mh_parser/vol_split/43 - John/Chapter 7.xml

<div2 id="John.viii" n="viii" next="John.ix" prev="John.vii" progress="77.57%" title="Chapter VII">
<h2 id="John.viii-p0.1">J O H N.</h2>
<h3 id="John.viii-p0.2">CHAP. VII.</h3>
<p class="intro" id="John.viii-p1">In this chapter we have, I. Christ's declining for
some time to appear publicly in Judea, <scripRef id="John.viii-p1.1" osisRef="Bible:John.7.1" parsed="|John|7|1|0|0" passage="Joh 7:1">ver. 1</scripRef>. II. His design to go up to Jerusalem
at the feast of tabernacles, and his discourse with his kindred in
Galilee concerning his going up to this feast, <scripRef id="John.viii-p1.2" osisRef="Bible:John.7.2-John.7.13" parsed="|John|7|2|7|13" passage="Joh 7:2-13">ver. 2-13</scripRef>. III. His preaching publicly in
the temple at that feast. 1. In the midst of the feast, <scripRef id="John.viii-p1.3" osisRef="Bible:John.7.14-John.7.15" parsed="|John|7|14|7|15" passage="Joh 7:14,15">ver. 14, 15</scripRef>. We have his discourse
with the Jews, (1.) Concerning his doctrine, <scripRef id="John.viii-p1.4" osisRef="Bible:John.7.16-John.7.18" parsed="|John|7|16|7|18" passage="Joh 7:16-18">ver. 16-18</scripRef>. (2.) Concerning the crime of
sabbath-breaking laid to his charge, <scripRef id="John.viii-p1.5" osisRef="Bible:John.7.19-John.7.24" parsed="|John|7|19|7|24" passage="Joh 7:19-24">ver. 19-24</scripRef>. (3.) Concerning himself, both
whence he came and whither he was going, <scripRef id="John.viii-p1.6" osisRef="Bible:John.7.25-John.7.36" parsed="|John|7|25|7|36" passage="Joh 7:25-36">ver. 25-36</scripRef>. 2. On the last day of he
feast. (1.) His gracious invitation to poor souls to come to him,
<scripRef id="John.viii-p1.7" osisRef="Bible:John.7.37-John.7.39" parsed="|John|7|37|7|39" passage="Joh 7:37-39">ver. 37-39</scripRef>. (2.) The
reception that it met with. [1.] Many of the people disputed about
it, <scripRef id="John.viii-p1.8" osisRef="Bible:John.7.40-John.7.44" parsed="|John|7|40|7|44" passage="Joh 7:40-44">ver. 40-44</scripRef>. [2.] The
chief priests would have brought him into trouble for it, but were
first disappointed by their officers (<scripRef id="John.viii-p1.9" osisRef="Bible:John.7.45-John.7.49" parsed="|John|7|45|7|49" passage="Joh 7:45-49">ver. 45-49</scripRef>) and then silenced by one of
their own court, <scripRef id="John.viii-p1.10" osisRef="Bible:John.7.50-John.7.53" parsed="|John|7|50|7|53" passage="Joh 7:50-53">ver.
50-53</scripRef>.</p>
<scripCom id="John.viii-p1.11" osisRef="Bible:John.7" parsed="|John|7|0|0|0" passage="Joh 7" type="Commentary"/>
<scripCom id="John.viii-p1.12" osisRef="Bible:John.7.1-John.7.13" parsed="|John|7|1|7|13" passage="Joh 7:1-13" type="Commentary"/><div class="Commentary" id="Bible:John.7.1-John.7.13">
<h4 id="John.viii-p1.13">Christ's Discourse with His Brethren; The
Rumours Respecting Christ.</h4>
<p class="passage" id="John.viii-p2">1 After these things Jesus walked in Galilee:
for he would not walk in Jewry, because the Jews sought to kill
him.   2 Now the Jews' feast of tabernacles was at hand.
  3 His brethren therefore said unto him, Depart hence, and go
into Judæa, that thy disciples also may see the works that thou
doest.   4 For <i>there is</i> no man <i>that</i> doeth any
thing in secret, and he himself seeketh to be known openly. If thou
do these things, show thyself to the world.   5 For neither
did his brethren believe in him.   6 Then Jesus said unto
them, My time is not yet come: but your time is alway ready.  
7 The world cannot hate you; but me it hateth, because I testify of
it, that the works thereof are evil.   8 Go ye up unto this
feast: I go not up yet unto this feast; for my time is not yet full
come.   9 When he had said these words unto them, he abode
<i>still</i> in Galilee.   10 But when his brethren were gone
up, then went he also up unto the feast, not openly, but as it were
in secret.   11 Then the Jews sought him at the feast, and
said, Where is he?   12 And there was much murmuring among the
people concerning him: for some said, He is a good man: others
said, Nay; but he deceiveth the people.   13 Howbeit no man
spake openly of him for fear of the Jews.</p>
<p class="indent" id="John.viii-p3">We have here, I. The reason given why
Christ spent more of his time in Galilee than in Judea (<scripRef id="John.viii-p3.1" osisRef="Bible:John.7.1" parsed="|John|7|1|0|0" passage="Joh 7:1"><i>v.</i> 1</scripRef>): <i>because the Jews,</i>
the people in Judea and Jerusalem, sought to <i>kill him,</i> for
curing the impotent man on the sabbath day, <scripRef id="John.viii-p3.2" osisRef="Bible:John.5.16" parsed="|John|5|16|0|0" passage="Joh 5:16"><i>ch.</i> v. 16</scripRef>. They thought to be the
death of him, either by a popular tumult or by a legal prosecution,
in consideration of which he kept at a distance in another part of
the country, very much out of the lines of Jerusalem's
communication. It is not said, He <i>durst not,</i> but, He
<i>would not,</i> walk in Jewry; it was not through fear and
cowardice that he declined it, but in <i>prudence,</i> because his
hour was not yet come. Note, 1. Gospel light is justly <i>taken
away</i> from those that endeavour to extinguish it. Christ will
withdraw from those that drive him from them, will hide his face
from those that spit in it, and justly shut up his bowels from
those who spurn at them. 2. In times of imminent peril it is not
only <i>allowable,</i> but <i>advisable,</i> to <i>withdraw</i> and
<i>abscond</i> for our own safety and preservation, and to choose
the service of those places which are least perilous, <scripRef id="John.viii-p3.3" osisRef="Bible:Matt.10.23" parsed="|Matt|10|23|0|0" passage="Mt 10:23">Matt. x. 23</scripRef>. <i>Then,</i> and not
till <i>then,</i> we are called to expose and lay down our lives,
when we cannot save them without sin. 3. If the providence of God
casts persons of <i>merit</i> into places of obscurity and little
note, it must not be thought strange; it was the lot of our Master
himself. He who was fit to have sat in the highest of Moses's seats
willingly walked in Galilee among the ordinary sort of people.
Observe, He did not sit still in Galilee, nor bury himself alive
there, but <i>walked;</i> he went about doing good. When we cannot
do <i>what</i> and <i>where</i> we <i>would,</i> we must do
<i>what</i> and <i>where</i> we <i>can.</i></p>
<p class="indent" id="John.viii-p4">II. The approach of the <i>feast of
tabernacles</i> (<scripRef id="John.viii-p4.1" osisRef="Bible:John.7.2" parsed="|John|7|2|0|0" passage="Joh 7:2"><i>v.</i>
2</scripRef>), one of the three solemnities which called for the
personal attendance of all the males at Jerusalem; see the
institution of it, <scripRef id="John.viii-p4.2" osisRef="Bible:Lev.23.34" parsed="|Lev|23|34|0|0" passage="Le 23:34">Lev. xxiii.
34</scripRef>, &amp;c., and the revival of it after a long disuse,
<scripRef id="John.viii-p4.3" osisRef="Bible:Neh.8.14" parsed="|Neh|8|14|0|0" passage="Ne 8:14">Neh. viii. 14</scripRef>. It was
intended to be both a <i>memorial</i> of the tabernacle state of
Israel in the wilderness, and a <i>figure</i> of the tabernacle
state of God's spiritual Israel in this world. This feast, which
was instituted so many hundred years before, was still religiously
observed. Note, Divine institutions are never antiquated, nor go
out of date, by length of time: nor must wilderness mercies ever be
forgotten. But it is called the <i>Jews' feast,</i> because it was
now shortly to be <i>abolished,</i> as a mere Jewish thing, and
left to them that <i>served the tabernacle.</i></p>
<p class="indent" id="John.viii-p5">III. Christ's discourse with his
<i>brethren,</i> some of his kindred, whether by his mother or his
supposed father is not certain; but they were such as pretended to
have an interest in him, and therefore interposed to advise him in
his conduct. And observe,</p>
<p class="indent" id="John.viii-p6">1. Their ambition and vain-glory in urging
him to make a more public appearance than he did: "<i>Depart
hence,</i>" said they, "<i>and go into Judea</i> (<scripRef id="John.viii-p6.1" osisRef="Bible:John.7.3" parsed="|John|7|3|0|0" passage="Joh 7:3"><i>v.</i> 3</scripRef>), where thou wilt make a
better figure than thou canst here."</p>
<p class="indent" id="John.viii-p7">(1.) They give two reasons for this advice:
[1.] That it would be an encouragement to those in and about
Jerusalem who had a respect for him; for, expecting his temporal
kingdom, the royal seat of which they concluded must be at
Jerusalem, they would have had the disciples <i>there</i>
particularly countenanced, and thought the time he spent among his
Galilean disciples wasted and thrown away, and his miracles turning
to no account unless those at Jerusalem saw them. Or, "That <i>thy
disciples,</i> all of them in general, who will be gathered at
Jerusalem to keep the feast, may <i>see thy works,</i> and not, as
here, a few at one time and a few at another." [2.] That it would
be for the advancement of his name and honour: <i>There is no man
that does any thing in secret</i> if he himself <i>seeks to be
known</i> openly. They took it for granted that Christ sought to
make himself known, and therefore thought it absurd for him to
conceal his miracles: "<i>If thou do these things,</i> if thou be
so well able to gain the applause of the people and the approbation
of the rulers by thy miracles, venture abroad, and <i>show thyself
to the world.</i> Supported with these credentials, thou canst not
fail of acceptance, and therefore it is high time to set up for an
interest, and to think of being <i>great.</i>"</p>
<p class="indent" id="John.viii-p8">(2.) One would not think there was any harm
in this advice, and yet the evangelist noted it is an evidence of
their infidelity: <i>For neither did his brethren believe in
him</i> (<scripRef id="John.viii-p8.1" osisRef="Bible:John.7.5" parsed="|John|7|5|0|0" passage="Joh 7:5"><i>v.</i> 5</scripRef>), if
they had, they would not have said this. Observe, [1.] It was an
honour to be of the kindred of Christ, but no <i>saving</i> honour;
they that hear his word and keep it are the kindred he values.
Surely grace runs in no blood in the world, when not in that of
Christ's family. [2.] It was a sign that Christ did not aim at any
secular interest, for then his kindred would have struck in with
him, and he would have secured them first. [3.] There were those
who were akin to Christ according to the flesh who did believe in
him (three of the twelve were <i>his brethren</i>), and yet others,
as nearly allied to him as they, did not believe in him. Many that
have the same external privileges and advantages do not make the
same use of them. But,</p>
<p class="indent" id="John.viii-p9">(3.) What was there amiss in the advice
which they gave him? I answer, [1.] It was a piece of presumption
for them to prescribe to Christ, and to teach him what measures to
take; it was a sign that they <i>did not believe him</i> able to
guide them, when they did not think him sufficient to guide
himself. [2.] They discovered a great carelessness about his
safety, when they would have him go to Judea, where they knew the
Jews sought to kill him. Those that believed in him, and loved him,
dissuaded him from Judea, <scripRef id="John.viii-p9.1" osisRef="Bible:John.11.8" parsed="|John|11|8|0|0" passage="Joh 11:8"><i>ch.</i>
xi. 8</scripRef>. [3.] Some think they hoped that if his miracles
were wrought at Jerusalem the Pharisees and rulers would try them,
and discover some cheat in them, which would justify their
unbelief. So. Dr. Whitby. [4.] Perhaps they were weary of his
company in Galilee (for <i>are not all these that speak
Galileans?</i>) and this was, in effect, a desire that he would
<i>depart out of their coasts.</i> [5.] They causelessly insinuate
that he neglected his disciples, and denied them such a <i>sight of
his works</i> as was necessary to the support of their faith. [6.]
They tacitly reproach him as <i>mean-spirited,</i> that he durst
not enter the lists with the great men, nor trust himself upon the
stage of public action, which, if he had any courage and
<i>greatness of soul,</i> he would do, and not sneak thus and skulk
in a corner; thus Christ's humility, and his humiliation, and the
small figure which his religion has usually made in the world, have
been often turned to the reproach of both <i>him</i> and <i>it.</i>
[7.] They seem to question the truth of the miracles he wrought, in
saying, "<i>If thou do these things,</i> if they will bear the test
of a public scrutiny in the courts above, produce them there." [8.]
They think Christ altogether such a one as themselves, as subject
as they to worldly policy, and as desirous as they to <i>make a
fair show in the flesh;</i> whereas he sought not honour from men.
[9.] Self was at the bottom of all; they hoped, if he would make
himself as great as he might, they, being his kinsmen, should share
in his honour, and have respect paid them for his sake. Note,
<i>First,</i> Many carnal people go to public ordinances, to
worship at the feast, only to <i>show themselves,</i> and all their
care is to make a <i>good appearance,</i> to present themselves
handsomely to the world. <i>Secondly,</i> Many that seem to seek
Christ's honour do really therein seek their own, and make it serve
a turn for themselves.</p>
<p class="indent" id="John.viii-p10">2. The prudence and humility of our Lord
Jesus, which appeared in his answer to the advice his brethren gave
him, <scripRef id="John.viii-p10.1" osisRef="Bible:John.7.6-John.7.8" parsed="|John|7|6|7|8" passage="Joh 7:6-8"><i>v.</i> 6-8</scripRef>. Though
there were so many base insinuations in it, he answered them
mildly. Note, Even that which is said without <i>reason</i> should
be answered without <i>passion;</i> we should learn of our Master
to reply with meekness even to that which is most
<i>impertinent</i> and <i>imperious,</i> and, where it is easy to
find much amiss, to seem not to see it, and wink at the affront.
They expected Christ's company with them to the feast, perhaps
hoping he would bear their charges: but here,</p>
<p class="indent" id="John.viii-p11">(1.) He shows the difference between
himself and them, in two things:—[1.] His <i>time</i> was
<i>set,</i> so was not <i>theirs: My time is not yet come, but your
time is always ready.</i> Understand it of the time of his going up
to the feast. It was an indifferent thing to them when they went,
for they had nothing of moment to do either where they were, to
<i>detain</i> them <i>there,</i> or where they were going, to
<i>hasten</i> them <i>thither;</i> but every minute of Christ's
time was precious, and had its own particular business allotted to
it. He had some work yet to do in Galilee before he left the
country: in the harmony of the gospels betwixt this <i>motion</i>
made by his kindred and his <i>going up</i> to this feast comes in
the story of his sending forth the seventy disciples (<scripRef id="John.viii-p11.1" osisRef="Bible:Luke.10.1" parsed="|Luke|10|1|0|0" passage="Lu 10:1">Luke x. 1</scripRef>, &amp;c.), which was an
affair of very great consequence; his time is <i>not yet,</i> for
that must be done first. Those who live useless lives have <i>their
time always ready;</i> they can go and come when they please. But
those whose <i>time</i> is filled up with <i>duty</i> will often
find themselves <i>straitened,</i> and they have <i>not yet
time</i> for that which others can do <i>at any time.</i> Those who
are made the servants of God, as all men are, and who have made
themselves the servants of all, as all useful men have, must not
expect not covet to be <i>masters of their own time.</i> The
confinement of business is a thousand times better than the liberty
of idleness. Or, it may be meant of the <i>time</i> of his
appearing publicly at Jerusalem; Christ, who knows all men and all
things, knew that the best and most proper time for it would be
about the <i>middle of the feast.</i> We, who are ignorant and
short-sighted, are apt to prescribe to him, and to think he should
deliver his people, and so show himself now. The present time is
<i>our</i> time, but he is fittest to judge, and, it may be, <i>his
time is not yet come;</i> his people are not yet ready for
deliverance, nor his enemies ripe for ruin; let us therefore wait
with patience for <i>his time,</i> for all he does will be most
glorious in its season. [2.] His <i>life</i> was <i>sought,</i> so
was not <i>theirs,</i> <scripRef id="John.viii-p11.2" osisRef="Bible:John.7.7" parsed="|John|7|7|0|0" passage="Joh 7:7"><i>v.</i>
7</scripRef>. They, in <i>showing themselves</i> to the world, did
not expose themselves: "<i>The world cannot hate you,</i> for you
are <i>of the world,</i> its children, its servants, and in with
its interests; and no doubt the world will <i>love its own;</i>"
see <scripRef id="John.viii-p11.3" osisRef="Bible:John.15.19" parsed="|John|15|19|0|0" passage="Joh 15:19"><i>ch.</i> xv. 19</scripRef>.
Unholy souls, whom the holy God <i>cannot love,</i> the world that
lies in wickedness <i>cannot hate;</i> but Christ, in showing
himself to the world, laid himself open to the greatest danger; for
<i>me it hateth.</i> Christ was not only <i>slighted,</i> as
inconsiderable in the world (<i>the world knew him not),</i> but
<i>hated,</i> as if he had been hurtful to the world; thus ill was
he requited for his love to the world: reigning sin is a rooted
antipathy and enmity to Christ. But why did the world hate Christ?
What evil had he done to it? Had he, like Alexander, under colour
of conquering it, laid it waste? "No, but because" (saith he) "<i>I
testify of it, that the works of it are evil.</i>" Note,
<i>First,</i> The works of an evil world are <i>evil works;</i> as
the tree is, so are the fruits: it is a dark world, and an apostate
world, and its works are works of darkness and rebellion.
<i>Secondly,</i> Our Lord Jesus, both by himself and by his
ministers, did and will both discover and testify against the evil
works of this wicked world. <i>Thirdly,</i> It is a great
uneasiness and provocation to the world to be convicted of the evil
of its works. It is for the honour of virtue and piety that those
who are impious and vicious do not care for hearing of it, for
their own consciences make them <i>ashamed</i> of the turpitude
there is <i>in</i> sin and <i>afraid</i> of the punishment that
follows <i>after</i> sin. <i>Fourthly,</i> Whatever is
<i>pretended,</i> the <i>real</i> cause of the world's enmity to
the gospel is the testimony it bears against sin and sinners.
Christ's witnesses by their doctrine and conversation
<i>torment</i> those that dwell on the earth, and therefore are
treated so barbarously, <scripRef id="John.viii-p11.4" osisRef="Bible:Rev.11.10" parsed="|Rev|11|10|0|0" passage="Re 11:10">Rev. xi.
10</scripRef>. But it is better to incur the world's hatred, by
testifying against its wickedness, than gain its good-will by going
down the stream with it.</p>
<p class="indent" id="John.viii-p12">(2.) He dismisses them, with a design to
stay behind for some time in Galilee (<scripRef id="John.viii-p12.1" osisRef="Bible:John.7.8" parsed="|John|7|8|0|0" passage="Joh 7:8"><i>v.</i> 8</scripRef>): <i>Go you up to this feast, I go
not up yet.</i> [1.] He allows their going to the feast, though
they were carnal and hypocritical in it. Note, Even those who go
not to holy ordinances with right affections and sincere intentions
must not be hindered nor discouraged from going; who knows but they
may be wrought upon there? [2.] He denies them his company when
they went to the feast, because they were carnal and hypocritical.
Those who go to ordinances for ostentation, or to serve some
secular purpose, go without Christ, and will speed accordingly. How
sad is the condition of that man, though he reckon himself akin to
Christ, to whom he saith, "<i>Go up</i> to such an ordinance, Go
pray, Go hear the word, Go receive the sacrament, but <i>I go not
up</i> with thee? <i>Go thou</i> and appear before God, but I will
not appear <i>for thee,</i>" as <scripRef id="John.viii-p12.2" osisRef="Bible:Exod.33.1-Exod.33.3" parsed="|Exod|33|1|33|3" passage="Ex 33:1-3">Exod.
xxxiii. 1-3</scripRef>. But, if the presence of Christ go not with
us, to what purpose should we go up? <i>Go you up, I go not up.</i>
When we are going to, or coming from, solemn ordinances, it becomes
us to be careful what company we <i>have</i> and <i>choose,</i> and
to avoid that which is vain and carnal, lest the coal of good
affections be quenched by corrupt communication. <i>I go not up yet
to this feast;</i> he does not say, I will not go up at all, but
not yet. There may be reasons for deferring a particular duty,
which yet must not be wholly omitted or laid aside; see <scripRef id="John.viii-p12.3" osisRef="Bible:Num.9.6-Num.9.11" parsed="|Num|9|6|9|11" passage="Nu 9:6-11">Num. ix. 6-11</scripRef>. The reason he gives
is, <i>My time is not yet fully come.</i> Note, Our Lord Jesus is
very exact and punctual in knowing and keeping his time, and, as it
was the time <i>fixed,</i> so it was the <i>best</i> time.</p>
<p class="indent" id="John.viii-p13">3. Christ's continuance in Galilee till his
<i>full time</i> was come, <scripRef id="John.viii-p13.1" osisRef="Bible:John.7.9" parsed="|John|7|9|0|0" passage="Joh 7:9"><i>v.</i>
9</scripRef>. He, saying these things to them (<b><i>tauta de
eipon</i></b>) <i>abode still in Galilee;</i> because of this
discourse he continued there; for, (1.) He would not be influenced
by those who advised him to seek honour from men, nor go along with
those who put him upon making a figure; he would not seem to
countenance the temptation. (2.) He would not depart from his own
purpose. He had said, upon a clear foresight and mature
deliberation, that he would not go up yet to this feast, and
therefore he abode still in Galilee. It becomes the followers of
Christ thus to be <i>steady,</i> and not to <i>use
lightness.</i></p>
<p class="indent" id="John.viii-p14">4. His going up to the feast when his time
was come. Observe, (1.) <i>When</i> he went: <i>When his brethren
were gone up.</i> He would not go up <i>with them,</i> lest they
should make a noise and disturbance, under pretence of <i>showing
him to the world;</i> whereas it agreed both with the prediction
and with his spirit not to <i>strive nor cry,</i> nor let his
<i>voice be heard in the streets,</i> <scripRef id="John.viii-p14.1" osisRef="Bible:Isa.42.2" parsed="|Isa|42|2|0|0" passage="Isa 42:2">Isa. xlii. 2</scripRef>. But he went up <i>after
them.</i> We may lawfully join in the same religious worship with
those with whom we should yet decline an intimate acquaintance and
converse; for the blessing of ordinances depends upon the grace of
God, and not upon the grace of our fellow-worshippers. His carnal
brethren went up <i>first,</i> and then he went. Note, In the
external performances of religion it is possible that formal
hypocrites may <i>get the start</i> of those that are sincere. Many
come <i>first to the temple</i> who are brought thither by
vain-glory, and go thence unjustified, as he, <scripRef id="John.viii-p14.2" osisRef="Bible:Luke.18.11" parsed="|Luke|18|11|0|0" passage="Lu 18:11">Luke xviii. 11</scripRef>. It is not, Who comes
<i>first?</i> that will be the question, but, Who comes
<i>fittest?</i> If we bring our hearts <i>with us,</i> it is no
matter who gets <i>before us.</i> (2.) <i>How</i> he went, <b><i>os
en krypto</i></b>—<i>a s if he were hiding himself: not openly,
but as it were in secret,</i> rather for fear of <i>giving
offence</i> than of <i>receiving injury.</i> He went up to the
feast, because it was an opportunity of honouring God and doing
good; but he went up as it were in secret, because he would not
provoke the government. Note, Provided the work of God be done
effectually, it is best done when done with <i>least noise.</i> The
kingdom of God need not come <i>with observation,</i> <scripRef id="John.viii-p14.3" osisRef="Bible:Luke.17.20" parsed="|Luke|17|20|0|0" passage="Lu 17:20">Luke xvii. 20</scripRef>. We may do the work of
God <i>privately,</i> and yet not do it <i>deceitfully.</i></p>
<p class="indent" id="John.viii-p15">5. The great expectation that there was of
him among the Jews at Jerusalem, <scripRef id="John.viii-p15.1" osisRef="Bible:John.7.11-John.7.14" parsed="|John|7|11|7|14" passage="Joh 7:11-14"><i>v.</i> 11-14</scripRef>. Having formerly come up
to the feasts, and signalized himself by the miracles he wrought,
he had made himself the subject of much discourse and
observation.</p>
<p class="indent" id="John.viii-p16">(1.) They could not but think of him
(<scripRef id="John.viii-p16.1" osisRef="Bible:John.7.11" parsed="|John|7|11|0|0" passage="Joh 7:11"><i>v.</i> 11</scripRef>): <i>The Jews
sought him at the feast, and said, Where is he?</i> [1.] The common
people longed to see him there, that they might have their
curiosity gratified with the sight of his person and miracles. They
did not think it worth while to go to him into Galilee, though if
they had they would not have lost their labour, but they hoped the
feast would bring him to Jerusalem, and then they should see him.
If an opportunity of acquaintance with Christ come to their door,
they can like it well enough. They <i>sought him at the feast.</i>
When we attend upon God in his holy ordinances, we should seek
Christ in them, seek him at the gospel feasts. Those who would
<i>see</i> Christ at a feast must <i>seek</i> him there. Or, [2.]
Perhaps it was his enemies that were thus waiting an opportunity to
seize him, and, if possible, to put an effectual stop to his
progress. They said, <i>Where is he?</i> <b><i>pou esin
ekeinos</i></b>—<i>where is that fellow?</i> Thus scornfully and
contemptibly do they speak of him. When they should have welcomed
the feast as an opportunity of serving God, they were glad of it as
an opportunity of persecuting Christ. Thus Saul hoped to slay David
at the new moon, <scripRef id="John.viii-p16.2" osisRef="Bible:1Sam.20.27" parsed="|1Sam|20|27|0|0" passage="1Sa 20:27">1 Sam. xx.
27</scripRef>. Those who seek <i>opportunity to sin</i> in solemn
assemblies for religious worship profane God's ordinances to the
last degree, and defy him upon his own ground; it is like striking
<i>within the verge of the court.</i></p>
<p class="indent" id="John.viii-p17">(2.) The people differed much in their
sentiments concerning him (<scripRef id="John.viii-p17.1" osisRef="Bible:John.7.12" parsed="|John|7|12|0|0" passage="Joh 7:12"><i>v.</i>
12</scripRef>): <i>There was much murmuring,</i> or
<i>muttering</i> rather, <i>among the people concerning him.</i>
The enmity of the rulers against Christ, and their enquiries after
him, caused him to be so much the more talked of and observed among
the people. This ground the gospel of Christ has got by the
opposition made to it, that it has been the more enquired into,
and, by being <i>every where spoken against,</i> it has come to be
every where <i>spoken of,</i> and by this means has been spread the
further, and the merits of his cause have been the more <i>searched
into.</i> This murmuring was not <i>against</i> Christ, but
<i>concerning</i> him; some murmured at the rulers, because they
did not countenance and encourage him: others murmured at them,
because they did not silence and restrain him. Some murmured that
he had so great an interest in Galilee; others, that he had so
little interest in Jerusalem. Note, Christ and his religion have
been, and will be, the subject of much controversy and debate,
<scripRef id="John.viii-p17.2" osisRef="Bible:Luke.12.51-Luke.12.52" parsed="|Luke|12|51|12|52" passage="Lu 12:51,52">Luke xii. 51, 52</scripRef>. If all
would agree to entertain Christ as they ought, there would be
perfect peace; but, when some receive the light and others resolve
against it, there will be murmuring. The <i>bones in the
valley,</i> while they were <i>dead</i> and <i>dry,</i> lay quiet;
but when it was said unto them, <i>Live,</i> there was <i>a
noise</i> and <i>a shaking,</i> <scripRef id="John.viii-p17.3" osisRef="Bible:Ezek.37.7" parsed="|Ezek|37|7|0|0" passage="Eze 37:7">Ezek.
xxxvii. 7</scripRef>. But the noise and rencounter of liberty and
business are preferable, surely, to the silence and agreement of a
prison. Now what were the sentiments of the people concerning him?
[1.] Some said, <i>he is a good man.</i> This was a truth, but it
was far short of being the <i>whole truth.</i> He was not only a
<i>good man,</i> but more than a man, he was the <i>Son of God.</i>
Many who have no <i>ill</i> thoughts of Christ have yet <i>low</i>
thoughts of him, and scarcely honour him, even when they speak well
of him, because they do not <i>say enough;</i> yet indeed it was
his honour, and the reproach of those who persecuted him, that even
those who would not believe him to be the Messiah could not but own
he was a <i>good man.</i> [2.] Others said, <i>Nay, but he
deceiveth the people;</i> if this had been true, he had been a very
bad man. The doctrine he preached was sound, and could not be
contested; his miracles were real, and could not be disproved; his
conversation was manifestly holy and good; and yet it must be taken
for granted, notwithstanding, that there was some undiscovered
cheat at the bottom, because it was the interest of the chief
priests to oppose him and run him down. Such murmuring as there was
among the Jews concerning Christ there is still among us: the
Socinians say, <i>He is a good man,</i> and further they say not;
the <i>deists</i> will not allow this, but say, <i>He deceived the
people.</i> Thus some depreciate him, others abuse him, but
<i>great is the truth.</i> [3.] They were frightened by their
superiors from speaking much of him (<scripRef id="John.viii-p17.4" osisRef="Bible:John.7.13" parsed="|John|7|13|0|0" passage="Joh 7:13"><i>v.</i> 13</scripRef>): <i>No man spoke openly of him,
for fear of the Jews.</i> Either, <i>First,</i> They durst not
openly speak <i>well</i> of him. While any one was at liberty to
censure and reproach him, none durst vindicate him. Or,
<i>Secondly,</i> They durst not speak <i>at all</i> of him openly.
Because nothing could justly be said <i>against</i> him, they would
not suffer any thing to be said <i>of</i> him. It was a crime to
name him. Thus many have aimed to suppress truth, under colour of
silencing disputes about it, and would have all talk of religion
hushed, in hopes thereby to bury in oblivion religion itself.</p>
</div><scripCom id="John.viii-p17.5" osisRef="Bible:John.7.14-John.7.36" parsed="|John|7|14|7|36" passage="Joh 7:14-36" type="Commentary"/><div class="Commentary" id="Bible:John.7.14-John.7.36">
<h4 id="John.viii-p17.6">Christ at the Feast of
Tabernacles.</h4>
<p class="passage" id="John.viii-p18">14 Now about the midst of the feast Jesus went
up into the temple, and taught.   15 And the Jews marvelled,
saying, How knoweth this man letters, having never learned?  
16 Jesus answered them, and said, My doctrine is not mine, but his
that sent me.   17 If any man will do his will, he shall know
of the doctrine, whether it be of God, or <i>whether</i> I speak of
myself.   18 He that speaketh of himself seeketh his own
glory: but he that seeketh his glory that sent him, the same is
true, and no unrighteousness is in him.   19 Did not Moses
give you the law, and <i>yet</i> none of you keepeth the law? Why
go ye about to kill me?   20 The people answered and said,
Thou hast a devil: who goeth about to kill thee?   21 Jesus
answered and said unto them, I have done one work, and ye all
marvel.   22 Moses therefore gave unto you circumcision; (not
because it is of Moses, but of the fathers;) and ye on the sabbath
day circumcise a man.   23 If a man on the sabbath day receive
circumcision, that the law of Moses should not be broken; are ye
angry at me, because I have made a man every whit whole on the
sabbath day?   24 Judge not according to the appearance, but
judge righteous judgment.   25 Then said some of them of
Jerusalem, Is not this he, whom they seek to kill?   26 But,
lo, he speaketh boldly, and they say nothing unto him. Do the
rulers know indeed that this is the very Christ?   27 Howbeit
we know this man whence he is: but when Christ cometh, no man
knoweth whence he is.   28 Then cried Jesus in the temple as
he taught, saying, Ye both know me, and ye know whence I am: and I
am not come of myself, but he that sent me is true, whom ye know
not.   29 But I know him: for I am from him, and he hath sent
me.   30 Then they sought to take him: but no man laid hands
on him, because his hour was not yet come.   31 And many of
the people believed on him, and said, When Christ cometh, will he
do more miracles than these which this <i>man</i> hath done?  
32 The Pharisees heard that the people murmured such things
concerning him; and the Pharisees and the chief priests sent
officers to take him.   33 Then said Jesus unto them, Yet a
little while am I with you, and <i>then</i> I go unto him that sent
me.   34 Ye shall seek me, and shall not find <i>me:</i> and
where I am, <i>thither</i> ye cannot come.   35 Then said the
Jews among themselves, Whither will he go, that we shall not find
him? will he go unto the dispersed among the Gentiles, and teach
the Gentiles?   36 What <i>manner of</i> saying is this that
he said, Ye shall seek me, and shall not find <i>me:</i> and where
I am, <i>thither</i> ye cannot come?</p>
<p class="indent" id="John.viii-p19">Here is, I. Christ's public preaching in
the temple (<scripRef id="John.viii-p19.1" osisRef="Bible:John.7.14" parsed="|John|7|14|0|0" passage="Joh 7:14"><i>v.</i> 14</scripRef>):
He <i>went up into the temple, and taught,</i> according to his
custom when he was at Jerusalem. His business was to preach the
gospel of the kingdom, and he did it in every place of concourse.
His sermon is not recorded, because, probably, it was to the same
purport with the sermons he had preached in Galilee, which were
recorded by the other evangelists. For the gospel is the same to
the <i>plain</i> and to the <i>polite.</i> But that which is
observable here is that it was <i>about the midst of the feast;</i>
the fourth or fifth day of the eight. Whether he did not come up to
Jerusalem till the middle of the feast, or whether he came up at
the beginning, but kept private till now, is not certain. But,
<i>Query,</i> Why did he not go to the temple <i>sooner,</i> to
preach? <i>Answer,</i> 1. Because the people would have more
leisure to hear him, and, it might be hoped, would be better
disposed to hear him, when they had spent some days in their
booths, as they did at the feast of tabernacles. 2. Because he
would choose to appear when both his friends and his enemies had
done looking for him; and so give a specimen of the method he would
observe in his appearances, which is to come at midnight, <scripRef id="John.viii-p19.2" osisRef="Bible:Matt.25.6" parsed="|Matt|25|6|0|0" passage="Mt 25:6">Matt. xxv. 6</scripRef>. But why did he appear
thus publicly now? Surely it was to <i>shame</i> his persecutors,
the chief priests and elders. (1.) By showing that, though they
were very bitter against him, yet he did not fear them, nor their
power. See <scripRef id="John.viii-p19.3" osisRef="Bible:Isa.50.7-Isa.50.8" parsed="|Isa|50|7|50|8" passage="Isa 50:7,8">Isa. l. 7, 8</scripRef>.
(2.) By taking their work out of their hands. Their office was to
teach the people in the temple, and particularly at the <i>feast of
tabernacles,</i> <scripRef id="John.viii-p19.4" osisRef="Bible:Neh.8.17-Neh.8.18" parsed="|Neh|8|17|8|18" passage="Ne 8:17,18">Neh. viii. 17,
18</scripRef>. But they either did not teach them at all or taught
for doctrines the commandments of men, and therefore he goes up to
the temple and teaches the people. When the shepherds of Israel
made a prey of the flock it was time for the chief Shepherd to
appear, as was promised. <scripRef id="John.viii-p19.5" osisRef="Bible:Ezek.34.22-Ezek.34.23 Bible:Mal.3.1" parsed="|Ezek|34|22|34|23;|Mal|3|1|0|0" passage="Eze 34:22,23,Mal 3:1">Ezek. xxxiv. 22, 23; Mal. iii.
1</scripRef>.</p>
<p class="indent" id="John.viii-p20">II. His discourse with the Jews hereupon;
and the conference is reducible to four heads:</p>
<p class="indent" id="John.viii-p21">1. Concerning <i>his doctrine.</i> See
here,</p>
<p class="indent" id="John.viii-p22">(1.) How the Jews <i>admired</i> it
(<scripRef id="John.viii-p22.1" osisRef="Bible:John.7.15" parsed="|John|7|15|0|0" passage="Joh 7:15"><i>v.</i> 15</scripRef>): <i>They
marvelled,</i> saying, <i>How knoweth this man letters, having
never learned?</i> Observe here, [1.] That our Lord Jesus was not
educated in the schools of the prophets, or at the feet of the
rabbin; not only did not travel for learning, as the philosophers
did, but did not make any use of the schools and academies in his
own country. Moses was taught the learning of the Egyptians, but
Christ was not taught so much as the learning of the Jews; having
received the Spirit <i>without measure,</i> he needed not receive
any knowledge <i>from man, or by man.</i> At the time of Christ's
appearing, learning flourished both in the Roman empire and in the
Jewish church more than in any age before or since, and in such a
time of enquiry Christ chose to establish his religion, not in an
illiterate age, lest it should look like a design to impose upon
the world; yet he himself studied not the learning then in vogue.
[2.] That Christ <i>had letters,</i> though he had never
<i>learned</i> them; was mighty in the scriptures, though he never
had any doctor of the law for his tutor. It is necessary that
Christ's ministers should have <i>learning,</i> as he had; and
since they cannot expect to have it as he had it, by inspiration,
they must take pains to get it in an ordinary way. [3.] That
Christ's having learning, though he had not been taught it, made
him truly great and wonderful; the Jews speak of it here with
wonder. <i>First,</i> Some, it is likely, took notice of it to his
honour: He that had no human learning, and yet so far excelled all
that had, certainly must be endued with a divine knowledge.
<i>Secondly,</i> Others, probably, mentioned it in disparagement
and contempt of him: Whatever he <i>seems</i> to have, he cannot
really have any true learning, for he was never at the university,
nor took his degree. <i>Thirdly,</i> Some perhaps suggested that he
had got his learning by magic arts, or some unlawful means or
other. Since they know not how he could be a scholar, they will
think him a conjurer.</p>
<p class="indent" id="John.viii-p23">(2.) What he <i>asserted</i> concerning it;
three things:—</p>
<p class="indent" id="John.viii-p24">[1.] That his <i>doctrine</i> is
<i>divine</i> (<scripRef id="John.viii-p24.1" osisRef="Bible:John.7.16" parsed="|John|7|16|0|0" passage="Joh 7:16"><i>v.</i>
16</scripRef>): <i>My doctrine is not mine, but his that sent
me.</i> They were offended because he undertook to <i>teach</i>
though he had never learned, in answer to which he tells them that
his doctrine was such as was not to be <i>learned,</i> for it was
not the product of <i>human thought</i> and natural powers enlarged
and elevated by reading and conversation, but it was a <i>divine
revelation.</i> As God, equal with the Father, he might truly have
said, <i>My doctrine is mine, and his that sent me;</i> but being
now in his estate of humiliation, and being, as Mediator, God's
servant, it was more congruous to say, "<i>My doctrine is not
mine,</i> not mine only, nor mine originally, as man and mediator,
but <i>his that sent me;</i> it does not centre in myself, nor lead
ultimately to myself, but to him that sent me." God had promised
concerning the great prophet that he would <i>put his words into
his mouth</i> (<scripRef id="John.viii-p24.2" osisRef="Bible:Deut.18.18" parsed="|Deut|18|18|0|0" passage="De 18:18">Deut. xviii.
18</scripRef>), to which Christ seems here to refer. Note, It is
the comfort of those who embrace Christ's doctrine, and the
condemnation of those who reject it, that it is a divine doctrine:
it is <i>of God and not of man.</i></p>
<p class="indent" id="John.viii-p25">[2.] That the most competent judges of the
truth and divine authority of Christ's doctrine are those that with
a sincere and upright heart desire and endeavour to do the will of
God (<scripRef id="John.viii-p25.1" osisRef="Bible:John.7.17" parsed="|John|7|17|0|0" passage="Joh 7:17"><i>v.</i> 17</scripRef>): <i>If
any man be willing to do the will of God,</i> have his will melted
into the <i>will of God, he shall know of the doctrine whether it
be of God or whether I speak of myself.</i> Observe here,
<i>First,</i> What the question is, concerning the doctrine of
Christ, <i>whether it be of God</i> or no; whether the gospel be a
divine revelation or an imposture. Christ himself was willing to
have his doctrine enquired into, whether it were of God or no, much
more should his ministers; and we are concerned to examine what
grounds we go upon, for, if we be deceived, we are miserably
deceived. <i>Secondly,</i> Who are likely to succeed in this
search: those that <i>do the will of God,</i> at least are desirous
to do it. Now see, 1. Who they are that <i>will do the will of
God.</i> They are such as are <i>impartial</i> in their enquiries
concerning the will of God, and are not biassed by any lust or
interest, and such as are resolved by the grace of God, when they
find out what the will of God is, to conform to it. They are such
as have an honest principle of regard to God, and are truly
desirous to glorify and please him. 2. Whence it is that such a one
shall know of the truth of Christ's doctrine. (1.) Christ has
promised to <i>give knowledge</i> to such; he hath said, <i>He
shall know,</i> and he can give an understanding. Those who improve
the light they have, and carefully live up to it, shall be secured
by divine grace from destructive mistakes. (2.) They are disposed
and prepared to <i>receive</i> that knowledge. He that is inclined
to submit to the rules of the divine law is disposed to admit the
rays of divine light. <i>To him that has</i> shall be given; those
have a <i>good understanding</i> that <i>do his commandments,</i>
<scripRef id="John.viii-p25.2" osisRef="Bible:Ps.111.10" parsed="|Ps|111|10|0|0" passage="Ps 111:10">Ps. cxi. 10</scripRef>. Those who
<i>resemble</i> God are most likely to <i>understand</i> him.</p>
<p class="indent" id="John.viii-p26">[3.] That hereby it appeared that Christ,
as a teacher, did not speak <i>of himself,</i> because he did not
seek himself, <scripRef id="John.viii-p26.1" osisRef="Bible:John.7.18" parsed="|John|7|18|0|0" passage="Joh 7:18"><i>v.</i> 18</scripRef>.
<i>First,</i> See here the character of a deceiver: he <i>seeketh
his own glory,</i> which is a sign that he <i>speaks of
himself,</i> as the false Christs and false prophets did. Here is
the description of the <i>cheat:</i> they <i>speak of
themselves,</i> and have no commission nor instructions from God;
no warrant but their own will, no inspiration but their own
imagination, their own policy and artifice. Ambassadors <i>speak
not of themselves;</i> those ministers disclaim that character who
glory in this that they <i>speak of themselves.</i> But see the
discovery of the cheat; by this their pretensions are disproved,
they consult purely <i>their own glory;</i> self-seekers are
self-speakers. Those who speak <i>from God</i> will speak <i>for
God,</i> and for his glory; those who aim at their own preferment
and interest make it to appear that they had no commission form
God. <i>Secondly,</i> See the contrary character Christ gives of
himself and his doctrine: <i>He that seeks his glory that sent
him,</i> as I do, makes it to appear that <i>he is true.</i> 1. He
was <i>sent of God.</i> Those teachers, and those only, who are
sent of God, are to be received and entertained by us. Those who
bring a divine message must prove a divine mission, either by
special revelation or by regular institution. 2. He <i>sought the
glory of God.</i> It was both the tendency of his doctrine and the
tenour of his whole conversation to <i>glorify God.</i> 3. This was
a proof that he was <i>true,</i> and there was <i>no
unrighteousness in him.</i> False teachers are most
<i>unrighteous;</i> they are unjust to God whose name they abuse,
and unjust to the souls of men whom they impose upon. There cannot
be a greater piece of unrighteousness than this. But Christ made it
appear that he was <i>true,</i> that he was really what he said he
was, that there was <i>no unrighteousness</i> in him, no falsehood
in his doctrine, no fallacy nor fraud in his dealings with us.</p>
<p class="indent" id="John.viii-p27">2. They discourse concerning the
<i>crime</i> that was laid to his charge for curing the impotent
man, and bidding him carry his bed on the sabbath day, for which
they had formerly prosecuted him, and which was still the pretence
of their enmity to him.</p>
<p class="indent" id="John.viii-p28">(1.) He argues against them by way of
<i>recrimination,</i> convicting them of far worse practices,
<scripRef id="John.viii-p28.1" osisRef="Bible:John.7.19" parsed="|John|7|19|0|0" passage="Joh 7:19"><i>v.</i> 19</scripRef>. How could
they for shame censure him for a breach of the law of Moses, when
they themselves were such notorious breakers of it? <i>Did not
Moses give you the law?</i> And it was their privilege that they
had the law, no nation had such a law; but it was their wickedness
that <i>none of them kept the law,</i> that they rebelled against
it, and lived contrary to it. Many that have the law given them,
when they have it do not keep it. Their neglect of the law was
universal: <i>None of you keepeth</i> it: neither those of them
that were in <i>posts of honour,</i> who should have been most
<i>knowing,</i> nor those who were in <i>posts of subjection,</i>
who should have been most <i>obedient.</i> They boasted of the law,
and pretended a zeal for it, and were enraged at Christ for seeming
to transgress it, and yet none of them kept it; like those who say
that they are for the church, and yet never go to church. It was an
aggravation of their wickedness, in persecuting Christ for breaking
the law, that they themselves did not keep it: "<i>None of you
keepeth the law,</i> why then go ye about to kill me for not
keeping it?" Note, Those are commonly most censorious of others who
are most faulty themselves. Thus hypocrites, who are forward to
pull a mote out of their brother's eye, are not aware of a beam in
their own. <i>Why go ye about to kill me?</i> Some take this as the
evidence of their not keeping the law: "<i>You keep not the
law;</i> if you did, you would understand yourselves better than to
go about to kill me for doing a good work." Those that support
themselves and their interest by persecution and violence, whatever
they pretend (though they may call themselves <i>custodes utriusque
tabulæ—the guardians of both tables</i>), are not keepers of the
law of God. Chemnitius understands this as a reason why it was time
to supersede the law of Moses by the gospel, because the law was
found insufficient to <i>restrain sin:</i> "Moses gave you the law,
but you do not keep it, nor are kept by it from the greatest
wickedness; there is therefore need of a clearer light and better
law to be brought in; why then do you aim to kill me for
introducing it?"</p>
<p class="indent" id="John.viii-p29">Here the <i>people</i> rudely interrupted
him in his discourse, and contradicted what he said (<scripRef id="John.viii-p29.1" osisRef="Bible:John.7.20" parsed="|John|7|20|0|0" passage="Joh 7:20"><i>v.</i> 20</scripRef>): <i>Thou has a devil;
who goes about to kill thee?</i> This intimates, [1.] The <i>good
opinion</i> they had of their rulers, who, they think, would never
attempt so atrocious a thing as to kill him; no, such a veneration
they had for their elders and chief priests that they would swear
for them they would do no harm to an innocent man. Probably the
rulers had their little emissaries among the people who suggested
this to them; many deny that wickedness which at the same time they
are contriving. [2.] The <i>ill opinion</i> they had of our Lord
Jesus: "<i>Thou hast a devil,</i> thou art possessed with a lying
spirit, and art a <i>bad man</i> for saying so;" so some: or
rather, "Thou art melancholy, and art a <i>weak man;</i> thou
frightenest thyself with causeless fears, as hypochondriacal people
are apt to do." Not only open frenzies, but silent melancholies,
were then commonly imputed to the power of Satan. "Thou art crazed,
has a distempered brain." Let us not think it strange if the best
of men are put under the worst of characters. To this vile calumny
our Saviour returns no direct answer, but seems as if he took no
notice of it. Note, Those who would be like Christ must put up with
affronts, and pass by the indignities and injuries done them; must
not <i>regard</i> them, much less <i>resent</i> them, and least of
all <i>revenge</i> them. <i>I, as a deaf man, heard not.</i> When
Christ was <i>reviled,</i> he <i>reviled not again,</i></p>
<p class="indent" id="John.viii-p30">(2.) He argues by way of appeal and
vindication.</p>
<p class="indent" id="John.viii-p31">[1.] He appeals to <i>their own
sentiments</i> of this miracle: "<i>I have done one work, and you
all marvel,</i> <scripRef id="John.viii-p31.1" osisRef="Bible:John.7.21" parsed="|John|7|21|0|0" passage="Joh 7:21"><i>v.</i>
21</scripRef>. You cannot choose but marvel at it as truly great,
and altogether supernatural; you must all own it to be marvellous."
Or, "Though I have done but <i>one work</i> that you have any
colour to find fault with, yet you marvel, you are offended and
displeased as if I had been guilty of some heinous or enormous
crime."</p>
<p class="indent" id="John.viii-p32">[2.] He appeals to their own practice in
other instances: "<i>I have done one work</i> on the sabbath, and
it was done easily, with a word's speaking, and you all marvel, you
make a mighty strange thing of it, that a religious man should dare
do such a thing, whereas you yourselves <i>many a time</i> do that
which is a much more servile work on the sabbath day, in the case
of circumcision; if it be lawful for you, nay, and your duty, to
circumcise a child on the sabbath day, when it happens to be the
eighth day, as no doubt it is, much more was it lawful and good for
me to heal a diseased man on that day." Observe,</p>
<p class="indent" id="John.viii-p33"><i>First,</i> The rise and origin of
circumcision: <i>Moses gave you circumcision,</i> gave you the law
concerning it. Here, 1. Circumcision is said to <i>be given,</i>
and (<scripRef id="John.viii-p33.1" osisRef="Bible:John.7.23" parsed="|John|7|23|0|0" passage="Joh 7:23"><i>v.</i> 23</scripRef>) they are
said to <i>receive</i> it; it was not imposed upon them as a yoke,
but conferred upon them as a favour. Note, The ordinances of God,
and particularly those which are seals of the covenant, are
<i>gifts given to men,</i> and are to be received as such. 2. Moses
is said to give it, because it was a part of that law which was
<i>given by Moses;</i> yet, as Christ said of the manna (<scripRef id="John.viii-p33.2" osisRef="Bible:John.6.32" parsed="|John|6|32|0|0" passage="Joh 6:32"><i>ch.</i> vi. 32</scripRef>), Moses did not
give it them, but God; nay, and it was not of Moses first, but
<i>of the fathers,</i> <scripRef id="John.viii-p33.3" osisRef="Bible:John.7.22" parsed="|John|7|22|0|0" passage="Joh 7:22"><i>v.</i>
22</scripRef>. Though it was incorporated into the Mosaic
institution, yet it was ordained long before, for it was a seal of
the righteousness of faith, and therefore commenced with the
promise four hundred and thirty years before, <scripRef id="John.viii-p33.4" osisRef="Bible:Gal.3.17" parsed="|Gal|3|17|0|0" passage="Ga 3:17">Gal. iii. 17</scripRef>. The church membership of
believers and their seed was not of Moses or his law, and therefore
did not fall with it; but was <i>of the fathers,</i> belonged to
the patriarchal church, and was part of that blessing of Abraham
which was to come upon the Gentiles, <scripRef id="John.viii-p33.5" osisRef="Bible:Gal.3.14" parsed="|Gal|3|14|0|0" passage="Ga 3:14">Gal. iii. 14</scripRef>.</p>
<p class="indent" id="John.viii-p34"><i>Secondly,</i> The respect paid to the
law of circumcision above that of the sabbath, in the constant
practice of the Jewish church. The Jewish casuists frequently take
notice of it, <i>Circumcisio et ejus sanatio pellit
sabbbatum—Circumcision and its cure drive away the sabbath;</i> so
that if a child was born one sabbath day it was without fail
circumcised the next. If then, when the <i>sabbath rest</i> was
more strictly insisted on, yet those works were allowed which were
<i>in ordine ad spiritualia—for the keeping up of religion,</i>
much more are they allowed now under the gospel, when the stress is
laid more upon the <i>sabbath work.</i></p>
<p class="indent" id="John.viii-p35"><i>Thirdly,</i> The inference Christ draws
hence in justification of himself, and of what he had done
(<scripRef id="John.viii-p35.1" osisRef="Bible:John.7.23" parsed="|John|7|23|0|0" passage="Joh 7:23"><i>v.</i> 23</scripRef>): <i>A
man-child on the sabbath day receives circumcision, that the law of
circumcision might not be broken;</i> or, as the margin reads it,
<i>without breaking the law,</i> namely, of the sabbath. Divine
commands must be construed so as to agree with each other. "Now, if
this be allowed by yourselves, how unreasonable are you, who are
<i>angry with me because I have made a man every whit whole on the
sabbath day!</i>" <b><i>emoi cholate</i></b>. The word is used only
here, from <b><i>choge</i></b>—<i>fel, gall.</i> They were angry
at him with the greatest indignation; it was a spiteful anger,
anger with gall in it. Note, It is very absurd and unreasonable for
us to condemn others for that in which we justify ourselves.
Observe the comparison Christ here makes between their
<i>circumcising a child</i> and his <i>healing a man</i> on the
sabbath day. 1. Circumcision was but a ceremonial institution; it
was <i>of the fathers</i> indeed, but not from the beginning; but
what Christ did was a good work by the law of nature, a more
excellent law than that which made circumcision a good work. 2.
Circumcision was a <i>bloody</i> ordinance, and <i>made sore;</i>
but what Christ did was healing, and made whole. The law works
pain, and, if that work may be done on the sabbath day, much more a
gospel work, which produces peace. 3. Especially considering that
whereas, when they had circumcised a child, their care was only to
heal up that part which was circumcised, which might be done and
yet the child remain under other illnesses, Christ had made this
man <i>every whit whole,</i> <b><i>holon anthropon
hygie</i></b>—<i>I have made the whole man healthful</i> and
sound. The <i>whole body</i> was <i>healed,</i> for the disease
affected the whole body; and it was a perfect cure, such as left no
relics of the disease behind; nay, Christ not only healed his body,
but his soul too, by that admonition, <i>Go, and sin no more,</i>
and so indeed made the <i>whole man</i> sound, for the soul is the
man. Circumcision indeed was intended for the good of the soul, and
to make the <i>whole man</i> as it should be; but they had
perverted it, and turned it into a mere carnal ordinance; but
Christ accompanied his outward cures with inward grace, and so made
them sacramental, and healed the <i>whole man.</i></p>
<p class="indent" id="John.viii-p36">He concludes this argument with that rule
(<scripRef id="John.viii-p36.1" osisRef="Bible:John.7.24" parsed="|John|7|24|0|0" passage="Joh 7:24"><i>v.</i> 24</scripRef>): <i>Judge
not according to the appearance, but judge righteous judgment.</i>
This may be applied, either, <i>First,</i> In particular, to this
work which they quarrelled with as a violation of the law. Be not
partial in your judgment; judge not, <b><i>kat
opsin</i></b>—<i>with respect of persons;</i> knowing faces, as
the Hebrew phrase is, <scripRef id="John.viii-p36.2" osisRef="Bible:Deut.1.17" parsed="|Deut|1|17|0|0" passage="De 1:17">Deut. i.
17</scripRef>. It is contrary to the law of justice, as well as
charity, to censure those who differ in opinion from us as
transgressors, in taking that liberty which yet in those of our own
party, and way, and opinion, we allow of; as it is also to commend
that in some as necessary strictness and severity which in others
we condemn as imposition and persecution. Or, <i>Secondly,</i> In
general, to Christ's person and preaching, which they were offended
at and prejudiced against. Those things that are false, and
designed to impose upon men, commonly appear best when they are
judged of <i>according to the outward appearance,</i> they appear
most plausible <i>prima facie—at the first glance.</i> It was this
that gained the Pharisees such an interest and reputation, that
they <i>appeared right</i> unto men (<scripRef id="John.viii-p36.3" osisRef="Bible:Matt.23.27-Matt.23.28" parsed="|Matt|23|27|23|28" passage="Mt 23:27,28">Matt. xxiii. 27, 28</scripRef>), and men judged of
them by that appearance, and so were sadly mistaken in them. "But,"
saith Christ, "be not too confident that all are real saints who
are seeming ones." With reference to himself, his <i>outward
appearance</i> was far short of his real dignity and excellency,
for he took upon him the <i>form of a servant</i> (<scripRef id="John.viii-p36.4" osisRef="Bible:Phil.2.7" parsed="|Phil|2|7|0|0" passage="Php 2:7">Phil. ii. 7</scripRef>), was in the <i>likeness
of sinful flesh</i> (<scripRef id="John.viii-p36.5" osisRef="Bible:Rom.8.3" parsed="|Rom|8|3|0|0" passage="Ro 8:3">Rom. viii.
3</scripRef>), had <i>no form nor comeliness,</i> <scripRef id="John.viii-p36.6" osisRef="Bible:Isa.53.2" parsed="|Isa|53|2|0|0" passage="Isa 53:2">Isa. liii. 2</scripRef>. So that those who
undertook to judge whether he was the Son of God or no by his
<i>outward appearance</i> were not likely to <i>judge righteous
judgment.</i> The Jews expected the outward appearance of the
Messiah to be pompous and magnificent, and attended with all the
ceremonies of secular grandeur; and, judging of Christ by that
rule, their judgment was from first to last a <i>continual</i>
mistake, for the kingdom of Christ was not to be <i>of this
world,</i> nor to <i>come with observation.</i> If a divine power
accompanied him, and God bore him witness, and the scriptures were
fulfilled in him, though his appearance was ever so mean, they
ought to receive him, and to judge by faith, and not by the sight
of the eye. See <scripRef id="John.viii-p36.7" osisRef="Bible:Isa.11.3 Bible:1Sam.16.7" parsed="|Isa|11|3|0|0;|1Sam|16|7|0|0" passage="Isa 11:3,1Sa 16:7">Isa. xi. 3,
and 1 Sam. xvi. 7</scripRef>. Christ and his doctrine and doings
desire nothing but <i>righteous judgment;</i> if truth and justice
may but pass the sentence, Christ and his cause will carry the day.
We must not judge concerning any by their <i>outward
appearance,</i> not by their titles, the figure they make in the
world, and their fluttering show, but by their intrinsic worth, and
the gifts and graces of God's Spirit in them.</p>
<p class="indent" id="John.viii-p37">3. Christ discourses with them here
concerning <i>himself,</i> whence he came, and whither he was
going, <scripRef id="John.viii-p37.1" osisRef="Bible:John.7.25-John.7.36" parsed="|John|7|25|7|36" passage="Joh 7:25-36"><i>v.</i>
25-36</scripRef>.</p>
<p class="indent" id="John.viii-p38">(1.) <i>Whence he came,</i> <scripRef id="John.viii-p38.1" osisRef="Bible:John.7.25-John.7.31" parsed="|John|7|25|7|31" passage="Joh 7:25-31"><i>v.</i> 25-31</scripRef>. In the account of
this observe,</p>
<p class="indent" id="John.viii-p39">[1.] The objection concerning this stated
by some of the inhabitants of Jerusalem, who seem to have been of
all others most prejudiced against him, <scripRef id="John.viii-p39.1" osisRef="Bible:John.7.25" parsed="|John|7|25|0|0" passage="Joh 7:25"><i>v.</i> 25</scripRef>. One would think that those who
lived at the fountain-head of knowledge and religion should have
been most ready to receive the Messiah: but it proved quite
contrary. Those that have plenty of the means of knowledge and
grace, if they are not <i>made better</i> by them, are commonly
<i>made worse;</i> and our Lord Jesus has often met with the least
welcome from those that one would expect the best from. But it was
not without some just cause that it came into a proverb, <i>The
nearer the church the further from God.</i> These people of
Jerusalem showed their ill-will to Christ,</p>
<p class="indent" id="John.viii-p40"><i>First,</i> By their reflecting on the
rulers, because they let him alone: <i>Is not this he whom they
seek to kill?</i> The multitude of the people that came up out of
the country to the feast did not suspect there was any design on
foot against him, and therefore they said, <i>Who goes about to
kill thee?</i> <scripRef id="John.viii-p40.1" osisRef="Bible:John.7.20" parsed="|John|7|20|0|0" passage="Joh 7:20"><i>v.</i>
20</scripRef>. But those of Jerusalem knew the plot, and irritated
their rulers to put it into execution: "<i>Is not this he whom they
seek to kill?</i> Why do they not do it then? Who hinders them?
They say that they have a mind to get him out of the way, and yet,
lo, <i>he speaketh boldly,</i> and <i>they say nothing to him;</i>
do <i>the rulers know indeed that this is the very Christ?</i>"
<scripRef id="John.viii-p40.2" osisRef="Bible:John.7.26" parsed="|John|7|26|0|0" passage="Joh 7:26"><i>v.</i> 26</scripRef>. Here they
slyly and maliciously insinuate two things, to exasperate the
rulers against Christ, when indeed they needed to spur. 1. That by
conniving at his preaching they <i>brought their authority into
contempt.</i> "Must a man that is condemned by the <i>sanhedrim</i>
as a deceiver be permitted to <i>speak boldly,</i> without any
check or contradiction? This makes their sentence to be but
<i>brutem fulmen—a vain menace;</i> if our rulers will suffer
themselves to be thus trampled upon, they may thank themselves if
none stand in awe of them and their laws." Note, The worst of
persecutions have often been carried on under colour of the
necessary support of authority and government. 2. That hereby they
brought <i>their judgment</i> into <i>suspicion. Do they know that
this is the Christ?</i> It is spoken ironically, "How came they to
change their mind? What new discovery have they lighted on? They
give people occasion to think that they believe him to be the
Christ, and it behoves them to act vigorously against him to clear
themselves from the suspicion." Thus the rulers, who had made the
people enemies to Christ, made them <i>seven times more the
children of hell than themselves,</i> <scripRef id="John.viii-p40.3" osisRef="Bible:Matt.23.15" parsed="|Matt|23|15|0|0" passage="Mt 23:15">Matt. xxiii. 15</scripRef>. When religion and the
profession of Christ's name are <i>out of fashion,</i> and
consequently <i>out of repute,</i> many are strongly tempted to
persecute and oppose them, only that they may not be thought to
favour them and incline to them. And for this reason apostates, and
the degenerate offspring of good parents, have been sometimes worse
than others, as it were to wipe off the stain of their profession.
It was strange that the rulers, thus irritated, did not seize
Christ; but his hour was not yet come; and God can tie men's hands
to admiration, though he should not turn their hearts.</p>
<p class="indent" id="John.viii-p41"><i>Secondly,</i> By their exception against
his being the Christ, in which appeared more malice than matter,
<scripRef id="John.viii-p41.1" osisRef="Bible:John.7.27" parsed="|John|7|27|0|0" passage="Joh 7:27"><i>v.</i> 27</scripRef>. "If the
rulers think him to be the Christ, we neither can nor will believe
him to be so, for we have this argument against it, that <i>we know
this man, whence he is; but when Christ comes no man knows whence
he is.</i>" Here is a fallacy in the argument, for the propositions
are not body <i>ad idem—adapted to the same view of the
subject.</i> 1. If they speak of his <i>divine nature,</i> it is
true that when Christ comes <i>no man knows whence he is,</i> for
he is a priest after the order of Melchizedek, who was <i>without
descent,</i> and <i>his goings forth have been from of old, from
everlasting,</i> <scripRef id="John.viii-p41.2" osisRef="Bible:Mic.5.2" parsed="|Mic|5|2|0|0" passage="Mic 5:2">Mic. v. 2</scripRef>.
But then it is not true that as for this man they knew whence he
was, for they knew not his divine nature, nor how <i>the Word</i>
was <i>made flesh.</i> 2. If they speak of his <i>human nature,</i>
it is true that they knew whence he was, who was his mother, and
where he was bred up; but then it is false that ever it was said of
the Messiah that none should know whence he was, for it was known
before <i>where he should be born,</i> <scripRef id="John.viii-p41.3" osisRef="Bible:Matt.2.4-Matt.2.5" parsed="|Matt|2|4|2|5" passage="Mt 2:4,5">Matt. ii. 4, 5</scripRef>. Observe, (1.) How they
<i>despised him,</i> because they knew <i>whence he was.</i>
Familiarity breeds contempt, and we are apt to disdain the
<i>use</i> of those whom we know the <i>rise of.</i> Christ's own
received him not, because he was <i>their own,</i> for which very
reason they should the rather have loved him, and been thankful
that their nation and their age were honoured with his appearance.
(2.) How they endeavoured unjustly to fasten the ground of their
prejudice upon the scriptures, as if they countenanced them, when
there was no such thing. <i>Therefore</i> people err concerning
Christ, because they <i>know not the scripture.</i></p>
<p class="indent" id="John.viii-p42">[2.] Christ's answer to this objection,
<scripRef id="John.viii-p42.1" osisRef="Bible:John.7.28-John.7.29" parsed="|John|7|28|7|29" passage="Joh 7:28,29"><i>v.</i> 28, 29</scripRef>.</p>
<p class="indent" id="John.viii-p43"><i>First,</i> He spoke freely and boldly,
he <i>cried in the temple, as he taught,</i> he spoke this louder
than the rest of his discourse, 1. To express his earnestness,
being <i>grieved for the hardness of their hearts.</i> There may be
a vehemency in contending for the truth where yet there is no
intemperate heat nor passion. We may instruct gainsayers with
warmth, and yet with <i>meekness.</i> 2. The priests and those that
were prejudiced against him, did not come near enough to hear his
preaching, and therefore he must speak louder than ordinary what he
will have them to hear. Whoever has ears to hear, let him hear
this.</p>
<p class="indent" id="John.viii-p44"><i>Secondly,</i> His answer to their cavil
is, 1. By way of <i>concession,</i> granting that they did or might
know his origin as to the flesh: "<i>You both know me, and you know
whence I am.</i> You know I am of your own nation, and one of
yourselves." It is no disparagement to the doctrine of Christ that
there is that in it which is level to the capacities of the
meanest, plain truths, discovered even by nature's light, of which
we may say, We know whence they are. "<i>You know me,</i> you think
you know me; but you are mistaken; you take me to be the
carpenter's son, and born at Nazareth, but it is not so." 2. By way
of <i>negation,</i> denying that that which they did see in him,
and know of him, was all that was to be known; and therefore, if
they looked no further, they judged by the outward appearance only.
They knew <i>whence</i> he came perhaps, and <i>where</i> he had
his birth, but he will tell them what they knew not, <i>from
whom</i> he came. (1.) That he did not <i>come of himself;</i> that
he did not run without sending, nor come as a private person, but
with a public character. (2.) That he was sent of his Father; this
is twice mentioned: <i>He hath sent me.</i> And again, "<i>He hath
sent me,</i> to say what I say, and do what I do." This he was
himself well assured of, and therefore knew that his Father would
bear him out; and it is well for us that we are assured of it too,
that we may with holy confidence go to God by him. (3.) That he was
<i>from his Father,</i> <b><i>par autou eimi</i></b>—<i>I am from
him;</i> not only sent from him as a servant from his master, but
from him by eternal generation, as a son from his father, by
essential emanation, as the beams from the sun. (4.) <i>That the
Father who sent him is true;</i> he had promised to give the
Messiah, and, though the Jews had forfeited the promise, yet he
that made the promise is <i>true,</i> and has performed it. He had
promised that the Messiah should see his seed, and be successful in
his undertaking; and, though the generality of the Jews reject him
and his gospel, yet he <i>is true,</i> and will fulfil the promise
in the calling of the Gentiles. (5.) That these unbelieving Jews
did <i>not know the Father: He that sent me, whom you know not.</i>
There is much ignorance of God even with many that have a <i>form
of knowledge;</i> and the true reason why people reject Christ is
because they do not <i>know God;</i> for there is such a harmony of
the divine attributes in the work of redemption, and such an
admirable agreement between natural and revealed religion, that the
right knowledge of the former would not only admit, but introduce,
the latter. (6.) Our Lord Jesus was intimately acquainted with the
Father that <i>sent him: but I know him.</i> He knew him so well
that he was not at all <i>in doubt</i> concerning his mission from
him, but perfectly <i>assured</i> of it; nor at all <i>in the
dark</i> concerning the work he had to do, but perfectly
<i>apprized</i> of it, <scripRef id="John.viii-p44.1" osisRef="Bible:Matt.11.27" parsed="|Matt|11|27|0|0" passage="Mt 11:27">Matt. xi.
27</scripRef>.</p>
<p class="indent" id="John.viii-p45">[3.] The provocation which this gave to his
enemies, who hated him because he <i>told them the truth,</i>
<scripRef id="John.viii-p45.1" osisRef="Bible:John.7.30" parsed="|John|7|30|0|0" passage="Joh 7:30"><i>v.</i> 30</scripRef>. <i>They
sought therefore to take him,</i> to lay violent hands on him, not
only to do him a mischief, but some way or other to be the death of
him; but by the restraint of an invisible power it was prevented;
nobody touched him, <i>because his hour was not yet come;</i> this
was not their reason why they did it not, but God's reason why he
hindered them from doing it. Note, <i>First,</i> The faithful
preachers of the truths of God, though they behave themselves with
ever so much prudence and meekness, must expect to be hated and
persecuted by those who think themselves tormented by their
testimony, <scripRef id="John.viii-p45.2" osisRef="Bible:Rev.11.10" parsed="|Rev|11|10|0|0" passage="Re 11:10">Rev. xi. 10</scripRef>.
<i>Secondly,</i> God has wicked men in a chain, and, whatever
mischief they <i>would do,</i> they <i>can do</i> no more than God
will suffer them to do. The malice of persecutors is
<i>impotent</i> even when it is most <i>impetuous,</i> and, when
Satan <i>fills their hearts,</i> yet God <i>ties their hands.
Thirdly,</i> God's servants are sometimes wonderfully protected by
indiscernible unaccountable means. Their enemies do not do the
mischief they designed, and yet neither they themselves nor any one
else can tell why they do not. <i>Fourthly,</i> Christ had <i>his
hour</i> set, which was to put a period to his day and work on
earth; so have all his people and all his ministers, and, till that
hour comes, the attempts of their enemies against them are
ineffectual, and their day shall be lengthened as long as their
Master has any work for them to do; nor can all the powers of hell
and earth prevail against them, until they have <i>finished their
testimony.</i></p>
<p class="indent" id="John.viii-p46">[4.] The good effect which Christ's
discourse had, notwithstanding this, upon some of his hearers
(<scripRef id="John.viii-p46.1" osisRef="Bible:John.7.31" parsed="|John|7|31|0|0" passage="Joh 7:31"><i>v.</i> 31</scripRef>): <i>Many of
the people believed on him.</i> As he was set for the fall of some,
so for the rising again of others. Even where the gospel meets with
opposition there may yet be a great deal of good done, <scripRef id="John.viii-p46.2" osisRef="Bible:1Thess.2.2" parsed="|1Thess|2|2|0|0" passage="1Th 2:2">1 Thess. ii. 2</scripRef>. Observe here,
<i>First, Who</i> they were that believed; not a few, but many,
more than one would have expected when the stream ran so strongly
the other way. But these <i>many</i> were <i>of the people,</i>
<b><i>ek tou ochlou</i></b>—<i>of the multitude,</i> the crowd,
the inferior sort, the mob, the rabble, some would have called
them. We must not measure the prosperity of the gospel by its
success among the great ones; nor much ministers say that they
labour in vain, though none but the <i>poor,</i> and those of no
<i>figure,</i> receive the gospel, <scripRef id="John.viii-p46.3" osisRef="Bible:1Cor.1.26" parsed="|1Cor|1|26|0|0" passage="1Co 1:26">1
Cor. i. 26</scripRef>. <i>Secondly,</i> What <i>induced</i> them to
believe: the <i>miracles which he did,</i> which were not only the
accomplishment of the Old-Testament prophecies (<scripRef id="John.viii-p46.4" osisRef="Bible:Isa.35.5-Isa.35.6" parsed="|Isa|35|5|35|6" passage="Isa 35:5,6">Isa. xxxv. 5, 6</scripRef>), but an argument of a
divine power. He that had an ability to do that which none but God
<i>can do,</i> to control and overrule the powers of nature, no
doubt had authority to enact that which none but God can
<i>enact,</i> a law that shall <i>bind conscience,</i> and a
covenant that shall <i>give life. Thirdly,</i> How <i>weak</i>
their faith was: they do not positively assert, as the Samaritans
did, <i>This is indeed the Christ,</i> but they only argue, <i>When
Christ comes will he do more miracles than these?</i> They take it
for granted that Christ will come, and, when he comes, will do many
miracles. "Is not this he then? In him we see, though not all the
worldly pomp we have fancied, yet all the divine power we have
<i>believed</i> the Messiah should appear in; and therefore why may
not this be he?" They <i>believe</i> it, but have not courage to
own it. Note, Even weak faith may be true faith, and so
<i>accounted,</i> so <i>accepted,</i> by the Lord Jesus, who
<i>despises not the day of small things.</i></p>
<p class="indent" id="John.viii-p47">(2.) <i>Whither he was going,</i> <scripRef id="John.viii-p47.1" osisRef="Bible:John.7.32-John.7.36" parsed="|John|7|32|7|36" passage="Joh 7:32-36"><i>v.</i> 32-36</scripRef>. Here observe,</p>
<p class="indent" id="John.viii-p48">[1.] The design of the Pharisees and chief
priests against him, <scripRef id="John.viii-p48.1" osisRef="Bible:John.7.32" parsed="|John|7|32|0|0" passage="Joh 7:32"><i>v.</i>
32</scripRef>. <i>First,</i> The provocation given them was that
they had information brought them by their spies, who insinuated
themselves into the conversation of the people, and gathered
stories to carry to their jealous masters, that <i>the people
murmured such things concerning him,</i> that there were many who
had a respect and value for him, notwithstanding all they had done
to render him odious. Though the people did but whisper these
things, and had not courage to speak out, yet the Pharisees were
enraged at it. The equity of that government is justly
<i>suspected</i> by others which is so <i>suspicious</i> of itself
as to take notice of, or be influenced by, the secret, various,
uncertain <i>mutterings</i> of the common people. The Pharisees
valued themselves very much upon the respect of the people, and
were sensible that if Christ did thus <i>increase</i> they must
<i>decrease. Secondly,</i> The project they laid hereupon was to
seize Jesus, and take him into custody: <i>They sent officers to
take him,</i> not to take up those who murmured concerning him and
frighten them; no, the most effectual way to disperse the flock is
to <i>smite the shepherd.</i> The Pharisees seem to have been the
ringleaders in this prosecution, but they, <i>as such,</i> had no
power, and therefore they god the <i>chief priests,</i> the judges
of the ecclesiastical court, to join with them, who were ready
enough to do so. The Pharisees were the great pretenders to
<i>learning,</i> and the <i>chief priests</i> to <i>sanctify.</i>
As <i>the world by wisdom knew not God,</i> but the greatest
philosophers were guilty of the greatest blunders in natural
religion, so the Jewish church by their wisdom knew not Christ, but
their greatest rabbin were the greatest fools concerning him, nay,
they were the most inveterate enemies to him. Those wicked rulers
had their officers, officers of their court, church-officers, whom
they employed to take Christ, and who were ready to go on their
errand, though it was an ill errand. If Saul's footmen will not
<i>turn and fall upon the priests of the Lord,</i> he has a
herdsman that will, <scripRef id="John.viii-p48.2" osisRef="Bible:1Sam.22.17-1Sam.22.18" parsed="|1Sam|22|17|22|18" passage="1Sa 22:17,18">1 Sam. xxii.
17, 18</scripRef>.</p>
<p class="indent" id="John.viii-p49">[2.] The discourse of our Lord Jesus
hereupon (<scripRef id="John.viii-p49.1" osisRef="Bible:John.7.33-John.7.34" parsed="|John|7|33|7|34" passage="Joh 7:33,34"><i>v.</i> 33,
34</scripRef>): <i>Yet a little while I am with you, and then I go
to him that sent me; you shall seek me, and shall not find me; and
where I am, thither you cannot come.</i> These words, like the
pillar of cloud and fire, have a <i>bright</i> side and a
<i>dark</i> side.</p>
<p class="indent" id="John.viii-p50"><i>First,</i> They have a <i>bright
side</i> towards our Lord Jesus himself, and speak abundance of
comfort to him and all his faithful followers that are exposed to
difficulties and dangers for his sake. Three things Christ here
comforted himself with:—1. That he had but <i>a little time</i>
to continue here in this troublesome world. He sees that he is
never likely to have a quiet day among them; but the best of it is
his warfare will shortly be accomplished, and then he shall be
<i>no more in this world,</i> <scripRef id="John.viii-p50.1" osisRef="Bible:John.17.11" parsed="|John|17|11|0|0" passage="Joh 17:11"><i>ch.</i> xvii. 11</scripRef>. Whomsoever we are
<i>with</i> in this world, friends or foes, it is but a <i>little
while</i> that we shall be with them; and it is a matter of comfort
to those who are <i>in</i> the world, but not <i>of</i> it, and
therefore are hated by it and sick of it, that they shall not be
<i>in it always,</i> they shall not be <i>in it long.</i> We must
be <i>awhile</i> with those that are pricking briars and grieving
thorns; but thanks be to God, it is but a little while, and we
shall be out of their reach. Our days being <i>evil,</i> it is well
they are <i>few.</i> 2. That, when he should quit this troublesome
world, he should <i>go to him that sent him; I go.</i> Not, "I am
driven away by force," but, "I voluntarily <i>go;</i> having
finished my embassy, I return to him on whose errand I came. When I
have done my work with you, then, and not till then, I go to him
<i>that sent me,</i> and will <i>receive me,</i> will prefer me, as
ambassadors are preferred when they return." Their rage against him
would not only not hinder him from, but would hasten him to the
glory and joy that were set before him. Let those who suffer for
Christ comfort themselves with this, that they have a God to go to,
and are going to him, going apace, to be for ever with him. 3.
That, though they persecuted him here, wherever he went, yet none
of their persecutions could follow him to heaven: <i>You shall seek
me, and shall not find me.</i> It appears, by their enmity to his
followers when he was gone, that if they could have reached him
they would have persecuted him: "But you cannot enter into that
temple as you do into this." <i>Where I am,</i> that is, where I
then <i>shall be;</i> but he expressed it thus because, even when
he was on earth, by his divine nature and divine affections he was
in heaven, <scripRef id="John.viii-p50.2" osisRef="Bible:John.3.13" parsed="|John|3|13|0|0" passage="Joh 3:13"><i>ch.</i> iii.
13</scripRef>. Or it denotes that he should be <i>so soon</i> there
that he was as good as there already. Note, It adds to the
happiness of glorified saints that they are out of the reach of the
devil and all his wicked instruments.</p>
<p class="indent" id="John.viii-p51"><i>Secondly,</i> These words have a
<i>black and dark side</i> towards those wicked Jews that hated and
persecuted Christ. They now longed to be rid of him, <i>Away with
him from the earth;</i> but let them know, 1. That according to
their choice so shall their doom be. They were industrious to
<i>drive him</i> from them, and their sin shall be their
punishment; he will not trouble them long, yet a little while and
he will <i>depart</i> from them. It is just with God to forsake
those that think his presence a burden. They that are weary of
Christ need no more to make them miserable than to have <i>their
wish.</i> 2. That they would certainly repent their choice when it
was too late. (1.) They should in vain seek the presence of the
Messiah: "<i>You shall seek me, and shall not find me.</i> You
shall expect the <i>Christ to come,</i> but your eyes shall fail
with looking for him, and you shall never find him." Those who
rejected the true Messiah when he did come were justly abandoned to
a miserable and endless expectation of one that should never come.
Or, it may refer to the final rejection of sinners from the favours
and grace of Christ at the great day: those who now seek Christ
shall find him, but the day is coming when those who now refuse him
<i>shall seek him, and shall not find him.</i> See <scripRef id="John.viii-p51.1" osisRef="Bible:Prov.1.28" parsed="|Prov|1|28|0|0" passage="Pr 1:28">Prov. i. 28</scripRef>. They will in vain cry,
<i>Lord, Lord, open to us.</i> Or, perhaps, these words might be
fulfilled in the despair of some of the Jews, who possibly might be
convinced and not converted, who would wish in vain to see Christ,
and to hear him preach again; but the day of grace is over
(<scripRef id="John.viii-p51.2" osisRef="Bible:Luke.17.22" parsed="|Luke|17|22|0|0" passage="Lu 17:22">Luke xvii. 22</scripRef>); yet this
is not all. (2.) They should in vain expect a place in heaven:
<i>Where I am,</i> and where all believers shall be with me,
<i>thither ye cannot come.</i> Not only because they are
<i>excluded</i> by the just and irreversible sentence of the judge,
and the sword of the angel at every gate of the new Jerusalem, to
keep <i>the way of the tree of life</i> against those who have
<i>no right to enter,</i> but because they are disabled by their
own iniquity and infidelity: <i>You cannot come,</i> because you
<i>will not.</i> Those who hate to be where Christ is, in his word
and ordinances on earth, are very unfit to be where he is in his
glory in heaven; for indeed heaven would be no heaven to them, such
are the antipathies of an unsanctified soul to the felicities of
that state.</p>
</div><scripCom id="John.viii-p51.3" osisRef="Bible:John.7.37-John.7.44" parsed="|John|7|37|7|44" passage="Joh 7:37-44" type="Commentary"/><div class="Commentary" id="Bible:John.7.37-John.7.44">
<h4 id="John.viii-p51.4">The Gospel Invitation.</h4>
<p class="passage" id="John.viii-p52">37 In the last day, that great <i>day</i> of the
feast, Jesus stood and cried, saying, If any man thirst, let him
come unto me, and drink.   38 He that believeth on me, as the
scripture hath said, out of his belly shall flow rivers of living
water.   39 (But this spake he of the Spirit, which they that
believe on him should receive: for the Holy Ghost was not yet
<i>given;</i> because that Jesus was not yet glorified.)   40
Many of the people therefore, when they heard this saying, said, Of
a truth this is the Prophet.   41 Others said, This is the
Christ. But some said, Shall Christ come out of Galilee?   42
Hath not the scripture said, That Christ cometh of the seed of
David, and out of the town of Bethlehem, where David was?   43
So there was a division among the people because of him.   44
And some of them would have taken him; but no man laid hands on
him.</p>
<p class="indent" id="John.viii-p53">In these verses we have,</p>
<p class="indent" id="John.viii-p54">I. Christ's discourse, with the explication
of it, <scripRef id="John.viii-p54.1" osisRef="Bible:John.7.37-John.7.39" parsed="|John|7|37|7|39" passage="Joh 7:37-39"><i>v.</i> 37-39</scripRef>.
It is probable that these are only short hints of what he enlarged
upon, but they have in them the substance of the whole gospel; here
is a <i>gospel invitation to come to Christ,</i> and a <i>gospel
promise</i> of comfort and happiness in him. Now observe,</p>
<p class="indent" id="John.viii-p55">1. <i>When</i> he gave this invitation:
<i>On the last day</i> of the feast of tabernacles, <i>that great
day.</i> The <i>eighth day,</i> which concluded that solemnity, was
to be a <i>holy convocation,</i> <scripRef id="John.viii-p55.1" osisRef="Bible:Lev.23.36" parsed="|Lev|23|36|0|0" passage="Le 23:36">Lev.
xxiii. 36</scripRef>. Now on this day Christ published this
gospel-call, because (1.) Much people were gathered together, and,
if the invitation were given to <i>many,</i> it might be hoped that
<i>some</i> would accept of it, <scripRef id="John.viii-p55.2" osisRef="Bible:Prov.1.20" parsed="|Prov|1|20|0|0" passage="Pr 1:20">Prov.
i. 20</scripRef>. Numerous assemblies give opportunity of doing the
more good. (2.) The people were now returning to their homes, and
he would give them this to carry away with them as his parting
word. When a great congregation is to be dismissed, and is about to
scatter, as here, it is affecting to think that in all probability
they will never come all together again in this world, and
therefore, if we can say or do any thing to help them to heaven,
that must be the time. It is good to be lively at the close of an
ordinance. Christ made this offer <i>on the last day of the
feast.</i> [1.] To those who had turned a deaf ear to his preaching
on the foregoing days of this sacred week; he will try them once
more, and, if they will yet hear his voice, they shall live. [2.]
To those who perhaps might never have such another offer made them,
and therefore were concerned to accept of this; it would be half a
year before there would be another feast, and in that time they
would many of them be in their graves. <i>Behold now is the
accepted time.</i></p>
<p class="indent" id="John.viii-p56">2. <i>How</i> he gave this invitation:
<i>Jesus stood and cried,</i> which denotes, (1.) His great
earnestness and importunity. His heart was upon it, to bring poor
souls in to himself. The erection of his body and the elevation of
his voice were indications of the intenseness of his mind. Love to
souls will make preachers lively. (2.) His desire that all might
take notice, and take hold of this invitation. He <i>stood, and
cried,</i> that he might the better be heard; for this is what
every one that hath ears is concerned to hear. Gospel truth seeks
no corners, because it fears no trials. The heathen oracles were
delivered privately by them that <i>peeped and muttered;</i> but
the oracles of the gospel were proclaimed by one that <i>stood, and
cried.</i> How sad is the case of man, that he must be
<i>importuned</i> to be happy, and how wonderful the grace of
Christ, that he will <i>importune</i> him! <i>Ho, every one,</i>
<scripRef id="John.viii-p56.1" osisRef="Bible:Isa.55.1" parsed="|Isa|55|1|0|0" passage="Isa 55:1">Isa. lv. 1</scripRef>.</p>
<p class="indent" id="John.viii-p57">3. The invitation itself is very general:
<i>If any man</i> thirst, whoever he be, he is invited to Christ,
be he high or low, rich or poor, young or old, bond or free, Jew or
Gentile. It is also very <i>gracious: "If any man thirst, let him
come to me and drink.</i> If any man desires to be truly and
eternally happy, let him apply himself to me, and be ruled by me,
and I will undertake to make him so."</p>
<p class="indent" id="John.viii-p58">(1.) The persons invited are such as
<i>thirst,</i> which may be understood, either, [1.] Of the
<i>indigence</i> of their cases; either as to their <i>outward</i>
condition (if any man be destitute of the comforts of this life, or
fatigued with the crosses of it, let his poverty and afflictions
draw him to Christ for that peace which the world can neither give
nor take away), or as to their <i>inward</i> state: "If any man
want spiritual blessings, he may be supplied by me." Or, [2.] Of
the <i>inclination</i> of their souls and their desires towards a
spiritual happiness. If any man hunger and thirst after
righteousness, that is, truly desire the good will of God towards
him, and the good work of God in him.</p>
<p class="indent" id="John.viii-p59">(2.) The invitation itself: <i>Let him come
to me.</i> Let him not go to the ceremonial law, which would
neither <i>pacify</i> the conscience nor <i>purify it,</i> and
therefore could not make the <i>comers thereunto perfect,</i>
<scripRef id="John.viii-p59.1" osisRef="Bible:Heb.10.1" parsed="|Heb|10|1|0|0" passage="Heb 10:1">Heb. x. 1</scripRef>. Nor let him go
to the heathen philosophy, which does but beguile men, lead them
into a wood, and leave them there; but let him <i>go to Christ,</i>
admit his doctrine, submit to his discipline, believe in him; come
to him as the fountain of living waters, the giver of all
comfort.</p>
<p class="indent" id="John.viii-p60">(3.) The satisfaction promised: "Let him
come <i>and drink,</i> he shall have what he comes for, and
abundantly more, shall have that which will not only
<i>refresh,</i> but <i>replenish,</i> a soul that desires to be
happy."</p>
<p class="indent" id="John.viii-p61">4. A gracious promise annexed to this
gracious call (<scripRef id="John.viii-p61.1" osisRef="Bible:John.7.38" parsed="|John|7|38|0|0" passage="Joh 7:38"><i>v.</i>
38</scripRef>): <i>He that believeth on me, out of his belly shall
flow</i>—(1.) See here what it is to come to Christ: It is <i>to
believe on him, as the scripture hath said;</i> it is to receive
and entertain him as he is offered to us in the gospel. We must not
frame a Christ according to our fancy, but believe in a Christ
according to the scripture. (2.) See how thirsty souls, that come
to Christ, shall be made <i>to drink.</i> Israel, that believed
Moses, drank of the <i>rock that followed them,</i> the streams
followed; but believers drink of a rock <i>in them, Christ in
them;</i> he is in them a <i>well of living water,</i> <scripRef id="John.viii-p61.2" osisRef="Bible:John.4.14" parsed="|John|4|14|0|0" passage="Joh 4:14"><i>ch.</i> iv. 14</scripRef>. Provision is made
not only for their <i>present</i> satisfaction, but for their
<i>continual perpetual</i> comfort. Here is, [1.] <i>Living water,
running</i> water, which the Hebrew language calls <i>living,</i>
because still in motion. The graces and comforts of the Spirit are
compared to <i>living</i> (meaning <i>running</i>) <i>water,</i>
because they are the active quickening principles of spiritual
life, and the earnests and beginnings of eternal life. See
<scripRef id="John.viii-p61.3" osisRef="Bible:Jer.2.13" parsed="|Jer|2|13|0|0" passage="Jer 2:13">Jer. ii. 13</scripRef>. [2.]
<i>Rivers</i> of living water, denoting both plenty and constancy.
The comfort flows in both <i>plentifully</i> and <i>constantly</i>
as a river; strong as a stream to bear down the oppositions of
doubts and fears. There is a fulness in Christ of grace for grace.
[3.] These flow out <i>of his belly,</i> that is, out of his heart
or soul, which is the subject of the Spirit's working and the seat
of his government. There <i>gracious principles</i> are planted;
and out of the heart, in which the Spirit dwells, flow the
<i>issues of life,</i> <scripRef id="John.viii-p61.4" osisRef="Bible:Prov.4.23" parsed="|Prov|4|23|0|0" passage="Pr 4:23">Prov. iv.
23</scripRef>. There divine comforts are lodged, and the <i>joy</i>
that a <i>stranger doth not intermeddle with. He that believes has
the witness in himself,</i> <scripRef id="John.viii-p61.5" osisRef="Bible:1John.5.10" parsed="|1John|5|10|0|0" passage="1Jo 5:10">1 John v.
10</scripRef>. <i>Sat lucis intus—Light abounds within.</i>
Observe, further, where there are <i>springs</i> of grace and
comfort in the soul that will <i>send forth streams: Out of his
belly shall flow rivers. First,</i> Grace and comfort will produce
good actions, and a holy heart will be seen in a holy life; the
tree is known by its fruits, and the fountain by its streams.
<i>Secondly,</i> They will <i>communicate themselves</i> for the
benefit of others; a good man is a common good. His <i>mouth</i> is
a <i>well of life,</i> <scripRef id="John.viii-p61.6" osisRef="Bible:Prov.10.11" parsed="|Prov|10|11|0|0" passage="Pr 10:11">Prov. x.
11</scripRef>. It is not enough that we <i>drink waters out of our
own cistern,</i> that we ourselves take the comfort of the grace
given us, but we must let our <i>fountains</i> be <i>dispersed
abroad,</i> <scripRef id="John.viii-p61.7" osisRef="Bible:Prov.5.15-Prov.5.16" parsed="|Prov|5|15|5|16" passage="Pr 5:15,16">Prov. v. 15,
16</scripRef>.</p>
<p class="indent" id="John.viii-p62">Those words, <i>as the scripture hath
said,</i> seem to refer to some promise in the Old Testament to
this purport, and there are many; as that God would <i>pour out</i>
his Spirit, which is a metaphor borrowed from waters (<scripRef id="John.viii-p62.1" osisRef="Bible:Prov.1.23 Bible:Joel.2.28 Bible:Isa.44.3 Bible:Zech.12.10" parsed="|Prov|1|23|0|0;|Joel|2|28|0|0;|Isa|44|3|0|0;|Zech|12|10|0|0" passage="Pr 1:23,Joe 2:28,Isa 44:3,Zec 12:10">Prov. i. 23; Joel ii.
28; Isa. xliv. 3; Zech. xii. 10</scripRef>); that the <i>dry
land</i> should become <i>springs of water</i> (<scripRef id="John.viii-p62.2" osisRef="Bible:Isa.41.18" parsed="|Isa|41|18|0|0" passage="Isa 41:18">Isa. xli. 18</scripRef>); that there should be
<i>rivers in the desert</i> (<scripRef id="John.viii-p62.3" osisRef="Bible:Isa.43.19" parsed="|Isa|43|19|0|0" passage="Isa 43:19">Isa.
xliii. 19</scripRef>); that gracious souls should be like a
<i>spring of water</i> (<scripRef id="John.viii-p62.4" osisRef="Bible:Isa.58.11" parsed="|Isa|58|11|0|0" passage="Isa 58:11">Isa. lviii.
11</scripRef>); and the church a <i>well of living water,</i>
<scripRef id="John.viii-p62.5" osisRef="Bible:Song.4.15" parsed="|Song|4|15|0|0" passage="So 4:15">Cant. iv. 15</scripRef>. And here may
be an allusion to the waters issuing out of Ezekiel's temple,
<scripRef id="John.viii-p62.6" osisRef="Bible:Ezek.47.1" parsed="|Ezek|47|1|0|0" passage="Eze 47:1">Ezek. xlvii. 1</scripRef>. Compare
<scripRef id="John.viii-p62.7" osisRef="Bible:Rev.22.1" parsed="|Rev|22|1|0|0" passage="Re 22:1">Rev. xxii. 1</scripRef>, and see
<scripRef id="John.viii-p62.8" osisRef="Bible:Zech.14.8" parsed="|Zech|14|8|0|0" passage="Zec 14:8">Zech. xiv. 8</scripRef>. Dr. Lightfoot
and others tell us it was a custom of the Jews, which they received
by tradition, <i>the last day of the feast</i> of tabernacles to
have a solemnity, which they called <i>Libatio aquæ—The pouring
out of water.</i> They fetched a golden vessel of water from the
pool of Siloam, brought it into the temple with sound of trumpet
and other ceremonies, and, upon the ascent to the altar, poured it
out before the Lord with all possible expressions of joy. Some of
their writers make the water to signify <i>the law,</i> and refer
to <scripRef id="John.viii-p62.9" osisRef="Bible:Isa.12.3 Bible:Isa.55.1" parsed="|Isa|12|3|0|0;|Isa|55|1|0|0" passage="Isa 12:3,55:1">Isa. xii. 3; lv. 1</scripRef>.
Others, <i>the Holy Spirit.</i> And it is thought that our Saviour
might here allude to this custom. Believers shall have the comfort,
not of a vessel of water fetched from a pool, but of a river
flowing from themselves. The joy of the law, and the pouring out of
the water, which signified this, are not to be compared with the
joy of the gospel in the wells of salvation.</p>
<p class="indent" id="John.viii-p63">5. Here is the evangelist's exposition of
this promise (<scripRef id="John.viii-p63.1" osisRef="Bible:John.7.39" parsed="|John|7|39|0|0" passage="Joh 7:39"><i>v.</i>
39</scripRef>): <i>This spoke he of the Spirit:</i> not of any
outward advantages accruing to believers (as perhaps some
misunderstood him), but of the gifts, graces, and comforts of the
Spirit. See how scripture is the best interpreter of scripture.
Observe,</p>
<p class="indent" id="John.viii-p64">(1.) It is promised to <i>all that
believe</i> on Christ that they shall <i>receive the Holy
Ghost.</i> Some received his miraculous gifts (<scripRef id="John.viii-p64.1" osisRef="Bible:Mark.16.17-Mark.16.18" parsed="|Mark|16|17|16|18" passage="Mk 16:17,18">Mark xvi. 17, 18</scripRef>); all receive his
sanctifying graces. The gift of the Holy Ghost is one of the great
blessings promised in the new covenant (<scripRef id="John.viii-p64.2" osisRef="Bible:Acts.2.39" parsed="|Acts|2|39|0|0" passage="Ac 2:39">Acts ii. 39</scripRef>), and, if <i>promised,</i> no
doubt <i>performed</i> to all that have an interest in that
covenant.</p>
<p class="indent" id="John.viii-p65">(2.) The Spirit dwelling and working in
believers is as a <i>fountain of living</i> running <i>water,</i>
out of which plentiful streams flow, cooling and cleansing as
water, mollifying and moistening as water, making them fruitful,
and others joyful; see <scripRef id="John.viii-p65.1" osisRef="Bible:John.3.5" parsed="|John|3|5|0|0" passage="Joh 3:5"><i>ch.</i> iii.
5</scripRef>. When the apostles spoke so <i>fluently</i> of the
things of God, as the Spirit gave them utterance (<scripRef id="John.viii-p65.2" osisRef="Bible:Acts.2.4" parsed="|Acts|2|4|0|0" passage="Ac 2:4">Acts ii. 4</scripRef>), and afterwards preached
and wrote the gospel of Christ with such a <i>flood</i> of divine
eloquence, then this was fulfilled, <i>Out of his belly shall flow
rivers.</i></p>
<p class="indent" id="John.viii-p66">(3.) This plentiful effusion of the Spirit
was yet the matter of a promise; for <i>the Holy Ghost was not yet
given, because Jesus was not yet glorified.</i> See here [1.] That
<i>Jesus was not yet glorified.</i> It was certain that he should
be glorified, and he was ever worthy of all honour; but he was as
yet in a state of humiliation and contempt. He had never forfeited
the glory he had before all worlds, nay, he had <i>merited</i> a
further glory, and, besides his <i>hereditary</i> honours, might
claim the <i>achievement</i> of a <i>mediatorial</i> crown; and yet
all this is in reversion. Jesus is now <i>upheld</i> (<scripRef id="John.viii-p66.1" osisRef="Bible:Isa.42.1" parsed="|Isa|42|1|0|0" passage="Isa 42:1">Isa. xlii. 1</scripRef>), is now
<i>satisfied</i> (<scripRef id="John.viii-p66.2" osisRef="Bible:Isa.53.11" parsed="|Isa|53|11|0|0" passage="Isa 53:11">Isa. liii.
11</scripRef>), is now <i>justified</i> (<scripRef id="John.viii-p66.3" osisRef="Bible:1Tim.3.16" parsed="|1Tim|3|16|0|0" passage="1Ti 3:16">1 Tim. iii. 16</scripRef>), but he is <i>not yet
glorified.</i> And, if Christ must wait for his glory, let not us
think it much to wait for ours. [2.] That <i>the Holy Ghost was not
yet given.</i> <b><i>oupo gar hen pneuma</i></b>—<i>for the Holy
Ghost was not yet.</i> The Spirit of God was from eternity, for in
the beginning he <i>moved upon the face of the waters.</i> He was
in the Old-Testament prophets and saints, and Zacharias and
Elisabeth were both <i>filled with the Holy Ghost.</i> This
therefore must be understood of the eminent, plentiful, and general
effusion of the Spirit which was promised, <scripRef id="John.viii-p66.4" osisRef="Bible:Joel.2.28" parsed="|Joel|2|28|0|0" passage="Joe 2:28">Joel ii. 28</scripRef>, and accomplished, <scripRef id="John.viii-p66.5" osisRef="Bible:Acts.2.1" parsed="|Acts|2|1|0|0" passage="Ac 2:1">Acts ii. 1</scripRef>, &amp;c. <i>The Holy Ghost
was not yet given</i> in that visible manner that was intended. If
we compare the clear knowledge and strong grace of the disciples of
Christ themselves, after the day of Pentecost, with their darkness
and weakness before, we shall understand in what sense <i>the Holy
Ghost was not yet given;</i> the earnests and first-fruits of the
Spirit were given, but the full harvest was not yet come. That
which is most properly called the <i>dispensation of the Spirit</i>
did not yet commence. The <i>Holy Ghost</i> was <i>not yet
given</i> in such rivers of living water as should issue forth to
water the whole earth, even the Gentile world, not in the <i>gifts
of tongues,</i> to which perhaps this promise principally refers.
[3.] That the reason why <i>the Holy Ghost was not given</i> was
because <i>Jesus was not yet glorified. First,</i> The death of
Christ is sometimes called his glorification (<scripRef id="John.viii-p66.6" osisRef="Bible:John.13.31" parsed="|John|13|31|0|0" passage="Joh 13:31"><i>ch.</i> xiii. 31</scripRef>); for in his cross he
conquered and triumphed. Now the gift of the Holy Ghost was
purchased by the blood of Christ: this was the <i>valuable
consideration</i> upon which the <i>grant</i> was grounded, and
therefore till this <i>price was paid</i> (though many other gifts
were bestowed upon its being <i>secured</i> to be paid) the Holy
Ghost was not given. <i>Secondly,</i> There was not so much need of
the Spirit, while Christ himself was here upon earth, as there was
when he was gone, to supply the want of him. <i>Thirdly,</i> The
giving of the Holy Ghost was to be both an <i>answer</i> to
Christ's <i>intercession</i> (<scripRef id="John.viii-p66.7" osisRef="Bible:John.14.16" parsed="|John|14|16|0|0" passage="Joh 14:16"><i>ch.</i> xiv. 16</scripRef>), and an <i>act</i> of
his <i>dominion;</i> and therefore till he is glorified, and enters
upon both these, the Holy Ghost is not given. <i>Fourthly,</i> The
conversion of the Gentiles was the glorifying of Jesus. When
certain Greeks began to enquire after Christ, he said, <i>Now is
the Son of man glorified,</i> <scripRef id="John.viii-p66.8" osisRef="Bible:John.12.23" parsed="|John|12|23|0|0" passage="Joh 12:23"><i>ch.</i> xii. 23</scripRef>. Now the time when the
gospel should be propagated in the nations was not yet come, and
therefore there was as yet no occasion for the <i>gift of
tongues,</i> that <i>river of living water.</i> But observe, though
the Holy Ghost was not yet given, yet he was <i>promised;</i> it
was now the great <i>promise of the Father,</i> <scripRef id="John.viii-p66.9" osisRef="Bible:Acts.1.4" parsed="|Acts|1|4|0|0" passage="Ac 1:4">Acts i. 4</scripRef>. Though the gifts of Christ's grace
are <i>long deferred,</i> yet they are <i>well secured:</i> and,
while we are waiting for the good promise, we have the promise to
live upon, which <i>shall speak and shall not lie.</i></p>
<p class="indent" id="John.viii-p67">II. The consequents of this discourse, what
entertainment it met with; in general, it occasioned differences:
<i>There was a division among the people because of him,</i>
<scripRef id="John.viii-p67.1" osisRef="Bible:John.7.43" parsed="|John|7|43|0|0" passage="Joh 7:43"><i>v.</i> 43</scripRef>. There was a
<i>schism,</i> so the word is; there were diversities of opinions,
and those managed with heat and contention; various sentiments, and
those such as set them at <i>variance.</i> Think we that Christ
came to send peace, that all would unanimously embrace his gospel?
No, the effect of the preaching of his gospel would be
<i>division,</i> for, while some are <i>gathered to it,</i> others
will be <i>gathered against it;</i> and this will put things into a
<i>ferment,</i> as here; but this is no more the fault of the
gospel than it is the fault of a wholesome medicine that it stirs
up the <i>peccant</i> humours in the body, in order to the
discharge of them. Observe what the debate was:—</p>
<p class="indent" id="John.viii-p68">1. Some were <i>taken with him,</i> and
well affected to him: <i>Many of the people, when they heard this
saying,</i> heard him with such compassion and kindness invite poor
sinners to him, and with such authority engage to make them happy,
that they could not but think highly of him. (1.) Some of them
said, <i>O, a truth this is the prophet,</i> that prophet whom
Moses spoke of to the fathers, who should be <i>like unto him;</i>
or, This is <i>the prophet</i> who, according to the received
notions of the Jewish church, is to be the harbinger and forerunner
of the Messiah; or, <i>This is truly a prophet,</i> one divinely
inspired and sent of God. (2.) Others went further, and said,
<i>This is the Christ</i> (<scripRef id="John.viii-p68.1" osisRef="Bible:John.7.41" parsed="|John|7|41|0|0" passage="Joh 7:41"><i>v.</i>
41</scripRef>), not the <i>prophet</i> of the Messiah, but the
Messiah himself. The Jews had at this time a more than ordinary
expectation of the Messiah, which made them ready to say upon every
occasion, <i>Lo, here is Christ,</i> or <i>Lo, he is there;</i> and
this seems to be only the effect of some such confused and floating
notions which caught at the first appearance, for we do not find
that these people became his disciples and followers; a good
opinion of Christ is far short of a lively faith in Christ; many
give Christ a good word that give him no more. These here said,
<i>This is the prophet,</i> and <i>this is the Christ,</i> but
could not persuade themselves to leave all and follow him; and so
this their testimony to Christ was but a testimony <i>against
themselves.</i></p>
<p class="indent" id="John.viii-p69">2. Others were <i>prejudiced against
him.</i> No sooner was this great truth started, that <i>Jesus is
the Christ,</i> than immediately it was contradicted and argued
against: and this one thing, that his rise and origin were (as they
took it for granted) out of Galilee, was thought enough to answer
all the arguments for his being the Christ. For, <i>shall Christ
come out of Galilee?</i> Has not <i>the scripture said that Christ
comes of the seed of David?</i> See here, (1.) A laudable knowledge
of the scripture. They were so far in the right, that the Messiah
was to be a <i>rod out of the stem of Jesse</i> (<scripRef id="John.viii-p69.1" osisRef="Bible:Isa.11.1" parsed="|Isa|11|1|0|0" passage="Isa 11:1">Isa. xi. 1</scripRef>), that out of Bethlehem should
<i>arise the Governor,</i> <scripRef id="John.viii-p69.2" osisRef="Bible:Mic.5.2" parsed="|Mic|5|2|0|0" passage="Mic 5:2">Mic. v.
2</scripRef>. This even the common people knew by the traditional
expositions which their scribes gave them. Perhaps the people who
had these scriptures so ready to object against Christ were not
alike knowing in other parts of holy writ, but had had these put
into their mouths by their leaders, to fortify their prejudices
against Christ. Many that espouse some corrupt notions, and spend
their zeal in defence of them, seem to be very ready in the
scriptures, when indeed they know little more than those scriptures
which they have been taught to <i>pervert.</i> (2.) A culpable
ignorance of our Lord Jesus. They speak of it as certain and past
dispute that <i>Jesus was of Galilee,</i> whereas by enquiring of
himself, or his mother, or his disciples, or by consulting the
genealogies of the family of David, or the register at Bethlehem,
they might have known that he was the Son of David, and a native of
Bethlehem; but <i>this they willingly are ignorant of.</i> Thus
gross falsehoods in matters of fact, concerning persons and things,
are often taken up by prejudiced and partial men, and great
resolves founded upon them, even in the same place and the same age
wherein the persons live and the things are done, while the truth
might easily be found out.</p>
<p class="indent" id="John.viii-p70">3. Others were <i>enraged against him,</i>
and they <i>would have taken him,</i> <scripRef id="John.viii-p70.1" osisRef="Bible:John.7.44" parsed="|John|7|44|0|0" passage="Joh 7:44"><i>v.</i> 44</scripRef>. Though what he said was most
sweet and gracious, yet they were exasperated against him for it.
Thus did our Master suffer ill for saying and doing well. <i>They
would have taken him;</i> they hoped somebody or other would seize
him, and, if they had thought no one else would, they would have
done it themselves. They <i>would have taken him;</i> but no man
<i>laid hands on him,</i> being restrained by an invisible power,
because his hour was not come. As the malice of Christ's enemies is
always <i>unreasonable,</i> so sometimes the suspension of it is
<i>unaccountable.</i></p>
</div><scripCom id="John.viii-p70.2" osisRef="Bible:John.7.45-John.7.53" parsed="|John|7|45|7|53" passage="Joh 7:45-53" type="Commentary"/><div class="Commentary" id="Bible:John.7.45-John.7.53">
<h4 id="John.viii-p70.3">The Officers' Testimony of
Christ.</h4>
<p class="passage" id="John.viii-p71">45 Then came the officers to the chief priests
and Pharisees; and they said unto them, Why have ye not brought
him?   46 The officers answered, Never man spake like this
man.   47 Then answered them the Pharisees, Are ye also
deceived?   48 Have any of the rulers or of the Pharisees
believed on him?   49 But this people who knoweth not the law
are cursed.   50 Nicodemus saith unto them, (he that came to
Jesus by night, being one of them,)   51 Doth our law judge
<i>any</i> man, before it hear him, and know what he doeth?  
52 They answered and said unto him, Art thou also of Galilee?
Search, and look: for out of Galilee ariseth no prophet.   53
And every man went unto his own house.</p>
<p class="indent" id="John.viii-p72">The chief priests and Pharisees are here in
a close cabal, contriving how to suppress Christ; though this was
the <i>great day of the feast,</i> they attended not the religious
services of the day, but left them to the vulgar, to whom it was
common for those great ecclesiastics to consign and turn over the
business of devotion, while they thought themselves better employed
in the affairs of church-policy. They sat in the council-chamber,
expecting Christ to be brought a prisoner to them, as they had
issued out warrants for apprehending him, <scripRef id="John.viii-p72.1" osisRef="Bible:John.7.32" parsed="|John|7|32|0|0" passage="Joh 7:32"><i>v.</i> 32</scripRef>. Now here we are told,</p>
<p class="indent" id="John.viii-p73">I. What passed between them and their own
officers, who returned without him, <i>re infecta</i>—<i>having
done nothing.</i> Observe,</p>
<p class="indent" id="John.viii-p74">1. The reproof they gave the officers for
not executing the warrant they gave them: <i>Why have you not
brought him?</i> He appeared publicly; the people were many of them
disgusted, and would have assisted them in taking him; this was
<i>the last day of the feast,</i> and they would not have such
another opportunity; "why then did you neglect your duty?" It vexed
them that those who were their own creatures, who depended on them,
and on whom they depended, into whose minds they had instilled
prejudices against Christ, should thus disappoint them. Note,
Mischievous men fret that they cannot do the mischief they would,
<scripRef id="John.viii-p74.1" osisRef="Bible:Ps.112.10 Bible:Neh.6.16" parsed="|Ps|112|10|0|0;|Neh|6|16|0|0" passage="Ps 112:10,Ne 6:16">Ps. cxii. 10; Neh. vi.
16</scripRef>.</p>
<p class="indent" id="John.viii-p75">2. The reason which the officers gave for
the non-execution of their warrant: <i>Never man spoke like this
man,</i> <scripRef id="John.viii-p75.1" osisRef="Bible:John.7.46" parsed="|John|7|46|0|0" passage="Joh 7:46"><i>v.</i> 46</scripRef>. Now,
(1.) This was a very great truth, that <i>never any man spoke
with</i> that wisdom, and power, and grace, that convincing
clearness, and that charming sweetness, wherewith Christ spoke;
none of the prophets, no, not Moses himself. (2.) The very officers
that were sent to take him were taken with him, and acknowledged
this. Though they were probably men who had no quick sense of
reason or eloquence, and certainly had no inclination to think well
of Jesus, yet so much <i>self-evidence</i> was there in what Christ
said that they could not but prefer him before all those that sat
in Moses's seat. Thus Christ was preserved by the power God has
upon the consciences even of bad men. (3.) They said this to their
lords and masters, who could not endure to hear any thing that
tended to the honour of Christ and yet could not avoid hearing
this. Providence ordered it so that this should be said to them,
that it might be a vexation in their sin and an aggravation of
their sin. Their own officers, who could not be suspected to be
biassed in favour of Christ, are witnesses against them. This
testimony of theirs should have made them reflect upon themselves,
with this thought, "Do we know what we are doing, when we are
hating and persecuting one that speaks so admirably well?"</p>
<p class="indent" id="John.viii-p76">3. The Pharisees endeavour to secure their
officers to their interest, and to beget in them prejudices against
Christ, to whom they saw them begin to be well affected. They
suggest two things:—</p>
<p class="indent" id="John.viii-p77">(1.) That if they embrace the gospel of
Christ they will <i>deceive themselves</i> (<scripRef id="John.viii-p77.1" osisRef="Bible:John.7.47" parsed="|John|7|47|0|0" passage="Joh 7:47"><i>v.</i> 47</scripRef>): <i>Are you also deceived?</i>
Christianity has, from its first rise, been represented to the
world as a great cheat upon it, and they that embraced it as men
<i>deceived,</i> then when they began to be <i>undeceived.</i>
Those that looked for a Messiah in external pomp thought those
deceived who believed in a Messiah that appeared in poverty and
disgrace; but the event declares that none were ever more
shamefully deceived, nor put a greater cheat upon themselves, than
those who promised themselves worldly wealth and secular dominion
with the Messiah. Observe what a <i>compliment</i> the Pharisees
paid to these officers: "<i>Are you also deceived?</i> What! men of
your sense, and thought, and figure; men that know better than to
be imposed upon by every pretender and upstart teacher?" They
endeavour to prejudice them against Christ by persuading them to
think well of themselves.</p>
<p class="indent" id="John.viii-p78">(2.) That they will <i>disparage
themselves.</i> Most men, even in their religion, are willing to be
governed by the example of those of the <i>first rank;</i> these
officers therefore, whose preferments, such as they were, gave them
a <i>sense of honour,</i> are desired to consider,</p>
<p class="indent" id="John.viii-p79">[1.] That, if they become disciples of
Christ, they go contrary to those who were persons of quality and
reputation: "<i>Have any of the rulers, or of the Pharisees,
believed on him?</i> You know they have not, and you ought to be
bound up by their judgment, and to <i>believe</i> and <i>do</i> in
religion according to the will of your superiors; will you be wiser
than they?" Some of the rulers did embrace Christ (<scripRef id="John.viii-p79.1" osisRef="Bible:Matt.9.18 Bible:John.4.53" parsed="|Matt|9|18|0|0;|John|4|53|0|0" passage="Mt 9:18,Joh 4:53">Matt. ix. 18; <i>ch.</i> iv.
53</scripRef>), and more believed in him, but wanted courage to
confess him (<scripRef id="John.viii-p79.2" osisRef="Bible:John.12.42" parsed="|John|12|42|0|0" passage="Joh 12:42"><i>ch.</i> xii.
42</scripRef>); but, when the interest of Christ runs low in the
world, it is common for its adversaries to represent it as lower
than really it is. But it was too true that few, very few, of them
did. Note, <i>First,</i> The cause of Christ has seldom had rulers
and Pharisees on its side. It needs not secular supports, nor
proposes secular advantages, and therefore neither courts nor is
courted by the great men of this world. <i>Self-denial</i> and the
<i>cross</i> are hard lessons to <i>rulers</i> and Pharisees.
<i>Secondly,</i> This has confirmed many in their prejudices
against Christ and his gospel, that the rulers and Pharisees have
been no friends to them. Shall <i>secular</i> men pretend to be
more concerned about <i>spiritual</i> things than spiritual men
themselves, or to see further into religion than those who make its
study their profession? If <i>rulers</i> and <i>Pharisees</i> do
not believe in Christ, they that do believe in him will be the most
singular, unfashionable, ungenteel people in the world, and quite
out of the way of preferment; thus are people foolishly swayed by
<i>external motives</i> in matters of <i>eternal moment,</i> are
willing to be damned for fashion-sake, and to go to hell in
compliment to the <i>rulers</i> and <i>Pharisees.</i></p>
<p class="indent" id="John.viii-p80">[2.] That they will link themselves with
the despicable vulgar sort of people (<scripRef id="John.viii-p80.1" osisRef="Bible:John.7.43" parsed="|John|7|43|0|0" passage="Joh 7:43"><i>v.</i> 43</scripRef>): <i>But this people, who know
not the law, are cursed,</i> meaning especially those that were
well-affected to the doctrine of Christ. Observe, <i>First,</i> How
scornfully and disdainfully they speak of them: <i>This people.</i>
It is not <b><i>laos</i></b>, this <i>lay-people,</i> distinguished
from them that were the clergy, but <b><i>ochlos outos</i></b>,
this <i>rabble-people,</i> this pitiful, scandalous, scoundrel
people, whom they disdained to <i>set with the dogs of their
flock</i> though God had set them with the lambs of his. If they
meant the <i>commonalty of the Jewish nation,</i> they were the
seed of Abraham, and in covenant with God, and not to be spoken of
with such contempt. The church's common interests are betrayed when
any one part of it studies to render the other mean and despicable.
If they meant the <i>followers of Christ,</i> though they were
generally persons of small figure and fortune, yet by owning Christ
they discovered such a sagacity, integrity, and interest in the
favours of Heaven, as made them truly great and considerable. Note,
As the wisdom of God has often chosen base things, and things which
are despised, so the folly of men has commonly debased and despised
those whom God has chosen. <i>Secondly,</i> How unjustly they
reproach them as ignorant of the word of God: <i>They know not the
law;</i> as if none knew the law but those that knew it <i>from
them,</i> and no scripture-knowledge were current but what came out
of their mint; and as if none knew the law but such as were
observant of their canons and traditions. Perhaps many of those
whom they thus despised <i>knew the law,</i> and the prophets too,
better than they did. Many a plain, honest, unlearned disciple of
Christ, by meditation, experience, prayers, and especially
obedience, attains to a more clear, sound, and useful knowledge of
the word of God, than some great scholars with all their wit and
learning. Thus David came to understand <i>more than the
ancients</i> and <i>all his teachers,</i> <scripRef id="John.viii-p80.2" osisRef="Bible:Ps.119.99-Ps.119.100" parsed="|Ps|119|99|119|100" passage="Ps 119:99,100">Ps. cxix. 99, 100</scripRef>. If the common people
did not <i>know the law,</i> yet the chief priests and Pharisees,
of all men, should not have upbraided them with this; for whose
fault was it but theirs, who should have <i>taught them better,</i>
but, instead of that, <i>took away the key of knowledge?</i>
<scripRef id="John.viii-p80.3" osisRef="Bible:Luke.11.52" parsed="|Luke|11|52|0|0" passage="Lu 11:52">Luke xi. 52</scripRef>.
<i>Thirdly,</i> How magisterially they pronounce sentence upon
them: they are <i>cursed,</i> hateful to God, and all wise men;
<b><i>epikatartoi</i></b>—<i>an execrable</i> people. It is well
that their saying they were cursed did not make them so, for the
<i>curse causeless shall not come.</i> It is a usurpation of God's
prerogative, as well as great uncharitableness, to say of any
particular persons, much more of any body of people, that they are
reprobates. We are unable to <i>try,</i> and therefore unfit to
<i>condemn,</i> and our rule is, <i>Bless, and curse not.</i> Some
think they meant no more than that the people were <i>apt to be
deceived</i> and <i>made fools of;</i> but they use this odious
word, They are <i>cursed,</i> to express their own indignation, and
to frighten their officers from having any thing to do with them;
thus the language of hell, in our profane age, calls every thing
that is displeasing <i>cursed,</i> and <i>damned,</i> and
<i>confounded.</i> Now, for aught that appears, these officers had
their convictions baffled and stifled by these suggestions, and
they never enquire further after Christ; one word from a
<i>ruler</i> or <i>Pharisee</i> will sway more with many than the
true reason of things, and the great interests of their souls.</p>
<p class="indent" id="John.viii-p81">II. What passed between them and Nicodemus,
a member of their own body, <scripRef id="John.viii-p81.1" osisRef="Bible:John.7.50" parsed="|John|7|50|0|0" passage="Joh 7:50"><i>v.</i>
50</scripRef>, &amp;c. Observe,</p>
<p class="indent" id="John.viii-p82">1. The just and rational objection which
Nicodemus made against their proceedings. Even in their corrupt and
wicked sanhedrim God left not himself quite <i>without</i> witness
against their enmity; nor was the vote against Christ carried
<i>nemine contradicente</i>—<i>unanimously.</i>Observe,</p>
<p class="indent" id="John.viii-p83">(1.) Who it was that appeared against them;
it was Nicodemus, <i>he that came to Jesus by night, being one of
them,</i> <scripRef id="John.viii-p83.1" osisRef="Bible:John.7.50" parsed="|John|7|50|0|0" passage="Joh 7:50"><i>v.</i> 50</scripRef>.
Observe, concerning him, [1.] That, though he had been with Jesus,
and taken him for his teacher, yet he retained his place in the
council, and his vote among them. Some impute this to his
<i>weakness</i> and cowardice, and think it was his fault that he
did not quit his place, but Christ had never said to him, <i>Follow
me,</i> else he would have done as others that left all to follow
him; therefore it seems rather to have been his <i>wisdom</i> not
immediately to throw up his place, because there he might have
opportunity of serving Christ and his interest, and stemming the
tide of the Jewish rage, which perhaps he did more than we are
aware of. He might there be as Hushai among Absalom's counsellors,
instrumental to <i>turn their counsels into foolishness.</i> Though
we must in no case deny our Master, yet we may wait for an
opportunity of confessing him to the best advantage. God has his
remnant among all sorts, and many times finds, or puts, or makes,
some good in the worst places and societies. There was Daniel in
Nebuchadnezzar's court, and Nehemiah in Artaxerxes's. [2.] That
though at first he came to Jesus <i>by night,</i> for fear of being
known, and still continued in his post; yet, when there was
occasion, he boldly appeared in defence of Christ, and opposed the
whole council that were set against him. Thus many believers who at
first were timorous, and ready to <i>flee at the shaking of a
leaf,</i> have at length, by divine grace, grown courageous, and
able to <i>laugh at the shaking of a spear.</i> Let none justify
the disguising of their faith by the example of Nicodemus, unless,
like him, they be ready upon the first occasion openly to appear in
the cause of Christ, though they stand alone in it; for so
Nicodemus did here, and <scripRef id="John.viii-p83.2" osisRef="Bible:John.19.39" parsed="|John|19|39|0|0" passage="Joh 19:39"><i>ch.</i>
xix. 39</scripRef>.</p>
<p class="indent" id="John.viii-p84">(2.) What he alleged against their
proceedings (<scripRef id="John.viii-p84.1" osisRef="Bible:John.7.51" parsed="|John|7|51|0|0" passage="Joh 7:51"><i>v.</i> 51</scripRef>):
<i>Doth our law judge any man before it hear him</i> (<b><i>akouse
par autou</i></b>—<i>hear from himself</i>) and <i>know what he
doeth?</i> By no means, nor doth the law of any civilized nation
allow it. Observe, [1.] He prudently argues from the principles of
their own law, and an incontestable rule of justice, that no man is
to be condemned <i>unheard.</i> Had he urged the excellency of
Christ's doctrine or the evidence of his miracles, or repeated to
them his divine discourse with him (<scripRef id="John.viii-p84.2" osisRef="Bible:John.3.1-John.3.21" parsed="|John|3|1|3|21" passage="Joh 3:1-21"><i>ch.</i> iii.</scripRef>), it had been but to
<i>cast pearls before swine,</i> who would <i>trample them under
their feet,</i> and would <i>turn again and rend him;</i> therefore
he waives them. [2.] Whereas they had reproached the people,
especially the followers of Christ, as <i>ignorant of the law,</i>
he here tacitly retorts the charge upon themselves, and shows how
ignorant they were of some of the first principles of the law, so
unfit were they to give law to others. [3.] The law is here said to
<i>judge,</i> and <i>hear,</i> and <i>know,</i> when magistrates
that govern and are governed by it <i>judge,</i> and <i>hear,</i>
and <i>know;</i> for they are the <i>mouth of the law,</i> and
whatsoever they bind and loose according to the law is justly said
to be bound and loosed by the law. [4.] It is highly fit that none
should come under the <i>sentence</i> of the law, till they have
first by a fair trial undergone the <i>scrutiny</i> of it. Judges,
when they receive the complaints of the accuser, must always
reserve in their minds room for the defence of the accused, for
they have two ears, to remind them to hear both sides; this is said
to be the manner of the Romans, <scripRef id="John.viii-p84.3" osisRef="Bible:Acts.25.18" parsed="|Acts|25|18|0|0" passage="Ac 25:18">Acts
xxv. 18</scripRef>. The method of our law is <i>Oyer</i> and
<i>Terminer,</i> first to <i>hear</i> and then to <i>determine.</i>
[5.] Persons are to be judged, not by what is <i>said</i> of them,
but by what they <i>do. Our law</i> will not ask what men's
opinions are of them, or out-cries against them, but, What have
they done? What <i>overt-acts</i> can they be convicted of?
Sentence must be given, <i>secundum allegata et probata—according
to what is alleged and proved.</i> Facts, and not faces, must be
known in judgment; and the <i>scale</i> of justice must be used
before the <i>sword</i> of justice.</p>
<p class="indent" id="John.viii-p85">Now we may suppose that the motion
Nicodemus made in the house upon this was, That Jesus should be
desired to come and give them an account of himself and his
doctrine, and that they should favour him with an impartial and
unprejudiced hearing; but, though none of them could gainsay his
maxim, none of them would second his motion.</p>
<p class="indent" id="John.viii-p86">2. What was said to this objection. Here is
no direct reply given to it; but, when they could not resist the
force of his argument, they fell foul upon him, and what was to
seek in <i>reason</i> they made up in railing and reproach. Note,
It is a sign of a bad cause when men cannot bear to <i>hear
reason,</i> and take it as an affront to be reminded of its maxims.
Whoever are <i>against reason</i> give cause to suspect that
<i>reason</i> is <i>against them.</i> See how they taunt him:
<i>Art thou also of Galilee?</i> <scripRef id="John.viii-p86.1" osisRef="Bible:John.7.52" parsed="|John|7|52|0|0" passage="Joh 7:52"><i>v.</i> 52</scripRef>. Some think he was well enough
served for continuing among those whom he knew to be enemies to
Christ, and for his speaking no more on the behalf of Christ than
what he might have said on behalf of the greatest criminal-that he
should not be condemned unheard. Had he said, "As for this Jesus, I
have heard him myself, and know he is a <i>teacher come from
God,</i> and you in opposing him fight against God," as he ought to
have said, he could not have been more abused than he was for this
feeble effort of his tenderness for Christ. As to what they said to
Nicodemus, we may observe,</p>
<p class="indent" id="John.viii-p87">(1.) How <i>false</i> the grounds of their
arguing were, for, [1.] They suppose that Christ was of Galilee,
and this was false, and if they would have been at the pains of an
impartial enquiry they would have found it so. [2.] They suppose
that because most of his disciples were Galileans they were all
such, whereas he had abundance of disciples in Judea. [3.] They
suppose that out of Galilee no prophet had <i>risen,</i> and for
this appeal to Nicodemus's search; yet this was false too: Jonah
was of Gath-hepher, Nahum an Elkoshite, both of Galilee. Thus do
they <i>make lies their refuge.</i></p>
<p class="indent" id="John.viii-p88">(2.) How <i>absurd</i> their arguings were
upon these grounds, such as were a shame to <i>rulers</i> and
<i>Pharisees.</i> [1.] Is any man of worth and virtue ever the
worse for the poverty and obscurity of his country? The Galileans
were the seed of Abraham; barbarians and Scythians are the seed of
Adam; and <i>have we not all one Father?</i> [2.] Supposing no
prophet had risen out of Galilee, yet it is not impossible that any
should arise thence. If Elijah was the first prophet of Gilead (as
perhaps he was), and if the Gileadites were called
<i>fugitives,</i> must it therefore be questioned whether he was a
prophet or no?</p>
<p class="indent" id="John.viii-p89">3. The hasty adjournment of the court
hereupon. They broke up the assembly in confusion, and with
precipitation, and <i>every man went to his own house.</i> They met
to take <i>counsel together against the Lord and his Anointed,</i>
but they <i>imagined a vain think;</i> and not only he that sits in
heaven laughed at them, but we may sit on earth and laugh at them
too, to see all the policy of the close cabal broken to pieces with
one plain honest word. They were not willing to hear Nicodemus,
because they could not answer him. As soon as they perceived they
had one such among them, they saw it was to no purpose to go on
with their design, and therefore put off the debate to a more
convenient season, when he was absent. Thus the counsel of the Lord
is made to stand, in spite of the devices in the hearts of men.</p>
</div></div2>