5_14"> </A>
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<A NAME="Joh5_15"> </A>
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<A NAME="Joh5_16"> </A>
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<A NAME="Sec1"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>The Cure at the Pool of Bethesda.</I></FONT></TD>
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<TR><TD><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>1 After this there was a feast of the Jews; and Jesus went up
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to Jerusalem.
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2 Now there is at Jerusalem by the sheep <I>market</I> a pool, which
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is called in the Hebrew tongue Bethesda, having five porches.
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3 In these lay a great multitude of impotent folk, of blind,
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halt, withered, waiting for the moving of the water.
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4 For an angel went down at a certain season into the pool, and
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troubled the water: whosoever then first after the troubling of
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the water stepped in was made whole of whatsoever disease he had.
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5 And a certain man was there, which had an infirmity thirty
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and eight years.
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6 When Jesus saw him lie, and knew that he had been now a long
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time <I>in that case,</I> he saith unto him, Wilt thou be made whole?
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7 The impotent man answered him, Sir, I have no man, when the
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water is troubled, to put me into the pool: but while I am
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coming, another steppeth down before me.
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8 Jesus saith unto him, Rise, take up thy bed, and walk.
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9 And immediately the man was made whole, and took up his bed,
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and walked: and on the same day was the sabbath.
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10 The Jews therefore said unto him that was cured, It is the
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sabbath day: it is not lawful for thee to carry <I>thy</I> bed.
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11 He answered them, He that made me whole, the same said unto
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me, Take up thy bed, and walk.
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12 Then asked they him, What man is that which said unto thee,
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Take up thy bed, and walk?
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13 And he that was healed wist not who it was: for Jesus had
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conveyed himself away, a multitude being in <I>that</I> place.
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14 Afterward Jesus findeth him in the temple, and said unto
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him, Behold, thou art made whole: sin no more, lest a worse thing
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come unto thee.
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15 The man departed, and told the Jews that it was Jesus, which
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had made him whole.
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16 And therefore did the Jews persecute Jesus, and sought to
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slay him, because he had done these things on the sabbath day.
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</FONT></P>
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<P>
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This miraculous cure is not recorded by any other of the evangelists,
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who confine themselves mostly to the miracles wrought in Galilee, but
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John relates those wrought at Jerusalem. Concerning this observe,</P>
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<P>
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I. <I>The time when</I> this cure was wrought: it was at a <I>feast of
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the Jews,</I> that is, the passover, for that was the most celebrated
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feast. Christ, though residing in Galilee, yet <I>went up to
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Jerusalem</I> at the feast,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+5:1"><I>v.</I> 1</A>.
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1. Because it was an <I>ordinance of God,</I> which, as a
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<I>subject,</I> he would observe, being made under the law; though as a
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<I>Son</I> he might have pleaded an exemption. Thus he would teach us
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to attend religious assemblies.
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+10:25">Heb. x. 25</A>.
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2. Because it was an <I>opportunity of good;</I> for,
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(1.) there were great numbers gathered together there at that time; it
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was a general rendezvous, at least of all serious thinking people, from
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all parts of the country, besides proselytes from other nations: and
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Wisdom must <I>cry in the places of concourse,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+1:21">Prov. i. 21</A>.
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(2.) It was to be hoped that they were in a <I>good frame,</I> for they
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came together to <I>worship God</I> and to spend their time in
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religious exercises. Now a mind <I>inclined to devotion,</I> and
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sequestering itself to the exercises of piety, <I>lies very open</I> to
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the further discoveries of divine light and love, and to it Christ will
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be acceptable.</P>
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<P>
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II. The <I>place where</I> this cure was wrought: at the <I>pool of
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Bethesda,</I> which had a miraculous healing virtue in it, and is here
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particularly described,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+5:2-4"><I>v.</I> 2-4</A>.</P>
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<P>
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1. Where it was situated: <I>At Jerusalem, by the sheep-market;</I>
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<B><I>epi te probatike</I></B>. It might as well be rendered the
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<I>sheep-cote,</I> where the sheep were kept, or the <I>sheep-gate,</I>
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which we read of,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ne+3:1">Neh. iii. 1</A>,
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through which the sheep were <I>brought,</I> as the
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<I>sheep-market,</I> where they were <I>sold.</I> Some think it was
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near the temple, and, if so, it yielded a melancholy but profitable
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spectacle to those that went up to the temple to pray.</P>
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<P>
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2. How it was called: It was a <I>pool</I> (a pond or bath), <I>which
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is called in Hebrew, Bethesda--the house of mercy;</I> for therein
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appeared much of the <I>mercy of God</I> to the sick and diseased. In a
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world of so much misery as this is, it is well that there are some
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<I>Bethesdas--houses of mercy</I> (remedies against those maladies),
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that the scene is not all melancholy. An <I>alms-house,</I> so Dr.
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Hammond. Dr. Lightfoot's conjecture is that this was the <I>upper
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pool</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+7:3">Isa. vii. 3</A>),
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and the <I>old pool,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+22:11">Isa. xxii. 11</A>;
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that it had been used for <I>washing</I> from ceremonial pollutions,
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for convenience of which the porches were built to dress and undress
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in, but it was lately become medicinal.</P>
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<P>
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3. How it was fitted up: It had <I>five porches, cloisters,
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piazzas,</I> or <I>roofed walks,</I> in which the sick lay. Thus the
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charity of men concurred with the mercy of God for the relief of the
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distressed. Nature has provided <I>remedies,</I> but men must provide
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<I>hospitals.</I></P>
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<P>
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4. How it was frequented with sick and cripples
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+5:3"><I>v.</I> 3</A>):
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<I>In these lay a great multitude of impotent folks.</I> How many are
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the afflictions of the afflicted in this world! How full of complaints
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are all places, and what multitudes of impotent folks! It may do us
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good to visit the hospitals sometimes, that we may take occasion, from
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the calamities of others, to thank God for our comforts. The evangelist
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specifies three sorts of diseased people that lay here, <I>blind,
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halt,</I> and <I>withered</I> or <I>sinew--shrunk,</I> either in one
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particular part, as the man with the <I>withered hand,</I> or all over
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paralytic. These are mentioned because, being least able to help
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themselves into the water, they lay longest waiting in the
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<I>porches.</I> Those that were sick of these bodily diseases took the
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pains to come <I>far</I> and had the patience to wait <I>long</I> for a
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cure; any of us would have done the same, and we ought to do so: but O
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that men were as wise for their souls, and as solicitous to get their
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spiritual diseases healed! We are all by nature <I>impotent folks</I>
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in spiritual things, <I>blind, halt,</I> and <I>withered;</I> but
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effectual provision is made for our cure if we will but observe
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orders.</P>
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<P>
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5. What virtue it had for the cure of these impotent folks
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+5:4"><I>v.</I> 4</A>).
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<I>An angel went down,</I> and <I>troubled the water;</I> and <I>whoso
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first stepped in was made whole.</I> That this strange virtue in the
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pool was <I>natural,</I> or <I>artificial</I> rather, and was the
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effect of the washing of the sacrifices, which impregnated the water
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with I know not what healing virtue even for <I>blind</I> people, and
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that the angel was a <I>messenger,</I> a common person, sent down to
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stir the water, is altogether groundless; there was a room in the
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temple on purpose to wash the sacrifices in. Expositors generally agree
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that the virtue this pool had was supernatural. It is true the Jewish
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writers, who are not sparing in recounting the praises of Jerusalem, do
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none of them make the least mention of this <I>healing pool,</I> of
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which silence in this matter perhaps this is the reason, that it was
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taken for a presage of the near approach of the Messiah, and therefore
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those who denied him to be come industriously concealed such an
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indication of his coming; so that this is all the account we have of
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it. Observe,</P>
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<P>
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(1.) The <I>preparation</I> of the medicine by an angel, who <I>went
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down into the pool,</I> and <I>stirred the water.</I> Angels are God's
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servants, and friends to mankind; and perhaps are more active in the
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removing of diseases (as evil angels in the inflicting of them) than we
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are aware of. Raphael, the apocryphal name of an angel, signifies
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<I>medicina Dei--God's physic,</I> or <I>physician</I> rather. See what
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mean offices the holy angels condescend to, for the good of men. If we
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would do the will of God as the angels do it, we must think nothing
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below us but sin. The <I>troubling of the water</I> was the signal
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given of the descent of the angel, as the <I>going upon the tops of the
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mulberry trees</I> was to David, and then they must <I>bestir
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themselves.</I> The waters of the sanctuary are then <I>healing</I>
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when they are put in <I>motion.</I> Ministers must <I>stir up the
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gift</I> that is in them. When they are cold and dull in their
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ministrations, the waters <I>settle,</I> and are not apt to
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<I>heal.</I> The angel descended, to <I>stir the water,</I> not daily,
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perhaps not frequently, but <I>at a certain season;</I> some think, at
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the three solemn feasts, to grace those solemnities; or, <I>now and
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then,</I> as Infinite Wisdom saw fit. God is a free agent in dispensing
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his favours.</P>
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<P>
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(2.) The <I>operation</I> of the medicine: <I>Whoever first stepped in
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was made whole.</I> here is,
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[1.] miraculous extent of the virtue as to the <I>diseases</I> cured;
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what disease soever it was, this water cured it. Natural and artificial
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baths are as <I>hurtful</I> in some cases as they are useful in others,
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but this was a remedy for every malady, even for those that came from
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contrary causes. The power of miracles <I>succeeds</I> where the power
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of nature <I>succumbs.</I>
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[2.] A miraculous limitation of the virtue as to the <I>persons</I>
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cured: He that first stepped in had the benefit; that is, he or they
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that stepped in immediately were cured, not those that lingered and
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came in afterwards. This teaches us to observe and improve our
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opportunities, and to <I>look about us,</I> that we slip not a season
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which may never return. The angel <I>stirred</I> the waters, but left
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the diseased to themselves to <I>get in.</I> God has put virtue into
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the scriptures and ordinances, for he would have healed us; but, if we
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do not make a due improvement of them, it is our own fault, we <I>would
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not be healed.</I></P>
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<P>
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Now this is all the account we have of this <I>standing</I> miracle; it
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is uncertain when it began and when it ceased. Some conjecture it began
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when Eliashib the high priest began the building of the wall about
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Jerusalem, and sanctified it with prayer; and that God testified his
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acceptance by putting this virtue into the adjoining pool. Some think
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it began now lately at Christ's birth; nay, others at his baptism. Dr.
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Lightfoot, finding in <I>Josephus, Antiq.</I> 15. 121-122, mention of a
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great earthquake in the seventh year of Herod, thirty years before
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Christ's birth, supposed, since there used to be earthquakes at the
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descent of angels, that then the angel first descended to stir this
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water. Some think it ceased with this miracle, others at Christ's
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death; however, it is certain it had a gracious signification.
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<I>First,</I> it was a <I>token</I> of God's good will to that people,
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and an indication that, though they had been long without prophets and
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miracles, yet God had not <I>cast them off;</I> though they were now an
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oppressed despised people, and many were ready to say, <I>Where are all
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the wonders that our fathers told us of?</I> God did hereby let them
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know that he had still a kindness for the <I>city of their
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solemnities.</I> We may hence take occasion to acknowledge with
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thankfulness God's power and goodness in the mineral waters, that
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contribute so much to the health of mankind; for God <I>made the
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fountains of water,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Re+14:7">Rev. xiv. 7</A>.
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<I>Secondly,</I> It was a type of the Messiah, who is the <I>fountain
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opened;</I> and was intended to raise people's expectations of him who
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is the <I>Sun of righteousness,</I> that arises <I>with healing under
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his wings.</I> These waters had formerly been used for purifying, now
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for healing, to signify both the <I>cleansing</I> and <I>curing</I>
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virtue of the blood of Christ, that incomparable bath, which <I>heals
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all our diseases.</I> The waters of Siloam, which filled this pool,
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signified the kingdom of David, and of Christ the Son of David
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+8:6">Isa. viii. 6</A>);
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fitly therefore have they now this <I>sovereign</I> virtue put into
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them. The laver of regeneration is to us as Bethesda's pool, healing
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our spiritual diseases; not at certain seasons, but at all times.
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<I>Whoever will, let him come.</I></P>
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<P>
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III. The patient on whom this cure was wrought
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+5:5"><I>v.</I> 5</A>):
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one that <I>had been infirm thirty-eight years.</I>
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1. His <I>disease</I> was <I>grievous:</I> He had an <I>infirmity,</I>
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a weakness; he had lost the use of his limbs, at least on one side, as
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is usual in palsies. It is sad to have the body so disabled that,
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instead of being the soul's instrument, it is become, even in the
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affairs of this life, its burden. What reason have we to thank God for
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bodily strength, to use it for him, and to pity those who are <I>his
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prisoners!</I>
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2. The duration of it was <I>tedious: Thirty-eight years.</I> He was
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lame longer than most live. Many are so long disabled for the offices
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of life that, as the psalmist complains, they seem to be <I>made in
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vain;</I> for suffering, not for service; born to be always dying.
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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
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God's wholesome discipline! O my God," saith he, "I thank thee for the
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|
like discipline of fifty-eight years; how safe a life is this, in
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|
comparison of full prosperity and pleasure!"</P>
|
|
|
|
<P>
|
|
|
|
IV. The cure and the circumstances of it briefly related,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+5:6-9"><I>v.</I> 6-9</A>.</P>
|
|
|
|
<P>
|
|
|
|
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>
|
|
|
|
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>
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+8:3">Matt. viii. 3</A>.</P>
|
|
|
|
<P>
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+5:7"><I>v.</I> 7</A>.
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Hab+2:3">Hab. ii. 3</A>.</P>
|
|
|
|
<P>
|
|
|
|
5. Our Lord Jesus hereupon cures him with a word speaking, though he
|
|
neither asked it nor thought of it. Here is,</P>
|
|
|
|
<P>
|
|
|
|
(1.) The word he said: <I>Rise, take up thy bed,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+5:8"><I>v.</I> 8</A>.
|
|
|
|
[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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+9:6">Matt. ix. 6</A>)
|
|
|
|
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>
|
|
|
|
(2.) The efficacy of this word
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+5:9"><I>v.</I> 9</A>):
|
|
|
|
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>
|
|
|
|
V. What became of the poor man after he was cured. We are here
|
|
told,</P>
|
|
|
|
<P>
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+19:31"><I>ch.</I> xix. 31</A>.
|
|
|
|
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>
|
|
|
|
(1.) The Jews quarrelled with the man for carrying his bed on the
|
|
sabbath day, telling him that <I>it was not lawful,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+5:10"><I>v.</I> 10</A>.
|
|
|
|
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.
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ne+13:17">Neh. xiii. 17</A>.</P>
|
|
|
|
<P>
|
|
|
|
(2.) The man justified himself in what he did by a warrant that would
|
|
bear him out,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+5:11"><I>v.</I> 11</A>.
|
|
|
|
"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>
|
|
|
|
(3.) The Jews enquired further who it was that gave him this warrant
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+5:12"><I>v.</I> 12</A>):
|
|
|
|
<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>
|
|
|
|
(4.) The poor man was unable to give them any account of him: <I>He
|
|
wist not who he was,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+5:13"><I>v.</I> 13</A>.</P>
|
|
|
|
<P>
|
|
|
|
[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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+45:4,5">Isa. xlv. 4, 5</A>.
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+9:36"><I>ch.</I> ix. 36</A>.
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ga+4:9">Gal. iv. 9</A>.</P>
|
|
|
|
<P>
|
|
|
|
[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>
|
|
|
|
2. What passed between him and our Lord Jesus at their next interview,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+5:14"><I>v.</I> 14</A>.
|
|
|
|
Observe here,</P>
|
|
|
|
<P>
|
|
|
|
(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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+38:22">Isa. xxxviii. 22</A>):
|
|
|
|
<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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+116:18,19">Ps. cxvi. 18, 19</A>),
|
|
|
|
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>
|
|
|
|
(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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+38:9">Isa. xxxviii. 9</A>.
|
|
|
|
[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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+107:17,18">Ps. cvii. 17, 18</A>.
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+2:5">Mark ii. 5</A>.
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ezr+9:13,14">Ezra ix. 13, 14</A>.
|
|
|
|
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>
|
|
|
|
VI. Now, after this interview between Christ and his patient, observe
|
|
in the
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+5:15,16">two following verses</A>,
|
|
|
|
1. The notice which the poor simple man gave to the Jews concerning
|
|
Christ,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+5:15"><I>v.</I> 15</A>.
|
|
|
|
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>
|
|
|
|
<A NAME="Joh5_17"> </A>
|
|
<A NAME="Joh5_18"> </A>
|
|
<A NAME="Joh5_19"> </A>
|
|
<A NAME="Joh5_20"> </A>
|
|
<A NAME="Joh5_21"> </A>
|
|
<A NAME="Joh5_22"> </A>
|
|
<A NAME="Joh5_23"> </A>
|
|
<A NAME="Joh5_24"> </A>
|
|
<A NAME="Joh5_25"> </A>
|
|
<A NAME="Joh5_26"> </A>
|
|
<A NAME="Joh5_27"> </A>
|
|
<A NAME="Joh5_28"> </A>
|
|
<A NAME="Joh5_29"> </A>
|
|
<A NAME="Joh5_30"> </A>
|
|
|
|
<A NAME="Sec2"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>Christ's Discourse with the Jews; All Judgment Committed to Christ; The Christian Charter.</I></FONT></TD>
|
|
<TR><TD><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>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.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
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>
|
|
|
|
I. The doctrine laid down, by which he justified what he did on the
|
|
sabbath day
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+5:17"><I>v.</I> 17</A>):
|
|
|
|
<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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+5:16"><I>v.</I> 16</A>),
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+12:8">Matt. xii. 8</A>.
|
|
|
|
<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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+1:3">Heb. i. 3</A>.
|
|
|
|
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>
|
|
|
|
II. The offence that was taken at his doctrine
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+5:18"><I>v.</I> 18</A>):
|
|
|
|
<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
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+2:3-5">Ps. ii. 3-5</A>.
|
|
|
|
They sought to kill him,</P>
|
|
|
|
<P>
|
|
|
|
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>
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Php+2:6">Phil. ii. 6</A>);
|
|
|
|
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>
|
|
|
|
III. Christ's discourse upon this occasion, which continues without
|
|
interruption to the end of the chapter. In
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+5:19-47">these verses</A>
|
|
|
|
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>
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+5:19"><I>v.</I> 19</A>):
|
|
|
|
<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>
|
|
|
|
[1.] That the Son <I>conforms to the Father</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+5:19"><I>v.</I> 19</A>):
|
|
|
|
<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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+3:13"><I>ch.</I> iii. 13</A>),
|
|
|
|
and <I>is</I> in the bosom of the Father
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+1:18"><I>ch.</I> i. 18</A>);
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+16:8">Ps. xvi. 8</A>.
|
|
|
|
<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>
|
|
|
|
[2.] That the Father <I>communicates</I> to the Son,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+5:20"><I>v.</I> 20</A>.
|
|
|
|
Observe,</P>
|
|
|
|
<P>
|
|
|
|
<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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+49:7">Isa. xlix. 7</A>);
|
|
|
|
but he comforted himself with this, that his Father loved him.</P>
|
|
|
|
<P>
|
|
|
|
<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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+7:16">Luke vii. 16</A>.
|
|
|
|
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>
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+5:21-30"><I>v.</I> 21-30</A>.
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+5:22-24,27"><I>v.</I> 22-24, 27</A>.
|
|
|
|
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>
|
|
|
|
(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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+5:21"><I>v.</I> 21</A>):
|
|
|
|
<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
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&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</A>.
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+17:32">Acts xvii. 32</A>.
|
|
|
|
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>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Re+1:18">Rev. i. 18</A>),
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Re+3:7">Rev. iii. 7</A>.
|
|
|
|
An absolute prince is described by this
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Da+5:19">Dan. v. 19</A>):
|
|
|
|
<I>Whom he would he slew or kept alive;</I> it is true of Christ
|
|
without hyperbole.</P>
|
|
|
|
<P>
|
|
|
|
[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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+5:26"><I>v.</I> 26</A>.
|
|
|
|
<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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+3:14">Exod. iii. 14</A>),
|
|
|
|
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
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+8:6,Col+1:19">1 Cor. viii. 6; Col. i. 19</A>.
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+10:18"><I>ch.</I> x. 18</A>.</P>
|
|
|
|
<P>
|
|
|
|
[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>
|
|
|
|
<I>First,</I> A resurrection that <I>now is</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+5:29"><I>v.</I> 29</A>),
|
|
|
|
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
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+5:28"><I>v.</I> 28</A>,
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ki+17:21,2Ki+4:34,13:21">1 Kings xvii. 21;
|
|
2 Kings iv. 34; xiii. 21</A>.
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+2:1">Eph. ii. 1</A>.
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eze+37:1"><I>ch.</I> xxxvii. 1</A>),
|
|
|
|
and foretold,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+26:19">Isa. xxvi. 19</A>.
|
|
|
|
<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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+55:3">Isa. lv. 3</A>.</P>
|
|
|
|
<P>
|
|
|
|
<I>Secondly,</I> A resurrection yet <I>to come;</I> this is spoken of,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+5:28,29"><I>v.</I> 28, 29</A>,
|
|
|
|
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>
|
|
|
|
<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
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+5:25"><I>v.</I> 25</A>,
|
|
|
|
that is coming, and <I>now is.</I> Those erred dangerously who said
|
|
that the <I>resurrection was past already,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ti+2:18">2 Tim. ii. 18</A>,
|
|
|
|
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>
|
|
|
|
<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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Da+12:2">Dan. xii. 2</A>),
|
|
|
|
<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>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Job+24:19">Job xxiv. 19</A>);
|
|
|
|
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>
|
|
|
|
<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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Th+4:16">1 Thess. iv. 16</A>.
|
|
|
|
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
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+52:1,2,11">Isa. lii. 1, 2, 11</A>.
|
|
|
|
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>
|
|
|
|
<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>
|
|
|
|
(<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>
|
|
|
|
(<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>
|
|
|
|
(2.) Observe what is here said concerning the Mediator's <I>authority
|
|
to execute judgment,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+5:22-24,27"><I>v.</I> 22-24, 27</A>.
|
|
|
|
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>
|
|
|
|
[1.] Christ's commission or delegation to the office of a judge, which
|
|
is twice spoken of here
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+5:22"><I>v.</I> 22</A>):
|
|
|
|
<I>He hath committed all judgment to the Son;</I> and again
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+5:27"><I>v.</I> 27</A>):
|
|
|
|
<I>he hath given him authority.</I></P>
|
|
|
|
<P>
|
|
|
|
<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>
|
|
|
|
<I>Secondly, He has committed all judgment to the Son,</I> has
|
|
constituted him <I>Lord of all</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+10:36,Ro+14:9">Acts x. 36; Rom. xiv. 9</A>),
|
|
|
|
as Joseph in Egypt,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ge+41:40">Gen. xli. 40</A>.
|
|
|
|
This was prophesied of,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&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</A>.
|
|
|
|
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>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+1:11">Eph. i. 11</A>),
|
|
|
|
head of every man,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+11:3">1 Cor. xii. 3</A>.
|
|
|
|
All things consist by him,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Col+1:17">Col. i. 17</A>.
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+12:31"><I>ch.</I> xii. 31</A>.
|
|
|
|
He is commissioned not only to <I>judge,</I> but to <I>make war,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Re+19:11">Rev. xix. 11</A>.
|
|
|
|
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.
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+17:31">Acts xvii. 31</A>.</P>
|
|
|
|
<P>
|
|
|
|
<I>Thirdly,</I> He has <I>given him authority to execute judgment
|
|
also,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+5:27"><I>v.</I> 27</A>.
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jude+1:15">Jude 15</A>.
|
|
|
|
<B><I>poiesai krisin</I></B>--<I>to execute judgment</I> upon all; the
|
|
same with his <I>taking vengeance,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Th+1:8">2 Thess. i. 8</A>.
|
|
|
|
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>
|
|
|
|
[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>
|
|
|
|
<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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Php+2:8,9">Phil. ii. 8, 9</A>.
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jer+30:21">Jer. xxx. 21</A>.
|
|
|
|
Of this that law was typical; <I>One of thy brethren shalt thou set
|
|
king over thee,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+17:15">Deut. xvii. 15</A>.
|
|
|
|
3. His being the Messiah promised. In that famous vision of his kingdom
|
|
and glory,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Da+7:13,14">Dan. vii. 13, 14</A>,
|
|
|
|
he is called the <I>Son of man;</I> and
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+8:4-6">Ps. viii. 4-6</A>.
|
|
|
|
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>
|
|
|
|
<I>Secondly, That all men should honour the Son,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+5:23"><I>v.</I> 23</A>.
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+12:32"><I>ch.</I> xii. 32</A>);
|
|
|
|
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>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+15:3">Rom. xv. 3</A>),
|
|
|
|
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
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Php+2:11">Phil. ii. 11</A>.</P>
|
|
|
|
<P>
|
|
|
|
[3.] Here is the rule by which the Son goes in executing this
|
|
commission, so those words seem to come in
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+5:24"><I>v.</I> 24</A>):
|
|
|
|
<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>
|
|
|
|
<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>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Co+4:6">2 Cor. iv. 6</A>),
|
|
|
|
as <I>his</I> Father and <I>our Father.</I></P>
|
|
|
|
<P>
|
|
|
|
<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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+8:1">Rom. viii. 1</A>),
|
|
|
|
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
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+17:2"><I>ch.</I> xvii. 2</A>.</P>
|
|
|
|
<P>
|
|
|
|
[4.] Here is the righteousness of his proceedings pursuant to this
|
|
commission,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+5:30"><I>v.</I> 30</A>.
|
|
|
|
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
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+8:8">Prov. viii. 8</A>.
|
|
|
|
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>
|
|
|
|
<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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+5:19"><I>v.</I> 19</A>),
|
|
|
|
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>
|
|
|
|
<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>
|
|
|
|
<A NAME="Joh5_31"> </A>
|
|
<A NAME="Joh5_32"> </A>
|
|
<A NAME="Joh5_33"> </A>
|
|
<A NAME="Joh5_34"> </A>
|
|
<A NAME="Joh5_35"> </A>
|
|
<A NAME="Joh5_36"> </A>
|
|
<A NAME="Joh5_37"> </A>
|
|
<A NAME="Joh5_38"> </A>
|
|
<A NAME="Joh5_39"> </A>
|
|
<A NAME="Joh5_40"> </A>
|
|
<A NAME="Joh5_41"> </A>
|
|
<A NAME="Joh5_42"> </A>
|
|
<A NAME="Joh5_43"> </A>
|
|
<A NAME="Joh5_44"> </A>
|
|
<A NAME="Joh5_45"> </A>
|
|
<A NAME="Joh5_46"> </A>
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<A NAME="Joh5_47"> </A>
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<A NAME="Sec3"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>Christ Proves His Divine Mission; Infidelity of the Jews Reproved.</I></FONT></TD>
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<TR><TD><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>31 If I bear witness of myself, my witness is not true.
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32 There is another that beareth witness of me; and I know that
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the witness which he witnesseth of me is true.
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33 Ye sent unto John, and he bare witness unto the truth.
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34 But I receive not testimony from man: but these things I
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say, that ye might be saved.
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35 He was a burning and a shining light: and ye were willing
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for a season to rejoice in his light.
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36 But I have greater witness than <I>that</I> of John: for the
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works which the Father hath given me to finish, the same works
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that I do, bear witness of me, that the Father hath sent me.
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37 And the Father himself, which hath sent me, hath borne
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witness of me. Ye have neither heard his voice at any time, nor
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seen his shape.
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38 And ye have not his word abiding in you: for whom he hath
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sent, him ye believe not.
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39 Search the scriptures; for in them ye think ye have eternal
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life: and they are they which testify of me.
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40 And ye will not come to me, that ye might have life.
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41 I receive not honour from men.
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42 But I know you, that ye have not the love of God in you.
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43 I am come in my Father's name, and ye receive me not: if
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another shall come in his own name, him ye will receive.
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44 How can ye believe, which receive honour one of another, and
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seek not the honour that <I>cometh</I> from God only?
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45 Do not think that I will accuse you to the Father: there is
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<I>one</I> that accuseth you, <I>even</I> Moses, in whom ye trust.
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46 For had ye believed Moses, ye would have believed me: for he
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wrote of me.
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47 But if ye believe not his writings, how shall ye believe my
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words?
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</FONT></P>
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<P>
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In these verses our Lord Jesus proves and confirms the commission he
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had produced, and makes it out that he was sent of God to be the
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Messiah.</P>
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<P>
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I. He <I>sets aside</I> his own testimony of himself
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+5:31"><I>v.</I> 31</A>):
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"<I>If I bear witness of myself,</I> though it is infallibly true
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+8:14"><I>ch.</I> viii. 14</A>),
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yet, according to the common rule of judgment among men, you will not
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admit it as <I>legal proof,</I> nor allow it to be <I>given in
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evidence.</I>" Now,
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1. This reflects reproach upon the sons of men, and their veracity and
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integrity. Surely we may say deliberately, what David said in haste,
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<I>All men are liars,</I> else it would never have been such a received
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maxim that a man's testimony of himself is suspicious, and not to be
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relied on; it is a sign that self-love is stronger than the love of
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truth. And yet,
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2. It reflects honour on the Son of God, and bespeaks his wonderful
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condescension, that, though he is the <I>faithful witness,</I> the
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truth itself, who may challenge to be credited <I>upon his honour,</I>
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and his own single testimony, yet he is pleased to <I>waive his
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privilege,</I> and, for the confirmation of our faith, refers himself
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to his <I>vouchers,</I> that we may have full satisfaction.</P>
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<P>
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II. He produces other witnesses that bear testimony to him that he was
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sent of God.</P>
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<P>
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1. The Father himself bore testimony to him
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+5:32"><I>v.</I> 32</A>):
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<I>There is another that beareth witness.</I> I take this to be meant
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of God the Father, for Christ mentions <I>his</I> testimony with his
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own
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+8:18"><I>ch.</I> viii. 18</A>):
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<I>I bear witness of myself, and the Father beareth witness of me.</I>
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Observe,</P>
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<P>
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(1.) The seal which the Father put to his commission: He <I>beareth
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witness of me,</I> not only has done so by a voice from heaven, but
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still does so by the tokens of his presence with me. See who they are
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to whom God will bear witness.
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[1.] Those whom he <I>sends</I> and <I>employs;</I> where he gives
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commissions he give credentials.
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[2.] Those who <I>bear witness</I> to him; so Christ did. God will own
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and honour those that own and honour him.
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[3.] Those who decline <I>bearing witness of themselves;</I> so Christ
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did. God will take care that those who humble and abase themselves, and
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seek not their own glory, shall not <I>lose by it.</I></P>
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<P>
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(2.) The satisfaction Christ had in this testimony: "<I>I know that the
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witness which he witnesseth of me is true.</I> I am very well assured
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that I have a divine mission, and do not in the least hesitate
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concerning it; thus he had the <I>witness in himself.</I>" The devil
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tempted him to question his being the Son of God, but he never
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yielded.</P>
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<P>
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2. John Baptist witnessed to Christ,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+5:33"><I>v.</I> 33</A>,
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&c. John came to <I>bear witness of the light</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+1:7"><I>ch.</I> i. 7</A>);
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his business was to prepare his way, and direct people to him:
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<I>Behold the Lamb of God.</I></P>
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<P>
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(1.) Now the testimony of John was,
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[1.] A <I>solemn</I> and public testimony: "You sent an embassy of
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priests and Levites to John, which gave him an opportunity of
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publishing what he had to say; it was not a popular, but a judicial
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|
testimony."
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[2.] It was a <I>true</I> testimony: <I>He bore witness to the
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|
truth,</I> as a witness ought to do, the <I>whole truth,</I> and
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|
<I>nothing but the truth.</I> Christ does not say, <I>He bore witness
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|
to me</I> (though every one knew he did), but, like an honest man,
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|
<I>He bore witness to the truth.</I> Now John was confessedly such a
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holy, good man, so mortified to the world, and so conversant with
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|
divine things, that it could not be imagined he should be guilty of
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|
such a forgery and imposture as to say what he did concerning Christ if
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|
it had not been so, and if he had not been sure of it.</P>
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<P>
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(2.) Two things are added concerning John's testimony:--</P>
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<P>
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[1.] That it was a testimony <I>ex abundanti</I>--<I>more than he needed
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|
to vouch</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+5:34"><I>v.</I> 34</A>):
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<I>I receive not testimony from man.</I> Though Christ saw fit to quote
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|
John's testimony, it was with a protestation that it shall not be
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|
deemed or construed so as to prejudice the prerogative of his
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|
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.
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|
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>
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<P>
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[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
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+5:35"><I>v.</I> 35</A>):
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<I>He was a light</I> among you.</P>
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<P>
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<I>First,</I> The character of John Baptist: <I>He was a burning and a
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|
shining light.</I> Christ often spoke honourably of John; he was now in
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|
prison under a cloud, yet Christ gives him his <I>due praise,</I> which
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|
we must be ready to do to all that faithfully serve God.
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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
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|
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>
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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.
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3. He was a <I>shining</I> light, which denotes either his
|
|
<I>exemplary conversation,</I> in which our light should shine
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|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+5:16">Matt. v. 16</A>),
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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>
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<P>
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<I>Secondly,</I> The affections of the people to him: <I>you were
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willing for a season to rejoice in his light.</I>
|
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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."
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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>
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|
|
|
<P>
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|
3. Christ's own works witnessed to him
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|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+5:36"><I>v.</I> 36</A>):
|
|
|
|
<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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Jo+5:9">1 John v. 9</A>.
|
|
|
|
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,
|
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|
|
(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>
|
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|
|
(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
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+2:4,Ac+2:22">Heb. ii. 4; Acts ii. 22</A>.
|
|
|
|
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>
|
|
|
|
4. He produces, more fully than before, his Father's testimony
|
|
concerning him
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+5:37"><I>v.</I> 37</A>):
|
|
|
|
<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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+3:17">Matt. iii. 17</A>):
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+17:5">Matt. xvii. 5</A>.
|
|
|
|
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>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+14:17">Acts xiv. 17</A>)
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+5:38"><I>v.</I> 38</A>.
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+3:2">Rom. iii. 2</A>),
|
|
|
|
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
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+7:17"><I>ch.</I> vii. 17</A>.
|
|
|
|
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>
|
|
|
|
5. The last witness he calls is the Old Testament, which witnessed of
|
|
him, and to it he appeals
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+5:39"><I>v.</I> 39</A>,
|
|
|
|
&c.): <I>Search the scriptures,</I> <B><I>ereunate</I></B>.</P>
|
|
|
|
<P>
|
|
|
|
(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>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+2:4">Prov. ii. 4</A>),
|
|
|
|
as those that <I>sink</I> for gold or silver, or that <I>dive</I> for
|
|
pearl,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Job+28:1-11">Job xxviii. 1-11</A>.
|
|
|
|
This ennobled the Bereans,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+17:11">Acts xvii. 11</A>.</P>
|
|
|
|
<P>
|
|
|
|
(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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+7:49"><I>ch.</I> vii. 49</A>),
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+1:11">1 Pet. i. 11</A>),
|
|
|
|
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
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Jo+5:11">1 John v. 11</A>.
|
|
|
|
Christ is the treasure hid in the field of the scriptures, the water in
|
|
those wells, the milk in those breasts.</P>
|
|
|
|
<P>
|
|
|
|
(3.) To this testimony he annexes a reproof of their infidelity and
|
|
wickedness in four instances; particularly,</P>
|
|
|
|
<P>
|
|
|
|
[1.] Their <I>neglect of him</I> and his doctrine: "<I>You will not
|
|
come tome, that you might have life,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+5:40"><I>v.</I> 40</A>.
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+5:41"><I>v.</I> 41</A>),
|
|
|
|
<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>
|
|
|
|
[2.] Their <I>want of the love of God</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+5:42"><I>v.</I> 42</A>):
|
|
|
|
"<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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+5:37"><I>v.</I> 37</A>)
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+5:5">Rom. v. 5</A>.
|
|
|
|
<I>Secondly,</I> The proof of this charge, by the personal knowledge of
|
|
Christ, who <I>searches the heart</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Re+2:23">Rev. ii. 23</A>)
|
|
|
|
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>
|
|
|
|
[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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+5:43"><I>v.</I> 43</A>):
|
|
|
|
<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>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jer+2:12,13">Jer. ii. 12, 13</A>);
|
|
|
|
<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.
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Th+2:10,11">2 Thess. ii. 10, 11</A>.
|
|
|
|
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>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+24:24">Matt. xxiv. 24</A>),
|
|
|
|
and their proneness to follow such occasioned those distractions and
|
|
seditions that hastened their ruin.</P>
|
|
|
|
<P>
|
|
|
|
[4.] They are here charged with pride and vain-glory, and unbelief, the
|
|
effect of them,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+5:44"><I>v.</I> 44</A>.
|
|
|
|
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>
|
|
|
|
<I>First,</I> Their ambition of worldly honour. Christ despised it,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+5:41"><I>v.</I> 41</A>.
|
|
|
|
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>
|
|
|
|
<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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+2:29">Rom. ii. 29</A>);
|
|
|
|
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>
|
|
|
|
<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
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impracticable.
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2. The ambition and affectation of worldly honour are a great hindrance
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to faith in Christ. How can they believe who make the praise and
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applause of men their idol? When the profession and practice of serious
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godliness are unfashionable, are <I>every where spoken
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against,</I>--when Christ and his followers are men wondered at, and to
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be a Christian is to be like a <I>speckled bird</I> (and this is the
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common case),--how can they believe the summit of whose ambition is to
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<I>make a fair show in the flesh?</I></P>
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<P>
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6. The last witness here called is Moses,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+5:45"><I>v.</I> 45</A>,
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&c. The Jews had a great veneration for Moses, and valued themselves
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upon their being the <I>disciples</I> of Moses, and pretended to adhere
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to Moses, in their opposition to Christ; but Christ here shows
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them,</P>
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<P>
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(1.) That Moses was a witness against the unbelieving Jews, <I>and
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accused them to the Father: There is one that accuses you, even
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Moses.</I> This may be understood either,
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[1.] As showing the difference between the law and the gospel. Moses,
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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
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Christ's gospel to <I>accuse</I> us: <I>Think not that I will accuse
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you.</I> Christ did not come into the world as a <I>Momus,</I> to find
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fault and pick quarrels with every body, or as a <I>spy</I> upon the
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actions of men, or a <I>promoter,</I> to fish for crimes; no, he came
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to be an advocate, not an accuser; to reconcile God and man, and not to
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|
set them more at variance. What fools were they then that adhered to
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Moses against Christ, and <I>desired to be under the law!</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ga+4:21">Gal. iv. 21</A>.
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Or,
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[2.] As showing the manifest unreasonableness of their infidelity:
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"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>
|
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|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+6:2">Rom. vi. 2</A>),
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|
|
nor as Jeremiah desire to <I>see God's vengeance on them.</I> Nor let
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|
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
|
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privileges will be witnesses against them.</P>
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<P>
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(2.) That Moses was a witness for Christ and to his doctrine
|
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+5:46,47"><I>v.</I> 46, 47</A>):
|
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<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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+5:45"><I>v.</I> 45</A>)
|
|
|
|
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
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+6:12">Exod. vi. 12</A>.
|
|
|
|
<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>
|
|
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